Know that departing from the correct path occurs in one of two ways – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 11 : Point 07
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And know that departing from the correct path occurs in one of two ways. As for one of them, then it is that a man strays from the correct path, intending nothing but good. So he is not to be followed upon his error, because he is heading towards destruction. And (secondly) a man who deliberately opposes the Truth and acts contrary to the pious ones who came before him, then he is astray, leading others astray. He is a rebellious devil within this nation. It is a duty upon those who are aware of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed.

[Souncloud Audio Link

The Explanation (Transcription of above Audio):

The Shaykh rahimahullaah having explained in the preceding speech the correct path which it is obligatory upon the Muslim to proceed upon in his `aqeedah (creed and belief and his Religion. He then mentioned that one who departs from this path will be one two men.

The first man: is one who departs from it, not doing so deliberately, rather intending good. However he follows a path other than the path of good. And personal deduction will not be sufficient, even if the person’s intention was righteous and his intent was good, but along with that he must be upon the correct path. This person is counted as being one who has erred. Whoever agrees with him upon that and proceeds with him upon error, and he knows that it is error, then he is destroyed, because this is a path leading to destruction. Even though the person (original person), did not intend to depart from it, rather he was only seeking after good. And this is the condition of many of those people who introduce new ideas from themselves in the matter of knowledge of `aqeedah (creed and belief). So this is a matter which is not permissible and they are not to be followed upon it and the person is not upon correctness.

Allaah the Majestic and Most High says,

And this is my Straight Path so follow it, and do not follow the divergent paths which will separate you away from His path (Allaah’s path) (Sooratul-An`aam (6), aayah 153)

So whichever path will take us away from the Straight Path, then we reject it. Even if the person upon it is intending good and his intention is good, then still we do not following him upon that. And he, if he continues upon his error, he will go on to destruction, because whoever leaves the correct path on his journey and takes a path leading to ruin, then he will be destroyed. [01]

As for the second man: then he is the one who exits deliberately. He is aware of the Truth. And he knows that what he is gone out to is baatil (false and futile). However, he deliberately exits from the Truth with the intent of misleading the people.

So the first person, his intention was to rectify the people. However he did not proceed upon the correct path. Whereas the second person, his intention is to misguide the people and to turn them away from the correct path. So this one is a shaytaan (a devil), because the devils take the people away from the Straight Path. Iblees said to his Lord, the Mighty and Majestic,

“I shall lie in wait for them and lead them astray from Your Straight Path”(Sooratul-A`raaf (7), aayah 16)

He meant that he would turn them away from it, towards the deviant paths. And the Prophet, sallAllaahu `alayhi wa sallam, struck an example for this, when he drew a straight line and he drew around it other lines. He said with regard to the straight path,

“This is the path of Allaah,”

And he said with regard to the other paths,

“and these are the other paths, upon every path from them there is a devil calling the people to it.” [02]

This is a clear illustration, and what the Shaykh (Imaam Al-Barbahaaree) mentioned here is consistent with it. Since the person who takes the people from the Straight Path, taking them to new and innovated paths, does not want good for them. Rather he wants for them destruction and he is a devil. Whether he be from the devils of the jinn or from the devils of mankind. So it is upon us to beware of this even more than we are wary of the first one, because this one deliberately tries to misguide the people.

His saying, “So he is astray, leading others astray. He is a rebellious devil.” He is misguided himself, misguiding other people and he is a rebellious, defiant devil. He wants the people turn away from the Straight Path.

His saying, “It is a duty upon whoever knows of him that he should warn the people against him and make clear his condition to the people so that no one falls into his innovation and is destroyed.” This person who has departed from the Truth deliberately, it is not permissible to remain silent about him. Rather it is obligatory to disclose his affair and to expose his shameful state, so that the people can beware of him. It should not be said, “The people are free to have their own opinions,” “The people should have freedom of speech,” or “There should be respect for the opinions of others,” as they constantly say these days, with regard to respecting the other person’s opinion. So the matter is not a matter of opinions, the matter is a question of ittibaa` (following the Truth). So for us, Allaah has laid down and described a clear path and He has told us to proceed upon it when He said,

“And this is my straight path, so follow it.” (Sooratul- An`aam (6), aayah 153)

So whichever person comes to us and wants us to depart from this path then, firstly, we reject his saying, and secondly, we make his affair clear and we warn the people against him. And it is not allowable to remain silent about him, because if we remain silent about him, then the people will be fooled by him. Especially if he is a person of eloquence, one who can speak and write well, and a person of culture, then the people will be fooled by him. They will say, “This is a qualified person” “This person is from the thinkers,” as occurs at present. So the matter is very dangerous.

And this shows that it is obligatory to refute the one who opposes. Opposite to those people who say, “Leave off refutations,” “Leave the people,” “Let everyone have his own opinion and have his own respect and have freedom of thought and the freedom to speak.” In this way this nation will be destroyed. The Salaf (Predecessors), were not silent about the like of those people. Rather they exposed them and refuted them, because they knew of their danger to this nation. So we have no scope for remaining silent about their evil. Rather we must make clear that which Allaah send down. Otherwise we will be people hiding the Truth from those whom about Allaah has said,

Those who conceal that which Allaah sent down from the clear signs and the guidance after we have made it clear to the people in the Book; those people Allaah curses them and those who curse, curse them. (Sooratul-Baqarah (2), aayah 159)

So the affair is not restricted to the mubtadi’ (innovator). Rather the matter involves those who remain silent about him, because blame and punishment include him as well, because what is obligatory is to clarify and clearly explain to the people. This is the role of the knowledge based refutations (rudood), which are to be found plentifully in Islaamic book shops today. All of them defending the Straight Path and warning against those people. So no one promotes these ideas, the idea of the freedom to hold any opinion, or the freedom of speech and respecting others, except for one who strives to misguide and who conceals the Truth.

So we, our intention is the Truth. We do not intend just to defame the people or to just speak against the people. The intent is to make the Truth clear. This is an amaanah (trust and responsibility) which Allaah has placed upon the scholars. So it is not permissible to remain silent about the like of those people. However, unfortunately, when a scholar comes and refutes the like of those people, then they say, “He is just one who is speaking in haste,” to the rest of the evil whisperings. So such a person should not betray the People of Knowledge for their clarifying the evil of the callers to misguidance to the people. He should not betray and let them down. [03] [04]

Points discussed by Shaykh Saalih al-Fowzaan and Shaykh Saalih as-Suhaymee hafizahumAllaah:

leaving the correct path occurs in one of two ways:

  • The first is one who leaves the correct path but only intends good
    1. He did not seek knowledge from the correct place and is heading for destruction
    2. Following him in his error knowingly is a path leading to destruction
    3. He should be advised privately (if he is not calling to his error)
  • The second one leaves the correct path deliberately, obstinately and knowing the Truth
    1. He wishes to mislead the people and he is a devil
    2. The devil misleads people from the Straight Path (aayah and hadeeth mentioned as proof)
    3. It is obligatory to warn against this person otherwise he will fool the people
    4. This is the role of the knowledge-based refutations, rudood
    5. Clarifying the Truth is a trust and responsibility Allaah placed upon the scholars
    6. Remaining silent about those who mislead the people is hiding the Truth

Footnotes:

[01] Translator’s side point: With regard to the wording, “ Innahu Haalaka” this person who intended good but strayed away from the true path, strayed into innovation, then literally ‘he is destroyed’, Shaykh Ahmad an-Najmee rahimahullaah said, “I say, if the author rahimahullaah, had restricted this wording and the judgement concerning it, such that he had said, ‘he is destroyed, if he dies upon it and does not repent’ (it would be better). And I say also, that intending good will not benefit a person, that he just intends what is good, but he does not adhere to the Straight Path which came from Allaah and from His Messenger sallAllaahu `alayhi wa sallam.” Then the Shaykh, mentioned the long incident of those people who were counting the stones in the masjid (reported by ad-Daarimee in his Sunan) the narration concerning `Abdullaah ibn Mas`ood radiyAllaahu `anh. When they were criticized by `Abdullaah ibn Mas`ood radiyAllaahu `anh, that they made their excuse and they said, “By Allaah, O Aboo `Abdur-Rahmaan, we only intended good.” Ibn Mas`ood radiyAllaahu `anh, responded to them, “And how many people intend good, but do not attain it.”

[02] Reported by at-Tayaalisee in his Musnad, Imaam Ahmad in his Musnad, Sa`eed ibn Mansoor in his Sunan, ad-Daarimee, an-Nasaa·ee in (Sunan) al-Kubraa and a number of other references besides. All of them say as a narration of `Abdullaah ibn Mas`ood. It was declared authentic by Ibn Hibbaan and al-Haakim, agreed to by ath-Thahabee and declared saheeh (authentic) by others from the people of knowledge.

Translator’s side point: In addition Shaykh al-Albaanee, in his checking of al-Mishkaat, declared this narration to have a hasan (good) chain of narration.

[03] Translators side point: Shaykh Ahmad an-Najmee rahimahullaah said, “What is obligatory upon everyone who is aware of the Truth is that he should aid it.” After some speech he said, “And whoever claims that refuting the people of innovation causes splits in this nation and it disunites this nation, then he is misguided also, because he wants this nation to unite upon falsehood. This is a matter which Islaam does not consent to.”

[04] Translators side point: From the taped explanation of Shaykh Saalih ibn Sa`d as-Suhaymee hafizahullaah. With regard to this point that the people who depart from the Truth are one of two people, he said, “Yes, this is a precise categorisation from the Shaykh, rahimahullaah. The innovators are indeed of two categories, because the Shaykh, as you know, throughout his whole book, his focus is upon the innovators. And from them there is a category who actually want the Truth, but he does not attain it. Just like the people of thikr who we mentioned a short while ago (the same incident of those people in the masjid who were doing an innovated form of thikr which `Abdullaah ibn Mas`ood criticised). Those who said to Ibn Mas`ood, radiyAllaahu’anh, ‘We only intend the Truth.’ However, how many people there are who intend the Truth, but do not attain it.

“Whoever intends the Truth, he should seek it from its correct place. And the Truth does not come about through venerating individuals, nor through flashy words, nor by having a majority. It only comes about through ittibaa`, following the Truth, following the first generations, the generations of the Companions and the Taabi`een and proceeding upon their methodology. So the like of this person (the first person, he strays into innovation but he only intends the Truth) is destroyed if he does not come back and seek the Truth with its proof from the correct place. However his danger is less than the danger of the second category of the people. And perhaps his harm will be restricted to himself, meaning the one who intends the Truth but he seeks it not in the correct way. So he slips and innovates and falls into innovation, and the judgement upon him will be in the light of how severe his innovations are. It may be of the level of something less or it may be something major or it may be something which takes him out of Islaam, but his danger will be less. And your advising him should be between you and him, if you know that he is not a caller to innovation and that he does not propagate innovation. Then you should come to him privately and you make clear to him the correct path, so that he can follow it. You make clear to him the methodology of the Ahlus-Sunnah walJamaa`ah. You don’t make his affair open. You don’t mention him upon the minbars. You don’t mention him as being a person with criticism. Rather you direct him and give him sincere advice. So if this type of person is how he is, then maybe be one day, by the permission of Allaah, he will turn back. And even if he stays upon his innovation, then he does not represent a great danger to the people (he doesn’t call to this innovation). However what is obligatory is that you strive to give him advice and clarify and give him correct, constructive direction.

“As for the second category of people, those who are obstinate, those who do so deliberately with pride, they commit innovation, obstinately, deliberately. The more you forbid him, the more he increases in his error until he becomes a caller to innovation. Therefore the Salaf used to reject the narrations of an innovator, who was a caller to innovation and not accept them, rather they would reject them and warn against him and against his innovation. So the like of this person, you must make his affair clear and warn against him. And if he has written a book, he is refuted with a book. If he has a tape, he is refuted with a tape. If he gives speeches, he is refuted in speeches. The people are warned against his evil. ”

Then the Shaykh went on to mention further examples in that regard: this is not backbiting; this is correct; this is one of the examples that Imaam An-Nawawee in his book Riyaadus-Saaliheen mentioned are an exception. This is a case where it is obligatory to speak against that person and it cannot be said, “This is backbiting, this is forbidden.” This is not the case. Then after some speech the Shaykh said finishing, “So this second type, who is indicated by the author here, he is the most dangerous of people for this nation. Therefore it is obligatory to warn the people against him and to draw attention to their evil and to warn the nation against their evil. ”

Transcribed by Fawad Abu Zaid Al Afghaani. Download PDF of Lesson 10

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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Related Link : https://abdurrahman.org/innovation/

Small innovations grow, until they become large – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 09 : Point 06A
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

“And beware of small matters that have been newly introduced, because small innovations grow, until they become large. This is what happened with every innovation introduced into this nation. Initially it was something small, having resemblance to the Truth; so those who entered into it were misled by this. Then they were unable to depart from it; so it grew large and it became the religion which they followed. So the person diverged from the Straight Path and exited from Islaam.”

[Souncloud Audio Link

The Explanation (Transcription of above Audio):

His saying, “And beware of small matters that have been newly introduced.” He says do not be lax about anything from innovation or bid`ah, even if it is something small because it will grow and other things will become added to it, and this is one of the evil results of innovations. Since if the door to innovations is opened they will increase; so do not be negligent and lax about them. And it said (some people say), “This is a small innovation – it will not harm.” Innovation is actually like a burning piece of coal, even if it is small, then the fire will grow until it burns down the whole house, or the shop, or indeed the whole town.

“And most fires come about on account of sparks which are thought little of” [01]

So one should not be careless about them, rather totally close the door to innovation altogether. And the Messenger sallAllaahu `alayhi wa sallam said,

Beware of newly introduced affairs.” [02]

(This word) iyyaakum “beware” is an unrestricted warning against newly introduced innovations, whether they be small newly introduced affairs or large newly introduced affairs. The Messenger sallAllaahu `alayhi wa sallam did not make any exception with regard to innovations. So his prohibition is general, referring to all innovations. And he said,

“And the worst of affairs are the newly introduced matters” [03]

His saying, “And likewise every innovation that was introduced into this nation, it was something small initially having resemblance to the Truth so those who entered into it were fooled by that, then he (that person) was not able to depart from it.”

Troubles, trials and tribulations, when they first occurred in this nation, they occurred on account on being lax with the people who cause corruption, until they spread corruption upon the earth. And they brainwashed the youth and the common people and they filled it (the earth) with evil to the extent that great tribulations occurred in Islaam and between the Muslims as is well-known.

All of this was on account of overlooking the people of evil and leaving them alone, until the affair became very serious. So therefore firm resolve must be shown and the door to this affair must be blocked. And nothing will safeguard against innovations, after Allaah the Majestic and Most High, except for beneficial knowledge. As for the person who does not have knowledge then he will be swept away with the innovations, and he will think that they are something fine because he does not understand innovations. So nothing will save a person from innovations except for that which the Messenger sallAllaahu `alayhi wa sallam commanded with in his saying,

“So adhere to my Sunnah and the Sunnah of the Rightly Guided Orthodox Khulafaa (caliphs).” [04]

This is what will safeguard from innovations, and this requires learning and acquiring knowledge and understanding of the Religion of Allaah. And therefore the Salaf, the Predecessors, were the people who had the greatest knowledge and understanding of the Religion from this nation, and they took the greatest precaution against innovations, and they were foremost in warning against innovations, because of the fact that they knew what they (innovations) lead to.

Trials and tribulations when they start to blaze, then they come upon whatever is fresh and dry [05]. They affect the old person and the young person; they come upon the scholars and others besides them; they come upon the whole of the people and they (the people) are not able to escape from them. And if they do manage to escape from them, then their families and their children do not escape from them and those who are round about them. So they are like the fire when it blazes upon the dry stalks of firewood, it is difficult to extinguish. However stopping them as soon as they begin is easy, but as for stopping them after they have grown large and become serious then that is difficult. So therefore it is obligatory to have firm resolve with regard to them, and not to be lax about them.

And the Salaf in the Most Excellent Generations, they used to block innovations and they would not permit anything from them. So the Most Excellent Generations were the purest generations of this nation. And therefore Allaah’s Messenger sallAllaahu `alayhi wa sallam praised them in his saying,

“The best of you is my generation, then those who come after them, then those who come after them.” [06]

Because they had not used to be lax with innovations, rather they used to blockade them, and their people (people of innovation) used to have to hide themselves away, because of the strength of the people of the Truth. So then when the Most Excellent Generations passed away, then innovations and their people and evils became active. And trials and tribulations were set ablaze amongst the Muslims. However, Allaah the Majestic and Most High guaranteed that this Religion would be preserved. So the Religion is safeguarded and all praise is for Allaah. However destruction occurs for the people of this Religion, they are the ones who may be destroyed. As for the Religion then it is preserved, by Allaah the Mighty and Majestic’s preserving it. And Allaah brings for it those who aid it and establish it.

He the Most High said:

And if you people turn away then Allaah will exchange another people in your place. Then they will not be the like of you. (Soorah Muhammad (47) aayah 38)

And He said:

Then Allaah will soon bring a people whom He loves and who love Him (Sooratul-Maa·idah (5), aayah 54)

So Allaah will not let His Religion become lost, however we are the people who may become lost, if we lose our Religion, and if we give assistance to the people of innovation and to the people who newly introduce affairs and we become lax with them. Then if that happens then we will become lost and perhaps trials and tribulations and fighting and the shedding of blood will occur on account of that, and we will not be able to free ourselves from that. [07]

His saying, “until it became large and it became the religion which the person followed” – meaning that innovations if they are left then they become the religion later on. And his saying has already preceded, “The people never introduce an innovation except that its like is taken away from the Sunnah.” Until the innovations they become the religion (of those people), and the sunnahs are taken away and innovations become the religion with this society. And that does not mean the whole nation is like that; rather just the society which permits innovations to spread, then they becomes its religion. However that does not mean that the Religion altogether will pass away, rather there will be some other people in a different region or a different city who stand, whom Allaah brings for this Religion, those who will aid it and defend it and guard it.

And there occurs in the hadeeth that at the end of time the sunnahs will be taken to be innovations and innovations will be taken to be sunnahs to such an extent that if they are corrected it is said, “You have changed the Religion,” and if they are criticized, then people will say to you, “You are criticizing the Religion”! [08]

His saying, “So the person diverged from the Straight Path and exited from Islaam.” – meaning that the person of innovation, the affair overtakes him to such an extent that his whole religion becomes innovations and he departs from Islaam, since nothing remains from his religion from the sunnahs. [09]

Points discussed by Shaykh Saalih al-Fowzaan hafizahullaah:

  • Small innovations grow large until they become difficult to stop
  • The Messenger sallAllaahu `alayhi wa sallam warned against religious innovations unrestrictedly
  • Trials and tribulations first occurred due to being lax with the people of corruption
  • Adhering to the Sunnah is what will safeguard from innovations
  • Adhering to the Sunnah requires learning and acquiring knowledge and understanding
  • The Salaf had the most knowledge yet took the greatest precautions against innovations
  • Allaah has guaranteed that Islaam will be preserved
  • People of Islaam may become destroyed
  • Bloodshed may result from aiding the people of innovation
  • A narration mentions a time when sunnahs will be taken to be innovations and innovations taken to be sunnahs
  • A person’s whole religion may become innovations

Side points from Shaykh Saalih as-Suhaymee hafizahullaah:

  • In the time of the Companions radiyAllaahu `anhum a group who performed thikr in an innovated way later fell into the major innovation of the Khawaarij and fought against `Alee radiyAllaahu `anhu
  • Some innovations cause the person who performs them to exit Islaam

Footnotes:

[01] Translator’s note: a line of poetry

[02] This narration has preceded.

Translator’s side point: Reported by Imaam Ahmad , Aboo Daawood, At Tirmithee and Ibn Maajah. From the famous hadeeth of al-Irbaad ibn Saariyah radiyAllaahu `anhu. Declared authentic by Shaykh Al-Albaanee.

[03] The checking of this has preceded as a hadeeth of Jaabir radiyAllaahu `anhu.

Translator’s side point: This hadeeth was reported by an-Nasaa·ee, and by Ibn Khuzaymah and it was declared saheeh by Shaykh Al-Albaanee – that, “Allaah’s Messenger sallAllaahu `alayhi wa sallam when he gave a khutbah, he used to say…” and they report the wording, and it contained this wording, “and the worst of affairs are those that are newly introduced.”

[04] Editor’s note: Part of the same hadeeth mentioned in footnote 2 of this transcript.
[05] Translator’s note: meaning everything
[06] Reported by Al-Bukhaaree in his Saheeh (no. 3450) and by Muslim (no. 2535) as a hadeeth of `Imraan ibn al-Husayn radiyAllaahu `anhu.

[07 Translator’s side point: The explanation of Shaykh Saalih ibn Sa`d as-Suhaymee hafizahullaah mentions with regard to this affair of innovations which start as something small,

“In the story of `Abdullaah ibn Mas`ood along with the people of these circles who gathered in circles in Basrah (reported by Daarimee and others) when Aboo Moosaa al-Ash`aree came to him and informed him that there are some people gathering in circles. So in the beginning all they were doing was gathering in circles and repeating words of thikr (remembrance). This, it is possible to say that this is from the smaller innovations. So then the narrator of this report said, “But then I saw most of those who were in those circles fighting against us on the Day of Nahrawaan.” SubhaanAllaah! What is meant by the Day of Nahrawaan? It is the day when `Alee radiyAllaahu `anhu fought against the Khawaarij.

“So those people of the circles what did they begin with? They began with a small innovation; it would not be counted as something major without a doubt, however their gathering in circles and the manner in which they were doing the thikr, this is the way in which it was an innovation. So tasbeeh (saying subhaanAllaah) and tahleel (saying laa ilaaha illAllaah) is not an evil act, rather it is something legislated. So what was it that Ibn Mas`ood was criticizing from them? It was the manner in which they were doing thikr. So therefore afterwards when the major innovation appeared, the innovation of the Khawaarij those people went with whom? They went along with the Khawaarij. So therefore the narrator of this report said, “So I saw most of the people of those circles fighting against us (meaning the people who were with `Alee radiyAllaahu `anhu) on the Day of Nahrawaan.” So see, this is a witness that emphasizes for us what the author rahimahullaah is saying, that innovation if it is taken lightly, people justifying it, it will continue until it becomes something major and until maybe it will lead the person to exiting/shooting out from the Religion; and the best example of that is the Khawaarij and the extreme Raafidah Shee`ah and the Baatiniyyah and the ones who follow their path.”

[08] From `Abdullaah ibn Mas`ood radiyAllaahu `anhu that he said,

“How will you be when trials and tribulations overcome you to such an extent that the old person grows old upon it and the young person grows up upon it and the people take it as being Sunnah. And if it changed the people say, ‘You are changing the Sunnah.’”

So the people said, “When will that occur O Aboo Abdur-Rahman?” He said,

“When your recitors become many and your people with understanding of the Religion become few and your rulers become many and your trustworthy ones are few and this world is sought after by means of actions which should be done for the Hereafter.”

Reported by ad-Daarimee in his Sunan and al-Haakim in al-Mustadrak `alas-Saheehayn and Ibn `Abdil-Barr in Jaami` Bayaanil- `ilm wa Fadlih and al-Bayhaqee in al-Madkhal ilas-Sunanil-Kubraa and others. And it is a narration which is mowqoof (a statement of a Companion, `Abdullaah ibn Mas’ood), but it has the ruling of being marfoo` (having come from Allaah’s Messenger sallAllaahu `alayhi wa sallam).

Translator’s side point: Shaykh Al-Albaanee rahimahullaah said about this report in his SaheehutTargheeb wat-Tarheeb (no. 111) that this report is saheeh (authentic) because of supports. It is mowqoof, a statement of the Companion. And in his book Tahreem Aalaatit-Tarb where he mentions the forbiddance of musical instruments, page 16, Shaykh Al-Albaanee said about this report, “It is mowqoof (meaning it is a statement of the Companion), but it has the ruling of coming from the Messenger sallAllaahu `alayhi wa sallam because it is a matter related to the unseen (a matter of the future) which cannot be arrived at through opinion, especially when all that was predicted in it has occurred, and Allaah’s aid is sought.”

[09] Shaykh Saalih as-Suhaymee hafizahullaah said in explanation of this point,

“This does not mean that every innovation takes a person outside the fold of Islaam. Rather what he meant was that there were some innovations which cause a person to reach the level of kufr, disbelief, and an example of that is the innovation of the Baatiniyyah (those who say all the commands of Islaam have an outward aspect e.g. the prayer and the fasting, for the common people, then there is an inner meaning for the special elite) and the extreme Soofees, those who believe that commands and the prohibitions fall away from them (they’re no longer bound by Islaamic commands and prohibitions) and they make lawful that which Allaah has forbidden and they declare forbidden that which Allaah has made lawful. And they worship individuals and cling and devote themselves to them besides Allaah, and they believe that they are infallible or they believe that they know the ghayb (hidden and the unseen) or the like of that. These are from the innovations which reach the level of exiting from the Religion, and Allaah’s refuge is sought.”

Transcribed by Umm `Abbaas Zaynab `Abdullah. Download PDF of Lesson 09

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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The people do not introduce an innovation, except that they lose its like from the Sunnah – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 08 : Point 05
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

“And know that the people never introduce an innovation, until they abandon its like from the Sunnah. So beware of forbidden matters, for every new introduction is an innovation (bid`ah) and every innovation is misguidance, and misguidance and its people will be in the Fire.”

[Souncloud Audio Link

The Explanation (Transcription of above Audio):

This is a tremendous point of wisdom and it is something reported as a saying from the Salaf, that they said, “The people do not introduce an innovation, except that they lose its like from the Sunnah.” [01] Because the Sunnah and innovation cannot be combined, except that one of them will expel the other, so a person cannot be an innovator and a person of Sunnah. Rather either he will be an innovator or a person of the Sunnah, they cannot both be combined in him. So one of them will necessarily expel the other, and this is from the harmful effects of innovation.

And this point of wisdom narrated is confirmed by experience, and the witness for this and its proof is, that you will find the people of innovation having hatred for the authentic ahaadeeth [02], and having hatred for the matters of the Sunnah (sunan). And the worst enemy to them and the most hateful thing that they can hear, is that it is said, “Such and such hadeeth prohibits such and such.” or, “It forbids such and such.” They do not want to hear the hadeeth and the sunan which contradict what they are upon. So this is a sign that the Sunnah and innovation cannot come together.

As for the person who is upon the Sunnah, then if he hears a hadeeth from Allaah’s Messenger sallAllaahu `alayhi wa sallam then he becomes happy with that. And he adds something good to the good which he already possesses. And he adds knowledge to his knowledge. The person of Sunnah he is happy with the ahaadeeth of the Messenger sallAllaahu `alayhi wa sallam. Whereas the person of innovation he has aversion for the ahaadeeth of the Messenger sallAllaahu `alayhi wa sallam. This is something very clear in the innovators. And they wage war in the matters from the Sunnah, because these things put an end to the innovations which they are upon. And this is a deterrent against innovation, and that they also cause matters of the Sunnah to pass away, and they cause love of matters of the Sunnah to pass away from the hearts.

His saying, “So beware of forbidden matters.” Because forbidden matters have no good in them, whether these forbidden matters relate to shirk [03] or kufr [04] or matters of sin, because Allaah will not forbid something and there is good in it. He will only forbid something which is purely evil, or something which the evil of it outweighs the good or an evil which is equal. So if good and evil come together in something, then if the evil is more or equal then you should avoid it, and if the good is more then there is no harm in taking hold of it. And a slight evil found in it along with the greater good is excused.

His saying, “For every new introduction is a bid`ah (an innovation) and every innovation is misguidance.” – this is the textual wording of the hadeeth of al-`Irbaad ibn Saariyah radiyAllaahu `anhu who said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam gave us an admonition from which the hearts trembled and the eyes shed tears, so therefore we said, ‘O Messenger of Allaah, it is as if it is the admonition given by one who is departing (a farewell admonition), so therefore advise us.’ So he, sallAllaahu `alayhi wa sallam, said, I council you with being dutiful to (having taqwaa/ being fearful of) Allaah, and with hearing and obeying, even if a slave is appointed over you.’”

And in one narration, “an Abyssinian slave whose head is as if it is a raisin.”

“`For whoever lives long amongst you, then he will see very great differing. So adhere to my Sunnah and the Sunnah of the rightly guided orthodox Khulafaa after me. Cling onto it and bite onto it with your premolar teeth. And beware of newly introduced affairs.’”

This is a warning, “iyyaaka”, “beware of”. It is a word of warning.

“`Beware of newly introduced affairs, for every newly introduced affair is a bid`ah (an innovation) and every innovation is misguidance.”” [05]

And in one narration there occurs the wording,

“and every misguidance will be in the Hellfire.” [06]

Every newly introduced affair is a bid`ah, an innovation, and what is meant by a newly introduced affair is: in the Religion. As for newly introduced affairs with regards to customs/everyday habits and with regard to worldly benefits and with regard to types of food and drinks and clothing, then these are innovations in the language sense. They are not innovations in the legislated sense, but rather newly introduced affairs in the Religion, they are the forbidden innovations.

And this contains a refutation of those who divide innovations into categories, dividing them into good innovations and bad innovations, and permissible innovations. And they say that they fall under the five rulings [07]; then this is a mistake, because innovations, bida`, in the Religion, all of them are misguidance, by the textual statement of the Messenger sallAllaahu `alayhi wa sallam, that he said, “For every new introduction is an innovation and every innovation is misguidance.”

And I think that what they have done is to enter those things which are an innovation with regards to the language, and they call these things good innovations. And innovations in the linguistic sense are permissible, for example, building schools and building accommodation buildings for students of knowledge and such as putting vowel points on the mus.hafs, (the written copy of the Qur·aan) and the like of that. They call these good innovations, but these are not innovations, these are matters that follow on from the sunnahs and are revival of the sunnahs. So building schools and building accommodation buildings for students of knowledge and printing the mus.hafs and putting vowel points on them, all of these are an aid upon knowledge, so they are something good and they are sunnahs. So these people are either taking good practices and calling them innovations, or they are calling matters of custom innovations when they do not enter into the Religion, because they are from the affairs of this world, so they do not enter into the Religion.

His saying, “And misguidance and its people will be in the Fire.” – as occurs in the hadeeth, “and all misguidance will be in the Fire.”

And as occurs in the hadeeth of the different sects (that Allaah’s Messenger sallAllaahu `alayhi wa sallam said), “And this nation will split into seventy-three sects, all of them in the Fire except for one.” [08]

So this is a proof that the people of innovation will be in the Fire and they vary in level. From them are those who will be in the Fire because of their disbelief, and some of them will be in the Fire because of his sin and from them will be those who remain in the Fire forever, and from them will be those who do not remain forever in it; but rather the ruling of such a person will be the same as the ruling of the people of the major sins. [9] [10]

Points discussed by Shaykh Saalih al-Fowzaan hafizahullaah:

  • Introducing innovation into the Religion leads to abandoning its like from the Sunnah
  • The people of innovation have hatred for the authentic ahaadeeth (narrations) and matters of the Sunnah
  • The People of the Sunnah are happy with the narrations and increase in knowledge
  • Allaah forbids only that which is purely evil, or its evil outweighs its good or an evil that is equal
  • Slight evil found in something along with the greater good is excused
  • Every innovation is misguidance and its proof
  • What is meant by the word ‘bid`ah’ or ‘innovation’ in the Legislation
  • What is not included in the legislative meaning of ‘bid`ah’
  • Some of the people of innovation will be in the Fire forever and some will not remain there forever
  • Some of the people of innovation will be in the Fire for their disbelief and some of  them will enter it due to their sin

Footnotes:

[01] It has already preceded that this was the saying of Hassaan ibn `Attiyah rahimahullaah…

Translator’s side point: As for this report, that it is reported from him that he said, “No people introduce an innovation in their Religion except that Allaah removes from their Sunnah its like, then He does not return it to them until the Day of Resurrection.” This report is mentioned as the saying of Hassaan ibn `Attiyyah, reported by ad-Daarimee and al-Laalikaa·ee and declared authentic by Shaykh al-Albaanee in his checking of al-Mishkaat. Shaykh Al-Albaanee said in al-Mishkaat (no. 188), “And it is also related as being a saying of Aboo Hurayrah reported by Abul-`Abbaas al-Asam in a hadeeth.”

(Refer to the continuation of the footnote in the Maktabatur-Rushd edition of this book for a quote from Shaykhul-Islaam ibn Taymiyyah on this point with regard to the people of innovation).

[02] Editor’s note: plural of the Arabic word ‘hadeeth’
[03] Editor’s note: polytheism
[04] Editor’s note: disbelief

[05] This (hadeeth of al-`Irbaad ibn Saariyah) has preceded.

Translator’s side point: It was reported by Imaam Ahmad and Aboo Daawood and At-Tirmithee and Ibn Maajah. This hadeeth was declared saheeh (authentic) by Shaykh Al-Albaanee.

[06] Translator’s side point: This particular wording occurs in a hadeeth of Jaabir ibn `Abdillaah radiyAllaahu `anhumaa reported by an-Nasaa·ee as hadeeth 1578, in the Book of the Two `Eed prayers, Chapter 22, How The Khutbah is Given; also reported by Ibn Khuzaymah, where he mentioned Allaah’s Messenger sallAllaahu `alayhi wa sallam used to give a khutbah (an address) and he would praise Allaah and repeat words of praise upon Him as He deserves, and then he would say, “Whomever Allaah guides then none can misguide him, and whomever He misguides, then none can guide him. And the truest speech is the Book of Allaah, and the best way is the Way of Muhammad. And the worst of affairs are the newly introduced affairs, and every newly introduced affair is an innovation, and every innovation is misguidance, and all misguidance is in the Fire.Shaykh alAlbaanee declared that narration saheeh (authentic) also.

[07] Translator’s side point: What they meant was the five rulings of Islaam, the five rulings of all affairs, meaning: 1. those things which are obligatory, 2. those things which are recommended, 3. those things which are permissible 4. those things which are disliked and 5. those things which are forbidden.

[08] The checking for this has preceded.
Translator’s side point: Reported by at-Tirmithee and al-Haakim, and declared hasan (good) by Shaykh al-Albaanee.

[09] Translator’s side point abridged from the explanation of Shaykh Ahmad an-Najmee rahimahullah on the same point as the author, “And know that the people do not introduce innovation until they leave its like from the Sunnah”: He mentions the seriousness of this matter of introducing innovations, that when a person does that, he does two forbidden things. A person introduces an innovation into his Religion, then he has introduced an innovation which is forbidden and he will have abandoned a matter of the Sunnah which is also something forbidden. Then he gives some evidences for that; some aayahs from Sooratul-Anfaal the 24th and 25th aayahs; Sooratun-Noor, the 24th soorah, aayahs 48-50; and Sooratun-Nisaa·, aayah 115; and he explains those aayahs. Then he says at the end of the discussion,

“So there is a threat upon the person who abandons matters of the Sunnah and introduces innovations, there is a tremendous threat away from it…” And he mentions more of these aayahs. “…And likewise as occurs in His Saying, He the Most High,

And whoever contends with the Messenger after the Guidance has been made clear to him, and follows others than the way of the Believers, then We will land him in the path he has chosen and We will burn him in the Fire of Hell, and what an evil destination.(Sooratun-Nisaa· (4), aayah 115)

And just as occurs in the saying of the Prophet sallAllaahu alayhi wa salaam,

‘All of my nation will enter Paradise, except for those who refuse.’ So they said, ‘O Messenger of Allaah and who would refuse?’ So he said, ‘Whoever obeys me he will enter Paradise, and whoever disobeys me then he has refused.’ (Hadeeth reported by al-Bukhaaree, no. 7280)

“The person of innovation is one who is disobedient to Allaah and his Messenger. He is following his desires, venerating his own self, claiming by his condition that his opinion and his desires are better than that which the Messenger sallAllaahu alayhi wa sallam came with. So therefore beware from being from those people, such that you will have the threat of the Fire upon you, and Allaah’s refuge is sought. And Allaah is the One who grants success.”

(Irshaadus-Saaree fee Sharhis-Sunnati lil-Barbahaaree, pp 50-52)

[10] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah mentioned in his explanation the famous saying of Imaam Sufyaan Ath-Thowree rahimahullaah, “Innovation is more beloved to Iblees (the devil) than sin, because a person may repent from sin, but a person does not repent from innovation.” (Reported by al-Laalikaa·ee in Sharh Usool I`tiqaad Ahlis-Sunnah).

Transcribed by Umm `Abbaas Zaynab `Abdullah. Download PDF of Lesson 08

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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The foundation which the Jamaa’ah is built upon is the Companions of Muhammad ﷺ – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 04 : Point 3A
Dawud Burbank [Audio|English]

Imaam al-Barbahaaree rahimahullaah said,

And the foundation which the Jamaa`ah is built upon is the Companions of Muhammad sallAllaahu `alayhi wa sallam, may Allaah have mercy upon all of them. And they are the Ahlus-Sunnah walJamaa`ah, the People of the Sunnah and the United Body upon the Truth. So whoever does not take from them then he has gone astray and innovated, and every innovation is misguidance, and misguidance and its people will be in the Fire.

[Souncloud Audio Link

The Explanation (Transcription of above Audio):

His saying, “And the foundation upon which the Jamaa`ah is built upon” – who are the Jamaa`ah who have this status? They are the Companions of Muhammad sallAllaahu `alayhi wa sallam and those who come after them from the Taabi`een (their successors) and from the successors of the Taabi`een, and the most excellent generations. They are the Jamaa`ah and whoever follows them from the later peoples, they are the Jamaa`ah; those whom it is obligatory upon the Muslims to be with, whatever harm comes upon him and whatever threats and whatever blame and whatever attacks – he should still have patience upon that and he should bear it, as long as he is upon the Truth. So he should not deviate away from the Truth, rather he should have patience upon whatever befalls him, otherwise he will just be a target for those people with evil intentions and the callers to evil and the callers to misguidance.

He the Most High said:

And the first and foremost ones from the Muhaajireen (the Muslims who emigrated from Makkah) and the Ansaar (the Muslims of Madeenah who gave them shelter) and those who followed them upon good. Allaah is pleased with them and they are pleased with Him.[1] (Sooratut-Towbah (9), aayah 100)

And He the Most High, when He mentioned the Muhaajireen and the Ansaar in Sooratul-Hashr, He said:

And those who come after them they say, O our Lord forgive us and our brothers who preceded us in Eemaan and do not place any ill feeling in our hearts towards those who truly believe. O our Lord, you are Compassionate, Merciful. (Sooratul-Hashr (59), aayah 10)

So the one who comes later he follows the earlier one from the people of the Truth and good even if there is a long period of time between him and them, he adheres to what they were upon no matter what it costs him, he should have patience.

His saying, “the Companions of Muhammad sallAllaahu `alayhi wa sallam” – from the Muhaajireen and the Ansaar because they were the ones who accompanied the Messenger sallAllaahu `alayhi wa sallam and they fought jihaad along with him and they aided him and they bore the Religion and they conveyed it to us; so they are the intermediaries between us and between Allaah’s Messenger sallAllaahu `alayhi wa sallam. So those people who abuse the Companions or belittle them, they only want to demolish Islaam; however they come with this ploy. So when they speak against the Companions and they devalue them, then what will remain at that time from the intermediary that is between us and the Messenger sallAllaahu `alayhi wa sallam? Their intent is to cut off the connection with the first and foremost ones from the Muhaajireen and the Ansaar so that the nation will go astray; otherwise what else could lead them to abusing the Companions? Did they have any dispute with the Companions with regard to money or something else? Have the Companions caused them any personal harm when there are many centuries between them and the Companions?

So what led them to this is hatred in the hearts, because the Companions they are the ones who bore this Religion. So they want to cut off the link between the Messenger sallAllaahu `alayhi wa sallam and his nation so that this Religion falls. This is their intent.[2]

His saying, “and they (the Companions of Muhammad sallAllaahu `alayhi wa sallam) are the People of the Sunnah and of the Jamaa`ah (the United Body of the Muslims upon the Truth).” The Companions of Muhammad sallAllaahu `alayhi wa sallam and those who came after them, those who followed them upon good, they are the People of the Sunnah, meaning the people of the correct path; and it is the ‘Sunnah’ which we have explained in this book (the Sunnah referring to the path that which the Prophet sallAllaahu `alayhi wa sallam and his Companions were upon).

And they are the true Jamaa`ah; but as for the uniting of others besides them, upon false and futile matters then they are not called the Jamaa`ah even if they are many in number.

You think that they are all together but their hearts are actually divided.
(Sooratul-Hashr 59, aayah 14)

So the Jamaa`ah is whoever is upon the Truth. So the person who says, “I am with such-and-such hizb (party); this group is a jamaa`ah and you people say, “Adhere to the Jamaa`ah” and they are a jamaa`ah.” So we say to them, “Who said to you that those people are the Jamaa`ah. The Jamaa`ah is those who are upon the Truth; whoever is upon the Sunnah, they are the Jamaa`ah.”

His saying, “So whoever does not take from them (the Companions radiyAllaahu `anhum) then he has gone astray and has innovated.” Whoever does not take his Religion from the Companions, those who are the conveyers of the Book and the Sunnah, then he is not upon the Truth. So if they are attacked and accused then what they convey is nullified, and Allaah’s refuge is sought. And the intent of the enemies of Allaah and His Messenger is indeed to nullify Islaam, however they came with this filthy trick in order to cause a separation between the later people and the early people from the Muslims, so that it will be easy for them to devour the later people and easy to chew them up. But as for if the people tie themselves to the first Jamaa`ah and to the Book and the Sunnah then that will never be easy for them to do, indeed it will be impossible for them to chew them up by the permission of Allaah. His saying, “then he has gone astray” – meaning he has strayed away from the Truth and become lost.

“and he has innovated”– Innovation is whatever is from the matters of worship or from matters of creed and beliefs or from sayings and it does not have a proof from the Book and the Sunnah (that is an innovation). He sallAllaahu `alayhi wa sallam said,

“Whoever does an action which our affair is not in accordance with, it is rejected.” [3]

And in a narration,

“Whoever introduces into this affair of ours that which is not from it then it is rejected.” [4]

And he said,

“And beware of newly introduced matters for every newly introduced matter is a bid`ah (an innovation) and every innovation is misguidance” [5].

So innovation is whatever has been introduced into the Religion and it is not from it. And how can it be known that it is not from it?

If it does not have a daleel, a proof, then it is not from the Religion, because Allaah the Majestic and Most High says:

This day have I completed your Religion for you [6]
(Sooratul-Maa·idah (5), aayah 3)

So the Religion is complete, and all praise is for Allaah; it does not accept any additions. So it is just upon us to come to know of the Religion which Allaah the Mighty and Majestic completed, and to cling to it and that we abandon whatever is besides it from additions and from things which people deem to be good introductions and from supplements and from other than that, because these things only take people farther away from Allaah the Majestic and Most High. And there will follow a clarification that: No people introduce an innovation except that its like (a like amount of it) will be taken away from the Sunnah.[7]

So this is the correct and straight path, adhering to the Jamaa`ah, adhering to the Sunnah and abandoning innovations.

His saying, “And every innovation is misguidance” – so there is no such thing as bid`ah hasanah, ‘good innovation’, as some people say. Rather all innovations are misguidance by the textual statement of the hadeeth of the Messenger sallAllaahu `alayhi wa sallam when he said,

“For every newly invented matter is an innovation (bid`ah) and every innovation is misguidance.” [8]

So innovations in the Religion, there is nothing good from them at all, rather all of them are misguidance and this is the speech of the Messenger sallAllaahu `alayhi wa sallam who did not speak from desires.

His saying, “And misguidance and its people will be in the Hell Fire” – Misguidance and the people of misguidance will be in the Fire, either on account of their disbelief or on account of sin. So innovations are not of one level only. Some of them are kufr, disbelief, such that its person will be forever in the Fire, such as seeking aid from the dead and making supplication to the dead and making sacrifice to other than Allaah and making vows to other than Allaah – so these are innovations which are disbelief, kufr. And likewise denying the Names of Allaah and His and Attributes as is said by the Jahmiyyah, those who deny the Names and Attributes. So this is kufr, disbelief, and Allaah’s refuge is sought, because they describe Allaah as not having names or attributes; so in that case He would be nonexistent! Because that which exists must have attributes and the one who has no attributes does not exist. And therefore the Imaams judged that the Jahmiyyah are disbelievers, those who said that the Qur·aan is a created thing. So they made the Qur·aan which is the Speech of Allaah and His Revelation and that which He sent down, they made it a created thing, such as the rest of the created things. And they said Allaah does not speak so therefore they likened Him to an inanimate object; and one who does not speak cannot be a god/one deserving of worship. He the Most High said:

And the people of Moosaa in his absence made out of the jewellery of the Copts a calf in bodily form which produced a mooing sound. Do they not then see that it could not speak to them and nor could it guide them upon the way? (Sooratul-A`raaf (7), aayah 148)

So this shows that the one who does not speak cannot be an ilaah, one deserving of worship; whereas the Jahmiyyah say Allaah does not speak, so therefore He would not be one deserving of worship, High and Exalted is Allaah above what they say. And there occurs in Soorah Taahaa:

Do they not see that it cannot respond to them with any saying and it does not possess any power to harm or benefit them. (Soorah Taahaa (20), aayah 89)

Meaning the calf – if they were to speak to it, it could not respond to them, so therefore was it befitting that it could be one deserving of worship? [9] And Ibraaheem `alayhissalaam said to the worshippers of the idols:

So ask them if they are able to speak.

So they said to him:

You already know that they (these idols) can’t speak.

So then he said to them:

Then will you worship besides Allaah that which cannot benefit you at all and cannot harm you. Uff (word of anger and disgust) to you and to that which you worship besides Allaah! Do you have no intellect which prevents you from this? (Sooratul-Anbiyaa· (21), aayahs 66-67)

Allaah, the Majestic and Most High says:

And your Lord said, call upon Me, I will respond to you.
(Soorah Ghaafir (40), aayah 60)

He described Himself that He says and He speaks. So the one who does not speak He is not one deserving of worship. So therefore many of the Imaams declared the heads of the Jahmiyyah to be disbelievers, but not their blind followers or those who were just followers, those to whom the Truth had not become clear, but rather they were just blindly following upon ignorance. Those people are a case for examination and the matter must be clarified to them, and then if they persist, then judgement that they are disbelievers will be passed.

Foot notes:

[1] Translator’s side point: In tafseer of this aayah ‘And the first and foremost ones’ the people of tafseer such as at-Tabaree and those who came after them like al-Baghawee, as-Sam`aanee, Ibn Katheer and others mention a number of different sayings with regard to who are those actually meant by ‘the first and foremost ones’ (from the Muslims). Amongst what at-Tabaree brings, he brings with an authentic chain of narration from the noble Taabi`ee Sa`eed ibnul-Musayyib that he said, “The first Muhaajireen (referred to here) they are the ones who prayed towards both qiblahs” meaning the ones who accepted Islaam before the qiblah was changed, so they prayed toward Jerusalem then when the qiblah was changed they prayed towards Makkah afterwards.

Likewise the great Salafee mufassir Aboo Muzaffar as-Sam`aanee in his tafseer, he mentioned four saying in explanation of this aayah. One of the sayings, he mentioned this same saying as Sa`eed ibnul Musayyib and he mentioned it also from Ibn Sireen and a group. Then he mentioned three further saying as well with regards to who are ‘the first and foremost ones’. The first saying he mentioned was that they are the people of Badr, meaning the people who fought at Badr; they had accepted Islaam by that time, in the second year. The second saying he quotes is that they are the people of Bay`atur-Ridwaan, the people who gave the pledge at the Treaty of Hudaybiyyah in Thul-Qa`dah in the sixth year. The third saying he quoted is that the first and foremost ones from the Muhaajireen are the ones who accepted Islaam before the Hijrah, and the first and foremost ones from the Ansaar are those who gave the pledge to Allaah’s Messenger sallAllaahu `alayhi wa sallam on the night of `Aqabah just before the Hijrah, those who accepted Islaam in Madeenah and they came for the Hajj and gave the pledge of `Aqabah to Allaah’s Messenger sallAllaahu `alayhi wa sallam. Shaykul-Islaam Ibn Taymiyyah preferred the view that they were those who accepted Islaam before the Treaty of Hudaybiyyah, and as it is known that those at the treaty of Hudaybiyyah were one thousand and four hundred and more in number. Likewise Shaykh al-Fowzaan said the same thing in his explanation of al-Waasitiyyah, that ‘the first and foremost ones’ refers to those who had accepted Islaam before the Treaty of Hudaybiyyah in the eleventh month of the sixth year. An evidence for that is an aayah from Sooratul-Hadeed (57), aayah 10:

They are not equal, those who spent in charity before the Conquest (meaning the Treaty of Hudaybiyyah) and who fought…(to the end of the aayah)

[2] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said in his explanation, “The author rahimahullaah explained the importance of following and of adhering to this methodology, and that the foundation of that methodology is what we have explained a short while ago, that the foundation of the Jamaa`ah is, after Allaah’s Messenger sallAllaahu `alayhi wa sallam, the Companions ridwaanullaahi `alayhim ajma`een (may Allaah be pleased with them all). So whoever makes an attack upon the Companions then he has made an attack upon the whole of Islaam and whoever abuses the Companions then he has abused Islaam and whoever maligns and attacks the Companions, then he has spoken against and accused Islaam and whoever belittles the Companions then he has belittled Islaam. Why is this the case? Because they are the ones who conveyed Islaam to us so if it were not for them Islaam would not have reached us, if it were not for the Companions, Islaam would not have reached us, for Islaam only came to us by way of them. They are the ones who conveyed the Qur·aan to us and they are the ones who conveyed the Sunnah to us and therefore Allaah praised them for that… So whoever claims that they left Islaam, became apostates (the same as the Raafidah Shee`ah say) or that they changed and altered then he is the apostate and he is the one who is changing and altering and he is the one who is making a change in the Religion.”

[3] Reported by Muslim in his Saheeh (no. 1718) and reported by al-Bukhaaree in disconnected form in his Saheeh from a hadeeth of Aa`ishah radiyAllaahu `anhaa.

[4] Reported by al-Bukhaaree in his Saheeh (no.2 550) and by Muslim in his Saheeh (no. 1718) from Aa`ishah radiyAllaahu `anhaa.

[5] This is part of a hadeeth of al-`Irbaad ibn Saariyah radiyAllaahu `anhu, and its checking has preceded. Translator’s side point: The checking of this hadeeth is reported by Imaam Ahmad and Aboo Daawood and at-Tirmithee and Ibn Maajah and it was declared authentic by Shaykh al-Albaanee.

[6] Translator’s side point: This aayah came down on the day of `Arafah on the 10th year of the Hijrah.

(There is) a famous saying from Imaam Maalik: So whatever was not Religion on that day it will never be Religion today.

[7] Hassaan ibn `Atiyyah (from the Taabi`een) rahimahullaah said, “A people never introduce an innovation in their Religion except that Allaah takes away from their Sunnah its like and then He does not return it to them right until the Day of Resurrection.” Reported by ad-Daarimee and Aboo Nu`aym in al-Hilyah and al-Laalikaa·ee in Sharh Usool I`tiqaad Ahlis-Sunnah wal-Jamaa`ah.

Translator’s side point: With regards to this Taabi`ee, Hassaan ibn Atiyyah, Shaykh al-Albaanee said in his notes to al-Mishkaat, “He was a great and noble Taabi`ee who died in the year 130.” Shaykh alAlbaanee said with regard to this report from him, “Its chain of narration is saheeh and its like is also reported as a saying of Aboo Hurayrah radiyAllaahu `anhu reported by Abul-`Abbaas ibn al-Assam in his hadeeth.”

[8] This occurs in a number of ahaadeeth, from them the hadeeth of al-`Irbaad ibn Saariyah which has just preceded, also a hadeeth of Jaabir reported by an-Nasaa·ee (no. 1578) and also by Ibn Khuzaymah in his Saheeh; and the basis of this hadeeth occurs in Saheeh Muslim (no. 768).

[9] Translator’s note: Of course not!

Points discussed by Shaykh Saalih al-Fowzaan hafizahullaah :

  • Who are the Jam`aah whom it is obligatory for the Muslims to follow?
  • The intent of those who speak against the Companions
  • The meaning of the term Ahlus-Sunnah wal-Jamaa`ah
  • The definition of bid`ah, innovation in the Religion
  • Every (religious) innovation is misguidance
  • The people of misguidance will be in the Fire
  • Denying Allaah’s Names and Attributes is kufr, disbelief
  • A refutation of the Jahmiyyah who deny Allaah’s Speech

Transcribed by Umm Safiyyah Madeehah Ahmad. Download PDF of Lesson 04

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah – Imam Barbaharee

Related Link: https://abdurrahman.org/sahaba/

We follow the Sunnah and the Jamaa’ah & we avoid separation, disputation and splitting – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 41  : Point [163]
Dawud Burbank [Audio|English]

163. And we follow the Sunnah and the Jamaa’ah(the united body upon the truth), and we avoid separation, disputation and splitting.

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]

The Explanation of the Creed of the Salaf,  by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee,rahimahullaah, as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee, hafidhahullaah.

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

The Hawd & The Kawthar (The Pool & The River)

[89] They believe in the Hawd [102] and the Kawthar. Also in the entering of a group of Ahl ut-Tawheed into Paradise without account. There will also be a group from them who will have an easy reckoning, without any harm befalling them, or any punishment overtaking them. A group from them who had sinned will enter the Fire, then they will be freed and led out of it and joined up with their brothers who preceded them in entering Paradise. [103]

They ( i.e. Ahl Hadeeth ) know with certainty and truth that the sinful from amongst the Ahl ut Tawlieed will not remain in the Fire eternally, and will not be left there forever. [104] As for the unbelievers, they shall abide in Hell forever and never come out of it nor shall they ever be reprieved. Allaah will never leave in the Fire anyone, who was disobedient from Ahl ul-Eemaan.

Footnotes:

[102] TRANSLATORS NOTE ~ The Messenger of Allaah, (صلى الله عليه وسلم) , said:

My pool takes one month to cross. Its water is whiter then milk and its smell is nicer than musk. Its drinking cups are like the stars in the sky. One who drinks from it will never be thirsty again.

Related by al-Bukhaaree [ 6579]

[103] TRANSLATORS NOTE ~ Contrary to what the Mu’tazilah say.

[104] TRANSLATORS NOTE ~ Contrary to what the Khawaarij say.

 

Part 01:

Part 02:

Listen to the full audio explanation of the Book:
http://followthesalaf.com/?tag=Aqeedatus-Salaf

Some of the Innovations (Bidah) in the Muslim World – Dr. Saleh As Saleh [Audio|En]

[Alternative Download Link]

Posted fromBidah-Innovation in the Deen

Ten Points about Jamaa’at-ul-Ikhwaan al-Muslimoon – Shaikh Ahmad bin Yahyaa An-Najmee

Definition of the Ikhwaan Al-Muslimoon:

They are the followers of Hasan Al-Bannaa. There are several points to be noted about their methodology, the most important of which are the following:

1. They show a lack of importance to Tawheed Al-‘Ibaadah [1], which is the most important matter in Islaam, since the Islaam of an individual is not valid without it.

2. They remain silent and concede to the people in their performance of major Shirk, supplication to other than Allaah, performance of tawaaf around graves, making oaths to the dead in the graves, sacrificing in their names and so on.

3. The founder of this methodology was a Sufi. He had a connection with Sufism to the point that he gave bay’ah (oath of allegiance) to ‘Abdul-Wahhaab Al-Khusaafee upon (following) his Khusaafee Shadh-lee order.

4. The presence of innovations amongst them and their worshipping Allaah through them – even to the point that the founder of this methodology acknowledged that the Prophet (sallAllaahu ‘alayhi wa sallam) would attend their gatherings of dhikr and that he (sallAllaahu ‘alayhi wa sallam) would forgive what past sins they had committed, as is found in his saying:

“May Allaah bless the one who upon light in which he appeared
To the worlds, and so he surpassed the sun and the moon
This habeeb (i.e. Muhammad) along with his beloved has gathered
And pardoned everyone in what sins they did in the past.”

5. They call to establishing the Khilaafah and this is an innovation because the Messengers and their followers were not entrusted with anything except to call to Tawheed. Allaah says: “And We have indeed sent to every nation a messenger, (saying to his people): ‘Worship Allaah and avoid the taaghoot (false deities).’”[Surah An-Nahl: 36]

6. They have a lack of Walaa and Baraa (loyalty and disavowment) or a weak form of it. This is made clear in their call to bring closeness between the Sunnis and the Shee’ah. And their founder was quoted as saying: “We will cooperate with one another in what we agree on and pardon one another in what we disagree on.”

7. They hate and despise the people of Tawheed and those who adhere to the Salafee Way. This is made clear in their talk concerning the Saudi state, which is founded upon Tawheed and which teaches Tawheed in its schools, institutes and universities. And it was made clear in their killing of Jameel Ar-Rahmaan Al-Afghaanee just because he called to Tawheed and because he had schools in which he would teach Tawheed.

8. They pursue the mistakes of the leaders and expose their faults – whether true or false – spreading them amongst the youth in order to make the leaders appear hateful to them and so that they can fill their hearts with contempt against them.

9. They hold detestable partisanship to the party they ascribe themselves to. So they show friendship based on this party and they show enmity based on this party.

10. They give their oath of allegiance to work for the Ikhwaani Manhaj according to the ten conditions that the founder has set forth. And there are other issues of concern, which perhaps can be dealt with at a later time.

Footnotes:

[1] Translator’s Note: This is the category of Tawheed related to the Oneness of Allaah in the worship that is performed to Him, i.e. that we worship only Allaah and no one else.

Posted from al-ibaanah eBook: Modern Day Deviant Groups – Shaikh Ahmad bin Yahyaa An-Najmee

The Suroorees – Shaikh Ahmad bin Yahyaa An-Najmee

The definition of the people who adhere and ascribe to this methodology:

The Suroorees are a group of people or a sect that ascribe themselves to Muhammad Suroor Zayn-ul-‘Aabideen. They have some aspects of the Sunnah and some aspects of Bid’ah (innovation) in them. The most important characteristics that can be noted from them are:

1. They attack the rulers and speak about them in a manner that results in evil, corruption and danger. It appears that they declare the leaders to be disbelievers, but this can only be understood by way of their circumstances and actions and cannot be picked up from their words. This is since the path they take is the path of the Khawaarij or close to it, knowing that the religious texts state the obligation of hearing and obeying the rulers.

And our rulers in this land (of Saudi Arabia) are Muslims – all praise be to Allaah. They use Allaah’s Legislation for judging in their court systems and they establish the prescribed punishments (hudood). So declaring them to be disbelievers or talking about them in a manner that leads to revolting and rebelling against them is considered a great form of causing corruption. Due to this, we must warn against those who adhere to this methodology or rid ourselves from them, especially since they have attacked the scholars of this land by reviling them, making slanderous remarks against them and accusing them of betraying the Deen. This matter indicates what they are behind.

2. They call to Jihaad, but they do not intend by it the Jihaad against the disbelievers. Rather it seems like they intend by it to change the leaders, knowing that we cannot rid the leaders of their errors. And we do not claim that they are infallible however we say: It is obligatory to obey them and to advise them in a private manner because they are Muslims. And the Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from rebelling against the leader unless the one rebelling sees clear disbelief upon him by which he will have a proof from Allaah in the matter.

3. They claim that the scholars in this land do not understand the current affairs. And they can be refuted by the fact that the Muftees and the judges do not issue a fatwa in a single issue nor do they judge in a single matter except after coming to know its state of affairs, which encompasses it, such as the cause, the conditions for the ruling and its effects. So whoever claims that these scholars and judges do not understand the current affairs then he has wronged himself and spoken what is not permissible for him to say. As for knowing the plans and schemes of the enemies and so on, then this falls under the jurisdiction of each country’s army.

Posted from al-ibaanah eBook: Modern Day Deviant Groups – Shaikh Ahmad bin Yahyaa An-Najmee

Related Link:  This is Suroorism so Beware of it! – Shaykh Muqbil bin Haadee

Shaykh Salih al-Fawzan’s Visit to A’id al-Qarni

About a week ago, I (Dawud Adib) received an image in a Whatsapp forum indicating that the noble scholar Shaykh Salih bin Fawzan al-Fawzan was standing at the bedside of one of the most notorious people of misguidance of our time, A’id al-Qarni. Within hours of that picture’s release, there was an abundance of comments—many unfavorable—about the Shaykh’s visit. One brother who was dismayed about this visit cited to me the statement of al-Imam al-Barbahari concerning not visiting the innovator or deviant who has fallen sick, from his Explanation of the Creed. Although the brother was sincere, he had become confused by the actions of the Shaykh, since, in his mind, they were at least in contradiction to this basic Salafi principle on how we deal with the People of Desires, Deviation, and Misguidance, or maybe even in opposition to it.

I responded to the brother with two narrations: one from the best caller to Allah, Abul-Qasim Muhammad bin ‘Abdillah bin ‘Abdil-Muttalib (may Allah raise him in rank and grant him peace), and the other from the Imam of the People of the Sunnah and Jama’ah of his time, al-Imam Ahmad bin Muhammad bin Hanbal.

I explained to the brother that this affair (visiting the innovator or deviant who has fallen sick) is not as black and white as one may think.

جاء في صحيح البخاري من طريق حماد بن زيد عن ثابت عن أنس رضي الله عنه قال. كان غلام يهودي يخدم النبي صلى الله عليه وسلم فمَرض فأتاه النبي صلى الله عليه وسلم يعوده فقعد عند رأسه فقال له. أسلم. فنظر إلى أبيه وهو عنده فقال له أطع أبا القاسم صلى الله عليه وسلم. فأسلم فخرج النبي صلى الله عليه وسلم وهو يقول. الحمد لله الذي أنقذه من النار.

It was reported in Sahih al-Bukhari from Hammad bin Zayd from Thabit that Anas (may Allah be pleased with him) said, “There was a Jewish boy who used to serve the Prophet (may Allah raise him in rank and grant him peace). He fell sick, and the Prophet (may Allah raise him in rank and grant him peace) went to visit him. He sat at his head and said to him, ‘Accept Islam.’ (The boy) looked towards his father, who was with him. (His father) said, ‘Obey Abul-Qasim (may Allah raise him in rank and grant him peace).’ So he accepted Islam, and the Prophet (may Allah raise him in rank and grant him peace) went out (from his house) saying, ‘Praise be to Allah Who has saved him from the Hell-Fire.’ ”

I told the brother that there are many benefits from this narration, and one of them that clearly stands out was the Prophet’s (may Allah raise him in rank and grant him peace) zealousness to have people guided and saved from the Fire by the permission of Allah.

The other authentic narration is from al-Imam Ahmad, found in the book Ahl al-Milal war-Riddah waz-Zanadiqah wa-Tarik as-Salah wal-Fara’id min Kitab al-Jami by Ahmad bin Muhammad Khallal, in The Book of Funerals, Chapter of Visiting the Sick, #602:

قال الفضل بن زياد سمعت أحمد بن حنبل سئل عن الرجل المسلم يعود أحداً من المشركين، قال: إن كان يرى أنه إذا عاده يعرض عليه الإسلام يقبل منه فليعده كما عاد النبي صلى الله عليه وسلم الغلام اليهودي فعرض عليه الإسلام.

Al-Fadl bin Ziyad said, “I heard Ahmad bin Hanbal being asked about a Muslim individual visiting one of the pagans who had fallen ill. He [al-Imam Ahmad] said, ‘If he thinks that if he visits him while he is sick and tells him about Islam, he may accept it, then let him visit him, as the Prophet (may Allah raise him in rank and grant him peace) visited the Jewish boy who was sick and told him about Islam.’ ”

Some days later, I came across an article posted on http://www.sahab.net from someone responding to the same issue the brother and I were discussing, which provided an elaborate explanation to this timely affair. May Allah bless the brother and Sahab for their efforts in assisting Islam.

The following is my translation of his response:

All praise is for Allah, Lord of all the worlds. In addition, may prayers and peace be upon Muhammad, the most honored of the Messengers. As to what follows:

As salamu ‘alaikum wa rahmatullahi wa barakatuh,

There has been an increase in lectures and clamor from the People of Deviation and Desires, from amongst the Qutubis and Takfiris and their apprentices, concerning the [recent] visit of the erudite scholar Shaykh Salih al-Fawzan (may Allah protect and preserve him) to a [well-known] caller of fitnah. This individual who has deviated from the methodology of the Prophet (may Allah raise him in rank and grant him peace) and his Companions [is none other than] A’id al-Qarni.

Some students of knowledge have become puzzled about this matter, while others have become despondent. Likewise, some of the general masses of the People of the Sunnah have begun to doubt and their hearts have differed.

Consequently, I would like to point out some matters that clearly indicate the harmony of this methodology, its deep-rooted firmness, and its constancy.

First: The [true, erudite] scholar of the People of the Sunnah and Jama’ah is like the ruler who has [the responsibility of] the affairs of the citizens [in his hands]. He is the most knowledgeable of what benefits them and of what assists the call to Allah the Most High.

As a result, Allah has referred matters of a calamitous, problematic nature to their formal legal opinions and judgments. This is not [the case] for those other than them. Thus, [the meaning of what] Allah the Most High has stated:

“And when there comes to them information about [public] security or fear, they spread it around. However, if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed the Shaytan, except for a few.” [Surah an-Nisa 4:83]

Hence, there is [a clear] distinction between the common people and the scholars.

Second: This visit to this obstinate contravener [to the Book of Allah, the pure Sunnah of Prophet Muhammad and the methodology of the righteous Salaf] did not occur without [thorough] familiarity (with the issue) and [deep] research. If people have these types of thoughts about them [the scholars], then they [in reality] have judged them as those who waste time and indulge in frivolous entertainment, which is not commensurate with their [deep] knowledge and [vast] experience. Indeed, the major, senior scholars have spent their youth being actively engaged in seeking knowledge and shunning enjoyment and pleasures during the prime of their lives.

So how could this ever be assumed about them in their advanced age when worldly desires have been suppressed in their hearts, and while they are [consistently] upon what they have been upon?

Third: If we really understand these two principles from the two aforementioned points, [then we will also come to know and understand that] the scholar has already realized the predominant public benefit in visiting the adamant infringer for the purpose of advising and establishing proofs [against the infringer’s deviations and misguidance]. This is known from the [actions of the] Companions and their followers from amongst the Salaf of this ummah. Amongst the utmost proofs for this is ‘Ali bin Abi Talib sending Ibn ‘Abbas to the Khawarij for a discussion, causing a number of them to return to the truth right on the spot.

[That discussion] brings to mind two narrations from al-Imam Ahmad, [the first] from al-Imam Abu Dawud on p.276 of Masa’il of al-Imam Ahmad:

(a) I [al-Imam Abu Dawud] said to Ahmad, “We have relatives residing in Khorasan who have adopted the views of al-Irja’. So when we write to Khorasan, should we also extend to them the greetings of peace?”

Imam Ahmad retorted, “Subhanallah! You do not extend to them the greetings of peace?” So I said to Ahmad, “We should speak to them?” He said, “Yes, unless they are callers to [these deviated beliefs] and quarrel with [you] concerning them.”

Ibn al-Muflih said in “Al-Adab ash-Shar’iyyah,” vol. 1, p.229:

(b) In the narration of al-Fadl: “It was said to [al-Imam Ahmad], ‘And should one speak to any of them?’ He said, ‘Yes, unless you know of any nifaq from them, because the Prophet (may Allah raise him in rank and grant him peace) feared for the three [Companions] who stayed behind (from the campaign to Tabuk), thus he ordered the people not to speak to them. I said, ‘O Aba ‘Abdillah! Then how should the People of Desires be dealt with?’

“He replied, ‘As for the Jahmiyyah and Rafidah, then no [do not speak to them].’

“Then it was said to him, ‘So [what about] the Murji’ah?’ He replied, ‘They are less complicated, unless they are those who quarrel [with you]—then do not speak with them.’ ”

This indicates that the judgment to meet with the People of Innovation to advise them in a particular matter goes back to the scholars, who possess the discretional ability to deal with critical situations.

Fourth: Shaykh Salih (may Allah preserve and protect him) has never been known for trying to win applause, having affection for or displaying flattery to the People of Innovations, or including them in [the fold of those who adhere to] the methodology of the Salaf like those who oppose it do.

On the contrary, he continues to unleash upon them a firm, unchangeable, cast-iron tongue. He upbraids them; even more than that, he orders to withdraw from them and not come close to them. This is known from his writings and legal decisions to those near and far.

Fifth: As we have already clarified, Shaykh Salih (may Allah preserve and protect him) has not opposed the methodology of the Salaf, just as the erudite scholar Shaykh Rabi’ has not opposed it regarding this matter, the matter of giving advice and being patient with the obstinate violator [of the methodology of the Salaf]. Shaykh Rabi’ has displayed mammoth restraint toward the pig-headed opponent [of the Salafi methodology]. Everyone knows that he was patient with ‘Abdur-Rahman ‘Abdul-Khaliq for ten years before speaking out against him. At the same time, [Shaykh Nasir ad-Din al-Albani] (may Allah’s mercy be upon him) has distinguished [Shaykh Rabi’] with the title “the carrier of the flag of [knowledge] of Jarh wa Ta’dil,” which is why the enemies have unsheathed their swords against him. Assuredly, this is a distinct characteristic that Allah gives to whomever He wants, just as He distinguished al-Imam Ahmad in standing against the innovators, although during his time there existed many [renowned] scholars who were persecuted and killed.

Sixth: Those People of Desires, from amongst them the Haddadis and Qutubis, deem Shaykh Salih al-Fawzan as being from the remnants of the Salaf. They have said this about him; the innovator [Abu Ishaq] al-Huwayni recently called him “the remnant of the Salaf.” This is a proof that they deem him to be an extraordinary erudite scholar from among the scholars who call to the Sunnah. Despite this, they do not desire to follow the methodology of Shaykh Salih al-Fawzan in the issue of not revolting against the ruler, the issue of mawazanat, or the issue of bombings and calling a Muslim a disbeliever. This is because they oppose the Shaykh, heart and soul. But they are persistent about those issues in which Shaykh al-Fawzan and Shaykh Rabi’ have differed, focusing on those affairs to create conflict between the Salafi scholars and students of knowledge. Likewise, they intend to confuse and deceive the masses.

In summary, Shaykh Salih did not go out in opposition to the ruler (King Salman), may Allah protect and preserve them both, as the Takfiri Qutubis have done in revolting against the rulers and declaring them disbelievers. Rather, he went out on the authorization and order of the king (may Allah protect and preserve them both). Likewise, his visit has not opposed his previous comments regarding the callers of fitnah, and his visit is not a green light allowing the common Muslims to listen to the lessons and lectures of those individuals or to sit with them. How could it be so, when he himself has explained the narration regarding the strike of the tongue at the end of time being like the blows of the sword?

[Translator’s note: It should be noted that the aforementioned narration of “the strike of the tongue will be like the blows of the sword,” collected by Imams at-Tirmidhi, Abu Dawud, and Ibn Majah, is weak. This is due to the uncertainty of one of the narrators named Ziyad bin Saymin or Simin Kush, and the weakness of Layth bin Abi Sulaym. More than likely the Shaykh was using it to cite a point and Allah knows best!]

So it is upon the people to avoid the callers of fitnah and hold on to the well-known scholars. And [Shaykh Salih al-Fawzan] has not opposed the methodology of the Salaf in his evaluation of the benefits and wisdoms of calling to Allah the Most High, as I have previously mentioned.

From Allah comes every source of goodness.

Written by Abu Hammam Wamid bin Hasan al-‘Iraqi
Dated Jumu’ah 16 Jumada al-Akhirah 1437

Translated by Abu Dihyah Dawud Adib al-Amriki
Dated Jumu’ah 23 Jumada al-Akhirah 1437

Click the below link to read/download the the article PDF

Shaykh Salih al-Fawzan’s Visit to A’id al-Qarni

Prohibition of Swaying during the Salat or while reciting the Qur’an or while making dhikr – alifta

Bismillaah

Q: What is the ruling on some people who sway from right to left and backwards and forwards while reciting the Qur’an? Please advise, may Allah reward you.

A: Swaying while reciting the Qur’an is one of the habits that should be abandoned. It contradicts the etiquettes required when reciting the Qur’an. When reciting or listening to the Qur’an, a person should listen carefully and not play with things so that the listener and the reciter ponder over the meanings of the Qur’an and their hearts be submissive to Allah (Glorified and Exalted be He).

Scholars mentioned that this is one of the habits of the Jews when reciting their Book, and we are forbidden to imitate them.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member – Member – Member – Deputy Chairman – Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz Al Al-Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&BookID=7&PageID=11266&back=true&languagename=en

Related Links:

Ikhlaas & Mutaaba : A Nice Benefit regarding As-Shahadataan (Two Shahaadah) – Abu Muhamamd al Maghribee [Short Clip|En]

Listen / Download this Mp3 Clip (Time 10:56)
[audio https://salafiaudio.files.wordpress.com/2015/07/ikhlaas-mutaaba-a-nice-benefit-regarding-as-shahadataan-two-shahaadah-abu-muhamamd-al-maghribee.mp3]

The above short clip has been extracted from the Lesson 1 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

“Allah gave me intellect; therefore I can sit with the innovators” – Shaykh Sulaymaan Ar-Ruhaylee

Read the article here: http://mtws.posthaven.com/allah-gave-…
Translated by Rasheed ibn Estes Barbee حفظه الله
Video Courtesy: Bilal Nahim

Shaykh said :

I swear by Allah O brothers;verily I know people personally, who were from the best of people upon the Sunnah,but they took lightly the matter of sitting with those known to be upon innovation and they were turned upside down

The Strangers (Ghurabaa) & The Evils of Doubts and Desires – Al-Haafidh Ibn Rajab

l praise is for Allaah with much praises and blessings, as our Lord loves and is pleased with and as is required for attaining the honor of His most Sublime Face.[1] And may the peace and blessings of Allaah be upon our teacher Muhammad, sallAllaahu ‘alayhi wa sallam, his family and his companions.Imaam Muslim reported in his Saheeh from the hadeeth of Abu Hurairah, radyAllaahu ‘anhu, that the Prophet, sallAllaahu ‘alayhi wa sallam, said:“Islaam began as something strange and it will return to being strange as it began. So Toobaa [2] is for the strangers.” [3]

Imaam Ahmad and Ibn Maajah have also reported this hadeeth on the authority of Ibn Mas’ood, radyAllaahu ‘anhu, with the addition at the end of it:“It was said: ‘O Messenger of Allaah, and who are the strangers?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘The Nuzaa’ (those who extract themselves) from their families and close relatives.’” [4]

Abu Bakr Al-Aajuree also transmitted it and in his report there occurs: “It was said: ‘Who are they, O Messenger of Allaah?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘Those who rectify (themselves/others) when the people have become corrupt.’” [5]

Others have transmitted it with the following words, in which he, sallAllaahu ‘alayhi wa sallam, said: “They are those who flee from trials (fitan) for the sake of their Religion.”

At-Tirmidhee reported it from the hadeeth of Katheer Ibn ‘Abdillaah Al-Maznee on the authority of his father who reported from his grandfather that the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Verily, this Religion began as something strange. And it will go back to being something strange. So Toobaa is for the strangers – those who rectify what the people have corrupted after me of my Sunnah.” [6]

It has also been transmitted by At-Tabaraanee from the hadeeth of Jaabir, radyAllaahu ‘anhumaa, on the Prophet, sallAllaahu ‘alayhi wa sallam. And in the hadeeth there occurs:

“It was said: ‘And who are they, O Messenger of Allaah?’ He said: ‘They are those who rectify and make corrections when the people have become corrupted.” [7]

He (At-Tabaraanee) also reported it from the hadeeth of Sahl Ibn Sa’ad, radyAllaahu ‘anhu, with a similar wording.[8]

Imaam Ahmad also transmitted it from the hadeeth of Sa’ad Ibn Abee Waqqaas, radyAllaahu ‘anhumaa, on the authority of the Prophet, sallAllaahu ‘alayhi wa sallam. And it is stated in the hadeeth: “So Toobaa on that day will be for the strangers – when the people have become corrupt.” [9]

In another narration transmitted by Imaam Ahmad and At-Tabaraanee from the hadeeth of ‘Abdullaah Ibn ‘Amr, radyAllaahu ‘anhumaa, the Prophet,sallAllaahu ‘alayhi wa sallam, said: “Toobaa is for the strangers.” It was said: “And who are the strangers? He, sallAllaahu ‘alayhi wa sallam, said:“A righteous people surrounded by people abounding in much evil. Those who disobey them are more numerous than those who obey them.” [10]

And it has been reported on ‘Abdullaah Ibn ‘Amr, radyAllaahu ‘anhumaa, in marfoo’ and mawqoof [11] form in this hadeeth, that: “It was said: ‘Who are the strangers?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘They are the ones who flee for the sake of their Religion. Allaah, may He be Exalted, will send them with ‘Eesaa Bin Maryam’” [12]

Concerning his, sallAllaahu ‘alayhi wa sallam, statement: “Islaam began as something strange”, then it is referring to the people before his advent, who were upon widespread deviance. This is as the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Indeed Allaah looked at the people of the earth and hated them, both Arabs and non-Arabs, except for some remnants that were from the People of the Book.” [13]

So when the Prophet was sent forth and began calling towards Islaam, his call was not answered at first instance except by a few from each tribe. And those that did accept his call feared from their tribes and families lest they should be subjected to extreme punishment. And they would suffer while being patient with that for sake of Allaah.

Due to their weakness, the (first) Muslims would be frightened by every opposing force and they would flee for the sake of their Religion to far-off lands as was shown when they migrated twice – to the land of Abysinnia, and then when they migrated to Madeenah. And there was from among them, he who was tortured for the sake of Allaah and he who was killed. So those who entered into the fold of Islaam, back in those days – they were the strangers.

Then Islaam spread after the Hijrah to Madeenah and its followers became victorious over every group. After that, the people entered into the Religion of Allaah in multitudes. And Allaah perfected the Religion for them and completed His favor upon them. Then the Messenger of Allaah died, and the Muslims were upon the utmost level due to their firm adherence to their Religion. They were powerful and dominant. And they continued to be upon this condition during the times of Abu Bakr and ‘Umar (during their Khilaafah).

Then the Shaytaan (Devil) unleashed his evil plot upon the Muslims and discord fell between them. And the trials of Doubts (Ash-Shubuhaat) andDesires (Ash-Shahawaat) became widespread. These two evils did not stop increasing at all until the plan of Shaytaan was established and the majority of the creation obeyed him.

So from among them were those who entered into obedience to him by way of the evil of Doubts (Ash-Shubuhaat). And from among them, were those who fell into the evil of Desires (Ash-Shahawaat). And from among them, were those who combined between them both. All of that was from what the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, had warned us would occur.

As for the evil of Doubts:
Then it has been reported on the Prophet through many paths of narration that his ummah would divide into more than seventy sects. This is based on the differing found in the reports concerning the exact number with which they will exceed the number seventy. And it is reported on him, sallAllaahu ‘alayhi wa sallam, that all of these groups will be in the Hellfire, except for one group – and it is that (group) which adheres to what he and his companions were upon (during their time). [14]

And as for the evil of Desires:
It is reported in Saheeh Muslim on the authority of ‘Abdullaah Ibn ‘Amr, radyAllaahu ‘anhumaa, that the Prophet, sallAllaahu ‘alayhi wa sallam, said:“When the treasures of the Persians and the Romans are opened for you, how will your people be?” ‘Abd-ur-Rahmaan Ibn ‘Awf,radyAllaahu ‘anhu, said: “We will say what Allaah has ordered us (to say).”[15] He, sallAllaahu ‘alayhi wa sallam, said: “Or other than that. You will compete against each other, then you will envy one another, then you will turn your backs on one another.” [16]

And in Saheeh Al-Bukhaaree on the authority of ‘Amr Ibn ‘Awf, radyAllaahu ‘anhu, the Prophet, sallAllaahu ‘alayhi wa sallam, said: “I swear by Allaah! It is not poverty that I fear for you. Rather, what I fear the most for you is that the pleasures of this world will be presented to you as they were presented to those before you. And you will compete against each other for it, as they competed against each other. And it will destroy you, just as it destroyed them.” [17]

And there occurs in the two Saheeh collections on the authority of ‘Uqbah Ibn ‘Aamir, radyAllaahu ‘anhu, a hadeeth from the Prophet, sallAllaahu ‘alayhi wa sallam, with a similar meaning.

And when the treasures of Kissra (Chosroes) were opened for ‘Umar Ibn Al-Khattaab, he began to weep and said: “Indeed this (treasure) did not open upon a people ever, except that Allaah placed discord between them.” [18]

The Prophet used to fear these two evils (of Doubts and Desires) for his ummah as has been reported in the Musnad of Imaam Ahmad on the authority of Abu Barzah that the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Indeed, I only fear for you the desires of transgression found in your stomachs and your private parts and the calamities (fitan) that lead people astray.” And in another narration there occurs: “…and the desires (hawaa) that lead people astray.” [19]

So when a majority of the people fell victim to either or both of these evils, they began to cut off ties with one another and they began to hate one another. This only came after them having been brothers, loving and supporting one another. Indeed the evil of Desires became something common and accepted amongst a majority of the creatures. And it tested people by way of the worldly life and its pleasures. So that became the goal of the people’s striving. They sought after it and became pleased with it. They became angry due to it and they hated for its sake and loved for its sake. Because of this, they would sever family relations and spill blood unlawfully. And for this purpose, they committed disobedience to Allaah.

As for the evil of Doubts and vain desires that lead astray, then it was because of this that the Muslims divided and became sects, some groups declaring others as disbelievers. Thus, they became enemies, divided into groups and parties. This only happened after having been brothers. Their hearts were united upon the heart of one man. So not one of all these sects is saved, except for the one saved sect (Al-Firqat-un-Naajiyah). And they are the ones mentioned in the saying of the Prophet, sallAllaahu ‘alayhi wa sallam:

“There will not cease to be a group from my ummah triumphant upon the truth. Those who oppose them will not be able to harm them, nor will those who abandon them, until Allaah’s order comes about (Day of Judgment) and they are in that state.”[20]

They will be the strangers – the ones who have been mentioned in the previous ahaadeeth – during the Last Days. They are the ones who will correct others when the people have become corrupt. They are those who will rectify what the people have corrupted of the Sunnah. They are the ones who will flee from affliction for the sake of their Religion. They are the ones who will extract themselves from their close relatives (for Allaah’s sake).

This is because they are so few that you will not find any among them in an entire tribe (family), except one or two. In some tribes, you will not find any of them, just as it was when the first people entered into Islaam. This is the way the majority of the scholars have explained this hadeeth.


FOOTNOTES:

[1] What is meant here is the attainment of Paradise in which the people who are granted it will be able to see the Face of Allaah, as has been stated in various texts of the Qur’aan and the Sunnah.

[2] It is said that Toobaa means something good. Allaah mentions this word in Surat-ur-Ra’ad of His Final Revelation: “Those who believe and do righteous deeds, Toobaa is for them and a pleasant destination.” According to Ibn Katheer’s Tafseer (Abridged 1/281), Ibraaheem An-Nakha’ee (rahimahullaah), the great Taabi’ee, said it means “good is for them.” Qataadah said: “When a man says Toobaa for you it means you have attained something good. ‘Ikrimah and Mujaahid said that Toobaa means Paradise. And it is also said that Toobaa refers to a tree in Paradise which the Prophet, sallAllaahu ‘alayhi wa sallam, spoke of when he said: “Verily, there is a tree in Paradise under the shadow of which a rider can travel for a hundred years without being able to cover (it’s distance) completely.” [Saheeh Muslim] This is what seems to be indicated in the above hadeeth, due to another hadeeth reported on the Prophet, in which he said: “Toobaa is a tree in Paradise. Its (shade’s) distance (in traveling) is one hundred years. And the garments of the inhabitants of Paradise will be extracted from its branches.” Imaam Al-Albaanee graded it hasan in his Silsilat-ul-Ahaadeeth As-Saheehah (no. 1985).

[3] Saheeh Muslim (1/130): See Sharh Saheeh Muslim of Imaam An-Nawawee (2/175-176)

[4] Sunan Ibn Maajah (no. 3988), Sunan At-Tirmidhee (5/18) and he said it was authentic, Musnad Ahmad (5/296). It has also been recorded by Al-Khattaabee in his Ghareeb-ul-Hadeeth (1/175). Shaikh Al-Albaanee declared it weak (da’eef) in his collection Al-Ahaadeeth As-Saheehah (no. 1273)

[5] This hadeeth is also reported by Ahmad and At-Tabaraanee and it is saheeh as has been stated by Shaikh Saleem Al-Hilaalee in his book Toobaa Lil-Ghurabaa (no. 1). However the hadeeth with a different wording from the hadeeth of ‘Abd-ur-Rahmaan Ibn Sanah is weak. See Toobaa Lil-Ghurabaa (no. 10)

[6] This hadeeth was reported by At-Tirmidhee in his Sunan (5/18) and he said it was saheeh. It was also reported by Ibn ‘Adiyy in Al-Kaamil (6/2080), At-Tabaraanee in Al-Kabeer(17/16), Abu Nu’aim in Al-Hilyah (2/10) and Al-Khateeb Al-Baghdaadee in Al-Jaami’ (1/112) as well as others. In his checking to the book Al-‘Itisaam of Imaam Ash-Shaatibee (1/22), Shaikh Saleem Al-Hilaalee said concerning At-Tirmidhee’s authentication of this hadeeth: “This is from the hadeeth that he, may Allaah have mercy on him, has overlooked. For indeed, Katheer (Ibn ‘Abdillaah) is very weak. Rather, Ash-Shaafi’ee accused him of being a liar! And he described him with that (lying) as being one of his main supports, as occurs inManaaqib-ush-Shaafi’ee of Al-Bayhaqee (1/547-548). This is a criticism (jarh) that reaches the highest level of severity. Thus his hadeeth are to be disregarded completely.” Therefore, the hadeeth is da’eef jiddan (very weak) as is stated in Toobaa Lil-Ghurabaa (no. 13) and Da’eef Al-Jaami’-us-Sagheer (no. 1441)

[7] This hadeeth has been reported by At-Tahaawee in Mushkil-ul-Aathaar (1/298), Al-Laalikaa’ee in Sharh Usool ‘Itiqaad Ahl-is-Sunnah (2/112), and Al-Bayhaqee in Az-Zuhd-ul-Kabeer (200). Al-Haythamee attributed it to At-Tabaraanee in his book Majma’-uz-Zawaa’id (7/278), saying: “In its chain is ‘Abdullaah Ibn Saalih, the scribe of Laith, and he is weak. However, he has been declared reliable.”

[8] At-Tabaraanee reported this hadeeth in his Kabeer (6/164) and his Sagheer (1/104). Al-Haythamee said in Majma’-uz-Zawaa’id (7/278): “Its narrators are all of the standards of the Saheeh (collections), except Bakr Ibn Saleem, for he is reliable. Saleem Al-Hilaalee said in his checking of Al-‘Itisaam (1/18): “Bakr Ibn Saleem is weak. However, he is used as a support during cases when hadeeth need to be backed up and supported. Al-Haafidh (Ibn Hajr) said in At-Taqreeb: ‘He is acceptable’ meaning when a hadeeth needs to be supported. And if this is not the case, then he is layyin.”

[9] This hadeeth is recorded by Imaam Ahmad, Al-Bazaar and Abu Ya’laa. Al-Haythamee said in Majma’-uz-Zawaa’id (7/277): “Its narrators are the narrators of the standard of the Saheeh (collections).” Saleem Al-Hilaalee declared it saheeh in his Toobaa Lil-Ghurabaa (no. 11)

[10] Al-Haythamee (rahimahullaah) said in Majma’-uz-Zawaa’id (7/278): “In its chain is Ibn Lahee’ah and there is weakness in him.” The hadeeth can be found in the Musnad of Imaam Ahmad (2/177). It is authentic due to its many paths of narration. Imaam Al-Albaanee authenticated it in Saheeh Al-Jaami’-us-Sagheer (no. 3291)

[11] A marfoo’ hadeeth is a statement that has been reported by a companion, yet “raised” to the level of being a saying of the Prophet. A mawqoof hadeeth is a statement that is reported by a companion and “stopped”, meaning it ends up being only his statement, as opposed to being raised to a saying of the Prophet.

[12] This hadeeth has been narrated by Imaam Ahmad in mawqoof form, and by his son ‘Abdullaah in marfoo’ form. It can be found in Az-Zuhd (77149). The hadeeth is da’eef as has been clarified by Shaikh Saleem Al-Hilaalee in his book Toobaa Lil-Ghurabaa (no. 3)

[13] Saheeh Muslim (Eng.): vol. 4, no. 6853. What is meant by the remnants of the People of the Book are those who stuck to their religion upon truth without changing it.

[14] This hadeeth has been reported from a number of different routes. Perhaps the one most similar to what the Shaikh (Ibn Rajab) is paraphrasing here is that which has been reported by At-Tabaraanee in his Mu’jam-us-Sagheer (no. 724), in which the Prophet said: “This ummah will split into seventy-three sects, all of which will be in the Hellfire, except for one.” They asked: “And which is that sect?” He, sallAllaahu ‘alayhi wa sallam, said: “(The ones that adhere to) That which I and my Companions are upon today.” In another narration on the authority of Anas Ibn Maalik, radyAllaahu ‘anhumaa, the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Every one of them will be in the Hellfire, except one and it is the Jamaa’ah.” And in another narration on the authority of Abu Sufyaan, radyAllaahu ‘anhu: “The Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, stood amongst us one day and said: ‘Indeed those before you from the People of the Book divided into seventy-two groups. And, indeed, this group (Muslims) will divide into seventy-three. Seventy-two groups will be in the Fire and one of them will be in Paradise. And it is the Jamaa’ah.’” This latter hadeeth was reported by Ahmad, Al-Haakim, Abu Dawood and others. Al-Haakim authenticated it and Adh-Dhahabee agreed. At-Tirmidhee (no. 2641) also reported a similar hadeeth to it and graded it saheeh. Imaam Al-Albaanee listed all its paths of narrations and different wordings in his Silsilat-ul-Ahaadeeth As-Saheehah (no. 204) and clarified that it is an authentic hadeeth without any doubt about its authenticity. In summary, the hadeeth and its additions are hasan due to its various paths of narrations, which serve as supporting evidences.

[15] He means by this: We will praise Him, thank Him and ask Him for an increase in His Bounty.

[16] Saheeh Muslim (no. 2962) and Sunan Ibn Maajah (no. 3996)

[17] Saheeh Al-Bukhaaree (Eng.): vol. 5, no. 351

[18] Refer to Al-Bidaayah-wan-Nihaayah (7/70) of Ibn Katheer for an account of the event. It is recorded in his book under the section of the Battle of Jaloolaa’.

[19] Imaam Ahmad (4/423) and others reported this hadeeth. Al-Manaawee said that it had a good chain in his book Al-Jaami’-ul-Azhar (1/146). Al-Albaanee graded it saheeh in his checking of At-Targheeb wat-Tarheeb (no. 49)

[20] Saheeh Al-Bukhaaree (4/252), Saheeh Muslim (no. 170), Sunan At-Tirmidhee (4/504), and Sunan Ibn Maajah (no. 3952)

From the E-Book: Alleviating Grievances in Describing the Condition of the Strangers
isma’eel alarcon (all footnotes by translator)

Allah سبحانه و تعالى said : “This day, I have completed your religion for you” – Explained by Shaykh Salih Fawzan | Dawud Burbank

Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Explained by Dawud Burbank rahimahullaah
Below are the Excerpts from Transcribed Audio

Allaah completed the religion through him and the proof is His saying, He the Most High: «This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion [5:3][68]


[68] He sallallaahu`alaihiwasallam did not pass away until after Allaah had completed the religion and the favour through him and had sent down to him His saying, He the Most High:

«This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion [5:3] 

This aayah came down to the Prophet sallallaahu`alaihiwasallam whilst he was performing the standing in `Arafah during the Farewell Hajj on the Day of Jumu`ah. And he sallallaahu`alaihiwasallam lived after it for a short time and then moved on to the highest company (of angels).

And he left his nation upon al-mahajjah al-baydaa (the clear white path) whose night is the same as its day; no one deviates from it except that he is destroyed.

This aayah contains a testimony from Allaah, the Perfect and Most High, that this religion is complete and that it covers everything of benefit to the servants and that it contains a solution for all of their issues and problems until the Establishment of the Hour. And that is suitable for every time and place; they do not need any other legislation after it or any other book to come down or any other messenger to be sent after the Messenger sallallaahu`alaihiwasallam.           

So, there is no matter to be found and there is no event that will occur until the Day of Resurrection except that in the Legislation revealed to Muhammad sallallaahu`alaihiwasallam there is a solution for it and the ruling concerning it. However, the matter relates back to who is competent to extract evidence and to derive proof, rulings and issues. If there are to be found ahlul-`ilm (people of knowledge) and people qualified to make ijtihaad (personal deductions in rulings) who fulfill the conditions of ijtihaad, then indeed, this legislation is complete and contains a solution for all problems. Deficiency only comes about from us from the aspect of deficiency in (our) knowledge and inability to fully understand what Allaah, the Perfect and Most High, has sent down – or from the aspect of desires, that there occurs a case of following of desires which diverts a person away from the Truth. Otherwise this religion is fully suitable and comprehensive and complete. Allaah has sufficed the Islaamic nation with it until the establishment of the hour if it acts upon it (the religion) correctly and refers back to it in its affairs.

He, the Most High, said:

«So if you disagree about anything then refer it back to Allaah and the Messenger [4:59]

Referring back to Allaah is to refer back to the Book of Allaah, and referring back to the Messenger after his passing away is to refer back to his Sunnah.

He, the Most High, said:

« And whatever you disagree about then its judgment is to be referred to Allaah [42:10]

This aayah (from Soorah al-Maa.idah) contains a refutation of those who make accusations against the Islaamic Legislation of its having shortcomings or of its being deficient, (these accusations coming) from the atheists and the evil heretics, or from the “semi students” whose understanding falls short in being able to understand the hidden wisdoms of the Islaamic Legislation. Therefore, these (foolish people) ascribe deficiency to the Islaamic Legislation and they do not know that the deficiency is with themselves alone.

So it (this aayah) contains a refutation against those who accuse the Islaamic Legislation of deficiency and that it does not cover all needs of the servants and all matters of welfare of the servants until the Establishment of the Hour.

Or those who say: “It was specific to a certain olden times,” – because there are many ignorant people who, when it is said to them, “This is the Islaamic ruling,” they say, “That was in the time of the Messenger and the initial time. As for now, conditions have changed and the matters have altered; and the legislated rulings were for people who have now passed away and for problems that have come to an end.”

They say this, and this is disbelief in Allaah, the Mighty and Majestic, and it is a denial of His Saying, He the Most High:

«This day, I have completed your religion for you [5:3]

Allaah completed the religion for this nation until the Hour is established for every time and place and for every generation of mankind.

It also contains a refutation of the innovators, those who introduce worship from themselves and ascribe it to the religion, when it has no proof from the Book of Allaah and the Sunnah of His Messenger sallallaahu`alaihi wa sallam. Rather they just introduce it in accordance with what they deem to be good or based upon blindly following others whom they have good thoughts about from the people of false ideas and people with their own goals and desires. So therefore, they introduce worship into the religion, which Allaah has sent down no proof for. He sallallaahu`alaihiwasallam said:

«Whoever introduces into this affair of ours that which is not from it, then it is rejected[1]

And he `alaihissalaatuwasallaam said:

«And beware of newly introduced matters, for every newly introduced matter is an innovation, and every innovation is misguidance[2]

Whoever introduces acts of worship which have no proof from the Book of Allaah nor from the Sunnah of the Messenger of Allaah, then he is accusing this religion of not being complete and he wishes to complete the religion himself. He is not actually acknowledging the fact that Allaah has completed it.

Whatever was not religion in the time of the Prophet sallallaahu`alaihiwasallam will never be religion after him. So this contains a refutation of these groups: The group who say that Islaam is not suitable for every time, or those who innovate newly invented innovations which have no proof from the Book of Allaah nor the Sunnah of His Messenger, and who ascribe them to the religion.

This aayah (from Soorah al-Maa.idah) contains a refutation of them because the religion was completed by Allaah, the Perfect and Most High. So there is no scope for addition in it nor for reduction from it. And there is no scope for raising doubts nor seeking to obscure the issue by saying that it is not suitable for the people in these later times.

«This day, I have completed your religion for you [5:3]

This is the Speech of Allaah, the Perfect and Most High. He is the Most Truthful One of those who speak.

And He, the Most High, said:

«And I perfected My blessings upon you, and am pleased with Islaam as your Religion [5:3]

This was the last of that which came down to the Prophet sallallaahu`alaihiwasallam and it is a testimony from the Lord of the whole of the Creation for this religion that it is complete, comprehensive, and fully suitable for every time and place.

So His saying (in this aayah) is an address to this nation, from the first of it to the last of it, and it is not just an address to the first generation alone. Rather it is an address to the whole of the nation until the Hour is established.

As for ijmaa` (consensus), the whole nation are agreed in consensus that he sallallaahu`alaihiwasallam passed away. No one disagrees about this except the people of false beliefs, those say that the Messenger did not die. They negate death from the Messenger sallallaahu`alaihiwasallam. This is baseless speech and speech which is clearly rejected. It is refuted by what has been experienced and what is clearly the case, for the Messenger sallallaahu`alaihiwasallam indeed passed away amongst his Companions. He was bathed, shrouded, had the funeral prayer prayed over him and he was buried. Can these actions be carried out on a person who is still alive?  He sallallaahu`alaihiwasallam was treated as one who had died. He was washed and shrouded and prayed over and then he sallallaahu`alaihiwasallam was buried in his grave.

This is the way of Allaah, the Mighty and Majestic, with regards to His Creation. And then where are the Messengers who came before him? What occurred to him occurred to the Messengers before him. They died. And he is one of them, so he died. This is by consensus of the Ahlus-Sunnah wal-Jamaa`ah. No one disagrees about this except the people of false beliefs, those who seek to attach themselves to the Messenger sallallaahu`alaihiwasallam and seek deliverance through him besides Allaah, and say: “He is still alive.”

[1] Reported by al-Bukhaaree no. 2697 and Muslim no. 1718 from a hadeeth of `Aa.ishah, radiyallaahu `anhaa.

[2] Reported by Aboo Daawood, Ahmad, at-Tirmithee, and Ibn Maajah from the famous hadeeth of `Irbaad ibn Saariyyah, radiyallaahu `anhu. [al-Albaanee declared it saheeh].

Visit the below link for other transcripts :
Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan

To listen to the lectures of Ahl-ul-Bid’ah and to read their books is as sitting with them – Shaykh Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Date: 1427-11-19/2006-12-10
Reference: Darulhadith.com
Translation & video: aFatwa.com (site not exists now)

Question: Does the one that listens to the cassette tapes of Ahl-ul-Bid’ah or reads their books in order to know what they believe fall into sitting with innovators?

Shaykh al-Fawzân: It is as sitting with them or maybe even worse. But if he is learned and armed with knowledge and listens to them or reads their books to refute them and warn against them, it is okay.

However, were he not to have knowledge and insight and wants to read them or listen to them, it is not allowed. It will get stuck into his head and he has nothing to repel it with. It is not allowed for him to listen to them if he cannot defend himself against these poisons and evilnesses.

Morehttp://salaf-us-saalih.com/category/islam/ahlul-bidah/

Know leavings the correct path occurs in two ways – Abu Muhammad al Maghribee [Audio|En]

Listen / Download Mp3 Here (Time 55:41)[audio https://salafiaudio.files.wordpress.com/2014/09/know-leavings-the-correct-path-occurs-in-two-ways-abu-muhammad-al-maghribi.mp3]

Leaving the correct path occurs in one of two ways:

  • The first is one who leaves the correct path but only intends good
    • He did not seek knowledge from the correct place and is heading for destruction
    • Following him in his error knowingly is a path leading to destruction
    • He should be advised privately (if he is not calling to his error)
  • The second one leaves the correct path deliberately, obstinately and knowing the Truth
    • He wishes to mislead the people and he is a devil
    • The devil misleads people from the Straight Path (aayah and hadeeth mentioned as proof)
    • It is obligatory to warn against this person otherwise he will fool the people
    • This is the role of the knowledge-based refutations, rudood
    • Clarifying the Truth is a trust and responsibility Allaah placed upon the scholars
    • Remaining silent about those who mislead the people is hiding the Truth

Beware of small innovations – Abu Muhammad al Maghribee [Audio|En]

The Creed Of Al Imaam Al Barbaharee – Explanation of Sh Ahmed Al-Najmee

Listen / Download Mp3 Here (Time 1:01:22)
[audio https://salafiaudio.files.wordpress.com/2014/09/beware-of-small-innovations-abu-muhammad-al-maghribi.mp3]

Innovations are more beloved to shaytan than sinning – Abu Muhammad al Maghribee [Audio|En]

Listen / Download Mp3 Here (Time 41:21)

Consensus of the scholars in boycotting the innovators – Abu Muhammad al Maghribee [Audio|En]

Listen / Download Mp3 Here (Time 57:05)
[audio https://salafiaudio.files.wordpress.com/2014/09/consensus-of-the-scholars-in-boycotting-the-innovators-abu-muhammad-al-maghribi.mp3]

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