 | The Blind Following of Madhhabs | by Nasrin for everyone |
| About “Islamic Camps” | by Nasrin for everyone |
Shaikh Yahya Al Haajuri was asked:
Question: There are Islamic camps that come to us at certain periods of time. There are general lectures and some special programs for the youth but there are some issues that we dislike:
- From Anasheed and not one night passes except that Anasheed are heard.
- And games saying that they will bring the youth together.
- And taking pictures and showing video clips in front of those who are present
What is the ruling of participating in this camp. And is it lawful to attend the lectures in this camp? And are there any books that are specific about the ruling of such camps?
Answer: This camp has some of the signs of the Ikhwani Hizbees. This is their method and way. The Anasheed and games which bring relaxation, with the claim that it will bring the youth together, and video footage.This is their call therefore beware of it. It is not a call to knowledge or the Sunnah and not toward what will truly benefit the people in their religion.
Rather it is a call uniting the youth and then brainwashing them with Hizbeeyah (partisanship)and it is co-operating upon what will bring about harm to the Muslims and their religion and making them partisan and co-operating upon sin and transgression which Allah has prohibited. Allah has said: “And co-operate upon righteousness and fearing Allah and do not co-operate upon sin and transgression and fear Allah for verily Allah is the most severe in punishment.”
Therefore, co-operating in these camps is upon what has been mentioned, attending these lectures, their games and other than this in what they are upon. This is attending places which bring no benefit, attending places where a person would be tried in his religion and then become from the Hizbees. Therefore we advise that the people stay away from this and its like and this is from the statement: “And advise upon truth and advise toward patience.” And from the statement: “The religion is advice” We said: “To whom Oh Messenger of Allah?” He said: “To Allah, his book and his messenger and to the Imams of the Muslims and the general folk.” Muslim narrated it on the authority of Tameem Ad Daari. (Radiallaho Anhu)
Question: Are there any books that give the ruling of these camps?
Answer: Yes there is a treatise about these camps (words that were unclear). There is some speech about it from Sa’eed Ibn Khudair Umar (May Allah reward him) from it is speech if one looks at it he will know what these people are upon in these camps and trips from the tactics of the partisans. And we have seen this from them.
http://www.sh-yahia.net/show_sound_439.htm
| Sufism-Origin and Development | by Nasrin for everyone |
| The Creed Four Imaam | by Nasrin for everyone |
| Magnificent Points of Advice for Those Who Have Turned in the Way of the Salaf | by Nasrin for everyone |
| Siapakah Ahlus Sunnah Wal Jama’ah? | by Nasrin for everyone |
Siapakah Ahlus Sunnah Wal Jama’ah?
At Tauhid edisi V/2
Oleh: Yulian Purnama
Sungguh sayang sungguh malang, umat Islam di masa ini bak buih di lautan, banyak jumlahnya namun tercerai-berai. Heran bukan kepalang melihat fenomena ini, kita semua tahu bahwa Islam yang dibawa Rasulullah Shallallahu’alaihi Wasallam hanya 1 macam, sebagaimana firman AllahTa’ala yang artinya: “Sesungguhnya kalian adalah umat yang satu dan Aku adalah Rabb kalian, maka beribadahlah kepada-Ku” [Al-Anbiyaa : 92]. Namun mengapa hari ini Islam menjadi bermacam-macam? Aneh bukan?
Ternyata Rasulullah Shallallahu’alaihi Wasallam sedari dulu telah memperingatkan hal ini: “Telah berpecah kaum Yahudi menjadi tujuh puluh satu golongan ; dan telah berpecah kaum Nashara menjadi tujuh puluh dua golongan; sedang umatku akan berpecah menjadi tujuh puluh tiga golongan, semuanya akan masuk neraka kecuali satu. Maka kami-pun bertanya, siapakah yang satu itu ya Rasulullah? ; Beliau menjawab: yaitu orang-orang yang berada pada jalanku dan jalannya para sahabatku di hari ini” [HR. Tirmidzi]. Namun lihatlah, Rasulullah Shallallahu’alaihi Wasallam mengabarkan bahwa ada 1 golongan yang selamat dari perpecahan yaitu orang-orang yang beragama dengan menempuh jalan Islam sebagaimana jalan Islam yang ditempuh oleh Rasulullah Shallallahu’alaihi Wasallam dan para sahabatnya pada masa itu. Dari sinilah muncul istilah Ahlus Sunnah Wal Jama’ah.
Ahlus Sunnah Wal Jama’ah adalah istilah yang dilekatkan dengan sifat-sifat golongan yang selamat yang disebutkan dalam hadist di atas. Maka tak pelak lagi, istilah Ahlus Sunnah pun menjadi rebutan. Bahkan orang-orang yang menempuh jalan yang salah pun mengaku Ahlus Sunnah. Sehingga masyarakat awam yang sedikit menyentuh ilmu agama pun dibuat bingung karenanya, dan rancu dibuatnya, tentang siapakah sebenarnya Ahlus Sunnah itu?
Makna Ahlus Sunnah Wal Jama’ah
Kata “Ahlussunnah” terdiri dari dua suku kata yaitu ’ahlu’ yang berarti keluarga, pemilik, pelaku atau seorang yang menguasai suatu permasalahan, dan kata ’sunnah’. Namun bukanlah yang dimaksud di sini sunnah dalam ilmu fiqih, yaitu perbuatan yang mendapat pahala jika dilakukan, dan tidak berdosa jika ditinggalkan. Akan tetapi sunnah adalah apa yang datang dari Nabi baik berupa syariat, agama, petunjuk yang lahir maupun yang bathin, kemudian dilakukan oleh sahabat, tabiin dan pengikutnya sampai hari Kiamat. Dengan demikian definisi Ahlus Sunnah adalah mereka yang mengikuti sunnah Rasulullah Shallallahu’alaihi Wasallam dan sunnah para shahabatnya. Sehingga Imam Ibnul Jauzi berkata,” Tidak diragukan bahwa orang yang mengikuti atsar (sunnah) Rasulullah Shallallahu’alaihi Wasallam dan para sahabatnya adalah Ahlus Sunnah” (Lihat Talbisul Iblis hal. 16)
Sedangkan kata ”Al Jama’ah” artinya bersama atau berkumpul. Dinamakan demikian karena mereka bersama dan berkumpul dalam kebenaran, mengamalkannya dan mereka tidak mengambil teladan kecuali dari para sahabat, tabiin dan ulama–ulama yang mengamalkan sunnah sampai hari kiamat. Karena merekalah orang-orang yang paling memahami agama yang dibawa oleh Rasulullah Shallallahu’alaihi Wasallam. Namun yang perlu digaris-bawahi di sini adalah bahwa Al Jama’ah adalah orang-orang yang berada di atas kebenaran, bukan pada jumlahnya. Jumlah yang banyak tidak menjadi patokan kebenaran, bahkan Allah Ta’ala berfirman yang artinya: ”Dan jika kamu menuruti kebanyakan orang-orang yang dimuka bumi ini, niscaya mereka akan menyesatkanmu dari jalan Allah” [Al An’am: 116]. Sehingga benarlah apa yang dikatakan Ibnu Mas’ud radhiallahu’anhu: “Al-Jama’ah adalah yang mengikuti kebenaran walaupun engkau sendirian” (Syarah Usuhul I’tiqaad Al Laalika-i no. 160).
Ringkasnya, Ahlus Sunnah Wal Jama’ah adalah orang-orang yang mengikuti sunnah RasulullahShallallahu’alaihi Wasallam dan para sahabatnya, dan dalam memahami dan mengikuti sunnah Rasulullah Shallallahu’alaihi Wasallam tersebut mereka meneladani praktek dan pemahaman para sahabat, tabi’in dan orang yang mengikuti mereka. Dan makna ini sesuai dengan apa yang disebutkan oleh Rasulullah Shallallahu’alaihi Wasallam tentang satu golongan yang selamat pada hadits di atas: ”yaitu orang-orang yang berada pada jalanku dan jalannya para sahabatku dihari ini”.
Pemahaman Ahlus Sunnah Wal Jama’ah
Mungkin setelah dijelaskan makna Ahlus Sunnah Wal Jama’ah, sebagian orang masih rancu tentang siapakah sebenarnya mereka itu. Karena semua muslim, dari yang paling ’alim hingga yang paling awamnya, dari yang benar hingga yang paling menyimpang akan mengaku bahwa ia berjalan di atas jalannya Rasulullah Shallallahu’alaihi Wasallam dan para sahabatnya. Maka dalam kitab Ushul Aqidah Ahlis Sunnah, Syaikh Sholeh Al Fauzan hafizhahullah menjelaskan bahwa Ahlus Sunnah Wal Jama’ah dapat dikenal dengan dua indikator umum:
- Ahlus Sunnah berpegang teguh terhadap sunnah Nabi Shallallahu’alaihi Wasallam, berbeda dengan golongan lain yang beragama dengan berdasar pada akal, perasaan, hawa nafsu, taqlid buta atau ikut-ikutan saja.
- Ahlus Sunnah mencintai Al Jama’ah, yaitu persatuan ummat di atas kebenaran serta membenci perpecahan dan semangat kekelompokan (hizbiyyah). Berbeda dengan golongan lain yang gemar berkelompok-kelompok, membawa bendera-bendera hizbiyyahdan bangga dengan label-label kelompoknya.
Perlu diketahui juga bahwa istilah Ahlus Sunnah Wal Jama’ah muncul untuk membedakan ajaran Islam yang masih murni dan lurus dari Rasulullah Shallallahu’alaihi Wasallam dengan ajaran Islam yang sudah tercampur dengan pemikiran-pemikiran menyimpang seperti pemikiran Jahmiyah, Qodariyah, Syi’ah dan Khawarij. Sehingga orang-orang yang masih berpegang teguh pada ajaran Islam yang masih murni tersebut dinamakan Ahlus Sunnah Wal Jama’ah. Imam Malik rahimahullahpernah ditanya : “Siapakah Ahlus Sunnah itu? Ia menjawab: Ahlus Sunnah itu mereka yang tidak mempunyai laqb (julukan) yang sudah terkenal. Yakni bukan Jahmiyah, bukan Qadariyah, dan bukan pula Syi’ah”. (Lihat Al-Intiqa fi Fadlailits Tsalatsatil Aimmatil Fuqaha. hal.35 oleh Ibnu Abdil Barr).
Walaupun pada kenyataannya orang-orang yang berpemikiran menyimpang tersebut, seperti Jahmiyah, Qodariyah, Syi’ah dan Khawarij juga sebagian mengaku sebagai Ahlus Sunnah. Sehingga hal ini memicu para Imam Ahlus Sunnah untuk menjelaskan poin-poin pemahaman Ahlus Sunnah, agar umat dapat menyaring pemahaman-pemahaman yang tidak sesuai dengan Al Qur’an dan Sunnah. Salah satunya dari Imam Ahlus Sunnah yang merinci poin-poin tersebut adalah Imam Ahmad bin Hambal rahimahullah dalam kitabnya Ushul As Sunnah. Secara ringkas, poin-poin yang dijelaskan Imam Ahmad tentang pemahaman Ahlus Sunnah Wal Jama’ah diantaranya adalah:
- Beriman kepada takdir Allah,
- Beriman bahwa Al Qur’an adalah Kalamullah (perkataan Allah), bukan makhluk dan bukan perkataan makhluk,
- Beriman tentang adanya mizan (timbangan) di hari Kiamat, yang akan menimbang amal manusia,
- Beriman bahwa Allah ‘Azza Wa Jalla akan berbicara dengan hamba-Nya di hari Kiamat,
- Beriman tentang adanya adzab kubur dan adanya pertanyaan malaikat di dalam kubur,
- Beriman tentang adanya syafa’at Nabi Shallallahu’alaihi Wasallam bagi ummat beliau
- Beriman bahwa Dajjal akan muncul,
- Beriman bahwa iman seseorang itu tidak hanya keyakinan namun juga mencakup perkataan dan perbuatan, dan iman bisa naik dan turun,
- Beriman bahwa orang yang meninggalkan shalat dapat terjerumus dalam kekufuran,
- Patuh dan taat pada penguasa yang muslim, baik shalih mau fajir (banyak bermaksiat). Selama ia masih menjalankan shalat dan kepatuhan hanya pada hal yang tidak melanggar syariat saja,
- Tidak memberontak kepada penguasa muslim,
- Beriman bahwa tidak boleh menetapkan seorang muslim pasti masuk surga atau pasti masuk neraka,
- Beriman bahwa seorang muslim yang mati dalam keadaan melakukan dosa tetap disholatkan, baik dosanya kecil atau besar.
Jangan salah membatasi
Imam Al Barbahari berkata: ”Ketahuilah bahwa ajaran Islam itu adalah sunnah dan sunnah itu adalah Islam” (Lihat Syarhus Sunnah, no 2). Maka pada hakikatnya pemahaman Ahlus Sunnah Wal Jama’ah adalah Islam itu sendiri dan ajaran Islam yang hakiki adalah pemahaman Ahlus Sunnah Wal Jama’ah. Maka Ahlus Sunnah adalah setiap orang Islam dimana saja berada yang mengikuti sunnah Rasulullah Shallallahu’alaihi Wasallam dengan pemahaman para sahabatnya. Jika demikian, sungguh keliru sebagian orang yang membatasi Ahlus Sunnah dengan batas-batas yang serampangan.
Telah keliru orang yang membatasi Ahlus Sunnah dengan suatu kelompok atau organisasi tertentu, seperti perkataan: ’Ahlus Sunnah adalah NU’ atau ’Ahlus Sunnah adalah Muhammadiyah’. Telah salah orang yang membatasi Ahlus Sunnah dengan majlis ta’lim atau ustadz tertentu dengan berkata: ’Ahlus Sunnah adalah yang mengaji di masjid A’ atau ’Ahlus Sunnah adalah yang mengaji dengan ustadz B’. Keliru pula orang yang membatasi dengan penampilan tertentu, misalnya dengan berkata ’Ahlus Sunnah adalah yang memakai gamis, celana ngatung dan berjenggot lebat. Yang tidak demikian bukan Ahlus Sunnah’. Tidak benar pula membatasi Ahlus Sunnah dengan fiqih misalnya dengan berkata ’Yang shalat shubuh pakai Qunut bukan Ahlus Sunnah’ atau ’Orang yang shalatnya memakai sutrah (pembatas) dia Ahlus Sunnah, yang tidak pakai bukan Ahlus Sunnah’. Dan banyak lagi kesalah-pahaman tentang Ahlus Sunnah di tengah masyarakat sehingga istilah Ahlus Sunnah mereka tempelkan pada kelompok-kelompok mereka untuk mengunggulkan kelompoknya dan berfanatik buta terhadap kelompoknya.
Adapun Ahlus Sunnah yang sejati tidak sibuk dengan label dan pengakuan, serta benci dengan semangat kekelompokkan. Sebagaimana perkataan Ibnu Qoyyim Al Jauziyah tentang Ahlus Sunnah: ”Sesuatu yang tidak mempunyai nama kecuali Ahlus Sunnah” (Lihat Madarijus SalikinIII/174). Bahkan seorang Ahlus Sunnah menyibukkan diri dengan menerapkan sunnah dalam setiap aspek kehidupannya. Dan tidak ada gunanya seseorang mengaku-ngaku Ahlus Sunnah, sementara ia sibuk dengan melakukan bid’ah dan hal-hal yang bertentangan dengan sunnah. Allah Ta’ala berfirman yang artinya ”Sesungguhnya Rabb-mu lebih mengetahui siapa yang tersesat dari jalan-Nya dan Dia juga lebih mengetahui siapa yang mendapat petunjuk” [An Najm: 30].
Semoga Allah Ta’ala senantiasa menunjukkan kita kepada jalan yang lurus, yaitu jalan yang ditempuh oleh orang-orang yang diberikan ni’mat, bukan jalannya orang-orang yang dimurkai dan orang-orang tersesat. [Yulian Purnama]
| Saatnya Memahami Islam Dengan Benar | by Nasrin for everyone |
Saatnya Memahami Islam Dengan Benar
Penyusun: Ummu ‘Abdirrahman
Muroja’ah: Ust. Subhan Khadafi, Lc.
Muroja’ah: Ust. Subhan Khadafi, Lc.
Saudariku, ketahuilah sesungguhnya Allah Tabaraka wa Ta’ala telah memilihkan Islam sebagai agamamu.
“Sesungguhnya agama (yang haq) di sisi Allah adalah Islam.” (QS. Ali Imron 19)
Dan Allah meridhoi Islam, menyempurnakan, dan melengkapinya untukmu agar engkau dapat meraih tujuan hidupmu yang utama yaitu beribadah kepada Allah.
“Pada hari ini telah Kusempurnakan untukmu agamamu, dan telah Kucukupkan kepadamu nikmatKu dan telah kuridhoi Islam itu sebagai agamamu.” (QS. Al Maidah 3)
Ibnu Katsir berkata, “Ini adalah nikmat terbesar dari berbagai nikmat yang Allah berikan kepada umat ini. Yaitu Allah telah menyempurnakan untuk mereka agama mereka, sehingga mereka tidak membutuhkan agama yang lain dan juga tidak membutuhkan nabi selain nabi mereka, Nabi Muhammad sholallohu ‘alaihi wa sallam. Oleh karena itulah, Allah menjadikan beliau sebagai penutup para nabi dan menjadikannya pula sebagai nabi yang diutus kepada seluruh manusia dan jin. Maka tidak ada yang halal melainkan apa yang dihalalkannya dan tidak ada yang haram selain apa yang diharamkannya serta tidak ada agama yang benar kecuali agama yang disyari’atkannya.”
Engkau Bisa Meraih Nikmat Islam
Dan saudariku, ketahuilah… engkau belum bisa mendapatkan nikmat Islam dalam hatimu sampai engkau memahaminya dengan benar. Pegangan utama seorang muslimah dalam memahami Islam adalah mengikuti Al Quran dan hadits. Allah telah menjamin akan menganugerahkan keistiqomahan kepada orang-orang yang mengikuti Al Quran, sebagaimana disebutkan tentang perkataan jin dalam Al Quran.
“Hai kaum kami, sesungguhnya kami telah mendengarkan kitab (Al Quran) yang telah diturunkan setelah Musa yang membenarkan kitab-kitab sebelumnya lagi memimpin kepada jalan kebenaran dan kepada jalan yang lurus.” (QS. Ahqoof: 30)
Allah juga menjamin akan memberikan keistiqomahan kepada para pengikut rasul sholallahu ‘alaihi wassalam yang disebutkan dalam firmanNya,
“Sesungguhnya kamu benar-benar memberi petunjuk kepada jalan yang lurus.” (QS. Asy Syu’ara: 52)
Realita yang Engkau Hadapi
Pada realitanya, banyak sekali orang yang mengaku ber-ittiba’ (mengikuti) dan memahami Al Quran dan hadits. Sebagaimana para filosof dan orang-orang sufi mengatakan, “Kami adalah orang yang ber-ittiba’ terhadap Al Quran dan hadits dan memahaminya.” Para pengikut filsafat memang mengikuti Al Quran dan hadits, akan tetapi mereka menjadikan nash-nash Al-Qur’an dan hadits tunduk pada tuntutan akal mereka. Dengan demikian mereka sebenarnya telah meninggalkan Al Quran dan hadits dan menjadikan akal mereka sebagai Tuhan. Para pengikut sufi juga mengambil Al Quran dan hadits, namun mereka menjadikan nash-nash keduanya tunduk kepada perasaan mereka. Dengan demikian mereka pun meninggalkan Al Quran dan hadits dan menjadikan perasaan mereka sebagai Tuhan.
Kedua pemahaman tersebut merupakan contoh bahwa perpecahan telah terjadi pada umat Islam menjadi bergolong-golong. Mengapa umat Islam bisa berpecah belah? Tidak lain hal ini disebabkan manusia bersandar pada dirinya dalam memahami Al Quran dan hadits. Namun mereka tidak menyadari pemikiran manusia berbeda-beda dan tidak seragam. Di samping itu, kemampuan manusia dalam memahami Al Quran dan hadits sangat terbatas. Tidak ada satu akal pun yang sempurna, demikian juga tidak ada seorang pun yang terlepas dari kesalahan. Sehingga jadilah manusia berpecah-belah sesuai dengan pemikiran mereka masing-masing.
Semua pemahaman dari golongan-golongan tersebut salah adanya selama meraka masih berpegang pada hawa nafsu yang buruk dalam memahami Al Quran dan hadits, kecuali orang-orang yang Allah berikan petunjuk. Allah mengancam penyelewengan mereka terhadap Al Quran dan hadits dengan neraka.
“Ketahuilah, sesungguhnya orang-orang sebelum kalian dari kalangan ahlul kitab terpecah menjadi 72 golongan dan umat ini akan terpecah menjadi 73 golongan. 72 golongan di dalam neraka dan 1 golongan berada di surga.” (HR. Ahmad, Abu Dawud, Ad Darimi, Ath Thabroni, dll.)
Ash Shan’ani rahimahullah berkata, “Penyebutan bilangan dalam hadits itu bukan untuk menjelaskan banyaknya orang yang celaka dan merugi, akan tetapi untuk menjelaskan betapa luas jalan-jalan menuju kesesatan serta betapa banyak cabang-cabangnya, sedangakan jalan menuju kebenaran hanya satu.”
Dan orang-orang yang berpecah-belah karena memahami Al Quran dan hadits dengan hawa nafsu mereka yang menyimpang adalah teman-teman setan yang mengikuti jalan kesesatan.
Dari Ibnu Mas’ud berkata, “Pada suatu hari Rasulullah sholallohu ‘alaihi wassalam membuat sebuah garis lurus dan bersabda: ‘Ini adalah jalan Allah.’ Kemudian beliau membuat garis-garis lain di kanan kirinya, dan bersabda: ‘Ini jalan-jalan lain dan pada setiap jalan ini terdapat setan yang menyeru ke jalan-jalan tersebut.’ Beliau lalu membaca (firman Allah ta’ala): ‘Dan sesungguhnya inilah jalanKu yang lurus. Oleh karena itu, ikutilah. Janganlah kamu mengikuti jalan-jalan lain yang akan memecah belah kamu dari jalanNya.’” (QS. Al An’am 153)
Lalu, Bagaimana Memahami Islam yang Benar ?
Setelah menilik realita yang ada, kita dapat mengetahui bahwa tidak semua orang yang belajar Al Quran dan hadits mendapatkan nikmat Islam dalam hatinya. Hal ini memang merupakan hal yang sangat disayangkan. Semua golongan-golongan dalam Islam tidak akan pernah mendapat nikmat Islam karena tidak memahami Al Quran dan hadits dengan benar. Lalu, bagaimana memahami Islam yang benar?
Wahai saudariku, renungkanlah apa yang engkau baca dengan lisanmu setiap engkau sholat maka engkau akan mendapatan jawabannya. Sesungguhnya Allah berfirman,“Tunjukilah kami jalan yang lurus. (Yaitu) jalan orang-orang yang telah engkau beri nikmat atas mereka.” (Qs. Al Fatihah: 6-7)
Dari sini, engkau mendapatkan jawabannya, saudariku! Bahwa untuk mendapatkan nikmat Islam adalah memahami Al Quran dan hadits dengan mengikuti orang-orang yang telah terlebih dahulu mendapatkan nikmat Islam. Siapakah mereka?
Ibnul Qoyyyim berkata, “Siapa saja yang lebih mengetahui kebenaran serta istiqomah mengikutinya maka ia lebih pantas untuk mendapatkan ash shiraathal mustaqiim (jalan yang lurus).”
Syaikh Abdul Malik Ramadhani menjelaskan bahwa manusia yang paling utama yang telah Allah beri nikmat ilmu dan amal adalah para shahabat Rasulullah shollallohu ‘alaihi wasallam, karena mereka mendapatkan petunjuk langsung dari Rasul shollallahu ‘alaihi wasallam yang mulia. Dengan demikian penafsiran dan pemahaman merekalah yang paling selamat. Selain itu, mereka adalah generasi terbaik dari umat ini dalam memahami Al Quran dan hadits serta mengamalkannya.
“Sebaik-baik umat ini adalah generasiku, kemudian orang-orang yang mengikuti mereka, kemudian orang yang mengikuti mereka.” (Muttafaqun ‘alaihi/ HR. Bukhori Muslim)
Yang dimaksud dengan generasiku adalah para shahabat beliau. Generasi orang yang mengikuti para shahabat dalam memahami Al Quran dan hadits adalah tabi’in dan yang mengikuti tabi’in adalah tabi’ut tabi’in.
Para shahabat merupakan kaum yang dipilihkan oleh Allah untuk menemani nabiNya, dan menegakkan agamaNya.
Ibnu Mas’ud berkata, “Sesungguhnya Allah memandang kepada hati para hambaNya. Dia mendapati Muhammad adalah yang paling baik hatinya. Lalu Allah memilihnya untuk diriNya dan mengutusnya dengan risalahNya. Kemudian Allah kembali memandang hati hamba-hambaNya yang lain. Dia mendapati para shahabat adalah orang-orang yang paling baik hatinya setelah beliau shollallahu ‘alaihi wasallam. Allah lalu jadikan mereka sebagai pembantu NabiNya dan mereka berperang membela agamaNya.” (Diriwayatkan oleh Ahmad)
Dan pemahaman para shahabat sering juga disebut manhaj salafus sholih (pemahaman pendahulu yang sholih).
Wajibnya Berpegang Teguh pada Manhaj Salafus Sholih
Ketahuilah saudariku bahwa perpecahan umat menjadi bergolong-golong adalah tercela dan dibenci. Allah ta’ala berfirman:
“Dan janganlah kamu termasuk orang-orang yang mempersekutukan Allah, (yaitu) orang-orang yang memecah belah agama mereka dan mereka menjadi beberapa golongan. Masing-masing golongan merasa bangga dengan apa yang ada pada golongan mereka.” (QS. Ar Ruum: 31-32)
Dan meskipun perpecahan tidak diridhoi oleh Allah, namun hanya sedikit orang yang bisa selamat darinya. Dan tidaklah seseorang selamat dari bencana ini kecuali orang-orang yang mengikuti jalan Rasulullah sholallahu ‘alaihi wa sallam.
Rasulullah bersabda yang artinya: “Orang-orang Yahudi terpecah menjadi 71 atau 72 golongan dan orang-orang Nashrani seperti itu juga. Adapun umat ini terpecah menjadi 73 golongan.” didalam riwayat lain disebutkan: “Sesungguhnya Bani Israil terpecah menjadi 72 golongan dan umatku terpecah menjadi 73 golongan semuanya di neraka kecuali satu.” Para sahabat bertanya: “Siapa yang (selamat) itu wahai Rasulullah?” beliau menjawab: “(Yang mengikuti aku dan para sahabatku).” (HR.Tirmidzi dengan sanad yang hasan)
Allah hanya menginginkan kebaikan dari para hambaNya agar hambaNya kembali kepada kampung halamannya, yaitu surga. Oleh karena itu, diwajibkan atas seorang hamba untuk menyelamatkan diri dari perpecahan dan berpegang teguh pada jalan Rasulullah dan para sahabatnya.
Rasulullah saw bersabda dalam hadits Irbadh bin Sariyah radhiyallahu ‘anhu yang artinya,“Berpegang teguhlah dengan sunnahku dan sunnah para khulafaur rosyidin, pegang eratlah sunnah tersebut dengan gigi geraham kalian.” (HR. Abu Dawud, Tirmidzi, Ibnu Majah dan lain-lain)
Allah memuji orang-orang yang mengikuti jejak salaf dari kalangan Muhajirin dan Anshor dan di dalamnya terdapat perintah akan wajibnya mengikuti mereka, karena keridhoan Allah tidak mungkin bisa diraih melainkan hanya dengan mengikuti mereka.
Allah ta’ala berfirman yang artinya: “Orang-orang yang terdahulu lagi yang pertama-tama (masuk Islam) di antara orang-orang muhajirin dan anshar dan orang-orang yang mengikuti mereka dengan baik, Allah ridha kepada mereka dan merekapun ridha kepada Allah dan Allah menyediakan bagi mereka surga-surga yang mengalir sungai-sungai di dalamnya; mereka kekal di dalamnya selama-lamanya. Itulah kemenangan yang besar.”(QS. At-Taubah: 100)
Hidayah untuk kembali kepada Allah dan meraih surga hanya bisa diperoleh lewat jalannya para sahabat radhiyallahu ‘anhum.
Allah ta’ala berfirman yang artinya: “Maka jika mereka beriman kepada apa yang kamu telah beriman kepadanya, sungguh mereka telah mendapat petunjuk; dan jika mereka berpaling, sesungguhnya mereka berada dalam permusuhan (dengan kamu). Maka Allah akan memelihara kamu dari mereka. Dan Dialah Yang Maha Mendengar lagi Maha Mengetahui.” (QS. Al-Baqoroh: 137)
Allah mengancam orang yang durhaka kepada Rasulullah dan menyelisihi kaum mukmin pada zamannya (yaitu shohabat) dengan neraka jahannam.
“Barangsiapa yang mendurhakai Rasul setelah jelas kebenaran baginya dan mengikuti jalan yang bukan jalan kaum mukmin, Kami biarakan ia leluasa terhadap kesesatan yang telah dikuasainya dan Kami masukkan ia ke dalam jahannam, jahannam itu adalah seburuk-buruk tempat kembali.” (QS. An-Nisa: 115)
Ya Allah… mudahkanlah kami menempuh jalan orang-orang yang telah engkau beri nikmat atas mereka, yaitu orang-orang yang memeperoleh hidayah dan istiqomah. Bukan jalan orang-orang yang Engkau murkai, yang hati mereka telah rusak sehingga mereka menyimpang dari kebenaran meskipun telah mengetahuinya. Bukan pula jalan orang-orang yang sesat yang tidak memiliki dan tidak mau belajar ilmu agama, sehingga mereka terus-menerus dalam kesesatan dan tidak mendapatkan petunjuk kepada kebenaran. Amiin…
Washollallahu ‘ala Nabiyyi Muhammad wa ‘ala alihi wa Shahbihi wa sallam
Rujukan:
- Sittu Duror Landasan Membangun Jalan Selamat karya Syaikh Abdul Malik Ramadhani
- Membedah Akar Bid’ah karya Ali Hasan Al Halabi Al Atsari
- Artikel ‘Sudah Saatnya Meniti Manhaj Salaf’ yang merupakan penjelasan Syaikh Salim bin ‘Id Al Hilali dalam ceramah beliau dalam Majalah As Sunnah edisi 01/Tahun XI/ 1428H/2007M
- Artikel ‘Mengapa Harus Salafi?’ karya Abu ‘Abdirrahman bin Toyyib As Salafi dari situs salafindo.com
***
| A Response to those who show no interest in listening and reading refutations:by Shaykh Rabee | by Nasrin for everyone |
A Response to those who show no interest in listening and reading refutations:by Shaykh Rabee
Shaykh Rabee, may Allah preserve him, was asked what is your opinion regarding the one who shows no interest in listening to refutations?
A: If he is an average person(not a student nor a scholar) , then he is to be taught aqeedah and to be warned from the people of innovations. Most of common folks in this day and age, have became supporters for the people of innovations, so it is a must they be warned.
So say to him (the average person)"So and so is a person of innovations , you listening to him will harm you"…
In this day and age the common folks are targeted by ahul bid'ah, they (ahul bid'ah) will say to you" do not allow them (the common folks) to read the books of refutations" This (not allowing them to read the books of refutations) will lead them to destruction.
The Reference:Fataawa Shaykh Rabee Voulume 1 , page 273, print Darul imaam ahmad
Translated by;Abu Fajr Abdul Fattah al Kanadi
Shaykh Rabee, may Allah preserve him, was asked what is your opinion regarding the one who shows no interest in listening to refutations?
A: If he is an average person(not a student nor a scholar) , then he is to be taught aqeedah and to be warned from the people of innovations. Most of common folks in this day and age, have became supporters for the people of innovations, so it is a must they be warned.
So say to him (the average person)"So and so is a person of innovations , you listening to him will harm you"…
In this day and age the common folks are targeted by ahul bid'ah, they (ahul bid'ah) will say to you" do not allow them (the common folks) to read the books of refutations" This (not allowing them to read the books of refutations) will lead them to destruction.
The Reference:Fataawa Shaykh Rabee Voulume 1 , page 273, print Darul imaam ahmad
Translated by;Abu Fajr Abdul Fattah al Kanadi
| Errors in the Writings of Bilal Philips: The One who Commits Suicide… | by Nasrin for everyone |
Monday, 29 March 2010 
By Moosaa Ibn John Richardson
The beginning in a series of clarifications upon the errors in the writing of Dr. Abu Ameenah Bilaal Philips.
After repeated requests for me to clarify the errors in the writings of Dr. Abu Ameenah Bilal Philips, and the gravity of some of the mistakes that I have come across, I will begin clarifying some of the more dangerous of his mistakes in a series of articles, this being the first (in shaa' Allaah). 1 I hope that the author will take note of them, accept them as humble advice and correct his mistakes. I also hope that those who have his books will amend their copies, so that his mistakes are not followed. I ask Allaah to make the truth clear to all who read this, and to make it done sincerely for His Sake alone.
Abul-'Abbaas al-Qurtubee (d.656) said in al-Mufhim (1/324):
"This hadeeth means that that someone who commits suicide is not a kaafir, and that he will not be made to stay forever in the Fire, as is found in the statement of Allaah (that means), 'Verily Allaah does not forgive that partners be set up for him, but He forgives things less than that for whomever He wants.' [4:48]"
Al-Haafith an-Nawawee (d.676) said in al-Minhaaj (2/131), after entitling the chapter: "Proof that Someone who Commits Suicide is not a Kaafir":
"In the hadeeth is proof for the great principle of Ahlus-Sunnah that whoever kills himself or commits sins and then dies without repenting is not a kaafir, and he is not to be decisively declared to be in the Fire. Instead, he is subject to the Will of Allaah... And this hadeeth explains the other hadeeths before it that might indicate from their wordings at first glance that someone who commits suicide and other major sinners are to remain forever in the Fire.3"
And we read this hadeeth to our Shaykh Rabee' ibn Haadee al-Madkhalee in his house in the Summer of 1424, and he confirmed for us what the scholars say, that:
"The hadeeth proves that a major sin does not expel someone from Islaam."
As for the rationalization offered by Dr. Philips, that "The one who commits suicide implies by his act that Allah has unjustly burdened him beyond his God-given abilities, and such a concept is, in reality, equivalent to kufr (disbelief)..."
This is a blanket ruling on all people who commit suicide. It is factually untrue, as people commit suicide for different reasons. What Dr. Philips has mentioned is, in fact, one case of a person who commits suicide. However, not everyone who commits suicide has believed that Allaah has unjustly burdened him beyond his abilities. Rather, it is likely that only a small minority of people who kill themselves actually believe this, and Allaah knows best. Actually, the one who believes such a thing has disbelieved before he even committed suicide, so he would be a disbeliever whether he committed suicide or not, because of his belief.
To say that the very act of suicide itself implies this belief is totally unfounded and a contradiction to the hadeeth mentioned and the beliefs of Ahlus-Sunnah built upon it. Furthermore, it resembles the rationalization of the Khawaarij in this very issue and other issues similar to it.
I ask Allaah that He allows the author and those who have followed him through his book to recognize this dangerous error, shun the ghuluww (extremism) of the Khawaarij in all of its forms, and embrace the moderate approach to Islaam that Ahlus-Sunnah are known for. Allaah is the All-Hearing, the One who responds.
And Allaah knows best. May Allaah raise the rank of His final Messenger and grant him peace.
By Moosaa Ibn John RichardsonThe beginning in a series of clarifications upon the errors in the writing of Dr. Abu Ameenah Bilaal Philips.
Al-Qaadhee 'Iyadh (d.544) said in Ikmaal al-Mu'lim (1/403):
"In this hadeeth is proof for Ahlus-Sunnah for what they say, that Allaah may forgive the sins of whomever He wants, and it explains the hadeeths before it that might seem to give the false impression that someone who commits suicide faces the eternal threat of remaining (in the Fire) forever.3 It is also a refutation of the Khawaarij and Mu'tazilah."
After repeated requests for me to clarify the errors in the writings of Dr. Abu Ameenah Bilal Philips, and the gravity of some of the mistakes that I have come across, I will begin clarifying some of the more dangerous of his mistakes in a series of articles, this being the first (in shaa' Allaah). 1 I hope that the author will take note of them, accept them as humble advice and correct his mistakes. I also hope that those who have his books will amend their copies, so that his mistakes are not followed. I ask Allaah to make the truth clear to all who read this, and to make it done sincerely for His Sake alone.
Dr. Bilal Philips on Suicide
Stated Dr. Bilal Philips in his book, "Islamic Studies Book 3" (2nd edition, 2005, IIPH, Riyadh, p.85):
"...Suicide has been classified as haram (forbidden) in Islam. In fact, the Prophet (sallallaahu 'alayhe wa sallam) himself informed us that one who kills himself will find himself in the Hell-fire forever, killing himself over and over again in the same way that he did in this life.2 The one who commits suicide implies by his act that Allah has unjustly burdened him beyond his God-given abilities, and such a concept is, in reality, equivalent to kufr (disbelief)..."
In this passage, Dr. Philips contradicts the belief of Ahlus-Sunnah and supports the belief of theKhawaarij and the Mu'tazilah: that the one who commmits suicide is a kaafir who will remain in the Hellfire forever. They are harsh and go overboard (ghuluww) with regards to the texts warning of punishment. Ahlus-Sunnah are balanced and take positions based on all texts combined. Consider another hadeeth on the topic, one found in Saheeh Muslim (113):
When the Prophet (sallallaahu 'alayhe wa sallam) made hijrah to Madeenah, Tufayl ibn 'Amr came as well, along with a man from his tribe. This man became ill when he first reached Madeenah and his illness became so severe that he took a knife and slit his wrist (over the top, or possibly near the knuckles), and the blood spilled out until he died. Tufayl then saw him in a dream, in a good vision, except that his hands were wrapped up.
So he asked him, 'What has your Lord done with you?'
He replied, 'He has forgiven me because of my hijrah to His Prophet (sallallaahu 'alayhe wa sallam).'
The he asked, 'Why are your hands wrapped up?'.
He said, 'It was said to me: We shall not fix something you have corrupted yourself!'
So Tufayl relayed this to the Messenger of Allaah (sallallaahu 'alayhe wa sallam), so he said:
'O Allaah! And forgive his hands (too)!'
The hadeeth clearly shows that suicide does not expel a person from Islaam, but rather it is a major sin that can lead to punishment in the Hereafter.
Al-Qaadhee 'Iyadh (d.544) said in Ikmaal al-Mu'lim (1/403):
"In this hadeeth is proof for Ahlus-Sunnah for what they say, that Allaah may forgive the sins of whomever He wants, and it explains the hadeeths before it that might seem to give the false impression that someone who commits suicide faces the eternal threat of remaining (in the Fire) forever.3 It is also a refutation of the Khawaarij and Mu'tazilah."
Abul-'Abbaas al-Qurtubee (d.656) said in al-Mufhim (1/324):
"This hadeeth means that that someone who commits suicide is not a kaafir, and that he will not be made to stay forever in the Fire, as is found in the statement of Allaah (that means), 'Verily Allaah does not forgive that partners be set up for him, but He forgives things less than that for whomever He wants.' [4:48]"
Al-Haafith an-Nawawee (d.676) said in al-Minhaaj (2/131), after entitling the chapter: "Proof that Someone who Commits Suicide is not a Kaafir":
"In the hadeeth is proof for the great principle of Ahlus-Sunnah that whoever kills himself or commits sins and then dies without repenting is not a kaafir, and he is not to be decisively declared to be in the Fire. Instead, he is subject to the Will of Allaah... And this hadeeth explains the other hadeeths before it that might indicate from their wordings at first glance that someone who commits suicide and other major sinners are to remain forever in the Fire.3"
And we read this hadeeth to our Shaykh Rabee' ibn Haadee al-Madkhalee in his house in the Summer of 1424, and he confirmed for us what the scholars say, that:
"The hadeeth proves that a major sin does not expel someone from Islaam."
As for the rationalization offered by Dr. Philips, that "The one who commits suicide implies by his act that Allah has unjustly burdened him beyond his God-given abilities, and such a concept is, in reality, equivalent to kufr (disbelief)..."
This is a blanket ruling on all people who commit suicide. It is factually untrue, as people commit suicide for different reasons. What Dr. Philips has mentioned is, in fact, one case of a person who commits suicide. However, not everyone who commits suicide has believed that Allaah has unjustly burdened him beyond his abilities. Rather, it is likely that only a small minority of people who kill themselves actually believe this, and Allaah knows best. Actually, the one who believes such a thing has disbelieved before he even committed suicide, so he would be a disbeliever whether he committed suicide or not, because of his belief.
To say that the very act of suicide itself implies this belief is totally unfounded and a contradiction to the hadeeth mentioned and the beliefs of Ahlus-Sunnah built upon it. Furthermore, it resembles the rationalization of the Khawaarij in this very issue and other issues similar to it.
I ask Allaah that He allows the author and those who have followed him through his book to recognize this dangerous error, shun the ghuluww (extremism) of the Khawaarij in all of its forms, and embrace the moderate approach to Islaam that Ahlus-Sunnah are known for. Allaah is the All-Hearing, the One who responds.
And Allaah knows best. May Allaah raise the rank of His final Messenger and grant him peace.
Footnotes:
(1) I taught from Dr. Philips' "ISLAMIC STUDIES - Book 3" two years ago in an international school in Jeddah. The book was already in place and I did not choose it. I noted many mistakes in my copy as I went through it, and I will begin this series of clarifications with those mistakes. Please note that anyone who might claim that I am hunting for mistakes or "out to get" Dr. Philips should simply fear Allaah and realize that I have nowhere near the time, resources, nor motive to hunt for his mistakes. Although, after going through just one of his books, I was convinced that there is actually a need for a student of knowledge to go through all of them and correct the mistakes in them.
(2) This misunderstanding is based on a false interpretation of a hadeeth in al-Bukhaaree (5778) and Muslim (109), that the one who kills himself either by stabbing himself, poisoning himself, or throwing himself from a mountain, will be made to repeat that action in the Hellfire repeatedly, "khaalidan mukhalladan feehaa abadan", meaning: for an extremely long period of time, but not forever, as understood by the scholars of Ahlus-Sunnah, as will be explained further in this article.
(3) Like the one misunderstood by Dr. Philips, mentioned in footnote #2.
(2) This misunderstanding is based on a false interpretation of a hadeeth in al-Bukhaaree (5778) and Muslim (109), that the one who kills himself either by stabbing himself, poisoning himself, or throwing himself from a mountain, will be made to repeat that action in the Hellfire repeatedly, "khaalidan mukhalladan feehaa abadan", meaning: for an extremely long period of time, but not forever, as understood by the scholars of Ahlus-Sunnah, as will be explained further in this article.
(3) Like the one misunderstood by Dr. Philips, mentioned in footnote #2.
Original Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=31&Topic=10828
| How is a Scholar Known? By Ahmed Al-Bazmoul | by Nasrin for everyone |
| How is a Scholar Known? By Ahmed Al-Bazmoul | for everyone |
How is a Scholar Known?
By Shaykh Ahmed ibn Umar Al-Bazmoul
How is a scholar known?
The way to know a scholar is to ask the people of knowledge, famous for their understanding living in his era about him. Rely on what the scholar says about that person. And check to see if that person is renowned for seeking knowledge.
Shu’bah said: “ Take knowledge from people well known for their knowledge.”
Ibn ‘Awn said: “ Knowledge is only taken from a person acknowledged for seeking Ilm.”
Abdur Rahman ibn Yazeed ibn Jabir said: “ Knowledge isn’t taken from anyone, except a person viewed to be a seeker of knowledge.”
Malik ibn Anas said: “ I didn’t give any religious verdicts until I asked someone more knowledgeable than myself:” Am I fit to answer questions and issue verdicts?” I asked, Rabee’ah and Yahya ibn Sa’eed. Yahya ordered me to answer questions. I said,” Abu Abdullah what if you were prevented? He said: I used to be prevented. It is not suitable for anybody to consider himself worthy of doing something until he asks someone more knowledgeable than himself.”
Sufyan Ath-Thawri: Take information about something being Halal or Haram from the people noted for knowledge. Otherwise ask a shaykh.
Abu Usamah said: If you find a man known for avidly seeking knowledge and sitting with people of knowledge, then learn from him.
Ali ibnul Hussain ibn Shaqeeq said: Abdullah ibn Mubark was asked when does a person have the authority to give religious verdicts? He said: “ When he has knowledge about Athar and has insight about subjective opinions.”
Salih ibn Ahmed ibn Hanbal asked his father,” What do you say about the man that is asked about something and he answers with a hadeeth and he isn’t a scholar to give verdicts?
Imam Ahmed replied:” If a person want to bears the responsibility of issuing religious verdicts it’s a must for him to be knowledgeable about the Sunnah, sciences of the Quran, and have a thorough understanding of authentic chains of hadeeth. Differences only occur when a person differs due to his limited amount of knowledge about the Sunnah or his limited knowledge about a hadeeth being authentic or unauthentic.
Shaykh Islam ibn Taymeeyah said: “ Positions of rank and authority aren’t given to people who aren’t Mujtahid-a legist who forms independent legal decisions. If the person in authority and rank were to talk about knowledge and religion, then the Khalifah and the Ruler are the most worthy to talk about knowledge and religion. They are the ones people return their affairs to and ask when something causes them confusion in understanding and religion.
Taken from Sharh Qawl Ibn Seereen by Ahmed Bazmoul (may Allah preserve him) page 117-121
Translated by Abu Aaliyah Abdullah ibn Dwight Battle
Doha, Qatar 1431©
| Is Ali Hasan Really a Student of Al-Albani? | by Nasrin for everyone |
for everyone |
Is Ali Halabi Really a Student of Shaykh Al-Albani?
Ubayd Jabiree (may Allah bless him)
Questioner: Oh Shaykh, We study the books written by Shaykh Al-Albani (may Allah have mercy him) . Sometimes there are some issues that cause us confusion. For those issues should we ask Shaykh Ali Hasan Abdul Hameed; as he was a student...
Shaykh Ubayd: He interrupts.. No! No! He isn’t a suitable person to go ask. This is because he isn’t one of Al-Albani’s students. When Shaykh Nasirud Deen Al-Albani was in Sham: Syria, He used to have students. However when he moved to Jordan he didn’t have any students. While residing in Jordan he didn’t teach. Some brothers used to sit with him only.
Questioner: Yeah, Oh Shaykh we heard that he remained with the Shaykh and benefitted from him for around twenty-five years.
Shaykh: No, He didn’t cling to Shaykh Al-Albani! This is a lie. This speech is incorrect. Rather, he occasionally used to visit the Shaykh like others.
Questioner: Oh, Shaykh who do you advise us to ask questions to?
Shaykh: By Allah, may Allah bless you. Ask those who are firm in their religion and trustworthy from the people of knowledge. Ask the people of knowledge who have knowledge and understanding.
Questioner: So, does this mean that we don’t return our affairs to Shaykh Ali?
Shaykh Ubaid: Wallahi, I don’t believe you should return your affairs to a man that has begun to act rash and commingle (with Ahul bid’ah)
Questioner: Allah’s help is sought! May Allah reward you Shaykh.
Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle Jr.- Adam
Doha, Qatar 1431
Taken from Sahab.net
| The Callers to Allah: Nuh and Ibrahim, `alayhim as salam | by Nasrin for everyone |
The Callers to Allah: Nuh and Ibrahim, `alayhim as salam
Dr. Saalih ibn Ghaanim al-SadlaanExcerpted from "The Callers to Allaah", Hudaa, Safar 1420
Nuh (Noah) `alayhis salamThe name of the Prophet Nuh `alayhis salam has been mentioed in the Qur’aan forty-five times. Let us recall some of the aayaat and soorahs that mention his name; then we will follow up with a recollection of selections from the history of his guidance in his call to Allaah. Allaah subhanahu wa ta`ala says (what means):
"And indeed We sent Nuh to his people, and he stayed among them a thousand years less fifty years, and the deluge overtook them while they were wrong-doers." (Al-`Ankaboot 29:14)
Allaah subhanahu wa ta`ala also says (what means): "Verily, We sent Nuh to his people (saying): ‘Warn your people before there comes to them a painful torment.’ He said, ‘O my people! Verily, I am a plain warner to you.’" (Nuh 71:1-2)
And so came to pass a tradition by Allaah subhanahu wa ta`ala, in which the propagation faced trials, ordeals etc. Along with that there were barriers put up by the enemies of Allaah, as a means of standing in the way of the call to monotheism and towards its callers. This is the long history of humankind from the time of the Prophet Nuh `alayhis salam to our present day; full of dedicated powers standing in the path of the da`wah to Allaah, subhanahu wa ta`ala, publicly being insurgent and intimidating, without shame, or discretion. Prophet Nuh (`alayhis salam) had stayed among his people a very long time – that none but a very few believed his call. So the rest were taken away by the flood, as they were wrong-doers.
Nuh `alayhis salam underwent a long struggle, affirming the reality of faith, forbearance, and steadfast struggle. It is, therefore, upon the caller to Allaah subhanahu wa ta`ala to follow the lesson of his example; confronting difficulty in pursuing the struggle in making Allaah’s word supreme, regardless of the difficulty and the necessary effort.
Ibraheem `alayhis salamIndeed the Prophet Ibraheem `alayhis salam was a true Muslim, avoiding any creed except that of Al-Islaam (submitting onseself to Allaah only, and following His commands), and believing that Islaam is the first and final message to the whole of humanity. This was also the belief of those who succeeded him from among his progeny: Isma`eel `alayhis salam, Ishaaq `alayhis salam, Ya`qoob `alayhis salam, and al-asbaat (the twelve descendants of Jacob who are the twelve tribes of Israel). They pased this creed on to the Prophet Musa `alayhis salam and `Eesa `alayhis salam, and the matter finally concluded with the Muslim descendents of Ibraheem `alayhis salam.
The story of Ibraheem `alayhis salam in the Noble Qur’aan shows us that the orderly conduct of living, the manner of morals, and principles of behavior and ethics cannot be implemented and firmly upheld except if the `aqeedah (creed) connects the spirt with the body.
Indeed, Ibraheem `alayhis salam was atthe peak of his youth when Allaah subhanahu wa ta`ala gave him maturity and adulthood, as he denouned the worshipping of idols by destroying them. Thus, he observed with his mind and heart, and with consciousness and wisdom to their gods (idols); he ridiculed and mocked them, and finally broke them up into little pieces. Not only that, but he also ridiculed the mentality of the people, and opposed them, saying (what means),
"Fie upon you, and upon that which you worship besides Allaah! Have you then no nsense?" (Al-Anbiyaa’ 21:67)
Thereafter, they were overtaken by pride which lead them to offense, just as it always does the tyrna oppresonrs and the powerless alike, when they have no proof. So, they resort to outrageous, tyrannical force, and severe punishment, as they said,
"Burn him! (Ibraheem), and give victory to your gods, if you will do so." (Al-`Anbiyaa’ 21:68)
But, the mercy of Allaah subhanahu wa ta`ala and His help for those who call others to Him, totally voided their sayings and nullified their plan (to throw Ibraheem into a blazing fire). Allaah subhanahu wa ta`ala says (what means):
"We (Allah) said: ‘O fire! Be coolness and safety for Ibraheem’. (Al-Anbiyaa’ 21:69)
So, take a good look at "the father of prophets". He suffered, but was patient; and was gifted, so in return he was thankful; hence the generous end (of this conflict) was befitting to him, and for his "sabrun jameel" (graceful patience). From his progeny, the best of nations were sent out to the people, guding with the Command of Allaah, and establishing Allaah’s legislature upon guidance and light. So, similar action must be displayed by the people of da`wah; to be patient in the face of rejection, and in suffering for its sake. And by all means must they hold steadfast to the haqq (truth), whatever the price or sacrifice may be.
Allaah subhanahu wa ta`ala says (what means):
And indeed We bestowed aforetime on Ibrâhim (Abraham) his (portion of) guidance, and We were Well-Acquainted with him (as to his Belief in the Oneness of Allâh, etc.).
When he said to his father and his people: "What are these images, to which you are devoted?"
They said:"We found our fathers worshipping them."
He said: "Indeed you and your fathers have been in manifest error."
They said: "Have you brought us the truth, or are you one of those who play about?"
He said: "Nay, your Lord is the Lord of the heavens and the earth, Who created them and of that I am one of the witnesses.
"And by Allâh, I shall plot a plan (to destroy) your idols after you have gone away and turned your backs."
So he broke them to pieces, (all) except the biggest of them, that they might turn to it.
They said: "Who has done this to our âliha (gods)? He must indeed be one of the wrong-doers."
They said: "We heard a young man talking (against) them who is called Ibrâhim (Abraham)."
They said: "Then bring him before the eyes of the people, that they may testify."
They said: "Are you the one who has done this to our gods, O Ibrâhim (Abraham)?"
[Ibrâhim (Abraham)] said: "Nay, this one, the biggest of them (idols) did it. Ask them, if they can speak!"[]
So they turned to themselves and said: "Verily, you are the Zâlimûn (polytheists and wrong-doers)."
Then they turned to themselves (their first thought and said): "Indeed you [Ibrâhim (Abraham)] know well that these (idols) speak not!"
[Ibrâhim (Abraham)] said: "Do you then worship besides Allâh, things that can neither profit you, nor harm you?
"Fie upon you, and upon that which you worship besides Allâh! Have you then no sense?"
They said: "Burn him and help your âliha (gods), if you will be doing."
We (Allâh) said: "O fire! Be you coolness and safety for Ibrâhim (Abraham)!"
And they wanted to harm him, but We made them the worst losers.
And We rescued him and Lout (Lot) to the land which We have blessed for the 'Alamîn (mankind and jinns).
And We bestowed upon him Ishâque (Isaac), and (a grandson) Ya'qûb (Jacob). Each one We made righteous.
And We made them leaders, guiding (mankind) by Our Command, and We inspired in them the doing of good deeds, performing Salât (Iqâmat-as-Salât), and the giving of Zakât and of Us (Alone) they were worshippers.
(Soorah Al-Anbiyaa 51:73)
And after this declaration it is of no strangeness that we see such great praise by Allaah subhanahu wa ta`alaa by making him (Ibraheem) the father of the prophets, an example for those who follow the truth, and a leader of the messengers. He is also chosen from among the messengers for friendship (Ibraheem is sometimes referred to as Khaleelullah, or al-Khaleel, meaning the friend of Allaah) and virtue, and from him does the tree of prophethood branch out. He is symbolic of eemaan (faith). He was tested through suffering and was patient, and was given victory, so he was thankful. Hence, he was a loyal and faithful servant of Allaah. So Allaah made him an ummah (solely) (a model; pattern; example for imitation; but the idea that he was an ummah himself, standing alone against his world, should not be lost sight of), and took him as a khaleel (friend). Allaah subhanahu wa ta`aala says (what means):
"Ibraheem was indeed a model, devoutly obedient to Allaah, and true in faith, and he joined not gods with Allaah."
Allaah also says what means:
"And Allaah did take Ibraheem as a friend." So, o callers to Islaam, answer the call of your father Ibraheem concerning mankind (what means):
"O my Lord, they have indeed led astray many among mankind, but whoever follows me, is verily of me, and whoever disobeys me – still you are indeed Oft-Forgiving, Most Merciful." (Ibraheem 14:36)
Therefore, be patient, forbear, persevere, invite, despair not, and fear Allaah so that you may succeed.
| Being partial to a particular Madhhab and opinion. | by Nasrin for everyone |
MISTAKES AGAINST WHICH PRECAUTIONS MUST BE TAKEN
Fourthly: Being partial to a particular Madhhab and opinion.It is obligatory for the student of knowledge to abandon the following:
Sectarianism and hizbiyyah, such that you join allegiance and keep clear of something according to a particular sect or party. This, without a doubt, is contrary to the methodology of the Salaf. The Salaf were not parties, rather they were one party, adhering to the saying of Allaah (subhaanahu wa ta’aala):
It is He Who has named you Muslims before…113
So there is no hizbiyyaah, nor diversity, or loyalty, or hostility, only according to that which is mentioned in the Qur’aan and the Sunnaah. For example, from amongst the people there are those who seek hizbiyyah of particular groups and establish their methodology based upon evidence which can either be proof against them or proof for them. They misguide those who are upon other than their way, even though if they were closer to the truth than them, they adopt a principle: “Anyone who is not with me, then he is against me.” This is a repulsive principle, because there is a midpoint between being for you or against you, and if he against you in truth, then he is in actual fact with you, because the Prophet (salallahu ‘alaiyhi wasallam) said:
“Help your brother whether he is an oppressor or an oppressed.”114
…and assisting the oppressor is to prevent him from causing oppression.
Therefore, when hizbiyyah began appearing amongst the Muslims and the paths became diversified and the ummah became divided, some of them began misguiding the others and began “eating the flesh of their dead brother” as they were afflicted with failure, as Allaah (subhaanahu wa ta’aala) says:
…and do not dispute lest you lose courage and your strength depart…115
Due to this, we find some students of knowledge study with a particular Shaykh. They stand by their Shaykh in truth and falsehood and show hostility to other than him, considering them to be misguided and innovators. They consider their Shaykh a scholar of reform and anyone other than him to be either ignorant or corrupt. And this is a great mistake; instead it is obligatory to take from whoever’s speech conforms to the Qur’aan and the Sunnaah and the sayings of the sahaabah of the Messenger of Allaah (sallallahu ‘alaiyhi wasallaam).
_Footnotes:
[113] The Noble Qur’aan – Soorah al-Hajj, Aayah 78
[114] Saheeh al Bukhaaree – The Book of Mathaalim (injustice);
Saheeh Muslim – The Book of Kindness and Family Ties
[115] The Noble Qur’aan – Soorah al-Anfaal, Aayah 46.
The Book of Knowledge | The Noble Scholar Shaykh Muhammad ibn Saalih al-’Uthaymeen | Volume 1
| Whosoever The Qur’Aan And The Sunnah Does Not Suffice,Then May Allaah Not Suffice Him | by Nasrin for everyone |
Whosoever The Qur’Aan And The Sunnah Does Not Suffice,Then May Allaah Not Suffice Him
(Man-Lam Yakfih Alqur’Aan Was-Sunnah Falaa Kafaahul-Allaah)By Shaykh Ahmed al-Wasaabee Class 43 of Lessons on Tawhid
Translation Of The Text In Al-Qawl-Ul-Mufeed Fee Adillatit Tawheed:
Benefit (Faa’idah):
al-‘Allaamah Ibnul-Qayyim has mentioned in Zaad al-Ma’aad: 4/352:
His (ta’aalaa) statement:
Is it not sufficient for them that We have sent down to you the Book (the Qur’aan) which is recited to them? (Al-’Ankaboot 29:51)
Then he said: ((Whosoever the Qur’aan does not heal, then may Allaah not heal him. And whosoever the Qur’aan does not suffice, then may Allaah not suffice him)) [Faman lam Yashfih al- Qur’aan, Falaa Shafaahul-Allaah, wa man lam Yakfih Falaa Kafaahul-Allaah]. End of quote.
And Aboo Ibraaheem [2] said: Whosoever the Book and the Sunnah does not suffice, then may Allaah not suffice him. And whosoever the Book and the Sunnah does not satisfy, then may Allaah not satisfy him [Wa man lam Yakfih al-Kitaab was-Sunnah Falaa Kafaahul-Allaah, wa man lam Yaqna’ bil-Kitaab was-Sunnah Falaa Aqna’hul-Allaah].
EXPLANATION OF THE TEXT BY SHAYKH AHMED AL-WASAABEE (HAFIDHAHULLAAH):
We find many of the people of innovation following the statements of their leaders in misguidance, and beautifying this to themselves and to the people, and leaving off the guidance of the Kitaab and the Sunnah. So the phrases that are mentioned in this chapter are supplications against these people and their likes, from the people of innovations and desires, those who are not satisfied, and do not find comfort in the Kitaab and the Sunnah, then these are supplications against them.
[2] And he is the writer, ash-Shaykh Muhammad ibn ‘Abdul-Wahhaab al-Wasaabee (hafidhahullaah).
Read this Excellent Book:
(Man-Lam Yakfih Alqur’Aan Was-Sunnah Falaa Kafaahul-Allaah)By Shaykh Ahmed al-Wasaabee Class 43 of Lessons on Tawhid
Translation Of The Text In Al-Qawl-Ul-Mufeed Fee Adillatit Tawheed:
Benefit (Faa’idah):
al-‘Allaamah Ibnul-Qayyim has mentioned in Zaad al-Ma’aad: 4/352:
His (ta’aalaa) statement:
Is it not sufficient for them that We have sent down to you the Book (the Qur’aan) which is recited to them? (Al-’Ankaboot 29:51)
Then he said: ((Whosoever the Qur’aan does not heal, then may Allaah not heal him. And whosoever the Qur’aan does not suffice, then may Allaah not suffice him)) [Faman lam Yashfih al- Qur’aan, Falaa Shafaahul-Allaah, wa man lam Yakfih Falaa Kafaahul-Allaah]. End of quote.
And Aboo Ibraaheem [2] said: Whosoever the Book and the Sunnah does not suffice, then may Allaah not suffice him. And whosoever the Book and the Sunnah does not satisfy, then may Allaah not satisfy him [Wa man lam Yakfih al-Kitaab was-Sunnah Falaa Kafaahul-Allaah, wa man lam Yaqna’ bil-Kitaab was-Sunnah Falaa Aqna’hul-Allaah].
EXPLANATION OF THE TEXT BY SHAYKH AHMED AL-WASAABEE (HAFIDHAHULLAAH):
We find many of the people of innovation following the statements of their leaders in misguidance, and beautifying this to themselves and to the people, and leaving off the guidance of the Kitaab and the Sunnah. So the phrases that are mentioned in this chapter are supplications against these people and their likes, from the people of innovations and desires, those who are not satisfied, and do not find comfort in the Kitaab and the Sunnah, then these are supplications against them.
[2] And he is the writer, ash-Shaykh Muhammad ibn ‘Abdul-Wahhaab al-Wasaabee (hafidhahullaah).
Read this Excellent Book:
- Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of
Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).
| Fear Allaah concerning Ahlu Sunnah - INTERNET OPPRESSION | by Nasrin for everyone |
Fear Allaah concerning Ahlu Sunnah - INTERNET OPPRESSION
By
Sheikh Dr. Saalih ibn Sa'd as-Suhaimi
Translated by Abdulilah Lahmami
About twenty eight years ago two groups of students differed with one another. The extremity of the situation resulted in argumentation such that they did not seek the truth but rather only to please their own desires. They accused one another of falling into sins. The matter of disagreement was regarding whether one places his hands on the ground before his knees while going down for prostration in the prayer. They charged one another of lying against the Messenger sallaahu 'alaihi wa sallam. They claimed that these ones do no want the Sunnah. They fought each other until they threw chairs at one another.
This is from the deceptions of Iblees and whoever occupies himself with pleasing their desires then they end up being misguided…
These affairs should be taken back to those firm in knowledge… let us consider Imam Ahmed and Imam Shaf'ee rahimahumaallaah. They differed with regard whether one has to make ablution after eating camel's meat. Imam Shaf'ee says that if one is upon ablution then eats camel's meat and prays then their prayer is correct, while Imam Ahmed says one's prayer is nullified. However, both of these Imams pray behind each other without mentioning this difference…
Beware my brothers from some of the problems present on the internet. To the extent that one of these (troublemakers) tried to ascertain what his brother's saying meant by given it a meaning other than the intended one, thereby being futile…
Another one has accused his brother of being an evil person and a Rafidi (an extreme group amongst the Shi'ah sect). The youths accusing others of being sinners, innovators and disbelievers. It maybe a result of a misunderstanding.
As the poet said,
And how many speak against a correct statement And his shortcoming is due to his own wrong understanding
By Allaah, we advised them concerning their argumentation and accusingly ascertaining a false meaning to what others say. This has led others who are weak in faith to accept it.
May Allaah have mercy on Imam Ibn Baz rahimahullaah, when he advised the callers to Allaah in general, some people said that he was referring to the callers in Madinah specifically and to such and such person. Thus, falsely accusing others. So he rahimahullaah replied, "Those who delve in murky waters are the ones who say I am referring to such and such person…"
Allaah said, "Do not go into that which you have no knowledge, indeed the hearing, the sight, the heart, all of it, he will be questioned about."
We should keep away from accusingly ascertaining a false meaning to what others say...
…I say this to the students of knowledge, Fear Allaah concerning yourself (raising his voice), Fear Allaah concerning your brothers, Fear Allaah with what you put in your tapes falsely accusing and ascertaining a corrupt meaning to what others say.
Fear Allaah concerning the internet websites that are used for falsely accusing and ascertaining a false meaning to what others say.
Very little shame and much distortion in what your brothers say concerning those things that are not meant. By Allaah you will be questioned, by Allaah on a Day when neither wealth nor children will benefit you except the one who came to Allaah with a pure heart. By Allaah you will be questioned.
Someone wrote in that website, the one whose owners don't have fear of Allaah in reviling the students of knowledge with different types of insults and they even placed a student of knowledge and scholars to be a reference point for the website but I say this with much sorrow.
I heard this tape from the website of someone, may Allaah forgive him, he specified twenty minutes talking against me with very dangerous slanders and he attributed to me and others what is befitting for hypocrites and disbelievers. He said so and so he has such and such and he followed other than the path of the believers…he fell into hypocrisy and disbelief and he differed from the scholars and he went here and there, by Allaah, if you heard those characteristics then they are not attributed except to the disbelievers and hypocrites. I don't say this to defend myself, but he was not only specifying me with these slanders, only, but also other students of knowledge and scholars…
I say to him two things: the first of them being that I will not use against him more than the arrows at night for I will not forget in the last third part of the night the supplication against him and those that aid him, Allaah willing.
Secondly, I say to him: say what you say because in front of Allaah the disputers will gather and those that oppressed others will know which place they will end up in.
I say this, my brothers, for the sake of Allaah such that a Muslim is aware that Allaah is watching him, thus being afraid of Allaah in that which he says and writes. That he is accountable concerning every statement he utters for indeed a man says something without realising where it will reach until he falls into the hellfire a distance of 70 years.
The Prophet sallallaahu 'alaihi wa sallam while holding his own tongue said to Mu'adh ibn Jabal (may Allaah be pleased with him), "withhold this!" So Mu'adh said, "will we be accountable concerning what we say?" The Prophet sallallaahu 'alaihi wa sallam said, "May you be put back in your mothers womb and born again, for the people will be thrown into the hellfire upon their faces or noses on account of what their tongues used to say."
The great calamity is that this enmity is happening between people who ascribe to this methodology and this one way, except that satan has caused enmity between them. It maybe satan found those who delve into murky waters just as Ibn Baz rahimahullaah said.
If a person makes a mistake, do you take him out of salafiyyah and from the methodology of Ahlu Sunnah wal Jamaa'ah based upon your own specific opinion. Who is the one to clarify these affairs, they are the scholars who cultivate people to the truth, those who speak truthfully and are just upon it not Bakr or Zayd like us young ones.
So FEAR ALLAAH wherever you are (Raising his voice). So FEAR ALLAAH wherever you are. So FEAR ALLAAH wherever you are.
Fear Allaah concerning your brothers from Ahlu Sunnah, Be kind, loving and gentle with Ahlu Sunnah! Be kind, loving and gentle with Ahlu Sunnah! Be kind, loving and gentle with Ahlu Sunnah! Just as our Sheikh AbdulMuhsin al 'Abbad said. I advise myself and you with the fear of Allaah in secret and in open.
Allaah said, "And indeed We have created man, and We know what his own self whispers to him. And We are nearer to him than his jugular veins (by Our knowledge). (Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (to note his or her actions). Not a word does he utter but there is a watcher by him ready (to record it)." [Soorah Qaf: 16-18]
I ask Allaah for myself and you that we gain beneficial knowledge and good, correct actions for He is the One able to decree it and we say the supplication which Jibraeel taught the Prophet sallallaahu 'alaihi wa sallam to say:
"O Allaah, the Lord of Jibraeel, Mikaeel and Israfeel, the Originator of the heavens and the earth, Knower of the unseen and Bearer of witness. You are the One who judges between your servants in that which they differ, guide me with truth in those things that there is difference with your permission. Indeed you guide whom you will to the straight path."
The hadeeth has is Hasan, see Sunan Abi Dawood (767), Sunan Ibn Maajah (1357), Sunan Tirmidhee (3420).
End of translation.
For those who don't know Sheikh Dr. Saalih ibn Sa'd as-Suhaimi, then he is in his seventees and a teacher in the Prophets mosque and the University of Madinah
[Taken from my own notes from the fourth lesson of Sharh Akhlaaq al-Ulama by Imam Ajuree explained by Sheikh Dr. Saalih ibn Sa'd as-Suhaimi during the Madinah Conference, Saudi Arabia 1426/2006, 25th Jumada 1 1425, 20th June 2006.]
| Benefit: Should we Remain Silent about the Innovators (and the groups) and Only Teach the People? | by Nasrin for everyone |
In the Name of Allaah, Ar-Rahmaan, Ar-Raheem...
Shaykh Abu ‘Amr al-Hajooree is asked,
“There are those that say speaking out against people of innovation will chase the people away; we should focus on teaching, and draw the people close to Salafiyyah. Shaykh, I want to ask if this is correct.”
This is a response to those that say that we shouldn’t speak about the innovators, something that our Salaf, our predecessors, have been doing for centuries; sometimes even writing books in volumes refuting them. See what the Shaykh had to say to this idea.
CD: http://www.troid.org/store/product.php?productid=17471&cat=0&page=1
MP3: http://www.troid.org/store/product.php?productid=18642&cat=0&page=1
| 10 Points on the Salafee Manhaj | by Nasrin for everyone |
10 Points on the Salafee Manhaj
The Salafee Manhaj
1. We worship Allaah by way of Tawheed. So we do not supplicate to anyone besides Allaah nor do we seek refuge in anyone besides Him in matters of bringing about good or repelling some harm. We perform worship by having hatred and enmity for the polytheists. However, we are obligated to call them to Tawheed first and clarify to them that there is no Islaam without Tawheed and that whoever calls unto other than Allaah has committed disbelief. So whoever persists after that, then at that point we are obligated to distance ourselves from him and hate him for the sake of Allaah.
2. The Creed of the Salaf is established upon the principle that "Allaah is described with what He has described himself with in His Book and upon the tongue of His Messenger (sallAllaahu 'alayhi wa sallam), without resorting to tahreef, tamtheel, tashbeeh, ta’teel or ta’weel." [1]
3. We affirm for Allaah the best of Names, which He has affirmed for Himself and which He has praised Himself with, whether they are mentioned in the Qur’aan or the Sunnah.
4. We believe that there is no path towards achieving Allaah’s contentment, or a way towards Paradise, except through the Way of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam). And whoever seeks a way towards gaining Allaah’s contentment through other than the Way of Allaah’s Messenger, then he has gone astray and been blinded from the truth. And he has lost in this world and the next.
5. We believe that the Legislation of Allaah is what has been brought down through the two revelations: The Book of Allaah and the Sunnah of His Messenger (sallAllaahu 'alayhi wa sallam). This is what our Lord has indicated in his saying: "Then we placed you on a Sharee'ah (Legislated System) based on Our Command, so follow it, and do not follow the desires of those who have no knowledge." [Surah Al-Jaathiyah: 18]
6. We believe that the Qur’aan is the Speech of Allaah, which was revealed and not created, and that the Sunnah is what explains and clarifies it. The Qur’aan is interpreted by the Sunnah and by the interpretations of the Sahaabah (Companions) and those who followed them in goodness. So the interpretation of the Qur’aan is by way of the narration, meaning by way of the Sahaabah, the Taabi’een and the Ahaadeeth concerning it. And the books that contain these interpretations are the ones we are obligated to acquire and read, such as the Tafseer of Ibn Jareer, the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee, the Tafseer "Ad-Durr Al-Manthoor" of As-Suyootee and so on.
7. We are obligated to take the Sunnah according to the way of the Muhadditheen - in terms of their authenticity or weakness. So we take what is found to be authentic and leave off what is weak.
8. We worship Allaah by obeying the rulers, as long as they are Muslims who seek judgement through Allaah’s Legislation and who establish the prescribed punishments, and as long as they establish the prayer. Obeying them is an obligation even if they commit oppression. And whoever says something contrary to this and makes it permissible to revolt against the Muslim leader, even if he may be oppressive, then he is an innovator and a deviant. And it is obligatory on the Muslim scholars to refute this statement of his and to expose his deviance.
9. We hold that it is not permissible to spread the faults of the leaders, because doing this influences and brings about trials and afflictions (fitan), and causes them to spread.
10. We are obligated to worship Allaah through the Sunnah, by following it and by loathing innovations and the innovators. This is based on the Prophet’s saying: "Whoever does a deed, which is not in accordance to our affair (i.e. the Sunnah) is rejected." And in another narration:"Whoever introduces into our affair (Sunnah) that which isn’t part of it is rejected."
This is a summary and some brief words on the Creed of the Salaf, which we are obligated to accept and follow if we truly want salvation and the truth. And we must renounce those opinions of men, which cannot be traced back to any source of evidence, since men are known by way of the truth and the truth is not known by way of men. Lastly, we must beg and implore Allaah to show us the truth as true and enable us to follow it, and to show us the falsehood as false and enable us to avoid it. Indeed Allaah is Responsible for that and Able to make it happen. And may the peace and blessings of Allaah be on Muhammad - the best, most dutiful, most pious and purest of creation - and on his family and his Companions.
Footnotes:
[1] Translator’s Note: These are forbidden acts committed against Allaah’s Names and Attributes. Tahreef means to change or distort the wording of Allaah’s name or attribute. Tamtheel and tashbeeh means to give a like resemblance to a name or an attribute. Ta’teel means total denial of a name or an attribute. Ta’weel means to misinterpret a name or an attribute, thus changing it’s meaning.
| AUTHOR: | Shaikh Ahmad bin Yahyaa An-Najmee |
| SOURCE: | Al-Fataawaa al-Jaliyyah ‘anil-Manaahij Ad-Da’wiyyah (pg. 56-57) compiled by Hasan Ibn Mahmood Ibn Mansoor ad-Daghreeri |
| PRODUCED BY: | Al-Ibaanah.com |
The Salafee Manhaj
1. We worship Allaah by way of Tawheed. So we do not supplicate to anyone besides Allaah nor do we seek refuge in anyone besides Him in matters of bringing about good or repelling some harm. We perform worship by having hatred and enmity for the polytheists. However, we are obligated to call them to Tawheed first and clarify to them that there is no Islaam without Tawheed and that whoever calls unto other than Allaah has committed disbelief. So whoever persists after that, then at that point we are obligated to distance ourselves from him and hate him for the sake of Allaah.
2. The Creed of the Salaf is established upon the principle that "Allaah is described with what He has described himself with in His Book and upon the tongue of His Messenger (sallAllaahu 'alayhi wa sallam), without resorting to tahreef, tamtheel, tashbeeh, ta’teel or ta’weel." [1]
3. We affirm for Allaah the best of Names, which He has affirmed for Himself and which He has praised Himself with, whether they are mentioned in the Qur’aan or the Sunnah.
4. We believe that there is no path towards achieving Allaah’s contentment, or a way towards Paradise, except through the Way of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam). And whoever seeks a way towards gaining Allaah’s contentment through other than the Way of Allaah’s Messenger, then he has gone astray and been blinded from the truth. And he has lost in this world and the next.
5. We believe that the Legislation of Allaah is what has been brought down through the two revelations: The Book of Allaah and the Sunnah of His Messenger (sallAllaahu 'alayhi wa sallam). This is what our Lord has indicated in his saying: "Then we placed you on a Sharee'ah (Legislated System) based on Our Command, so follow it, and do not follow the desires of those who have no knowledge." [Surah Al-Jaathiyah: 18]
6. We believe that the Qur’aan is the Speech of Allaah, which was revealed and not created, and that the Sunnah is what explains and clarifies it. The Qur’aan is interpreted by the Sunnah and by the interpretations of the Sahaabah (Companions) and those who followed them in goodness. So the interpretation of the Qur’aan is by way of the narration, meaning by way of the Sahaabah, the Taabi’een and the Ahaadeeth concerning it. And the books that contain these interpretations are the ones we are obligated to acquire and read, such as the Tafseer of Ibn Jareer, the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee, the Tafseer "Ad-Durr Al-Manthoor" of As-Suyootee and so on.
7. We are obligated to take the Sunnah according to the way of the Muhadditheen - in terms of their authenticity or weakness. So we take what is found to be authentic and leave off what is weak.
8. We worship Allaah by obeying the rulers, as long as they are Muslims who seek judgement through Allaah’s Legislation and who establish the prescribed punishments, and as long as they establish the prayer. Obeying them is an obligation even if they commit oppression. And whoever says something contrary to this and makes it permissible to revolt against the Muslim leader, even if he may be oppressive, then he is an innovator and a deviant. And it is obligatory on the Muslim scholars to refute this statement of his and to expose his deviance.
9. We hold that it is not permissible to spread the faults of the leaders, because doing this influences and brings about trials and afflictions (fitan), and causes them to spread.
10. We are obligated to worship Allaah through the Sunnah, by following it and by loathing innovations and the innovators. This is based on the Prophet’s saying: "Whoever does a deed, which is not in accordance to our affair (i.e. the Sunnah) is rejected." And in another narration:"Whoever introduces into our affair (Sunnah) that which isn’t part of it is rejected."
This is a summary and some brief words on the Creed of the Salaf, which we are obligated to accept and follow if we truly want salvation and the truth. And we must renounce those opinions of men, which cannot be traced back to any source of evidence, since men are known by way of the truth and the truth is not known by way of men. Lastly, we must beg and implore Allaah to show us the truth as true and enable us to follow it, and to show us the falsehood as false and enable us to avoid it. Indeed Allaah is Responsible for that and Able to make it happen. And may the peace and blessings of Allaah be on Muhammad - the best, most dutiful, most pious and purest of creation - and on his family and his Companions.
[1] Translator’s Note: These are forbidden acts committed against Allaah’s Names and Attributes. Tahreef means to change or distort the wording of Allaah’s name or attribute. Tamtheel and tashbeeh means to give a like resemblance to a name or an attribute. Ta’teel means total denial of a name or an attribute. Ta’weel means to misinterpret a name or an attribute, thus changing it’s meaning.
| MISTAKES AGAINST WHICH PRECAUTIONS MUST BE TAKEN | by Nasrin for everyone |
MISTAKES AGAINST WHICH PRECAUTIONS MUST BE TAKEN
Fifthly: Putting oneself forward before being suitably qualified.From that which is obligatory for precaution to be taken against, is the student of knowledge putting himself forward before being suitably qualified, for if he was to do so, then this would indicate the following:
Firstly: His having a high opinion of himself, that he has put himself forward, thus regarding himself as something of an authority amongst the distinguished;
Secondly: This would be indicative of his lack of understanding and knowledge of issues. Because if he has put himself forward, it is possible he has fallen into something which is not possible for him to be free of, therefore when the people see such a person, they refute him in issues so as to highlight his faults;
Thirdly: Certainly, if he has put himself forward before being suitably qualified, then it is certain he is speaking about the Qur’aan and the Sunnah that which he does not know. In most cases, he whose intention is this does not care and therefore responds to all he is questioned about, and as a result he is hazardous with his speech at the expense of the Qur’aan and the Sunnaah.
Fourthly: Certainly, if a person has put himself forward, then in most cases he does not accept the truth. Because in his foolishness, he assumes that if he were to succumb to other than him, even though they were upon the truth, this would be evidence that he is not a scholar.
The Book of Knowledge | The Noble Scholar Shaykh Muhammad ibn Saalih al-’Uthaymeen | Volume One
| Is it from the Salafi methodology that if a Salafi brother makes a mistake then he is to be warned against and is boycotted without advising him? | by Nasrin for everyone |
Question to Sheikh Ahmed Najmi taken from Sahab.net 1 rabee'1 1427 5 April 2006-04-05
Sheikh Ahmed Najmi may Allaah protect him was asked today after the Maghrib prayer (Saudi time) may Allaah protect it from the plots and plans of the people of corruption and the Khawaarij,
Question:
Is it from the Salafi methodology that if a Salafi brother makes a mistake then he is to be warned against and is boycotted without advising him? So what is your advice, may Allaah bless you?
لابدمن النصيحة إذا أخطأ أحد من سلفيين أنينصح وينبأ عن هذا الخطأ فاإذا أسرابعد تكرر النصيحة عليه فبعد ذالك يحذرمنه.
This is exactly what sheikh Muhammad Abdul Wahhab al-Banna said many years ago when I asked that some brothers are calling for the boycott of another Salafi due to the later having errors: He said Is this how we are Ya fulan? Rather advise the one who has erred and try to help him keep away from his mistakes and do not leave him unless you see that he turns away from the advice showing pride and arrogance.
End of translated text from the tape "Reasons why people deviate"
Sheikh Ahmed Najmi may Allaah protect him was asked today after the Maghrib prayer (Saudi time) may Allaah protect it from the plots and plans of the people of corruption and the Khawaarij,
Question:
Is it from the Salafi methodology that if a Salafi brother makes a mistake then he is to be warned against and is boycotted without advising him? So what is your advice, may Allaah bless you?
لقد سألتاليوم شيخنا العلامة المفتي الجنوب أحمد بن يحيى النجمي حفظه الله وأطال الله فيعمره
في درسه اليومي بعد الصلاة المغرب بتوقيت المملكة السعودية حرسها الله منكيد المفسدين ومن كيد الخوارج..فحفظ الله العلامة أحمد النجمي وجعل ما قال في ميزانحسناته..فسؤال هو
في درسه اليومي بعد الصلاة المغرب بتوقيت المملكة السعودية حرسها الله منكيد المفسدين ومن كيد الخوارج..فحفظ الله العلامة أحمد النجمي وجعل ما قال في ميزانحسناته..فسؤال هو
.
هل من منهج السلف إذا أخطأ أخ سلفي هل يحذر منه ويهجربدون النصيحة؟فما توجيهكم بارك الله فيكم
هل من منهج السلف إذا أخطأ أخ سلفي هل يحذر منه ويهجربدون النصيحة؟فما توجيهكم بارك الله فيكم
The sheikh answered:
It is a must to give advice if one of the Salafees makes a mistake, he is advised and is reminded of this mistake so if he is stubborn upon his mistake after the advice is repeated to him then after that he is warned against.
لابدمن النصيحة إذا أخطأ أحد من سلفيين أنينصح وينبأ عن هذا الخطأ فاإذا أسرابعد تكرر النصيحة عليه فبعد ذالك يحذرمنه.
This is exactly what sheikh Muhammad Abdul Wahhab al-Banna said many years ago when I asked that some brothers are calling for the boycott of another Salafi due to the later having errors: He said Is this how we are Ya fulan? Rather advise the one who has erred and try to help him keep away from his mistakes and do not leave him unless you see that he turns away from the advice showing pride and arrogance.
Sheikh Ubaid ibn Abdillah al-Jaabiree has similar speech in his tape in the differentiation between treating Ahlus sunnah and Ahlul Bid'ah. Once he said and due to the lack of understanding of some who have not understood the affairs in this due to their lack of knowledge and not taking knowledge from the scholars is that if you try and help the one erred with advice you are accused of having compromised the fundamentals of this religion! And he said many times even if a scholar makes a mistake then we refute the mistake and the honour of the scholar is kept, likewise the honour of Ahlus Sunnah is kept and the mistake is refuted. As for Ahlul Bid'ah then there is no honour for them. However, there maybe times when ones has to use wisdom depending upon whether Ahlus Sunnah have strength or are the few etc.
Then he said there is a difference between compromising ones fundamentals and upholding advice seeking guidance for the people which is the way of the ahlul-ilm.
(end of what Sheikh Ubaid continues to express in how to deal with Ahlul Sunnah)
And how many times have we heard Sheikh Rabee' calling the people to unite upon truth and to not rush to boycott one's brothers without explaining to them the truth.
I remember when a brother complained to the Sheikh that a brother named Muhammad accuses him of not being Salafi and it just so happened that the accuser was in the dars that week on a Friday so the sheikh called him and said what is your proof that he is not Salafi? The brother said that the accused doesn't say Sheikh Bakr Abu Zaid is not Salafi!! So sheikh Rabee' said I don't say he is not Salafi!! Then sheikh Rabee' said to him you are sick. أنت مريض
Allaah is Al-Raqeeb, he sees everything and will call us to account for what we say and do, for there is no veil between the du'a of the oppressed and Allaah. And how many have oppressed others and eventually reap the fruits of their actions.
There is a difference also between Hajr Wiqaaee (guarding yourself from someone whom you don't want to be around fearing you may fall into sin) and between making a campaign telling others to boycott someone based upon your personal differences with them.
Ibn Hajr mentions this in Nukhbatu Fikr and Sheikh ibn 'Uthaimeen rahimahullaah has a beautiful explanation of it mashaallaah.
Sheikh Muhammad ibn Haadi states that from the reasons of deviation is:
"'being amazed with oneself and infringing one's opinions upon others. So you see the students of knowledge falling into this calamity and the devil comes to him beautifying for him the entrance to this (path). That Allaah has blessed him with knowledge and understanding so he is able to look, see, derive and weigh between the statements of the scholars.
In that time, you see him beginning upon this methodology while the scholars are around him, the heads of this blessed call to Salafiyyah are alive and are blessed, but he relies upon himself in certain subjects which he differs with what the pious predecessors were upon. (For this person), you fear a lot since he infringes upon others his opinions and is amazed with himself.
As Aisha May Allaah be pleased with her said to Abi Salamata bin Abdulrahman
A chicken who heard a rooster shout
So he wanted to scream along with it.
He wanted to put himself in the midst of the scholars of guidance, the heads of the scholars of the Sunnah so he fell and tumbled backwards upon his heels. We ask Allaah for His protection and salvation.
This door (by which people deviate) is dangerous and many have fallen into deviation due to it. Those whom we know had entered this door so beware, beware from that and know that the scholars of the Sunnah will not tell you except what they have known from the Book of Allaah and the Sunnah of the Messenger (sallallaahu alaihi wa sallam) and what they have experienced in reality from their practical life which they reached in authority and in striving against the people of desires and innovation. They have mentioned to you the outcome, so beware that you oppose them in this, for opposing them will just bring to you evil, and we seek refuge in Allaah from that.
By Allaah, they are considered to be most and they are mostrpious and most obedient to the legislation of the Messenger fearing for the Nation of Muhammad (sallallaahu alaihi wa sallam)."
End of translated text from the tape "Reasons why people deviate"
| Oh Muslim Youth, prepare yourselves to be inheritors of the Prophets | by Nasrin for everyone |
نداء من ربيع السنة للشباب السلفي في كل مكان
Ash-Sheikh Dr. Rabee’ bin Hadee Al-Madkhalee, lion of the Sunnah, said as he addressed the Muslim youth, who are upon the understanding of the pious predecessors:
“Oh Muslim Youth, prepare yourselves to be inheritors of the Prophets, and the Prophets, Peace be upon them, didn’t leave anything as inheritance exceptknowledge, so whoever grabs hold of it, has attained a large fortune. And this knowledge, its greatest aim is to call to Allah, the Most High, and to rectify the creed of mankind, which will lead to the rectification of their worldly life. There has not be a prophet, except that they faced endless corruption from their communities, and from this corruption is the corruption in Aqeedah. So what did these Prophets, Peace be upon them, begin their call with? They did not begin with economic, political, or communal rectification, as they call it. Rather, they began with purifying the belief. If the people’s creed is rectified, than everything will immediately follow, from economic, political, and societal issues. And say what you will, if the people’s aqeedah is not purified, then the people will not be rectified, wherever they may be, because they don’t have a foundation, and if the foundation is missing, then everything else branching from that will be wasted. As for the foundation, it is Al-Aqeedah, the correct belief. All of these actions, are connected with Al-Aqeedah, and follow it. So if the basic belief system is missing, how will we be able to rectify any other realm? This is a reality that anyone of intellect, who seeks rectification, happiness, and good for the ummah, has to be aware of. This is the correct methodology in rectifying the society and anything else. There is no doubt that many factors have come across the ummah which have corrupted many people’s outlooks, beliefs, and methodologies, and are in need of taking lessons from the likes of Ibn Taymiyyah, not from so and so, in order to rectify the ummah and return the muslims to what the Noble Messenger, sallahu alahi wa salaam, and his Companions were upon, may Allah be pleased with all of them, in affairs of belief, methodology, and mannerisms. And all of this will follow if the belief and methodology is correct.”
Source: Oh Salafi Youth!
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