Sunnah refers to that is authentically reported on the Prophet صلى الله عليه وسلم – Shaykh Al Albaani

An Important Note:

It is obvious that after all of this we must say: Indeed, the Sunnah that bears this importance in Legislation (i.e. making Islamic laws), only refers to the Sunnah that is authentically reported on the Prophet صلى الله عليه وسلم by way of the knowledge-based paths and authentic chains of narration, which are well known to the scholars of Hadeeth and Narrators. It does not refer to that which is contained within the various books of Tafseer and Fiqh, or the books on Targheeb and Tarheeb, or those of Raqaa’iq and Mawaa’idh, for indeed many of the weak, rejected and fabricated ahaadeeth can be found in them.

Some of these ahaadeeth, Islaam is completely free from, such as the hadeeth about Harut and Marut, and the story on the satanic verses (gharaneeq). I wrote a specific treatise refuting this narration, which has been published.[2] I have referenced a score of them in my book, the collection: Silsilat-ul-Ahaadeeth ad-Da’eefah wal-Mawdoo’ah wa Atharuhaa as-Sayy fil-Ummah.” So far the number of ahaadeeth in them has reached close to four thousand.[3] And they consist of ahaadeeth that are either weak or fabricated. Only five hundred ahaadeeth from these have been published so far! So it is an obligation upon the people of knowledge, particularly those that propagate their Fiqh and verdicts to the people, to not be overconfident in using the hadeeth as proof except after becoming sure about its authenticity. This is especially since the books of Fiqh that are commonly referenced today are filled with ahaadeeth that are weak, rejected and those that have no source to them, as is well known to the scholars.

I have commenced an important project in my opinion, which is beneficial for those who preoccupy themselves with Fiqh, which I call: “The Weak and Fabricated Ahaadeeth in the Major Fiqh Books.” By this I mean the following books:

1. Al-Hidaayah of Al-Margeenaani, regarding Hanafi Fiqh
2. Al-Mudawwanah of Ibn Al-Qaasim, regarding Maalikee Fiqh
3. Sharh-ul-Wajeez of Ar-Raafi’ee, regarding Shaafi’ee Fiqh
4. Al-Mughnee of Ibn Qudaamah, regarding Hanbalee Fiqh
5. Bidaayat-ul-Mujtahid of Ibn Rushd, on comparative Fiqh.

Unfortunately, however, I did not get the chance to complete it because the Kuwaiti magazine, Al-Wa’ee Al-Islaamee, that promised to publish it and that received it graciously after reviewing it, didn’t print it.

Since I missed that opportunity, then perhaps I will be granted the opportunity, Allaah willing, on another occasion to offer a specific knowledge-based course to my brothers that are studying Fiqh, which will assist them and which will facilitate for them the way towards knowing the grades of the Hadeeth, by returning them to the necessary sources of the books of Hadeeth. And which will explain their special and distinct characteristics, as well as what can be relied on from them. And Allaah, Most High, is the One who grants success.

Footnotes:

[2] The book is called: “Nasab-ul-Majaaneeq fee Nasf Qissat-il-Gharaaneeq.” [Printed by Al-Maktab-ul- Islaamee]

[3] Now the number has passed five thousand ahaadeeth, may Allaah facilitate them to be printed soon

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The Status of Sunnah in Islam – Shaik Nasiruddin Albanee

Refuting a Claim of the Qur’aaniyoon – Shaykh Al Albaani

[2] Question:

Noble Shaikh! The Qur’aaniyoon [3] say: Allaah says:

وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلًا

“And We have explained everything in detail with a full explanation.”
[Surah Al-Israa: 12]

And Allaah says:

مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ

“We have not neglected anything in the Book.”
[Surah Al-An’aam: 38]

And the Messenger of Allaah صلى الله عليه وسلم said: “Verily this Qur’aan – part of it is in the Hand of Allaah and part of it is in your hands. So hold fast onto it, for you will never go astray nor will you ever be ruined after it.” [4]

We would like your comments on this?

[2] Answer:

As for Allaah’s saying: “We have not neglected anything in the Book”, what is meant by the word “Book” here is the Preserved Tablet and not the Noble Qur’aan.

And as for Allaah’s statement: “And We have explained everything in detail with a full explanation”, if you attach what was explained previously to the Noble Qur’aan, then it becomes certain that Allaah has indeed explained everything in detail, however with another provision. You are aware that an explanation may at times be general, such as when one places general rules under which exist many particulars the likes of which cannot be confined due to their large number. So by the Wise Legislator placing well known rules for these many particulars, the meaning of the noble ayah becomes apparent.

The explanation may also be detailed, and this is what is obvious from this ayah as the Prophet صلى الله عليه وسلم said:

“I have not left behind anything that Allaah commanded me with except that I have ordered you to do it. And I have not left behind anything that Allaah forbade me from except that I have forbidden you from it.” [5]

So the explanation may at times be with rules, which many particulars (and details) fall under. And at other times it may be in such detail in terms of the vocabulary of the acts of worship and laws that it does not require being referenced to any of these rules.

Among the rules that numerous branches fall under – and which show the greatness of Islaam and the vast scope of Islaam in legislating – for example, are:

The Prophet’s صلى الله عليه وسلم statement: “There is no harming (of oneself) or others.” [6]

The Prophet’s صلى الله عليه وسلم statement: “Every intoxicant is alcohol and every alcohol is unlawful.” [7]

And his صلى الله عليه وسلم statement: “Every innovation is misguidance, and every misguidance is in the Hellfire.” [8]

These are rules and generalizations that do not exclude anything related to harming of one’s self or harming of one’s wealth, with respect to the first hadeeth, nor does it exclude anything related to that which intoxicates, with respect to the second hadeeth, whether the intoxicant is derived from grapes, which is the most popular form, or from corn or from any other substance. So long as the product is an intoxicant, it is unlawful (Haraam).

[Note: Read The Need for the Sunnah in order to Understand the Qur’aan – Shaykh al Albaani]

The same goes for the third hadeeth – it is not possible to take into account the number of innovations due to their large amount. It is not possible to account for all of them. However in spite of this, this hadeeth – even though brief in size – states with all clarity: “Every innovation is misguidance, and every misguidance is in the Hellfire.”

This is a detailed statement but with rules.

As for the laws that you are aware of, they are explained in detail by words that have been mentioned in the Sunnah in most cases and at times they are mentioned in the noble Qur’aan as is the case with the laws of inheritance, for example.

As for the hadeeth that was mentioned in the question, then it is an authentic hadeeth, and acting upon it is what we should try to adhere to as stated in the hadeeth in which the Prophet صلى الله عليه وسلم said: “I have left two things amongst you by which you will never go astray so long as you hold steadfast onto them: The Book of Allaah and the Sunnah of His Messenger.” [9]

So holding steadfast onto the Rope of Allaah – which is in our hands – refers to acting upon the Sunnah, which explains the noble Qur’aan.

Footnotes:

[3] Translator’s Note: This is a name given to those who claim that the Qur’aan is sufficient for deriving rules and laws in Islaam and that there is no need to turn to the Sunnah. Some even go so far as to reject the Sunnah in its entirety and rely solely on the Qur’aan.
[4] Saheeh At-Targheeb wat-Tarheeb (1/93/35)
[5] Silsilat-ul-Ahaadeeth as-Saheehah (1803)
[6] Saheeh al-Jaami’-us-Sagheer (7517)
[7] Irwaa’-ul-Ghaleel (8/40/2373)
[8] Saheeh at-Targheeb wat-Tarheeb (1/92/34) and Salaat-ut-Taraaweeh (pg. 75)
[9] Mishkaat-ul-Masaabeeh (1/66/186)

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[How are we Obligated to Interpret the Qur’aan? – Shaykh al-Albanee]

It is obligatory for one to look for the ruling in the Sunnah, even if he thinks that it exists in the Qur’aan – Shaykh Al-Albaani

A Weak Hadeeth from Mu’aadh regarding Opinion, and what is Rejected from it:

Before I finish my talk, I feel that it is necessary for me to direct the attention of the brothers in attendance to a famous hadeeth, which seldom is missing from the books on the Principles of Fiqh. I will mention it because it is weak, from the perspective of its chain of narration as well as it being in contradiction with what I spoke about in this talk, which was the lack of there being any distinction between the Qur’aan and the Sunnah when it comes to deriving Laws, and the obligation of accepting these two sources together.

Indeed it is the hadeeth of Mu’aadh bin Jabal radhi Allaahu anhu who reported that the Prophet صلى الله عليه وسلم said to him when he sent him to Yemen:

“With what will you judge by?”

He said: “By the Book of Allaah.”

He صلى الله عليه وسلم said: “And if you don’t find (the answer in) it?”

He said: “Then by the Sunnah of Allaah’s Messenger.”

He replied: “And if you don’t find (the answer in) it?”

He said: “I will strive to form my own opinion.”

So he صلى الله عليه وسلم said: “All praise be to Allaah who guided the messenger of Allaah’s Messenger to that which Allaah’s Messenger loves.”

As for the weakness of its chain, then this is not the place to discuss it now. But I clarified this exhaustively, perhaps the likes of which was not undertaken in the past, in (my book) the “Silsilah” (of weak hadeeth) I mentioned previously. [4] But suffice it to say now that the Ameer-ul-Mu’mineen in Hadeeth, Imaam Al-Bukhaaree, said about this hadeeth that it was “rejected.”

So having said this, it is now possible for me to begin explaining the contradiction it poses, which I stated earlier. So I say:

This hadeeth establishes a methodology of ruling for the judge, based on three stages. He is not permitted to seek a ruling from his opinion unless after he acknowledges he can’t find it in the Sunnah. Nor is he allowed to derive a ruling from the Sunnah until after he establishes he can’t find it in the Qur’aan. With respect to the opinion, this method (of deriving a ruling) is valid and correct according to all of the scholars, which is why they would say: “When the narration is mentioned, the opinion is nullified.”

However, with respect to the Sunnah, this method is not correct, because the Sunnah determines and explains the Book of Allaah. So it is obligatory for one to look for the ruling in the Sunnah, even if he thinks that it exists in the Qur’aan, based on what we stated previously. So the Sunnah with respect to the Qur’aan is not like the opinion with respect to the Sunnah. No, definitely not. Rather we must consider the Qur’aan and the Sunnah as one source, there being no distinction between them at all. This is as has been indicated in the sayings of the Prophet صلى الله عليه وسلم: “Indeed, I was given the Qur’aan and something similar to it, along with it” – meaning the Sunnah – and “They will not be separated from one another until they return to the Fountain.”

So this dividing them into categories, mentioned in the hadeeth, is not correct, because it necessitates that they are separate from one another. And this is false, as I have explained previously.

Footnotes:

[4] It is found under number 885 of Silsilat-ul-Ahaadeeth ad-Da’eefah. We hope that the volume that includes it will be printed soon, in shaa Allaah.

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The Status of Sunnah in Islam – Shaik Nasiruddin Albanee

The Misguidance of those who are satisfied with the Qur’aan over the Sunnah – Shaykh Al-Albaani

It is unfortunate that there can be found some contemporary tafseer writers and authors that have taken the view of making permissible what has been mentioned in the last two examples [1] , such as the permissibility of eating predatory animals and wearing gold and silk, relying upon the Qur’aan (as proof) only! In fact, there can be found in this present time a group that call themselves the Qur’aaniyoon, who interpret the Qur’aan according to their desires and intellects, without seeking assistance for that in the authentic Sunnah. Rather, the Sunnah, according to them, is subordinate to their desires. So whatever part of it conforms to their desires, they affirm it, and whatever doesn’t conform to their desires, they throw behind their backs (rejecting it).

The Prophet صلى الله عليه وسلم indicated these individuals in an authentic hadeeth, when he said:

“Do not let any one of you sit reclining on his couch, then when something that I have commanded him to do comes to him, he says: ‘I don’t know! Whatever we find in the Book of Allaah, we will follow it.’”

[Reported by At-Tirmidhee]

And in another narration, he صلى الله عليه وسلم said:

“…’whatever we find in it that’s unlawful, we will declare unlawful.’ Indeed, I was sent with the Qur’aan and something equal to it along with it.”

In another report, he صلى الله عليه وسلم said:

“Indeed, whatever the Messenger of Allaah صلى الله عليه وسلم forbade is the same as what Allaah forbade.”

Rather, what is unfortunate is that one dignified author wrote a book on the Legislation and Creed of Islaam. He stated in his introduction that he wrote the book but he had no references in it except for the Qur’aan! So this authentic hadeeth provides clear proof that the Islamic Legislation is not based on the Qur’aan only, but rather it is based on the Qur’aan and Sunnah. So whoever takes hold of one in the absence of the other, doesn’t actually take hold of any of them. This is because each one of them commands that the other one be adhered to. This is as Allaah says:

“Whoever obeys the Messenger, has indeed obeyed Allaah.”

[Surah An-Nisaa: 80]

And He says:

“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.”

[Surah An-Nisaa: 65]

And He says:

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any choice in their decision. And whoever disobeys Allaah and His Messenger, has indeed strayed in a plain error.”

[Surah Al-Ahzaab: 36]

And He says:

“And whatever the Messenger gives you then do it, and whatever he forbids you from, then abstain from it.” [Surah Al-Hashr: 7]

In connection with this ayah, I am amazed at what has been authentically reported from Ibn Mas’ood radhi Allaahu anhu, which is that a woman once came to him and said: “Are you the one who said: ‘May Allaah’s curse be on the woman that puck eyebrows and those who ask for their eyebrows to be plucked and those who tattoo…’ He said: ‘Yes.’ She said: ‘I read the Qur’aan from its front to its back and I did not find in it that which you say!’ He responded: ‘If you had (truly) read it, you would have found it. Did you not read: ‘And whatever the Messenger gives you then take it (i.e. do it), and whatever he forbids you from, then stay away from?’ She said: ‘Of course!’ He صلى الله عليه وسلم said: ‘Then I indeed heard The Messenger of Allaah صلى الله عليه وسلم say: ‘May Allaah’s curse be on the woman that pluck eyebrows and those who ask for their eyebrows to be plucked…’” [Reported by Al-Bukhaaree and Muslim]

[1] Read The Need for the Sunnah in order to Understand the Qur’aan – Shaykh al Albaani

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The Status of Sunnah in Islam – Shaik Nasiruddin Albanee

The Need for the Sunnah in order to Understand the Qur’aan – Shaykh al Albaani

The Need for the Sunnah in order to Understand the Qur’aan, and Examples for that:

Allaah’s statement:

“The male and the female thief – cut off their hands” [Surah Al-Maa’idah: 38] is a good example of this, for the word “thief” mentioned in it, is absolute, as is the case with the word “hand.”

The verbal Sunnah explains the first of these two (words) and restricts it to mean just the thief that steals a quarter of a dinaar. The Prophet صلى الله عليه وسلم: “There is no cutting off of the hand except in (cases where one steals) a quarter of a dinaar and more.”

[Reported by Al-Bukhaaree and Muslim]

Likewise, the Prophet صلى الله عليه وسلم explained the second (word) with his action or with the action of his Companions and his approving of that. This is since they would cut the hand of the thief off from the wrist, as is well known from the books of Hadeeth.

The verbal Sunnah also explains the “hand” that is mentioned in the verse concerning Tayammum:

“Then wipe your faces and hands” [Surah An-Nisaa: 43, Surah Al-Maa’idah: 6] in that it can also refer to the palm.This is based on the Prophet’s saying: “Tayammum is a tap (i.e. wipe) of the face and hands.”

[Reported by Ahmad, Al-Bukhaaree, Muslim and others from the narration of ‘Ammaar bin Yaasir radhi Allaahu anhu]

Below are some other verses from the Qur’aan that cannot be understood correctly, according to what Allaah intended, unless by way of the Sunnah.

1. Allaah says:

“It is those who believe and mix not their Faith with dhulm (wrong) – for them (only) there is security and they are the guided ones.” [Surah Al-An’aam: 82]

The Companions of Allaah’s Messenger صلى الله عليه وسلم understood the phrase “with dhulm (wrong)” according to its general sense, which includes every wrong, even if it be small. This is why they had difficulty understanding the verse and so they said: “O Messenger of Allaah! Which one of us doesn’t mix their Faith with wrong?” So the Prophet صلى الله عليه وسلم said: “It doesn’t mean that. It only means Shirk (here). Didn’t you hear Luqmaan say:

‘Verily Shirk is a great wrong?’ [Surah Luqmaan: 13]”

[Reported by Al-Bukhaaree, Muslim and others]

2. Allaah’s says:

“And when you travel in the land, there is no sin on you if you shorten your prayer, if you fear that the disbelievers may attack you.” [Surah An-Nisaa: 101]

The literal wording of this verse necessitates that shortening the prayer while on a journey can only be done on the condition when one is in the state of fear. This is why some of the Companions asked Allaah’s Messenger: “So then why do we shorten the prayer when we are in a state of security?” He صلى الله عليه وسلم replied: “This is a charity that Allaah has expended to you, so take His charity.” [Reported by Muslim]

3. Allaah says:

“Forbidden to you (for food) are: al-maytatah (dead animals), blood, the flesh of swine…” [Surah Al-Maa’idah: 3]

But the verbal Sunnah explains that deceased locusts and fish, as well as liver and spleen (types) of blood are lawful. The Prophet صلى الله عليه وسلم said: “Two types of deceased animals and two types of blood have been made lawful for us: locusts and sea fish [meaning all types of fish], and the liver and the spleen.”

[Reported by Al- Bayhaqee and others in marfoo’ and mawqoof form. The chain of the mawqoof narration is authentic and it takes on the ruling of being marfoo’ since it cannot be stated based on one’s mere opinion.]

4. Allaah says:

“Say (O Muhammad): ‘I find not in that which has been inspired to me anything forbidden to be eaten by one who wishes to eat it, unless it be maytah (a dead animal) or blood poured forth (by slaughtering), or the flesh of swine (pork), for that surely is impure, or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for other than Allaah…’” [Surah Al-An’aam: 145]

Then the Sunnah came and forbade other things that haven’t been mentioned in this ayah, such as the Prophet’s صلى الله عليه وسلم saying: “Every predatory animal that has fangs and every bird that has claws is unlawful (for eating).” There are also other ahaadeeth on this subject that forbid other animals, such as what the Prophet صلى الله عليه وسلم said on the Day of Khaybar: “Verily Allaah and His Messenger forbid you from (eating) domesticated donkeys, for they are impure.” [Reported by Al-Bukhaaree and Muslim]

5. Allaah says:

“Say (O Muhammad): ‘Who has forbidden the adornment with clothes given by Allaah, which He has produced for his slaves, and the good (lawful) things from provision?’” [Surah Al-A’raaf: 32]

But the Sunnah explains that there are certain types of adornments that are forbidden. It is authentically reported that the Prophet صلى الله عليه وسلم went out one day to meet his Companions holding silk in one hand and gold in the other, and said: “These two things are unlawful for the males of my ummah, (but) lawful for the females.” [Reported by Al-Haakim who authenticated it] The ahaadeeth bearing this same understanding are many, well known and can be found in the two Saheeh collections as well as other collections.

There are many more examples like these (above) that are known to the people who have knowledge of Hadeeth and Fiqh. So from what has been stated previously, it should become clear to us, O brothers, the importance of the Sunnah in deriving Islamic laws. For indeed if we look back again at the examples I mentioned before, not to mention those that I didn’t mention, we will have certainty that there is no way to understand the noble Qur’aan, unless we understand it along with the Sunnah.

In the first example, the Companions understood the word “dhulm” mentioned in the ayah according to its literal meaning. This was even though they, may Allaah be pleased with them, were as Ibn Mas’ood said: “The best of this ummah, possessing the most pious of hearts, profound in learning and the least of constraints.” But in spite of this, they erred with regard to understanding that. So if it were not for the Prophet refuting their error and guiding them to what was correct with regard to the meaning of “dhulm” – that it in fact meant Shirk here – we would have followed them upon their error. However, Allaah, Mighty and Majestic, saved us from that due to the grace of the Prophet’s guidance and Sunnah.

And in the second example: if it weren’t for the afore-mentioned hadeeth, we would have remained in doubt, to say the least, regarding shortening the prayer while on a journey in the state of security. That is to say if we wouldn’t have already taken the view of making being in the state of fear a condition, as is literally stated in the ayah. This is also just what the Companions themselves understood (about the ayah) until they saw the Prophet صلى الله عليه وسلم shorten his prayer, and they shortened their prayer along with him, while they were in a state of security.

In the third example: If it weren’t for the hadeeth, we would have been forbidden from foods that were made lawful for us, such as (dead) locusts and fish, and liver and spleen.

In the fourth example, if it weren’t for the hadeeth, which mentions some things (not mentioned in the ayah), we would have made lawful what Allaah had made forbidden through the tongue of the Prophet صلى الله عليه وسلم, such as predatory (fanged) animals and birds with claws.

The same goes for the fifth example, if it weren’t for the ahaadeeth reported in that regard, we would have made lawful that which Allaah made unlawful upon the tongue of the Prophet, such as silk and gold. This is why some of the Salaf used to say: “The Sunnah judges upon the Book (i.e. Qur’aan).”

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The Status of Sunnah in Islam – Shaik Nasiruddin Albanee

Why the deceased person is punished (in the grave) due to the crying of his family for him? – Shaykh al Albaani

[3] Question:

There are some who say that if a hadeeth contradicts an ayah in the Qur’aan, it should be rejected no matter what level of authenticity it has. Then they use as an example the hadeeth: “Indeed the deceased person will be punished (in the grave) due to the crying of his family for him.”[10] They use the statement of ‘Aa’ishah in which she used Allaah’s saying to refute this hadeeth:

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
“And no bearer of burdens shall bear the burden of another.” [Surah Faatir: 18]

How do we respond to those who say this?

[3] Answer: Rejecting this hadeeth falls under the issues related to rejecting the Sunnah by way of the Qur’aan. So this shows the deviation of this way of thinking.

As for the response to this hadeeth – and I am referring here particularly to those who adhere to the hadeeth of ‘Aa’ishah, then it is as follows:

First: From a hadeeth standpoint: There is no way to reject this hadeeth from a hadeeth standpoint due to two reasons:

1. It has been reported through an authentic chain of narration from Ibn ‘Umar radhi Allaahu anhu.

2. Ibn ‘Umar radhi Allaahu anhu is not alone in reporting it, rather he was followed in that by ‘Umar bin Al- Khattaab radhi Allaahu anhu. Furthermore, he and his son are not alone in reporting it either, for they were also followed in that by Al-Mugheerah bin Shu’bah radhi Allaahu anhu. This is what comes to my mind at this time since the reports of all three of these Companions can be found in the two Saheeh Collections.

And if a person were to conduct an exclusive research on this hadeeth, he would find other paths of narration for it. These three ahaadeeth all have authentic chains of narration so they cannot be rejected just based on the claim that they “contradict” the noble Qur’aan.

Second: From a tafseer standpoint: This is since the scholars have explained this hadeeth in two ways:

1. This hadeeth only applies to a deceased person who knew during the course of his life that his family would commit oppositions to the Religion after his death and did not advise them. Nor he did direct them to not cry over him since this crying would serve as a means for his being punished in the grave.

The usage of the word “the” when referring to the “deceased person” is not allencompassing and inclusive. Meaning: The hadeeth does not mean that every deceased person will be punished due to the crying of his family members. Rather, the word “the” is for a specific designation, meaning it refers to only those who do not advise others to not commit what opposes the Religion after his death. So this is the type of person who will be punished by the crying of his family over him.

As for the one who takes charge of advising his family and directing them with religious guidelines such as to not wail over him and to not commit the offenses that are done ,particularly in this era, then such a person will not be punished. But if he does not direct and advise (his family), he will be punished.

This is the detailed breakdown that we are required to understand from the first explanation, in accordance to the interpretation of many well known and famous scholars such as An-Nawawee and others. So when we come to comprehend this detailed breakdown, it becomes clear that there is in fact no contradiction between this hadeeth and Allaah’s statement:

وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى

“And no bearer of burdens shall bear the burden of another.” [Surah Al-An’aam: 164]

A contradiction only becomes apparent if the word “the” in the word “the deceased person” is understood to be all-inclusive, meaning that it encompasses everyone who dies. This is where the hadeeth becomes obscure and contradicts the noble ayah in the Qur’aan. But if we comprehend the meaning of the hadeeth according to what was mentioned before, there would be no more contradictions or obscurities since we would understand that the one who is being punished (in the grave) is only like that because he failed to advise and direct his family members (before his death). This is the first manner in which this hadeeth has been interpreted in order to repel this so-called “contradiction.”

2. A second interpretation has been mentioned by Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, in some of his writings. And it is that the punishment here does not refer to the punishment in the grave or the punishment in the Hereafter but rather, that it only refers to pain and sorrow. Meaning: When a deceased person hears the crying of his family for him, he will feel bad and sorrowful for their grief over him. This is what Shaikh-ul-Islaam Ibn Taimiyyah said. If it is correct, it would eradicate the root of the misconception.

However, I say: Such an explanation goes against two facts, which is why we can only rely on the first explanation of this hadeeth:

The First Fact: The report from Al-Mugheerah bin Shu’abah radhi Allaahu anhu that I indicated previously has an addition to it that clarifies that the punishment here does not refer to just pain and sorrow, but rather that it refers to actual punishment, i.e. punishment in the Hellfire, unless Allaah forgives him. This is clearly stated in Allaah’s saying:

إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء

“Verily, Allaah does not forgive that partners be associated with Him (in worship), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 48]

In the narration of Al-Mugheerah radhi Allaahu anhu it states: “Indeed, the deceased person will be punished due to the crying of his family over him on the Day of Judgement.” So this clearly states that the deceased will be punished due to his family crying over him on the Day of Judgement and not in his grave, which is what Ibn Taimiyyah explained as meaning pain and sorrow.

The Second Fact: When a person dies, he does not feel anything that goes on around him whether good or bad, as indicated by evidences in the Qur’aan and Sunnah, except in certain cases, which have been mentioned in some ahaadeeth either as a rule for every deceased person or for some only whom Allaah enables to hear some things that will cause them pain.

So firstly there is the hadeeth reported by Al-Bukhaaree in his Saheeh from Anas bin Maalik radhi Allaahu anhu in which he narrated that the Messenger of Allaah صلى الله عليه وسلم said:

“Verily, when a servant (of Allaah) is placed in his grave, and his companions depart from him – at the point where he can still hear their footsteps – two angels come to him.” [11]

This authentic hadeeth affirms a special type of hearing that a deceased person will have at the time he is buried and the people are walking away from him. Meaning: At the time that the two angels come to sit by him, his soul returns to his body and in this state of being, he is able to hear the footsteps (of his loved ones walking away).

Therefore, the hadeeth does not mean on the outset that this deceased person and all deceased people will have their souls returned to them and that they will remain with the ability to hear the footsteps of the people passing by the graves up until the day that they will be resurrected. No.

This is a specific circumstance and a special type of hearing on the part of the deceased since his soul has returned to him. So if we were to go by the interpretation of Ibn Taimiyyah at this point, we would be forced to expand the senses of the deceased person to include everything that goes on around him whether at the time he is being transferred to his grave before his burial or after he is placed in his grave – meaning that he can hear his living family members crying over him. This requires a textual proof, which is missing. This is first.

Secondly, some texts from the Qur’aan and the authentic Sunnah indicate that the deceased cannot hear. This is a huge topic and requires an in-depth discussion. However I will mention one hadeeth by which I will close the answer to this question. And it is the statement of the Prophet صلى الله عليه وسلم in which he said:

“Verily, Allaah has angels that roam throughout earth who convey to me the greetings (of Salaam) on behalf of my ummah.” [12]

What is meant by “roam” is that they frequent gatherings. So every time a Muslim sends Salaat (praises) on the Prophet, there is an assigned angel that conveys this greeting from that Muslim to the Prophet صلى الله عليه وسلم. So if the deceased could hear, the one with the most right from those deceased to hear would be our Prophet صلى الله عليه وسلم due to Allaah’s favoring him and particularizing him with special qualities and attributes over all of the prophets, messengers, and rest of mankind. So if anyone had the ability to hear, it would surely be the Messenger of Allaah صلى الله عليه وسلم. And furthermore, if the Prophet صلى الله عليه وسلم were able to hear anything after his death, he would hear the Salaat (praises) of his ummah) on him.

So here we come to understand the error, or the deviation, of those who ask assistance – not from the Prophet صلى الله عليه وسلم – but rather from those less than him, whether messengers, prophets or righteous people. This is since if they were to ask assistance from the Messenger صلى الله عليه وسلم, he would not hear them as is clearly stated in the Qur’aan:

إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ عِبَادٌ أَمْثَالُكُمْ
“And those whom you call besides Allaah are servants (of Allaah) just like you.” [Surah Al-A’raaf: 194]

And in His saying:

إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءآُمْ
“If you supplicate to them, they cannot hear your supplication.” [Surah Faatir: 14]

So therefore, after they die, the deceased cannot hear unless there is some text that applies to a particular situation – as I mentioned before – such as the deceased hearing the footsteps. This concludes the answer to this question.

Footnotes:

[9] Mishkaat-ul-Masaabeeh (1/66/186)
[10] Saheeh al-Jaami’-us-Sagheer (1970)
[11] Saheeh al-Jaami’-us-Sagheer (1675)
[12] Saheeh al-Jaami’-us-Sagheer (2174)

Source: Posted by AbdurRahman.Org from the Book PDF: How are we Obligated to Interpret the Qur’aan? Shaykh al-Albanee. [ Download complete PDF book]

Knowledge of Arabic is not sufficient for understanding the Qur’aan – Shaykh al Albaani

Knowledge of Arabic is not sufficient for understanding the Qur’aan:

From what has been stated previously, it becomes clear that there is no way for anyone, even if he be a scholar of the Arabic Language and its disciplines, to understand the noble Qur’aan, without seeking assistance in that from the Prophet’s Sunnah in speech and action. This is since he will never be more knowledgeable of the language than the Companions of the Prophet, those who the Qur’aan was revealed to in their language. And (at that time) the language was not blemished with the errors of the non-Arabs and the slang of the common people, but in spite of that, they still erred in understanding these previously mentioned ayaat, when they relied on their knowledge of the language only.

So based on this, it is obvious that whenever a person is knowledgeable of the Sunnah, he will be more likely to understand the Qur’aan and extract rulings from it, than someone who is ignorant about it. So how about the one who doesn’t rely on it or reference it at all? This is why from the principles that have been agreed upon by the people of knowledge is: to interpret the Qur’aan with the Qur’aan and the Sunnah,1 and then the sayings of the Companions, etc.

From this, we become aware of the misguidance of the scholars of rhetoric, past and present, and their opposition to the Salaf, in their Creed, not to mention their rulings. And it is their remoteness from the Sunnah and their knowledge of it, and their making their intellects and desires as judges for themselves with regard to the verses concerning Allaah’s Attributes. What is better than what has been stated in Sharh Al- ‘Aqeedah At-Tahaawiyyah [of Ibn Abil-‘Izz Al-Hanafee] (pg. 212, 4th Edition):

“How can someone who didn’t learn from the Book and the Sunnah, but rather just learned it from the views of so and so, speak about the fundaments of the Religion! And if he claims that he is taking it from the Book of Allaah, then he is not taking the interpretation of the Book of Allaah from the ahaadeeth of the Messenger. He doesn’t look into it (i.e. the Sunnah), nor does he look at what the Companions or those who succeeded them in goodness said, which has been conveyed to us by way of reliable narrators chosen by the critics (i.e. hadeeth scholars). For indeed, they did not convey the arrangement of the Qur’aan only, but rather they conveyed the arrangement as well as the meanings. They would not learn the Qur’aan like the children do (today), rather they would learn it along with its meanings. And whoever does not follow their path, then he is speaking based on his opinion. And whoever speaks from his opinion, and from what he thinks Allaah’s Religion is, not getting that from the Book, he is in fact sinning (!), even if he may be correct. Whereas whoever takes from the Book and the Sunnah, he is rewarded even if he errs. However, if he is correct, his reward is multiplied.”

Then he said (pg. 217):

“So it is an obligation to completely submit to the Messenger صلى الله عليه وسلم, follow his orders, and meet his reports with acceptance and firm belief, without contradicting that by false notions that we consider “reasonable” or that constitute a misconception and doubt. Or that we put before it the views of men and the rubbish held in their minds. So we must single the Prophet صلى الله عليه وسلم out with regard to making him the judge, submitting to him, obeying him and complying with him, just as we single out the One who sent him in worship, humility, submissiveness, repentance and reliance (to Him).”

In summary: It is an obligation upon all of the Muslims to not differentiate between the Qur’aan and the Sunnah, with regard to the obligation of accepting both of them together and establishing Laws based on both of them. Indeed this is the guarantee that will prevent them from drifting to the right and the left, and from returning to deviation.

This is as the Prophet صلى الله عليه وسلم clearly stated:

“I have left two things for you, which you will never go astray so long as you adhere to them: The Book of Allaah and my Sunnah. These two will never separate from one another until they return to the Fountain.”

[Reported by Maalik and Al-Haakim with a sound chain of narration]

Footnotes:

[1] We do not say as is the custom amongst many of the people of knowledge: “We interpret the Qur’aan by the Qur’aan if there is no trace of it in the Sunnah, then we interpret it by the Sunnah.” This is due to what we will explain later on in the end of this treatise, when speaking about the (weak) hadeeth of Mu’aadh bin Jabal radhi Allaahu anhu.

Posted from al-ibaanah eBook:
 The Status of Sunnah in Islam – Shaik Nasiruddin Albanee

The Authoritative Validity of the Sunnah – Dr. Saleh As Saleh [Audio|En]

[Mp3] The Authoritative Validity of the Sunnah 

Posted fromSources of Knowledge in Islam – Dr Saleh as Saleh [Audio Series|En]

Related Linkabdurrahman.org/sunnah

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

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

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

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)

The Strangeness Of The Sunnah And its Adherents – Imam Ibn Rajab

Concerning the statement of the Prophet (صلى الله عليه و سلم):

Islaam began as something strange and will return to being strange, as it began“,

Imaam Al-Awzaa’ee (rahimahullaah) said:

“As for this, then it does not mean that Islaam will go away, but rather it means that the Ahl-us-Sunnah [21] will go away, up to the point that there will not remain in a land, any from them except one person.”

Based on this understanding, there can be found in the statements of the Salaf much praise for the Sunnah and their describing it as being strange, and describing its adherents and followers as being few.

Al-Hasan Al-Basree (rahimahullaah) used to say to his companions:

“Oh Ahl-us-Sunnah! Be gentle with one another and may Allaah have mercy on you. For indeed, you are from amongst the fewest of people.” [22]

Yoonus Ibn ‘Ubayd (rahimahullaah) said:

“There is not a thing more stranger than the Sunnah. And what is more stranger than it, is the one who knows it.”

Sufyaan Ath-Thawree (rahimahullaah) said:

“Treat the Ahl-us-Sunnah kindly, for verily, they are strangers.” [23]

The understanding of the term “Sunnah” to these scholars, was the way of the Prophet – that which he and his companions were upon – free from Doubts (Ash-Shubuhaat) and Desires (Ash-Shahawaat).

Due to this, Al-Fudayl Ibn Tyaad (rahimahullaah) used to say:

“Ahl-us-Sunnah is he who knows what is entering his stomach from the halaal”

That is because the consumption of halaal is from the greatest aspects of the Sunnah, which the Prophet and his companions were upon.

Then it remained the custom of the majority of the later scholars, from the scholars of hadeeth and other fields, that the Sunnah consisted of what was free from Doubts in regards to Creed. This was especially the case with issues such as the belief in Allaah, His angels, His books, His messengers, the Last Day, and other issues such as Al-Qadar (Divine Pre-Ordainment) and the merits of the Sahaabah. They compiled literary works concerning this knowledge and named them books of “Sunnah”. This knowledge was only labeled with the name “Sunnah”, because its significance was tremendous and all those who opposed it were on the brink of destruction.

And as for the complete Sunnah, then it is the path that is free and safe from Doubts and Desires, as has been stated by Al-Hasan, Yoonus Ibn ‘Ubayd, Sufyaan, Al-Fudayl and others besides them. Due to this, its adherents are described as strange because of their small number and rarity in the Last Days.

This is why it has been mentioned in some of the previously stated reports that they are:

“A righteous people surrounded by people abounding in much evil. Those who disobey them are greater in number than those who obey them.” [24]

In this is an indication of the smallness of their amount in number and in the amount of those who answer and accept their call. We also are made aware of the greatness in number of those who oppose them and disobey them.

That is why it is reported in numerous ahaadeeth, praise for the one who sticks firmly to his Religion during the Last Days. And that he who does so will be like one who holds tightly onto hot pieces of coal. And that the one who acts upon it, will receive fifty times the reward more than those before him. [25] This is because he will not find any supporters in doing good deeds.

These strangers are of two categories:

The first of them are those who rectify themselves when the people have become corrupt.

The second category contains those who rectify what the people have corrupted of the Sunnah. And this (latter one) is the most highest and virtuous of the two categories.

Footnotes

[21] What is meant by the term Ahl-us-Sunnah are all the Muslims who strictly follow the Sunnah of the Prophet Muhammad. They learn it, act upon it, enforce it and teach it to others. They consist of the scholars, their students and those that follow in their footsteps.

[22] This report was recorded by Al-Laalikaa’ee. Badr Al-Badr indicated its weakness in his notes to Kashf-ul- Kurbah. However, a similar narration to this one has been recorded by Ad-Daarimee (1/72) and its wording is: “For verily, Ahl-us-Sunnah are the least of people in number who have preceded, and they are the least of people in number who remain.” This narration is authentic. See Dr. Nasr Al-‘Aql’s book Maflioom Ahl-is- Sunnati wal-Jamaa’ah (pg. 84)

[23] This narration was recorded by Al-Laalikaa’ee in his Sharh Usool ‘Itiqaad Ahl-is-Sunnah (1/64) and it was mentioned from him by Ibn Al-Jawzee in Talbees Iblees. Dr. Nasr Al-‘Aql mentioned it in his book Mafhoom Ahl-is-Sunnati wal-Jamaa’ah (pg. 85)

[24] Musnad Ahmad (2/177) and its checking has been stated previously.

[25] This saying is based on the following hadeeth of the Prophet: “Verily, after you there will come times requiring patience. (In those days) the one who holds fast to that which you are upon will have the reward of fifty amongst you. He will receive the reward of fifty (i.e. the one holding onto the way of the companions in later times).” Reported by Al-Marwazee in As-Sunnah (no. 35), At-Tabaraanee in Al-Kabeer (17/117), Abu Dawood in his Sunan (no. 3441), At-Tirmidhee (no. 3057), who declared it saheeh, and Ibn Maajah (no. 4014). Imaam Al-Albaanee authenticated it in As-Saheehah (no. 494)

Posted from : Alleviating Grievances in Describing the Condition of the Strangers – Al-Haafidh Ibn Rajab Al-Hanbalee, al-Ibaanah eBook

Actions of Prophet (Worship, Habit, Natural) ﷺ – Dr. Saleh as Saleh [Audio|En]

Points of Benefit – Actions of Prophet ﷺ – part 1 – 23:20
[audio https://salafiaudio.files.wordpress.com/2014/09/points-of-benefit-actions-of-prophet-part-1-saleh-as-saleh.mp3]

Points of Benefit – Actions of Prophet ﷺ – part 2 – 40:34
[audio https://salafiaudio.files.wordpress.com/2014/09/points-of-benefit-actions-of-prophet-part-2-saleh-as-saleh.mp3]

Study Notes on the Sciences of Hadeeth – Dawud Burbank

Prepared by Abu Talhah Dawud Burbank rahimahullaah

The Fundamentals of Takhreej and the study of Chains of Narration  [PDF]
Notes extracted from the book of Dr. Mahmood at-Tahhaan

Abbreviations Used by Al-Hafiz ibn Hajr in ‘Taqreeb ut Tahdheeb’ [PDF]

Al-Hafiz Ibn Hajr’s Grades of Narrators [PDF]

 

Mustalah-ul-Hadeeth – Terminology relevant to the Science of Hadeeth – Dr. Mahmood at-Tahhaan / Dawud Burbank

Mustalah-ul-Hadeeth – Details the terminology relevant to the Science of Hadeeth – Dawud Burbank
From Tayseer Mustalah-il-Hadeeth by Dr. Mahmood at-Tahhaan

Click the below Link to read or Download PDF

Notes on Mustalah-ul-Hadeeth – Dr. Mahmood at-Tahhaan [PDF]

Status of the Sunnah in Islam and the sources of Legislation – Shaik Ibn Baz

Click the below link to read or downlaod PDF

Status of the Sunnah in Islam and the sources of legislation – Ibn Baaz [PDF]

Obligation of Adhering to the Sunnah and to Take from the Guidance of the Messenger of Allaah – Shaykh

Source: Lessons of Creed Acquired From The Hajj – By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr, Translated By Abbas Abu Yahya

Chapter 8 : An Explanation of the Obligation to Adhere to the Sunnah and to Take from the Guidance of the Messenger of Allaah

Indeed from the greatest benefits and lessons from Hajj for the pilgrims to the House of Allaah is knowing the importance of the Sunnah and limiting oneself to it in all actions of the Hajj. The importance of knowing the Sunnah becomes apparent from the state of many pilgrims who you see gathering together in circles of knowledge and remembrance. They ask the scholars many questions regarding the description of Hajj: how to perform it, its pillars and obligatory duties and those acts that negate it. These questions are asked with precision and enthusiasm, especially by those who, in their Hajj, are conscious of the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam-: ‘Take your Hajj rites from me’ [1]

Therefore Hajj will not be accepted by Allaah unless the Muslim does it in the manner of the Messenger of Allaah, adhering to his guidance in the Hajj and following his Sunnah – without excess or negligence, without going to extremes or being without purpose and without adding to or taking away from it. So if a Muslim adheres to the Sunnah of the Prophet -sallAllaahu alayhi wa sallam- in his Hajj and limits himself to his guidance, he benefits from the knowledge that adhering to the Sunnah and following his -sall’Allaahu alayhi wasallam- guidance is obligatory in all acts of obedience.

Just as it is necessary to take the rites of Hajj from the Messenger, it is also necessary for all Muslims to take the guidance of the Messenger in every act of obedience.

This is why the Messenger of Allaah -sallAllaahu alayhi wa sallam- said with regards to prayer: ‘pray as you have seen me praying.’ [2]

He also said in all matters of general obedience: ‘Whoever does an action which we have not commanded then it is rejected.’[3]

In another narration: ‘Whoever innovates in this matter of ours, that which is not from it, it will be rejected.’[4]

Thus all actions which are not done in accordance to the guidance of the Messenger of Allaah -sallAllaahu alayhi wa sallam- will not be accepted by Allaah, as is shown by his explicit statement -sallAllaahu alayhi wa sallam: ‘Whoever does an action which we have not commanded then it is rejected.’

Indeed this proves that every innovation (Bida’) introduced into the religion has no foundation in the Book or Sunnah, regardless of whether it is from knowledge-based verbal innovations or practical, worship-based innovations. So whoever informs of other than that which Allaah and His Messenger -sallAllaahu alayhi wa sallam- have informed or worships in a way that Allaah and His Messenger have not permitted then this will be returned to the one who did it and it will not be accepted.

This hadeeth also implies the meaning that anyone who does an action in accordance to what Allaah and His Messenger have commanded i.e. is worshipping Allaah with correct creed and righteous actions from what is obligatory and recommended, then his action will be accepted.

It is narrated by Abu Daawood, Tirmidhi, Ibn Majah and others on the authority of al-Irbaad bin Sariyyah –RadhiAllaahu anhu- who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- led us in prayer that day, then turned and faced us and gave us an admonition which caused hearts to tremble and eyes to shed tears.

So we said: ‘It is as if this is a farewell speech, so advise us O Messenger of Allaah!’

He said: ‘I advise you to hear and obey, even if a slave rules over you. Indeed whosoever from you lives will see many differences, so hold on to my Sunnah and the Sunnah of the Rightly Guided Khulafaah after me, bite on to it with your molar teeth. Beware of newly invented matters, since every Bida’ is misguidance.’[5]

As for the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying in the hadeeth ‘All Bida’ is misguidance’ then this is from his comprehensive, eloquent speech. This statement is a great principle from the principles of the Deen and it resembles the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam: ‘Whoever innovates anything in this matter of ours that which is not from it, will be rejected.’

Thus anyone who innovates and ascribes something to the Deen which has no foundation to which it can be referred, then it is misguidance which the Deen is free from, the one who innovates has the innovation rejected and it is not accepted from him.

The Deen of Allaah is built upon two great, strong principles and foundations. Firstly; That we do not worship except Allaah Alone who has no partner. Secondly; That we do not worship Him except with what He legislated on the tongue of His Messenger -sallAllaahu alayhi wa sallam-. We do not worship Allaah according to our desires or Bida’.

And Allaah Ta’ala said :

<< Then We have put you on a plain way of (Our) commandment. So follow that and do not follow the desires of those who do not know. Verily, they can avail you nothing against Allaah >> [Al-Jathiyah : 18-19]

And Allaah Ta’ala said :

<< Or do they have partners with Allaah (false gods), who have instituted for them a religion which Allaah has not allowed. >> [Shura: 21]

It is not allowed for anyone to worship Allaah except with what His Messenger -sallAllaahu alayhi wa sallam- legislated from obligatory and recommended actions. We do not worship Him with newly invented matters which have no foundation in the Deen nor any basis for them in the Sharia’. It is not allowed for anyone to worship anything except Allaah Alone, so no-one is allowed to pray except to Allaah, nor fast except for Allaah, nor perform the Hajj except to His house, nor rely upon anyone except Him, nor can anyone direct any aspect of worship to anyone except Him.[6]

Allaah combined these two great principles in His –
Subhanhu- statement :

<< So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.>>[Kahf :110]

A good action is that which is in agreement with the pure Sharia’ and is sincere i.e. that which is not done, except for Allaah’s Face. These are the two pillars for acceptance of actions. So if an action is done sincerely but is not correct then it will not be accepted and if the action is correct but is not done sincerely for Allaah, then it will not be accepted unless the action is sincere and correctwhere sincere means that it is done purely for Allaah and being correct means that it is done according to the Sunnah.

What is obligatory on every Muslim who hopes for success and happiness for himself in this world and the hereafter is that he attaches himself to the guidance of the Messenger -sallAllaahu alayhi wa sallam-, that his action conforms to his – sallAllaahu alayhi wa sallam- Sunnah and that he is wary of deviating from his guidance, opposing his Sunnah or following other than his path; since he -sallAllaahu alayhi wa sallam- is a guide and example for his nation, as Allaah Ta’ala said regarding him :

<< Indeed in the Messenger of Allaah you have a good example to follow for he who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much. >> [Ahzab:21]

And He said :

<<The Prophet is closer to the believers than their ownselves >> [Ahzab: 6]

Which means : ‘He has more right over them in all aspects of the Deen and worldly affairs and he is of greater importance to them than their ownselves or anyone else. It is obligatory upon them to give what he determines from their wealth even if they are in need of it. It is obligatory upon them to have more love for him than for their ownselves, and it is obligatory upon them to put his rulings first, before their own rulings for their ownselves. In brief, if the Prophet -sallAllaahu alayhi wa sallam- calls them to something and they themselves call to something else then it is obligatory for them to give precedence to what he calls them to and to defer what they themselves call to. It is obligatory upon them to have obedience to him which supersedes obedience to their ownselves and that they prefer obedience to him before that which their ownselves incline to and their inner selves desire.’ [7]

There is no doubt that this necessitates that the Muslim strives to know the Sunnah and sacrifices time in the path to knowing the guidance of the Messenger -sallAllaahu alayhi wa sallam- – which is done by questioning the people of knowledge, sitting in the circles of remembrance where the rules of Halaal and Haraam are explained and also by reading beneficial books and useful works which collect these issues. So after that a Muslim can establish a path whereby he can worship correctly on a sound methodology, in agreement with the guidance of the noble Messenger -sallAllaahu alayhi wa sallam.

[1] Saheeh Muslim
[2] Saheeh al-Bukharee
[3] Saheeh Muslim
[4] Saheeh al-Bukharee and Saheeh Muslim
[5] Sunan Abee Dawood, Sunan at-Tirmidhee & Sunan Ibn majah
[6] Majmoo’Al-Fatawa by Ibn Taymeeyah
[7] Fath al-Qadeer

Posted from the below PDF:
Lessons Of Creed Acquired From The Hajj – Chapter 08 – Abbas Abu Yahya

The Six Conditions Of Adhering To The Guidance Of The Prophet (Shuroot Al-Mutaabi’ah Sittah) – Shaykh Ahmed al-Wasaabee

Translation Of The Text In Al-Qawl-ul-Mufeed Fee Adillatit Tawheed:

Benefit (Faa’idah):

ash-Shaykh al-‘Allaamah al-Faqeeh Muhammad ibn Saalih ibn ‘Uthaymeen (rahimahullaahu ta’aalaa) said:

In his valuable book ((al-Ibdaa’ fee Kamaal ash-Shara’ wa Khatar al-Ibtidaa’)) [Innovations in the Perfect Legislation and the Hazards of Innovations] pages 21 –23:

( … Oh my brother, verily following and adherence does not become a reality until the action is in agreement with six issues:

The First (al-Awwal): as-Sabab (Reason). Like the one who prays two Raka’at for the reason of the descending of the rain (Nuzool al-Matar).

The Second (ath-Thaanee): al-Jins (Type). Like the one who brings his Zakaat al-Fitr in the form of money.

The Third (ath-Thaalith): al-Qadar (Number). Like the one who prays four Raka’at for Maghrib intentionally.

The Fourth (ar-Raabi’): al-Kayfiyyah (How). Like the one who makes Wudoo’ (ablution) and starts with his feet and ends with his face.

The Fifth (al-Khaamis): az-Zamaan (Time). Like the one who performs the ‘Udhiyah (slaughtering) in Ramadhaan.

The Sixth (as-Saadis): al-Makaan (Place). Like the one who makes I’tikaaf in places other than the Masaajid.

Oh my brother: Bite unto the Sunnah of the Messenger ( صلى الله عليه و سلم) with your molar teeth (an- Nawaajidh). And tread the path of as-Salafus-Saalih (the righteous predecessors), and be on what they were upon, and see if this harms you in any way?!). End of his (rahimahullaah) speech with abbreviation (Tasarruf) and summarization (Ikhtisaar).

Explanation Of The Text By Shaykh Ahmed Al-Wasaabee (Hafidhahullaah):

The above six conditions that have been mentioned, they are the conditions for which every action must be in agreement to them. And the examples that ash-Shaykh al-‘Uthaymeen has mentioned for each of the six conditions are the actions that are opposite to and do not satisfy these conditions.

So in regards to the first condition, and it is as-Sabab (reason), then the example mentioned, which is of the one who prays two Raka’at for the descending of the rain, then it has no Daleel (evidence) from the Kitaab or the Sunnah, and the Book and the Sunnah have not legislated and given us permission to pray two Raka’at for the reason of the descending of the rain.

And the second example, of the one who brings his Zakaat al-Fitr in the form of money, then this is in opposition to the Ahaadeeth of the Prophet ( صلى الله عليه و سلم) when he ordered the people that they should bring out their Zakaat at the end of Ramadhaan in the form of foodstuff, such as raisins or dates.

And the third condition, which is al-Qadar (number), and the example mentioned is of the one who prays four Raka’at for Salaatul-Maghrib intentionally, and we know the number legislated for Salaatul-Maghrib is three Raka’at.

And the fourth example is of the person who makes Wudoo’ and starts with his feet first and ends with his face, and this is also in opposition to the Sunnah of the Prophet ( صلى الله عليه و سلم).

So al-‘Allaamah ibn ‘Uthaymeen has mentioned the examples which oppose and go against the Sunnah in these six conditions.

And the sixth condition, which is al-Makaan (place), and the example mentioned is of the one who makes I’tikaaf in places other than the Masjid. So the one who makes I’tikaaf in his house, or in a cave, or in any place other than the Masjid, then his I’tikaaf is not accepted. And the best places to make I’tikaaf are the three Masaajid: Masjid al-Haraam, Masjid an- Nabawee, and Masjid al-Aqsa. And there is a Hadeeth in which we find the wording: ((There is no I’tikaaf except in the three Masaajid)) [Laa I’tikaaf Illaa fil-Masaajid ath-Thalaathah] [1]. And Shaykh Ahmed mentioned that this Hadeeth is weak in its chain, and the meaning of the Hadeeth is that the best and more perfect type of I’tikaaf is in these three Masaajid, even though it is allowable for a person to make I’tikaaf in other than these three Masaajid.

[1] 1 Sa’eed ibn Mansoor said in his Sunan as is stated in al-Muhallaa (5/195, issue: 633): Sufyaan ibn ‘Uyaynah narrated to us from Jaami’ ibn Abee Raashid from Shaqeeq ibn Salamah that he said: “Hudhayfah said to ‘Abdullaah ibn Mas’ood: ‘I have come to know that the Messenger of Allaah ( صلى الله عليه و سلم ) said: ((There is no I’tikaaf except in the three Masaajid)).’”

By Shaykh Ahmed al-Wasaabee
Translated by Shaakir al-Kanadee
Transcribed on Rabee’-ath-Thaanee 20, 1427 / May 18, 2006 by Abu Abdullah.

Source‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] – Shaykh Muhammad al-Wasabi

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

So beware O Muslim! Of negating faith from yourself – Shaykh ibn Uthaymeen

بسم الله الرحمن الرحيم

The Prophet ( صلى الله عليه وسلمsaid:

Whoever Allah wants good for, He gives him understanding of the religion.”[1]

And understanding of the religion demands acceptance of it, because every person who understands and knows the religion, he accepts it, and loves it.

He, the Exalted, said:

But no, by your Lord, they have not believed, until they make you (O Muhammad صلى الله عليه وسلم‎) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. (An-Nisa 4:65).

So this form of swearing stresses – by use of the statement (No!), and swearing particularly by the Rububiyyah of Allah, the Mighty and Sublime, over His slaves, and it is the mention of Allah’s Rububiyyah over His Messenger – it stresses the negation of faith from Whoever does not abide by these three matters:

The First: Judgement of the Messenger ( صلى الله عليه وسلم‎) based on His saying: “until they make you judge in all disputes between them” meaning (by you), the Messenger ( صلى الله عليه وسلم‎).

Whoever seeks judgement from other than Allah and His Messenger, he is not a believer. He is either a disbeliever whose disbelief has brought him out of the religion, or a disbeliever whose disbelief is less than that.

The Second: The chest being open to the judgement; such way that they do not find any resistance in themselves for his decision. They rather find acceptance and openness to what the Prophet ( صلى الله عليه وسلم‎) decided.

The Third: That they submit, which is stressed; meaning with complete submission.

So beware O Muslim! Of negating faith from yourself. Let us draw an example for this: Two men were arguing about the Shari’ah ruling on an issue. One of them brought evidence from the Sunnah, while the other found difficulty and felt constricted by that. How could he abandon who he follows, so as to follow this Sunnah? This man, without a doubt, has deficient faith, because the believer, in truth, is he who, when he has a text from the Book of Allah and the Sunnah of His Messenger ( صلى الله عليه وسلم‎) he feels as if he has won the greatest of spoils, and he will be joyful for that, and say: “All praise is due to Allah who guided me to this.” But so-and-so, who is partisan to his opinion, and tries to turn the textual proofs upside down, so that he can make them agree with what he likes, not what Allah and His Messenger intended, then this one is in a tremendous state of danger.

[1] Reported by Al-Bukhari (71) and Muslim (1037) from Mu’awiyah bin Abi Sufyan, may Allaah be pleased with him.

SourceAl-’Aqidah Al-Wasitiyyah (2 Vol. Set) – Author: Shaykh Muhammad bin Salih Al-’Uthaimin – Publisher: Darussalam Publishers & Distributors. You are encouraged to buy this wonderful book.

Quranites – Misconceptions of These Rejecters of Hadeeth – Dr. Saleh as Saleh [Audio|En]

Part 01

Part 02

Part 03

Part 04

Part 05

Part 06

Part 07