The Meaning of the Word “Salaf” – Abu ‘Abdis-Salaam Hasan bin Qaasim ar-Raymee

Chapter One: The Meaning of the Word “Salaf”

The Linguistic Meaning:

Ibn Mandhoor said: “The words Salaf, Saleef and Salafah all refer to the unified group of the past.” [1]

Abus-Sa’adaat Ibn-ul-Atheer said: “It is said that the Salaf amongst people are those who died previously, such as one’s forefathers and relatives. This is why the first generation, such as the Taabi’een, were called the Salaf as-Saalih (pious predecessors).” [2]

‘Abdul-Kareem As-Sam’aanee said: “The word ‘Salafee’ with an ‘a’ after the S and L and ending with an F is an ascription to the Salaf and an attribution to their beliefs.” [3]

After quoting these words from As-Sam’aanee, Abul-Hasan Ibnul-Atheer Al-Jazree said: “A group of people were known by this ascription.” [4]

The Religious Meaning:

Imaam As-Safaareenee said: “What is meant by the madh-hab (belief) of the Salaf is that which the Companions, may Allaah be pleased with them, adhered to, as well as the distinguished ones who followed them upon goodness, their successors and the Imaams of the Religion – those who received testimony as to their leadership, were known for their great status in the Religion and whose words are taken by the people after the Salaf, apart from those who are accused of innovation or renowned for unacceptable ascriptions such as the Khawaarij, Rawaafid, Qadariyyah, Murji’ah, Jabariyyah, Jahmiyyah, Mu’atazilah, Karaamiyyah and those similar to them.” [5]

The Permanent Committee (for Research and Verdicts) was asked: “What is Salafiyyah, and what is your opinion concerning it?”

So they replied: “Salafiyyah is an ascription to the Salaf. The word ‘Salaf’ refers to the Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) and the Imaams of guidance from the first three generations of whom the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) testified for as to their superiority when he said: ‘The best of mankind is my generation, then those who come after them, then those who come after them. Then there will come a people who will bear witness before taking an oath, and take an oath before bearing witness.’ [Reported by Imaam Ahmad in his Musnad, Al-Bukharee and Muslim]

The word Salafiyoon is the plural of Salafee, and it is an ascription to the Salaf. The meaning of the word Salaf has already been mentioned. Furthermore, it also refers to those who follow the methodology of the Salaf, which entails following the Book and the Sunnah, calling the people to them and acting upon them. So as a result of this, they become the adherents of the Sunnah and the unified body (Ahlus-Sunnah wal-Jamaa’ah).” [6]

Our teacher, Muhammad Amaan bin ‘Alee Al-Jaamee, may Allaah have mercy on him, said: “When we use the word ‘Salaf’ generally, from a religious standpoint, we mean by it: The Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) – i.e. those who were present during his lifetime and accepted the Religion from him directly…those who also fall under this term are the ones who followed them – those who inherited their knowledge before a long time had passed and those who fall under the testimony and praise of Allaah’s Messenger for them that they were the best of mankind, when he (sallAllaahu ‘alayhi wa sallam) said: ‘The best of mankind is my generation, then those who come after them, then those who come after them.’ This term (Salaf) also includes the successors of the Taabi’een.” [7]

Our teacher, Saalih bin ‘Abdillaah Al-‘Abood, said: “What is intended by the term ‘Salafiyyah’ is: Following the way of the Pious Predecessors (Salaf as-Saalih) of this Muslim ummah, who are in fact Ahlus-Sunnah wal-Jamaa’ah. This means uniting oneself and gathering others upon the following of the Sunnah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam), in hidden and in open, and following the way of the first and foremost from the Muhaajireen and Ansaar, who followed them in goodness.” [8]

Shaikh Bakr bin ‘Abdillaah Abu Zaid said: “If it is said: the Salaf or the Salafees or their efforts, Salafiyyah, then these are all ascriptions to the Salaf as-Saalih (righteous predecessors), which includes all of the Companions, may Allaah be pleased with them, as well as those who followed them in goodness, excluding those who were driven by vain desires. Those who remained firm upon the methodology of the prophets (after them) were ascribed to their righteous predecessors because of that. And so they were called: Salaf, Salafees, and their ascription would be: Salafee. So based on this, the term Salaf means the righteous predecessors. When used generally, this term means: Everyone that strives to follow the Companions, even if they are in our time, and so on. This is what the scholars all agree on. So it is an ascription, which can be traced back to the Book and the Sunnah, and it is an ascription that cannot be separated for even a moment from the first generation (i.e. Salaf), rather it was from them and returns to them. As for the one who opposed them by using a different name or ascription, then no (he is not from them), even if he lived amongst them and was their contemporary. This is why the Companions were free from the Qadariyyah and the Murji’ah.” [9]

He also said: “Be a Salafee upon earnestness, following the way of the pious predecessors , as well as those after them, who followed their footsteps in all aspects of the Religion, such as Tawheed, acts of worship and so on…” [10]


Footnotes:

[1] Lisaan-ul-‘Arab (6/330)
[2] An-Nihaayah fee Ghareeb-il-Hadeeth (2/390)
[3] Al-Ansaab (7/104)
[4] Al-Lubaab fee Tah’dheeb-il-Ansaab (2/126)
[5] Lawaami’-ul-Anwaar: (1/20)
[6] Al-Lajnat-ud-Daa’imah Lil-Buhooth-il-‘Ilmiyyah (no. 1361) (2/165-166)
[7] As-Sifaat-ul-Ilaahiyyah fil-Kitaabi was-Sunnah (pg. 57)
[8] ‘Aqeedat-ush-Shaikh Muhammad bin ‘Abdil-Wahhaab as-Salafiyyah (pg. 254-255)
[9] Hukm-ul-Intimaa ilal-Firaq wal-Ahzaab wal-Jamaa’aat al-Islaamiyyah (pg. 46-47)
[10] Hilyat-ut-Taalib al-‘Ilm (pg. 8)

10 Points on the Salafee Manhaj – Shaikh Ahmad bin Yahyaa An-Najmee

Source: Al-Fataawaa al-Jaliyyah ‘anil-Manaahij Ad-Da’wiyyah (pg. 56-57) compiled by Hasan Ibn Mahmood Ibn Mansoor ad-Daghreeri
Al-Ibaanah.com

The Salafee Manhaj

1. We worship Allaah by way of Tawheed. So we do not supplicate to anyone besides Allaah nor do we seek refuge in anyone besides Him in matters of bringing about good or repelling some harm. We perform worship by having hatred and enmity for the polytheists. However, we are obligated to call them to Tawheed first and clarify to them that there is no Islaam without Tawheed and that whoever calls unto other than Allaah has committed disbelief. So whoever persists after that, then at that point we are obligated to distance ourselves from him and hate him for the sake of Allaah.

2. The Creed of the Salaf is established upon the principle that “Allaah is described with what He has described himself with in His Book and upon the tongue of His Messenger (sallAllaahu ‘alayhi wa sallam), without resorting to tahreef, tamtheel, tashbeeh, ta’teel or ta’weel.” [1]

3. We affirm for Allaah the best of Names, which He has affirmed for Himself and which He has praised Himself with, whether they are mentioned in the Qur’aan or the Sunnah.

4. We believe that there is no path towards achieving Allaah’s contentment, or a way towards Paradise, except through the Way of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). And whoever seeks a way towards gaining Allaah’s contentment through other than the Way of Allaah’s Messenger, then he has gone astray and been blinded from the truth. And he has lost in this world and the next.

5. We believe that the Legislation of Allaah is what has been brought down through the two revelations: The Book of Allaah and the Sunnah of His Messenger (sallAllaahu ‘alayhi wa sallam). This is what our Lord has indicated in his saying: “Then we placed you on a Sharee’ah (Legislated System) based on Our Command, so follow it, and do not follow the desires of those who have no knowledge.” [Surah Al-Jaathiyah: 18]

6. We believe that the Qur’aan is the Speech of Allaah, which was revealed and not created, and that the Sunnah is what explains and clarifies it. The Qur’aan is interpreted by the Sunnah and by the interpretations of the Sahaabah (Companions) and those who followed them in goodness. So the interpretation of the Qur’aan is by way of the narration, meaning by way of the Sahaabah, the Taabi’een and the Ahaadeeth concerning it. And the books that contain these interpretations are the ones we are obligated to acquire and read, such as the Tafseer of Ibn Jareer, the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee, the Tafseer“Ad-Durr Al-Manthoor” of As-Suyootee and so on.

7. We are obligated to take the Sunnah according to the way of the Muhadditheen – in terms of their authenticity or weakness. So we take what is found to be authentic and leave off what is weak.

8. We worship Allaah by obeying the rulers, as long as they are Muslims who seek judgement through Allaah’s Legislation and who establish the prescribed punishments, and as long as they establish the prayer. Obeying them is an obligation even if they commit oppression. And whoever says something contrary to this and makes it permissible to revolt against the Muslim leader, even if he may be oppressive, then he is an innovator and a deviant. And it is obligatory on the Muslim scholars to refute this statement of his and to expose his deviance.

9. We hold that it is not permissible to spread the faults of the leaders, because doing this influences and brings about trials and afflictions (fitan), and causes them to spread.

10. We are obligated to worship Allaah through the Sunnah, by following it and by loathing innovations and the innovators. This is based on the Prophet’s saying: “Whoever does a deed, which is not in accordance to our affair (i.e. the Sunnah) is rejected.” And in another narration: “Whoever introduces into our affair (Sunnah) that which isn’t part of it is rejected.”

This is a summary and some brief words on the Creed of the Salaf, which we are obligated to accept and follow if we truly want salvation and the truth. And we must renounce those opinions of men, which cannot be traced back to any source of evidence, since men are known by way of the truth and the truth is not known by way of men. Lastly, we must beg and implore Allaah to show us the truth as true and enable us to follow it, and to show us the falsehood as false and enable us to avoid it. Indeed Allaah is Responsible for that and Able to make it happen. And may the peace and blessings of Allaah be on Muhammad – the best, most dutiful, most pious and purest of creation – and on his family and his Companions.

Footnotes:

[1] Translator’s Note: These are forbidden acts committed against Allaah’s Names and Attributes. Tahreef means to change or distort the wording of Allaah’s name or attribute. Tamtheel and tashbeeh means to give a like resemblance to a name or an attribute. Ta’teel means total denial of a name or an attribute. Ta’weel means to misinterpret a name or an attribute, thus changing it’s meaning.

Sahih Bukhari : Book 92: Holding Fast to the Qur’an and Sunnah

Translation of Sahih Bukhari, Book 92:

Holding Fast to the Qur’an and Sunnah

Volume 9, Book 92, Number 373:

Narrated Tariq bin Shihab:

A Jew said to ‘Umar, “O Chief of the Believers, if this verse: ‘This day I have perfected your religion for you, completed My favors upon you, and have chosen for you, Islam as your religion.’ (5.3) had been revealed upon us, we would have taken that day as an ‘Id (festival) day.” ‘Umar said, “I know definitely on what day this Verse was revealed; it was revealed on the day of ‘Arafat, on a Friday.”


Volume 9, Book 92, Number 374:

Narrated Anas bin Malik:

That he heard ‘Umar speaking while standing on the pulpit of the Prophet in the morning (following the death of the Prophet), when the people had sworn allegiance to Abu Bakr. He said the Tashah-hud before Abu Bakr, and said, “Amma Ba’du (then after) Allah has chosen for his Apostle what is with Him (Paradise) rather than what is with you (the world). This is that Book (Quran) with which Allah guided your Apostle, so stick to it, for then you will be guided on the right path as Allah guided His Apostle with it.”


Volume 9, Book 92, Number 375:

Narrated Ibn ‘Abbas:

The Prophet embraced me and said, “O Allah! Teach him (the knowledge of) the Book (Quran).”


Volume 9, Book 92, Number 376:

Narrated Abal Minhal:

Abu Barza said, “(O people!) Allah makes you self-sufficient or has raised you high with Islam and with Muhammad


Volume 9, Book 92, Number 377:

Narrated Abdullah bin Dinar:

‘Abdullah Bin ‘Umar wrote to ‘Abdul Malik bin Marwan, swearing allegiance to him: ‘I swear allegiance to you in that I will listen and obey what is in accordance with the Laws of Allah and the Tradition of His Apostle as much as I can.’


Volume 9, Book 92, Number 378:

Narrated Said bin Al-Musaiyab:

Abu Huraira said that Allah’s Apostle said, “I have been sent with ‘Jawami-al-Kalim ‘ (the shortest expression with the widest meaning) and have been made victorious with awe (cast in my enemy’s hearts), and while I was sleeping, I saw that the keys of the treasures of the world were placed in my hand.” Abu Huraira added: Allah’s Apostle has gone, and you people are utilizing those treasures, or digging those treasures out.” or said a similar sentence.


Volume 9, Book 92, Number 379:

Narrated Abu Huraira:

The Prophet said, “There was no prophet among the prophets but was given miracles because of which people had security or had belief, but what I was given was the Divine Inspiration which Allah revealed to me. So I hope that my followers will be more than those of any other prophet on the Day of Resurrection.”


Volume 9, Book 92, Number 380:

Narrated Abu Wail:

I sat with Shaiba in this Mosque (Al-Masjid-Al-Haram), and he said, “‘Umar once sat beside me here as you are now sitting, and said, ‘I feel like distributing all the gold and silver that are in it (i.e., the Ka’ba) among the Muslims’. I said, ‘You cannot do that.’ ‘Umar said, ‘Why?’ I said, ‘Your two (previous) companions (the Prophet and Abu Bakr) did not do it. ‘Umar said, ‘They are the two persons whom one must follow.'” (See Hadith No. 664, Vol. 2)


Volume 9, Book 92, Number 381:

Narrated Hudhaifa:

Allah’s Apostle said to us, “Honesty descended from the Heavens and settled in the roots of the hearts of men (faithful believers), and then the Quran was revealed and the people read the Quran, (and learnt it from it) and also learnt it from the Sunna.” Both Quran and Sunna strengthened their (the faithful believers’) honesty. (See Hadith No. 208)


Volume 9, Book 92, Number 382:

Narrated ‘Abdullah:

The best talk (speech) is Allah’s Book ‘Quran), and the best way is the way of Muhammad, and the worst matters are the heresies (those new things which are introduced into the religion); and whatever you have been promised will surely come to pass, and you cannot escape (it).


Volume 9, Book 92, Number 383:

Narrated Abu Huraira and Zaid bin Khalid:

We were with the Prophet when he said (to two men), “I shall judge between you according to Allah’s Book (Laws).”


Volume 9, Book 92, Number 384:

Narrated Abu Huraira:

Allah’s Apostle said, “All my followers will enter Paradise except those who refuse.” They said, “O Allah’s Apostle! Who will refuse?” He said, “Whoever obeys me will enter Paradise, and whoever disobeys me is the one who refuses (to enter it).”


Volume 9, Book 92, Number 385:

Narrated Jabir bin ‘Abdullah:

Some angels came to the Prophet while he was sleeping. Some of them said, “He is sleeping.” Others said, “His eyes are sleeping but his heart is awake.” Then they said, “There is an example for this companion of yours.” One of them said, “Then set forth an example for him.” Some of them said, “He is sleeping.” The others said, “His eyes are sleeping but his heart is awake.” Then they said, “His example is that of a man who has built a house and then offered therein a banquet and sent an inviter (messenger) to invite the people. So whoever accepted the invitation of the inviter, entered the house and ate of the banquet, and whoever did not accept the invitation of the inviter, did not enter the house, nor did he eat of the banquet.” Then the angels said, “Interpret this example to him so that he may understand it.” Some of them said, “He is sleeping.” The others said, “His eyes are sleeping but his heart is awake.” And then they said, “The houses stands for Paradise and the call maker is Muhammad; and whoever obeys Muhammad, obeys Allah; and whoever disobeys Muhammad, disobeys Allah. Muhammad separated the people (i.e., through his message, the good is distinguished from the bad, and the believers from the disbelievers).”


Volume 9, Book 92, Number 386:

Narrated Hammam:

Hudhaifa said, “O the Group of Al-Qurra! Follow the straight path, for then you have taken a great lead (and will be the leaders), but if you divert right or left, then you will go astray far away.”


Volume 9, Book 92, Number 387:

Narrated Abu Musa:

The Prophet said, “My example and the example of what I have been sent with is that of a man who came to some people and said, ‘O people! I have seen the enemy’s army with my own eyes, and I am the naked warner; so protect yourselves!’ Then a group of his people obeyed him and fled at night proceeding stealthily till they were safe, while another group of them disbelieved him and stayed at their places till morning when the army came upon them, and killed and ruined them completely So this is the example of that person who obeys me and follows what I have brought (the Quran and the Sunna), and the example of the one who disobeys me and disbelieves the truth I have brought.”


Volume 9, Book 92, Number 388:

Narrated Abu Huraira:

When Allah’s Apostle died and Abu Bakr was elected as a Caliph after him, some of the Arabs reverted to disbelief, ‘Umar said to Abu Bakr, “How dare you fight the people while Allah’s Apostle said, I have been ordered to fight the people till they say ‘None has the right to be worshipped but Allah’ And whoever says: None has the right to be worshipped but Allah.’ waves his wealth and his life from me unless he deserves a legal punishment lusty, and his account will be with Allah! Abu Bakr said, “By Allah, I will fight him who discriminates between Zakat and prayers, for Zakat is the Compulsory right to be taken from the wealth By Allah, if they refuse to give me even a tying rope which they use to give to Allah’s Apostle, I would fight them for withholding it.” ‘Umar said, ‘By Allah, It was nothing, except I saw that Allah had opened the chest of Abu Bakr to the fight, and I came to know for certain that was the truth.”


Volume 9, Book 92, Number 389:

Narrated ‘Abdullah bin ‘Abbas:

Uyaina bin Hisn bin Hudhaifa bin Badr came and stayed (at Medina) with his nephew Al-Hurr bin Qais bin Hisn who has one of those whom ‘Umar used to keep near him, as the Qurra’ (learned men knowing Quran by heart) were the people of Umar’s meetings and his advisors whether they were old or young. ‘Uyaina said to his nephew, “O my nephew! Have you an approach to this chief so as to get for me the permission to see him?” His nephew said, “I will get the permission for you to see him.” (Ibn ‘Abbas added: ) So he took the permission for ‘Uyaina, and when the latter entered, he said, “O the son of Al-Khattab! By Allah, you neither give us sufficient provision nor judge among us with justice.” On that ‘Umar became so furious that he intended to harm him. Al-Hurr, said, “O Chief of the Believers!” Allah said to His Apostle ‘Hold to forgiveness, command what is good (right), and leave the foolish (i.e. do not punish them).’ (7.199) and this person is among the foolish.” By Allah, ‘Umar did not overlook that Verse when Al-Hurr recited it before him, and ‘Umar said to observe (the orders of) Allah’s Book strictly.” (See Hadith No. 166, Vol. 6)


Volume 9, Book 92, Number 390:

Narrated Asma’ bint Abu Bakr:

I came to ‘Aisha during the solar eclipse. The people were standing (offering prayer) and she too, was standing and offering prayer. I asked, “What is wrong with the people?” She pointed towards the sky with her hand and said, Subhan Allah!” I asked her, “Is there a sign?” She nodded with her head meaning, yes. When Allah’s Apostle finished (the prayer), he glorified and praised Allah and said, “There is not anything that I have not seen before but I have seen now at this place of mine, even Paradise and Hell. It has been revealed to me that you people will be put to trial nearly like the trial of Ad-Dajjal, in your graves. As for the true believer or a Muslim (the sub-narrator is not sure as to which of the two (words Asma’ had said) he will say, ‘Muhammad came with clear signs from Allah, and we responded to him (accepted his teachings) and believed (what he said)’ It will be said (to him) ‘Sleep in peace; we have known that you were a true believer who believed with certainty.’ As for a hypocrite or a doubtful person, (the sub-narrator is not sure as to which word Asma’ said) he will say, ‘I do not know, but I heard the people saying something and so I said the same.’ “


Volume 9, Book 92, Number 391:

Narrated Abu Huraira:

The Prophet said, “Leave me as I leave you) for the people who were before you were ruined because of their questions and their differences over their prophets. So, if I forbid you to do something, then keep away from it. And if I order you to do something, then do of it as much as you can.”


Volume 9, Book 92, Number 392:

Narrated Sa’d bin Abi Waqqas:

The Prophet said, “The most sinful person among the Muslims is the one who asked about something which had not been prohibited, but was prohibited because of his asking.”


Volume 9, Book 92, Number 393:

Narrated Zaid bin Thabit:

The Prophet took a room made of date palm leaves mats in the mosque. Allah’s Apostle prayed in it for a few nights till the people gathered (to pray the night prayer (Tarawih) (behind him.) Then on the 4th night the people did not hear his voice and they thought he had slept, so some of them started humming in order that he might come out. The Prophet then said, “You continued doing what I saw you doing till I was afraid that this (Tarawih prayer) might be enjoined on you, and if it were enjoined on you, you would not continue performing it. Therefore, O people! Perform your prayers at your homes, for the best prayer of a person is what is performed at his home except the compulsory congregational) prayer.” (See Hadith No. 229,Vol. 3) (See Hadith No. 134, Vol. 8)


Volume 9, Book 92, Number 394:

Narrated Abu Musa Al-Ash’ari:

Allah’s Apostle was asked about things which he disliked, and when the people asked too many questions, he became angry and said, “Ask me (any question).” A man got up and said, “O Allah’s Apostle! Who is my father?” The Prophet replied, “Your father is Hudhaifa.” Then another man got up and said, “O Allah’s Apostle! Who is my father?” The Prophet said, “Your father is Salim, Maula Shaiba.” When ‘Umar saw the signs of anger on the face of Allah’s Apostle, he said, “We repent to Allah.”


Volume 9, Book 92, Number 395:

Narrated Warrad:

(The clerk of Al-Mughira) Muawiya wrote to Al-Mughira ‘Write to me what you have heard from Allah’s Apostle.’ So he (Al-Mughira) wrote to him: Allah’s Prophet used to say at the end of each prayer: “La ilaha illalla-h wahdahu la sharika lahu, lahul Mulku, wa lahul Hamdu wa hula ala kulli shai’in qadir. ‘Allahumma la mani’ a lima a’taita, wala mu’tiya lima mana’ta, wala yanfa’u dhuljadd minkal-jadd.” He also wrote to him that the Prophet used to forbid (1) Qil and Qal (idle useless talk or that you talk too much about others), (2) Asking too many questions (in disputed Religious matters); (3) And wasting one’s wealth by extravagance; (4) and to be undutiful to one’s mother (5) and to bury the daughters alive (6) and to prevent your favors (benevolence to others (i.e. not to pay the rights of others (7) And asking others for something (except when it is unavoidable).


Volume 9, Book 92, Number 396:

Narrated Anas:

We were with ‘Umar and he said, “We have been forbidden to undertake a difficult task beyond our capability (i.e. to exceed the religious limits e.g., to clean the inside of the eyes while doing ablution).”


Volume 9, Book 92, Number 397:

Narrated Anas bin Malik:

The Prophet came out after the sun had declined and offered the Zuhr prayer (in congregation). After finishing it with Taslim, he stood on the pulpit and mentioned the Hour and mentioned there would happen great events before it. Then he said, “Whoever wants to ask me any question, may do so, for by Allah, you will not ask me about anything but I will inform you of its answer as long as I am at this place of mine.” On this, the Ansar wept violently, and Allah’s Apostle kept on saying, “Ask Me! ” Then a man got up and asked, ”Where will my entrance be, O Allah’s Apostle?” The Prophet said, “(You will go to) the Fire.” Then ‘Abdullah bin Hudhaifa got up and asked, “Who is my father, O Allah’s Apostle?” The Prophet replied, “Your father is Hudhaifa.” The Prophet then kept on saying (angrily), “Ask me! Ask me!” ‘Umar then knelt on his knees and said, “We have accepted Allah as our Lord and Islam as our religion and Muhammad as an Apostle.” Allah’s Apostle became quiet when ‘Umar said that. Then Allah’s Apostle said, “By Him in Whose Hand my life is, Paradise and Hell were displayed before me across this wall while I was praying, and I never saw such good and evil as I have seen today.”


Volume 9, Book 92, Number 398:

Narrated Anas bin Malik:

A man said, “O Allah’s Prophet! Who is my father?” The Prophet said, “Your father is so-and-so.” And then the Divine Verse:– ‘O you who believe! Ask not questions about things..(5.101)


Volume 9, Book 92, Number 399:

Narrated Anas bin Malik:

Allah’s Apostle said, “People will not stop asking questions till they say, ‘This is Allah, the Creator of everything, then who created Allah?’ “


Volume 9, Book 92, Number 400:

Narrated Ibn Masud:

I was with the Prophet at one of the farms of Medina while he was leaning on a date palm leaf-stalk. He passed by a group of Jews and some of them said to the other, Ask him (the Prophet) about the spirit. Some others said, “Do not ask him, lest he should tell you what you dislike” But they went up to him and said, “O Abal Qasim! Inform us bout the spirit.” The Prophet stood up for a while, waiting. I realized that he was being Divinely Inspired, so I kept away from him till the inspiration was over. Then the Prophet said, “(O Muhammad) they ask you regarding the spirit, Say: The spirit its knowledge is with my Lord (i.e., nobody has its knowledge except Allah)” (17.85) (This is a miracle of the Qur’an that all the scientists up till now do not know about the spirit, i.e, how life comes to a body and how it goes away at its death) (See Hadith No. 245, Vol. 6)


Volume 9, Book 92, Number 401:

Narrated Ibn ‘Umar:

The Prophet wore a gold ring and then the people followed him and wore gold rings too. Then the Prophet said, “I had this golden ring made for myself. He then threw it away and said, “I shall never put it on.” Thereupon the people also threw their rings away.


Volume 9, Book 92, Number 402:

Narrated Abu Huraira:

The Prophet said (to his companions), “Do not fast Al-Wisal.” They said, “But you fast Al-Wisail.” He said, “I am not like you, for at night my Lord feeds me and makes me drink.” But the people did not give up Al-Wisal, so the Prophet fasted Al-Wisal with them for two days or two nights, and then they saw the crescent whereupon the Prophet said, “If the crescent had delayed, I would have continued fasting (because of you),” as if he wanted to vanquish them completely (because they had refused to give up Al Wisal).


Volume 9, Book 92, Number 403:

Narrated Ibrahim At Tamii’s father:

Ali addressed us while he was standing on a brick pulpit and carrying a sword from which was hanging a scroll He said “By Allah, we have no book to read except Allah’s Book and whatever is on this scroll,” And then he unrolled it, and behold, in it was written what sort of camels were to be given as blood money, and there was also written in it: ‘Medina is a sanctuary form ‘Air (mountain) to such and such place so whoever innovates in it an heresy or commits a sin therein, he will incur the curse of Allah, the angles, and all the people and Allah will not accept his compulsory or optional good deeds.’ There was also written in it: ‘The asylum (pledge of protection) granted by any Muslims is one and the same, (even a Muslim of the lowest status is to be secured and respected by all the other Muslims, and whoever betrays a Muslim in this respect (by violating the pledge) will incur the curse of Allah, the angels, and all the people, and Allah will not accept his compulsory or optional good deeds.’ There was also written in it: ‘Whoever (freed slave) befriends (takes as masters) other than his real masters (manumitters) without their permission will incur the curse of Allah, the angels, and all the people, and Allah will not accept his compulsory or optional good deeds. ‘ (See Hadith No. 94, Vol. 3)


Volume 9, Book 92, Number 404:

Narrated ‘Aisha:

The Prophet did something as it was allowed from the religious point of view but some people refrained from it. When the Prophet heard of that, he, after glorifying and praising Allah, said, “Why do some people refrain from doing something which I do? By Allah, I know Allah more than they.”


Volume 9, Book 92, Number 405:

Narrated Ibn Abi Mulaika:

Once the two righteous men, i.e., Abu Bakr and ‘Umar were on the verge of destruction (and that was because): When the delegate of Bani Tamim came to the Prophet, one of them (either Abu Bakr or ‘Umar) recommended Al-Aqra’ bin Habis At-Tamimi Al-Hanzali, the brother of Bani Majashi (to be appointed as their chief), while the other recommended somebody else. Abu Bakr said to ‘Umar, “You intended only to oppose me.” ‘Umar said, “I did not intend to oppose you!” Then their voices grew louder in front of the Prophet whereupon there was revealed: ‘O you who believe! Do not raise your voices above the voice of the Prophet..a great reward.’ (49.2-3) Ibn Az-Zubair said, ‘Thence forward when ‘Umar talked to the Prophet, he would talk like one who whispered a secret and would even fail to make the Prophet hear him, in which case the Prophet would ask him (to repeat his words).”


Volume 9, Book 92, Number 406:

Narrated ‘Aisha:

(the mother of believers) Allah’s Apostle during his fatal ailment said, “Order Abu Bakr to lead the people in prayer.” I said, “If Abu Bakr stood at your place (in prayers, the people will not be able to hear him because of his weeping, so order ‘Umar to lead the people in prayer.” He again said, “Order Abu Bakr to lead the people in prayer ” Then I said to Hafsa, “Will you say (to the Prophet), ‘If Abu Bakr stood at your place, the people will not be able to hear him be cause of his weeping, so order ‘Umar to lead the people in prayer?” Hafsa did so, whereupon Allah’s Apostle said, “You are like the companions of Joseph (See Qur’an, 12:30-32). Order Abu Bakr to lead the people in prayer.” Hafsa then said to me, “I have never received any good from you!”


Volume 9, Book 92, Number 407:

Narrated Sahl bin Sa’d As-Sa’idi:

‘Uwaimir Al-‘Ajlani came to ‘Asim bin ‘Adi and said, “If a man found another man with his wife and killed him, would you sentence the husband to death (in Qisas,) i.e., equality in punishment)? O ‘Asim! Please ask Allah’s Apostle about this matter on my behalf.” ‘Asim asked the Prophet but the Prophet disliked the question and disapproved of it. ‘Asim returned and informed ‘Uwaimir that the Prophet disliked that type of question. ‘Uwaimir said, “By Allah, I will go (personally) to the Prophet.” ‘Uwaimir came to the Prophet when Allah had already revealed Qur’anic Verses (in that respect), after ‘Asim had left (the Prophet ). So the Prophet said to ‘Uwaimir, “Allah has revealed Qur’anic Verses regarding you and your wife.” The Prophet then called for them, and they came and carried out the order of Lian.

Then ‘Uwaimir said, “O Allah’s Apostle! Now if I kept her with me, I would be accused of telling a lie.” So ‘Uwaimir divorced her although the Prophet did not order him to do so. Later on this practice of divorcing became the tradition of couples involved in a case of Li’an. The Prophet said (to the people). “Wait for her! If she delivers a red short (small) child like a Wahra (a short red animal). then I will be of the opinion that he (‘Uwaimir) has told a lie but if she delivered a black big-eyed one with big buttocks, then I will be of the opinion that he has told the truth about her.” ‘Ultimately she gave birth to a child that proved the accusation. (See Hadith No. 269, Vol. 6)


Volume 9, Book 92, Number 408:

Narrated Malik bin Aus An-Nasri:

I proceeded till I entered upon ‘Umar (and while I was sitting there), his gate-keeper Yarfa came to him and said, ” ‘Uthman, ‘Abdur-Rahman, Az-Zubair and Sa’d ask your permission to come in.” ‘Umar allowed them. So they entered, greeted, and sat down. (After a while the gatekeeper came) and said, “Shall I admit ‘Ali and ‘Abbas?” ‘Umar allowed them to enter. Al-‘Abbas said “O Chief of the believers! Judge between me and the oppressor (‘Ali).” Then there was a dispute (regarding the property of Bani Nadir) between them (‘Abbas and ‘Ali). ‘Uthman and his companions said, “O Chief of the Believers! Judge between them and relieve one from the other.” Umar said, “Be patient! beseech you by Allah, with Whose permission the Heaven and the Earth Exist! Do you know that Allah’s Apostle said, ‘Our property is not to be inherited, and whatever we leave is to be given in charity,’ and by this Allah’s Apostle meant himself?” On that the group said, “He verily said so.” ‘Umar then faced ‘Ali and ‘Abbas and said, “I beseech you both by Allah, do you both know that Allah’s Apostle said so?” They both replied, “Yes”. ‘Umar then said, “Now I am talking to you about this matter (in detail) . Allah favored Allah’s Apostle with some of this wealth which He did not give to anybody else, as Allah said: ‘What Allah bestowed as Fai (Booty on His Apostle for which you made no expedition… ‘ (59.6)

So that property was totally meant for Allah’s Apostle, yet he did not collect it and ignore you, nor did he withhold it with your exclusion, but he gave it to you and distributed it among you till this much of it was left behind, and the Prophet, used to spend of this as the yearly expenditures of his family and then take what remained of it and spent it as he did with (other) Allah’s wealth. The Prophet did so during all his lifetime, and I beseech you by Allah, do you know that?” They replied, “Yes.” ‘Umar then addressed ‘Ali and ‘Abbas, saying, “I beseech you both by Allah, do you know that?” Both of them replied, “Yes.” ‘Umar added, “Then Allah took His Apostle unto Him. Abu Bakr then said ‘I am the successor of Allah’s Apostle’ and took over all the Prophet’s property and disposed of it in the same way as Allah’s Apostle used to do, and you were present then.” Then he turned to ‘Ali and ‘Abbas and said, “You both claim that Abu Bakr did so-and-so in managing the property, but Allah knows that Abu Bakr was honest, righteous, intelligent, and a follower of what is right in managing it.

Then Allah took Abu Bakr unto Him, ‘I said: I am the successor of Allah’s Apostle and Abu Bakr.’ So I took over the property for two years and managed it in the same way as Allah’s Apostle, and Abu Bakr used to do. Then you both (‘Ali and ‘Abbas) came to me and asked for the same thing! (O ‘Abbas! You came to me to ask me for your share from nephew’s property; and this (‘Ali) came to me asking for his wives share from her father’s property, and I said to you both, ‘If you wish, I will place it in your custody on condition that you both will manage it in the same way as Allah’s Apostle and Abu Bakr did and as I have been doing since I took charge of managing it; otherwise, do not speak to me anymore about it.’

Then you both said, ‘Give it to us on that (condition).’ So I gave it to you on that condition. Now I beseech you by Allah, did I not give it to them on that condition?” The group (whom he had been addressing) replied, “Yes.” ‘Umar then addressed ‘Abbas and ‘Ali saying, “I beseech you both by Allah, didn’t I give you all that property on that condition?” They said, “Yes.” ‘Umar then said, “Are you now seeking a verdict from me other than that? By Him with Whose Permission the Heaven and the Earth exists I will not give any verdict other than that till the Hour is established; and if you both are unable to manage this property, then you can hand it back to me, and I will be sufficient for it on your behalf.” (See, Hadith No. 326, Vol. 4)


Volume 9, Book 92, Number 409:

Narrated ‘Asim:

I said to Anas, “Did Allah’s Apostle make Medina a sanctuary?” He replied, “Yes, (Medina is a sanctuary from such-and-such place to such-and-such place. It is forbidden to cut its trees, and whoever innovates an heresy in it or commits a sin therein, will incur the curse of Allah, the angels, and all the people.” Then Musa bin Anas told me that Anas added, “….. or gives refuge to such an heretic or a sinner…”


Volume 9, Book 92, Number 410:

Narrated ‘Abdullah bin ‘Amr:

I heard the Prophet saying, “Allah will not deprive you of knowledge after he has given it to you, but it will be taken away through the death of the religious learned men with their knowledge. Then there will remain ignorant people who, when consulted, will give verdicts according to their opinions whereby they will mislead others and go astray.”


Volume 9, Book 92, Number 411:

Narrated Al-A’mash:

I asked Abu Wail, “Did you witness the battle of Siffin between ‘Ali and Muawiya?” He said, “Yes,” and added, “Then I heard Sahl bin Hunaif saying, ‘O people! Blame your personal opinions in your religion. No doubt, I remember myself on the day of Abi Jandal; if I had the power to refuse the order of Allah’s Apostle, I would have refused it.

We have never put our swords on our shoulders to get involved in a situation that might have been horrible for us, but those swords brought us to victory and peace, except this present situation.’ ” Abu Wail said, “I witnessed the battle of Siffin, and how nasty Siffin was!”


Volume 9, Book 92, Number 412:

Narrated Jabir bin ‘Abdullah:

I fell ill, Allah’s Apostle and Abu Bakr came to visit me on foot. The Prophet came to me while I was unconscious. Allah’s Apostle performed ablution and poured the Remaining water of his ablution over me whereupon I became conscious and said, ‘O Allah’s Apostle! How should I spend my wealth? Or how should I deal with my wealth?” But the Prophet did not give me any reply till the Verse of the laws of inheritance was revealed.


Volume 9, Book 92, Number 413:

Narrated Abu Said:

A woman came to Allah’s Apostle and said, “O Allah’s Apostle! Men (only) benefit by your teachings, so please devote to us from (some of) your time, a day on which we may come to you so that you may teach us of what Allah has taught you.” Allah’s Apostle said, “Gather on such-and-such a day at such-and-such a place.” They gathered and Allah’s Apostle came to them and taught them of what Allah had taught him. He then said, “No woman among you who has lost her three children (died) but that they will screen her from the Fire.” A woman among them said, “O Allah’s Apostle! If she lost two children?” She repeated her question twice, whereupon the Prophet said, “Even two, even two, even two!” (See Hadith No. 341, Vol. 2)


Volume 9, Book 92, Number 414:

Narrated Al-Mughira bin Shu’ba:

The Prophet said, “A group of my follower swill remain predominant (victorious) till Allah’s Order (the Hour) comes upon them while they are still predominant (victorious).”


Volume 9, Book 92, Number 415:

Narrated Humaid:

I heard Muawiya bin Abi Sufyan delivering a sermon. He said, “I heard the Prophet saying, “If Allah wants to do a favor to somebody, He bestows on him, the gift of understanding the Quran and Sunna. I am but a distributor, and Allah is the Giver. The state of this nation will remain good till the Hour is established, or till Allah’s Order comes.”


Volume 9, Book 92, Number 416:

Narrated Jabir bin ‘Abdullah:

When the (following) Verse was revealed to Allah’s Apostle: ‘Say: He has power to send torment on you from above,’..(6.65) he said, “O Allah! I seek refuge with Your Face (from that punishment).” And when this was revealed: ‘..or from beneath your feet.’ (6.65) he said, “O Allah! I seek refuge with Your Face (from that).” And when this Verse was revealed: ‘..or to cover you with confusion in party-strife, and make you to taste the violence of one another,’…(6.65) he said: “These two warnings are easier (than the previous ones).”


Volume 9, Book 92, Number 417:

Narrated Abu Huraira:

A bedouin came to Allah’s Apostle and said, “My wife has delivered a black boy, and I suspect that he is not my child.” Allah’s Apostle said to him, “Have you got camels?” The bedouin said, “Yes.” The Prophet said, “What color are they?” The bedouin said, “They are red.” The Prophet said, “Are any of them Grey?” He said, “There are Grey ones among them.” The Prophet said, “Whence do you think this color came to them?” The bedouin said, “O Allah’s Apostle! It resulted from hereditary disposition.” The Prophet said, “And this (i.e., your child) has inherited his color from his ancestors.” The Prophet did not allow him to deny his paternity of the child.


Volume 9, Book 92, Number 418:

Narrated Ibn ‘Abbas:

A woman came to the Prophet and said, “My mother vowed to perform the Hajj but she died before performing it. Should I perform the Hajj on her behalf?” He said, “Yes! Perform the Hajj on her behalf. See, if your mother had been in debt, would you have paid her debt?” She said, “Yes.” He said, “So you should pay what is for Him as Allah has more right that one should fulfill one’s obligations to Him. “


Volume 9, Book 92, Number 419:

Narrated ‘Abdullah:

Allah’s Apostle said, “Do not wish to be like anybody except in two cases: The case of a man whom Allah has given wealth and he spends it in the right way, and that of a man whom Allah has given religious wisdom (i.e., Qur’an and Sunna) and he gives his verdicts according to it and teaches it.” (to others i.e., religious knowledge of Qur’an and Sunna (Prophet’s Traditions)). “


Volume 9, Book 92, Number 420:

Narrated Al-Mughira bin Shu’ba:

‘Umar bin Al-Khattab asked (the people) about the Imlas of a woman, i.e., a woman who has an abortion because of having been beaten on her abdomen, saying, “Who among you has heard anything about it from the Prophet?” I said, “I did.” He said, “What is that?” I said, “I heard the Prophet saying, “Its Diya (blood money) is either a male or a female slave.’ ” ‘Umar said, “Do not leave till you present witness in support of your statement.” So I went out, and found Muhammad bin Maslama. I brought him, and he bore witness with me that he had heard the Prophet saying, “Its Diya (blood money) is either a male slave or a female slave.”


Volume 9, Book 92, Number 421:

Narrated Abu Huraira:

The Prophet said, “The Hour will not be established till my followers copy the deeds of the previous nations and follow them very closely, span by span, and cubit by cubit (i.e., inch by inch).” It was said, “O Allah’s Apostle! Do you mean by those (nations) the Persians and the Byzantines?” The Prophet said, “Who can it be other than they?”


Volume 9, Book 92, Number 422:

Narrated Abu Sa’id Al-Khudri:

The Prophet said, “You will follow the ways of those nations who were before you, span by span and cubit by cubit (i.e., inch by inch) so much so that even if they entered a hole of a mastigure, you would follow them.” We said, “O Allah’s Apostle! (Do you mean) the Jews and the Christians?” He said, “Whom else?”


Volume 9, Book 92, Number 423:

Narrated ‘Abdullah:

The Prophet said, “None is killed unjustly, but the first son of Adam will have a part of its burden.” Sufyan said, “..a part of its blood because he was the first to establish the tradition of murdering”


Volume 9, Book 92, Number 424t:

Narrated Jabir bin ‘Abdullah As-Salami:

A bedouin gave the Pledge of allegiance for embracing Islam to Allah’s Apostle, and then he got an attack of fever in Medina and came to Allah’s Apostle: and said, “O Allah’s Apostle! Cancel my pledge.” Allah’s Apostle refused to do so. The bedouin came to him again and said, “Cancel my pledge,” but he refused again, and then again, the bedouin came to him and said, “Cancel my pledge,” and Allah’s Apostle refused. The bedouin finally went away, and Allah’s Apostle said, “Medina is like a pair of bellows (furnace), it expels its impurities while it brightens and clears its good.’

9.424.:

Narrated Ibn ‘Abbas:

I used to teach Qur’an to ‘Abdur-Rahman bin Auf. When Umar performed his last Hajj, ‘Abdur-Rahman said (to me) at Mina, “Would that you had seen Chief of the believers today! A man came to him and said, “So-and-so has said, “If Chief of the Believers died, we will give the oath of allegiance to such-and-such person,’ ‘Umar said, ‘I will get up tonight and warn those who want to usurp the people’s rights.’ I said, ‘Do not do so, for the season (of Hajj) gathers the riffraff mob who will form the majority of your audience, and I am afraid that they will not understand (the meaning of) your saying properly and may spread (an incorrect statement) everywhere. You should wait till we reach Medina, the place of migration and the place of the Sunna (the Prophet’s Traditions). There you will meet the companions of Allah’s Apostle from the Muhajirin and the Ansar who will understand your statement and place it in its proper position’ ‘Umar said, ‘By Allah, I shall do so the first time I stand (to address the people) in Medina.’ When we reached Medina, ‘Umar (in a Friday Khutba-sermon) said, “No doubt, Allah sent Muhammad with the Truth and revealed to him the Book (Quran), and among what was revealed, was the Verse of Ar-Rajm (stoning adulterers to death).'” (See Hadith No. 817,Vol. 8)


Volume 9, Book 92, Number 425:

Narrated Muhammad:

We were with Abu Huraira while he was wearing two linen garments dyed with red clay. He cleaned his nose with his garment, saying, “Bravo! Bravo! Abu Huraira is cleaning his nose with linen! There came a time when I would fall senseless between the pulpit of Allah’s Apostle and ‘Aisha’s dwelling whereupon a passerby would come and put his foot on my neck, considering me a mad man, but in fact, I had no madness, I suffered nothing but hunger.”


Volume 9, Book 92, Number 426:

Narrated ‘Abdur-Rahman bin ‘Abis:

Ibn ‘Abbas was asked, “Did you offer the Id prayer with the Prophet?” He said, “Yes, had it not been for my close relation to the Prophet, I would not have performed it (with him) because of my being too young The Prophet came to the mark which is near the home of Kathir bin As-Salt and offered the Id prayer and then delivered the sermon. I do not remember if any Adhan or Iqama were pronounced for the prayer. Then the Prophet ordered (the women) to give alms, and they started stretching out their hands towards their ears and throats (giving their ornaments in charity), and the Prophet ordered Bilal to go to them (to collect the alms), and then Bilal returned to the Prophet


Volume 9, Book 92, Number 427:

Narrated Ibn ‘Umar:

The Prophet used to go to the Quba’ mosque, sometimes walking, sometimes riding.


Volume 9, Book 92, Number 428:

Narrated Hisham’s father:

‘Aisha said to ‘Abdullah bin Az-Zubair, “Bury me with my female companions (i.e. the wives of the Prophet) and do not bury me with the Prophet in the house, for I do not like to be regarded as sanctified (just for being buried there).”

Narrated Hisham’s father: ‘Umar sent a message to ‘Aisha, saying, “Will you allow me to be buried with my two companions (the Prophet and Abu Bakr) ?” She said, “Yes, by Allah.” though it was her habit that if a man from among the companions (of the Prophet ) sent her a message asking her to allow him to be buried there, she would say, “No, by Allah, I will never give permission to anyone to be buried with them.”


Volume 9, Book 92, Number 429:

Narrated Anas bin Malik:

Allah’s Apostle used to perform the ‘Asr prayer and then one could reach the ‘Awali (a place in the outskirts of Medina) while the sun was still quite high.

Narrated Yunus: The distance of the ‘Awali (from Medina) was four or three miles.


Volume 9, Book 92, Number 430:

Narrated As-Sa’ib bin Yazid:

The Sa’ (a kind of measure) during the lifetime of the Prophet used to be equal to the one Mudd (another kind of measure) and one third of a Mudd which we use today, but the Sa’ of today has become large.


Volume 9, Book 92, Number 431:

Narrated Anas bin Malik:

Allah’s Apostle said, “O Allah! Bestow Your Blessings on their measures, and bestow Your Blessings on their Sa’ and Mudd.” He meant those of the people of Medina.


Volume 9, Book 92, Number 432:

Narrated Ibn ‘Umar:

The Jews brought a man and a woman who had committed illegal sexual intercourse, to the Prophet and the Prophet ordered them to be stoned to death, and they were stoned to death near the mosque where the biers used to be placed.


Volume 9, Book 92, Number 433:

Narrated Anas bin Malik:

The Mountain of Uhud came in sight of Allah’s Apostle who then said, “This is a mountain that loves us and is loved by us. O Allah! Abraham made Mecca a sanctuary and I make the area between its (Medina’s) two mountains a sanctuary.”


Volume 9, Book 92, Number 434:

Narrated Sahl:

The distance between the pulpit and the wall of the mosque on the side of the Qibla was just sufficient for a sheep to pass through.


Volume 9, Book 92, Number 435:

Narrated Abu Huraira:

Allah’s Apostle said, “Between my house and my pulpit there is a garden from one of the gardens of Paradise, and my pulpit is over my Lake-Tank. (Kauthar);


Volume 9, Book 92, Number 436:

Narrated Nafi:

‘Abdullah said, “The Prophet arranged for a horse race, and the prepared horses were given less food for a few days before the race to win the race, and were allowed to run from Al-Hafya to Thaniyat-al-Wada’, and the unprepared horses were allowed to run between Thaniyat-al-Wada’ and the mosque of Bani Zuraiq,” ‘Abdullah was one of those who participated in the race.


Volume 9, Book 92, Number 437:

Narrated Ibn ‘Umar:

I heard ‘Umar (delivering a sermon) on the pulpit of the Prophet.


Volume 9, Book 92, Number 438:

Narrated As-Sa’ib bin Yazid:

That he heard ‘Uthman bin ‘Affan delivering a sermon on the pulpit of the Prophet


Volume 9, Book 92, Number 439:

Narrated ‘Aisha:

This big copper vessel used to be put for me and Allah’s Apostle and we would take water from it together (on taking a bath) .


Volume 9, Book 92, Number 440:

Narrated Anas:

The Prophet brought the Ansar and the Quarish people into alliance in my house at Medina, and he invoked Allah for one month against the tribe of Bani Sulaim in (the last Rak’a of each compulsory) prayer.


Volume 9, Book 92, Number 441:

Narrated Abu Burda:

When I arrived at Medina, ‘Abdullah bin Salam met me and said to me, “Accompany me to my house so that I may make you drink from a bowl from which Allah’s Apostle used to drink, and that you may offer prayer in the mosque in which the Prophet used to pray.” I accompanied him, and he made me drink Sawiq and gave me dates to eat, and then I prayed in his mosque.


Volume 9, Book 92, Number 442:

Narrated ‘Umar:

The Prophet said to me, “Someone came to me tonight from my Lord while I was in the ‘Aqiq (valley), and said to me, “Offer prayer in this blessed valley and say: ‘Labbaik’ for the (performance of) ‘Umra and Hajj.”


Volume 9, Book 92, Number 443:

Narrated ‘Abdullah bin Dinar:

Ibn ‘Umar said, “The Prophet fixed Qarn as the Miqat (for assuming the Ihram) for the people of Najd, and Al-Juhfa for the people of Sham, and Dhul-Hulaifa for the people of Medina.” Ibn ‘Umar added, “I heard this from the Prophet, and I have been informed that the Prophet said, ‘The Miqat for the Yemenites is Yalamlam.’ “When Iraq was mentioned, he said, “At that time it was not a Muslim country.”


Volume 9, Book 92, Number 444:

Narrated ‘Abdullah bin ‘Umar:

The Prophet had a dream in the last portion of the night when he was sleeping at Dhul-Hulaifa. (I n the dream) it was said to him, “You are in a blessed Batha’ (i.e., valley).”


Volume 9, Book 92, Number 445:

Narrated Ibn ‘Umar:

That he heard the Prophet, after raising his head from the bowing in morning prayer, saying, “O Allah, our Lord! All the praises are for you.” And in the last (Rak’a) he said, “O Allah! Curse so-and-so and so–and-so.” And then Allah revealed:– ‘Not for you (O Muhammad) is the decision, (but for Allah), whether He turns in mercy to them or punish them, for they are indeed wrongdoers.’ (3.128)


Volume 9, Book 92, Number 446:

Narrated ‘Ali bin Abi Talib:

That Allah’s Apostle came to him and Fatima the daughter of Allah’s Apostle at their house at night and said, “Won’t you pray?” ‘Ali replied, “O Allah’s Apostle! Our souls are in the Hands of Allah and when he wants us to get up, He makes us get up.” When ‘Ali said that to him, Allah’s Apostle left without saying anything to him. While the Prophet was leaving, ‘Ali heard him striking his thigh (with his hand) and saying, “But man is quarrelsome more than anything else.” (18.54)


Volume 9, Book 92, Number 447:

Narrated Abu Huraira:

While we were in the mosque, Allah’s Apostle came out and said, “Let us proceed to the Jews.” So we went out with him till we came to Bait-al-Midras. The Prophet stood up there and called them, saying, “O assembly of Jews! Surrender to Allah (embrace Islam) and you will be safe!” They said, “You have conveyed Allah’s message, O Aba-al-Qasim” Allah’s Apostle then said to them, “That is what I want; embrace Islam and you will be safe.” They said, “You have conveyed the message, O Aba-al-Qasim.” Allah’s Apostle then said to them, “That is what I want,” and repeated his words for the third time and added, “Know that the earth is for Allah and I want to exile you from this land, so whoever among you has property he should sell it, otherwise, know that the land is for Allah and His Apostle.”


Volume 9, Book 92, Number 448:

Narrated Abu Said Al-Khudri:

Allah’s Apostle said, “Noah will be brought (before Allah) on the Day of Resurrection, and will be asked, ‘Did you convey the message of Allah?” He will reply, ‘Yes, O Lord.’ And then Noah’s nation will be asked, ‘Did he (Noah) convey Allah’s message to you?’ They will reply, ‘No warner came to us.’ Then Noah will be asked, ‘Who are your witnesses?’ He will reply. ‘(My witnesses are) Muhammad and his followers.’ Thereupon you (Muslims) will be brought and you will bear witness.” Then the Prophet recited: ‘And thus We have made of you (Muslims) a just and the best nation, that you might be witness over the nations, and the Apostle a witness over you.’ (2.143)


Volume 9, Book 92, Number 449:

Narrated Abu Said Al-Khudri and Abu Huraira:

Allah’s Apostle sent the brother of the tribe of Bani Adi Al-Ansari as governor of Khaibar. Then the man returned, bringing Janib (a good kind of date). Allah’s Apostle asked him, “Are all the dates of Khaibar like that?” He replied, “No, by Allah, O Allah’s Apostle! We take one Sa’ of these (good) dates for two Sas of mixed dates.” Allah’s Apostle then said, “Do not do so. You should either take one Sa of this (kind) for one Sa’ of the other; or sell one kind and then buy with its price the other kind (of dates), and you should do the same in weighing.”


Volume 9, Book 92, Number 450:

Narrated ‘Amr bin Al-‘As:

That he heard Allah’s Apostle saying, “If a judge gives a verdict according to the best of his knowledge and his verdict is correct (i.e. agrees with Allah and His Apostle’s verdict) he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, (i.e. against that of Allah and His Apostle) even then he will get a reward .”


Volume 9, Book 92, Number 451:

Narrated ‘Ubai bin ‘Umar:

Abu Musa asked permission to enter upon ‘Umar, but seeing that he was busy, he went away. ‘Umar then said, “Didn’t I hear the voice of ‘Abdullah bin Qais? Allow him to come in.” He was called in and ‘Umar said to him, “What made you do what you did.” He replied, “We have been instructed thus by the Prophet” ‘Umar said, “Bring proof (witness) for this, other wise I will do so-and-so to you.” Then ‘Abdullah bin Qais went to a gathering of the Ansar who then said, “None but the youngest of us will give the witness for it.” So Abu Said Al-Khudri got up and said, “We used to be instructed thus (by the Prophet).” ‘Umar said, “This tradition of the Prophet remained hidden from me. Business in the market kept me busy.”


Volume 9, Book 92, Number 452:

Narrated Al-A’raj:

Abu Huraira said, “You people claim that Abu Huraira narrates many narrations of Allah’s Apostle. (Anyhow) with Allah will be our appointment. I was a poor man, and used to stick to Allah’s Apostle contented with what will fill my stomach, and the Muhajirin (emigrants) used to be busy trading in the markets, and the Ansar used to be busy looking after their properties. One-day I heard Allah’s Apostle saying, ‘Who will spread his Rida’ (a garment covering the upper part of the body) till I finished my speech and then fold it, (i.e. wrap it over your body), in which case he will never forget anything he had heard from me.” So I spread my garment which I was wearing; and by Him Who sent Muhammad with the Truth, ever since, I have never forgotten whatever I heard from him (the Prophet)” (See, Hadith No. 119, Vol. 1)


Volume 9, Book 92, Number 453:

Narrated Muhammad bin Al-Munkadir:

I saw Jabir bin ‘Abdullah swearing by Allah that Ibn Sayyad was the Dajjal. I said to Jabir, “How can you swear by Allah?” Jabir said, “I have heard ‘Umar swearing by Allah regarding this matter in the presence of the Prophet and the Prophet did not disapprove of it.”


Volume 9, Book 92, Number 454:

Narrated Abu Huraira:

Allah’s Apostle said, “Horses may be used for three purposes: For a man they may be a source of reward (in the Hereafter); for another, a means of protection; and for another, a source of sin. The man for whom they are a source of reward, is the one who keeps them for Allah’s Cause and ties them with long ropes and lets them graze in a pasture or garden. Whatever those long ropes allow them to eat of that pasture or garden, will be written as good deeds for him and if they break their ropes and run one or two rounds, then all their footsteps and dung will be written as good deeds for him, and if they pass a river and drink from it though he has had no intention of watering them, even then, that will be written as good deeds for him. So such horses are a source of reward for that man. For the man who keeps horses for his livelihood in order not to ask others for help or beg his bread, and at the same time he does not forget Allah’s right of what he earns through them and of their backs (that he presents it to be used in Allah’s Cause), such horses are a shelter for him (from poverty). For the man who keeps them just out of pride and for showing off, they are a source of sin.” Then Allah’s Apostle was asked about donkeys. He said, “Allah has not revealed anything to me regarding them except this comprehensive Verse:

“Then anyone who has done good, equal to the weight of an atom (or a small ant) shall see it, and any one who has done evil, equal to the weight of an atom (or a small ant) shall see it.” (99.7-8)


Volume 9, Book 92, Number 455:

Narrated ‘Aisha:

A woman asked the Prophet (Hadith 456).


Volume 9, Book 92, Number 456:

Narrated ‘Aisha:

A woman asked the Prophet about the periods: How to take a bath after the periods. He said, “Take a perfumed piece of cloth and clean yourself with it.” She said,’ “How shall I clean myself with it, O Allah’s Apostle?” The Prophet said, “Clean yourself” She said again, “How shall I clean myself, O Allah’s Apostle?” The Prophet said, “Clean yourself with it.” Then I knew what Allah’s Apostle meant. So I pulled her aside and explained it to her.


Volume 9, Book 92, Number 457:

Narrated Ibn ‘Abbas:

Um Hufaid bint Al-Harith bin Hazn presented the Prophet with some butter, dried yoghurt (curd milk) and mastigures as a gift. The Prophet then asked for a meal (mastigures etc. to be put) and it was eaten over his table cloth, but the Prophet did not eat of it, as he had aversion to it. But if it had been illegal to eat, it would not have been eaten over his table cloth nor would he have ordered that (mastigures meat) to be eaten


Volume 9, Book 92, Number 458:

Narrated Jabir bin Abdullah:

The Prophet said, “Whoever has eaten garlic or onion, should keep away from us, or should keep away from our mosque and should stay at home.” Ibn Wahb said, “Once a plate full of cooked vegetables was brought to the Prophet at Badr. Detecting a bad smell from it, he asked about the dish and was informed of the kinds of vegetables in contained. He then said, “Bring it near,” and so it was brought near to one of his companions who was with him. When the Prophet saw it, he disliked eating it and said (to his companion), “Eat, for I talk in secret to ones whom you do not talk to.”


Volume 9, Book 92, Number 459:

Narrated Jubair bin Mutim:

A lady came to Allah’s Apostle and she talked to him about something, and he gave her some order. She said, “O Allah’s Apostle! If I should not find you?” He said, “If you should not find me, then go to Abu Bakr.” Ibrahim bin Sa’d said, “As if she meant the death (of the Prophet).”


Volume 9, Book 92, Number 460:

Narrated Abu Huraira:

The people of the Book used to read the Torah in Hebrew and then explain it in Arabic to the Muslims. Allah’s Apostle said (to the Muslims). “Do not believe the people of the Book, nor disbelieve them, but say, ‘We believe in Allah and whatever is revealed to us, and whatever is revealed to you.’ “


Volume 9, Book 92, Number 461:

Narrated Ubaidullah:

Ibn ‘Abbas said, “Why do you ask the people of the scripture about anything while your Book (Quran) which has been revealed to Allah’s Apostle is newer and the latest? You read it pure, undistorted and unchanged, and Allah has told you that the people of the scripture (Jews and Christians) changed their scripture and distorted it, and wrote the scripture with their own hands and said, ‘It is from Allah,’ to sell it for a little gain. Does not the knowledge which has come to you prevent you from asking them about anything? No, by Allah, we have never seen any man from them asking you regarding what has been revealed to you!”


Volume 9, Book 92, Number 462:

Narrated ‘Aisha:

After the slanderers had given a forged statement against her, Allah’s Apostle called ‘Ali bin Abi Talib and Usama bin Zaid when the Divine Inspiration was delayed. He wanted to ask them and consult them about the question of divorcing me. Usama gave his evidence that was based on what he knew about my innocence, but ‘Ali said, “Allah has not put restrictions on you and there are many women other than her. Furthermore you may ask the slave girl who will tell you the truth.” So the Prophet asked Barira (my salve girl), “Have you seen anything that may arouse your suspicion?” She replied, “I have not seen anything more than that she is a little girl who sleeps, leaving the dough of her family (unguarded) that the domestic goats come and eat it.” Then the Prophet stood on the pulpit and said, “O Muslims! Who will help me against the man who has harmed me by slandering my wife? By Allah, I know nothing about my family except good.” The narrator added: Then the Prophet mentioned the innocence of ‘Aisha. (See Hadith No. 274, Vol. 6)


Volume 9, Book 92, Number 463:

Narrated Aisha:

Allah’s Apostle addressed the people, and after praising and glorifying Allah, he said, “What do you suggest me regarding those people who are abusing my wife? I have never known anything bad about her.” The sub-narrator, ‘Urwa, said: When ‘Aisha was told of the slander, she said, “O Allah’s Apostle! Will you allow me to go to my parents’ home?” He allowed her and sent a slave along with her. An Ansari man said, “Subhanaka! It is not right for us to speak about this. Subhanaka! This is a great lie!”


Volume 9, Book 92, Number 464:

Narrated Ata:

I heard Jabir bin ‘Abdullah in a gathering saying, “We, the companions of Allah’s Apostle assumed the state of Ihram to perform only Hajj without ‘Umra.” Jabir added, “The Prophet arrived (at Mecca) on the fourth of Dhul-Hijja. And when we arrived (in Mecca) the Prophet ordered us to finish the state of Ihram, saying, “Finish your lhram and go to your wives (for sexual relation).” Jabir added, “The Prophet did not oblige us (to go to our wives) but he only made that legal for us. Then he heard that we were saying, “When there remains only five days between us and the Day of Arafat he orders us to finish our Ihram by sleeping with our wives in which case we will proceed to ‘Arafat with our male organs dribbling with semen?’ (Jabir pointed out with his hand illustrating what he was saying). Allah’s Apostle stood up and said, ‘You (People) know that I am the most Allah-fearing, the most truthful and the best doer of good deeds (pious) from among you. If I had not brought the Hadi with me, I would have finished my Ihram as you will do, so finish your Ihram. If I had formerly known what I came to know lately, I would not have brought the Hadi with me.’ So we finished our Ihram and listened to the Prophet and obeyed him.” (See Hadith No. 713, Vol. 2)


Volume 9, Book 92, Number 465:

Narrated ‘Abdullah Al Muzam:

The Prophet said, “Perform (an optional) prayer before Maghrib prayer.” (He repeated it thrice) and the third time he said, “Whoever wants to offer it can do so,” lest the people should take it as a Sunna (tradition). (See Hadith No. 277, Vol. 2)


Volume 9, Book 92, Number 466:

Narrated Jundab bin ‘Abdullah:

Allah’s Apostle said, “Recite (and study) the Quran as long as you are in agreement as to its interpretation and meanings, but when you have differences regarding its interpretation and meanings, then you should stop reciting it (for the time being.) (See Hadith No 581, Vol. 6)


Volume 9, Book 92, Number 467:

Narrated Jundab bin ‘Abdullah:

Allah’s Apostle said, “Recite (and study) the Qur’an as long as your hearts are in agreement as to its meanings, but if you have differences as regards its meaning, stop reading it then.”


Volume 9, Book 92, Number 468:

Narrated Ibn ‘Abbas:

When the time of the death of the Prophet approached while there were some men in the house, and among them was ‘Umar bin Al-Khatttab, the Prophet said, “Come near let me write for you a writing after which you will never go astray.” ‘Umar said, “The Prophet is seriously ill, and you have the Quran, so Allah’s Book is sufficient for us.” The people in the house differed and disputed. Some of them said, “Come near so that Allah’s Apostle may write for you a writing after which you will not go astray,” while some of them said what ‘Umar said. When they made much noise and differed greatly before the Prophet, he said to them, “Go away and leave me.” Ibn ‘Abbas used to say, “It was a great disaster that their difference and noise prevented Allah’s Apostle from writing that writing for them.


[ Index Page]

A Heartfelt Advice to the sons of the Ummah and the Carriers of Ad-Dawatu As-Salafiyyah : Shaykh Rabee’ ibn Haadee al-Madkhalee

All praises belong to Allaah, may prayers and salutations be upon the Messenger of Allaah, his family, companions and those who follow his guidance. As to what follows:

Certainly Allaah has distinguished the ummah of Islaam over the other nations, because we enjoin what is right and we forbid what is wrong. Allaah says: “You are the best nation brought out of the people (because) you enjoin what is right and you forbid what is wrong.” (3:110)

And the Prophet (may peace be upon him said): “Whoever of you sees an evil then let him change it with his hand, if he is not able then with his tongue, if he is not able then with his heart and that is the weakest of faith.”

Our Lord has imposed on us that we are from those people who establish justice. As Allaah says: “Oh you who believe, be from those who establish justice and be witnesses for Allaah even if it is against yourselves, parents or kinfolk.” (4:135)

Allaah also ordered us to cooperate upon righteousness and piety and not sin and transgression. As Allaah says: “And cooperate upon righteousness and piety and do not cooperate upon sin and transgression, and have taqwa of Allaah; certainly Allaah is strong in punishment.” (5:2)

Allaah ordered us with jihad, as a means for spreading the religion and defending it. We were ordered to make jihad with the sword and with the tongue. We were ordered with the jihad of clarifying, (establishing) evidences, and proofs. And this is the jihad of the prophets (may peace be upon them all).

Allaah ordered (us) with truthfulness and what comes along with it, and forbade us from lying and what comes along with it. The Prophet (may peace be upon him) said: “Upon you is to be truthful, for truthfulness guides to goodness and goodness guides to paradise. A man will continue to be truthful and he is lead to that, until it is written with Allaah that he is truthful. And beware of lying, for lying leads to wickedness and wickedness leads to the fire. A man will continue lying and he is lead to that until it is written with Allaah that he is a liar.”

The Prophet (may peace be upon him) warned us from false suspicion when he said: “Beware of suspicion, for suspicion is the worst of false tales.”

He ordered us with brotherhood and being diligent upon coming together as brothers. The Messenger (may peace be upon him) said: “The Muslim is a brother to another Muslim, he does not deceive him nor desert him. The Muslim’s honor, wealth and blood are sacred.” (Then he said) “Piety is here,” (pointing to his chest three times) and he said, “It is sufficient enough evil for a person to hold his Muslim brother in contempt.” (Narrated by at-Tirmidhi who said the hadeeth is hasan)

The Prophet (may peace be upon him) (also) said: “Do not envy one another, do not hate one another, do not turn away from one another, do not inflate prices on one another, but be, (oh) servants of Allaah, brothers (to one another).”

He ordered us with (giving) advice. He said: “The religion is advice.” So we said, “To whom, oh Messenger of Allaah?” He said: “To Allaah, to His Book, to His Messenger, to the leaders of the Muslims and to the common folk.”

He ordered us with helping the oppressed and the oppressor. He said: “Help your brother if he is an oppressor or oppressed.” A man then said: “Oh Messenger of Allaah, I (can see) helping him if he is being oppressed. But if I see that he is the oppressor how can I help him?!” He said: “Hold him and prevent him from oppression and this is (your) helping him.” (Narrated by al-Bukhaari)

Allaah informed us that oppression will be darkness on the Day of Judgment. Allaah says: “Indeed, Allaah does not do injustice, [even] as much as an atom’s weight; while if there is a good deed, He multiplies it and gives from Himself a great reward.” (4:4)

The Messenger (may peace be upon him) said (that Allaah says) in a Hadeeth al-Qudsi [1]: “Oh my servants, surely I have made oppression forbidden upon Myself and I have made it forbidden amongst you, therefore do not oppress (one another).”

Allaah has made excessiveness and extremism forbidden in the religion. Allaah says: “Oh People of the Scripture, do not commit excess in your religion or say about Allaah except the truth.”(4:171)

And the Prophet (may peace be upon him) said: “Beware of excessiveness, for certainly the people before you were destroyed because of their excessiveness in the religion.”

He also said: “Do not exaggerate with me as the Christians exaggerated with (Jesus) the son of Mary.”

He (Allaah) made forbidden partisanship and tribalism, as the Messenger of Allaah (may peace be upon him) said: “Whoever is killed under the banner of a people whose cause is not clear and calls to fanatical partisanship or tribalism or supports it and is killed, he dies in a state of jaahiliyyah [2].”

Shaykh al-Islaam ibn Taymiyyah said:

It is not correct for those who educate to make the people into parties or groups and to make enmity and hatred between them. Rather they should be as brothers, cooperating upon righteousness and piety.

As Allaah says: “And cooperate upon righteousness and piety and do not cooperate upon sin and transgression, and have taqwa of Allaah, certainly Allaah is strong in punishment.” (5:2)

It is not (correct) for anyone to take a vow to be in agreement with everything that someone wants, and to support those whom he supports and to become an enemy to those he is an enemy to. Rather whoever does this, he is from the likes of Genghis Khan [3] and those similar to him. They are the ones who make those in agreement with them their supporting friends and they make those who oppose them their hated enemies.

What is binding upon them and their followers is the covenant of Allaah and His Messenger (may peace be upon him). So they must obey Allaah and His Messenger and work by what Allaah and His Messenger ordered. They must make forbidden that which Allaah and His Messenger made forbidden. They must take care of the rights of those (scholars and students) who educate people as Allaah and His Messenger have ordered. So if a teacher (scholar or student) is the one being oppressed, then he aids him and if a teacher is the oppressor, then he does not aid him in his oppression, rather he prevents him from it. As what has been authentically reported is that the Prophet (may peace be upon him) said: “Help your brother if he is an oppressor or oppressed.” A man then said: “Oh Messenger of Allaah, I (can see) helping him if he is being oppressed. But if I see that he is the oppressor how can I help him?!” He said: “Hold him and prevent him from oppression and this is (your) helping him.”

(End of Ibn Taymiyyah’s quote)

It is obligatory for this ummah to establish these affairs of great benefits and upright principles. And (the ummah) must have a concern for this with a true care, whether it be an individual, group, tribe, or government, and specifically the scholars and the students of knowledge. This applies more specifically to those who ascribe themselves to the people of Sunnah and the Jamaa’ah.

So if there is (any) exceeding of the limits of these affairs or anything from them, great corruption will appear in the world and the religion, and this leads to the destruction of these great guideposts. In this is a dangerous evil and great corruption.

And from that of which there is no doubt for the one who has intellect, there has occurred great exceeding of the limits and harmful oppression for the one who speaks the truth. He is rebutted for what is with him of the truth, belittled and insulted, and this is something extremely bad. It coming from a disbeliever (is one thing) but how much more coming from a Muslim?

Therefore it is upon the Muslim ummah, specifically the youth who are its pillars, to honor and respect the truth and magnify it. It is upon them to despise falsehood and its people, whoever they may be. Allaah will honor them, give them might and elevate their affairs because of this. The opposite of this only brings misguidance, trials, and displeasure from Allaah. This will (lead) to punishments in the life of this world. From these punishments is that the enemies will have authority over them until they return to their true religion and adhere to it.

May Allaah give us all success in what pleases Him.

References:

1 Those hadeeth that were reported that Allaah said, but were conveyed by the Messenger of Allaah.
2 Pre-islamic ignorance
3 The founder of the Mongol Empire who came to power by uniting many of the nomadic tribes of northeast Asia.
http://www.britannica.com/EBchecked/topic/229093/Genghis-Khan

Translator: Abu Anas Atif Hasan
Publisher: Al-Binaa Publishing
For easy reading this ebook is copied from PDF and posted with color and text formatting . Original PDF can read or downloaded @ Download A_Heartfelt_Advice_to_the_sons_of_the_Islamic_Ummah.pdf

[Book Reco] The Necessity of Conforming to the Understanding of the Salaf : Shaykh Rabee’Al Madkhali

The Necessity of Conforming to the Understanding of the Salaf - Shaykh Rabee'Al Madkhali

 

About This Publication

In these times of great division and media saturation, this treatise is an essential read to help mankind in general, and Muslims specifically, discern between what is correct and authentic knowledge, from what is misleading.

In this publication, the Shaykh begins by explaining to the readers the reasons why Knowledge of the Qur’aan and the Sunnah is a necessity in our lives.

He further elaborates on the fundamental importance of evidence and proof in the study of Islam and the responsibility we have in staying away from blind following.

Furthermore, in seeking the correct understanding of Islam, he makes clear the status of the Companions when he says, ‘No matter how much an individual excels in intelligence, aptitude and cleverness, he cannot do without the understanding of the Salaf.

Even great Scholars like Shaafi’ee, Malik, Ahmed, Abu Haneefa and others were in great need of referring back to the illustrious companions (may Allah be pleased with them). Ash- Shaafi’ee said: ‘The companions are superior to us in all aspects of knowledge, intelligence and understanding.’’

– See more at: http://www.miraathpublications.net/the-necessity-of-conforming

Author: Shaikh Rabee ibn Haadee al Madkhalee
Paperback: 93 Pages
Published: 2012

Benefits Related To Determining If An Individual Is On The Methodology Of The Salaf Or Not

Notes Taken from Sheikh Abdul Qadir al Junaid’s explanationof Ibaana as Sughra from ibn Battah. Translated by: Abu Afnaan Muhammad

Click the below link

[Read/Download PDF Here]

[Book Reco] Aiding the Salafee by Way of Principles & Guidelines Related to the Salafee Methodology

Aiding the Salafee by Way of Principles & Guidelines Related to the Salafee Methodology - Shaykh Ubayd Al-Jabiri

 As-Salafiyyah in the Arabic Language Means: Ascription to he who has preceeded; meaning passed by.

In its legislative usage, it is: All those who have passed after the Prophet Peace be upon him (following) his tracks; from the companions, the Imaams amongst the Taabi’oon (successors of the companions), and those after them.

Know, may Allaah bless you, that no one from the human beings in any time or place founded Salafiyyah. So Shaykh Muhammad ibn ‘Abdul-Wahhaab along with his brother Imaam Muhammad ibn Sa’ood were not the founders of Salafiyyah.

Nor was anyone before them from the people of knowledge and the Imaams of the religion and the true callers to this monotheistic religion its founder; such as Shaykhul-Islaam Ibn Taymiyah and his students, and those who were before him; such as the four Imaams and those who we have named from the Imaams; nor from the Taabi’oon, nor from the companions of Muhammad nor was Muhammad. Nor was it anyone who came before him from the Prophets and Messengers, upon all of them be prayers and peace. Rather, it is from Allaah. The Prophets and Messengers brought it. They conveyed that which He wished from the worship legislatively; as did those who came after them from their companions and followers. So whoever came after them were callers to Allaah in conformity with this Salafiyyah.

Author: by Shaykh Ubayd Al-Jabiri
Size 8.5 X 5.5 / Pgs.85

Translator & Publisher:Miraath Publications
Price: $9.00
Published: 2013

Importance of knowing the names of our Salaf and their biographies – Imam al Nawawee

Imam al Nawawee mentioned in one of his books, while discussing the importance of knowing the names of the scholars of the Salaf, he said:

From the importance (of knowing their names): They are our leaders and our Salaf, and they are similar to our parents. (They teach us) what is most beneficial for our next life; which is our final abode. They are the most sincere to us (in teaching) us what will benefit (our religion and worldly life). Indeed it is hideous that we are ignorant of them, and that we neglect learning about them.

Source: Tahtheeb al Asmaa wa Lugaat 1/69 the intro by Imam al Nawawee

Posted by brother @Mustafa_George (hafidhahullaah) via Twitter

Visit Scholars Biographies to know our Salaf and their biographies and their virtues

The Salafi Teacher Doesn’t Teach at Any and Every Masjid ! – By Sheikh Saleh bin Fowzan al Fowzan

Translation by: Mustafa George DeBerry

بسم الله الرحمن الرحيم

Our beloved teacher, Sheikh Saleh bin Fowzan al Fowzan was asked the following question 2 weeks ago (12 Rabe’a ath Thani 1435h | 12 February 2014):

In England, we have some masajid (plural of masjid) which invite students of knowledge whom are upon the methodology of the Sunnah, for the purpose of teaching Tawheed or to give lectures on Tawheed. The following day (thereafter), the same masajid will invite a teacher whom follows the Sufi or Ash’aree methodology, and that person will teach their methodology to the people. Is it permissible for the Sunni caller/teacher to accept such an invitation and teach in these masajid?

The Sheikh responded:

No, this is not permissible. If these masajid merge (the teachings and lectures of) the Sunni teacher and an innovator or a deviant, it is not permissible for the Sunni teacher to accept this invitation. This is because, these masajid are actually using him as a disguise and they are covering themselves by way of him. They say (to the people): We teach Tawheed and we listen to lectures in Tawheed!

This action is not correct because it is a combination of truth and falsehood. The Sunni teacher can only accept the invitation after they agree to his condition. He must impose a condition upon them and inform them that he will only teach and deliver lectures, if they agree that they will not invite individuals whom are in opposition to what he is teaching and calling them to (of the truth).

Link: http://alfawzan.af.org.sa/sites/default/files/Fathul-12-4-1435.mp3

Q & A at end of lesson

Post Courtesy : @Mustafa_George (hafidhahullaah) via twitter


Video Courtesy: Bilal Nahim

Ebook : The Methodology of The Salaf as Saalih and The Ummah’s Need For It : Shaykh Saalih al-Fawzaan

methodology of the salaf ummah need for it

By the Permission of AllahMuwahhideen Publications is pleased to release a new Ebook in our Ebook series in which we release a number of highly beneficial works from our mashaayikh.

Continuing our series is the concise yet potent translation of a lecture delivered by Shaykh Saalih al-Fawzaan(حفظه الله) entitled, “The Methodology of the Salaf as-Saalih and the Ummah’s Need for It”. Herein the Shaykh offers a discourse where he legitimizes the validity of the Salafi Methodology and the Ummah’s need for it, which he corroborates with evidences from the Book of Allah and the Sunnah of His Messenger (صلى الله عليه و سلم).

This treatise was officially translated and compiled by Abu Ismaa’eel Mustafa George (حفظه الله) with explicit written approval and consent from his teacher, Ash-Shaykh Saalih Ibn Fawzaan al-Fawzaan (حفظه الله). 

Read The Written Permission of Shaykh Saalih al-Fawzaan for Mustafa George to Translate This and Other Treatises : Click Here

[Read / Download PDF]

Courtesy : http://mpubs.org

May Allah reward the Shaykh Salih Fawzan, Mustafa George & brothers @ mpubs.org for bringing out this excellent work, ameen

Watch Video with English Subtitles

Not everyone who claims to be Salafi is truly Salafi – Shaykh Salih bin Fowzan

Shaykh Saleh bin Fowzan stated:

Not everyone who claims to be Salafi is truly Salafi. Some individuals have made this claim but they are ignorant and they don’t know the Salafi Minhaj. Some individuals have made this claim but they have actually adopted the methodology of the Khawarij, and this is displayed in their spilling of blood and causing mischief throughout the earth. Others have made this claim but they are self-taught and they have not taken knowledge from the scholars, but rather, they have taken it from books and that which they have read. They depend on their memorization of texts without (true) understanding. 

Source: The Reality of the Salafi Methodology by Shaykh ‘Abdullah al Dhufari pg. 65

Shared via twitter by Mustafa George (hafidhahullaah)

A Return to Excellence

Al-Istiqaamah Magazine, Issue No.4 – Jumâdal-Awwal 1417H / November 1996

KNOWING THE STRAIGHT PATH

‘Abdullaah ibn Mas’ood radiallaahu ‘anhu said:
The Prophet sallallaahu ‘alayhi wa sallam drew a line for us and said. “This is Allaah’s Straight Path.” Then he drew lines to its right and left and then said. “These ore other paths. Upon every one of them there is a devil calling towards it.” Then he recited: “Indeed this is My Straight Path, so follow it, and do not follow other paths that will separate you from His Path.” [Soorah al-An’aam 6:153].”1

Therefore, that which is necessary for the Muslims – both individuals and groups in order to prepare for the mighty task and to achieve the lofty goal, is to truly know the Straight Path, its People, their ‘aqeedah (belief) and their manhaj (methodology), knowing also the innovations and evils which cause one to separate from this way.

The wisdom in learning about the evil is taken from the hadeeth of Hudhayfah ibn al-Yamaan radiallaahu ‘anhu where he said. “The people used to ask the Messenger of Allaah sallallaahu ‘alayhi wa sallam about the good, but I used to ask him about the evil for fear that it would overtake me …”2 And may Allaah have mercy upon the one who said in poetic wisdom:

“I learnt what was evil, not for itself, but to avoid it. He who does not know evil from good, falls into it.”

CLINGING TO THE ORIGINAL STATE OF AFFAIRS

Abul-‘Aaliyah (d.90H) – rahimahullaah – who said:
“Learn Islaam. Then when you have learnt Islaam, do not turn away from it to the right nor the left. But be upon the Straight Path and upon the Sunnah of your Prophet sallallaahu ‘alayhi wa sallam and that which his Companions were upon … and beware of these innovations because they cause enmity and hatred amongst you. But stick to the original state of affairs which was there before they divided.” So ‘Aasim said: I related this to al-Hasan al-Basree so he said. “He has given you sincere advice and has told you the truth.”3

And it is known that this original state of affairs, had as its pure and sweet spring, the Qur’aan and the Sunnah, built upon the understanding of the Salafus-Saalih (the Pious Predecessors) – the Companions, the Taabi’een and those that followed them – about whom the Prophet sallallaahu ‘alayhi wa sallam said. “The best of mankind is my generation, then those who follow them, then those who follow them.”4

‘Aaishah radiallaahu ‘anhaa said:
A man come to the Prophet sallallaahu ‘alayhi wa sallam and said. Who is the most excellent of mankind? So the Prophet sallallaahu ‘alayhi wa sallam said: “The generation of those that I am in, then the second, then the third.”5

So this principle – the obligation of adhering to the Qur’aan and the authentic Sunnah upon the understanding of the Salafus-Saalih – is the cornerstone principle of Ahlus-Sunnah wal-Jamaa’ah.

Imaam Abu Haneefah (d.150H) – rahimahullaah – said:
“Stick to the narrations and the way of the Salaf and beware of newly invented matters, for all of it is innovation.”6

Imaam al-Awzaa’ee (d.157H) – rahimahullaah – said.
“Patiently restrict yourself to the Sunnah and pause where the people paused, say what they said and avoid what they avoided. Take to the path of your Salafus-Saalih, for indeed, what was sufficient for them, is sufficient for you.”7

Imaam Ahmad bin Hanbal (d.241H) – rahimahullaah – said:
“The fundamentals of the Sunnah with us are: Clinging to that which the Companions of Allaah’s Messenger sallallaahu ‘alayhi wa sallam were upon, taking them as our examples to be followed; avoiding innovations, for every innovation is misguidance.”8

Ibn ‘Abdul-Haadee (d.748H) – rahimahullaah – said:
“It is not permissible to invent on interpretation about a verse or a Sunnah which was not there in the time of the Salaf (the Pious Predecessors), nor did they have any knowledge concerning it, nor explain it to the Ummah. Since this would imply that the Salaf were ignorant of the truth in this matter and failed to reach it. Whereas the late-coming opponent is somehow guided to the truth!”9

Imaam Ibn al-Qayyim (d.751H) – rahimahullaah – said:
“Inventing on explanation with regards to the Book of Allaah – which the Salaf and the Scholars are in opposition to – necessitates one of two things: Either the explanation itself is a mistake. Or that the sayings of the Salaf – which differs with such a saying – are in error! And no one who possess even an ounce of intellect would doubt that the one whose saying is in opposition to that of the Salaf, then he is the one who is in error.”10

SOFTENING THE HEARTS

Along with seeking to understand the correct Islaamic ‘aqeedah (beliefs) and fiqh (jurisprudence), tafseer (Qur’aanic explanation), and hadeeth, on essential part of the way of the Salaf includes understanding matters relating to aadaab and akhlaaq (manners and etiquettes) and tazkiyatun-nufoos (purification of the souls) and reflecting upon the lives of the Salafus-Saaliheen. Since this – it is hoped – will enable hearts to cultivate mildness and humility in the worship of Allaah – the Most High – and also strengthen the determination to strive to making His Religion uppermost in the hearts of the people and upon the face of this earth.

Imaam Ibn al-Jawzee (d.597H) – rahimahullaah – said:
“I feel that occupying oneself with jurisprudence and acquiring the narrations is hardly enough to correct the heart, unless he adds to that the study of raqaa’iq (heart-melting narrations) and the study of the lives of the Salaf us-Saaliheen (the Pious Predecessors). Since they attained what is desirous from the narrations and took from the outer actions what is ordered and what is wanted from them.

And I do not inform you of this except after personal trial and experience. Since I have found that the majority of the narrators and the students of Hadeeth are concerned chiefly with attaining the briefest isnaad (chain of narration) and increase in the number of narrations. And the majority of the Jurisprudents are concerned with dialectics and how to win arguments. So how can the hearts be softened with these things? Previously a group of the Salaf would visit a pious servant to see his conduct and manners, not to take from his knowledge. This was because the fruit of his knowledge was his manners and conduct, so understand this. Thus, along with the study of fiqh and Hadeeth, study the lives of the Salaf and those who were zaahid (abstainers) with regards to the world, so that this may be a cause of softness in your hearts.”11

Yoonus ibn ‘Ubayd (d.139H) – rahimahullaah -said:
“With good manners you understand the knowledge. With the knowledge your actions are corrected. With actions wisdom is obtained. With wisdom you understand zuhd (abstinence) and are granted its benefits. With zuhd comes abandoning the world. With abandoning the world comes desire for the Hereafter. With desire for the Hereafter the pleasure of Allaah – the Mighty and Majestic – is obtained.”12

THE FOUNDATIONS FOR UNITY

The Prophet sallallaahu ‘alayhi wa sallam said:
“This knowledge will be carried by the trustworthy ones of every generation. They will expel from it the alteration made by those going beyond bounds; the false claims of the liars and the false interpretations of the ignorant ones.”13

So it is our hope in Allaah – the Most Perfect- that He adorns us with the correct knowledge bequeathed to us by our Salafus-Saalih, and that He aids us in learning their ‘aqeedah, so that hearts may embrace it; learning their manhaj, so that people may follow it and learning also their manners and behaviour, so that souls may be cultivated upon it, seeking to convey this to others with the wisdom, patience and forebearance that this pure and sublime message demands. So herein lies the excellence and of the one who reaches it.

Al-Haafidh Ibn Rajab (d.795H) – rahimahullaah – said:
“So the beneficial knowledge from amongst all the types of knowledge is to take possession of the texts of the Book and the Sunnah and to understand their meanings, and to limit oneself in that to what is reported from the Companions, the Taabi’een and their Successors – with regards to the meaning of the Qur’aan and the Hadeeth, and what is reported from them as regard to the halaal (lawful) and haraam (prohibited), and zuhd, raqaa’iq, the accounts (of previous nations and Prophets), and other than that. Striving firstly, to distinguish what is authentic and what is weak; and then secondly, striving to understand and comprehend it. And there is enough in that for the intelligent one, and enough to occupy one who busies himself with beneficial knowledge. And he who stops at that and makes his intention purely for the Face of Allaah and seeks His help – then Allaah will help him, guide him and grant him success, satisfaction, understanding and inspiration. Then such a person will take the benefits of this knowledge – which ore found through it alone – and that is fear of Allaah, as Allaah – the Exalted and Majestic – says: “Indeed, it is only those who have knowledge, amongst His slaves, that truly tear Allaah.” [Soorah al-Faatir 35:10].”14

Imaam al-Awaa’ee (d.157H) – rahimahullaah – said:
“Hold fast to the narrations of the Salaf, even if people were to abandon you. And beware of the opinions of the people, no matter how much they beautify it with their speech.”15

Al-Hasan al-Basree (d.110H) – rahimahullaah – said:
“If there was a man who reached the first Salaf, then he (this man) was raised up today, he would not recognise anything of Islaam.” The narrator said: Al-Hasan put his hand on his cheek and said. “Except for this Prayer.” Then he said. “So – by Allaah – how is it for the one who lives in this bad time, not having reached the Salafus-Saalih. So he sees on innovator calling to his innovation, and a worldly person calling to the world, but Allaah protects him from that and makes his heart lean towards those Salafus-Saalih, asking about their way, seeking their narrations and following their path. Allaah will recompense him with a greet reward. So be like that – if Allaah wills.”16


1. Hasan: Related by Ahmad (1/435), an-Nasaa’ee (7/49) and others. This Hadeeth was authenticated by Shaykh al-Albaanee in Dhilaalul-Jannah (no.16).
2. Part of a lengthy Hadeeth related by al-Bukhaaree (6/615) and Muslim (12/235).
3. Related by Ibn Battoh in al-lbaanah (no.136).
4. Related by al-Laalikaa’ee in Sharh Usool I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (no.31).
5. Related by Muslim (no.2536).
6. Related by as-Suyootee in Sawnul-Muntaq wal-Kalaam (p.32)
7. Related by al-Aajurree in ash-Sharee’ah (p.58) and also al-Bayhaqee in Madhkhal ilas-Sunan (no.233).
8. Usoolus-Sunnah (p.5) by Imaam Ahmad.
9. As-Saarimul-Munkee (p.427).
10. Mukhtasar as-Sawaa’iqul-Marsalah (2/128).
11. Sayid ul-Khaatir (p.216).
12. Iqtidaa’ul-‘llmil-‘Aml (no.31).
13. Saheeh: Related by al-Bayhaqee in Sunanul-Kubraa (10/209), Ibn Abee Haatim in al-Jarh wat-Ta’deel (2/17) and Ibn ‘Abdil-Barr in at-Tamheed (1/57-58), from the Hadeeth of Ibraaheem ibn ‘Abdir-Rahmaan al-‘Udharee radiallaahu ‘anhu. It was authenticated by Imaam Ahmad – as occurs in Sharafu Ashaabul-Hadeeth (p.29) of al-Khateeb al-Baghdaadee.
14. Fadl ‘Ilmus-Salaf (p.48) of al-Haafidh Ibn Rajab.
15. Related by al-Khateeb in Sharafu Ashaabul-Hadeeth (p.25), with a Saheeh isnaad.
16. Related by Ibn Waddaah in Al-Bida’ wan-Nahee ‘Anhaa (p.74)

 

The Light of the Sunnah & Tawheed is With the People of Hadeeth and the Darkness of Bida’ and Following Desires Reigns Over Other Than the People of Hadeeth

Compiled by The Eminent Shaykh, the Muhaddith, Rabee’ ibn Haadee al-Madkhalee
Translated by Abbas Abu Yahya

Indeed the place which is enlightened by the Book and the Sunnah in the Islaamic world is the place of the People of Hadeeth, as-Salafiyoon.

Indeed the place which is darkened in the Islaamic world is the place of the People of Bida’ and misguidance, those who oppose the people of Hadeeth and wage war against them.

Indeed the present day political groups – who have among them Ikhwaan Muslimoon and their likes – and the deviant sects – who have among them Jamaat Tabligh – want this darkness to remain in dominance over the Islaamic world and to cover it, they do not even move against it. They have no intention of eliminating it and they have no Manhaj (methodology) to direct them to its removal or to establish Tawheed and the light of the Book and the Sunnah, taking its place.

So they guard this darkness – especially the darkness of the Rafidah and Soofeeyah- with the justification that they are combating the enemies of Islaam, although they definitely do not do this. Their justification is that they say, ‘We cooperate in what we agree upon and overlook what we differ upon,’ which they justify further with their claim that they gather the Muslims together along with the Rawafidah and the extreme Soofees in order to confront the enemies of Islaam.

Then, they wage war against the people of Hadeeth, placing different obstacles and hindrances in front of them which then prevent the people from being enlightened by that which the People of Hadeeth have of the light of Tawheed and the light of the Book, the Sunnah and the Manhaj of the Salaf-as-Saalih.

How long will the defence of this darkness subjected upon the Ummah continue?

When will the Muslims see this light?

Ibn Qayyim -Rahimullaah- said, quoting as-Samaanee -Rahimullaah:

‘Every sect from the people of Bida’ claims that they adhere to the Sharia’ of Islaam and that the truth the Messenger of Allaah -sallAllaahu alayhi wa sallam- established is what they believe in and profess. However, Allah has denied them that as the truth and correct ‘Aqeedah will only be with the People of Hadeeth and Athaar because they successively took their Deen and beliefs with from those who preceded them, generation by generation, until they reached the Tabi’een.

The Tabi’een took it from the Companions of the Prophet -sallAllaahu alayhi wa sallam and the Companions took it from the Messenger of Allaah -sallAllaahu alayhi wa sallam.

There is no way of knowing what the Messenger of Allaah -sallAllaahu alayhi wa sallam- called the people to, of the straight path, except by way of what the People of Hadeeth followed.

What shows that the People of Hadeeth are upon the truth is that if you were to research all the books authored by them, from the first to the last, the oldest to the newest, you would find – despite the fact that they are from different countries and time periods with vast distances between their lands, each of them living in their own regions- that in the matter of belief they are on one path, they flow in one direction following that path and they do not diverge from it, nor do they deviate from it. Their hearts are one heart; you do not see any differing in what they narrated nor any divisions or differing in any issue, no matter how small it may be.

Rather, if everything they uttered with their tongues and what they narrated from the Salaf were gathered you would find it as though it had come from one heart and spoken by one tongue. So is there any evidence clearer than this to show the truth?

Allaah Ta’ala said:

<< Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely have found therein much contradiction. >> [Nisa:82]

Allaah Ta’ala said:

<< And hold fast, all of you together, to the Rope of Allaah (i.e. this Qur’aan), and be not divided among yourselves, and remember Allaah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islaamic Faith)>> [Aali-Imraan: 103]

The reason that the people of Hadeeth are united is because they take their Deen and method of narration from the Book and the Sunnah and so, they inherit unity and harmony.

The people of Bida’ took the Deen from their intellects so they inherited separation and differences.

Indeed conveying and narrating from trustworthy, precise narrators ensures that differences are rare and if there were a difference it would be in a single word or the wording of a narration. This differing does not harm the Deen, not does it belittle it. As for following intellects and desires, ideas and opinions, they rarely bring unity.

We have seen that the Companions of Hadeeth, past and present, are those who travelled for these Aathaar. They sought them and took from their sources, they memorized them and became delighted by them, they called to following these narrations and they rebuked those who opposed them. They had numerous narrations between them such that they became famous due to them, just as a craftsman becomes famous because of his skill and what he produces.

Then we saw a people who became disconnected from their memorization and knowledge and deviated from following the well-known, authentic narrations. They absolved themselves from the companionship of its people and attacked the narrations and their people. These people abandoned the rights due to this knowledge, they ascribed evil examples to it and to the people of hadeeth, giving them the vilest of descriptions. So, they called them Nawasib (haters of the family of the Prophet), Mushabiha (those who compare Allaah to the creation), Hashaweeyah (those who busy themselves with things of no benefit) or Mujjassama (those who ascribe a physical body to Allaah). So we came to know, from the correct proofs and supporting evidences, that the people of hadeeth have more right to it (i.e. the knowledge of hadeeth/narrations) than the rest of the sects.’ [Mukhtasir as-Sawaaiq pg 423-429]

The new opponents of the People of Hadeeth continually repeat the attacks that the communist, laymen and Baaith party (a political party with strong socialist tendencies) use against their opponents from amongst the Muslims and other than them, attacking with such statements as, ‘they are spies,’ ‘working for America,’ ‘ scholars of the royal courts’ or ‘scholars who want meals.’

We ask Allaah for guidance that everyone returns to the truth, turning away from falsehood and departing from the darkness of Bida’.

Written by

Rabee bin Haadee Umayr al-Madkhalee

19/5/1421 AH

Why Choose Salafiyah ? by Shaik al-Albanee

Shaykh Muhammad Nasir Uddin al-Albani / Source: Al-Asaalah, Issue 9

Question:

Why use the name Salafee? Is it a call towards a party or a group or a madh-hab (school of thought)? Or is it a new sect in Islaam ?

Answer:

Indeed, the word Salaf is well known in the Arabic language as well as in the religious terminology. But what concerns us here, is its discussion from the religious standpoint. Thus, it has authentically been reported on the Prophet, sallAllaahu ‘alayhi wa sallam, that during the sickness from which he died from, he said to Faatimah, radyAllaahu ‘anhaa: “…So fear Allaah and have patience. And I am the best Salaf (predecessor) for you.” 20

Furthermore, the scholars have used this word “Salaf” many times, such that it would be too abundant to number and take into account. Sufficient for us, is one example, and it was that which they have used in their battle against innovations: “And every good lies in following he who has preceded (man salaf) while every evil lies in the innovating of he who came after (man khalaf).”

 However, there are from those who claim to have knowledge, some people who reject this ascription, claiming that there is no basis for it! And so they say: “It is not permissible for a Muslim to say: ‘I am Salafee.’” So it is as if he is saying that it is not permissible for a Muslim to say: “I am following the Salaf As-Saalih (the Pious Predecessors) in what they were upon from beliefs, worship and methodology”! There is no doubt that such a rejection – if that is what he intended – necessitates that one free himself from the correct Islaam, which the righteous predecessors were upon, at the head of whom was the Prophet, sallAllaahu ‘ alayhi wa sallam. This is as is indicated in the mutawaatir hadeeth found in the two Saheehs and other than them, that he, sallAllaahu ‘alayhi wa sallam, said: “The best of mankind is my generation, then those that come after them, then those that come after them.” So it is not permissible for a Muslim to absolve himself from this ascription to the righteous predecessors, whereas, if he were to absolve himself from any other ascription, the scholars would not be able to ascribe him with disbelief or sinfulness.

As for the one who rejects this name from himself, will you not see him ascribing himself to one of the madh-hab s?! Regardless of whether this madh-hab is related to ‘Aqeedah (Creed) or Fiqh (Jurisprudence)? So he is either Ash’aree or Matureedee. Or perhaps he is from the people of Hadeeth or Hanafee, or Shaafi’ee or Maalikee or Hanbalee or whatever else enters into the title of “Ahl-us-Sunnah wal-Jamaa’ah.” But in spite of this, the one who ascribes himself to the Ash’aree madh-hab or to one of the four madh-habs is in fact ascribing himself to individuals that are not infallible, without a doubt, even if there were scholars among them who were correct (in their verdicts). I wish I knew – why doesn’t he reject the likes of these ascriptions to individuals who are not free from error? But as for the one who ascribes himself to the Salaf As-Saalih (righteous predecessors), then he indeed ascribes himself to infallibility (‘isma h), in the general sense. The Prophet, sallAllaahu ‘alayhi wa sallam, has mentioned that one of the signs of the Saved Sect is that they will cling tightly onto what the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, was upon and what his Companions were upon. So whosoever holds tightly onto them, then he is certainly upon the guidance from his Lord.

And furthermore, it is an ascription that brings honor to the one that ascribes himself to it, and one that facilitates for him the way of the Saved Sect. And these matters do not apply to anyone that ascribes himself to any other ascription, since they are not free from one of two things. Either it is an ascription to a specific individual that is not infallible or it is an ascription to a group of people who follow the methodology of this individual who is not infallible. So there is no infallibility (in their ascriptions) either way. On the opposite of this, there is the infallibility of the Companions of the Prophet, sallAllaahu ‘alayhi wa sallam, (as a whole). And it is that which we have been commanded to hold tightly onto, from his Sunnah and the Sunnah of his Companions after him. And we must persist and strongly emphasize that our understanding of Allaah’s Book and the Sunnah of His Messenger, sallAllaahu ‘alayhi wa sallam, must be in accordance with the methodology of his, sallAllaahu ‘alayhi wa sallam, Companions. This is so that we can be upon infallibility, as opposed to inclining away towards the right or the left, or deviating with an understanding that comes solely from ourselves, of which there is not found in the Book of Allaah or the Sunnah of His Messenger, sallAllaahu ‘alayhi wa sallam, that which provides evidence for it. Furthermore, why is it not sufficient for us to ascribe ourselves to (just) the Qur’aan and the Sunnah? The reason goes back to two matters, the first of which is related to the religious texts , and the second of which is due to the existence of numerous Islaamic groups .

With regard to the first reason, then we find in the religious texts, a command to obey something else in connection with the Qur’aan and the Sunnah, as is found in Allaah’s saying: “O you who believe! Obey Allaah and obey the Messenger and those in authority amongst you.”

 So if there were someone in authority, who was given the oath of allegiance by the Muslims, it would be obligatory to obey him just as it would be obligatory to obey the Qur’aan and the Sunnah. So even if he or those around him commit errors, it would be obligatory to obey him in order to repel the harm of differences of opinions. But this is with the well-known condition: “There is no obedience to a creation (if it involves) disobeying the Creator.” 21

And Allaah, may He be Exalted, says: “And whosoever opposes the Messenger after the guidance has been clearly explained to him, and follows a way other than the Way of the Believers, We will turn him to what he has chosen and burn him in Hell – what an evil destination.” [Surah An-Nisaa: 115]

Indeed, Allaah, Mighty and Sublime, is free and far removed from all imperfections and defects. And there is no doubt or uncertainty that His mentioning of “the Way of the Believers” here, is only due to an immense and comprehensive wisdom and benefit. So it indicates that there is an important obligation – and it is that our following of the Book of Allaah and the Sunnah of His Messenger, sallAllaahu ‘alayhi wa sallam, must be in accordance with what the first Muslims were upon. And they are the Companions of Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, then those who came after them, then those who came after them. And this is what the da’wat-us-salafiyyah (The Salafee Call) invites and calls to. And it is that which is its main priority in the foundation of its call and the methodology of its educating process.

Indeed, the Salafee Call truly unites the ummah, while any other call only causes division to the ummah. Allaah, Mighty and Sublime, says: “O you who believe, fear Allaah, and be with the truthful.” [Surah At-Tawbah: 119]

So anyone that distinguishes between the Book and the Sunnah on one side and the Salaf As-Saalih (Righteous Predecessors) on the other side, then he can never be truthful. As for with regard to the second reason, then the groups and parties of today do not direct at all towards the following of “the Way of the Believers ”, which has been mentioned in the ayah. And there are some ahaadeeth, which further confirm and support that ayah, such as the hadeeth of the seventy-three sects. All of them will be in the Hellfire except one. The Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, described them as: “The one which is upon the same thing that I and my companions are upon today.” 22

This hadeeth resembles that ayah which mentions the “Way of the Believers ”. Also, there is the hadeeth of Al-‘Irbaad Ibn Saariyah, radyAllaahu ‘anhu, in which he, sallAllaahu ‘alayhi wa sallam, said: “So stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs after me.” 23

So therefore, there are two Sunnahs: The Sunnah of the Messenger, sallAllaahu ‘alayhi wa sallam, and the Sunnah of the righteous Khaleefahs. So there is no doubt that we – who come in a later time – must return back to the Qur’aan, the Sunnah and “the Way of the Believers.” And it is not permissible for us to say: “We can understand the Qur’aan and the Sunnah by themselves, without turning towards what the righteous predecessors were upon.” And there must be an ascription in this time that distinguishes and is detailed. So it is not sufficient for us to say, “I am a Muslim” only! Or “My madh-hab is Islaam”! For every sect says that! – the Raafidee, the Ibaadee, the Qadyianee, as well as other sectarians!! So what is it that distinguishes you from them?

And if you were to say, “I am a Muslim who is upon the Qur’aan and the Sunnah”, this would also not be sufficient. This is because, the members of these sects – of the Ash’arees and the Matureedees and the Hizbees – they all claim to follow these two sources also. So there is no doubt that the clear, plain, distinctive and decisive classification is to say, “I am a Muslim who is upon the Qur’aan and the Sunnah and upon the methodology of the Salaf As-Saalih (Pious Predecessors). And that can be said in short by saying, “I am a Salafee.” So based on this, indeed the truth which is unavoidable, is that it is not enough to rely on the Qur’aan and the Sunnah without the methodology of the Sala f, for it explains these two with regard to understanding and concept, knowledge and action, and da’wah (calling) and Jihaad.

And we know that they (the Sahaabah), may Allaah be pleased with them, did not used to fanatically cling onto one specific madh-hab or to one specific individual. So there was not found amongst them he who was Bakree (a follower of Abu Bakr), or ‘Umaree (a follower of ‘Umar), or ‘Uthmaanee (a follower of ‘Uthmaan) or ‘Alawee (a follower of ‘Alee). Rather, if it were more easy for one of them to ask Abu Bakr or ‘Umar or Abu Hurairah, he would ask any of them. This is because they believed that it was not permissible to have total and unrestricted devotion in following, except to one individual. Indeed, he was the Messenger of Allaah sallAllaahu ‘alayhi wa sallam, the one who did not speak from his own desire, rather it was only revelation revealed to him.

And if we were to submit to these criticizers, for the sake of argument, that we would name ourselves “Muslims” only, without ascribing ourselves to the Salaf – in spite of it being an honorable and correct ascription. Would they abandon classifying themselves with the names of their parties or their madh-habs or their ways – based on the fact that they are not prescribed in the Religion nor are they correct? “So this contrast between us is enough for you And every container becomes wet due to what is in it.” And Allaah is the Guide to the Right Path. And He, free is He from all defects, is the One in whom we seek assistance.

[Al-Asaala h, Issue 9]

Hadith of Irbaadh Ibn Saariyah (radiyallaahu anhu) – “Stick to my Sunnah and the Sunnah of the Rightly-Guided Caliphs” – Abu Sufyaan Uthmaan Beecher [Audio|En]

Hadith of Irbaadh Ibn Saariyah (radiyallaahu anhu)
A short reminder of the obligation of holding on to the way of the Salaf (telelink with brothers in Singapore and Sri Lanka) – Aboo Sufyaan Uthmaan Beecher hafidhahullaah

Hadith of Irbaad ibn Saariyah, may Allaah the Most High be pleased with him, who said, “The Messenger of Allaah صلى الله عليه وسلم gave us a sermon which frightened the hearts and caused the eyes to shed tears. So we said, ‘O Messenger of Allaah! [it is as if it is a farewell sermon] so advise us.’ He said,

‘I advise you to fear Allaah and to hear and obey even if an Abyssinian slave were to rule over you. For surely, he who lives from amongst you will see much differing, so it is upon you to be upon my Sunnah and the Sunnah of the Rightly Guided Caliphs. Bite on to it with your back molar teeth and beware of newly invented matters, for verily, every newly invented matter is an innovation, and all innovation is misguidance.’” 

Related by Aboo Daawood (no. 4607) and by at-Tirmidthee (no. 2676). It was authenticated by Shaykh al-Albaanee in Irwaa’ul-Ghaleel (no. 2455).

Listen / Download Mp3 Here (Time 49:55)

Audio Posted from: http://soundcloud.com/noor-al-furqaan/a-reminder-regarding-holding

Whats Wrong With Our Salafiyyah ? – (Good Character and Manners) – Abu Uwais Abdullaah Ali [Audio|En]

Listen / Download Mp3 Here (Time 01:05:49)

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Tips and Points of Advice Concerning The Salafi Dawah – Shaykh Ahmad Bazmool [Audio|Ar-En]

Tips and Points of Advice Concerning The Salafi Dawah - Shaykh Ahmad Bazmool

Listen / Download Mp3 Here (Time 01:31:21) (Arabic-English)
Currently this audio is being edited by mpubs.org for better clarity – Audio link will be posted soon !! ,inshaa’ Allaah.

ShaykhDoctor Ahmad Bazmool (hafidhahullaah) is from amongst the well known scholars of MakkahSaudiArabia. He teaches the Science of Hadeeth at Umm ul-Qura University and has studied under some of the great scholars of our time, including Ash-Shaykh, the ‘Allaamah, Doctor Rabee’ Ibn Hadi al-Madhkhalee, and his own brother Ash-Shaykh Muhammad bin ‘Umar Baazmool. He has gotten ijazaahs from many scholars throughout the Islaamic World including Ash-Shaykh Muhammad Abdullaah as-SoomaleeAsh-Shaykh Ahmad bin Yahya an-NajmeeAsh-Shaykh Abdullaah Ada ash-Shanqeetee , Ash-Shaykh Rabee’ bin Haadee Al-Madkhalee , Ash-Shaykh Muhammad bin Abdullaah as-Sabeel, Ash-Shaykh Yahyaa bin Uthmaan al-Mudarris, and Ash-Shaykh Abdullaah bin Abdul Azeez al-Aqeel. The Shaykh has also been highly praised and recommend by al-Kibaar ul-‘Ulamah for his beneficial works.

As an admonition to Ahlus Sunnah in The Bahamas (a small island southeast of the United States and has a population of less than 400,000 people of which less than 300 are Muslim), and the wider nation of Muslims as well, our Shaykh will enlighten us with some much needed points of advice and wise admonition concerning this blessed da’wah. It is of paramount importance that we truly understand and are upon yaqeen concerning our call which must be done with knowledge. Even more so in these lands of kufr where the vast majority of people are upon shirkkufr and other grave sins.

We ask Allaah to grant us beneficial knowledge, guide us to implement that which we have learnt, call the people to The Truth and have patience upon this.

Posted fromhttp://store.mpubs.org

Shaykh Ubaid al-Jabiree’s advice to the Salafi youth in Germany [Video|Ar-En Subtitles]

Uploaded by DawahSalafiyaah

Shaikh Ubayd al-Jabiree giving an important advice to those Salafiyun who are deficient in their dealings with others.

The Importance of following the Creed of the Salaf, and knowing the false creeds that oppose it – Shaykh Muhammed Al Aqeel [Audio|Ar-En]

Shaikh Muhammad Abdul Wahaab Al-Aqeel
Translated by Abu Muhammad al-Maghribee
http://followthesalaf.com
[Audio|Arabic-English]

This Telelink was held on Sunday, November 25, 2012. Topic: The Importance of following the Creed of the Salaf, and knowing the false creeds that oppose it.

Listen / Download Mp3 Here (Time 1:04:22)

What Distinguishes the One Following the Sunnah Upon the Way of the Salaf ? – Shaykh Abdul-Qaadir al-Junayd [Audio|Ar-En]

Shaykh Abdul-Qaadir al-Junayd (hafidhahullaah)
Translated by Abu Muhammad al-Maghribee (hafidhahullaah)
[Audio|Arabic-English]

Listen / Download Mp3 Here (Time 27:43)

This telelink was given by Sheikh Abdul-Qaadir al-Junayd for our brothers in Orlando, Florida at Masjid Qubaa on Sunday, December 23, 2012.

The sheikh gave a concise answer to the question, “What are the things that distinguish the person who sticks to the sunnah upon the way of the Salaf from those who do not follow the way of the Salaf?”

The sheikh gave us 6 points upon this issue. Listen to find out what they are.

Please note that this talk is in English and Arabic. The first 12 minutes or so are in Arabic, with the complete English translation following.

Baarak Allahu feekum
Abu Muhammad al-Maghribee (hafidhahullaah)
http://followthesalaf.com