Success Lies in Clinging to the Sunnah and the Way of the Early Generations – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 62 : Point 107
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

He who limits himself to the Sunnah of the Messenger of Allah (sallallaahu alaihi wa salam) and that which his Companions and the Jamaa’ah were upon is successful and triumphs over all the people of innovation and his body is relaxed and his religion is safe, if Allah wills, since the Messenger of Allah (sallallaahu alaihi wa sallam) said, “My Ummah will split…” and the Messenger of Allah (sallallaahu alaihi wa sallam) told us which would be the saved sect, saying, “That which I and my Companions are upon[1]. This is the cure, the explanation, the clear affair and the straight and distinct road. The Messenger of Allah (sallallaahu alaihi wa sallam) said, “Beware of going to extremes and harshness. Beware of exaggeration and cling to the ancient religion” [2].

NOTES

[1] Reported by at-Tirmidhee (no.2643) and others and it is hasan, as has preceded.

[2] This is not a hadeeth of the Prophet (sallallaahu alaihi wa sallam), but is a saying of Ibn Mas’ood (radiallaahu anhu) as reported by ad-Daarimee in his Sunan (1/50/nos.144. 145), ‘Abdur-Razzaaq in his Musannaf (10/252) and Ibn Nasr in as-Sunnah (no.85) and others and is saheeh as such.

Ibn ‘Abbaas (radiallaahu anhu) reports that the Prophet (sallallaahu alaihi wa sallam) said, “Beware of exaggeration in the religion for, indeed, those before you were destroyed due to exaggeration in the religion.” Reported by Ahmad, an-Nasaa’ee and Ibn Maajah and it is saheeh.

Ibn Mas’ood (radiallaahu anhu) reports that the Prophet (sallallaahu alaihi wa sallam) said, “ Those who go to extremes are destroyed.” Reported by Ahmad, Muslim and Abu Daawood (Eng. trans. 3/1294/no.4591) and it is saheeh

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Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

There will always be a group of people upon the Truth and the Sunnah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 60: Point 103
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that there will not cease to be a group of the people of the truth and the Sunnah amongst the people whom Allah will guide and through them (He will) guide others and revive the Sunnah through them. They are the ones whom Allah, the Most High, describes, those who are few in the time of controversy. He says:

Only those to whom (the Scripture) was given differed concerning it after clear proofs had come to them through hatred one to another [1].

He singled out these people, saying:

Then Allah, by His leave, guided those who believed in the truth concerning that wherein they differed. For Allah guides whom He wills to a straight path [2].

The Messenger of Allah (sallallaahu alaihi wa sallam) said,

“There will not cease to be a group of my Ummah uppermost upon the truth. They will not be harmed by those who forsake them, until Allah’s affair comes to pass and they are uppermost.” [3]

NOTES

[1] Soorah al-Baqarah (2): 213

[2] Soorah al-Baqarah (2): 213

[3] Reported by Muslim Eng. trans. 3/1061/no.4715), at-Tirmidhee (no.2230) and Ibn Maajah (no.10). Also refer to Saheeh al-Bukhaaree (Eng. trans. 9/309/nos.414-415) and Saheeh Muslim (Eng. trans. 3/1061-1062/nos.4716-4722).

The Prophet (sallallaahu alaihi wa sallam) said,

“This knowledge will be carried by the trustworthy ones of every generation. They will expel from it the alterations made by those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant.”

Reported by Ibn ‘Adiyy, Ibn ‘Asaakir and others and it is saheeh.

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Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

They called to Sectarianism (Furqah) & Sunnah became a Stranger – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 54: Point 90D & 90E
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:(90D)

And they called to sectarianism (furqah) and Allaah, the Mighty and Majestic, forbade sectarianism. Some of them declared others to be disbelievers. And everyone called to his own opinion and to calling those who disagreed with him disbelievers. So the ignorant people, the rabble and those having no knowledge went astray. They caused the people to become greedy for the things of this life and to fear worldly punishment. So the people followed them upon fear regarding their religion and out of hope for what they possessed from this world.[1]

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Transcribed Audio:

His saying, “And they called to sectarianism and Allaah, the Mighty and Majestic, has forbidden sectarianism.” Allaah has forbidden sectarianism, splitting; al-furqah. So He said:

وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ

And do not be like those who split up and differed after the clear signs had come to them. (Soorah Aali `Imraan (3), aayah 105)

وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ

And those who were given the scripture did not differ except after the clear truth had come to them.(Sooratul-Bayyinah (98), aayah 4)

So they differed and split not upon ignorance but rather upon knowledge; `ilm.

His saying, “And some of them declared others to be disbelievers,” The firaq (sects) started declaring each other to be disbelievers. And this is a sign which is manifest upon them. And this is a proof that they are all upon falsehood. As for the people of the truth and the people of the Sunnah then they do not declare each other to be disbelievers. Rather, they are friends and allies to each other, they love each other and they support each other and they advise each other. And likewise, they do not declare the other sects to be disbelievers except for what the Book and the Sunnah proves to be disbelief. Otherwise, it is the case that they (the people of sunnah) are justly balanced with regard to the matter of Takfeer. They do not declare anyone a disbeliever except for those whom the proof is established that he is a disbeliever and they are not hasty with regard to this matter.

His saying, “and each one called to his own opinion and to declaring those who disagreed with him to be disbelievers.” This is a sign of the people of misguidance. He, the Most High, said:

فَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ زُبُرًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ

So they split into parties and sects, each one following a separate book, every group rejoicing in what it was upon.(Sooratul-Mu·minoon (23), aayah 53)

Zuburan; meaning books. They authored books and this occurs. They author books to support their own position and their own party and they rejoice in what they are upon. And if they had just been upon ignorance then it could be hoped that they would return. However, they rejoice in what they are upon from falsehood and they believe it to be the truth. And this is a punishment from Allaah for them.

His saying, “So the ignorant people and the ra`aa` (the common rabble) and those who had no knowledge went astray.” They led the ignorant people astray and the rubble and those who had no knowledge. But as for the people of the truth and the people of knowledge then they are not affected by these sects and these misguidances because they know that it is falsehood.

His saying, “And they caused the people to become greedy for things of this world and they cause them to fear the punishment of this world.” That is from the means which they utilise in their trial that they give their followers some of the things, which they crave after.

His saying, “So the creation followed them therefore, upon fear with regard to their religion and upon hope with regard to what they had of this world.” Many of the people have love of this world so therefore, they will follow anyone who will give them anything from wealth even if he is upon falsehood as a result of their craving for wealth.

Point Continues 

Imaam Barbahaaree rahimahullaah said:(90E)

So the Sunnah and the people of the Sunnah were suppressed and innovations appeared and became widespread. The people committed disbelief in many ways, which they were not aware of. They applied analogy and considered the ability of the Lord, His signs, His rulings, His commands and His prohibitions according to their own intellects and opinions. So whatever accorded with their intellects, they accepted it and whatever ran contrary to their intellects, they rejected it. So Islaam became a stranger and the Sunnah became a stranger and the people of the Sunnah became strangers within their own homes.

 The Explanation:

His saying, “So the Sunnah and the people of the Sunnah became suppressed and innovations appeared and became widespread.” After the people of the Sunnah had been apparent in the quroon al-mufaddalah (most excellent generations) and the people of evil had been subdued, then the affair became turned around and the people of the Sunnah became suppressed and the people of falsehood became apparent. However, this will not persist. Even if the people of falsehood become apparent at one time then they will decline in the future and they will collapse in the future. And the final outcome will always be for the people of Taqwa; those who are dutiful to their Lord. And Imaam Ibn ul-Qayyim rahimahullaah said:[2]

“And the truth is aided and tested so do not be surprised for this is the way of the Most Merciful.”

His saying, “And they applied analogy,” Analogy (Qiyaas), meaning in `aqeedah (creed and belief) because `aqeedah (creed and belief) has no analogy in it because it is tawqeefeeyah (reliant upon direct text). Action with regard to it is not upon except a proof. And no analogy is made in matters of creed and belief. Analogy can only be in fiqh.

His saying, “and they considered the ability of the Lord and His signs and His rulings and His commands and His prohibitions in accordance with their intellects and their own opinions.” This is al qiyaasul baatil (the false and futile analogy) making analogy with regard to Allaah, the Majestic and Most High, the One Who cannot be imagined by their minds and their opinions. So they rebut based upon the analogy of their intellects, the speech of Allaah and the speech of His Messenger.[3]

His saying, “So whatever conformed with their intellects, they accepted it and whatever was contrary to their intellects, they rejected it.” So they make their intellects and their opinions the judge, so whatever conflicts with it, they reject it, either by ta·weel (interpreting it away) or by rafd (directly rejecting it) and not accepting it.

His saying, “So therefore, Islaam became a stranger and the Sunnah became a stranger and the people of the Sunnah became strangers within their own homes.” Just as he sallAllaahu `alayhi wa sallam said:

Islaam began as a stranger and it will return to being a stranger just the same as it began. So give glad tidings of a tree in Paradise to the strangers.”[4] So then they said, “Who are the strangers O Messenger of Allaah?” So he said, “Those who are upon correctness when the people become corrupted.”

And in one narration:

“Those who correct whatever the people corrupt.”

They correct themselves are upon correctness and they correct whatever the people have corrupted. They are the ghurabaa (strangers). Why are they called strangers (ghurabaa)? Because those who contradict them are many and those who criticise them are many, so they are strangers amongst the people of their own lands and the people of their own time.[5]

Footnotes:

[1] Translator’s side point: Some of the versions have at the end , “So the people followed them upon fear regarding their worldly life and out of hope for what they possessed from this world.” W`Allaahu A`lam.

[2] Translator’s side point: Quote being from his famous poem Al-Kaffiyaat ash-Shaafiyah along with the explanation of it, they give a reference there.

[3] Shaykh Ahmad an-Najmee rahimahullaah mentioned in his explanation, “This seems to be referring to the like of the Jahmiyyah and the Mu`tazilah. They brought this matter of analogy and their intellect into the religion and used it to reject the texts; texts with regard to the attributes of Allaah, the Most High and other than them.”

[4] Shaykh Aal Ash Shaykh continues with the wordings of the hadeeth but this part of the hadeeth is reported by Muslim (145) of a hadeeth of Aboo Hurayrah radiyAllaahu `anhu without what follows in the main text here.

It is also reported by Muslim (146) from Ibn `Umar radiyAllaahu `anhuma from the Prophet that he said:

“Islaam began as a stranger and it will return to being a stranger just as it began and it will retreat between the two mosques just as a snake returns to its hole.”

[5] As for the wording, when the companions asked,

“Who are the strangers, O Messenger of Allaah? Then he replied, “They are those who are upon correctness when the people become corrupted.” 

This wording is reported by AtTabaraaniyy in Al-Mu`jam al-Kabeer and Al-Mu`jam al-Awsat, Al-Mu`jam as-Sageer from Sahl ibn Sa`d as-Saai`dee. Al-Haythamee said in Majma` az-Zawaa`id, its narrators are those of the Saheeh except for Bakr ibn Sulaym and he was reliable as well.

As a side point, Shaykh Al-Albaaniyy declared this narration authentic in As-Saheehah under hadeeth no. 1273,

“The strangers are those who are upon correctness themselves when the people become corrupted.”

As for the last wording that’s mentioned, “They are those who correct whatever the people corrupt,” that is reported by At-Tirmidhiyy and AtTabaraaniyy in al-Kabeer from a narration of `Amr ibn `Awf that Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“The religion began as a stranger and it will return to being a stranger. So give glad tidings to the strangers, those who rectify what the people have corrupted after me from my Sunnah.”

And as atTirmidhiyy said, “This hadeeth is hasan, saheeh (good, authentic).”

As for Shaykh al-Albaaniyy in his checking of Tirmidhiyy declared this particular report here as da`eef jiddan (very weak, not authentic).

In the footnote also, they mention a further wording reported by Ibn Abee Shaybah and Imaam Ahmad and ad-Daarimee and Ibn Maajah and others from a hadeeth of Ibn Mas`ood that contains the wording, it was said,

“Who are the strangers? And that he said, “An-nuzzaa` minal qabaa-il (they are the scattered ones from amongst the tribes).”

They mention here that Imaam al-Bukhaariyy declared that narration to be hasan, as was reported from him by his student, atTirmidhiyy. And Al-Baghawee said in Sharhus Sunnah, the hadeeth is saheeh gareeb with a singular chain. And again this particular report here was declared da`eef by Shaykh Al-Albaaniyy in the checking of Sunan Ibn Maajah, W`Allaahu A`lam.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

My Ummah will divide into 73 sects; all of them shall be in the Fire except one – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 52: Point 90A
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that Allaah’s Messenger sallAllaahu `alayhi wa sallam said, “My nation will divide into 73 sects; all of them shall be in the Fire except one, and it is the Jamaa`ah; the united body upon the truth.” It was said, “Who are they, O Messenger of Allaah?” He said, “That which I and my companions are upon today.”[1]

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Transcribed Audio:

His saying, “And you should know that Allaah’s Messenger sallAllaahu `alayhi wa sallam said, “My nation will divide into 73 sects, all of them in the Fire except one and it is al-Jamaa`ah; the united body upon the truth,” Allaah, the Majestic and Most High, commanded us to unite; to become ijtimaa` upon the truth.

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

And cling together to the rope of Allaah and do not separate. (Soorah Aali-Imraan (3), aayah 103)

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ

Those who split up their religion and become sects, you have nothing to do with them. Their affair is just with Allaah. Then He will inform them of what they used to do. (Sooratul An`aam (6), aayah 159)

وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ

And do not be like those who split and differed after the clear signs have come to them. And they are the ones for whom will be a tremendous punishment. (Soorah Aali-Imraan (3), aayah 105)

So He forbade us from splitting and He commanded us with uniting and with clinging on to the Book of Allaah and the Sunnah of His Messenger. So He said:

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ

And this is my straight way so follow it and do not follow the divergent paths for they will split you and lead you away from His path. (Sooratul An`aam (6), aayah 153)

So it is not permissible to split and differ on account of desires or on account of taqleed (blindly following) fathers and forefathers or as a result of blindly following the Jews and the Christians. Differing is not permissible in the matters of `aqeedah (creed and belief) and in the fundamentals of the religion. Rather, it is obligatory to agree and to be united with regard to it. As for differing in issues of fiqh then this occurs. However, it is obligatory to return and refer back to those sayings which the proof establishes. He, the Most High, said:

فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

So if you dispute about anything then refer it back to the Book of Allaah and the Sunnah of His Messenger if you truly believe in Allaah and in the Last Day. That is better and finer in its outcome. (Sooratun-Nisaa· (4), aayah 59)

Therefore ikhtilaaf (differing) in `aqeedah (creed and belief) is not permissible because `aqeedah (creed and belief) is tawqeefeeyah (reliant upon text). It is not a place for ijtihaad (scholarly deduction). But as for the issues of fiqh and istinbaat (deduction of rulings) then in that case, each one of the People of Knowledge in that matter who are suitable to promote ijtihaad can strive to deduce rulings and they may differ in their outlooks. However, they should not just remain upon their differing. Rather, they should refer back to the Book of Allaah and the Sunnah of His Messenger. So, whoever has proof then they should follow him and take his saying and leave their own opinions. This is the position of the people of the Sunnah and the Jamaa`ah and this is what the Messenger sallAllaahu `alayhi wa sallam directed us to. As for our saying, leave the people and let everyone have his own opinion and the differing of the nation is a mercy as they say then we say haathaa baatil (this is false and futile). Allaah, the Majestic and Most High, says:

وَلَا يَزَالُونَ مُخْتَلِفِينَ
إِلَّا مَن رَّحِمَ رَبُّكَ

And they will continue to disagree except for those who your Lord has mercy upon. (Soorah Hood (11), aayah 118-119)

So His saying, “Except for those who your Lord has mercy upon,” indicates that those whom Allaah has mercy upon do not differ and that differing is a punishment (athaab) and is not a mercy (a rahmah). Mercy is for those who do not differ and if they do differ then they refer back to the Book and the Sunnah and they take what is correct and they leave what is wrong. This is the way of Ahlus-Sunnah W`al Jamaa`ah.

But as for each one remaining upon his own opinion and what so and so said and so and so then this is not the way of the Muslims. This is the way of the Ahlul-Ahwaa (innovated sects) and the People of Shahawaat (followers of desires). They search for whatever saying will conform to their desires and whatever will conform to what they want and whatever differs with their desires, they abandon it even if the Imaam whom they say that they take his saying says it. Meaning, they do not accept from the sayings of the Imaams and the scholars except what is in accordance with their desires. As for what contradicts their desires then they reject it. So, this is a proof that they are just following their own desires, whatever conforms with their desires they accept it and whatever is contrary to their desires they abandon it. Wa laa hawla wa laa quwatta illaa billaah (and there is no movement and no ability except with the aid of Allaah).

And this is what is called to nowadays in the newspapers and magazines and meetings and conferences mostly and upon the channels. They promote disagreement and they say we are just making things open and easy for the people. With what are we making things open and easy for the people? With abandonment of the Book and the Sunnah and with going along with sayings whose people are not secure from error; those who make errors sometimes and are correct sometimes.

Whereas they; meaning the Imaams of the past, they forbade us from taking their sayings except what accords with the proof. They forbade us from taking their sayings, which are in contrary to the proof. So, this is a matter, which it is obligatory to be aware of because the people today have been put to trial on account of those people who confuse things for the people.

So his saying, “And you should know that Allaah’s Messenger sallAllaahu `alayhi wa sallam said, my nation will split into 73 sects, all of them will be in the Fire except one,” This hadeeth is authentic, when its chains of narration are gathered and its many narrations and the Imaams reported in their works and speak in praise of it and actual circumstances testify to its truth. So he sallAllaahu `alayhi wa sallam informed that this nation of Muhammad will split into 73 sects and these are the major fundamental sects and there are actually more than these sects.

He said all of them will be in the Fire, meaning the 72, all of them will be in the Fire except for one and it is the 73rd one, which is that which is upon the like of what the Messenger sallAllaahu `alayhi wa sallam and his companions were upon. So it is what will be saved from the Fire. And therefore, they are called al-Firqatun Naajiyah (the saved sect) and they are called Ahl-us-Sunnah W`al Jamaa`ah (the People of the Sunnah and the Jamaa`ah); the united body upon the truth.

And whatever is beside them then they are opposers to the truth under the threat of the Hellfire. So from them will be those who enter the Fire on account of disbelief (kufr) and from them will be those who enter the Fire on account of fisq (evil doing) and from them will be those who enter the Fire on account of ma`siyyah (sin, disobedience). They are not all the same with regard to entering the Fire. So it is not to be taken from this hadeeth that these sects, all of them are disbelievers.

His saying, And it is the Jamaa`ah; the united body,” Al-Jamaa`ah (united body) is whoever is upon the truth even if it is a single person. This is the Jamaa`ah (the united body). As for Al-Kathrah (being numerous on its own); a group being numerous then this on its own does not indicate the truth. He, the Most High said:

وَإِن تُطِعْ أَكْثَرَ مَن فِي الْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ

And if you were to obey most of those upon the earth, they will lead you astray from the path of Allaah. (Sooratul-An`aam (6), aayah 116)

And He, the Most High, said:

وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

And most of mankind even if you eagerly wish will not be believers. (Soorah Yoosuf (12), aayah 103)

وَمَا وَجَدْنَا لِأَكْثَرِهِم مِّنْ عَهْدٍ ۖ وَإِن وَجَدْنَا أَكْثَرَهُمْ لَفَاسِقِينَ

We have not found most of them to be true to their covenant, We have found most of them to be disobedient ones. (Sooratul-A`raaf (7), aayah 102)

So being numerous is not what is counted. What is counted is those who are upon the truth even if they are few in number, even if it is a single person then he will be the Jamaa`ah (the body upon the truth).

His saying, It was said, “Who are they O Messenger of Allaah? He said, “That which is upon that which I and my companions are upon today.” This is the correct path, those who are upon that which the Messenger sallAllaahu `alayhi wa sallam and his companions were upon, they are the Jamaa`ah (the united body upon the truth).

Footnotes:

[1] Reported by At-Tirmithee (2641) and by al-Haakim and by others, Al-Laalikaa’ee in As-Sunnah and by others besides from a hadeeth of `Abdullaah ibn `Amr ibn al `Aas radiyAllaahu `anhumaa. And Shaykh Al-Albaaniyy mentioned that this hadeeth is hasan; has supporting narrations for its final wording and declared it hasan.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


FOOTNOTES:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Agreement & Unity Of the Hearts are From The Most Distinguished Qualities Of The Saved Group – Shaykh Uthaymeen

[You may want to read Most Distinguished Qualities of the Saved Group – Shaykh Ibn Uthaymeen before reading the below]

Question 55: Is there something you want to add concerning the qualities of the saved sect?

The Answer: The truth of the matter is that there isn’t anything to add, since the four fundamental matters that we have mentioned are clear and sufficient. However, it might need some details with respect to the matter of manners. So, the most important aspect of manners is unity and agreement on the truth, the thing that Allaah (Azza wa Jal) has enjoined on us:

Your Rabb (Allaah) prescribed for Noah, and that which We revealed to you –[O Muhammad (صلى الله عليه و سلم)], and that which He prescribed for Ibraaheem, Moosaa, ‘Eesaa–that you should establish the Religion, acting upon what is prescribed, and not split into sects regarding it. [Qur’aan, soorat ash-Shooraa (42): 13].

And He (Allaah Azza wa Jal) informed us that those who split their Religion into sects, Muhammad (صلى الله عليه و سلم) is clear of them:

Verily, those who divided their religion and break up into sects, you Muhammad (صلى الله عليه و سلم) have no concern of them in the least. [Qur’aan, soorat al-An’aam (6): 159].

So agreement and unity of the hearts are from the most distinguished qualities of the saved group, ahlus-Sunnah wal Jamaa’ah. In case disagreement amongst them occurs due to Ijtihaad,[74] in matters where Ijtihaad is applicable, then they do not hold enmity, hatred or hostility against each other. Rather, they believe that they are brothers even if this kind of disagreement takes place amongst them. This is true to the extent that each of them would pray behind the Imaam believing that the latter is not in a state of Wudoo´ whilst the Imaam believes he does have his Wudoo’. An example for this is that each of them would pray behind someone who ate camel meat believing that it nullifies the prayer whilst this Imaam believes that it does not. Thus each of them consider that the prayer behind this Imaam is correct, even though if he would have prayed the same prayer [after eating camel meat] by himself, he would have consider it incorrect. All of this is because they consider that the difference in opinion arising from Ijtihaad, in cases where Ijtihaad is permissible, is, in reality, not a disagreement. Since each one of the disputants follows what is incumbent upon both for them to follow from the evidence that is impermissible for either one to relinquish. They see that if their brother disagrees with them regarding a certain action and does this in compliance with the evidence, then in reality he is in agreement with them. This is because they themselves call for the following of the proof wherever it may be. So if he disagrees with them based upon his conformance with what he regards as valid proof, then in reality he is in agreement with them, since he is in conformity with that which they call for and aim to, from judging by the Book of Allaah and the Sunnah of His Messenger (صلى الله عليه و سلم).

And it is well known to many scholars what took place between the companions with regard to similar matters of disagreement, even during the time of their Prophet (صلى الله عليه و سلم). He (صلى الله عليه و سلم) did not harshly denounce anyone of them. When he (صلى الله عليه و سلم) returned from the battle of al-Ahzaab, Jibreel came to him and directed him to set out for Banee Quraydhah who broke the covenant with the Muslims. The Prophet (صلى الله عليه و سلم) then ordered his companions and said: “None of you should pray ‘Asr except at Banee Quraydhah.” [75] So, they left Madeenah for Banee Qurayadhah, and when the time for ‘Asr prayer arrived some of them delayed their prayer until they reached Banee Qurayadhah and therefore prayed it outside of its time. They did not pray until after sun set, since the Prophet (صلى الله عليه و سلم) said: “None of you should pray ‘Asr except at Banee Quraydhah.” Others prayed on time and said that the Prophet (صلى الله عليه و سلم) intention was for them to make haste in setting off. [76]

Those were the ones who were correct in their understanding. In spite of this, the Prophet (صلى الله عليه و سلم) did not blame anyone of them, and none of them held any enmity or hatred against each other because of their disagreement in understanding this text. That is why I believe that it is a binding duty upon the Muslims who belong to the Sunnah that they should be one nation, and that factionalism should not occur amongst them–a person belongs to this group and another belongs to another group, and the third belongs to a third group and so on. In such a manner, they fight amongst each other with the spears of their tongues. They hate each other and take enemies out of each other because of a disagreement whose ruling is permissible to deduce by way of Ijtihaad. There is no need for me to specifically mention each group. But the sensible person would understand and the matter would be clear to him. So, I believe that it is incumbent upon ahlus-Sunnah wal Jamaa’ah to unite even though they may dispute in that wherein they have been differing as a result of their understanding of what is necessitated by the texts. All praise is due to Allaah, for this is a matter in which there is ample scope for accommodation.

What is important is agreement and unity of the hearts. And there is no doubt that the enemies of Islaam love that the Muslims are divided, regardless whether they are enemies who openly express their hostility, or enemies who pretend to be friends of Muslims or Islaam, while in reality they are not. So, the obligatory thing is that we should be distinguished with this distinctive mark and that is we are from the saved sect that agrees to unity.

References

[74] Ijtihaad: Deduction of reasoned decisions to suit particular circumstances based upon fundamental guidelines from the Qur’aan and/or authentic Sunnah.
[75] Saheeh al-Bukhaaree, vol.2, p.34, and Saheeh Muslim, vol.3, no.4376. In the report by Muslim, it is Thuhr prayer instead of ‘Asr.
[76] So that when the time for ‘Asr prayer arrived, they would already be at Banee Quraydhah.

Translated by Dr Saleh as Saleh rahimahullaah
SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 145

Most Distinguished Qualities of the Saved Group – Shaykh Ibn Uthaymeen

The Characteristics of the Saved Group

Question 53: What is the most distinguished qualities of the saved group?

The Answer: The most distinguishing quality of the saved group is the adherence to that upon which the Prophet (صلى الله عليه و سلم) was upon in matters of ‘Aqeedah (creed), ‘Ibaadah (worship), manners, and transactions. You find the saved group distinguished in these four matters.

With respect to ‘Aqeedah, you find it holding on to that which is proven by the Qur’aan and Sunnah from pure Tawheed pertaining to the Ruboobiyyah, Uloohiyyah, and al-Asmaa’ was-Sifaat (Names and Attributes).

Regarding worship, you find it distinguished in its perfect adherence to that which the Prophet (صلى الله عليه و سلم) was upon in matters of worship and in its execution of them– as regard their types, manners, timing, places, and causes. So you don’t find them innovating in the Religion of Allaah. Rather, they are in an utmost degree of good manners with Allaah and His Messenger. They do not introduce any kind of worship, which Allaah did not approve, in advance, before Allaah and His Messenger.

You also find them distinguished from others in their good manners, love of good to the Muslims, openness of their hearts, cheerful faces, eloquence, and so forth, from the noble and beautiful aspects of manners.

And with regards to transactions, you find them treating others with truthfulness and clarity, and which the Prophet (صلى الله عليه و سلم) alluded to in his saying:

“The seller and the buyer have the right to keep or return goods as long as they have not parted or till they part; and if both spoke the truth and described the defects and qualities (of the goods), then they will be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost.” [73]

So, this is the distinction and the distinguishing mark for ahlus-Sunnah wal-Jamaa’ah, the saved group, which follows that which the Prophet (صلى الله عليه و سلم) was upon.

Question 54: Is it necessary that the characteristics in the four matters: ‘Aqeedah, worship, manners and transaction be totally or completely present without diminution? And in case anything of it is gets diminished, does this take the person out of the folds of the saved group or it doesn’t ?

The Answer: Diminution in these matters does not disqualify the person as being from the saved group unless he fails to fulfill the aspect of Tawheed or that of Bida’. The matter is just as Allaah, The Most High, Said:

“And for all there will be degrees (or ranks) according to what they did”
[Qur’aan, soorat al-An’aam (6): 132].

Failing to fulfill the part of Tawheed and that of Bida’, may take the person out of the saved sect. Similarly, with respect to Ikhlaas (pure intention). However, as far as the matters of manners and transactions, then failing to fulfill them does not take the person out of this saved sect, though he is sinful for this.

[73] Reported by al-Bukhaaree in his Saheeh, vol.3, no.293, and Muslim, vol.3, no.3661.

Translated by Dr Saleh as Saleh rahimahullaah
SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 145

Methodology of the Saved Sect : Shaykh Muhammad Ibn Jameel Zaynoo

By Shaykh Muhammad Ibn Jameel Zaynoo [1]
Minhâj al-Firqatun-Nâjiyah wat-Tâ‘ifat al-Manrûrah (pp.6-17)
Al-Ibaanah Magazine, Issue No.3 – Dhul-Qa’dah 1416H / April 1996[1]

Allaah – the Most High – said,“And hold fast altogether to the Rope of Allaah and do not become divided.” [2]

[2] Allaah – the Most High – said,

And do not be of those who commit Shirk (associate partners with Allaah), those who split-up their Religion and become sects; each sect rejoicing in what is with them.” [3]

[3] The Prophet (sallallaahu ’alayhi wa sallam) said, “I advise you to have taqwaa of Allaah and to hear and to obey, even if an Abyssinian slave becomes your leader. Those of you who live long after me will see a lot of differences, so hold fast to my Sunnah and to the Sunnah of the Rightly-Guided Caliphs after me. Cling to it tightly and beware of newly-invented matters, for every newly invented matter is an innovation, and every innovation is misguidance, and all misguidance is in the Fire.” [4]

[4] He (sallallaahu ’alayhi wa sallam also said, “Indeed, the people of the Book before you split-up into seventy-two sects. And this nation will split-up into seventy-three sects, seventy two are in the Fire and one is in Paradise .” [5] And in another narration, “All of them are in the Fire except one.” It was asked, ‘Who is that one?’ He replied, “That which I and my Companions are upon.” [6]

[5] Ibn Mas’ood – radiyallaahu ’anhu – said, [7] Allaah’s Messenger (sallallaahu ’alayhi wa sallam) drew a line for us and then said, “This is Allaah’s Path.” Then he drew lines to its right and its left, and said, “These are differing paths, upon each of them there is a Shaytaan (devil) calling to it.” Then he recited, “And verily this is My Path, so follow it, and do not follow other paths for they will separate you away from His Path.” [8]

[6] Shaykh ’Abdul-Qaadir al-Jeelaanee (d.561H) said, “As for al-Firqatun-Naajiyah (the Saved-Sect) it is Ahlus-Sunnah wal-Jamaa’ah, and there is no name for Ahlus-Sunnah except one – and that is Ashaabul-Hadeeth (the People of Hadeeth).” [9]

[7] Allaah – the One free from all defects, the Most High – orders us to hold fast altogether to the Noble Qur‘aan; and not to be of the mushriks (those who associate partners with Allaah in that which is particular to Him) who split-up their Religion and become shee’an (sects) and hizbs (parties). And the Prophet (sallallaahu ’alayhi wa sallam) informed us that the Jews and the Christians will be divided into many sects and that the Muslims will split-up even more. And that these sects will be fitting for entry into the Fire, due to their deviations and their being far from the Book of their Lord and the Sunnah of their Messenger. And that only one sect will be saved from the Fire and enter Paradise – and that is the Jamaa’ah; those who cling to the Book and the authentic Sunnah and to the actions of the Companions of the Prophet (sallallaahu ’alayhi wa sallam. O Allaah! Make us from amongst the Saved-Sect; and grant the Muslims the guidance and ability to be from it.

Methodology of the Saved-Sect:

[1]al-Firqatun-Naajiyah (the Saved-Sect) is that which adheres to the manhaj (methodology) of Allaah’s Messenger (sallallaahu ’alayhi wa sallam) during his lifetime, and to the minhaaj of his Companions after him: and that is the Noble Qur‘aan which Allaah revealed to His Messenger, and which he explained to his Companions in the authentic Sunnah – ordering the Muslims to cling to these two, saying, “I am leaving amongst you two things, you will never go astray as long as you cling to them: the Book of Allaah and my Sunnah. They will not separate from each other, until you meet me at the Lake .” [10]

[2] The Saved-Sect returns to the Word of Allaah and His Messenger (sallallaahu ’alayhi wa sallam) whenever there is disagreement or difference of opinion; acting upon the saying of Allaah – the Most High, “If you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you do believe in Allaah and the Last Day. That is best and most suitable for final determination.” [11] And He – the Most High – said, “But no, by your Lord! They cannot have any faith until they make you (the Messenger) a judge in all disputes that they have between them, and find in themselves no resistance against your decision, but accept them with full submission.” [12]

[3] The Saved-Sect does not give precedence to the word of anyone over the Word of Allaah and His Messenger (sallallaahu ’alayhi wa sallam), acting upon His – the Most High – saying,

O you who believe! Do not put yourselves forward before Allaah and His Messenger, and have taqwaa of Allaah. Indeed, Allaah is all-Hearing, all-Seeing.” [13]

Ibn ’Abbaas – radiyallaahu ’anhu – said, “I fear that stones will descend upon you from the sky, that I say to you that the Messenger of Allaah said; and you say to me that Aboo Bakr and ’Umar say something else!” [14]

[4] The Saved-Sect values Tawheed: and it is to single-out Allaah alone in worship, in supplication, in seeking aid and assistance, in seeking refuge in times of ease and hardship, in sacrificing and vow-making, in placing total reliance and trust in Him and in judging by what Allaah has revealed; and all other forms of worship. These are the foundations upon which the true Islaamic governance is based. It is therefore essential to remove Shirk (associating partners with Allaah in those matters that are particular to Him) and its manifestations – which is present in all the Muslim lands – since this is a requirement of Tawheed. And victory is not possible when Tawheed is neglected, nor can Shirk be fought with its like. We must – in this – follow the examples of the Prophets and in particular, the example of our noble Prophet – may the Peace of Allaah and His Prayers be upon them all.

[5] The Saved-Sect revive the Sunnah of Allaah’s Messenger (sallallaahu ’alayhi wa sallam) in their ’ibaadah (worship), sulook (behaviour) and in their lives, thus becoming strangers amongst the people – as Allaah’s Messenger (sallallaahu ’alayhi wa sallam) mentioned in his saying, “Islaam started as something strange and will return as something strange as it began, so Toobaa (a tree in Paradise) is for the Strangers.” [15] In another narration, “ … so Toobaa is for the Strangers. Those who correct and put right what the people have corrupted.” [16]

[6] The Saved-Sect does not have ta’assub (bigoted adherence) to the sayings of anyone, except the saying of Allaah and the saying of His infallible Messenger (sallallaahu ’alayhi wa sallam), who does not speak from his own desires. As for every other person – however elevated his rank – then he errs and makes mistakes, according to his (sallallaahu ’alayhi wa sallam) saying, “All the children of Aadam err and commit mistakes, and the best of those who make mistakes are those who turn in repentance.” [17]

Imaam Maalik (d. 179H) – rahimahullaah – said, “There is no one after the Prophet (sallallaahu ’alayhi wa sallam), except that you can take his saying or leave it, with the exception of the Prophet (sallallaahu ’alayhi wa sallam).” [18]

[7] The Saved-Sect are Ahlul-Hadeeth (the People of Hadeeth), about whom the Prophet (sallallaahu ’alayhi wa sallam) said, “There will not cease to be a group from my Ummah victorious and uppermost upon the truth, those who abandon them will not harm them, until the command of Allaah comes about.” [19]

A poet said,

“Ahlul-Hadeeth are the people of the Prophet, although;

They accompany him not, they are with his every movement.” [20]

[8] The Saved-Sect love and honour the mujtahid Imaams (those Scholars who are able to extract rulings from the Book and the Sunnah). However, they do not have ta’assub (bigoted blind adherence) to any particular one of them. On the contrary, they take fiqh (rulings) from the Qur‘aan and the authentic ahaadeeth, upon the understanding, and the sayings, of all of the Scholars – if it is in agreement with the authentic ahaadeeth. Indeed, this agrees with their saying, that you should take it if it agrees with the authentic hadeeth and leave whatever disagrees with it.

[Imaam Aboo Haneefah (d.150H) – rahimahullaah – said, “If a hadeeth is found to be authentic, then that is my madhhab.” [21]

Imaam Maalik (d.179H) – rahimahullaah – said, “Indeed I am only a man. I am sometimes mistaken and at other times correct; so look into my opinions. All that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, then abandon it.” [22]

Imaam ash-Shaafi’ee (d.204H) – rahimahullaah – said, “Everything that I say, for which there is something authentically related from the Prophet (sallallaahu ’alayhi wa sallam) contrary to my saying, then the hadeeth of the Prophet comes first. So do not make taqleed (blind-following) of me.” [23]

Imaam Ahmad (d.241H) – rahimahullaah – said, “Do not make taqleed (blind-following) of me, nor make taqleed of Maalik, nor of ash-Shaafi’ee, nor of al-Awzaa’ee, nor of ath-Thawree. But take from where they took.” [24]]

[9] The Saved-Sect orders the good and forbids the evil. Thus it renounces the innovated ways and destructive parties and groups which split the Ummah: those that innovate in the Religion and innovate with regards the Sunnah of the Prophet (sallallaahu ’alayhi wa sallam) and that of his Companions.

[10] The Saved-Sect calls the Muslims to cling to the Qur‘aan and to the Sunnah of the Prophet (sallallaahu ’alayhi wa sallam) and to the way of his Companions, until victory is decreed for them; and until they enter Paradise by the Grace of Allaah and the shifaa’ah (intercession) of His Messenger (sallallaahu ’alayhi wa sallam).

[11] The Saved-Sect reject those laws which are man-made when they contradict the judgement of Islaam. Rather, it calls to the judgement by the Book of Allaah, which Allaah revealed for the happiness and benefit of mankind, both in this world and in the Hereafter, and Allaah – the Most Perfect, the Most High – knows what it is that will correct and reform them. So His Law is firm and constant, it will not alter for the rest of time, nor does the passage of time alter its values. Indeed, the reason for the misfortunes of this world in general, and the Islaamic world in particular – which is experiencing misfortune, lowliness and humiliation – is: abandoning judging by the Book of Allaah and the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam). And nothing will make the Muslims strong again except by them returning to the teachings of Islaam – individually, collectively and in their governance – acting upon the saying of Allaah, the Most High,

Indeed, never will Allaah change the condition of a people until they change themselves.” [25]

[12] The Saved-Sect call the Muslims collectively to Jihaad in the path of Allaah – which is obligatory upon every Muslim in accordance with his ability and strength. And Jihaad comprises the following:-

[i]Jihaad with the Tongue and the Pen: to call the Muslims and others to the adherence of the true and correct Islaam and adherence to Tawheed free from the Shirk which has spread in the Islaamic lands; and which Allaah’s Messenger (sallallaahu ’alayhi wa sallam) informed us would appear amongst the Muslims, saying, “The Hour will not be established until a group from my Ummah will follow the mushriks, and large groups [26] of my Ummah will worship idols.” [25]

[ii]Jihaad with Wealth: and it is to give wealth for the propagation of Islaam and for printing da’wah books based upon the correct approach. It also consists of the distribution of funds to the weak Muslims to incline their hearts and to strengthen them. It also consists of the manufacture and purchase of weapons and equipping the mujaahideen – providing them with food, clothing and other requirements.

[iii]Jihaad with Oneself: it consists of fighting and participating in battle for the victory of Islaam, such that the Word of Allaah is made uppermost, whilst the word of kufr (disbelief) is debased and made low.

And the noble Messenger (sallallaahu ’alayhi wa sallam) pointed to these three types of Jihaad in his saying: “Make Jihaad against the mushrikeen with your wealth, yourselves and your tongues.” [28]

And the ruling concerning Jihaad in the path of Allaah is according to the following cases:-

Fard ’Ayn (individual obligation): When the enemy aggressors take over any part of the Muslim lands – such as Palestine – which has been over-run by the wicked Jews. So it is an obligation upon the Muslims – whether with their wealth or their selves – to drive out the Jews from Palestine and return Masjidul-Aqsaa to the Muslims – the Muslims being sinful until they do so.

Fard Kifaayah (collective obligation): If some Muslims carry it out, then it is no longer obligatory upon the rest of them. And it is to convey the da’wah (call) of Islaam to the rest of the lands until they are ruled by Islaam. So whosoever contends with and obstructs the da’wah, then they must be fought until the obstruction is removed and the da’wah is allowed to continue freely.

The Signs of the Saved-Sect:

[1]al-Firqatun-Naajiyah (the Saved-Sect) are few amongst the people. Allaah’s Messenger (sallallaahu ’alayhi wa sallam) prayed for them in the following words: “Toobaa (a tree in Paradise) is for the Strangers – the people who are righteous amongst a people who are mostly wicked, those that disobey them are more than those who obey them.” [29] And the noble Qur‘aan inform about them. So it says in praise of them,

But few of My Servants are grateful.” [30]

[2] The Saved-Sect are abandoned by most people, who slander them and ridicule them with insulting names. So there is for them an example in the Prophets – ’alayhimus-salaam – about whom Allaah said,

And so We appointed for every Prophet an enemy; devils amongst mankind and jinn, inspiring one another with flowery discourses by way of deception.” [31]

And Allaah’s Messenger (sallallaahu ’alayhi wa sallam) was treated in this way by his people. So when he called them to Tawheed they called him a sorcerer and a liar – whereas prior to this they used to call him as-Saadiq (truthful) and al-Ameen (trustworthy).

[3] Shaykh ’Abdul-’Azeez Ibn Baaz – hafidhahullaah – was asked about al-Firqatun-Naajiyah (the Saved-Sect), so he said, “They are the Salafees [32] and all who adhere to the path of the Salafus-Saalih (the Pious Predecessors).”

The Aided and Victorious Group:

[1] The Prophet (sallallaahu ’alayhi wa sallam) said, “There will not cease to be a group from my Ummah victorious upon the truth, not being harmed by those who oppose them until the command of Allaah comes about, and they are like that.” [33]

[2] He (sallallaahu ’alayhi wa sallam) said, “When the people of Shaam (Syria, Jordan, Palestine) become corrupt then there will be no good in you. And there will not cease to be a group from my Ummah being helped; those that oppose them will not harm them, until the hour is established.” [34]

[3] Ibnul-Mubaarak (d.151H) – rahimahullaah – said, “According to me, they are Ashaabul-Hadeeth (the Scholars of Hadeeth).” [35]

[4] Imaam al-Bukhaaree (d.256H) – rahimahullaah – said, “It means: Ahlul-Hadeeth (the People of Hadeeth).” [36]

[5] Imaam Ahmad (d.241H) – rahimahullaah – said, “If this Taa‘ifatul-Mansoorah (Victorious and Aided Group) is not Ashaabul-Hadeeth, then I do not know who they are.” [37]

[al-Qaadee ’Iyaad (d.544H) – rahimahullaah – said, “What Ahmad intended was Ahlus-Sunnah wal-Jamaa’ah: those who hold the ’aqeedah of Ahlul-Hadeeth.” [38]]

[6] Indeed, Ahlul-Hadeeth, by virtue of their competence in the study of the Sunnah, are not attached to any person, but are altogether concerned with the Sunnah of the Prophet (sallallaahu ’alayhi wa sallam); his guidance, his manners, his battles, and whatever else pertains to him.

[7] Imaam ash-Shaafi’ee said, whilst addressing Imaam Ahmad, “You are more knowledgeable about Hadeeth than I am. So if there comes to you a Hadeeth that is authentic, then make me aware of it, until I accept it and accord with it – it is from Basrah.” [39]

So Ahlul-Hadeeth – may Allaah make us amongst them – do not have ta’assub (bigoted blind adherence) for the saying of any particular person, however elevated, or whatever position he holds. Rather, they cling to the Prophet (sallallaahu ’alayhi wa sallam), as opposed to those who do not ascribe themselves to Ahlul-Hadeeth; those who have ta’assub to their Imaams – who have actually prohibited them from this – just as Ahlul-Hadeeth readily cling to the sayings of their Prophet (sallallaahu ’alayhi wa sallam). So it is not surprising that Ahlul-Hadeeth are al-Firqatun-Naajiyah (the Saved-Sect ) and at-Taa‘ifatul-Mansoorah (the Aided and Victorious Group).

[8] al-Khateeb al-Baghdaadee (d.463H) said, “And if only the people of blameworthy opinion busied themselves with beneficial knowledge, and seeking the Sunnah of the Messenger of the Lord of Creation, and followed the way of the fuqahaa‘ and muhaddithoon – then they would find that this would be sufficient for them. And the narration would take the place of his opinion which he used to hold; since the Hadeeth comprehends the fundamentals of Tawheed, the reported Threats and the Promises, the Attributes of the Lord of Creation – who is High above the saying of the apostates, it also contains information about Paradise and Hell-Fire, and what Allaah has prepared therein for the pious and the wicked, and what Allaah has created in the earths and the heavens, and the remarkable things and great signs, and a mention of the nearest Angels – those drawn up in ranks and those who recite tasbeeh.

And the Hadeeth comprehends stories of the about the pious ascetics and Awliyaa‘, wonderful admonition and sayings of the Scholars. It contains histories of the kings of the ’Arabs and non-’Arabs, and the accounts of past nations, and descriptions of the battles of the Messenger (sallallaahu ’alayhi wa sallam); his expeditions, rulings, judgements, sermons, warnings, predictions and miracles. It also contains information about the number of his Wives and Children, his Relatives and Companions, and a mention of their excellence and merit, and a mention of their lives, their actions and their ancestry. And the Hadeeth contains tafseer of the Qur‘aan, information and the wise remembrance contained in it. It contains the sayings of the Companions about its preserved rulings, the different sayings they held, as well as those of the Scholars and mujtahideen.

And Allaah made Ahlul-Hadeeth (the People of Hadeeth) the pillar of the Sharee’ah and the destroyer of every despicable innovation. So they are Allaah’s wardens amongst His creation, and the link between the Prophet (sallallaahu ’alayhi wa sallam) and his Ummah, and the strivers to preserve His Religion. So their light shines brightly, their excellence remains, their signs are clear, their positions evident and their proofs are over-powering. And all the sects coil themselves around vain desires and prefer opinion which they cling to – except for Ahlul-Hadeeth, since the Book is their provision, the Sunnah is their proof, the Messenger their leader and to him is their ascription. They do not deviate upon vain desires, nor turn to mere conjecture. They accept what is reported from the Prophet (sallallaahu ’alayhi wa sallam) and they are the trustworthy and reliable ones, who memorise the Religion and are its treasurers, its storehouses of knowledge and its bearers. If anyone differs about a hadeeth, then it is referred back to them. Thus, their judgement is accepted and listened to. From them is every Scholar and Imaam, and every true ascetic, and one of excellence, and precise reciter and righteous Khateeb. They are the Saved-Sect and their way is the straight one…” [40]

May Allaah make us from amongst Ahlul-Hadeeth, and provide us with the ability to act upon it, love its people and to act in accordance with it.

Footnotes:

[1] Minhaajul-Firqatun-Naajiyah wat-Taa‘ifat al-Mansoorah (p. 6-17) – slightly adapted. Four additional narrations have been added to the main text, by the editors, and are indicated by […].

[2] Sooratul-’Imraan [3:103]

[3] Sooratur-Room [30:31-32]

[4] Saheeh: Related by Aboo Daawood (no. 4607), at-Tirmidhee (no. 2676) and it was authenticated by al-Haafidh Ibn Hajr in Takhreej Ahaadeeth Mukhtasar Ibnul-Haajib (1/137). The addition: “…and every misguidance is in the Fire.” was narrated by al-Bayhaqee (10/114) and others. It was authenticated by Ibn Taymiyyah in Iqtidaa‘us-Seeraatul-Mustaqeem (1/111).

[5] Hasan: Related by Aboo Daawood (no. 4597) and Ahmad (4/102) and it was authenticated by al-Haafidh Ibn Hajr in Takhreej Ahaadeethul-Kashaaf (no. 63).

[6] Hasan: Related by at-Tirmidhee (5/62) and al-Haakim (1/128) and others. It was authenticated by al-Haafidh al-’Iraaqee in Takhreejul-Ihyaa‘ (3/199) and al-Albaanee in as-Saheehah (no. 204).

[7] Saheeh: Related by Ahmad (1/435) and also al-Haakim (2/318) who authenticated it and adh-Dhahabee agreed.

[8] Sooratul-An’aam [6:153]

[9] al-Ghuniyatut-Taalibeen (p. 212).

[10] Saheeh: Related by al-Haakim from Aboo Hurayrah (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Takhreejul-Mishkaat (no. 186).

[11] Sooratun-Nisaa‘ [4:59]

[12] Sooratun-Nisaa‘ [4:65]

[13] Sooratul-Hujuraat [49:l]

[14] Related by Ahmad (no. 3121), al-Khateeb in al-Faqeeh wal-Mutafaqqih (1/145) and Ibn ’Abdul-Barr in Jaami’ Bayaanul-’Ilm (2/196), from Sa’eed Ibn Jubayr. The isnaad is Hasan.

[15] Related by Muslim (2/175-176) and Ibn Maajah (2/320) from Aboo Hurayrah (radiyallaahu ’anhu).

[16] Saheeh: Related by Aboo ’Amrad-Daanee in as-Sunanul-Waaridah fil-Fitan (1/25) and al-Aajurree in al-Ghurabaa‘ (p. l5-16), from Ibn Mas’ood (radiyallaahu ’anhu). Shaykh al-Albaanee authenticated it in as-Saheehah (3/267).

[17] Hasan: Related by at-Tirmidhee (no. 2399), Ibn Maajah (no. 4251) and others, from Anas (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Saheeh Sunan Ibn Maajah (no. 3428).

[18] Related by Ibn ’Abdul-Haadee in Irshaadus-Saalik (227/l) who declared it Saheeh. Delighted with the beauty of this saying, Taqiyyud-Deen as-Subkee said in al-Fataawaa (1/148), “These words were originally those of Ibn ’Abbaas and Mujaahid, from whom Maalik took them and became famous for them.” Imaam Ahmad also took this saying from them, as Aboo Daawood relates in his Masaa‘il Imaam Ahmad (p. 276), “I heard Ahmad say: There is no one, except that his opinion is taken or is abandoned, except the Prophet (sallallaahu ’alayhi wa sallam).”

[19] Related by Muslim (6/52-53) and Aboo Daawood (2/202) from Thawbaan (radiyallaahu ’anhu).

[20] From the poetry of Hasan Ibn Muhammad an-Nasawee, as is quoted by al-Haafidh Diyaa‘ud-Deen al-Maqdisee in his booklet Fadlul-Hadeeth wa Ahlihi.

[21] Related by Ibn ’Aabideen in al-Haashiyah (1/63) and also in Rasmul-Muftee (1/4).

[22] Related by Ibn ’Abdul-Barr in al-Jaami’ (2/32) and Ibn Hazm in Usoolul-Ahkaam (6/149)

[23] Related by Ibn Abee Haatim in al-Aadaab (p. 93) and Ibn ’Asaakir in Taareekh Dimashq (15/9/2).

[24] Related by Ibnul-Qayyim in I’laamul-Muwaqqi’een (2/302).

[25] Sooratur-Ra’d [13:11]

[26] Arabic: fi’aam. In an-Nihaayah (3/406), Ibnul-Atheer (d.606H) explained fi’aam to mean: many groups.

[27] Saheeh: Part of a hadeeth which was related by Aboo Daawood (no. 4252), Ibn Maajah (no. 4000) and al-Haakim (4/448-449) who declared it Saheeh and adh-Dhahabee agreed. Refer to Tahdheerus-Saajid (p. 139) of Shaykh al-Albaanee. The hadeeth was reported by Thawbaan (radiyallaahu ’anhu).

[28] Saheeh: Related by Aboo Daawood (no. 2504) from Anas (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Saheeh Jaami’us-Sagheer (no. 3090).

[29] Saheeh: Related by Ahmad (1/177), Ibnul-Mubaarak in az-Zuhd (p. 266) and others, from ’Abdullaah Ibn ’Amr (radiyallaahu ’anhumaa.) Shaykh Saleem al-Hilaalee authenticated it in al-Ghurbah wal Ghurabaa‘ (p. 16).

[30] Sooratus-Saba‘ [34:13]

[31] Sooratul-An’aam [6:112]

[32] as-Sam’aanee (d.562H) said in al-Insaab (3/273), “As-Salafee: this is an ascription to the Salaf and following their ways, in that which is related from them.” Ibnul-Atheer (d.630H) said in al-Lubaab fee Tahdheebil-Insaab (2/162), commenting upon the previous saying of as-Sam’aanee, “And a group were known by this ascription.” So the meaning is: that the term Salafee, and its ascription to them was a matter known in the time of as-Sam’aanee, or before him. Likewise, in al-Qaamoosul-Muheet (no. 1060), al-Fayroozabaadee (d.817H) said – after mentioning a few Scholars who called themselves Salafee -: “They ascribe themselves to the Salaf.”

[33] Related by Muslim (6/52-53) and Aboo Daawood (2/202) from Thawbaan (radiyallaahu ’anhu).

[34] Saheeh: Related by at-Tirmidhee (2/30) who said, “The hadeeth is Hasan Saheeh.” It was also related by Ibn Maajah (1/6-7) and Ahmad (3/463), from Qurrah al-Muzanee (radiyallaahu ’anhu).

[35] Sharaf Ashaabul-Hadeeth (p. 26) of al-Khateeb al-Baghdaadee

[36] Sharaf Ashaabul-Hadeeth (p. 27)

[37] Related by al-Haakim in Ma’rifatu ’Uloomul-Hadeeth (p. 3), and al-Haafidh Ibn Hajr declared its isnaad to be Saheeh in Fathul-Baaree (13/293).

[38] Sharh Saheeh Muslim (13/67) of an-Nawawee

[39] Related by Ibn Abee Haatim in Aadaabush-Shaafi’ee (p. 94-95), Aboo Nu’aym in Hilyatul-Awliyaa‘ (9/106) and al-Khateeb in Ihtijaaj bish-Shaafi’ee (8/1). It was declared to be Saheeh by Ibn al-Qayyim in al-I’laam (2/325).

[40] Sharaf Ashaabul-Hadeeth (p. 7-9).

 

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)

 

Characteristics of The Saved Sect – by Shaikh ‘Abdullaah Al-Bukhaaree (hafidhahullaah)

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d

[The following is a summary of an extremely beneficial portion of a highly beneficial advice the shaikh gave a few years ago]

Shaykh ‘Abdullaah al-Bukhaaree said:

This Saved Sect, who are also this Aided and Victorious Group, those who are upon this blessed da’wah, they are known through different characteristics and signs. We will mention the most important of them, as a summary.

In summary, the people of The Saved Sect are upon the manhaj of the Prophet (salallaahu ‘alayhi wa sallam) and his companions (radiallaahu ‘anhum) after him. They are not upon anything else. This is a summary, the answer in brief.

In detail [the shaikh mentioned nine points:]

1- From the main characteristics of what distinguish The Saved Sect and those who adhere to it is that they are those who establish servitude to Allaah alone. And they [establish] the Deen sincerely for Allaah Subhanahu wa Ta’aala. They worship Allaah alone, not associating anyone or anything with Allaah in worship.

2- They single out the Prophet (salallaahu ‘alayhi wa sallam) in ittiba’ (following). They follow the Messenger of Allaah (salallaahu ‘alayhi wa sallam).

3- They adhere to the understanding of the Salaf-us-Saleh (radiallaahu ‘anhum), the righteous predecessors. And we have [already] brought to you the adila (the proofs) from the legislation, wherein we are commanded to adhere to the way of the Salaf-us-Saleh, and we have been prohibited from going against that which they were upon.

4- To beware of and warn against bid’ah and Innovators, and sin and sinners.

5- Al-Waasatiyah (adhering to the middle course in this religion) between the two extremes – al-ghuloo (going beyond the boundaries) and jafaa` (negligence).

6- They are firm upon the haqq (truth) and adhere to it.

7- They are so eager and diligent and concerned to be united in the most harmonious way upon the truth – upon the Book and the Sunnah. And you find them against division and differing. They call the people to be united and kind and gentle with one another and to have harmony, and likewise they call against division and differing. And they do all this upon the truth, while using the truth itself. So they call to the true unity upon the truth, using the truth itself to call to it. Not any [kind of] unity [such as the people of bid’ah – such as Ikhwanul Muslimeen – who call to uniting upon falsehood]. And they warn against division and differing, in truth – using the truth itself.

8- They constantly busy themselves with seeking knowledge, the beneficial knowledge. They learn beneficial knowledge of this Deen, and they disseminate it amongst the people and call to it, (and) while doing all this – learning, disseminating and calling – they are patient upon the harms they may encounter and face.

9- Acting upon the knowledge, not just having knowledge.

And there are so many proofs from the revelations [Qur`an and Sunnah] and the Seerah of the Prophet (salallaahu ‘alayhi wa sallam) and his companions, and the Imams of this religion. They’re all proof to what we mentioned. From all these proofs, I will choose only one, a great hadeeth that comprehensively comprises all that we have mentioned – the hadeeth of Al-‘Irbaad ibnu Saariyah (radiallaahu ‘anhu), which we mentioned earlier. However, in sha` Allaah, there will be a benefit in repeating this matter.

Al ‘Irbaad bin Saariyah (radiallaahu ‘anhu) said:

“The Messenger of Allaah (sallallaahu ‘alayhi wasallam) admonished us one day after the early morning prayer. The admonition was heartfelt and eloquent and caused the eyes to shed tears and the hearts to tremble. A man from amongst us said, ‘Certainly, it is as if this is a farewell admonition, so with what do you advise us, O Messenger of Allaah (sallallaahu ‘alayhi wasallam)? He replied:

“I advise you to fear Allaah, and to listen and obey those in authority over you even if it were a slave. Indeed, whoever from amongst you lives long will witness much differing. So incumbent upon you is my sunnah and the sunnah of the rightly-guided khulafaa (Caliphs) after me. Bite onto it with your molar teeth. And beware of newly invented matters (in the religion), for verily every newly invented matter (in the religion) is a bid’ah, and every bid’ah is a misguidance.”

Contemplate carefully upon this great hadeeth that comprises all these characteristics of this noble methodology that distinguish The Saved Sect.

1- It includes the Prophet (sallallaahu ‘alayhi wasallam) advising us with Taqwa, and by achieving Taqwa you will achieve the ‘Uboodiyah (the worship of Allaah alone).

2- And it includes the Prophet (sallallaahu ‘alayhi wasallam) commanding us with his Sunnah, this means that you single out the Prophet in following, and he is to be followed in this Deen.

3- And it includes the Prophet (sallallaahu ‘alayhi wasallam) advising us with following the Sunnah of the rightly-guided Khulafa (Caliphs), and in it is a command to follow their understanding, the understanding of the Salaf-us-Saleh, as has already preceded.

4- And it includes the Prophet (sallallaahu ‘alayhi wasallam) warning against bid’ah. We take from that to beware and warn against bid’ah and its people.

5- That you understand the Sunnah [the whole Deen] with the understanding of the Salaf-us-Saleh; this is how you will be from those people who always stay on the middle course, not to fall into one extreme or the other. Likewise, it is taken from the statement of the Prophet (sallallaahu ‘alayhi wasallam): Whoever from amongst you lives long will witness much differing. —> This difference is due to either one extreme or the other – Ghuloo and Jafaa`.

6- Warning against division, that division and separation that is blameworthy. This is taken from the Prophet’s statement: Whoever from amongst you lives long will witness much differing… So therefore, the one who holds firmly onto the Sunnah of the Messenger of Allaah (sallallaahu ‘alayhi wasallam), he is saved from differing and division. And from that also is the command to be united upon the truth – also taken from the Prophet’s statement: So incumbent upon you is my sunnah and the sunnah of the rightly-guided khulafaa (Caliphs) after me. Bite onto it with your molar teeth.

It is well known, my dear brothers, that these characteristics and these beautiful distinguishing points of The Saved Sect, it is impossible to put them into application without beneficial knowledge. Ibnu Taymeeyah (rahimahullaah Ta’aala) said: All good and rectification and perfection is limited to beneficial knowledge and righteous actions.

So if someone wants good and rectification and reform that is correct, it is limited and restricted to beneficial knowledge and acting upon it with righteous actions…

Earlier, Shaykh ‘Abdullaah al-Bukhaaree had said: The Saved Sect are pleased with Allaah as a Lord, Islaam as a religion, and Muhammad (salallaahu ‘alayhi wa sallam) as a Prophet and Messenger.

Post Courtesy: Maher ibn Ahmad 

The Saved Sect and its Pillars – by Shaikh Muhammad Ibn ‘Umar Bazmool (hafidhahullaah)

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d

[The following are notes – not verbatim – from a telelink a few years ago]

After khutbat al-Hajjah, Shaikh Muhammad Bazmool meticulously laid out his talk with the following index:

1- Ta`ifatul Mansoora (Aided Sect)
2- Firaaq (the division)
3- Meaning of Firaaq (sects)
4- Meaning of the Messenger’s (salallaahu ‘alayhi wa sallam) statement “All in the fire except one”
5- Arkan, Usool (Pillars, Foundations) of The Saved Sect

Then the shaikh gave a brief beneficial explanation [the following are notes – not verbatim]:

1- The Saved Sect is a name from the names of Ahlus-Sunnah, such as Ahlul-Hadeeth. They are those who hold on to the Sunnah. They will be victorious over the others, sometimes via the sword and sometimes via evidences and proofs. The Messenger (salallaahu ‘alayhi wa sallam) said (what means): There will never cease to be a group from my Ummah upon the truth, uppermost. They will not be harmed by those who desert them or those who oppose them, until the affair of Allaah – the Blessed and Exalted – arrives, and they are in this state. Even during the time of ‘Eesa (Jesus, ‘alayhi salaam)…

2- The name Najia (saved) gives proof to the fact that there will groups which are not saved. The Messenger of Allaah (salallaahu ‘alaihi wa sallam) said (what means): This Ummah will divide into 73 sects, all of them in the hellfire except one. He was asked, “Which one is that, o Messenger of Allaah?” He (salallaahu ‘alaihi wa sallam) said: That which I and my companions are upon. [Abu Dawud, Ibn Maajah, Ahmad, Ad-Daaramee]

3- Firqa (sect) is those who follow a man or book or principle – other than the Messenger (salallaahu ‘alaihi wa sallam) and what he came with – and call to it, and love and hate for its sake. This is a firqa, such as Ikhwanul Muslimeen, Firqat at-Tableegh, Hizb-ut-Tahreer, Surooris, (and Raafidah, Soofiyah, Qadriyah, Ash’ariyah, Mu’tazila, Jahmeeyah, Murji’a).

So the Ikhwanul Muslimeen call to what ——> (founder) Hassan Banna said, and love and hate for his sake.

Likewise, the Tableeghis [call to what ——-> (founder) Muhammad Ilyas said, and love and hate for his sake]

[Hizb-ut-]Tahreeris [call to what ——-> (founder) Taqiuddeen an-Nabahani said, and love and hate for his sake]

Surooris [call to what ——-> (founder) Muhammad Suroor said, and love and hate for his sake]

The only group that is saved are those who make the Messenger (salallaahu ‘alaihi wa sallam) and what he came with the origin, and love and hate according to it. The other sects love and hate according to what Banna said or [Muhammad Ilyas said, or what Taqiudeen An-Nabahani , or what Muhammad Suroor said.]

4- The Messenger (salallaahu ‘alaihi wa sallam) issued a ruling with his statement “All in the fire except one.” The scholars mentioned this text is from the texts of threat. If Allaah wills, He will punish them, and if He wills, He will forgive them, as long as they do not die upon Shirk or nullify their Islaam.

Allaah (what means) said: Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin. (An-Nisa, ayah 48)

All these groups – other than The Saved Sect – subject themselves to the threat of the fire. These deviant Sects are two:

  1. a- Sects that oppose the Messenger, and exit Islaam
  2. b- Sects that oppose the Messenger, and do not exit Islaam

5- The Arkan, Usool (Pillars, Foundations) of The Saved Sect are four:

Firstly, al-Ikhlaas (sincerity).

The people of The Saved Sect know that Allaah is Ar-Raqeeb (All-Watcher) and do actions only for Allaah.

Allaah said (what means): And they were not commanded except that they should worship Allaah, purely and sincerely, singling Him out in worship (abstaining from ascribing partners to Him), and to establish the Salaat and give Zakat: and that is the upright religion. (Al-Baiyinah, ayah 5)

The Prophet (salallaahu ‘alaihi wa sallam) said (what means): I have been commanded to fight the polytheists until they testify ‘there is none worthy of worship except Allaah, and Muhammad is His slave and Messenger.’

Secondly, following the Sunnah.

The Saved Sect are eager to follow the Sunnah.

Allaah said (what means): And whoever contradicts and opposes the Messenger (Muhammad, (salallaahu ‘alayhi wa sallam)) after the right path has been shown clearly to him – and follows other than the believers’ (companions’) way – We shall keep him in the path he has chosen, and burn him in Hell. What an evil destination. (An-Nisa, ayah 115)

Allaah said (what means): And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. (An-Nur, ayah 63)

Allaah said (what means): It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed in a plain error. (Al-Ahzab, ayah 36)

Allaah said (what means): But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. (An-Nisa`, ayah 65)

The Prophet (salallaahu ‘alaihi wa sallam) said (what means): Whoever introduces or invents something into this affair (Deen) of ours, it will be rejected.

The Prophet (salallaahu ‘alaihi wa sallam) said (what means): Whoever does an action that is not in accordance with this affair (Deen) of ours, it will be rejected.

Imam Ahmad (rahimahullaah) said: Do not speak about a matter except if you have an Imam preceding you [in that statement].

And these first two foundations stem from the shahadatain. The Saved Sect know the only way to be saved from the fire is by following the Messenger (salallaahu ‘alaihi wa sallam). The Prophet (salallaahu ‘alaihi wa sallam) said (what means): I am leaving you two things, and you will never go astray as long as you cling to them – they are the Book of Allaah and my Sunnah.

Thirdly, warning against bid’ah and its people.

The Messenger (salallaahu ‘alaihi wa sallam) warned of this in every khutbah, with his statement: Beware of the newly invented matters, for every bid’ah is misguidance… The Messenger (salallaahu ‘alaihi wa sallam) taught the companions this. And bid’ah is to worship (or believe) other than the way the Messenger (salallaahu ‘alaihi wa sallam) taught. This is one of the points that distinguish The Saved Sect; they warn against bid’ah and its people, and do not accept hizbiyyah nor cooperate with them.

Allaah said (what means): And whoever contradicts and opposes the Messenger (Muhammad, (salallaahu ‘alayhi wa sallam)) after the right path has been shown clearly to him – and follows other than the believers’ (companions’) way – We shall keep him in the path he has chosen, and burn him in Hell. What an evil destination. (An-Nisa, ayah 115)

‘Abdullaah ibn Mas’ood (radiallaahu ‘anhu) said: Follow and do not innovate, for you have been sufficed. The Salaf (radiallaahu ‘anhum) used to warn against bid’ah, and wrote many books regarding this, such as I’teesam, Ash-Shatabee…

Fourthly, sticking to the Jama’ah and not dividing.

And his (sallallaahu ‘alayhi wa sallam) statement in the hadeeth of Al ‘Irbaad bin Saariyah (radiallaahu ‘anhu), who said: “The Messenger of Allaah (sallallaahu ‘alayhi wasallam) admonished us one day after the early morning prayer. The admonition was heartfelt and eloquent and caused the eyes to shed tears and the hearts to tremble. A man from amongst us said, ‘Certainly, it is as if this is a farewell admonition, so with what do you advise us, O Messenger of Allaah (sallallaahu ‘alayhi wasallam)? He replied: I advise you to fear Allaah and to listen and obey those in authority over you even if it were an Abyssinian slave. Indeed, whoever from amongst you lives long will witness much differeing. So incumbent upon you is my sunnah and the sunnah of the rightly-guided khulafaa (Caliphs) after me. Bite (hold) onto it with your molar teeth. And beware of newly invented matters (in the religion), for verily every newly invented matter (in the religion) is a bid’ah, and every bid’ah is a misguidance.”

All four foundations of Salaffiyah are in this above hadeeth:

Ikhlaas is in the Messenger’s statement, “Fear Allaah.”

Following the Sunnah is in the Messenger’s statement, “Upon you is my Sunnah.”

Warning against bid’ah and its people is in the Messenger’s statement, “And beware of newly invented matters.”

Sticking to the Jama’ah and not dividing is in the Messenger’s statement, “Listen and obey those in authority over you, even if it were an Abyssinian slave.”

So hold on to the jama’ah; as for people who want to cause chaos, they accuse the rulers, they rally people against the rulers. The People of The Saved Sect advise people to obey the ruler.

In the hadeeth of Hudhaifah bin al-Yamaan (radiallaahu ‘anhu), he said: “People used to ask the Messenger of Allaah (salallaahu ‘alayhi wa sallam) about the good times, but I used to ask him about bad times lest they overtake me.

I said: O Messenger of Allaah, we were in the midst of ignorance and evil, and then Allaah brought us this good (time through Islam). Is there any bad time after this good one?

He said: Yes.

I asked: Will there be a good time again after that bad time?

He said: Yes, but therein will be a hidden evil.

I asked: What will be the evil hidden therein?

He said: (That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine. You will know (their) good points as well as (their) bad points.

I asked: Will there be a bad time after this good one?

He said: Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Whosoever responds to their call they will throw them into the fire.

I said: O Messenger of Allaah, describe them for us.

He said: All right. They will be a people having the same complexion as ours and speaking our language.

I said: O Messenger of Allaah, what do you suggest if I happen to live in that time?

He said: You should stick to the main body of the Muslims and their leader.

I said: If they have no (such thing as the) main body and have no leader?

He said: Separate yourself from all these factions, though you may have to eat the roots of trees (in a jungle) until death comes to you and you are in this state.” (Collected by Bukhari and Muslim. The wording of the above is that of Imaam Muslim)

—-

In Shaikh Muhammad Bazmool’s Book “The Salafi Methodology“, he explained these foundations in detail, in addition to the legislated means of adherence to The Saved Sect and safety from bid’ah and hizbiyyah, and the legislated means to individual and communal rectification, in addition to many other benefits.

Here is an excerpt of this highly recommended book. On page 47 of the translated version, the shaikh wrote:

“There are distinct characteristics and qualities that the true Salafi is known by as opposed to those who falsely claim to adhere to the Salafi methodology. From these characteristics are the following:

  1. The first characteristic: Their allegiance and disassociation (al-walaa wal-baraa) revolves around following the way of the Messenger (salallaahu ‘alayhi wa sallam).
  2. The second characteristic: Their hallmark is that they follow [the Sunnah].
  3. The third characteristic: They are upon moderation in all their affairs.
  4. The fourth characteristic: They are a people who are united and in agreement, and they are firm and resolute upon the truth.
  5. The fifith characteristic: They work towards the establishment of the Religion through the seeking of correct Islaamic knowledge and its application.

Here is a detailed explanation of these characteristics: …” [The explanation of these characteristics begins on page 48 and continues through page 100, before the beginning of the ensuing chapter. It is a highly recommended book, especially in these times when people wear the clothes of Salafiyyah in order to fight it! Allaahul Musta’aan!]

Post Courtesy: Maher ibn Ahmad

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

Ahl us-Sunnah wal Jamaa’ah = Salafiyyah = The Saved Sect – Shaykh Saalih Aal us-Shaykh & Shaykh Fawzan

Shaykh Saalih ibn Abdul-Azeez Aal us-Shaykh
Shaykh Saalih bin Fawzaan al-Fawzaan

 

1) Shaykh Saalih ibn Abdul-Azeez Aal us-Shaykh:

So Ahlus-Sunnah wal Jamaa’ah, this word was coined at the end of the second generation after Hijri by the followers of the narrations [Aathaar], and the opponents to the various sects that left the way of the companions [Sahaabah] and their students [Taabi’een].

And the first to use it [terminology] were some of the teachers of Al Bukharee – rahimahumuAllaah – and they joined the two words as-Sunnah and al-Jamaa’ah because there are those who call towards following Sunnah but they might not be with the Jamaa’ah. And there are those who call towards Jamaa’ah without following the Sunnah.

So the differentiation of the way of the people of Hadeeth and narrations [Athar] and the followers of the pious predecessors [Salaf-us-Saalih] is based upon two things:

“Following the Sunnah and the Jamaa’ah”

And each from both of these is bound to the other.

So following the Sunnah is following the Jamaa’ah and following the Jamaa’ah is following the Sunnah; because it has been authentically reported from the Prophet – sall-Allaahu ‘alayhi wa sallam – the narration which is in the ‘Sunan’, that he said:

“And this nation will split into seventy three sects. All of them are in the hell fire except one and that is the Jamaa’ah.”

And [speech unclear] sects in the hell fire – meaning – that are promised with entering into the hell fire, and the victorious is only one sect and that is the Jamaa’ah. And they are the followers of the Sunnah, exemplifying the saying of the Prophet – sall-Allaahu ‘alayhi wa sallam

“Upon you is my Sunnah and Sunnah of the rightly guided Caliphs, those who guide to righteousness, after me. Hold on to it and bite upon it with your molars” – The Hadeeth

(Translation source: http://www.islaam.ae)

 2) Shaykh Saalih bin Fawzaan al-Fawzaan

Question: Is Salafiyyah a hizb (party) amongst the parties? And is ascribing to them (the Salafis) a blameworthy thing?

Shaykh Saalih al-Fawzaan: As-Salafiyyah is the Saved Sect and they are Ahl us-Sunnah wal Jamaa’ah. It is not a hizb (party) from amongst the various parties, those which are called parties today.

Rather they are the Jamaa’ah, the Jamaa’ah upon the Sunnah and upon the Deen (Religion). They are Ahl us-Sunnah wal-Jamaa’ah.

The Prophet – Sallallaahu alayhe wa sallam – said, “There will not cease to be a group from my Ummah (nation) manifest and upon the truth, not being harmed by those who forsake them neither by those who oppose them.”

And he – Sallallaahu alayhe wa sallam – also said, “And this Ummah will split into seventy-three sects, all of them in the Hell-Fire except one.” They said, “Which one is this O Messenger of Allaah?” He replied, “They are those who are upon what I and my companions are upon today.”

Hence, Salafiyyah is a group of people (the Salafis) upon the madhab of the Salaf, upon what the Messenger – Sallallaahu alayhe wa sallam – and his companions were upon.

And it is not a hizb from amongst the contemporary groups present today.

Rather it is the very old Jamaa’ah, from the time of the Messenger – Sallallaahu alayhe wa sallam – which inherits (this way) and continues, and which never ceases to be upon the manifest truth until the establishment of the Hour, as he (Sallallaahu alayhe wa sallam) has informed us.

Beware do not lift the curtain !… – Sahih Hadith

Tirmidhi #76 records on the authority of Nawwas ibn Sam’an that the messenger of Allah (sallallahu alyhi wa sallam) said:

“Allah has set forth the following as a parable:

There is a road that leads straight to the destination. On either side of the road there is a wall in which there are open doors with curtains hanging on them. From the remote end of the road, a voice calls, ‘proceed straight and do not turn aside’. Whenever someone intends to lift a curtain from the door another voice calls from above. ‘Beware! Do not lift the curtain; otherwise you will be lured inside’.

The prophet (sallallahu alyhi wa sallaam) explained the parable by saying that the straight path is Islam. the walls are the limits imposed by Allah, the open doors are the things that He has prohibited, the voice which calls from the end of the road is the Quran and the voice which calls from above is Allah’s monitor in the heart of every believer”.

It was declared Hasan Gharib by Tirmidhee and sahih by Hakim #245 with Dhahabi agreeing and Al-Albani , Sahih al-Jami’ #3887

Source: Excerpted from the Book “The Spiritual Cure – An Explanation of Suratul Fatihah”, Page 145,  Dar us Sunnah Publishers, Birmingham UK.