 | Shaykh Bin Baz explains the Hadeeth about the 73 sects | by Nissho for everyone |
Presented here is a excellent explanation of the famous hadeeth about the 73 sects of Islaam by His eminence Ash-Shaykh Bin Baz [rahimahullah] the late Grand Mufti of Saudi Arabia.
Q5: Does the statement of Allah's Messenger (peace be upon him) regarding divisions in his Ummah apply to the the creeds, sects, and denominations that exist today? Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. and this other Hadith: My Ummah will split up into seventy-three sects, all of them will be in the Fire except one sect? Guide us to the right answer! My Allah reward you !
A: Every denomination or newly invented sect created by people and contradicts Shari`ah (Islamic law) falls under this Hadith of Allah's Messenger (peace be upon him): Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. and also under this Sahih Hadith (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish): "My Ummah will split up into seventy-three sects, all of them will be in the Fire except one sect." They asked: "Which one, O Messenger of Allah? He replied: "Al-Jama`ah (the true followers of the Prophet)."
In another narration, the Prophet's reply was: It is the one (sect) that follows what I and my Companions are upon now. Hence, whatever practice, deed, or act of worship people invent as a means of drawing nearer to Allah thinking that they will be rewarded while in fact it contradicts Shari`ah, it is considered a Bid`ah (rejected innovation in religion) that falls under this dispraise and censure stated by Allah's Messenger (peace be upon him).
Accordingly, it is the duty of all Muslims to weigh their words, deeds and acts of worship against the statements of Allah and His Messenger, what has been ordained by Allah, what is authentically reported from Allah's Messenger (peace be upon him), what is in accordance with Shari`ah and what is stated in Allah's Book (the Qur'an). This leads to the acceptable truth! On the other hand, whatever act or manner of worship that conflicts with the Book of Allah or the Sunnah (whatever is reported from the Prophet), it is rejected and it falls under this Hadith of the Messenger (peace be upon him): Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. .
All of this discussion refers to the acts of worship innovated by people as means of drawing nearer to Allah. However, new designs and modern inventions, such as weapons, vehicles, clothing, food, etc, are not what this Hadith refers to. The Hadith has to do with the acts of worship that people perform seeking to draw nearer to Allah. This is what is meant by the Prophet's (peace be upon him) statement: Whoever does something that is not in accordance with our command, their deed is to be rejected. and: Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected.
This Hadith also involves such contracts that contradict the Shari`ah, for any contract that runs counter to the Shari`ah is considered null and void.
- Shaykh Ibn Baaz rahimahullah
http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=6&PageNo=1&BookID=8
Taken from www.Salafitalk.com
www.the72sects.blogspot.com / www.thisisislaam.blogspot.com
Q5: Does the statement of Allah's Messenger (peace be upon him) regarding divisions in his Ummah apply to the the creeds, sects, and denominations that exist today? Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. and this other Hadith: My Ummah will split up into seventy-three sects, all of them will be in the Fire except one sect? Guide us to the right answer! My Allah reward you !
A: Every denomination or newly invented sect created by people and contradicts Shari`ah (Islamic law) falls under this Hadith of Allah's Messenger (peace be upon him): Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. and also under this Sahih Hadith (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish): "My Ummah will split up into seventy-three sects, all of them will be in the Fire except one sect." They asked: "Which one, O Messenger of Allah? He replied: "Al-Jama`ah (the true followers of the Prophet)."
In another narration, the Prophet's reply was: It is the one (sect) that follows what I and my Companions are upon now. Hence, whatever practice, deed, or act of worship people invent as a means of drawing nearer to Allah thinking that they will be rewarded while in fact it contradicts Shari`ah, it is considered a Bid`ah (rejected innovation in religion) that falls under this dispraise and censure stated by Allah's Messenger (peace be upon him).
Accordingly, it is the duty of all Muslims to weigh their words, deeds and acts of worship against the statements of Allah and His Messenger, what has been ordained by Allah, what is authentically reported from Allah's Messenger (peace be upon him), what is in accordance with Shari`ah and what is stated in Allah's Book (the Qur'an). This leads to the acceptable truth! On the other hand, whatever act or manner of worship that conflicts with the Book of Allah or the Sunnah (whatever is reported from the Prophet), it is rejected and it falls under this Hadith of the Messenger (peace be upon him): Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. .
All of this discussion refers to the acts of worship innovated by people as means of drawing nearer to Allah. However, new designs and modern inventions, such as weapons, vehicles, clothing, food, etc, are not what this Hadith refers to. The Hadith has to do with the acts of worship that people perform seeking to draw nearer to Allah. This is what is meant by the Prophet's (peace be upon him) statement: Whoever does something that is not in accordance with our command, their deed is to be rejected. and: Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected.
This Hadith also involves such contracts that contradict the Shari`ah, for any contract that runs counter to the Shari`ah is considered null and void.
- Shaykh Ibn Baaz rahimahullah
http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=6&PageNo=1&BookID=8
Taken from www.Salafitalk.com
www.the72sects.blogspot.com / www.thisisislaam.blogspot.com
| Ibn al-Qayyim's Advice To Those who Give Da'wah | by Nissho for everyone |
Ibn al-Qayyim's Advice To Those who Give Da'wah
'...The intelligent one does not command people to abandon the dunya, because this is impossible for them. Rather, he has them abandon sins while they are established in their dunya. This is because abandoning the dunya is an optional virtue while abandoning sins is an obligation. So, how can he command them with something optional while they have not even fulfilled what is obligatory?
If it is difficult for them to abandon sins, he should then strive to get them to love Allah by reminding them of His signs, blessings, Kindness, perfection, and Loftiness. This is because the hearts are naturally designed to love Him, and if they become attached to loving Him, it then becomes extremely easy to abandon sins and to detach oneself from them.
Yahya bin Mu'adh said: 'The intelligent one seeking the dunya is better than the ignorant one abandoning it.'
The smart one calls the people to Allah from their dunya, and this makes it easier for them to respond to him. The zahid calls them to Allah by way of abandoning the dunya, and this makes it hard for them to respond, since it is very hard to pull someone away from the breast that he has developed his mind while suckling on...'
[al-Fawa'id; p. 233-234]
'...The intelligent one does not command people to abandon the dunya, because this is impossible for them. Rather, he has them abandon sins while they are established in their dunya. This is because abandoning the dunya is an optional virtue while abandoning sins is an obligation. So, how can he command them with something optional while they have not even fulfilled what is obligatory?
If it is difficult for them to abandon sins, he should then strive to get them to love Allah by reminding them of His signs, blessings, Kindness, perfection, and Loftiness. This is because the hearts are naturally designed to love Him, and if they become attached to loving Him, it then becomes extremely easy to abandon sins and to detach oneself from them.
Yahya bin Mu'adh said: 'The intelligent one seeking the dunya is better than the ignorant one abandoning it.'
The smart one calls the people to Allah from their dunya, and this makes it easier for them to respond to him. The zahid calls them to Allah by way of abandoning the dunya, and this makes it hard for them to respond, since it is very hard to pull someone away from the breast that he has developed his mind while suckling on...'
[al-Fawa'id; p. 233-234]
| Benefits on the Salafi Da’wah and Men of the Sunnah. | by Nissho for everyone |
| Benefits on the Salafi Da’wah and Men of the Sunnah. | for everyone |
Shaikh Yahya Al Haajuri said:
Verily Da’wah As Salafeeyah and the men of the Sunnah are one row in Da’wah, Worship and manners. Hence whomsoever intends to divide this row must be clarified (to the people) that he is one who divides (the rows of the Salafis). And the greatest thing that one enjoys in the Dunya is brotherhood, love, and care (for each other), and everyone loves for his brother what he loves for himself and if this does not occur the result is widespread trials and mischief.
This benefit was given on 17th Ramadan 1427
Translated bu Musa Millington
http://musamills.wordpress.com/2008/10/09/benefits-on-the-salafi-dawah-and-men-of-the-sunnah/قال الشيخ يحيى الحجوري حفظه الله
فإن الدعوة السلفية ورجال السنة يعتبرون صفاً واحداً في
الدعوة.., والعبادة,.. والاخلاق،
فمن أراد أن يخلخل الصف بينوا أنه مخلخل ,
وأعظم ما يتمتع به في الحياة الدنيا ألآخوة والمحبة ، والتعاطف، وكل يحب لاخيه ما يحب لنفسه وإن لم يحصل ذلك نتج فتنة وفساد عريض.
كانت هذه الفائدة في-(17 رمضان | A man is on the religion of his friends. | by Nissho for everyone |
| A man is on the religion of his friends. | for everyone |
السُــــــؤَال :
مَا حُكم من يقول : أنا سلفي ، ثم بعد ذلك يجلس مع الحزبــبيين و يترك إخـوانه السلفــيين ، و يقول : علينا بطلب العلم ، اتركونا من الردود لأنها تضيع الوقت ؟
Shaikh Rabee’ Ibn Hadi was asked: What is the ruling on the one who says I am Salafi, and after this he sits with the people of partisanship and leaves his Salafi brothers, and says: Upon us is to learn, let us leave refutations because it wastes our times
فـأجَــاب الشيخ العلامة ربيع بن هادي المدخلي حفظه الله بما يلي :
Shaikh, Al Alamah Rabee’ Ibn Haadi Al Madkhali (May Allah preserve him) answered with the followingو الله أعلم في هذا مرض و انحــراف و إلا كــيف يُخَــالف السلفيين و يُـجالس أهل البدع ، و يَـأث.. [... كلمة غير واضحة...] الــردود .
Allah knows best, in this there is sickness and deviance and other than this how can he stay away from the Salafis and sit with the people of Innovation? And ….. (words that were unclear) evidences
و الرد عـلى البدع من بيان الشريعة و حمايتها ، و من الأمر بالمعروف و النهي عن المنــكر و من النصيحة لله و لكــتابه و لــرسوله و لأئمة المُــسلمين و لــعامتهم.
Refuting the people of innovation is from clarifying and protecting the Shariah, and it is from commanding the good and preventing the evil and it is from being sincere to Allah and his book and his Messenger and the leaders of the Muslims and their commoners
هذا عنده انحراف أو مرض.
This person has deviance and sickness
فيُنصح فــإن أصر على هذه الطــريقة فأرى أن يُـلحق بــأهل البدع. نعم .
He is therefore advised and if he continues upon this way my opinion is that he should be classified among the people of innovation, yes.
كما سئل الإمــام أحمد ـ رحمه الله : فلان يجلس إلى فلان و قد نهيته عن مجالسته
As Imam Ahmad was asked (may Allah have mercy on him): A man sits with someone and I have forbade him from sitting with him
قال : انصحه
He said: Advise him
قال : أبى
The questioner said: He refused
قال ألحـقه بصاحبه.
He said: Classify him with his friend.
هكذا أهل البدع ، الأرواح جنود مجندة ما تعارف منها ائتلف و ما تناكر منها اختلف.
This is how the people of Bid’ah are, the souls are Junnudun Mujannadah, whichever ones are known to each other will unite and whichever ones have dislikes for each other they will seperate
و لهذا قال السلف : ” مَن خفيت علينا بدعته ، لم تخف علينا ألفته”.
And for this reason the Salaf have said: Whomsoever’s innovation is hidden from us, his companions are not hidden from us.
الألفة و المجالسة و المعاشرة يعني تدل على أن هذا منهم لأن الأرواح جنود مجندة ما تعارف منها ائتلف و ما تناكر منها اخت
Love, sitting together and living together are evidence that this one is ffrom them because the souls are Junuudun Mujannadah whichever one knows each other they will unite and whichever ones dislike each other they will seperate.
Translated by Musa Millington
| Publication: Fundamentals of the Salafee Methodology | by Nissho for everyone |
| Publication: Fundamentals of the Salafee Methodology |
| Friday, 24 April 2009 |
 Fundamental of the Salafee Methodology (Expanded 2nd Ed.) - An Islaamic Manual for Reform - Authored by the Muhaddith, the 'Allaamah, the Custodian of the Sunnah Imaam Muhammad Naasirud-Deen al-Albaanee (d. 1420H) Pre-Release Information Size: 6' x 9' Paperback Page Count: 190 Price: $16 USD Release Date: Approx. June 1st (currently in print production, exact release date will be available soon) About this publication: This treatise is taken from a lecture delivered by the great muhaddith of our times explaining the most basic fundamentals of the noble Salafee call. The lecture itself propounds Salafiyyah in a way that can be understood by the layman. A beginner’s tool such as this is currently not available in print in the English language. In addition to being an introductory guide for the beginner, the book also serves as an intermediate manual in terms of the many explanatory notes and additional appendices included within it. The book begins by giving an overview of the importance and role of at-tasfiyah wat-tarbiyah (purification and education), which sets the stage for the reader to comprehend of the validity of that which is to follow. The author begins by explaining what is ‘Salafiyyah’ in conventional usage, its well known position towards the bigoted following of madhaahib and the difference between merely affiliating oneself to the Book and the Sunnah; as opposed to actually acting upon that. The author goes onto discuss the obligation of taking the Salaf as an example, categories of the Sunnah and the reality of Salafiyyah. Then this is compared to the present condition of the Muslims along with giving an explanation as to why so much differing and splitting has occurred. Lastly, there occurs a detailed discussion about some of the most prevalent doubts upon Ahlus-Sunnah today, such as those from amongst the Mu’tazilah who deny the khabrul-aahaad (singular narration) and the Ashaa’irah and their likes who attribute tashbeeh (resembling Allaah to His creation) to Ahlus-Sunnah, whilst themselves performing ta‘weel (figurative interpretation) and ta’teel (denial) of the Attributes of Allaah. The later part of the book is devoted to a biography of Imaam Muhammad Naasirud-Deen al-Albaanee, his discussion with the head of al-Azhar concerning the issues of taqleed and the madhaahib and an exposition of standard Ash’aree doubts upon Ahlus-Sunnah and their creed. In a time of severe confusion and corruption, this treatise is sure to be a beacon of enlightenment and a pure spring from which all those desiring true guidance can drink. Discuss this in our forum  |
| Methodology of the Saved Sect | by Nissho for everyone |
Methodology of the Saved Sect
| By Shaykh Muhammad Ibn Jameel Zaynoo A point-by-point alalysis by Shaykh Muhammad Ibn Jameel Zaynoo listing the most apparent and praiseworthy characteristics of the Saved Sect and Victorious Group. This brief excerpt from his book Minhaajul-Firqatun-Naajiyah has many beneficial signposts for the real seeker of the truth with regards to Islaam and the Sunnah.
 [1] Allaah - the Most High – said, “And hold fast altogether to the Rope of Allaah and do not become divided.” [2] [2] Allaah - the Most High – said, “And do not be of those who commit Shirk (associate partners with Allaah), those who split-up their Religion and become sects; each sect rejoicing in what is with them.” [3] [3] The Prophet (sallallaahu ’alayhi wa sallam) said, “I advise you to have taqwaa of Allaah and to hear and to obey, even if an Abyssinian slave becomes your leader. Those of you who live long after me will see a lot of differences, so hold fast to my Sunnah and to the Sunnah of the Rightly-Guided Caliphs after me. Cling to it tightly and beware of newly-invented matters, for every newly invented matter is an innovation, and every innovation is misguidance, and all misguidance is in the Fire.” [4] [4] He (sallallaahu ’alayhi wa sallam) also said, “Indeed, the people of the Book before you split-up into seventy-two sects. And this nation will split-up into seventy-three sects, seventy two are in the Fire and one is in Paradise.” [5] And in another narration, “All of them are in the Fire except one.” It was asked, ‘Who is that one?’ He replied, “That which I and my Companions are upon.” [6] [5] Ibn Mas’ood - radiyallaahu ’anhu – said, [7] Allaah’s Messenger (sallallaahu ’alayhi wa sallam) drew a line for us and then said, “This is Allaah’s Path.” Then he drew lines to its right and its left, and said, “These are differing paths, upon each of them there is a Shaytaan (devil) calling to it.” Then he recited, “And verily this is My Path, so follow it, and do not follow other paths for they will separate you away from His Path.” [8] [6] Shaykh ’Abdul-Qaadir al-Jeelaanee (d.561H) said, “As for al-Firqatun-Naajiyah (the Saved-Sect) it is Ahlus-Sunnah wal-Jamaa’ah, and there is no name for Ahlus-Sunnah except one - and that is Ashaabul-Hadeeth (the People of Hadeeth).” [9] [7] Allaah - the One free from all defects, the Most High - orders us to hold fast altogether to the Noble Qur‘aan; and not to be of the mushriks (those who associate partners with Allaah in that which is particular to Him) who split-up their Religion and become shee’an (sects) and hizbs(parties). And the Prophet (sallallaahu ’alayhi wa sallam) informed us that the Jews and the Christians will be divided into many sects and that the Muslims will split-up even more. And that these sects will be fitting for entry into the Fire, due to their deviations and their being far from the Book of their Lord and the Sunnah of their Messenger. And that only one sect will be saved from the Fire and enter Paradise - and that is the Jamaa’ah; those who cling to the Book and the authentic Sunnah and to the actions of the Companions of the Prophet (sallallaahu ’alayhi wa sallam. O Allaah! Make us from amongst the Saved-Sect; and grant the Muslims the guidance and ability to be from it. METHODOLOGY OF THE SAVED-SECT: [1] al-Firqatun-Naajiyah (the Saved-Sect) is that which adheres to the manhaj (methodology) of Allaah’s Messenger (sallallaahu ’alayhi wa sallam) during his lifetime, and to the minhaaj of his Companions after him: and that is the Noble Qur‘aan which Allaah revealed to His Messenger, and which he explained to his Companions in the authentic Sunnah - ordering the Muslims to cling to these two, saying, “I am leaving amongst you two things, you will never go astray as long as you cling to them: the Book of Allaah and my Sunnah. They will not separate from each other, until you meet me at the Lake.” [10] [2] The Saved-Sect returns to the Word of Allaah and His Messenger (sallallaahu ’alayhi wa sallam) whenever there is disagreement or difference of opinion; acting upon the saying of Allaah - the Most High, “If you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you do believe in Allaah and the Last Day. That is best and most suitable for final determination.” [11] And He - the Most High – said, “But no, by your Lord! They cannot have any faith until they make you (the Messenger) a judge in all disputes that they have between them, and find in themselves no resistance against your decision, but accept them with full submission.” [12] [3] The Saved-Sect does not give precedence to the word of anyone over the Word of Allaah and His Messenger (sallallaahu ’alayhi wa sallam), acting upon His - the Most High – saying, “O you who believe! Do not put yourselves forward before Allaah and His Messenger, and have taqwaa of Allaah. Indeed, Allaah is all-Hearing, all-Seeing.” [13] Ibn ’Abbaas - radiyallaahu ’anhu – said, “I fear that stones will descend upon you from the sky, that I say to you that the Messenger of Allaah said; and you say to me that Aboo Bakr and ’Umar say something else!” [14] [4] The Saved-Sect values Tawheed: and it is to single-out Allaah alone in worship, in supplication, in seeking aid and assistance, in seeking refuge in times of ease and hardship, in sacrificing and vow-making, in placing total reliance and trust in Him and in judging by what Allaah has revealed; and all other forms of worship. These are the foundations upon which the true Islaamic governance is based. It is therefore essential to remove Shirk (associating partners with Allaah in those matters that are particular to Him) and its manifestations - which is present in all the Muslim lands - since this is a requirement of Tawheed. And victory is not possible when Tawheedis neglected, nor can Shirk be fought with its like. We must - in this - follow the examples of the Prophets and in particular, the example of our noble Prophet - may the Peace of Allaah and His Prayers be upon them all. [5] The Saved-Sect revive the Sunnah of Allaah’s Messenger (sallallaahu ’alayhi wa sallam) in their ’ibaadah (worship), sulook (behaviour) and in their lives, thus becoming strangers amongst the people - as Allaah’s Messenger (sallallaahu ’alayhi wa sallam) mentioned in his saying, “Islaam started as something strange and will return as something strange as it began, so Toobaa (a tree in Paradise) is for the Strangers.” [15] In another narration, “ ... so Toobaa is for the Strangers. Those who correct and put right what the people have corrupted.” [16] [6] The Saved-Sect does not have ta’assub (bigoted adherence) to the sayings of anyone, except the saying of Allaah and the saying of His infallible Messenger (sallallaahu ’alayhi wa sallam), who does not speak from his own desires. As for every other person - however elevated his rank - then he errs and makes mistakes, according to his (sallallaahu ’alayhi wa sallam) saying, “All the children of Aadam err and commit mistakes, and the best of those who make mistakes are those who turn in repentance.” [17] Imaam Maalik (d. 179H) - rahimahullaah – said, “There is no one after the Prophet (sallallaahu ’alayhi wa sallam), except that you can take his saying or leave it, with the exception of the Prophet (sallallaahu ’alayhi wa sallam).” [18] [7] The Saved-Sect are Ahlul-Hadeeth (the People of Hadeeth), about whom the Prophet (sallallaahu ’alayhi wa sallam) said, “There will not cease to be a group from my Ummah victorious and uppermost upon the truth, those who abandon them will not harm them, until the command of Allaah comes about.” [19] A poet said, “Ahlul-Hadeeth are the people of the Prophet, although; They accompany him not, they are with his every movement.” [20] [8] The Saved-Sect love and honour the mujtahid Imaams (those Scholars who are able to extract rulings from the Book and the Sunnah). However, they do not have ta’assub (bigoted blind adherence) to any particular one of them. On the contrary, they take fiqh (rulings) from the Qur‘aanand the authentic ahaadeeth, upon the understanding, and the sayings, of all of the Scholars - if it is in agreement with the authentic ahaadeeth. Indeed, this agrees with their saying, that you should take it if it agrees with the authentic hadeeth and leave whatever disagrees with it. [Imaam Aboo Haneefah (d.150H) - rahimahullaah – said, “If a hadeeth is found to be authentic, then that is my madhhab.” [21] Imaam Maalik (d.179H) - rahimahullaah – said, “Indeed I am only a man. I am sometimes mistaken and at other times correct; so look into my opinions. All that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, then abandon it.” [22] Imaam ash-Shaafi’ee (d.204H) - rahimahullaah – said, “Everything that I say, for which there is something authentically related from the Prophet (sallallaahu ’alayhi wa sallam) contrary to my saying, then the hadeeth of the Prophet comes first. So do not make taqleed (blind-following) of me.” [23] Imaam Ahmad (d.241H) - rahimahullaah – said, “Do not make taqleed (blind-following) of me, nor make taqleed of Maalik, nor of ash-Shaafi’ee, nor of al-Awzaa’ee, nor of ath-Thawree. But take from where they took.” [24]] [9] The Saved-Sect orders the good and forbids the evil. Thus it renounces the innovated ways and destructive parties and groups which split the Ummah: those that innovate in the Religion and innovate with regards the Sunnah of the Prophet (sallallaahu ’alayhi wa sallam) and that of his Companions. [10] The Saved-Sect calls the Muslims to cling to the Qur‘aan and to the Sunnah of the Prophet (sallallaahu ’alayhi wa sallam) and to the way of his Companions, until victory is decreed for them; and until they enter Paradise by the Grace of Allaah and the shifaa’ah (intercession) of His Messenger (sallallaahu ’alayhi wa sallam). [11] The Saved-Sect reject those laws which are man-made when they contradict the judgement of Islaam. Rather, it calls to the judgement by the Book of Allaah, which Allaah revealed for the happiness and benefit of mankind, both in this world and in the Hereafter, and Allaah - the Most Perfect, the Most High - knows what it is that will correct and reform them. So His Law is firm and constant, it will not alter for the rest of time, nor does the passage of time alter its values. Indeed, the reason for the misfortunes of this world in general, and the Islaamic world in particular - which is experiencing misfortune, lowliness and humiliation - is: abandoning judging by the Book of Allaah and the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam). And nothing will make the Muslims strong again except by them returning to the teachings of Islaam - individually, collectively and in their governance - acting upon the saying of Allaah, the Most High, “Indeed, never will Allaah change the condition of a people until they change themselves.” [25] [12] The Saved-Sect call the Muslims collectively to Jihaad in the path of Allaah - which is obligatory upon every Muslim in accordance with his ability and strength. And Jihaad comprises the following:- [i] Jihaad with the Tongue and the Pen: to call the Muslims and others to the adherence of the true and correct Islaam and adherence to Tawheed free from the Shirk which has spread in the Islaamic lands; and which Allaah’s Messenger (sallallaahu ’alayhi wa sallam) informed us would appear amongst the Muslims, saying, “The Hour will not be established until a group from myUmmah will follow the mushriks, and large groups [26] of my Ummah will worship idols.” [25] [ii] Jihaad with Wealth: and it is to give wealth for the propagation of Islaam and for printing da’wahbooks based upon the correct approach. It also consists of the distribution of funds to the weak Muslims to incline their hearts and to strengthen them. It also consists of the manufacture and purchase of weapons and equipping the mujaahideen - providing them with food, clothing and other requirements. [iii] Jihaad with Oneself: it consists of fighting and participating in battle for the victory of Islaam, such that the Word of Allaah is made uppermost, whilst the word of kufr (disbelief) is debased and made low. And the noble Messenger (sallallaahu ’alayhi wa sallam) pointed to these three types of Jihaad in his saying: “Make Jihaad against the mushrikeen with your wealth, yourselves and your tongues.” [28] And the ruling concerning Jihaad in the path of Allaah is according to the following cases:- Fard ’Ayn (individual obligation): When the enemy aggressors take over any part of the Muslim lands - such as Palestine. So it is an obligation upon the Muslims - whether with their wealth or their selves - to drive out the Jews from Palestine and return Masjidul-Aqsaa to the Muslims - the Muslims being sinful until they do so [Note: It is important to understand that this ruling is bound the the rulers and scholars of the Muslim nations and requires great understanding and explanation from the scholars of Islam, it is not as some of the deviated sects have applied in turning towards terrorism and acts of evil]. Fard Kifaayah (collective obligation): If some Muslims carry it out, then it is no longer obligatory upon the rest of them. THE SIGNS OF THE SAVED-SECT: [1] al-Firqatun-Naajiyah (the Saved-Sect) are few amongst the people. Allaah’s Messenger (sallallaahu ’alayhi wa sallam) prayed for them in the following words: “Toobaa (a tree in Paradise) is for the Strangers - the people who are righteous amongst a people who are mostly wicked, those that disobey them are more than those who obey them.” [29] And the noble Qur‘aan inform about them. So it says in praise of them, “But few of My Servants are grateful.” [30] [2] The Saved-Sect are abandoned by most people, who slander them and ridicule them with insulting names. So there is for them an example in the Prophets - ’alayhimus-salaam - about whom Allaah said, “And so We appointed for every Prophet an enemy; devils amongst mankind and jinn, inspiring one another with flowery discourses by way of deception.” [31] And Allaah’s Messenger (sallallaahu ’alayhi wa sallam) was treated in this way by his people. So when he called them to Tawheed they called him a sorcerer and a liar - whereas prior to this they used to call him as-Saadiq (truthful) and al-Ameen (trustworthy). [3] Shaykh ’Abdul-’Azeez Ibn Baaz - hafidhahullaah - was asked about al-Firqatun-Naajiyah (the Saved-Sect), so he said, “They are the Salafees [32] and all who adhere to the path of the Salafus-Saalih (the Pious Predecessors).” THE AIDED AND VICTORIOUS GROUP: [1] The Prophet (sallallaahu ’alayhi wa sallam) said, “There will not cease to be a group from myUmmah victorious upon the truth, not being harmed by those who oppose them until the command of Allaah comes about, and they are like that.” [33] [2] He (sallallaahu ’alayhi wa sallam) said, “When the people of Shaam (Syria, Jordan, Palestine) become corrupt then there will be no good in you. And there will not cease to be a group from myUmmah being helped; those that oppose them will not harm them, until the hour is established.” [34] [3] Ibnul-Mubaarak (d.151H) - rahimahullaah – said, “According to me, they are Ashaabul-Hadeeth(the Scholars of Hadeeth).” [35] [4] Imaam al-Bukhaaree (d.256H) - rahimahullaah – said, “It means: Ahlul-Hadeeth (the People ofHadeeth).” [36] [5] Imaam Ahmad (d.241H) - rahimahullaah – said, “If this Taa‘ifatul-Mansoorah (Victorious and Aided Group) is not Ashaabul-Hadeeth, then I do not know who they are.” [37] [al-Qaadee ’Iyaad (d.544H) - rahimahullaah – said, “What Ahmad intended was Ahlus-Sunnah wal-Jamaa’ah: those who hold the ’aqeedah of Ahlul-Hadeeth.” [38]] [6] Indeed, Ahlul-Hadeeth, by virtue of their competence in the study of the Sunnah, are not attached to any person, but are altogether concerned with the Sunnah of the Prophet (sallallaahu ’alayhi wa sallam); his guidance, his manners, his battles, and whatever else pertains to him. [7] Imaam ash-Shaafi’ee said, whilst addressing Imaam Ahmad, “You are more knowledgeable about Hadeeth than I am. So if there comes to you a Hadeeth that is authentic, then make me aware of it, until I accept it and accord with it - it is from Basrah.” [39] So Ahlul-Hadeeth - may Allaah make us amongst them - do not have ta’assub (bigoted blind adherence) for the saying of any particular person, however elevated, or whatever position he holds. Rather, they cling to the Prophet (sallallaahu ’alayhi wa sallam), as opposed to those who do not ascribe themselves to Ahlul-Hadeeth; those who have ta’assub to their Imaams - who have actually prohibited them from this - just as Ahlul-Hadeeth readily cling to the sayings of their Prophet (sallallaahu ’alayhi wa sallam). So it is not surprising that Ahlul-Hadeeth are al-Firqatun-Naajiyah (the Saved-Sect ) and at-Taa‘ifatul-Mansoorah (the Aided and Victorious Group). [8] al-Khateeb al-Baghdaadee (d.463H) said, “And if only the people of blameworthy opinion busied themselves with beneficial knowledge, and seeking the Sunnah of the Messenger of the Lord of Creation, and followed the way of the fuqahaa‘ and muhaddithoon - then they would find that this would be sufficient for them. And the narration would take the place of his opinion which he used to hold; since the Hadeeth comprehends the fundamentals of Tawheed, the reported Threats and the Promises, the Attributes of the Lord of Creation - who is High above the saying of the apostates, it also contains information about Paradise and Hell-Fire, and what Allaah has prepared therein for the pious and the wicked, and what Allaah has created in the earths and the heavens, and the remarkable things and great signs, and a mention of the nearest Angels - those drawn up in ranks and those who recite tasbeeh. And the Hadeeth comprehends stories of the about the pious ascetics and Awliyaa‘, wonderful admonition and sayings of the Scholars. It contains histories of the kings of the ’Arabs and non-’Arabs, and the accounts of past nations, and descriptions of the battles of the Messenger (sallallaahu ’alayhi wa sallam); his expeditions, rulings, judgements, sermons, warnings, predictions and miracles. It also contains information about the number of his Wives and Children, his Relatives and Companions, and a mention of their excellence and merit, and a mention of their lives, their actions and their ancestry. And the Hadeeth contains tafseer of the Qur‘aan, information and the wise remembrance contained in it. It contains the sayings of the Companions about its preserved rulings, the different sayings they held, as well as those of the Scholars andmujtahideen. And Allaah made Ahlul-Hadeeth (the People of Hadeeth) the pillar of the Sharee’ah and the destroyer of every despicable innovation. So they are Allaah’s wardens amongst His creation, and the link between the Prophet (sallallaahu ’alayhi wa sallam) and his Ummah, and the strivers to preserve His Religion. So their light shines brightly, their excellence remains, their signs are clear, their positions evident and their proofs are over-powering. And all the sects coil themselves around vain desires and prefer opinion which they cling to - except for Ahlul-Hadeeth, since the Book is their provision, the Sunnah is their proof, the Messenger their leader and to him is their ascription. They do not deviate upon vain desires, nor turn to mere conjecture. They accept what is reported from the Prophet (sallallaahu ’alayhi wa sallam) and they are the trustworthy and reliable ones, who memorise the Religion and are its treasurers, its storehouses of knowledge and its bearers. If anyone differs about a hadeeth, then it is referred back to them. Thus, their judgement is accepted and listened to. From them is every Scholar and Imaam, and every true ascetic, and one of excellence, and precise reciter and righteous Khateeb. They are the Saved-Sect and their way is the straight one...” [40] May Allaah make us from amongst Ahlul-Hadeeth, and provide us with the ability to act upon it, love its people and to act in accordance with it. Footnotes: [1] Minhaajul-Firqatun-Naajiyah wat-Taa‘ifat al-Mansoorah (p. 6-17) - slightly adapted. Four additional narrations have been added to the main text, by the editors, and are indicated by [...]. [2] Sooratul-’Imraan [3:103] [3] Sooratur-Room [30:31-32] [4] Saheeh: Related by Aboo Daawood (no. 4607), at-Tirmidhee (no. 2676) and it was authenticated by al-Haafidh Ibn Hajr in Takhreej Ahaadeeth Mukhtasar Ibnul-Haajib (1/137). The addition: “...and every misguidance is in the Fire.” was narrated by al-Bayhaqee (10/114) and others. It was authenticated by Ibn Taymiyyah in Iqtidaa‘us-Seeraatul-Mustaqeem (1/111). [5] Hasan: Related by Aboo Daawood (no. 4597) and Ahmad (4/102) and it was authenticated by al-Haafidh Ibn Hajr in Takhreej Ahaadeethul-Kashaaf (no. 63). [6] Hasan: Related by at-Tirmidhee (5/62) and al-Haakim (1/128) and others. It was authenticated by al-Haafidh al-’Iraaqee in Takhreejul-Ihyaa‘ (3/199) and al-Albaanee in as-Saheehah (no. 204). [7] Saheeh: Related by Ahmad (1/435) and also al-Haakim (2/318) who authenticated it and adh-Dhahabee agreed. [8] Sooratul-An’aam [6:153] [9] al-Ghuniyatut-Taalibeen (p. 212). [10] Saheeh: Related by al-Haakim from Aboo Hurayrah (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Takhreejul-Mishkaat (no. 186). [11] Sooratun-Nisaa‘ [4:59] [12] Sooratun-Nisaa‘ [4:65] [13] Sooratul-Hujuraat [49:l] [14] Related by Ahmad (no. 3121), al-Khateeb in al-Faqeeh wal-Mutafaqqih (1/145) and Ibn ’Abdul-Barr inJaami’ Bayaanul-’Ilm (2/196), from Sa’eed Ibn Jubayr. The isnaad is Hasan. [15] Related by Muslim (2/175-176) and Ibn Maajah (2/320) from Aboo Hurayrah (radiyallaahu ’anhu). [16] Saheeh: Related by Aboo ’Amrad-Daanee in as-Sunanul-Waaridah fil-Fitan (1/25) and al-Aajurree in al-Ghurabaa‘ (p. l5-16), from Ibn Mas’ood (radiyallaahu ’anhu). Shaykh al-Albaanee authenticated it in as-Saheehah (3/267). [17] Hasan: Related by at-Tirmidhee (no. 2399), Ibn Maajah (no. 4251) and others, from Anas (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Saheeh Sunan Ibn Maajah (no. 3428). [18] Related by Ibn ’Abdul-Haadee in Irshaadus-Saalik (227/l) who declared it Saheeh. Delighted with the beauty of this saying, Taqiyyud-Deen as-Subkee said in al-Fataawaa (1/148), “These words were originally those of Ibn ’Abbaas and Mujaahid, from whom Maalik took them and became famous for them.” Imaam Ahmad also took this saying from them, as Aboo Daawood relates in his Masaa‘il Imaam Ahmad (p. 276), “I heard Ahmad say: There is no one, except that his opinion is taken or is abandoned, except the Prophet (sallallaahu ’alayhi wa sallam).” [19] Related by Muslim (6/52-53) and Aboo Daawood (2/202) from Thawbaan (radiyallaahu ’anhu). [20] From the poetry of Hasan Ibn Muhammad an-Nasawee, as is quoted by al-Haafidh Diyaa‘ud-Deen al-Maqdisee in his booklet Fadlul-Hadeeth wa Ahlihi. [21] Related by Ibn ’Aabideen in al-Haashiyah (1/63) and also in Rasmul-Muftee (1/4). [22] Related by Ibn ’Abdul-Barr in al-Jaami’ (2/32) and Ibn Hazm in Usoolul-Ahkaam (6/149) [23] Related by Ibn Abee Haatim in al-Aadaab (p. 93) and Ibn ’Asaakir in Taareekh Dimashq (15/9/2). [24] Related by Ibnul-Qayyim in I’laamul-Muwaqqi’een (2/302). [25] Sooratur-Ra’d [13:11] [26] Arabic: fi’aam. In an-Nihaayah (3/406), Ibnul-Atheer (d.606H) explained fi’aam to mean: many groups. [27] Saheeh: Part of a hadeeth which was related by Aboo Daawood (no. 4252), Ibn Maajah (no. 4000) and al-Haakim (4/448-449) who declared it Saheeh and adh-Dhahabee agreed. Refer to Tahdheerus-Saajid (p. 139) of Shaykh al-Albaanee. The hadeeth was reported by Thawbaan (radiyallaahu ’anhu). [28] Saheeh: Related by Aboo Daawood (no. 2504) from Anas (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Saheeh Jaami’us-Sagheer (no. 3090). [29] Saheeh: Related by Ahmad (1/177), Ibnul-Mubaarak in az-Zuhd (p. 266) and others, from ’Abdullaah Ibn ’Amr (radiyallaahu ’anhumaa.) Shaykh Saleem al-Hilaalee authenticated it in al-Ghurbah wal Ghurabaa‘ (p. 16). [30] Sooratus-Saba‘ [34:13] [31] Sooratul-An’aam [6:112] [32] as-Sam’aanee (d.562H) said in al-Insaab (3/273), “As-Salafee: this is an ascription to the Salaf and following their ways, in that which is related from them.” Ibnul-Atheer (d.630H) said in al-Lubaab fee Tahdheebil-Insaab (2/162), commenting upon the previous saying of as-Sam’aanee, “And a group were known by this ascription.” So the meaning is: that the term Salafee, and its ascription to them was a matter known in the time of as-Sam’aanee, or before him. Likewise, in al-Qaamoosul-Muheet (no. 1060), al-Fayroozabaadee (d.817H) said - after mentioning a few Scholars who called themselves Salafee -: “They ascribe themselves to the Salaf.” [33] Related by Muslim (6/52-53) and Aboo Daawood (2/202) from Thawbaan (radiyallaahu ’anhu). [34] Saheeh: Related by at-Tirmidhee (2/30) who said, “The hadeeth is Hasan Saheeh.” It was also related by Ibn Maajah (1/6-7) and Ahmad (3/463), from Qurrah al-Muzanee (radiyallaahu ’anhu). [35] Sharaf Ashaabul-Hadeeth (p. 26) of al-Khateeb al-Baghdaadee [36] Sharaf Ashaabul-Hadeeth (p. 27) [37] Related by al-Haakim in Ma’rifatu ’Uloomul-Hadeeth (p. 3), and al-Haafidh Ibn Hajr declared its isnaad to be Saheeh in Fathul-Baaree (13/293). [38] Sharh Saheeh Muslim (13/67) of an-Nawawee [39] Related by Ibn Abee Haatim in Aadaabush-Shaafi’ee (p. 94-95), Aboo Nu’aym in Hilyatul-Awliyaa‘ (9/106) and al-Khateeb in Ihtijaaj bish-Shaafi’ee (8/1). It was declared to be Saheeh by Ibn al-Qayyim in al-I’laam(2/325). [40] Sharaf Ashaabul-Hadeeth (p. 7-9).  | |
| Last Updated ( Tuesday, 12 June 2007 ) |
| Concerning the Claim: Salafiyyah is not from Islaam | by Nissho for everyone |
Concerning the Claim: Salafiyyah is not from Islaam
Answered by the Noble Shaykh, Dr. Saalih Ibn Fawzaan al-FawzaanShaykh al-Fawzaan refutes Al Areefi's claim that 'salafiyyah is not from Islam' defending it (salafiyyah) as the Manhaj (methodology) of truth and that we proceed upon it and we leave those who oppose it.Then Salafiyyah is the methodology of truth which is compulsory for us to proceed upon and to leave what opposes it from the other methodologies and its people. And their people (the Salafees) are from the saved sect, Ahlus-Sunnah Wal Jama'ah and they are the aided group until the day of judgment, may Allaah make us from them.
The virtuous Doctor, Shaykh Saalih Bin Fawzaan al Fawzaan, who is of the members of the major scholars refuted what was published in (Ukaadh) surrounding a guest article by the Da'ee, Ash-Shaykh Muhammad al 'Areefi.. and the refutation of Dr. Fawzaan was upon the first Halqah (section) which was entitled: "Salafee, Tableeghee, Ikhwaanee: names that are not from Islaam" and the following is the refutation (of this) from the virtuous Shaykh:
Alhamdulillaah and I proceed:
I read the Ukaadh magazine on Sunday 28 Rabee' Uth Thanee 1426 number 14162, an evil title of which I spoke about to with some of the virtuous scholars and it is:
Salafee, Tableeghee are names that are not from Islaam. I was amazed how the author added that Salafiyyah is not from Islam when it means following the way of the Salafus-Saalih from the Sahaabah and the Tabi'een and the preferred generations and Allaah has said: "And those who preceeded from the emigrants and the helpers and those who follow them in goodness Allaah is pleased with them and they are pleased with Allah..."
And Allah said about the Sahaabah: "Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of Allaah as well as those who gave (them) asylum and help, - these are (all) allies to one another." Until Allaah may he be glorified said: "And those who believed afterwards, and emigrated and strove hard along with you, (in the Cause of Allaah) they are of you."
And Allah said in Soorah Hashr: "(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allaah and to please Him. And helping Allaah (i.e. helping His religion) and His Messenger (Muhammad sallallaahu 'alayhi wa sallam). Such are indeed the truthful (to what they say);-And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them. Until Allah said: And those after them who said our Lord forgive us and our brothers who came before in faith."
And the Prophet (sallallaahu 'alayhi wa sallam) said: This Ummah will seperate into 73 different groups all of them are in the fire except one. They asked who are they 'O Messenger of Allah. He said: Whomsoever is upon what I am upon and my companions.
And he said: "Upon you is my Sunnah and the Sunnah of the rightly guided Caliphs after me."
Then Salafiyyah is the methodology of truth which is compulsory for us to proceed upon and to leave what opposes it from the other methodologies and its people. And their people (the Salafees) are from the saved sect, Ahlus-Sunnah Wal Jama'ah and they are the aided group until the day of judgment, may Allaah make us from them.
And (Shaykh) Fawzaan pointed out that when one ascribes to this Manhaj he needs to know the principles so the Muslim would hold onto it and he needs to know the methodologies that oppose it until he leaves them off. For holding unto Salafiyyah is upon knowledge and insight. And it is not enough to ascribe oneself to it from ignorance or opposition because Allaah said: "And those who followed them in goodness." Meaning goodness in knowledge and goodness in obidience without going to extremes or being too lenient... like those who who ascribe themselves to the Madhabs of the four Imams: Abu Haneefah, Maalik, Ash Shafi'ee and Ahmad and they oppose their methodology in belief and worship.
And also the one who ascribes himself to the methodology of the Salaf and he calls a Muslim a non Muslim or opposes the Muslim rulers or goes into a direction of extremism he is not a Salafee rather he is called a Kharijee or Mu'tazilee. And like this is the one who ascribes himself to the way of the Salaf and he says the statement of the Murji'ah in the issues of belief and disbelief, (then) he is not Salafee. Therefore it is compulsory to pay attention to this issue and to not mix the methodology of the Salaf with other Methodologies that go against it. And it is said that these (other methodologies) are all not from Islam because of their nonsensical statements and oppression in making rulings and covering the truth with falsehood for the people.
Arabic Source: http://www.aloloom.net/vb/showthread...=9103#post9103
http://www.troid.org/manhaj/q-a-with-the-scholars-on-manhaj/concerning-the-claim-salafiyyah-is-not-from-islam.html | Losing Ahl Al-Sunnah | by Nissho for everyone |
Losing Ahl Al-Sunnah
It is reported that Imâm Ayyûb [Al-Sakhtiyânî] – Allâh have mercy on him – said, “When I hear of the death of a man from Ahl Al-Sunnah, it is as if I have lost a part of my body.”Al-Lâlakâ`î, Sharh Usûl I’tiqâd Ahl Al-Sunnah wa Al-Jamâ’ah, Vol.1 p46.
It is reported that Hammâd b. Zayd said, “When the news of the death of a young man from the followers of hadîth reached Ayyûb, [the sorrow] could be seen on him; and when the news of the death of a man who was mentioned as being a devout worshipper would reach him, [it’s effect] on him was not noticed.”
Al-Lâlakâ`î, Sharh Usûl I’tiqâd Ahl Al-Sunnah wa Al-Jamâ’ah, Vol.1 p51.
It is also reported that Hammâd b. Zayd said, “I was with Ayyûb Al-Sakhtiyânî while he was washing [the body] of Shu’ayb b. Al-Habhâb, saying, ‘Anyone who wishes for the death of a person from Ahl Al-Sunnah has wished for the light of Allâh to be extinguished; but Allâh will keep His light complete, even though the unbelievers may hate it.’ [Sûrah Al-Saff: 8]”
Al-Lâlakâ`î, Sharh Usûl I’tiqâd Ahl Al-Sunnah wa Al-Jamâ’ah, Vol.1 p52.
It is reported that Asad b. Mûsâ said, “We were with Sufyân b. ‘Uyainah when he was informed of the death of Al-Darâwardî, and he became visibly distressed. [Al-Darâwardî] hadn’t actually died, so we said, ‘We didn’t think you would reach such a state.’ He said, ‘[Al-Darâwardî] is from Ahl Al-Sunnah.’”
Al-Lâlakâ`î, Sharh Usûl I’tiqâd Ahl Al-Sunnah wa Al-Jamâ’ah, Vol.1 p72.
Related posts:
| [Truthfulness In Speech And Action] | by Nissho for everyone |
A Final Word Of Advice
[Truthfulness In Speech And Action]
[Sticking To The Sunnah And Dying Upon It Unknown]
Imaam Barbahaaree (rahimahullaah) said that Abul Aaliyah (rahimahullaah) said: 'Whoever dies unknown upon the Sunnah is indeed a truthful witness. It is said clinging to the Sunnah is salvation'
Sheikh Saaleh al Fawzaan commented on the above saying: The Siddeeq (the truthful one) is the one given to much truthfulness, and his status is at a level after that of the Prophets; so the station of Truthfulness is a lofty station, and what is intended by it is adherence to Truthfulness in speech and action. The Prophet (sallal-laahu-alayhi-wasallam) made known who the Truthful One is; so he said:
And concerning his statement: 'Clinging to the Sunnah is Salvation',
that is: clinging to the Sunnah is safety from Fitan and Punishment; and for this reason he (sallallaahu 'alayhi wa sallam) said:
'whosoever lives amongst you will see lots of differences, so stick to my Sunnah and the Sunnah of the Rightly Guided Khulafaa.'
Allaah (Jalla-Wa-Alaa) said:
Sheikh Saaleh al Fawzaan commented on the above saying: The Siddeeq (the truthful one) is the one given to much truthfulness, and his status is at a level after that of the Prophets; so the station of Truthfulness is a lofty station, and what is intended by it is adherence to Truthfulness in speech and action. The Prophet (sallal-laahu-alayhi-wasallam) made known who the Truthful One is; so he said:
'A man keeps on telling the truth until he becomes a Truthful Person'
He is truthful himself and is eager for truthfulness with regards to what the people relate to him. He does not go along with everything he hears or whatever is said, rather he verifies and is eager for truthfulness; because he is a truthful person. He neither narrates nor utter except the truth. This is the Siddeeq (The Truthful One).
And concerning the statement: 'whoever dies upon the Sunnah.'
Sheikh Saaleh Al-Fawzaan comments saying: That is to cling to Islaam. And what is intended by As-Sunnah is 'Islaam'. Islaam is the Sunnah, and whoever dies upon it Unknown and there appeared nothing from him in opposition to (that), then indeed he dies as a truthful person.
And concerning his statement: 'Clinging to the Sunnah is Salvation',
that is: clinging to the Sunnah is safety from Fitan and Punishment; and for this reason he (sallallaahu 'alayhi wa sallam) said:
'whosoever lives amongst you will see lots of differences, so stick to my Sunnah and the Sunnah of the Rightly Guided Khulafaa.'
Allaah (Jalla-Wa-Alaa) said:
'And hold fast, all of you together, to the Rope of Allaah, and be not divided among yourselves'[3:103]
And He (Jalla-Wa-Alaa) said:
'And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path.' [6:153]
This is the advise of Allah and that of His Messenger (sallallaahu 'alayhi wa sallam), and that is to stick and cling to sunnah.
----------------------------------------------------------------------------------------------------------------------------
----------------------------------------------------------------------------------------------------------------------------
[Source: Ittihaaful Qaaree Bitta'liqaat Alaa Sharhis Sunnah Lil Imaam Barbahaaree (rahimahullaah), Vol:2, page:313-314]
| Establishing the obligation of Salafiyyah | by Nissho for everyone |
Establishing the obligation of Salafiyyah
By Shaykh Saalih al-FawzaanThe final nail in the coffin of those who still stubbornly reject the da'wah of the Prophet (sallallaahu 'alayhi wa sallam) by refusing to affiliate themselves to it.
[Q]: What is Salafiyyah? Is it obligatory to traverse its manhaj (methodology) and to hold onto it?
[A]: Salafiyyah is to traverse upon the methodology of the Salaf from the Companions, thetaabi’een and the virtuous generations in ’aqeedah, understanding and manners. It is obligatory upon the Muslims to traverse this manhaj (methodology). [2] Allaah the Exalted said,“And the foremost from amongst the emigrants (muhaajireen) and the helpers (ansaar), and those who followed them in goodness. Allaah is pleased with them and they are pleased with Him.” [Sooratut-Tawbah 9:100]And Allaah the Exalted said,“And those who came after them saying, ‘Our Lord, forgive us and our brothers who proceeded us in faith. And do not place enmity in our hearts for the Believers.” [Sooratul-Hashr 59:10]And the Prophet (sallallaahu ’alayhi wa sallam) said, “Hold firmly to my Sunnah and theSunnah of the Rightly-Guided Caliphs after me. Hold onto it with your molar teeth. And beware of newly invented affairs, since every newly invented affair is an innovation, and every innovation is misguidance and every innovation is in the Fire.” [3]
[Q]: Is a person who calls himself Salafee to be referred to as a hizbee (bigoted partisan)?
[A]: If calling oneself Salafee is done truthfully, then there is no harm. [4] As for when it is just a claim, then it is not permissible to ascribe oneself to Salafiyyah whilst he is upon other than the manhaj of the Salaf. So the Ashaa’irah for example, say, ‘We are Ahlus-Sunnah wal-Jamaa’ah,’ yet this is not correct because that which they are upon is other than themanhaj of Ahlus-Sunnah wal-Jamaa’ah. Likewise, the Mu’tazilah call themselvesMuwahhideen (people of Tawheed).
‘Everyone ascribes themselves to Laylaa;Yet Laylaa does not affirm that for anyone.’
So the one who claims that he is upon the manhaj of Ahlus-Sunnah wal-Jamaa’ah must follow the way of Ahlus-Sunnah wal-Jamaa’ah and leave off its opponents. As for the one who wishes to ‘combine between the lizard and the fish,’ as they say; then that is to say, the one who does not differentiate between the land and the sea. So it is not possible to combine between water and fire. So the madhhab of Ahlus-Sunnah wal-Jamaa’ah cannot be combined with the madhhab of those who oppose them, such as the Khawaarij, theMu’tazilah and the Hizbiyyeen from amongst those who call themselves ‘modern Muslims.’ They are those who wish to unite the misguidance of the people of this age with the manhajof Salaf. So, ‘the latter part of this Ummah will not be corrected, except by that which corrected its former part.’ [5] So the outcome is that it is inevitable to distinguish the affairs and clarify them.
Footnotes:[1] The following is taken from al-Ajwibatul-Mufeedah (p. 103-105); Shaykh Saalih Ibn Fawzaan said on (p. E) of this book, “The praise is for Allaah, and may Prayers and Peace be upon our Prophet, Muhammad, and upon his Family and his Companions. To Proceed: So I approve the publishing of al-Ajwibatul-Mufeedah ’an As‘ilatil-Manaahijil-Jadeedah which contains my answers and notes from the brother, Jamaal Ibn Fareehaan al-Haarithee. And I hope that it is of benefit in explaining aspects of the truth which have been hidden from some of the people today. And may the Prayers and Peace of Allaah be upon our Prophet, Muhammad, his Family and his Companions. Signed: Saalih Ibn Fawzaan Ibn ’Abdullaah al-Fawzaan 18/4/1417.”[2] Salafiyyah is not a hizb (party) from the ahzaab (parties) as some think and propagate. Rather, it is an ascription to the Salafus-Saalih and following their manhaj, as the Shaykh – may Allaah preserve him – has stated. This is because they – that is, the Companions – are as Ibn Mas’ood described them in his statement, “Whoever wishes to follow someone, then let him follow one who has already died. Since those that are living are not safe from the fitnah (trial, discord). These are the Companions of the Messenger of Allaah (sallallaahu ’alayhi wa sallam), the people with the most righteous of hearts, and the most earnest of them in knowledge, and the least of them in hypocrisy,” may Allaah be pleased with them. Refer to Jaami’ Bayaanul-’Ilm wa Fadlihi (p. 49), Mishkaatul-Masaabeeh (no. 193) and al-Hilyah (1/305) of Aboo Nu’aym.[3] Saheeh: It has been authenticated due to its numerous routes. It is related by Ahmad (4/126), at-Tirmidhee (no. 2676), al-Haakim (1/96) and by al-Baghawee in Sharhus-Sunnah (1/105).[4] Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said in al-Fataawaa (4/149), “There is no blame upon the one who makes apparent the manhaj of the Salaf and affiliates himself with it and ascribes himself to it. Rather, it is obligatory to accept that from him by agreement. Since the madhhab of the Salaf is nothing, except the truth.” I say, reflect – dear reader – upon the speech of Shaykhul-Islaam which took place eight generations ago. It is as if he were refuting one of the modern day people to whom knowledge is attributed; and he says, ‘Whosoever makes it obligatory upon the people that he must be either an Ikhwaanee, Salafee,Tableeghee, or Surooree, then he must seek repentance. And if he does not do so, then he must be killed.’ He (’Aa‘id al-Qarnee) said it in a cassette that is widely spread amongst the youth, under the title, Firra minal-Hizbiyyah Firaaraka minal-Asad.[Note: After completing this book, some papers containing some of the recantations of ’Aa‘id al-Qarnee reached me. So I found amongst his recantations that he recanted from this error. So it is due to justice and fairness that we mention this recantation from him. So he says, “Fourteen: Indeed, I said in a cassette, Firra minal-Hizbiyyah Firaaraka minal-Asad, “Whosoever makes it obligatory upon the people that he must be either anIkhwaanee, Salafee, Tableeghee, or Surooree, then he must seek repentance. And if he does not do so, then he must be killed.” So this was an error in expression from me, and I seek refuge in Allaah from it. I meant that whosoever does that, then he has legislated into the Religion of Allaah. However, it was incorrect whatever the case may be, and I excuse myself from it. And I believe that the madhhab of the Salaf is the correct madhhabwhich it is obligatory to follow and be guided by and to traverse.” End of quote from the papers.]So I say, how free is Allaah from all imperfections! How he has granted himself the privilege of gathering the true Salafee methodology along with these methodologies and innovated, false and astray sects! Our question to this one who lives in the country of Tawheed is – and he holds a Masters degree in Hadeeth – that if you are not Salafee, then what are you? Indeed, al-’Allaamah ’Abdul-’Azeez Ibn ’Abdullaah Ibn Baaz – the Muftee of Saudi Arabia – was asked, ‘What do you say about the one who calls himself ‘as-Salafee’ and al-Atharee,’ is this a term of commendation?’ So his eminence – may Allaah preserve him – replied, “If he is truthful in saying that he is Atharee or Salafee, then there is no problem. This is like what the Salaf used to say, ‘So and so is Salafee, or so and so is Atharee.’ This is a term of commendation from which there is no escape, rather it is a term of commendation that is obligatory.” From the lecture entitled, Haqqul-Muslim which took place on 1/16/1413H in Taa‘if.And Shaykh Bakr Aboo Zayd says, “If it is said, ‘Salaf’ or ‘Salafiyyoon’ or ‘upon the path of Salafiyyah,’ then this is an ascription to the Salafus-Saalih: all of the Companions – radiyallaahu ’anhum. So whosoever follows them in goodness, not those who were led astray by desires, and those who are firmly established upon the minhaaj(methodology) of Prophet-hood; they are attributed to their Salafus-Saalih in that. So it is said about them, ‘as-Salaf’ and ‘as-Salafiyyoon’ and their term of affiliation is ‘Salafee.’ So this term Salaf refers to the Salafus-Saalih. So this is a term that generally refers to anyone who follows the way of the Companions – radiyallaahu ’anhum – even if he is in our age, and so on. And this is how the people of knowledge have understood this term. Therefore, this is an ascription that does not have any aspect that departs from the requirements of the Book and the Sunnah. It is a term of affiliation that does not separate from the first generation for one moment. Rather, it is from them and to them. As for the one who opposes them with a particular name or custom, then no, even if he lived amongst them and in their time.” End of quote from the book, Hukmul-Intimaa‘ (p. 36). I say, this term has occurred continuously in the books of biography. So Imaam adh-Dhahabee (d.748H) said concerning the biography of Muhammad Ibn Muhammad al-Bahraanee, “He was a good Salafee with respect to the Religion.” Mu’jamush-Shuyookh (2/280). And he said in the biography of Ahmad Ibn Ni’mah al-Maqdisee, “He was upon the ’aqeedah of the Salaf.” Mu’jamush-Shuyookh (1/34). So the ascription to the Salaf is an ascription from which there is no escape, until the true Salafee is distinguished, and until the affair is no longer covered up for anyone who wishes to follow them. So the deviant madhaahib are many and the partisan groups that are misguided and misguiding others. So the people of the truth openly announce their affiliation to the Salafin order to free themselves from those who oppose them. And Allaah the Exalted says about His Prophet and the Believers,“And who is better in speech than the one who calls to Allaah, does righteous deeds and says, ‘I am from amongst the Muslims.’” [Soorah Fussilat 41:33].”[5] Translator’s Note: This statement is derived from the Imaam of Daarul-Hijrah, Maalik Ibn Anas (d.159H) –rahimahullaah – when he said, “Whosoever introduces into Islaam an innovation, and holds it to be something good, has indeed alleged that Muhammad (sallallaahu ’alayhi wa sallam) has betrayed his message. Read the saying of Allaah – the Most Blessed, the Most High:“This day I have perfected your Religion for you, completed My favour upon you and I have chosen for you Islaam as your Religion.” [Sooratul-Maa‘idah 5:3]So that which was not part of the Religion at that time, cannot be part of the Religion today. And the last part of this Ummah cannot be rectified, except by that which rectified its first part.”
Prepared by Jamaal Ibn Fareehaan al-Haarithee
Translated by Maaz Qureshi [1]
http://www.troid.org/manhaj/q-a-with-the-scholars-on-manhaj/establishing-the-obligation-of-salafiyyah.html
By Shaykh Saalih al-FawzaanThe final nail in the coffin of those who still stubbornly reject the da'wah of the Prophet (sallallaahu 'alayhi wa sallam) by refusing to affiliate themselves to it.
So the Ashaa’irah for example, say, ‘We are Ahlus-Sunnah wal-Jamaa’ah,’ yet this is not correct because that which they are upon is other than the manhaj of Ahlus-Sunnah wal-Jamaa’ah.
[Q]: What is Salafiyyah? Is it obligatory to traverse its manhaj (methodology) and to hold onto it?
[A]: Salafiyyah is to traverse upon the methodology of the Salaf from the Companions, thetaabi’een and the virtuous generations in ’aqeedah, understanding and manners. It is obligatory upon the Muslims to traverse this manhaj (methodology). [2] Allaah the Exalted said,“And the foremost from amongst the emigrants (muhaajireen) and the helpers (ansaar), and those who followed them in goodness. Allaah is pleased with them and they are pleased with Him.” [Sooratut-Tawbah 9:100]And Allaah the Exalted said,“And those who came after them saying, ‘Our Lord, forgive us and our brothers who proceeded us in faith. And do not place enmity in our hearts for the Believers.” [Sooratul-Hashr 59:10]And the Prophet (sallallaahu ’alayhi wa sallam) said, “Hold firmly to my Sunnah and theSunnah of the Rightly-Guided Caliphs after me. Hold onto it with your molar teeth. And beware of newly invented affairs, since every newly invented affair is an innovation, and every innovation is misguidance and every innovation is in the Fire.” [3]
[Q]: Is a person who calls himself Salafee to be referred to as a hizbee (bigoted partisan)?
[A]: If calling oneself Salafee is done truthfully, then there is no harm. [4] As for when it is just a claim, then it is not permissible to ascribe oneself to Salafiyyah whilst he is upon other than the manhaj of the Salaf. So the Ashaa’irah for example, say, ‘We are Ahlus-Sunnah wal-Jamaa’ah,’ yet this is not correct because that which they are upon is other than themanhaj of Ahlus-Sunnah wal-Jamaa’ah. Likewise, the Mu’tazilah call themselvesMuwahhideen (people of Tawheed).
‘Everyone ascribes themselves to Laylaa;Yet Laylaa does not affirm that for anyone.’
So the one who claims that he is upon the manhaj of Ahlus-Sunnah wal-Jamaa’ah must follow the way of Ahlus-Sunnah wal-Jamaa’ah and leave off its opponents. As for the one who wishes to ‘combine between the lizard and the fish,’ as they say; then that is to say, the one who does not differentiate between the land and the sea. So it is not possible to combine between water and fire. So the madhhab of Ahlus-Sunnah wal-Jamaa’ah cannot be combined with the madhhab of those who oppose them, such as the Khawaarij, theMu’tazilah and the Hizbiyyeen from amongst those who call themselves ‘modern Muslims.’ They are those who wish to unite the misguidance of the people of this age with the manhajof Salaf. So, ‘the latter part of this Ummah will not be corrected, except by that which corrected its former part.’ [5] So the outcome is that it is inevitable to distinguish the affairs and clarify them.
Footnotes:[1] The following is taken from al-Ajwibatul-Mufeedah (p. 103-105); Shaykh Saalih Ibn Fawzaan said on (p. E) of this book, “The praise is for Allaah, and may Prayers and Peace be upon our Prophet, Muhammad, and upon his Family and his Companions. To Proceed: So I approve the publishing of al-Ajwibatul-Mufeedah ’an As‘ilatil-Manaahijil-Jadeedah which contains my answers and notes from the brother, Jamaal Ibn Fareehaan al-Haarithee. And I hope that it is of benefit in explaining aspects of the truth which have been hidden from some of the people today. And may the Prayers and Peace of Allaah be upon our Prophet, Muhammad, his Family and his Companions. Signed: Saalih Ibn Fawzaan Ibn ’Abdullaah al-Fawzaan 18/4/1417.”[2] Salafiyyah is not a hizb (party) from the ahzaab (parties) as some think and propagate. Rather, it is an ascription to the Salafus-Saalih and following their manhaj, as the Shaykh – may Allaah preserve him – has stated. This is because they – that is, the Companions – are as Ibn Mas’ood described them in his statement, “Whoever wishes to follow someone, then let him follow one who has already died. Since those that are living are not safe from the fitnah (trial, discord). These are the Companions of the Messenger of Allaah (sallallaahu ’alayhi wa sallam), the people with the most righteous of hearts, and the most earnest of them in knowledge, and the least of them in hypocrisy,” may Allaah be pleased with them. Refer to Jaami’ Bayaanul-’Ilm wa Fadlihi (p. 49), Mishkaatul-Masaabeeh (no. 193) and al-Hilyah (1/305) of Aboo Nu’aym.[3] Saheeh: It has been authenticated due to its numerous routes. It is related by Ahmad (4/126), at-Tirmidhee (no. 2676), al-Haakim (1/96) and by al-Baghawee in Sharhus-Sunnah (1/105).[4] Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said in al-Fataawaa (4/149), “There is no blame upon the one who makes apparent the manhaj of the Salaf and affiliates himself with it and ascribes himself to it. Rather, it is obligatory to accept that from him by agreement. Since the madhhab of the Salaf is nothing, except the truth.” I say, reflect – dear reader – upon the speech of Shaykhul-Islaam which took place eight generations ago. It is as if he were refuting one of the modern day people to whom knowledge is attributed; and he says, ‘Whosoever makes it obligatory upon the people that he must be either an Ikhwaanee, Salafee,Tableeghee, or Surooree, then he must seek repentance. And if he does not do so, then he must be killed.’ He (’Aa‘id al-Qarnee) said it in a cassette that is widely spread amongst the youth, under the title, Firra minal-Hizbiyyah Firaaraka minal-Asad.[Note: After completing this book, some papers containing some of the recantations of ’Aa‘id al-Qarnee reached me. So I found amongst his recantations that he recanted from this error. So it is due to justice and fairness that we mention this recantation from him. So he says, “Fourteen: Indeed, I said in a cassette, Firra minal-Hizbiyyah Firaaraka minal-Asad, “Whosoever makes it obligatory upon the people that he must be either anIkhwaanee, Salafee, Tableeghee, or Surooree, then he must seek repentance. And if he does not do so, then he must be killed.” So this was an error in expression from me, and I seek refuge in Allaah from it. I meant that whosoever does that, then he has legislated into the Religion of Allaah. However, it was incorrect whatever the case may be, and I excuse myself from it. And I believe that the madhhab of the Salaf is the correct madhhabwhich it is obligatory to follow and be guided by and to traverse.” End of quote from the papers.]So I say, how free is Allaah from all imperfections! How he has granted himself the privilege of gathering the true Salafee methodology along with these methodologies and innovated, false and astray sects! Our question to this one who lives in the country of Tawheed is – and he holds a Masters degree in Hadeeth – that if you are not Salafee, then what are you? Indeed, al-’Allaamah ’Abdul-’Azeez Ibn ’Abdullaah Ibn Baaz – the Muftee of Saudi Arabia – was asked, ‘What do you say about the one who calls himself ‘as-Salafee’ and al-Atharee,’ is this a term of commendation?’ So his eminence – may Allaah preserve him – replied, “If he is truthful in saying that he is Atharee or Salafee, then there is no problem. This is like what the Salaf used to say, ‘So and so is Salafee, or so and so is Atharee.’ This is a term of commendation from which there is no escape, rather it is a term of commendation that is obligatory.” From the lecture entitled, Haqqul-Muslim which took place on 1/16/1413H in Taa‘if.And Shaykh Bakr Aboo Zayd says, “If it is said, ‘Salaf’ or ‘Salafiyyoon’ or ‘upon the path of Salafiyyah,’ then this is an ascription to the Salafus-Saalih: all of the Companions – radiyallaahu ’anhum. So whosoever follows them in goodness, not those who were led astray by desires, and those who are firmly established upon the minhaaj(methodology) of Prophet-hood; they are attributed to their Salafus-Saalih in that. So it is said about them, ‘as-Salaf’ and ‘as-Salafiyyoon’ and their term of affiliation is ‘Salafee.’ So this term Salaf refers to the Salafus-Saalih. So this is a term that generally refers to anyone who follows the way of the Companions – radiyallaahu ’anhum – even if he is in our age, and so on. And this is how the people of knowledge have understood this term. Therefore, this is an ascription that does not have any aspect that departs from the requirements of the Book and the Sunnah. It is a term of affiliation that does not separate from the first generation for one moment. Rather, it is from them and to them. As for the one who opposes them with a particular name or custom, then no, even if he lived amongst them and in their time.” End of quote from the book, Hukmul-Intimaa‘ (p. 36). I say, this term has occurred continuously in the books of biography. So Imaam adh-Dhahabee (d.748H) said concerning the biography of Muhammad Ibn Muhammad al-Bahraanee, “He was a good Salafee with respect to the Religion.” Mu’jamush-Shuyookh (2/280). And he said in the biography of Ahmad Ibn Ni’mah al-Maqdisee, “He was upon the ’aqeedah of the Salaf.” Mu’jamush-Shuyookh (1/34). So the ascription to the Salaf is an ascription from which there is no escape, until the true Salafee is distinguished, and until the affair is no longer covered up for anyone who wishes to follow them. So the deviant madhaahib are many and the partisan groups that are misguided and misguiding others. So the people of the truth openly announce their affiliation to the Salafin order to free themselves from those who oppose them. And Allaah the Exalted says about His Prophet and the Believers,“And who is better in speech than the one who calls to Allaah, does righteous deeds and says, ‘I am from amongst the Muslims.’” [Soorah Fussilat 41:33].”[5] Translator’s Note: This statement is derived from the Imaam of Daarul-Hijrah, Maalik Ibn Anas (d.159H) –rahimahullaah – when he said, “Whosoever introduces into Islaam an innovation, and holds it to be something good, has indeed alleged that Muhammad (sallallaahu ’alayhi wa sallam) has betrayed his message. Read the saying of Allaah – the Most Blessed, the Most High:“This day I have perfected your Religion for you, completed My favour upon you and I have chosen for you Islaam as your Religion.” [Sooratul-Maa‘idah 5:3]So that which was not part of the Religion at that time, cannot be part of the Religion today. And the last part of this Ummah cannot be rectified, except by that which rectified its first part.”
Prepared by Jamaal Ibn Fareehaan al-Haarithee
Translated by Maaz Qureshi [1]
http://www.troid.org/manhaj/q-a-with-the-scholars-on-manhaj/establishing-the-obligation-of-salafiyyah.html
| Understanding the Sunnah | by Nissho for everyone |
Understanding the Sunnah
Tarbiyah - Articles - Sunnah
By TWTPubs
Friday, 19 September 2008
The Sunnah is Islaam and Islaam is the Sunnah!
Dear noble reader, may Allaah shower his mercy upon you, have we ever wondered what is the Sunnah (way), and what is it’s place in Islaam? Know that Allaah, by His mercy upon us, has not just sent us His Words, the Qur’aan, but He also sent a messenger to teach us, even though we have the ability to read the Qur’aan.
This is why Allaah said:
“And We (Allaah) have revealed to you Muhammad, The Reminder (The Qur’aan) so that you may explain clearly to mankind that which has been revealed to them.” [an-Nahl 16:44]
THE DEFINITION
By definition the Sunnah is
• whatever the Prophet sallallaahu 'alahi wa sallam said,
• whatever the Prophet sallallaahu 'alahi wa sallam did or
• whatever the Prophet sallallaahu 'alahi wa sallam approved of by being silent.
This means, that whatever the Prophet sallallaahu 'alahi wa sallam commanded us to do, and commanded us to stay away from, and whatever occurred in front of him or was narrated to him and he kept silent about, all of it is the Sunnah.
The term Sunnah is also referred to in matters of Creed and Methodology. This reference can be seen in many of the books of the scholars of the past, ranging from the time of the Sahaabah up until our times.
THE EVIDENCES TO FOLLOW THE SUNNAH
EVIDENCES FROM THE QUR’AAN
• Hold on to whatever the Prophet sallallaahu 'alahi wa sallam gave us:
"Whatever the Prophet sallallaahu 'alahi wa sallam orders you with, then hold on to it, and whatever he forbade, then stay away from it." [al-Hashr 59:7]
• Whatever he sallallaahu 'alahi wa sallam said was revelation:
"He does not speak out of his own desire, but it is revelation that is revealed to him." [an-Najm 53:3-4]
• The Prophet sallallaahu 'alahi wa sallam is an example:
"Indeed, in the Messenger of Allaah (Muhammad) you have a good example to follow..." [al-Ahzab 33:21]
• Obeying him sallallaahu 'alahi wa sallam gives life:
"O you who believe! Answer Allaah, by obeying Him and His Messenger when he (sallallaahu 'alahi wa sallam) calls you to that which will give you life, and know that Allaah comes in between a person and his heart (i.e. He prevents an evil person to decide anything). And verily to Him you shall (all) be gathered." [al-Anfal 8:24]
• Loving Allaah is by following the Prophet sallallaahu 'alahi wa sallam:
"Say (O Muhammad to mankind): "If you really love Allaah, then follow me (i.e. accept Islaamic Monotheism, follow the Qur'aan and the Sunnah), Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Merciful."" [Aali Imran 3:31]
EVIDENCES FROM THE AUTHENTICE AHADEETH
• By following the Sunnah one will never be misguided:
“I have left amongst you two matters that if you adhere to them you will never be misguided; The Book of Allaah and the Sunnah of His Prophet.” [Maalik, al-Haakim, al-Baihaaqee]
• Obeying the Prophet results in entering Paradise:
“All of my Ummah will enter Paradise except those who refuse.” It was said, “Who will refuse?” He replied, “Whoever obeys me enters Paradise and whoever disobeys me has refused.” [al-Bukhaaree]
• Breaking away from the Sunnah results in not being from the Prophet sallallaahu 'alahi wa sallam :
“Whoever breaks away from my Sunnah is not from me.” [al-Bukhaaree]
OBEYING THE MESSENGER IS LIKE OBEYING ALLAAH
Allaah attests to this fact:
"Whoever obeys the Messenger then verily he obeys Allaah" [an-Nisaa 4:80]
"He does not speak out of his own desire, but it is revelation that is revealed to him." [an-Najm 53:3-4]
The Prophet sallallaahu 'alahi wa sallam also attests to this fact:
“Whoever obeys me, obeys Allaah. Whoever disobeys me, disobeys Allaah.” [al-Bukhaaree & Muslim]
THE MISUNDERSTANDING
After understanding this we should also be aware of the misunderstanding of some people of what the Sunnah is. They hold the belief that the Sunnah is something voluntary and therefore if done, one will be rewarded and if left off, one will not be punished. This definition of the Sunnah is used strictly in the area of Islamic jurisprudence as termed by the scholars of Fiqh. For example, the voluntary payers before and after Salaatudh-Dhuhr is called the “Sunnah of Dhuhr.” As for the Shari’ah then this understanding is not applied.
To give an example of the application of this (mis)understanding: We all agree that the Salaah (the Prayer) is from the Sunnah (the way) of the Prophet sallallaahu 'alahi wa sallam. Now, if we were to apply this (mis)understanding we would come to the conclusion that the five obligatory prayers are merely voluntary. And if we perform them, we would be rewarded, and if we abandon them, we would not be punished. This clearly contradicts the order of Allaah in His book and the order of the Prophet sallallaahu 'alahi wa sallam in the authenticated Hadeeth of the obligation of the five daily prayers.
Clearly we can see that the Sunnah has a more profound meaning than that of just being voluntary acts. We should understand that even the smallest of actions of the Prophet sallallaahu 'alahi wa sallam, for example: his manner of eating, walking, or sleeping, are from his Sunnah and should be respected and not ridiculed or thought as something meager. Also, one should not ridicule anyone who tries to implement the Sunnah. This is because, one who ridicules this person, is in fact ridiculing the Sunnah of the Prophet sallallaahu 'alahi wa sallam.
THE WARNINGS FOR NOT FOLLOWING THE SUNNAH
WARNINGS FROM THE QUR’AAN:
Allaah threatens by His Fire:
"Whosoever opposes the messenger even after guidance has been conveyed to him…Allaah will leave him the path he has chosen and land him in the Fire. What an evil abode." [an-Nisaa 4:115]
Allaah threatens by denial of Eemaan (Faith):
"But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission." [An-Nisa 4:65]
Allaah threatens by some Fitnah:
"And let those who oppose the Messenger's (Muhammad sallallaahu 'alahi wa sallam) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them." [an-Nur 24:63]
Allaah threatens with disbelief:
"Say (O Muhammad): "Obey Allaah and the Messenger (Muhammad)." But if they turn away, then Allaah does not like the disbelievers." [Aali Imran 3:32]
WARNINGS FROM THE PROPHET:
The rejecters of the Sunnah:
“I had better not find anyone of you reclining on his bed and there comes to him one of my commandments or one of my prohibitions and he says about it, ‘I don’t know. Whatever we find in the Book of Allaah only do we follow.” [al-Baihaaqee, Ahmad, Abu Daawood & others]
“Soon it will be that a man will recline on his couch and will be narrated a hadeeth of my hadeeth and he will say: ‘Between us and you is the Book of Allaah. What we find allowed therein, we allow. What we find prohibited therein, we prohibit.’ But truly, what the Messenger of Allaah has forbidden is similar to what Allaah has forbidden.” [al-Baihaaqee, Ahmad & Ibn Maajah]
The threat of not entering Paradise:
“All of my Ummah will enter Paradise except those who refuse.” It was said, “Who will refuse?” He replied, “Whoever obeys me enters Paradise and whoever disobeys me has refused.” [al-Bukhaaree]
CONCLUSION
In conclusion, -may Allaah bless you- this matter of the Sunnah is undoubtedly an important one. Whether it is from the manner of the Salaah (Prayer), and Hajj, to growing the beards, and wearing the proper hijaab, to the manner of eating and sleeping, or even walking in the streets, all of it is important. They only vary in whether it is a matter that if left-off it would incur punishment or not. Therefore it is for each one of us to rectify ourselves with regard to the Sunnah, and thus reach success in this world and the next.
Last Updated ( Sunday, 19 October 2008 )
Tarbiyah - Articles - Sunnah
By TWTPubs
Friday, 19 September 2008
The Sunnah is Islaam and Islaam is the Sunnah!
Dear noble reader, may Allaah shower his mercy upon you, have we ever wondered what is the Sunnah (way), and what is it’s place in Islaam? Know that Allaah, by His mercy upon us, has not just sent us His Words, the Qur’aan, but He also sent a messenger to teach us, even though we have the ability to read the Qur’aan.
This is why Allaah said:
“And We (Allaah) have revealed to you Muhammad, The Reminder (The Qur’aan) so that you may explain clearly to mankind that which has been revealed to them.” [an-Nahl 16:44]
THE DEFINITION
By definition the Sunnah is
• whatever the Prophet sallallaahu 'alahi wa sallam said,
• whatever the Prophet sallallaahu 'alahi wa sallam did or
• whatever the Prophet sallallaahu 'alahi wa sallam approved of by being silent.
This means, that whatever the Prophet sallallaahu 'alahi wa sallam commanded us to do, and commanded us to stay away from, and whatever occurred in front of him or was narrated to him and he kept silent about, all of it is the Sunnah.
The term Sunnah is also referred to in matters of Creed and Methodology. This reference can be seen in many of the books of the scholars of the past, ranging from the time of the Sahaabah up until our times.
THE EVIDENCES TO FOLLOW THE SUNNAH
EVIDENCES FROM THE QUR’AAN
• Hold on to whatever the Prophet sallallaahu 'alahi wa sallam gave us:
"Whatever the Prophet sallallaahu 'alahi wa sallam orders you with, then hold on to it, and whatever he forbade, then stay away from it." [al-Hashr 59:7]
• Whatever he sallallaahu 'alahi wa sallam said was revelation:
"He does not speak out of his own desire, but it is revelation that is revealed to him." [an-Najm 53:3-4]
• The Prophet sallallaahu 'alahi wa sallam is an example:
"Indeed, in the Messenger of Allaah (Muhammad) you have a good example to follow..." [al-Ahzab 33:21]
• Obeying him sallallaahu 'alahi wa sallam gives life:
"O you who believe! Answer Allaah, by obeying Him and His Messenger when he (sallallaahu 'alahi wa sallam) calls you to that which will give you life, and know that Allaah comes in between a person and his heart (i.e. He prevents an evil person to decide anything). And verily to Him you shall (all) be gathered." [al-Anfal 8:24]
• Loving Allaah is by following the Prophet sallallaahu 'alahi wa sallam:
"Say (O Muhammad to mankind): "If you really love Allaah, then follow me (i.e. accept Islaamic Monotheism, follow the Qur'aan and the Sunnah), Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Merciful."" [Aali Imran 3:31]
EVIDENCES FROM THE AUTHENTICE AHADEETH
• By following the Sunnah one will never be misguided:
“I have left amongst you two matters that if you adhere to them you will never be misguided; The Book of Allaah and the Sunnah of His Prophet.” [Maalik, al-Haakim, al-Baihaaqee]
• Obeying the Prophet results in entering Paradise:
“All of my Ummah will enter Paradise except those who refuse.” It was said, “Who will refuse?” He replied, “Whoever obeys me enters Paradise and whoever disobeys me has refused.” [al-Bukhaaree]
• Breaking away from the Sunnah results in not being from the Prophet sallallaahu 'alahi wa sallam :
“Whoever breaks away from my Sunnah is not from me.” [al-Bukhaaree]
OBEYING THE MESSENGER IS LIKE OBEYING ALLAAH
Allaah attests to this fact:
"Whoever obeys the Messenger then verily he obeys Allaah" [an-Nisaa 4:80]
"He does not speak out of his own desire, but it is revelation that is revealed to him." [an-Najm 53:3-4]
The Prophet sallallaahu 'alahi wa sallam also attests to this fact:
“Whoever obeys me, obeys Allaah. Whoever disobeys me, disobeys Allaah.” [al-Bukhaaree & Muslim]
THE MISUNDERSTANDING
After understanding this we should also be aware of the misunderstanding of some people of what the Sunnah is. They hold the belief that the Sunnah is something voluntary and therefore if done, one will be rewarded and if left off, one will not be punished. This definition of the Sunnah is used strictly in the area of Islamic jurisprudence as termed by the scholars of Fiqh. For example, the voluntary payers before and after Salaatudh-Dhuhr is called the “Sunnah of Dhuhr.” As for the Shari’ah then this understanding is not applied.
To give an example of the application of this (mis)understanding: We all agree that the Salaah (the Prayer) is from the Sunnah (the way) of the Prophet sallallaahu 'alahi wa sallam. Now, if we were to apply this (mis)understanding we would come to the conclusion that the five obligatory prayers are merely voluntary. And if we perform them, we would be rewarded, and if we abandon them, we would not be punished. This clearly contradicts the order of Allaah in His book and the order of the Prophet sallallaahu 'alahi wa sallam in the authenticated Hadeeth of the obligation of the five daily prayers.
Clearly we can see that the Sunnah has a more profound meaning than that of just being voluntary acts. We should understand that even the smallest of actions of the Prophet sallallaahu 'alahi wa sallam, for example: his manner of eating, walking, or sleeping, are from his Sunnah and should be respected and not ridiculed or thought as something meager. Also, one should not ridicule anyone who tries to implement the Sunnah. This is because, one who ridicules this person, is in fact ridiculing the Sunnah of the Prophet sallallaahu 'alahi wa sallam.
THE WARNINGS FOR NOT FOLLOWING THE SUNNAH
WARNINGS FROM THE QUR’AAN:
Allaah threatens by His Fire:
"Whosoever opposes the messenger even after guidance has been conveyed to him…Allaah will leave him the path he has chosen and land him in the Fire. What an evil abode." [an-Nisaa 4:115]
Allaah threatens by denial of Eemaan (Faith):
"But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission." [An-Nisa 4:65]
Allaah threatens by some Fitnah:
"And let those who oppose the Messenger's (Muhammad sallallaahu 'alahi wa sallam) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them." [an-Nur 24:63]
Allaah threatens with disbelief:
"Say (O Muhammad): "Obey Allaah and the Messenger (Muhammad)." But if they turn away, then Allaah does not like the disbelievers." [Aali Imran 3:32]
WARNINGS FROM THE PROPHET:
The rejecters of the Sunnah:
“I had better not find anyone of you reclining on his bed and there comes to him one of my commandments or one of my prohibitions and he says about it, ‘I don’t know. Whatever we find in the Book of Allaah only do we follow.” [al-Baihaaqee, Ahmad, Abu Daawood & others]
“Soon it will be that a man will recline on his couch and will be narrated a hadeeth of my hadeeth and he will say: ‘Between us and you is the Book of Allaah. What we find allowed therein, we allow. What we find prohibited therein, we prohibit.’ But truly, what the Messenger of Allaah has forbidden is similar to what Allaah has forbidden.” [al-Baihaaqee, Ahmad & Ibn Maajah]
The threat of not entering Paradise:
“All of my Ummah will enter Paradise except those who refuse.” It was said, “Who will refuse?” He replied, “Whoever obeys me enters Paradise and whoever disobeys me has refused.” [al-Bukhaaree]
CONCLUSION
In conclusion, -may Allaah bless you- this matter of the Sunnah is undoubtedly an important one. Whether it is from the manner of the Salaah (Prayer), and Hajj, to growing the beards, and wearing the proper hijaab, to the manner of eating and sleeping, or even walking in the streets, all of it is important. They only vary in whether it is a matter that if left-off it would incur punishment or not. Therefore it is for each one of us to rectify ourselves with regard to the Sunnah, and thus reach success in this world and the next.
Last Updated ( Sunday, 19 October 2008 )
| Warning the people against deviants | by Nissho for everyone |
Warning the people against deviants
Question: Is it permissible to mention peoples' names and characters when one wants to criticise them and their thinking?
Response: If someone writes something that contradicts the pure Sharee'ah, and distributes that material, or if he propagtes that view in the media, it becomes compulsory to refute him and expose the falsehood of what he says. There is nothing wrong in mentioning that person's name or in warning people about him if he calls to innovation, shirk, or if he calls people to what Allaah has prohibited or to disobedience. Until this day, there are knowledgeable and believing people from the callers to the truth and bearers of the Sharee'ahfulfilling this obligation,
sincerely for Allaah (Subhaanahu wa Ta'aala) and for the benefit of His servants, rebuking the wrong, inviting to the truth, warning others against those who propagate falsehood and destructive rhetoric.
And Allaah is the Expounder of (all) success.
Shaykh Ibn Baaz
Fataawa Islaamiyyah - Volume 4, Page 279
taken from: http://fatwa-online.com/fataawa/creed/deviants/0030427.htm
Response: If someone writes something that contradicts the pure Sharee'ah, and distributes that material, or if he propagtes that view in the media, it becomes compulsory to refute him and expose the falsehood of what he says. There is nothing wrong in mentioning that person's name or in warning people about him if he calls to innovation, shirk, or if he calls people to what Allaah has prohibited or to disobedience. Until this day, there are knowledgeable and believing people from the callers to the truth and bearers of the Sharee'ahfulfilling this obligation,
sincerely for Allaah (Subhaanahu wa Ta'aala) and for the benefit of His servants, rebuking the wrong, inviting to the truth, warning others against those who propagate falsehood and destructive rhetoric.
And Allaah is the Expounder of (all) success.
Shaykh Ibn Baaz
Fataawa Islaamiyyah - Volume 4, Page 279
taken from: http://fatwa-online.com/fataawa/creed/deviants/0030427.htm
| CHOOSING THE SHAIKHS AND SCHOLARS WITH WHOM YOU SHOULD LEARN | by Nissho for everyone |
Chapter NineCHOOSING THE SHAIKHS AND SCHOLARS WITH WHOM YOU SHOULD LEARN
In the saying of Allaah's Messenger (sallallahu alayhi wa sallam) to 'Umar Ibn al-Khattaab (radiyallaahu 'anhu), "This was Jibreel, he came to teach you your Religion," is an indication for the student of knowledge to turn his face toward the people of knowledge, the wise and learned scholars those whose fame for having taqwaa is widespread, whose reliability is established, those whose uprightness upon the Religion is known.
This Knowledge is your Religion
The Pious Predecessors have indicated this point that is such that it rescues from ignorance and protects those who follow and apply it from misguidance. The noble taabi'ee Muhammad Ibn Seereen said, "Indeed this knowledge is the Religion so look and see from whom you arc taking your religion."
93This is because the knowledge is carried by the trustworthy ones. So it is right and proper that this is whom it is taken from. Just as Aboo Moosaa 'Eesaa ibn Sabeeh said, "It is authentic from the Prophet (sallallahu alayhi wa sallam) that he said, ‘This knowledge will be carried in every generation by the trustworthy ones, those who will repel from it the changes of those going beyond bounds, the misinterpretations of the ignorant, and the false claims of the liars.’94 So the correct way of knowledge is that it should be taken from those who have this as their way andtheir description."
95Therefore it is befitting that you distinguish between the scholars of the people of Sunnahand those of the people of bid'ah (innovation) just as Muhammad Ibn Seereen (may Allaah have mercy on him) said, "They had not used to ask about the chain of narration but when the fitnah
96 occurred they said, `Name your men to us.' So as for the people of theSunnah then their narrations would be accepted, and as for the people of innovation, their narrations would not he accepted." 97Likewise it is befitting that one distinguishes the people of understanding and accepts from them, because every knowledge has its people who are known with it and known through it. Maalik Ibn Anas (may Allaah have mercy on him) said, "This knowledge is Religion so look to see from whom you take your Religion. I met seventy people who would say, `So and so said Allaah's Messenger (sallallahu alayhi wa sallam) said that ...' (i.e., men from the Taabi'een) at the pillars of the mosque, and he indicated that the mosque of the Prophet (sallallahu alayhi wa sallam) but I didn't take anything from them. But if one of them were given some wealth he would have proved trustworthy. Because they were not from the people of this affair; and when Muhammad ibn Muslim Ibn 'Ubaydullaah ibn 'Abdullaah Ibn Shihaab (az-Zuhree) comes, the people crowd around his door."9893 From the introduction of Muslim to his Saheeh, with an authentic chain of narration. 94 Hasan due to its supports as I have shown in a separate treatise. 95 Al-Jaami' li Akhlaaqir-Raawee wa Aadaabis-Saami', (1/129). 96 i.e., the fitnah of the liar, al-Mukhtaar ibn 'Ubayd ath-Thaqafee who claimed revelation and offered large sums of money for the people to fabricate ahadeeth. His appearance was foretold by the Prophet (sallallahu alayhi wa sallam) in his saying, "There will come amongst Thaqeef a great liar and a great murderer." Reported by Muslim (Eng. trans. vol. 4, p. 1351, no. 6176). He perished in 67 H [Trans. note]. 97 Reported by Muslim in the introduction to his `saheeh' (1/15) with an authentic chain of narration. 98 Al-Faqeeh wal-Mutafaqqih, (2/98)
Some Pearls from the Sayings of the People of Knowledge
This point has been indicated by the people of knowledge in their works in order to protect and to prepare for the future so that this knowledge would not fall into the arms of the false claimants, "Those people whose tree sprouted in a barren land, those who compete for prominence before they have matured, those who turn into raisins before they have become grapes, those who throw themselves upon the station of knowledge to give verdicts and to author works, and those who intrude upon the pinnacle belonging to the trustworthy predecessors of this ummah. So these people settle themselves in the courtyards belonging to knowledge, and are only intent upon demolishing its sanctity and tearing down its protective fence."
And the boldness of these people has only been increased by the common folk and their likes attending their circles in amazement listening to their stories with delight. Al-Khateeb al-Baghdaadee said in, Al-Faqeeh wal Mutafaqqih (2/96), "It is befitting for the student that he should turn his attention to those scholars who are famous for their practise of the Religion. Those who are known for their good and for their repute upon good in the Religion." Then he said, "He should be such that he is characterised by patience, mildness, modesty, and being kind, mild and tolerant with his companions, but who speaks the truth and gives sincere advice to the creation, and the rest of the praiseworthy attributes and beautiful characteristics."
And in his excellent book, AL-Jaami' li Akhlaaqir-Raawee (1/126~137) he placed a number of chapters which we shall mention:
The levels of narrators are not equal in their knowledge, so precedence should be given to those who have a higher chain of narration. If the scholars have chains of the same length and the student only wants to hear from some of them, he should pick the most famous of them for having sought hadeeth, those who are pointed out for their precision and understanding.
And if they are the same in their chains of narration and their understanding, then he should choose those who are noble and have lineage they have greater right.
All of this refers to those who have the precondition of being known to be straight and upright in their Religion, (those) for whom it is established that they are trustworthy and free from innovations. As for one who is not of this description, then you must turn away from him and not hear from him.
The scholars are agreed that hearing narration's from one about whom it is established that he is a sinner, then it is not allowed to hear from him, and flagrant sin (fisq) will be established by many affairs not particular to the field of hadeeth. As for those particular to hadeeth, then from them for example is that he fabricates texts of hadeeth and attributes them to Allaah's Messenger (sallallahu alayhi wa sallam) or fabricates their chains of narration. It is said that the very start of the investigation of hadeeth was due to this reason. Also from these reasons is that a person claims to hear from one whom he never met, this is why the scholars carefully reported the dates narrators were born and died. In this way narrations were found for scholars from those they were too young to have met. They also carefully recorded the attributes of scholars of hadeeth and their appearance and circumstances and through this a number of narrators were uncovered.
Regarding other narrators, then even though they were free of having fabricated narrations, and from claiming to have heard from those they did not meet, and avoided those characteristics that destroy trustworthiness, yet they did not possess written copies of the narrations they heard and so they had to narrate from memory alone. Then it is not correct to depend upon their narrations until well-grounded people of knowledge of narrations bear
witness in their favour-that they are from those who did indeed seek knowledge, take care of it, were precise about it and carefully memorised it. Then his precision and care is checked by mixing up narrations as a test for him.
If the narrator of hadeeth is from the people of innovated sects and ways that conflict with the truth, then narration's are not to be taken from him even if he has studied and memorised.
Beware of wasting or losing the knowledge
It is befitting for the students of the sharee'ah knowledge that they should be aware of the true reality of the affair, to be aware from whom they are taking their Religion. They should not seek it from the people of Innovation who will mislead them while they do not realise, because he (sallallahu alayhi wa sallam) said, "From the signs of the Last Hour is that knowledge will be sought from 'the smallones. '"
99O Students of Knowledge! Awaken! Because this knowledge is Religion and be aware of whom you take your Religion from. Have I not conveyed the message? O Allaah! Bear witness.
CONCLUSION
May Allaah grant ud the best conclusion and grant us more besides. This is what I have been able to gather together in this short time and I ask Allaah that he conveys it to those people whom it befits and those who know its value, and who hasten to accept it and who call for it to become widespread.
And I know that this topic needs further elaboration, further breaking down, further joining, precision and exactness. However it is just an indication for those people who have been struck with inability to distinguish and thus have become mouthpieces for the claims of the deviant sects and for the beguiling and erroneous calls. Those who think that they are upon something but they are not upon anything at all, and the person who does not have something cannot give anything, even if a person may feel satisfied with something which he has not been given and may make claims to have that which he does not possess.
There is not space here in this conclusion except to repeat what Ibn 'Abdul-Barr said in his valuable book, Jaami' Bayaanil-'Ilm wa Fadlihi on page 6, "And I love that the one guided to it should examine it. And if the scholars had left aside gathering the reports and checking out the narrations, and had left the proof for every type of affair just as a chapter in a book and had left every type of knowledge just as a section of a book, then wisdom would have been nullified and knowledge would have been lost and passed away.
And even though a large part of the knowledge has passed away because due attention was not given, due to little care, due to pre-occupation with the worldly life and due to rushing for the worldly life-yet still, even so, Allaah causes His Religion to remain through a people even if they are few: those who protect the fundamentals for this ummah and who distinguish and check it's details. This is a bounty and a blessing from Allaah.
The people will always remain upon good as long as the first person lives long enough to teach the next one-because the passing away of knowledge comes about through the passing away of the scholars."
How Perfect You are O Allaah and free from all defects All praise is due to You I testify that none has the right to be worshipped but You
I seek Your forgiveness and turn repentantly to You
In the saying of Allaah's Messenger (sallallahu alayhi wa sallam) to 'Umar Ibn al-Khattaab (radiyallaahu 'anhu), "This was Jibreel, he came to teach you your Religion," is an indication for the student of knowledge to turn his face toward the people of knowledge, the wise and learned scholars those whose fame for having taqwaa is widespread, whose reliability is established, those whose uprightness upon the Religion is known.
This Knowledge is your Religion
The Pious Predecessors have indicated this point that is such that it rescues from ignorance and protects those who follow and apply it from misguidance. The noble taabi'ee Muhammad Ibn Seereen said, "Indeed this knowledge is the Religion so look and see from whom you arc taking your religion."
93This is because the knowledge is carried by the trustworthy ones. So it is right and proper that this is whom it is taken from. Just as Aboo Moosaa 'Eesaa ibn Sabeeh said, "It is authentic from the Prophet (sallallahu alayhi wa sallam) that he said, ‘This knowledge will be carried in every generation by the trustworthy ones, those who will repel from it the changes of those going beyond bounds, the misinterpretations of the ignorant, and the false claims of the liars.’94 So the correct way of knowledge is that it should be taken from those who have this as their way andtheir description."
95Therefore it is befitting that you distinguish between the scholars of the people of Sunnahand those of the people of bid'ah (innovation) just as Muhammad Ibn Seereen (may Allaah have mercy on him) said, "They had not used to ask about the chain of narration but when the fitnah
96 occurred they said, `Name your men to us.' So as for the people of theSunnah then their narrations would be accepted, and as for the people of innovation, their narrations would not he accepted." 97Likewise it is befitting that one distinguishes the people of understanding and accepts from them, because every knowledge has its people who are known with it and known through it. Maalik Ibn Anas (may Allaah have mercy on him) said, "This knowledge is Religion so look to see from whom you take your Religion. I met seventy people who would say, `So and so said Allaah's Messenger (sallallahu alayhi wa sallam) said that ...' (i.e., men from the Taabi'een) at the pillars of the mosque, and he indicated that the mosque of the Prophet (sallallahu alayhi wa sallam) but I didn't take anything from them. But if one of them were given some wealth he would have proved trustworthy. Because they were not from the people of this affair; and when Muhammad ibn Muslim Ibn 'Ubaydullaah ibn 'Abdullaah Ibn Shihaab (az-Zuhree) comes, the people crowd around his door."9893 From the introduction of Muslim to his Saheeh, with an authentic chain of narration. 94 Hasan due to its supports as I have shown in a separate treatise. 95 Al-Jaami' li Akhlaaqir-Raawee wa Aadaabis-Saami', (1/129). 96 i.e., the fitnah of the liar, al-Mukhtaar ibn 'Ubayd ath-Thaqafee who claimed revelation and offered large sums of money for the people to fabricate ahadeeth. His appearance was foretold by the Prophet (sallallahu alayhi wa sallam) in his saying, "There will come amongst Thaqeef a great liar and a great murderer." Reported by Muslim (Eng. trans. vol. 4, p. 1351, no. 6176). He perished in 67 H [Trans. note]. 97 Reported by Muslim in the introduction to his `saheeh' (1/15) with an authentic chain of narration. 98 Al-Faqeeh wal-Mutafaqqih, (2/98)
Some Pearls from the Sayings of the People of Knowledge
This point has been indicated by the people of knowledge in their works in order to protect and to prepare for the future so that this knowledge would not fall into the arms of the false claimants, "Those people whose tree sprouted in a barren land, those who compete for prominence before they have matured, those who turn into raisins before they have become grapes, those who throw themselves upon the station of knowledge to give verdicts and to author works, and those who intrude upon the pinnacle belonging to the trustworthy predecessors of this ummah. So these people settle themselves in the courtyards belonging to knowledge, and are only intent upon demolishing its sanctity and tearing down its protective fence."
And the boldness of these people has only been increased by the common folk and their likes attending their circles in amazement listening to their stories with delight. Al-Khateeb al-Baghdaadee said in, Al-Faqeeh wal Mutafaqqih (2/96), "It is befitting for the student that he should turn his attention to those scholars who are famous for their practise of the Religion. Those who are known for their good and for their repute upon good in the Religion." Then he said, "He should be such that he is characterised by patience, mildness, modesty, and being kind, mild and tolerant with his companions, but who speaks the truth and gives sincere advice to the creation, and the rest of the praiseworthy attributes and beautiful characteristics."
And in his excellent book, AL-Jaami' li Akhlaaqir-Raawee (1/126~137) he placed a number of chapters which we shall mention:
The levels of narrators are not equal in their knowledge, so precedence should be given to those who have a higher chain of narration. If the scholars have chains of the same length and the student only wants to hear from some of them, he should pick the most famous of them for having sought hadeeth, those who are pointed out for their precision and understanding.
And if they are the same in their chains of narration and their understanding, then he should choose those who are noble and have lineage they have greater right.
All of this refers to those who have the precondition of being known to be straight and upright in their Religion, (those) for whom it is established that they are trustworthy and free from innovations. As for one who is not of this description, then you must turn away from him and not hear from him.
The scholars are agreed that hearing narration's from one about whom it is established that he is a sinner, then it is not allowed to hear from him, and flagrant sin (fisq) will be established by many affairs not particular to the field of hadeeth. As for those particular to hadeeth, then from them for example is that he fabricates texts of hadeeth and attributes them to Allaah's Messenger (sallallahu alayhi wa sallam) or fabricates their chains of narration. It is said that the very start of the investigation of hadeeth was due to this reason. Also from these reasons is that a person claims to hear from one whom he never met, this is why the scholars carefully reported the dates narrators were born and died. In this way narrations were found for scholars from those they were too young to have met. They also carefully recorded the attributes of scholars of hadeeth and their appearance and circumstances and through this a number of narrators were uncovered.
Regarding other narrators, then even though they were free of having fabricated narrations, and from claiming to have heard from those they did not meet, and avoided those characteristics that destroy trustworthiness, yet they did not possess written copies of the narrations they heard and so they had to narrate from memory alone. Then it is not correct to depend upon their narrations until well-grounded people of knowledge of narrations bear
witness in their favour-that they are from those who did indeed seek knowledge, take care of it, were precise about it and carefully memorised it. Then his precision and care is checked by mixing up narrations as a test for him.
If the narrator of hadeeth is from the people of innovated sects and ways that conflict with the truth, then narration's are not to be taken from him even if he has studied and memorised.
Beware of wasting or losing the knowledge
It is befitting for the students of the sharee'ah knowledge that they should be aware of the true reality of the affair, to be aware from whom they are taking their Religion. They should not seek it from the people of Innovation who will mislead them while they do not realise, because he (sallallahu alayhi wa sallam) said, "From the signs of the Last Hour is that knowledge will be sought from 'the smallones. '"
99O Students of Knowledge! Awaken! Because this knowledge is Religion and be aware of whom you take your Religion from. Have I not conveyed the message? O Allaah! Bear witness.
CONCLUSION
May Allaah grant ud the best conclusion and grant us more besides. This is what I have been able to gather together in this short time and I ask Allaah that he conveys it to those people whom it befits and those who know its value, and who hasten to accept it and who call for it to become widespread.
And I know that this topic needs further elaboration, further breaking down, further joining, precision and exactness. However it is just an indication for those people who have been struck with inability to distinguish and thus have become mouthpieces for the claims of the deviant sects and for the beguiling and erroneous calls. Those who think that they are upon something but they are not upon anything at all, and the person who does not have something cannot give anything, even if a person may feel satisfied with something which he has not been given and may make claims to have that which he does not possess.
There is not space here in this conclusion except to repeat what Ibn 'Abdul-Barr said in his valuable book, Jaami' Bayaanil-'Ilm wa Fadlihi on page 6, "And I love that the one guided to it should examine it. And if the scholars had left aside gathering the reports and checking out the narrations, and had left the proof for every type of affair just as a chapter in a book and had left every type of knowledge just as a section of a book, then wisdom would have been nullified and knowledge would have been lost and passed away.
And even though a large part of the knowledge has passed away because due attention was not given, due to little care, due to pre-occupation with the worldly life and due to rushing for the worldly life-yet still, even so, Allaah causes His Religion to remain through a people even if they are few: those who protect the fundamentals for this ummah and who distinguish and check it's details. This is a bounty and a blessing from Allaah.
The people will always remain upon good as long as the first person lives long enough to teach the next one-because the passing away of knowledge comes about through the passing away of the scholars."
How Perfect You are O Allaah and free from all defects All praise is due to You I testify that none has the right to be worshipped but You
I seek Your forgiveness and turn repentantly to You
| from the book manners of the scholars and students by shaykh salem alhilalee |
| 'The Hanaabilah they are not the only salafiyoon " | by Nissho for everyone |
'The Hanaabilah they are not the only salafiyoon "
Question: Is it correct that the hanaabilah they are the only salafiyyoon?And what is the reality of salafiyyah?Is it an association of(upon) sternness and compulsion as some (people) circulate?
Answer: This statement is not correct.On the contrary the righteous predecessors( As salafus saalih) are the companions - may Allah be pleased with them - and whoever follows their way from the Taabe'en, and Atbaa'a Attaabe'en from the Hanafiyyah, and Maalikeyya, and Shaafe'eyyah and Hanaabilah and other than them from those who thread upon the truth, and cling to the Almighty Book and the Purified Sunnah, in the matter of Tawheed, Asmaa' was sifaat (names and attributes of Allaah) and in all the matters of the Deen (religion).We ask Allah to make us from them, and to give success to all the Muslims ,to aid goverments and peoples in all place to hold firmly to His Mighty Book and Sunnah of His Messenger, the Faithful and make them both (ie Quran and Sunnah) the judge and to appeal to them for the legal decision, and being cautious from all that contradicts them - Indeed He is The Guardian of that and The One Capable of it, and Allah is the Guardian of Tawfiq.
| Who should we take knowledge from in the United Arab Emirates? | by Nissho for everyone |
QUESTION Who should we take knowledge from in the United Arab Emirates? ANSWER by Shaykh Rabee' ibn Haadee Al-Madkhalee, well-known scholar and retired professor from the Islaamic University of Al-Madeenah I know of some students of knowledge in the Emirates. I do not say that they are scholars, but they are good students of knowledge who understand the salafee manhaj. The brother, 'Abdul-Hameed Al-'Arabee, is one of them for example. Also, Muhammad 'Abdun-Noor is another, and 'Abdul-Baaree Al-Hindee as well. So let the people take knowledge from these (that I have mentioned). As for the rest of them (in the Emirates), I don't know them. SOURCE This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AARM005, dated 1423/7/23 |
| How can it be permissible to speak against the people of innovation when the honor of a Muslim is sacred? | by Nissho for everyone |
QUESTION What is your position, may Allaah preserve you, on someone who says, "It is not permissible to speak against the people of innovation, since they are Muslims." And he uses as a proof the statement of the Messenger (sallallaahu 'alayhe wa sallam), "The Muslim is sacred to another Muslim, his blood, wealth, and honor." Give us some benefit, may Allaah reward you with goodness. ANSWER by Shaykh 'Ubayd Al-Jaabiree, well-known scholar and retired professor from the Islaamic University of Al-Madeenah [ audio in 'Arabic only ] I begin by saying, firstly, fiqh, or the understanding of how to use proofs, is: [1] Bringing together all the texts about the subject at hand; [2] Then looking into which of them are mutlaq (all-inclusive) and which are muqayyad (restricted to a certain application); [3] And then (which of them are) 'aam (general) and which arekhaas (specific); [4] And then which of them are mujmal (left to the basic meaning) and which are mufassar (expounded upon); This is the exemplary way, the one that the usage of proofs is not complete except by way of it. Similarly, is: [5] Looking into which of them are texts of wa'd (promise of a good reward) and which are texts of wa'eed (promise of a punishment); This is what Ahlus-Sunnah are upon. For verily, Ahlus-Sunnah do not weigh the statements of the people and their actions except upon two scales - Nass (texts of the Book and the Sunnah) and ijmaa' (scholarly consensus). So whoever is in line with the texts and the scholarly consensus, then we accept from him. And whoever contradicts a text or a scholarly consensus, then he is to be refuted, no matter who he is. So when this is understood, we must place this hadeeth along with other ahaadeeth. For example, an example of a hadeeth that we must put with this one, so as to understand them in harmony, is his statement (sallallaahu 'alayhe wa sallam): "There will come some people who will narrate to you what you never heard of, neither you or your fathers. So then be warned of them." The hadeeth has been collected by Muslim in the introduction to his Saheeh, and similarly Al-Baghawee collected it inSharhus-Sunnah. So then it becomes clear that the meaning of the Muslim (from the hadeeth in the question) whose blood, money, and honor is sacred, is the Muslim who does not hurt the adherents to Islaam, even if he was an innovator whose innovation was kept to himself, the one who does not call to it and remains silent. This is the case for the innovator whose innovation is kept to himself, he does not admit to it, nor does he call to it. Secondly, if we looked to the Salaf of this Ummah, beginning from the Companions of the Prophet (sallallaahu 'alayhe wa sallam), the Taabi'oon, and then those after them, we would find that their books are full of refutations of the people of desires, speaking ill of them, detesting them. From these statements, there is the statement of 'Abdullaah ibn 'Abbaas (may Allaah be pleased with him), "By Allaah, I do not think that anyone's destruction would be more beloved to Shaytaan." It was said, "How is that?" He replied, "An innovation is invented in the East or the West, and a man brings it to me. When it reaches me, I crush it with the Sunnah." And Al-Faarooq ('Umar ibn Al-Khattaab, may Allaah be pleased with him) said, "Be warned of the people of opinions! For verily, they are people who could not stick to the narrations of the Messenger of Allaah (sallallaahu 'alayhe wa sallam), and then they spoke based on their opinions, and thus they strayed and caused others to stray." And similarly, the warnings issued by the Salaf who came afterwards continued, imaams of the Religion issued warnings, the people of knowledge and practice warned against innovation and its people... ...So when this is understood, then you know that the person who made that statement is either an ignoramus who does not know the da'wah of the Salaf nor how Ahlus-Sunnah interacted with those who opposed (the Sunnah), or a person of desires who wants to make an easy atmosphere for the people of innovation to have them accepted among the people. SOURCE This was translated exclusively for www.bakkah.net from a published recording entitled Liqaa' Maftooh, dated 1424/6/9. [ file no. AAUJ001 - click here for audio ] |
| Following the Salaf in these Changed Times | by Nissho for everyone |
Following the Salaf in these Changed Times
Posted: 12 Mar 2009 10:00 PM PDT
It is reported from Al-Hasan Al-Basrî that he said, “If a man from amongst the Salaf were to be sent forth today, he would not recognize anything from Islam.” He put his hand on his cheek and added, “Except this prayer (salâh).”
Then he said, “But by Allâh, this does not apply to the person who lives in this unfamiliar time,
never having seen the Righteous Predecessors, but who sees [instead] the innovator calling to his bid’ah, and the follower of worldly wealth calling to his materialism,
but Allâh protects him from all this and makes his heart love and aspire to those Righteous Predecessors, asking about their way,
searching and trying to follow in their footsteps, and adhering to their path.
Such is a person who will be recompensed with an immense and great reward. So be you all like this, by Allâh’s permission”.
sayingsofthesalaf.net
| A Brief Overview of some Deviant Sects | by Nissho for everyone |
A Brief Overview of some Deviant Sects
| ||||||||||
They hold various views concerning the Attributes of Allaah, so among them are those who performtashbeeh, those who perform ta'teel and those who are in conformity (with the correct view of the attributes). They are called the Raafidah because they rejected (rafd) Zayd bin 'Alee Ibnul-Husayn bin 'Alee bin Abee Taalib, when they asked him about Abu Bakr and 'Umar and so he said "rahimahullaah" for both of them.
So they rejected him and distanced themselves from him. And they named themselves Shee'ah because of their claim and notion that they are taking sides (tashayu') with the Aali Bait and that they support them and that they are reclaiming their right to Imaamship.
2. Al-Jahmiyyah - They attribute themselves to Al-Jahm bin Safwaan who was killed by Saalim or Salim bin Ahwaz in the year 121H. Their views concerning the Attributes of Allaah are composed ofta'teel (denial) and nafee (negation). Concerning Al-Qadar, they hold the opinion that mankind is coerced to do deeds (al-jabr).
Their view concerning Eemaan is that of Irjaa, which means that they believe Eemaan is merely the confirmation of the heart, and that statements and actions are not part of Eemaan. So according to them, someone who commits a major sin is a believer with complete Eemaan (i.e. Eemaan does not increase or decrease). So they are the Mu'atazilah, Jabariyyah and Murji’ah all in one and they are divided into many sects.
3. Al-Khawaarij - They are the ones who set out to kill 'Alee bin Abee Taalib (radyAllaahu ‘anhu) due to his rulership. Their methodology consists of freeing themselves from 'Uthmaan (radyAllaahu ‘anhu) and 'Alee (radyAllaahu ‘anhu), setting out against the Imaam if he opposes the Sunnah and declaring disbelief upon the one who commits a major sin. They believe that this type of person will remain in the Hellfire forever. They are divided into numerous groups.
4. Al-Qadariyyah - Their methodology consists of negating Al-Qadar from the actions of the servant and that his desire and ability are independent from the Desire and Ability of Allaah. The first to manifest this view openly was Mu'bad Al-Juhnee, in the last part of the era of the Sahaabah. He learned it from a Majoosee man from Al-Basrah.
They are divided into two groups, one that is extreme and one that is not extreme. The extremist group rejects the attributes of knowledge, desire, ability and creating from Allaah in favor of the actions of the servant. This type of people has now become extinct or close to it. Those that are not extreme believe that Allaah is knowledgeable of the actions of the servant. However, they reject its occurring by His desire, ability and creating. This is what their belief is founded upon.
5. Al-Murji'ah - They believe that actions are deferred from Eemaan (Al-Irjaa). Thus actions, according to them, are not part of it. Eemaan is simply the complying of the heart. Thus the sinner, according to them, is a believer with complete Eemaan, even if he does what he does from the disobedient acts or he abandons what he abandons from the obedient acts. And if we ruled that someone that abandoned one of the commandments of the Religion is a disbeliever, then that would be due to the absence of the complying in his heart not due to his abandonment of that deed. These are the views of the Jahmiyyah. And it, along in comparison with the views of the Khawaarij, are the two opposite extremities.
6. Al-Mu'atazilah - They are the followers of Waasil bin Ataa', who withdrew ('Itizaal) from the gathering of Al-Hasan Al-Basree. He determined that the sinner is in a level between two levels. Thus, he is neither a believer nor a disbeliever, yet he will reside eternally in the Hellfire. 'Amr bin 'Ubaid followed him in that and their views concerning the Attributes of Allaah are based on ta'teel, like the Jahmiyyah, and concerning Al-Qadar, like that of the Qadariyyah.
They reject the relation of the Qadaa and the Qadar of Allaah to the actions of the servant. In regards to the one who commits a major sin, they hold that he will remain in the Hellfire forever and that he is extracted from the fold of Eemaan into a level between the two levels of belief and disbelief. Thus they oppose the views of the Jahmiyyah in regards to these two principles.
7. Al-Karaamiyyah - They are the followers of Muhammad bin Karaam, who died in 225H. They incline towards tashbeeh and hold the belief of Irjaa. They are further divided into numerous groups.
8. As-Saalimah - They are the followers of a man who was called Ibn Saalim. Their views consist oftashbeeh.
These are the groups mentioned by the author. He then said "And those similar to them", such asthe Ash'ariyyah. They are the followers of Abul-Hasan 'Alee bin Ismaa'eel Al-Ash'aree. At first, he inclined towards the views of the Mu'tazilah sect, until he reached forty years of age. Then he openly announced his repentance from that to the public and exposed the falsehood of the Mu'tazilah. So he took hold of the methodology of the Ahl-us-Sunnah, may Allaah have mercy on him.
As for those who attribute themselves to him, they remained upon a specific methodology, which is known as the Ash'ariyyah sect. They do not confirm any of Allaah's attributes, except seven, which they believe are proven by intellect. And they distort the meaning of the rest of them. The seven (they affirm) are the ones mentioned in this verse:
"He is Living, Knowing, Able and has Speech
Desire, and likewise Hearing and Seeing"
They also commit other innovations with regard to the meaning of Speech, Al-Qadar and other than that.
| The Majority is not a Proof that something is Correct | by Nissho for everyone |
The Majority is not a Proof that something is Correct
| ||||||||||
| Blind Following and its Dangers | by Nissho for everyone |
Blind Following and its Dangers
| ||||||||||
No comments:
Post a Comment