Sunnah & Bidah – A Lengthy explanation of the first three points from “Foundations of the Sunnah “

A Lengthy Explanation of the first three points from “Foundations of the Sunnah ”
Imaam Ahmad Ibn Hanbal (d.241H)
Source: Al-Ibaanah Magazine, Issue No.1 – Dhul-Qa’dah 1415H / April 1995



Shaykh Aboo ’Abdullaah Yahyaa Ibn Abil-Hasan Ibnul-Bannaa narrated to us saying: My father Aboo ’Alee al-Hasan Ibn ’Umar Ibnul-Bannaa related to us saying: Abul-Husayn ’Alee Ibn Muhammad Ibn ’Abdullaah Ibn Bushraan al-Mu’addil related to us, saying: ’Uthmaan Ibn Ahmad Ibn as-Sammaak reported to us, saying: Aboo Muhammad al-Hasan Ibn ’Abdul-Wahhaab, Abun-Nabr narrated to us, reading it to him from his handwritten copy in the month of Rabee’ul-Awwal, in the year two-hundred and ninety three (293H) who said: Aboo Ja’far Muhammad Ibn Sulaymaan al-Munqaree, in Basrah related to us, saying: ’Abdoos Ibn Maalik al-’Attaar narrated to me, saying: [1] I heard Aboo ’Abdullaah Ahmad Ibn Hanbal [2] – rahimahullaah – say:

“The Fundamental Principles of the Sunnah [3] with us [4] are:

Clinging to that which the Companions [5] of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) were upon, taking them as our example to be followed, [6] avoiding innovation; [7] and every innovation is misguidance.” [8]


[1]: This is the isnaad (chain of narration connected to the text) which – just as in the case of the hadeeth of the Prophet (sallallaahu ’alayhi wa sallam) – helps ascertain whether or not the statement and the ascription is authentically related back to the one it is being reported from. As regards the importance of the isnaad, then a few narrations from the Scholars of the early generations will be mentioned.

Sufyaan ath-Thawree (d.161H) – rahimahullaah – said:

“The isnaad is the weapon of the Believer. So if he has no weapon, with what will he fight?”[1]

Ibnul-Mubaarak (d.181H) – rahimahullaah – said:

“The isnaad with me is from the Religion. If there were no isnaad, then whosoever wanted would relate whatever they wanted. However, when it is said to him: Who narrated to you? He remains silent.” [2]

As regards the ascription to Imaam Ahmad, then a number of Scholars have agreed to its ascription from ’Abdoos Ibn Maalik al-’Attaar – one of the close students of the Imaam – and from these verifying Scholars are: Ibn Abee Ya’laa in Tabaqaatul-Hanaabilah (1/241-246), al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (1/158-164) and also Ibnul-Jawzee in Manaaqib Ahmad (p. 222-228).

The text of this brief ’aqeedah was first printed by Daarul-Manaar in al-Mujaahid magazine (no. 28-29, Sha’baan – Ramadaan 1411H); and the original is a manuscript copy, transcribed by the Shaykh and muhaddith, Muhammad Naasirud-Deen al-Albaanee, rahimahullaah, in the month of Sha’baan 1374H, from the manuscript copy (no. 68, Q. 10-15) which is housed at the Dhaahiriyyah library in Damascus, Syria. We ask Allaah – the Most High – to grant us the ability to serialize the introduction of this valuable and concise tract, adding to it – for the benefit of the honourable readers – a brief commentary and explanation.

[2]: He is Aboo ’Abdullaah Ahmad Ibn Muhammad Ibn Hanbal ash-Shaybaanee – the Imaam of Ahlus-Sunnah wal-Jamaa’ah in his time. Born in Baghdaad in Rabee’ul-Awwal, 164H, he attended the circles of al-Qaadee Aboo Yoosuf (the student of Abee Haneefah) – rahimahullaah – where he studied fiqh. He left this in favour of hadeeth, which he began to study at the age of thirteen – having already memorized the Qur‘aan at a young age. He traveled extensively acquiring and learning ahaadeeth from over two-hundred and eighty teachers. From them are: Wakee’ Ibnul-Jarraah, Yahyaa Ibn Sa’eed al-Qattaan, ’Abdur-Rahmaan Ibn Mahdee, Sufyaan Ibn ’Uyaynah, ash-Shaafi’ee, Yazeed Ibn Haaroon and others – rahimahullaah. He underwent severe torture and trial due to defending the correct ’aqeedah – the ’aqeedah of Ahlus-Sunnah wal-Jamaa’ah (the Prophet (sallallaahu ’alayhi wa sallam), his Companions and those who followed them in ’aqeedah and manhaj) – being from those who were foremost in clinging to their way, whilst shunning the innovations.

Aboo ’Umayr said: “May Allaah have mercy upon him. There was no one having more patience regarding this world than him, nor anyone more closely resembling those who cam before him, nor anyone more rightfully amongst the righteous. This world was presented to him, but he rejected it, and he expelled innovations.” In his time, he was the Imaam of the people of Hadeeth specifically, and the Muslims in general.” [3]

Imaam ash-Shaafi’ee (d.204H) – rahimahullaah – said:

“I left Baghdaad, and I did not leave behind me a man better, having more knowledge, or greater Fiqh (understanding), nor having greater taqwaa (piety) than Ahmad Ibn Hanbal.”

Ishaaq Ibn Raahawayh (d.238H) said:

“I used to sit with Ahmad and Ibn Ma’een revising ahaadeeth; and I would say: What is the Fiqh (understanding) of it? What is its explanation? So they would remain silent, except for Ahmad.”

Aboo Daawood (d.275H) said:

“The lectures of Ahmad were sittings for the Hereafter. He would not mention in them any worldly affairs; and I never saw him mention this world.”

’Alee Ibnul-Madeenee (d.324H) – rahimahullaah – said:

“Indeed Allaah aided this Religion through Aboo Bakr as-Siddeeq on the day of apostasy, and through Ahmad Ibn Hanbal on the day of the trial.” [4]

Due to these qualities, he became a sign for Ahlus-Sunnah – as Qutaybah Ibn Sa’eed (d.240H) said, “If you see a man loving Ahmad, then know that he is a person of the Sunnah.”

And Abul-Hasan al-Ash’aree (d.324H) – rahimahullaah – said:

“Our statement which we hold and take as our Religion is: Clinging to the Book of Allaah, our Lord the Mighty and Majestic, and to the Sunnah of our Prophet, Muhammad (sallallaahu ’alayhi wa sallam), and what is narrated from the Companions, the Taabi’een and the Imaams of Hadeeth. This is what we cling to, and also that to which Aboo ’Abdullaah Ahmad Ibn Muhammad Ibn Hanbal – may Allaah enlighten his face, rais up his rank and grant him a magnificent reward – used to say, distancing ourselves from those who oppose his statement. Since he was the noble and complete Imaam, by whom Allaah made the truth clear, and removed the misguidance, and made the minhaaj (methodology) clear, and though whom Allaah annihilated the innovation of the innovators, the deviation of the deviant and the doubts of the doubters. So may Allaah have mercy upon him, the foremost Imaam.” [5]

Taajud-Deen as-Subkee (d.770H) – rahimahullaah – said, “Abul-Hasan al-Ash’aree is the foremost of Ahlus-Sunnah and Ahmad Ibn Hanbal…” [6]

Ibraaheem al-Harbee (d.285H) – rahimahullaah – said, “I saw Aboo ’Abdullaah, and it was as if Allaah had gathered for him the knowledge of the earlier people and the later people.”

Imaam Ahmad Ibn Hanbal died in the year 241H.

[3]: The term ‘Sunnah’ here, refers to the principles and foundations of the correct Islaamic ’aqeedah (belief) and manhaj (methodology), since the Salafus-Saalih (pious predecessors) would apply this term to matters of ’aqeedah and manhaj – as can be seen from their books and writings – for example: [i] Kitaabus-Sunnah of Imaam Ahmad Ibn Hanbal (d.241H); [ii] as-Sunnah of al-Athram (d.273H); [iii] Kitaabus-Sunnah of Aboo Daawood (d.275H) – being part of his Sunan. [iv] Kitaabus-Sunnah of Ibn Abee ’Aasim (d.287H); [v] Kitaabus-Sunnah of ’Abdullaah (d.290H), the son of Ahmad Ibn Hanbal; [vi] as-Sunnah of al-Marwazee (d.292H); [vii] Sareehus-Sunnah of Ibn Jareer at-Tabaree (d.310H); [viii] as-Sunnah of al-Khallaal (d.311H); [ix] Sharhus-Sunnah of al-Barbahaaree (d.329H); [x] as-Sunnah of al-’Asaal (d.349H) and [xi] as-Sunnah of at-Tabaraanee (d.360H).

The term ‘Sunnah’ was employed in this context to differentiate those matters of ’aqeedah and manhaj of the Salafus-Saalih were upon, from that which was innovated by the deviant and misguided sects.

[4]: Meaning, with the Scholars of Ahlus-Sunnah wal-Jamaa’ah and at the head of them in his time was Imaam Ahmad Ibn Hanbal. And in this regard, the way of the Salafus-Saalih was to point out to the people, the true followers and adherents to the Sunnah so that their ’aqeedah and manhaj (methodology) could be learnt and adhered to, as Imaam Ayyoob as-Sakhtiyaanee (d.131H) – rahimahullaah – said, “From the success of a youth, or a non-Arab is that Allaah guides him to a Scholar of the Sunnah.” [7]

And ’Amr Ibn Qays al-Mulaa‘ee (d.143H) said,

“If you see a youth when he begins to sprout, keeping company with Ahlus-Sunnah wal-Jamaa’ah then have hope for him. If you see him keeping company with the people of Innovation, then fear for him, because the youth is according to his initial upbringing.” [8]

[5]: Companions: Arabic: Sahaabah, or Ashaab; singular: Sahaabee. As regards the Sharee’ah definition of ‘Sahaabee’ or ‘Companion,’ then:

al-Haafidh Ibn Hajar (d.825H) – rahimahullaah – said,

“The most correct of what I have come across is that a Sahaabee (Companion) is one who met the Prophet (sallallaahu ’alayhi wa sallam) whilst believing in him, and died as a Muslim. So that includes one who lived with him for a long or short time, and those who narrated from him and those who did not, and those who saw him but did not sit with him and those who could not see him due to blindness.” [9]

Imaam an-Nawawee (d.676H) – rahimahullaah – said,

“The correct position is that whosoever accompanied the Prophet (sallallaahu ’alayhi wa sallam), even for an hour, then that person is from his Sahaabah.” [10]

Imaam Ahmad (d.241H) – rahimahullaah – said,

“Every person who accompanied the Prophet (sallallaahu ’alayhi wa sallam), whether for a year, month, a day, or even for an hour, or even just saw him is from his Companions.”[11]

Imaam al-Bukhaaree (d.256H) – rahimahullaah – said,

“H who accompanied the Prophet (sallallaahu ’alayhi wa sallam) or saw him – from the Muslims – then he is from his Companions.” [12]

al-Haafidh Ibn Hajar said in Fathul-Baaree (7/1),

“That which al-Bukhaaree states is the saying of Ahmad and the great majority of the Scholars of Hadeeth.” Some of the proofs that the Scholars have used for this are: The saying of the Prophet (sallallaahu ’alayhi wa sallam), “There will come upon the people a time when a group from amongst the people will go off to fight and it will be said to them: Is there any amongst you who has seen the Messenger of Allaah (sallallaahu ’alayhi wa sallam)? So they will say: Yes. So victory will be granted to them. So a group will go off to fight and it will be said to them: Is there any amongst you who were the Companions of the Messenger of Allaah (sallallaahu ’alayhi wa sallam)? So they will say: Yes. So victory will be granted to them. Then a group will go off to fight and it will be said to them: Is there any amongst you who have seen the companions of the Companions of the Messenger of Allaah (sallallaahu ’alayhi wa sallam)? So they will say: Yes. So victory will be granted to them.” [13]

The Prophet (sallallaahu ’alayhi wa sallam) also said,

“You will not cease to be upon good as long as there amongst you those who accompanied me. By Allaah! You will not cease to be upon good as long as there are amongst you those who accompanied those who accompanied and saw me.” [14]

So these narrations contain a clear proof that a Muslim seeing the Prophet (sallallaahu ’alayhi wa sallam) is granted virtue and excellence and is established as being from amongst the Companions.

Ibn Katheer (d.774H) – rahimahullaah – said,

“The fact that just seeing him (the Prophet) is enough for one to be called a Companion is clearly stated by al-Bukhaaree, Aboo Zur’ah and others who have written books regarding the names of the Companions – such as Ibn ’Abdul-Barr, Ibn Mandah, Aboo Moosaa al-Madanee, Ibnul-Atheer…” [15]

As regards the statement attributed to the taabi’ee and Imaam Sa’eed Ibnul-Musayyib – rahimahullaah – concerning the definition of a Companion, then this cannot be used as a proof at all. This is because al-Haafidh al-’Iraaqee – rahimahullaah – says, “The third saying is what is related from Sa’eed Ibnul-Musayyib, that he had not used to count someone as being a Companion, except one who accompanied the Prophet (sallallaahu ’alayhi wa sallam) for a year or two and fought along with him in one or two battles. Ibnus-Salaah said, “What is meant by this if it is authentic from him – refers back to what the Scholars of Usool say (i.e. what is meant be companionship language wise). However, this definition contains restrictions, which will mean that we do not count as Companions those such as Jareer Ibn ’Abdullaah al-Bajalee – who obviously does not fulfill these conditions that are made – but such are people about whom we know of no difference of opinion with regards to them being Companions.” I say, this is not authentic from Ibnul-Musayyib, since the isnaad (chain of narration) from him contains Muhammad Ibn ’Umar al-Waaqidee – who is da’eef (weak) in hadeeth.” [16]

[6]: Here the Imaam – rahimahullaah – explains and lays down the signposts for the correct manhaj followed by Ahlus-Sunnah wal-Jamaa’ah, and that is the methodology of the best and most excellent of mankind, the Companions, then those who followed them (the taabi’een), then those who followed them (the atbaa’ut-taabi’een).

So Ahlus-Sunnah wal-Jamaa’ah cling to what the first three generations of Muslims were upon – the Salafus-Saalih – whose excellence has been testified to by the Messenger of Allaah (sallallaahu ’alayhi wa sallam) in his statement, “The most excellent of mankind is my generation, then those who follow them, then those who follow them.” [17] And he (sallallaahu ’alayhi wa sallam) said, “The most excellent Ummah is the generation which I have been sent in, then those who followed them, then those who followed them.” [18]

As regards to the following generations, then they have not been praised with any specific excellence. Rather, they have, in general, been spoken ill of by the Prophet (sallallaahu ’alayhi wa sallam). Indeed, in some authentic narrations, after mentioning the excellence of the first three generations, the Prophet (sallallaahu ’alayhi wa sallam) said, “…then there will come a people amongst whom fatness will appear and who will testify without having been asked to do so.” [19] And in another narration, “…then there will come a people in whom you will not find any good.” [20] Also, there occurs in another authentic narration, the wording, “…then there will come a people who will testify without being asked to do so, who make promises but do not keep them, who are treacherous and not trustworthy and fatness will appear amongst them.” [21]

So it is the first three generations – the Salafus-Saalih – whose era has been praised with an excellence, whose path is to be followed and whose understanding of the Religion is to be accepted and affirmed. ’Aa‘ishah – radiyallaahu ’anhaa – said: A man came 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 which I am in, then the second, then the third.” [22]

And it is the first of these generations – the Companions – radiyallaahu ’anhum – who were the foremost in excellence from mankind; since they were: [i] those who learnt the Religion directly from the Prophet (sallallaahu ’alayhi wa sallam) and, “Being informed is not like seeing.” [23] [ii] those who knew best and understood the Religion – and this is the root of their excellence – as the Prophet (sallallaahu ’alayhi wa sallam) said, “Whosoever Allaah intends to show excellence to, He gives him the understanding of the Religion.” [24] [iii] They were those who followed it the best, and [iv] They were the ones who were furthest away from and remained free from innovations. About the excellence of the Salafus-Saalih, and the excellence of those who follow them, and the obligation to follow their path, Allaah – the Mighty and Majestic says,

“Those foremost of those who first migrated and those that helped them and those who follow them in goodness, Allaah is well-pleased with them and they are well-pleased with Him. He has prepared for them gardens underneath which rivers flow, to dwell therein forever. That is the supreme success.” [Sooratut-Tawbah 9:100]

And Allaah – the Most Perfect – says,

“Whosoever contends with the Messenger, even after guidance has been clearly conveyed to him, and follows a path other than that of the Believers; We shall leave him in the Path he has chosen and land him in Hell, what an evil destination.” [Sooratun-Nisaa‘ 4:115]

Indeed, “This is a clear definition and a decisive proof upon the worshipper, in making following the path of the Believers obligatory. And who were the Believers at the time this aayah was revealed, except the Companions (radiyallaahu ’anhum). Thus, Allaah has threatened those who leave their way and traverse other than their path, with lowliness and humiliation in this world; and a severe punishment in the Hereafter.” [25]

What further adds to the above decisive proofs, and is considered to be the correct explanation of those aayaat, are the ahaadeeth of the Propht (sallallaahu ’alayhi wa sallam), “Indeed my Ummah will split up into seventy-three. All of them are in the Fire except one.” It was said, ‘What is the one?’ He said, “The Jamaa’ah.” And in another narration, he said, “That which I and my Companions are upon.” [26]

He – sallallaahu ’alayhi wa sallam – also said,

“Those of you who survive after me shall see many differences of opinion. 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 a going astray.” [27]

And the Prophet (sallallaahu ’alayhi wa sallam) said,

“The stars are the custodians of the sky, when the stars pass away, that which has been decreed for the sky will come upon it. I am the custodian for my Companions, so when I pass away there will come upon my Companions that which is decreed for them. And my Companions are the custodians for my Ummah, so when my Companions pass away, that which has been decreed upon my Ummah will come upon it.” [28] Below is a summary of the aforementioned proofs:

[i] That the iftiraaq (splitting-up) of the Ummah into various sects – on the basis of differences in ’aqeedah and manhaj – has been foretold.

[ii] All of the various firaq (sects) have been threatened with Hellfire, except those who adhere to the ’aqeedah and the manhaj of the Prophet (sallallaahu ’alayhi wa sallam) and his Companions, and that is al-Firqatun-Naajiyah (the Saved-Sect) and the Jamaa’ah.

[iii] That the authentic hadeeth about iftiraaq (splitting-up) is an explanation of, and in full agreement with the aayah from Sooratun-Nisaa‘ [4:115] in that all those who, “follow a path other than that of the Believers (the Companions),” have been threatened with Hellfire.

[iv] The obligation to follow the Prophet (sallallaahu ’alayhi wa sallam) and his Companions, and that is the way of Ahlus-Sunnah wal-Jamaa’ah, cannot be fulfilled, except by avoiding and shunning innovation and its people.

[v] When differences and innovations arise, it is obligatory to cling to the Sunnah, and also that which the Jamaa’ah have ijmaa’ (consensus and agreement) upon.

[vi] That the Companions were made examples to be followed and were for this Ummah, after the Prophet (sallallaahu ’alayhi wa sallam), the custodians of the correct knowledge, manhaj and ’aqeedah.

[vii] The root of the Companions excellence is in their understanding of and clinging onto the correct ’aqeedah and manhaj and also in their defending it, preserving it, and in their conveying it.

[viii] This is also the root cause for the excellence of those who followed the Companions in the next two generations. So it is binding upon the Muslims to follow the path taken by the Salafus-Saalih, those Muslims who – living in the first three generations – adhered to the ’aqeedah and manhaj, and have been praised with an excellence over and above the rest of mankind.

[ix] Opposing the way of the Salafus-Saalih is considered iftiraaq (splitting-up) and opposing them in matters related to Islaamic manhaj is also considered iftiraaq. So whoever chooses to oppose their knowledge and understanding of the Revelation, has split from them; and has therefore split from the way of Ahlus-Sunnah wal-Jamaa’ah, and has taken one of the forbidden and innovated paths.

Indeed, Ibn Mas’ood (radiyallaahu ’anhu) said,

“Indeed, Allaah looked into the hearts of the servants and found the heart of Muhammad (sallallaahu ’alayhi wa sallam) to be the best of the hearts of the servants. So He chose him for Himself and sent him as a Messenger. Then He looked into the hearts of the servants after Muhammad (sallallaahu ’alayhi wa sallam) and found the hearts of the Companions to be the best of the hearts of the servants. So He made them ministers of His Messenger, fighting for His Religion. So whatever the Muslims (i.e. the Companions) hold to be good, then it is good with Allaah, and whatever the Muslims hold to be evil, then it is evil with Allaah.” [29]

Imaam al-Barabahaaree (d.329H) – rahimahullaah – said,

“The foundations upon which the Jamaa’ah is made clear is the Companions of Muhammad (sallallaahu ’alayhi wa sallam). They are Ahlus-Sunnah wal-Jamaa’ah, so whoever does not take from them has gone astray and innovated; and every innovation is misguidance and misguidance and its people are in the Fire.” [30]

Indeed, “The truth is that which comes from Allaah the Mighty and Majestic. Th Sunnah is that which the Messenger of Allaah (sallallaahu ’alayhi wa sallam) laid down, and the Jamaa’ah is that which the Companions of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) united upon, in the Caliphate of Aboo Bakr, ’Umar and ’Uthmaan. So he who limits himself to the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and that which the Companions were upon, is successful and triumphs over all the people of innovation, is saved and his Religion is preserved – if Allaah wills. Since the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “My Ummah will split up into seventy-three sects,” and he told us that which would be the saved sect, saying, “That which I and my Companions are upon.” So this is the cure, the explanation, the dear affair and the straight and distinct road.” [31]

Ibn Mas’ood (radiyallaahu ’anhu) said,

“The Prophet (sallallaahu ’alayhi wa sallam) drew a line for us and said, “This is the Straight Path of Allaah.” Then he drew lines to its right and its left and said, “These are other paths; upon every one of them is a devil calling towards it.” Then he recited,

“Indeed, this is My Straight Path, so follow it. And do not follow other paths, they will separate you from His Path.” [32]

About the statement of Allaah, “And do not follow other paths,” ad-Daarimee relates in his Sunan (1/68) and al-Bayhaqee relates in al-Madkhal ilas-Sunan (no. 200) that Mujaahid (d.204H) said explaining this aayah, “Innovations and doubts.”

Abul-’Aaliyah (d.90H) – rahimahullaah – said,

“Learn Islaam. Then when you have learnt Islaam, do not turn away from it to the right, nor the left. Rather, be upon the Straight Path and be upon the Sunnah of your Prophet and that which his Companions were upon…And beware of these innovations because they cause enmity and hatred amongst you. Rather, stick to the original state of affairs which was there before they divided.” [33]

[7]: Arabic: Bida’ (singular: Bid’ah). Linguistically, bid’ah means: a newly invented matter. The Sharee’ah definition of bid’ah is: “A newly invented way (beliefs or actions) in the Religion, in imitation to the Sharee’ah (prescribed Law), by which nearness of Allaah is sought, not being supported by an authentic proof; neither in its foundations, nor the manner in which it is performed.” [34]

Imaam ash-Shaatibee (d.777H) – rahimahullaah – said,

“Everyone who follows the mutashaabihaat (those aayaat without a clear meaning), or twists the underlying meanings or gives a meaning to the aayaat not given to it by the Salafus-Saalih, or clings on to the very weak and unauthentic ahaadeeth, or takes that which is apparent as a proof – for every action, statement or belief in agreement with his objetives and intentions, not finding a fundamental proof for understanding it in that manner – then this is the method of deduction and derivation which gives rise to innovations and those who innovate.” [35]

Ibn ’Abdul-Haadee (d.745H) – rahimahullaah – said,

“It is not permissible to invent an interpretation about an aayah or a Sunnah which was not there in the time of the Salaf, nor did they have any knowledge of it, nor explain it to the Ummah. Since this would mean 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!” [36]

Imaam Ibnul-Qayyim (d.756H) – rahimahullaah – said,

“Inventing an explanation with regards to the Book of Allaah – to which the Salaf and the Scholars ar in opposition – necessitates one of two things; [i] either the explanation in itself a mistake, or [ii] that the sayings of the Salaf which run contrary to it are in error! And no one with an ounce of intellect would doubt that the one whose saying is in opposition to that of the Salaf is the one who is mistaken and in error.” [37]

And avoiding bida’ (innovations) is one of the great usool (foundations) of Ahlus-Sunnah wal-Jamaa’ah, and it involves: [i] keeping away from them; [ii] having hatred for them; [iii] warning the people about them; [iv] clarifying them to the people so that they do not fall into them; [v] refuting the innovators.

Imaam as-Saaboonee (d.449H) said about Ahlus-Sunnah,

“They follow the Salafus-Saalih – the Imaams and Scholars of the Muslims – and they cling to the firm Religion that they clung to and the firm truth. And they hate Ahlul-Bid’ah (people of innovation) who innovate into the Religion that which is not from it. They do not love them and they do not keep company with them. They do not listen to their sayings, nor sit with them, nor argue with them about the Religion, nor debate with them. Rather, they protect their ears from their futility – things which if they pass through the ears and settle in the hearts – will cause harm and will cause doubts and wicked ideas to appear. And concerning this, Allaah the Mighty and Majestic sent down:

“And when you see people engaged in vain discourse, then turn away from them unless they turn to different theme.” [Sooratul-An’aam 6:68].” [38]

Imaam ash-Shawakaanee (d.1255H) said,

“And this aayah contains a severe reprimand for those who allow people to sit with the innovators, those who twist the Words of Allaah, play around with His Book, and the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam). And refer them back to their own misleading desires and wicked innovations. Since, if he is unable to reprimand them and change them from what they are upon, then at the very least, he should avoid sitting with them – and that is easy for him, not difficult. And the innovators may make use of his presence with them – even though he may be free from their mistakes – through a doubt by which they will beguile the common people, in which case his presence will cause an extra evil, in addition to just listening to their evil.” [39]

The Prophet (sallallaahu ’alayhi wa sallam) said, “Indeed, Allaah does not accept the repentance of an innovator, until he ceases from the innovation.” [40] And he (sallallaahu ’alayhi wa sallam) said, “Every innovation is misguidance and going astray.” [41] And he also said, “Whosoever innovates, or accommodates an innovator, then upon him is the curse of Allaah, the Angels and the whole of mankind.” [42]

Sufyaan ath-Thawree – rahimahullaah – said,

“Innovations are more beloved to Iblees than sin. Since a sin may be repented from, but innovation is not repented from.” [43] The following narrations will highlight – if Allaah wills – the manhaj (methodology) adopted by our Salafus-Saalih with regards to the mubtadi’een (innovators). A man said to ’Abdullaah Ibn ’Umar, ‘Najdah (a man from the Khawaarij) says such and such.’ So Ibn ’Umar prevented himself from listening for fear of that some of it should enter into his heart. [44]

Imaam al-Hasan al-Basree (d.110H) – rahimahullaah – said,

“Do not sit with the people of innovations and desires, nor argue with them, nor listen to them.” [45]

Asmaa‘ Bint ’Ubayd said: Two of the people of vain desires and innovations entered upon Ibn Seereen (d.110H), and said, “O Abaa Bakr, may we speak with you?” So he said, “No!” They said, “May we recite an aayah?” He from the Book of Allaah said, “No, indeed either you must get up and leave me, or I will get up and leave.” So said, “O Abaa Bakr, what harm would they left, so some of the people it have done to you, for them to recite an aayah from the Book of Allaah?” He said, “I feared that they would read an aayah to me and distort it, and that would remain in my heart.” [46]

An innovator asked Ayyoob as-Sakhtiyaanee (d.131H), “O Abaa Bakr, may I ask you about a word?’ He turned away and indicated with his hand, “No, not even half of a word.” [47]

Ibraaheem Ibn Maysirah (d.132H) – rahimahullaah – said,

“He who honours an innovator has assisted him in the demolition of Islaam.” [48]

Aboo Qilaabah (d.140H) – rahimahullaah – said,

“Do not sit with the people of innovation, because I do not feel secure that they will not drown you in their misguidance and make part of what you used to know unclear to you.”[49]

Ibn ’Awn (d.150H) – rahimahullaah – said:

“Whosoever sits with an innovator is worse than him.” [50]

It was said to Imaam al-Awzaa’ee (d.157H) – rahimahullaah, ‘A person says, ‘I sit with Ahlus-Sunnah and I sit with the innovators.’ So al-Awzaa’ee said, ‘This person desires to fluctuate between the truth and falsehood.” [51] Commenting upon this statement, Ibn Battah said, “Indeed, al-Awzaa’ee has spoken the truth. And I say, indeed this person does not know the truth from falsehood, nor faith from disbelief.” [51]

Sufyaan ath-Thawree (d.164H) – rahimahullaah – said, “Whosoever listens to an innovator has left the protection of Allaah and is entrusted to the innovation.” [52]

And al-Fudayl Ibn ’Iyaad (d.187H) – rahimahullaah – said, “Do not sit with an innovator, for I fear that curses will descend upon you.” [53]

Imaam Maalik (d.197H) – rahimahullaah – said,

“How evil are the people of innovation, we do not give them salaam.” [54]

Imaam ash-Shaafi’ee (d.197H) – rahimahullaah – said, “That a person meets Allaah with every sin except Shirk is better than meeting Him upon any one of the innovated beliefs.”[55]

Aboo Daawood as-Sijjistaanee (d.275H) – rahimahullaah – said,

I said to Aboo ’Abdullaah Ahmad Ibn Hanbal, “If I see a man from the people of the Sunnah sitting with a man from the people of innovation, should I speak with him?” He said, “No, you should first inform him that the one whom you saw him with is a person of innovation. Either he will cease speaking to the innovator, so continue speaking with him, or if not, then consider him to be like him. Ibn Mas’ood said that a person is like his friend.” [56]

Indeed, the people of knowledge throughout the ages continued warning the masses against the innovators and considered this matter important enough to dedicate chapters in their various books about this. For example:

Aboo Daawood placed a chapter in his Sunan (4/197), called: “Chapter: Turning away from the innovators and having hatred for them.”

Al-Haafidh al-Mundhiree (d.656H) – rahimahullaah – placed a chapter in at-Targheeb wat-Tarheeb (3/14) called: “Deterrent against loving the people of innovation, since a person will be with those whom he loves.”

Imaam an-Nawawee (d.676H) – rahimahullaah – says in al-Adhkaar (p.323), “Chapter: Disassociating from the people of innovation and sin.”

Imaam al-Bayhaqee (d.458H) – rahimahullaah – said in al-I’tiqaad (p.236), “Chapter: The prohibition from sitting with the people of innovation.”

Imaam al-Laalikaa‘ee (d.418H) said in Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (1/128), “What is related from the Prophet (sallallaahu ’alayhi wa sallam) with respect to the forbiddance of debating with the innovators.”

Imaam al-Baghawee (d.516H) – rahimahullaah – said:

‘‘Indeed the Prophet (sallallaahu ’alayhi wa sallam) informed about the division in this Ummah, and the manifestation of desires and innovations in it. And he designated salvation for those who follow his Sunnah and the Sunnah of his Companions, may Allaah be pleased with them. So it is upon the Muslim, that if he sees a man having something from innovations and desires in belief, or something neglected from the Sunnah, that he makes Hijrah (migration) from him, and he frees himself from him, and abandons him in life and death. So he must not greet him if he meets him, and he must not answer him if he (i.e. the innovator) begins the greeting, until he abandons his innovation and returns to the truth…So verily the hijrah from the people of desires and innovation continues until they repent.’’ [57]

Qaadee Aboo Ya’laa (d.333H) – rahimahullaah – said in Hajarul-Mubtadi’ (p. 32), “There is ijmaa’ (consensus) from the Companions and the taabi’een as regards disassociating and cutting-off from the innovators.”

It is also necessary to mention here, the distinction that the Scholars make between a newly-invented matter being bid’ah (innovation) and passing a judgement upon the one who is involved in it that he is a mubtadi’ (innovator).

[8]: Just as the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said in his sermons, “…and every innovation is misguidance and all that misguides, misguides to the Fire.” [59]

And ’Abdullaah Ibn ’Umar (radiyallaahu ’anhu) said,

“Every innovation is misguidance, even if the people think it is good.” [60]

Imaam al-Barbahaaree (d.329H) – rahimahullaah – said,

“Beware of small innovations, because they will grow until they become large. This was the case with every innovation introduced into this Ummah. It began as something small, bearing resemblance to the truth, which is why those who entered into it were misled and then were unable to leave it. So it grew and became the religion that they followed, and thus deviated from the Straight Path and left Islaam. And may Allaah have mercy upon you! Examine carefully the speech of everyone you hear from in your time particularly. So do not act in haste, and do not enter into anything from it until you ask and see: Did any of the Companions of the Prophet (sallallaahu ’alayhi wa sallam) speak about it, or any of the Scholars? So if you find a narration from them about it, cling to it, do not go beyond it for anything and do not give precedence to anything over it and thus fall into the Fire.”[61]

Imaam al-Hasan al-Basree said,

“The Sunnah is – by Him besides whom none has the right to be worshipped – between those who exceed the limits and those who fall short. So be patient upon it, may Allaah have mercy upon you. For indeed, Ahlus-Sunnah were a minority from those who preceded and shall be a minority from those to come. They did not accompany the people of excessiveness when they exceeded, nor the people of innovation when they innovated. Rather, they persevered upon the Sunnah, until they met their Lord.” [62]

In summary, two major principles of manhaj – with regards to the ’aqeedah of Ahlus-Sunnah wal-Jamaa’ah – have been covered in the first part of this serialization: Firstly, “The source for the ’aqeedah is: the Book of Allaah, the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and the ijmaa’ (consensus) of the Salafus-Saalih.” Secondly, “Every newly invented matter in the Religion is an innovation, and every innovation is misguidance, and every misguidance is in the Fire.” [63]


[1] Related by Ibn Hibbaan in al-Majrooheen (1/27)

[2] Related by at-Tirmidhee in al-’Ilal (4/388), Ibn Hibbaan in al-Majrooheen (1/18) an al-Khateeb in al-Kifaayah (no. 393).

[3] For a comprehensive biography of the imaam, refer to Manaaqib Ahmad of Ibnul-Jawzee; and also Siyar A’laamun-Nubalaa‘ (11/177-358) of adh-Dhahabee – from which the above biography and most of the following narrations have been taken.

[4] Tadhkiratul-Huffaadh (2/432) of adh-Dhahabee. The trial mentioned here is the trial of torture and persecution that Imaam Ahmad, whilst refuting the kufr (disbelief) of those who declared that the Qur‘aan was created, and standing firm upon the correct belief that the Qur‘aan is the Word of Allaah, uncreated. An explanation of this matter will come in its appropriate place, if Allaah wills.

[5] al-Ibaanah ’an Usoolid-Diyaanah (no. 24) of Abul-Hasan al-Ash’aree.

[6] Tabaqaatush-Shaafi’iyyatul-Kubraa (2/250)

[7] Related by al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad Ahlis-Sunnah wal-Jamaa’ah (no. 30)

[8] Related by Ibn Battah in al-Ibaanah (p. 133)

[9] al-Isaabah (1/4-5) of al-Haafidh Ibn Hajar

[10] Sharh Saheeh Muslim (16/85) of an-Nawawee

[11] al-Kifaayah fee ’Ilmir-Riwaayah (p. 99) of al-Khateeb al-Baghdaadee

[12] Saheehul-Bukhaaree (7/1 – with Fath) of Imaam al-Bukhaaree

[13] Related by al-Bukhaaree (no. 3649) and Muslim (no. 3456) from Aboo Sa’eed al-Khudree (radiyallaahu ’anhu)

[14] Related by Ibn Abee Shaybah in al-Musannaf (no. 3242) from Waathilah (radiyallaahu ’anhu). It was authenticated by Ibn Hajar in Fathul-Baaree (7/7) saying, “It’s isnaad is hasan.”

[15] Mukhtasar ’Uloomul-Hadeeth (p. 174) of Ibn Katheer

[16] Fathul-Mugheeth (p. 346) of al-Haafidh al-’Iraaqee

[17] Related by al-Bukharee (no. 2652) and Muslim (no. 2533) from ’Abdullaah Ibn Mas’ood (radiyallaahu ’anhu)

[18] Related by Muslim (no. 2534) from Aboo Hurayrah (radiyallaahu ’anhu)

[19] Saheeh: Related by at-Tirmidhee (no. 2334), Ibn Hibbaan (no. 2285) and others, from ’Imraan Ibn Husayn (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee Silsilatul-Ahaadeethus-Saheehah (no. 699)

[20] Hasan: Related by at-Tabaraanee from Ibn Mas’ood (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no. 3293)

[21] Related by Muslim (7/186) and Aboo Daawood (no. 4657) from ’Imraan Ibn Husayn.

[22] Related by Muslim (no. 2536)

[23] Saheeh: Related by Ahmad (1/215) from ’Abdullaah Ibn ’Abbaas (radiyallaahu ’anhumaa)

[24] Related by al-Bukhaaree (1/25) and at-Tahaawee in Mushkilul-Aathaar (2/278), from Mu’aawiyah (radiyallaahu ’anhu).

[25] as-Sabeel ilaa Manhaj Ahlus-Sunnah wal-Jamaa’ah (p. 16)

[26] The first hadeeth is mentioned by Aboo Daawood (no. 4598) and ad-Daarimee (2/249) and is Saheeh, and the second is related by at-Tirmidhee (no. 2792) and al-Haakim (1/128-129) and it is hasan. Shaykh al-Albaanee has authenticated them both in Silsilatul-Ahaadeethus-Saheehah (no. 204-205).

[27] Saheeh: Related by Ahmad (4/126), Aboo Daawood (no. 4607) and Ibn Maajah (no. 43), from ’Irbaad Ibn Saariyah (radiyallaahu ’anhu). It was authenticated by al-Haafidh Ibn Hajar in Takhreej Ahaadeeth Mukhtasar Ibnul-Haajib (1/137).

[28] Related by Muslim (16/82) and Ahmad (4/398), from Aboo Moosaa al-Ash’aree (radiyallaahu ’anhu)

[29] Related by Ahmad (no. 3600) and at-Tiyaalisee (no. 23). It was authenticated by al-Haafidh Ibn Hajar in ad-Diraayah (2/187), as did as-Sakhaawee in al-Maqaasidul-Hasanah (no. 959)

[30] Kitaab Sharhus-Sunnah (no. 2) of Imaam al-Barbahaaree

[31] Kitaab Sharhus-Sunnah (no. 82)

[32] Saheeh: Related by Ahmad (1/435), an-Nisaa‘ee (7/49) and ad-Daarimee (1/67-68). It was authenticated by Shaykh al-Albaanee in his checking to Kitaabus-Sunnah (no. 16-17) of Ibn Abee ’Aasim.

[33] Related by Ibn Battah in al-Ibaanah (no. 136) and Aboo Nu’aym in Hilyatul-Awliyaa‘ (2/218)

[34] al-I’tisaam (1/37) of the Imaam, the Scholar of usool, ash-Shaatibee

[35] al-I’tisaam (1/321) of ash-Shaatibee

[36] as-Saarimul-Munkee (p. 427) of Ibn ’Abdul-Haadee

[37] Mukhtasar Sawaa’iqul-Mursalah (2/128) of Ibnul-Qayyim

[38] Risalah fee I’tiqaad Ahlus-Sunnah Ashaabul-Hadeeth (p. 100) of Imaam as-Saaboonee

[39] Fathul-Qadeer (2/218) of ash-Shawkaanee

[40] Saheeh: Related by at-Tabaraanee in al-Awsat (no. 4360) and others. It was authenticated by Shaykh al-Albaanee in Silsilatul-Ahaadeethus-Saheehah (no. 1620)

[41] Saheeh: Related by Aboo Daawood (no. 4607), at-Tirmidhee (no. 2676) and others, and al-Haafidh Ibn Hajar authenticated it in Takhreejul-Ahaadeeth Ibnul-Haajib (1/137).

[42] Related by al-Bukhaaree (12/41), Muslim (9/140) and the hadeeth is general, as has been duly explained by al-Haafidh Ibn Hajar in Fathul-Baaree (13/281).

[43] Related by al-Laalikaa‘ee (no. 238)

[44] Related by al-Laalikaa‘ee (no. 199)

[45] Related by ad-Daarimee in his Sunan (1/121) and Ibn Battah in al-Ibaanatul-Kubraa (2/444)

[46] Related by ad-Daarimee in his Sunan (1/109)

[47] Fathul-Qadeer (2/128) of ash-Shawkaanee

[48] Related by al-Laalikaa‘ee (1/139)

[49] Related by al-Bayhaqee in al-I’tiqaad (p. 118) and ’Abdullaah Ibn Imaam Ahmad in as-Sunnah (p. 18).

[50] Related by Ibn Battah in al-Ibaanatul-Kubraa (no. 446)

[51] Related by Ibn Battah (1/456)

[52] Related by Aboo Nu’aym in al-Hilyah (7/26) and Ibn Battah (no. 444)

[53] Related by al-Laalikaa‘ee (no. 262) and Ibn Battah (no. 441)

[54] Related by al-Baghawee in Sharhus-Sunnah (1/234)

[55] Related by al-Bayhaqee in al-I’tiqaad (p. 158)

[56] Related by Ibn Abee Ya’laa in Tabaqaatul-Hanaabilah (1/60) and Ibn Muflih in Aadaabish-Shar’iyyah (1/263)

[57] Related by al-Baghawee in Sharhus-Sunnah (1/224)

[59] Saheeh: Related by an-Nisaa‘ee (1/224), from Jaabir (radiyallaahu ’anhu), and declared authentic by Shaykhul-Islaam Ibn Taymiyyah in Majmoo’ul-Fataawaa (3/58).

[60] Related by al-Laalikaa‘ee (no. 126), Ibn Battah (no. 205), al-Bayhaqee in al-Madkhal ilas-Sunan (no. 191) and Ibn Nasr in as-Sunnah (no. 70). This narration refutes the concept of bid’ah hasanah (good innovation) with regards to beliefs and worship, and a more detailed explanation of this will come in a later issue – if Allaah wills.

[61] Kitaab Sharhus-Sunnah (no. 7-8) of al-Barbahaaree

[62] Related by ad-Daarimee in his Sunan (1/71-72)

[63] Mujmal Usool Ahlus-Sunnah wal-Jamaa’ah fil-’Aqeedah (p. 7-9) of Dr. Naasir al-’Aql

Indispensable implication of Sunnah and caution against Innovation : Ibn Baz

Printed and Published by : Presidency of Islamic research, Ifta propogation, and Guidance
Riyadh, Kingdom of Saudi Arabia.

(Govt Publication – Download PDF)

All praise be to Allâh who completed the religion for us, perfected the blessing on us and chose Islam as our religion. May the blessings and peace be upon His slave and Messenger, who called upon people to obey his Lord and cautioned against extravagance, innovation and disobedience; and may Allâh bless his posterity, his companions and those who follow his footsteps till the Day of Judgement.

I have been acquainted with the article published on the first page of the weekly magazine Edarat of Kanpur , an industrial city of Uttar Pardesh in India , which contains an implied campaign against the Kingdom of Saudi Arabia , its adherence to the Islamic creed, and its opposition to innovations. The writer alleges that the creed of the Salaf (early adherents to Islam) which is held by Saudi Kingdom does not agree with the Sunnah. By this, the writer aims at creating division amongst the Ahl-as-Sunnah and encouraging the innovations and superstitions. This attitude, no doubt, is most abominable and dangerous and aims at offending the Religion of Islam and spreading innovations and deviations from the truth. Furthermore, the article concentrates clearly on the subject of celebrating the Prophet’s birthday as an excuse to discuss the creed of the Kingdom and its rulers. Therefore, I consider it necessary to enlighten the people on this subject. So seeking help of Allâh, I say:

It is not permissible to celebrate the birthday of the Messenger صلى الله عليه وسلم or somebody else. In fact, it must be stopped, as it is an innovation in the religion. Allâh’s Messenger صلى الله عليه وسلم neither celebrated it, nor commanded others to do this for himself; or for anyone who died before him amongst the Prophets, or for his daughters, or his wives, or his other relatives. The rightly-guided Caliphs, the Companions of the Prophet صلى الله عليه وسلم or the Successors who rightly followed them did not celebrate this event, nor did anyone of the Muslim scholars in the centuries before.

They knew the Sunnah of the Prophet صلى الله عليه وسلم best, they loved him more, and followed the Shari’ah better than those who came after them. If celebrating his birthday was a good deed, they would have done it.

We are commanded to follow and forbidden to innovate. This is because of the perfection of the Islamic religion and the sufficiency of what Allâh and His Messenger صلى الله عليه وسلم have given us and are accepted by Ahl-as-Sunnah wal-Jama’ah. The Muslim community of the Companions and those who followed them in the best way.

It is related to the Prophet صلى الله عليه وسلم that he said:

” من أحدث في أمرنا هذا ما ليس منه فهو رد “

“He who innovates something in this matter of ours that is not of it, will have it rejected). (Transmitted by Al-Bukhâri and Muslim)

According to Muslim who reported:

” من عمل عملا ليس عليه أمرنا فهو رد “

“Whoever does an act which is not in agreement with our matter, will have it rejected.”

In another tradition, the Prophet صلى الله عليه وسلم said:

” عليكم بسنتي وسنة الخلفاء الراشدين المهديين من بعدي, تمسكوا بها وعضوا عليها بالنواجذ, وإياكم ومحدثات الأمور, فإن كل محدثة بدعة وكل بدعة ضلالة “

“You must keep to my Sunnah and of the Sunnah of the rightly-guided Caliphs, cling to it firmly. Beware of newly invented matters, for every new matter is an innovation and every innovation is misleading”.

He used to say in every Friday Khutbah (sermon, religious talk):

” فإن خير الحديث كتاب الله وخير الهدي هدي محمد صلى الله عليه وسلم وشر الأمور محدثاتها وكل بدعة ضلالة “

“The best discourse is the Book of Allâh and the best guidance is the guidance of Muhammad, the Messenger of Allâh, and the worst matter is that of innovation and every innovation is misleading”.

Thus, these Ahâdith (traditions) contain a strong caution against innovations and a warning that such an act is a deviation from the right course. The Prophet صلى الله عليه وسلم warned the people of the gravity of these innovations and of their bad consequences. There are many traditions adduced in this connection. And the Almighty has said:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا

“… And whatsoever the Messenger (Muhammad صلى الله عليه وسلم ) gives you, take it, and whatsoever he forbids you, abstain (from it), …” (V.59:7)

Allâh, the Most High said:

فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

“… And let those who oppose the Messenger’s (Muhammad صلى الله عليه وسلم ) 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.” (V.24:63).

Allâh the Almighty said.

‏لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

“Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow for him who hopes in (the Meeting with) Allâh and the Last Day and remembers Allâh much.” (V.33:21)

And Allâh the Almighty said:

‏وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ

“And the first to embrace Islam of the Muhâjirun (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirun) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well- pleased with Him. He has prepared for them Gardens under which rivers flow ( Paradise ), to dwell therein forever. That is the supreme success.” (V.9:100).

And Allâh the Almighty said:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

“… This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion…” (V.5:3).

This verse decisively indicates that the Almighty Allâh has completed the religion for this Ummah, and has showered His blessings on them.

His Prophet صلى الله عليه وسلم passed away only after he had imparted the complete Message of Allâh to the Ummah as well as his legislations concerning sayings and deeds. He also stressed that all things invented by people and then attributed to the religion of Islam are innovations and to be rejected, even if their inventors did so in good faith.

It is established that the Companions of the Prophet صلى الله عليه وسلم and the righteous Successors after them warned the people against innovations as they add to Islam and legislate what is not permitted by Allâh, in line with the enemies of Allâh such as the Jews and the Christians who added to their religion and innovated what was not allowed by Allâh. Moreover, to admit innovation in Islam is to admit that Islam is incomplete and imperfect. Such a belief is not only an evil but contradicts the following verse: “This day have I perfected your religion for you,” and the sayings of the Prophet صلى الله عليه وسلم which warn us against innovations.

To celebrate the anniversary of the birth of Prophet صلى الله عليه وسلم and the others, means that the religion is not perfected by Allâh (the Glorious, the Almighty) for this Ummah, and the Messenger صلى الله عليه وسلم did not impart to the people what was necessary regarding their religious duties, till these late ones appeared and invented in the religion what is not permitted by Allâh, thinking that this would bring them nearer to Allâh.

Undoubtedly, this is a great danger and is tantamount to criticizing Allâh the Almighty and the Prophet صلى الله عليه وسلم ; whereas Allâh the Almighty has already completed the religion and perfected His Grace, and the Prophet صلى الله عليه وسلم has conveyed the Message openly and informed the Ummah of all such ways that will lead them to the Paradise and save them from Hell-fire.

According to an authentic Hadith, on the authority of Abdullah bin Amr bin Al-Aas, Allâh’s Messenger صلى الله عليه وسلم said:

” ما بعث الله من نبي إلا كان حقا عليه أن يدل أمته على خير ما يعلمه لهم وينذرهم شر ما يعلمه لهم “

“Allâh تعالى (the Almighty) did not send a Prophet but obliged him to lead his people to the best way which is known to him, and warn them against the worst which is known to him.” (Transmitted by Muslim)
It is well-known that our Prophet صلى الله عليه وسلم is the best of all the Prophets, the last and the most perfect of them regarding the way he conveyed the Message and advised his people.

Had the celebration of Milâd been an act of religion chosen by Allâh for His slaves, the Prophet صلى الله عليه وسلم would have either explained that to his people and would have celebrated it during his life, or his Companions would have done it. As these did not happen, it becomes clear that Islam has no concern with Milâd. On the contrary, it is one of the innovations against which the Prophet صلى الله عليه وسلم has warned his people as mentioned earlier.

A host of scholars have not only rejected the celebration of Milâd but have warned against it in view of the evidences given above.

According to the rule of the Islamic Shari’ah all matters regarding legalization or prohibition and all disputes among the people, should be referred to the Book of Allâh and the Sunnah of His Messenger صلى الله عليه وسلم in line with the saying of Allâh:

‏يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ

“O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم ), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger صلى الله عليه وسلم , if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.” (V .4:59)

And Allâh the Almighty said:

وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ

“And in whatsoever you differ, the decision thereof is with Allâh (He is the ruling Judge). (42:10)

Referring this issue back to the Book of Allâh, we find it ordaining upon us to follow Allâh’s Messenger صلى الله عليه وسلم in his commandments and warns us against whatever he prohibits. Furthermore it tells us that Allâh has perfected the religion for the people. So, as long as Milâd is not among the teachings of the Prophet صلى الله عليه وسلم , it cannot be a part of the religion which Allâh has perfected for us and asked us to adhere to by following the Prophet صلى الله عليه وسلم .

Again when we refer this issue back to the Sunnah of Allâh’s Messenger صلى الله عليه وسلم , we do not find either the Prophet or the Companions doing it by themselves or asking others to do it. So it becomes evident that Milâd, is not a part of religion, rather one of innovations and blind imitation of the people of the Scripture, i.e. the Jews and the Christians in their festivals. With this argument in mind, it becomes crystal clear for everyone having the least insight and inclination towards truth and justice, that celebrating any birthday has nothing to do with Islam. It is rather among the innovations which Allâh and His Messenger صلى الله عليه وسلم warned against emphatically.

A wise man must not be deceived by seeing a large number of people doing it throughout the world because the truth is known and recognized by the evidences of Shari’ah and not by the acts of a great number of people.

Allâh تعالى (the Almighty) says regarding the Jews and the Christians:

وَقَالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ هُودًا أَوْ نَصَارَى تِلْكَ أَمَانِيُّهُمْ قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ

“And they say, `None shall enter Paradise unless he be a Jew or a Christian.’ These are their own desires. Say (O Muhammad صلى الله عليه وسلم ): `Produce your proof if you are truthful.”’ (V.2:111).

And the Almighty also said:

‏وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ

“And if you obey most of those on earth, they will mislead you far away from Allâh’s path. They follow nothing but conjectures, and they do nothing but lie.” (V.6:116).

Most of these innovations, in addition to their innovatory nature, also do not usually escape from a number of other evils, such as mixed gatherings of men and women, songs accompanied by musical instruments. drinking intoxicants, narcotics and the like. They may also involve the worst thing i. e. the greatest Shirk, through showing exaggeration in Allâh’s Messenger صلى الله عليه وسلم and other saints and through praying to him, invoking his help or believing that he knows what is hidden and all similar claims which render a believer as an infidel. It is authentically reported that the Messenger of Allâh has said:

” وإياكم والغلو في الدين فإنما أهلك من كان قبلكم “

“Beware of extravagance in the religion: It has caused the people before you to perish”.

He also said:

” لا تطروني كما أطرت النصارى ابن مريم, إنما أنا عبد فقولوا عبد الله ورسوله “

“Do not lavish praise on me as the Christians did with the son of Maryam. I am just a slave. So simply say: The slave of Allâh and His Messenger”. (Transmitted by Bukhâri)

It is curious to note that a great many people participate most actively in these celebrations and defend them vehemently, while they sit back from attending the obligatory forms of worship such as daily and Friday prayers. They are not even ashamed of this, nor do they realize that they are committing a great evil.

Undoubtedly, this shows the weakness of their Faith, their short-sightedness, and the deeply ingrained rust on their hearts because of sins and disobedience. We ask Allâh’s protection for us and for all the Muslims.

It is even more astonishing to note that some people believe that Allâh’s Messenger صلى الله عليه وسلم is present at Milâd. Consequently they stand to greet and welcome him. That is not only a sheer lie but a worst form of ignorance, as the Prophet صلى الله عليه وسلم shall neither come out of his grave before the Day of Resurrection, nor shall he meet the people or attend their meetings. Instead, he shall remain in his grave till the Day of Resurrection while his soul rests at the highest of the high with his Lord in the most exalted and highest place.

Allâh تعالى (the Almighty) says:

‏ثُمَّ إِنَّكُمْ بَعْدَ ذَلِكَ لَمَيِّتُونَ. ‏ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ

“After that, surely, you will die. Then (again), surely, you will be resurrected on the Day of Resurrection.” (V.23:15, 16).

And the Prophet صلى الله عليه وسلم said:

” أنا أول من يشق عنه القبر يوم القيامة وأنا أول شافع وأول مُشَفَّع “

“I am the first one to rise from the grave on the Resurrection Day and I will be the first intercessor and the first one whose intercession is to be accepted.”

The aforesaid evidences from the Qur’ân and Hadith prove beyond doubt that the dead people will come out of their graves only on the Day of Resurrection. All the scholars of Islam agree upon this. A Muslim should be aware of these things and must not be easily misled by the innovations and the superstitions created by the ignorant people with no authority from Allâh at all.

As for offering the blessings and greetings (Salât and Salâm) to the Prophet صلى الله عليه وسلم , they are among the most preferred and virtuous deeds in accordance with the Saying of Allâh:

‏إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

“Allâh sends His Salat (Graces, Honours, Blessings, Mercy, etc.) on the Prophet (Muhammad صلى الله عليه وسلم ) and also His angels too (ask Allâh to bless and forgive him). O you who believe! Send your Salat on (ask Allâh to bless) him (Muhammad صلى الله عليه وسلم ), and (you should) greet (salute) him with the Islamic way of greeting (salutation i.e. As- Salâm-o-Alaikum).” (V.33:56).

The Prophet صلى الله عليه وسلم has said:

” من صلى عليَّ واحدة صلى الله عليه عشرا “

“Whosoever sends blessings on me one time, Allâh sends blessings on him ten times”.

It is prescribed on all times, particularly at the end of each prayer. It is held obligatory at the last Tashahhud of each Salât (prayer) by most of the scholars. It is strongly required at a number of occasions such as immediately after Adhân, at the mention of the name of the Prophet صلى الله عليه وسلم , during the day of Friday and the night preceding it, according to a host of Ahâdith.

This is what I wanted to emphasize regarding this issue. I hope it will satisfy everyone whom Allâh has shown the light.

How sad it is to see some devoted Muslims, known for their strength of Faith and love for the Prophet صلى الله عليه وسلم organizing such innovatory celebrations.

Let us ask such people: Tell us, if you belong toAhl-as-Sunnah and follow the Prophet صلى الله عليه وسلم , whether he himself or one of his Companions or their Successors did this or is it no more than a blind-following of the enemies of Islam from among the Jews and the Christians and the like ؟

The love of the Prophet صلى الله عليه وسلم is not reflected by the celebration on his birthday, but by obeying him, believing in his teachings, keeping away from what he prohibited and by worshipping Allâh in the way he prescribed for us.

It is also reflected through offering Salat and Salâm to him from time to time, particularly at the mention of his name and during prayers.

The Wahhabiyya, as the writer tends to put it, are not new in rejecting all such innovations. Their creed is to hold fast to the Book of Allâh and the Sunnah of His Messenger صلى الله عليه وسلم ; to follow his footsteps and those of his rightly- guided Successors; to believe and practise what was propounded by the virtuous Predecessors and the Imâms of learning and guidance who were capable to issue religious injunction concerning the knowledge of Allâh, and His Attributes of perfection and dignity as shown in the Glorious Book and the authentic Ahâdith (traditions) of the Prophet صلى الله عليه وسلم and as wholeheartedly accepted by his Companions.

The Wahhabiyya believe in them, the way they are reported without any alteration, personification, exemplifying or negation of such attributes. They stick to the way of the Successors and their followers from among the people of learning, Faith and piety. They believe that the foundation of the Faith is to bear witness that there is none to be worshipped except Allâh and that Muhammad is the Messenger of Allâh. To them, this is the root of Faith and one of its most exalted branches as well.

They know in accordance with the consensus of the Muslims, that this root requires knowledge, acknowledgement and practice.

It implies that none is to be worshipped except Allâh the Almighty, Who has no associates at all. It further implies the negation of worshipping any other except Him. It shows why jinn and mankind were created; why the Messengers were sent and why the Books were revealed.

In addition, Ibâdah (worship) is not only complete submission and love but also complete obedience and veneration as well. Islam is the only religion prescribed by Allâh and disseminated by the Prophets and nothing, except it, is acceptable to Allâh whether in the past or the present. The one who submits his will to Allâh as well as to someone else beside Him, is a Mushrik (polytheist). The same is true for the one who prays to Allâh and someone else beside Him. As for the one who does not submit to Him, he is arrogant concerning his duties towards his Creator.

Allâh, the Almighty says:

‏وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اُعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ

“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities etc. i.e. do not worship Tâghût besides Allâh).” (V.16:36).

Thus the creed of the Wahhabiyya is based upon fulfillment of witnessing that Muhammad is the Messenger of Allâh and completely abandoning all innovations, superstitions and whatever goes against the Shari’ah.

This is what Sheikh Muhammad bin Abdul Wahhab رحمه الله believed and invited others to believe. Whoever accredits to him anything contrary to it, does not only lie but commits a great sin and claims what is totally unfounded. He will, no doubt, receive what Allâh has promised to all the fabricators of lies.

The Shaikh has shown – through a series of his well-known treatises and scholarly books on the topic of the “Declaration of Oneness: La ilaha illAllâh” – that no one deserves worship except Allâh the Almighty, and that this type of worship should be devoid of all sorts of Shirk whether big or small. Anyone who is aware of these writings, his way of preaching and calling people to Allâh and of the way of his pupils and disciples, can easily find out that his approach was not different from that of our virtuous Predecessors, the great Imâms of learning and guidance. Indeed, he has propounded what they did throughout their lives concerning the worship of Allâh Alone and leaving all innovations and superstitions aside.

This is the foundation of the Saudi regime and this view is held by the scholars of Saudi Arabia . The hard attitude shown by the Saudi government is directed only against the superstitions and innovations in contradiction with Islam, or the extreme type of extravagance which is totally prohibited by the Prophet صلى الله عليه وسلم . All Muslims, scholars and rulers of Saudi Arabia hold great respect and love for every Muslim regardless of his affiliation to any group or country in the world. They do reject all types of celebrations or gatherings which are based on innovation, with no authority from Allâh or His Prophet صلى الله عليه وسلم .
They oppose them because every new matter in the religion is an innovation and because the Muslims are commanded to follow, not to innovate. Islam is perfect and complete by itself.

It is in no need of any addition after what Allâh and His Prophet صلى الله عليه وسلم have ordained and what the Ahl-as-Sunnah wal-Jamâ’ah, from among the Companions, the Successors and their followers have already received. To forbid celebrating the birthday of the Prophet صلى الله عليه وسلم due to its innovative nature in addition to the signs of extravagance and Shirk normally associated with it, is not un-Islamic or derogatory to the Prophet صلى الله عليه وسلم . Instead, it is an act of obedience as the Prophet صلى الله عليه وسلم himself said:

” إياكم والغلو في الدين فإنما أهلك من كان قبلكم الغلو في الدين “

“Beware of the extravagance in matters of religion. Those before you have perished because of extravagance in the matters of religion”.

Again he said:

” لا تطروني كما أطرت النصارى ابن مريم, إنما أنا عبد فقولوا عبد الله ورسوله “

“Do not lavish praise on me as the Christians did with the son of Maryam. I am but a slave. So simply say: `Slave of Allâh and His Messenger.”‘

This is what I wanted to point out regarding the aforesaid article.

May Allâh help us and all the Muslims to understand His religion, to continually confirm us on it, stick to Sunnah and keep away from the innovation. Indeed He is Generous and Kind.

And may Allâh shower His blessings and mercy upon our Prophet Muhammad, his posterity and his Companions.

Misplaced Loyalty – Ibn Taymiyyah and Ibn Baz

Al-Istiqaamah Magazine, Issue No.6


Shaykhul-lslaam Ibn Taymiyyah (d.728H) – rahimahallaah – said:

“The Religion of the Muslims is built upon following the Book of Allaah, the Sunnah of His Prophet sallallaahu ‘alayhi wa sallam, and that which the Ummah has agreed upon. So these are the three infallible usool (fundamentals). So whatever the Ummah differs in, then it is referred back to Allaah and His Messenger. Thus, it is not for anyone to set-up a person for the Ummah, and to call to his way, and form walaa (love, loyalty and allegiance) and ‘adaa (enmity and hatred) based upon that, except for the Prophet sallallaahu ‘alayhi wa sallam. Nor is any speech set-up for them based upon which they form walaa and ‘adaa, except for the speech of Allaah, and that of His Messenger, and that which the Ummah has agreed upon. Rather, this is the practice of the people of Innovation, who set-up a person, or a saying, with which they cause splits in the Ummah; forming walaa or ‘adaa based upon that saying or ascription.”1

Imaam Ibn Taymiyyah – rahimahullaah – also said:
“It is not for anyone to ascribe himself to a particular Shaykh and to have walaa with those who follow him, or to have ‘adaa based upon that. Rather, he should have walaa for everyone who is from the people of eemaan (i.e. is a Muslim) and is known to have taqwaa (piety and obedience to Allaah in that which He has ordered and prohibited), from the Shaykhs, or from others. No one should be particularised with an increase in walaa except if he sees from him greater eemaan and taqwaa. So precedence and excellence is given to whomsoever Allaah and His Messenger have given them to. Allaah – the Most High – said: “O mankind! Indeed We created you from a man and a woman, and made you into nations and tribes, that you may know one another. Indeed the most noblest of you with Allaah are those that have the most taqwaa (piety).” [Soorah al-Hujuraat 49:13].”2


Shaykhul-lslaam Ibn Taymiyyah said:
“Indeed the people of the truth and the Sunnah do not follow anyone (unconditionally) other than Allaah’s Messenger sallallaahu ‘alayhi wa sallam; who does not speak from his desires, rather it is nothing less than Revelation sent down to him. So it is obligatory to affirm all that he informs, and to obey all that he commands. This status is not given to anyone else from this Ummah. Rather, every person’s saying can be taken or left, except that of Allaah’s Messenger sallallaahu ‘alayhi wa sallam. So whoever sets up an individual other than Allaah’s Messenger sallallaahu ‘alayhi wa sallam, such that the one who loves and agrees with him is reckoned to be from Ahlus-Sunnah wal-Jamaa’ah, and the one that differs with him is reckoned to be from the people of innovations and sectarianism – as happens with those groups who follow certain Imaams of kalaam (theology and rhetorical speech) – then the person doing so is from the people of innovation, deviation and sectarianism.”3

He – rahimahullaah – further said:
“Indeed many – from the people who say such sayings – follow their desires in this, in order to elevate their egos, or to gain leadership; or whatever is connected to it. Their intention is not to make the word of Allaah uppermost, nor is it to make the Religion purely for Allaah. Indeed, they have hatred for those who oppose them – even if it is a mujtahid (a Scholar striving his utmost to arrive at the truth) who is excused, and whom Allaah is not angry with. Likewise, they are pleased with those who agree with them – even if it is an ignorant person with evil intentions, who neither has any knowledge, nor good intent. This leads them to praise those whom Allaah and His Messenger have not praised, and to censure those whom Allaah and His Messenger have not censured. It also causes them to have walaa (love and allegiance) and ‘adaa (enmity and hatred) based upon their own self-desires, not upon the Religion of Allaah and His Messenger … So whosoever does this will only bring about fitan (trials and discord) between the people.”4


Shaykh ‘Abdul-‘Azeez bin Baaz – hafidhahullaah – said:

“The Religion of Allaah orders to judge (with justice) in all matters, and not to have walaa (love, loyalty and allegiance) with your brother merely because he agrees with you, or to have ‘adaa (enmity and being distant) from him merely because he disagrees with you on a certain opinion or issue. This is not from justice at all! The Companions – radiallaahu ‘anhum – differed in various issues, yet this did not affect the happiness and sincerity between them, nor their walaa and love for each other – may Allaah be pleased with them all. So the Believer acts upon the Sharee’ah (Prescribed and Divine Islaamic Law) of Allaah, follows the truth, gives priority to the evidences before anyone – yet in doing so, he does not oppress his brother, nor negate doing justice to him when he differs regarding any issue of ijtihaad in which the evidences are not so apparent. Likewise is the case for those issues in which differences occur due to a different interpretation of the text. So, in such instances he is excused, and it is upon you to sincerely advice him, and to love only the good for him, and not to split-up, nor to have enmity and hatred between you and your brother – and there is no might, nor any power, except with Allaah. “5

1. Majmoo’ Fataawaa (20/164) of Ibn Taymiyyah.
2. Majmoo’ Fataawaa (11/512).
3. Majmoo’ Fataawaa (3/346-347).
4. Minhaajus-Sunnah an-Nabawiyyah (5/255).
5. Majmoo’ Fataawaa wa Magaaalaat Mutanawwi’ah (11346).


It Is Not Permissible To Mention The Weak Ahaadeeth Unless Its Weakness Is Made Clear

Translated by Dawud Burbank (rahimahullaah)

Many writers – especially in the present age – despite their differing madhabs and specialities – are in the habit of quoting Ahaadeeth attributed to the Prophet (s.a.w.s) – without declaring those which are weak there from, out of ignorance of the Sunnah, or desiring that, or being too lazy to refer back to the books of the experts in that field – and some of those experts are lenient in that about narrating Ahaadeeth about excellent actions. Aboo Shaamah said [‘al-Baa’ith ‘alaa Inkaar il-Bida’ wal-Hawaadith’ p.54] :” And this is with the verifiers of the scholars of Ahaadeeth and with the scholars of Usool and Fiqh a mistake, rather they should make its status clear if known – and if not then that will fall under the threat in his (s.a.w.s) saying : ” He who narrates from me a saying which he thinks is a lie, then he is one of them. ” Reported by Muslim.

This is the ruling for one who remains silent about weak Ahaadeeth concerning excellent actions!

Then how about that which concerns rulings and its like?

And know that this done by one of two men : –

(1) Either he knows the weakness of those Ahaadeeth and he does not indicate their weakness – then he does not indicate their weakness – then he is one who deceives the Muslims, definitely entering under the aforementioned threat – as Ibn Hibbaan says in his book ‘Ad-Du’afaa’ (1/7-8).

” In this narration is a proof that if the Muhaddith narrates something which is not         authentic from the Prophet (s.a.w.s) from what is attributed to him incorrectly and he knows that – then he is like one of the liars – and the text of the narration is even stronger than that, he (s.a.w.s) said : ” He who narrates Ahaadeeth form me and he thinks it is a lie.. “and he did not say : ” Which he is sure is a lie”, so everyone who doubts about what he narrates whether it is authentic or not – then he falls under the address of that narration.

And Ibn ‘Abdul-Haadee quotes this in ‘as-saamirul-munkee’ (p.165-166) and agrees to it, or that he does not know that is it weak – and he is also sinful due to his taking it upon himself to attribute it to the Prophet (s.a.w.s) without knowledge, and he (s.a.w.s) said :

” It is enough falsehood for a person that he narrates everything which he hears” [Reported by Muslim in the introduction of his ‘saheeh’ see ‘as-saheehah, no. 205].

So he has his share of the sin lying upon the Messenger of Allah (s.a.w.s), since he (s.a.w.s) indicated that he who narrates everything which he hears – and like him is the one who writes is – falls for certain into lying upon him – and therefore he is one of the liars. Firstly – the one who invented it,

and secondly this one who spread it! And Ibn Hibbaan also said (1/9) :

” And this narration contains a strong warning against a person’s narrating everything which he hears until he knows for certain that it is authentic.”

And an-Nawawee clearly states that the one who does not know whether Ahaadeeth is weak or not then it is not permissible for him to use it as a proof without researching and checking it if he knows how – or by asking the people of knowledge if he does not know. And refer to the preface of ‘ad-Da’eefah’ (pp.10-12 ).

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

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

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

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

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

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

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

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

When will the Muslims see this light?

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

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

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

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

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

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

Allaah Ta’ala said:

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

Allaah Ta’ala said:

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

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

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

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

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

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

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

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

Written by

Rabee bin Haadee Umayr al-Madkhalee

19/5/1421 AH

The Righteous Action – Shaykh al-Albani

Shaykh Muhammad Nasirud-Din al-Albani – al-Hijra magazine (vol.4 no.2)
Al-Ibaanah Magazine Issue No.1 – Dhul-Qa’dah 1415H / April 1995

What Benefits the Dead

Abû Hurayrah narrated that the Prophet sallallâhu ’alayhi wa sallam said: “The likeness of wealth, family and the actions of the son of Âdam is of a man who has three companions. One of the man’s companions says: I am with you as long as you live; when you die, you have taken your share of yourself and you have taken your share of me – this is his wealth. The second companion says: I am with you until you reach that tree; you have had your share of yourself and your share of me – this is his family. The third companion says: I am with you in life and in death.” [2]

The above authentic hadîth is in fact like the following hadîth in meaning and in subject matter. Anas said that the Prophet sallallâhu ’alayhi wa sallam said: “The dead person is followed (to his grave) by three: His family, his wealth and his actions. Two of them return and only one remains. His family and wealth return, but his actions remain.” [3]

These two ahâdîth show that actions alone endure and enter the grave with their doers. Both these ahâdîth also affirm the fact that anything other than actions – such as wealth, servants or relatives – are of no benefit at all. Rather, they all return (to this world). His wealth becomes the property of his inheritor, whilst his relatives and family do not grant him anything from Allâh.

These ahâdîth intend to direct Muslims to be concerned with actions which will stay with them forever; and not to strive for wealth and position for the sake of relatives, family and servants. Apparently, the Prophet sallallâhu ’alayhi wa sallam wanted to show us the value of good actions when he related these ahâdîth to us, (which can be found) in the books of Zuhd (renouncement of the world). He pointed out to us that because actions will last rather than wealth, you have to make your actions righteous. Part of making ones actions righteous is through good wealth that is earned lawfully and spent in a good manner. Then one gains the rewards of ’amalus-sâlih (a righteous action).

The Acceptable Action

Therefore, in these ahâdîth, the Prophet sallallâhu ’alayhi wa sallam encouraged us to make our actions righteous, whether gaining wealth or other things. However, we must remember a certain fact about this action, a fact that many people neglect. The explanation of this fact should actually be a complete lesson in itself; and it is that only a righteous action is beneficial, not just any action.

So what are the conditions that a Muslim must fulfill in order for the action to be righteous? This is shown in the statement of Allâh – the Exalted and Sublime: “Say (O Muhammad): Verily I am only a man like yourselves, but revelation has been revealed to me that the One whom you should worship is only One Deity. And whoever hopes to meet his Lord, let him do righteous actions; and in the worship of your Lord, do not associate anyone along with Him.”

Two Important Conditions

The Scholars of Tafsîr have said that the end of this verse is an indication that there are two conditions for an action to be righteous and acceptable: [5]

Firstly: That the action must be in accordance with the Sunnah. Therefore, if the action is done as an act of worship, but is not in accordance with the Sunnah, it is not a righteous action. The reason is that compliance with the Sunnah is one of the conditions for the action’s righteousness. The proofs of this are many, but it is enough to state one: The hadîth of the Prophet sallallâhu ’alayhi wa sallam in which he said: “Whoever innovates in this matter of ours what is not upon it, it shall be rejected.” [6]

Therefore, any action that was not part of Islâm when Allâh revealed it upon the heart of the Prophet Muhammad sallallâhu ’alayhi wa sallam is not a righteous action. About this, Allâh – the Most High – says: “This day I have perfected your Dîn for you and completed My favour upon you and I have chosen Islâm as your Dîn.” [7] It must be remembered that Bid’ah (innovation) [8] is not divided into five categories, as some Scholars say. A proof for this is that the Prophet sallallâhu ’alayhi wa sallam said: “Every innovation is misguidance, and every misguidance is in the Hellfire.” [9]

Secondly: That after being in accordance with the Sunnah, the action has to be sincere, purely seeking the Face of Allâh – the Most High – because Allâh says at the end of the aforementioned verse: “And in the worship of your Lord, do not associate anyone along with Him.” This means that the person seeks, by his righteous action, only the Face of Allâh – the Exalted and Sublime. However, if he seeks other than Allâh, then he has setup partners with Allâh (made shirk with Allâh), therefore his action is rejected.

This is confirmed by Allâh in an authentic hadîth Qudsî: “I am so self-sufficient that I am in no need of having any partners. Thus, whosoever does an action for the sake of someone else as well as Me, will have that action rejected by Me, to him whom he associated with Me.” [10]

Consequently, if the action is righteous but not sincere for the sake of Allâh’s Face, it is rejected. Moreover, if the action is purely for the sake of Allâh’s Face, but not in accordance with the Sunnah, it is likewise not accepted.

The Worthless and Sinful Action

So these arc the two conditions for every action to be a righteous action. If one of these conditions is not present, the action does not become a righteous action, rather, it becomes an evil one. Had the person not done this action, it would have been better for him.

If a man prays two rak’ât of prayer at night, while others sleep, then even if he prays them according to the Sunnah – without addition or deletion – but he does this so that people may talk about him and say: “This Person is a righteous man. He prays at night when the people are asleep,” then his action becomes bâtil (null and void), since he did not sincerely seek the Face of Allâh alone, but rather he sought the praises of people, thus becoming sinful by associating partners with Allâh in his action.

However, if his action only became null and void, then the following hadîth would apply to him; and he would not be punished for this action: “How many fasting people obtain nothing from their fasting except hunger and thirst. And how many people who stay up at night (praying), obtain nothing from their being awake except sleeplessness and tiredness.” [11]

But this is not the case, for this person’s action has changed into a sin. The two rak’ât that this person performed without intending to seek only the Face of Allâh – the Exalted and Sublime – are the same as if he had disobeyed Him, that is to say: He will be punished for these two rak’ât because he associated others along with Allâh – the Exalted and Sublime – in his action.

If a man prays eleven rak’ât at night with the intention, in this worship, that his brothers would say about him: “This man is correctly following the Prophet; he does not add to the Sunnah,” his action becomes null and void; and his action changes to a sin against him. Rather, he must pray according to the Sunnah but sincerely seeking only the Face of Allâh – the Most High. He must be absolutely free of seeking the pleasure of others along with Him in this worship.

This has been but a summary about the action that does not leave the person but enters the grave with him – whether the action was good or bad – and that what is of benefit is the person’s righteous action. What is a righteous action and what are its conditions? The two conditions are:- Muwwâfaqah (compliance) with the Sunnah; and Ikhlâs (sincerity and purity of intention) to Allâh. Therefore, one must remember these two conditions and act upon them so that one may become righteous and pious.

Safeguarding against Insincerity

Many people unfortunately neglect the first condition (complying with the Sunnah) because they are astray and believe that bid’ah (innovation) is good in the religion.[12] But there are those upon whom Allâh has granted His favour, by guiding them to the Sunnah of the Prophet sallallâhu ’alayhi wa sallam. They are those who know the reality of this condition and adhere to it the best they can. Yet they must pay attention to the second condition, which either group may fail to fulfill, and that is riyâ’ (insincerity and showing-off). No one is exempt from riyâ’ and all people are susceptible to it in their actions.

This matter is a very serious one and must be stressed here, so that we may know that we are in need of making our actions correct and purely for the Face of Allâh – the Exalted and Sublime. Part of this is that we are tested even while making Da’wah to the Qur‘ân and the Sunnah, for trials are not only in evil matters, but also in the good matters: “And We test you with evil and good, by way of fitnah (trial).” [13]

This da’wah has been neglected by Muslims throughout the world so that the du’ât (the callers) have become strangers. Not only are they strangers in foreign countries, but they are strangers even in their own countries; amongst their relatives and brothers. This makes them praiseworthy, but they must not stand up to be praised for this da’wah. This is the reality, for the Prophet sallallâhu ’alayhi wa sallam said: “Verily Islâm started as something strange and it will return as something strange, so Tûbâ is for the Strangers.” [14]

Tûbâ and the Strangers

The meaning of Tûbâ in the Arabic language is: “Praise and thanks.” The meaning according to the Sharî’ah refers to a tree in Paradise, which would take a rider a hundred years to traverse its shade. [15] This hadîth gives glad tidings to the newcomers of Paradise in which there is: “What no eye has never seen, no ear has ever heard, and no heart has ever imagined.” [16] This tree is mentioned in the Qur’ân in the statement of Allâh: Tûbâ is for them, and the best abode.” [17] Therefore, Tûbâ is for the Ghurabâ (the Strangers), but who are they? The answer to this is in the reply of the Prophet: “Those who correct [themselves and others], when the people have become corrupt.” [18]

The Need for Care

These Strangers call the people to the revival of the Sunnah and eradication of all that differs from it. However, they must still pay attention to the second condition of the righteous action: To be sincere in their da’wah. They must neither seek fame, pride, nor arguments from their da’wah.

They must not seek anything that an-Nafs ul-Amârata bis-Sû’ (the soul that calls them to evil) orders them to do. Whatever they call to is as a result of Allâh – the Most High – having ordered them to make da’wah to the Qur’ân and the Sunnah and to make da’wah to what the Muslims have neglected. They must take care of this da’wah. However, they stand in danger. It can happen that one may say a word seeking only to have fingers of praise pointed at him, not sincerely advising the people and desiring to guide them. Rather, to do that for fame.

Here we mention a saying of some Sûfîs, who have some wise sayings that can not be denied: “The love of fame breaks backs.” Therefore, I insist, that we who make Da’wah to the Sunnah be sincere in our actions so that when our actions enter the grave with us, it will help us to answer correctly when we are asked: “Who is your Lord? Who is your Prophet? What is your religion?” If the deed is evil, when the person enters the grave, he will deny it. His deed will come to him in the worst of forms. He will ask it: “Who are you?” It will say: “I am your deed.”

Wealth – its Reality and Purpose

The next Hadîth is also authentic. Abû Hurayrah said that the Prophet sallallâhu ’alayhi wa sallam said: “The servant says: My wealth! My wealth! However, he gets from his wealth three things: What he eats and finishes. What he wears and makes shabby; and what he gives away and pleases others with. Whatever else is besides this, goes and is left for the people.” [19]

This Hadîth also emphasises the subject of the previous ahâdîth. It shows us the care taken by people in amassing wealth. Allâh pointed this out in the Qur‘ân by His statement: “And for the love of good he is strong.” [20]

The Prophet depicted the nature of mankind for us in his saying: “The servant says: My wealth! My wealth!” Nevertheless, what is the amount that remains left over for him from his wealth? Is all his wealth for him? No! He gains from his wealth only the examples that the Prophet sallallâhu ’alayhi wa sallam specified. The first is defined by the Prophet’s statement: “What he eats and finishes.” From his wealth is that which is necessary for him to survive and that which enables him to accomplish the rights of Allâh. These rights are the rights of His Tawhîd (singling out Allâh alone for worship), as Allâh said: “And I have not created the jinn and mankind except to worship Me.” [21]

The second is what a person wears until it becomes shabby. Add to this that which he volunteers and does good with, which is mentioned in the statement of the Prophet: “Or what he gives away and pleases others with.” He got rid of his wealth by giving it away to another in charity. Therefore, the wealth that is for the servant is the amount that he eats and the amount that he wears in order to survive. However this is not an end in itself. Rather, one exists solely to accomplish the obligation of worship, as we pointed out previously.

The third kind of wealth that returns with a benefit is not only the obligatory charity, but it also includes non-obligatory charities. Then the Prophet sallallâhu ’alayhi wa sallam explained what is left after these categories. He said: “And other than that is gone, and is left, for the people.”

The relation of this Hadîth with the previous one is: Why do people exhaust themselves in amassing wealth, when this is the reality of wealth? They do not benefit from there wealth except the amount that they eat, drink and with which they help other people. All else will be left and it will remain for the people who inherit it.

The following Hadîth is also Sahîh (authentic). Abdullâh ibn ash-Shikhkhîr said: I came to the Prophet whilst he was reciting: “Seeking increase diverted you.” The Prophet sallallâhu ’alayhi wa sallam said: “The son of Âdam say My wealth! My wealth! What do you obtain, O son of Âdam, from your wealth except that which you eat and consume, or wear until it becomes shabby, or what you give as charity and accomplish.”

This hadîth is also similar in meaning to the previous one, though some of its words are different; and was recorded by Muslim, at-Tirmidhî and an-Nasâ‘î. This hadîth is clear in its wording, however, the statement of the Prophet at the end of the hadîth: “or what you give as charity and accomplish.” may not be clear to some people.

Generosity and Miserliness

This statement aims at drawing one’s attention to the fact that what is intended for charity is that which he actually gives away. It is not sufficient that a person should just make out a will, that he should give such and such to the poor, or such and such for a specific masjid. However, the Prophet calls our attention to the fact that benefit is in that wealth which a person actually gave away during his lifetime, since he did not really know what would happen with his wealth after he died, if he had made a will.

with this word, the Prophet points to a hadîth in the Sahîh of al-Bukhârî – the meaning of which is that the miser is one who when death comes to him makes a will and says: “Give so and so such amount and for so and so such and such amount.” The Prophet said: “This was already for so and so and so and so.”

What the Prophet sallallâhu ’alayhi wa sallam meant was that the deceased did not own anything anymore. He had left this dunya (life of this world ) and had entered into the Âkhirah (the Hereafter) and his inheritance will remain for those people who are still alive. Then should not the person have made his will earlier? Should he not have given charity whilst he was strong, hoping to be rich and fearing poverty?

This is the nature of the people today, they say: “Hoard your white Dirham for your black day.” They hoard this money for themselves for when they become old. They are covetous of this wealth. The generous person is the one who gives away his own wealth when his own soul is attached to it.

As for the one who is on the brink of death and who says: “Give so and so such and such amount,” he is a miser and is not generous. Rather, a truly generous person is one who gives charity whilst he holds onto his life and also whilst he loves this wealth very much.

The Insignificance of this World

The next hadîth is narrated by Jâbir ibn ’Abdullâh: The Messenger of Allâh sallallâhu ’alayhi wa sallam passed by the market place coming from the direction of ‘Âliyah and people were around him. He passed by a dead kid goat (i.e. a baby goat) which had very short ears. He held it by its ears and said: “Who amongst you would like to have this for a dirham?” They (the Companions) said: We would not want it even for less than that! What can we do with it? He said: “Do you wish to have it (for any price)?” They said: By Allâh, even if it were alive it (we would not want it), as it has very short ears, let alone now when it is also dead! The Messenger of Allâh sallallâhu ’alayhi wa sallam said: “By Allâh, this world is more insignificant to Allâh than this (goat) is to you all.” [23]

Let us return to the hadîth. He passed by the market place “and the people were around him.” Here I would like to pause a little in order to remind people about some of the guidance of the Prophet sallallâhu ’alayhi wa sallam that most of the Shaykhs of today have neglected.

The Shaykhs of today walk with their students behind them. This was not the way of the Messenger of Allâh sallallâhu ’alayhi wa sallam. The ahâdîth describing this are many and the following is from them: “He used to walk side by side with Abû Bakr and side by side with Abû Hurayrah; and they all walked with each other.”

Moreover, it is authentically proven that the Messenger of Allâh sallallâhu ’alayhi wa sallam used to say to his Companions radiallâhu ’anhum, when he used to walk with them: “Walk in
front of me and leave my back for the angels.”

Here he highlights two matters from one saying. People do not see angels, they see only people. Therefore, if anyone saw the Messenger sallallâhu ’alayhi wa sallam walking, they would only see people walking in front of him. The Prophet sallallâhu ’alayhi wa sallam said in the authentic hadîth: “He who humbles himself for the sake of Allâh, Allâh will raise him.” [25] His humbleness raised him to a degree whereby the angels walked behind him. Therefore, is a noble person one behind whom people – good or bad – walk; or is he the one who is followed by those described by Allâh in the following verse: “They do not disobey what Allâh ordered them to do and do precisely what they are commanded.” The nobility of the Prophet manifested itself in a visible and an invisible side. The visible side is that the Companions used to walk in front of the Prophet and not behind him. The invisible side is that the angels walked behind him.

Of course, the first phenomenon is the one in which we are ordered not to act proudly with our companions and our brothers in faith, even those who may be less than us in knowledge, morals, worship and righteousness. This is enough for us, because Allâh says: “Do not sanctify yourself. He knows best the ones who are pious.” [26] It is sufficient for us at least, to walk with people side by side. Whosoever intentionally goes against this Sunnah, without doubt, does not truly love the Messenger of Allâh sallallâhu ’alayhi wa sallam. This is because one’s degree of love from him, is based upon following him. This is established in the Qur’ân by the statement of Allâh: “Say (O Muhammad): If you do love Allâh then follow me; Allâh will love you and forgive you your sins.” [27]

So, if this was the case with the Prophet who was infallible and protected from the whispering of the Shaytân and this was an indication of the level with his Companions, then what can we say about ourselves? We are not infallible and are not protected from the Shaytân. We must adhere to this Sunnah as if it were obligatory. It is better for us to walk with people around us than to walk looking with our eyes at the backs of their shoulders. The statement of the Prophet, at the end of the hadîth: “By Allâh, this world is more insignificant to Allâh than this (goat) is to you all,” is to be reflected upon by people of intellect!

The next authentic hadîth is similar to the previous hadîth. Ibn ’Abbâs said: The Prophet passed by a dead goat that had been thrown away by its owners. He said: “By the One in Whose Hand is my soul, this world is more insignificant to Allâh than this is to its owner.”

Sahl ibn Sa’d said that the Messenger of Allâh sallallâhu ’alayhi wa sallam said: “If this world was worth as much to Allâh as the wing of a mosquito, He would not have given a disbeliever even a sip of water.” [28]

Salmân said: Some people came to the Prophet sallallâhu ’alayhi wa sallam and he asked them: “Do you have food?” They said: Yes. He asked: “Do you have drink?” They said: Yes. He said: “Verily their outcome is like the outcome of this world, one of you stands behind his house holding his nose from their bad smell.” This is the similitude of this world. What is the eventual outcome of food and drink? They change to stool and urine. Therefore, a person hates the smell for himself. This is the similitude of the outcome of this World.

The following hadîth has the same meaning. Ubayy ibn Ka’b said that the Messenger of Allâh sallallâhu ’alayhi wa sallam said: “Indeed the food of the son of Âdam is like the example of the world. Even if he puts spices and season into it, see what becomes of it.” [29]

What is the eventual outcome of spices and seasoning in his food? Look at what it becomes! Likewise, this world becomes a similar thing except that which is for Allâh. The next hadîth explains this.

Abû Hurayrah narrated that the Prophet sallallâhu ’alayhi wa sallam said: “The world and all that it contains is cursed, except for the remembrance of Allâh and what supports it; or a Scholar and a student.” [30]

In Conclusion

This is the reality of this world in the Sharî’ah, it has no value. The similitude of this world is like good food and drink: its outcome is decay. The exceptions arc those things which are done for Allâh whether remembrance of Allâh, knowledge or even food because it helps to support the worship of Allâh. These things are among the deeds of man that endure in this fleeting life. The goal behind these ahâdîth is that a person should not be overly concerned about this world, except with which is sufficient to keep him alive and strong; and sufficient enough to be able to accomplish the worship of his Lord. For if his wealth is greater than this, it will only benefit him by the amount of good that he does by helping others; otherwise, he is going to leave this wealth behind and it will not benefit him at all. However, what will benefit him are the righteous actions that he has done.

We ask Allâh not to put love of this world in our hearts, but to guide us to earn in this life what helps us to worship and obey Him. And all praise is for Allâh, Lord of the Worlds.


1. Taken from al-Hijra magazine (vol.4 no.2) Shawwâl 1411/August 1990. Footnotes are from the Editors of al-Ibânah.
2. Sahîh: Related by al-Bazzâr and al-Albânî authenticated it.
3. Related by al-Bukhârî and Muslim.
4. Sûrah Kahf 18:110.
5. Ibn Kathîr says in Tafsîr Qur’ân ul-’Adhîm (3/114): “Thus, for an action to be acceptable it has to fulfill two conditions. Firstly: It must be sincere for Allâh alone. Second: It must be corrcct and in accordance with the sharî’ah. So if the action is sincere, but not correct, it will not be accepted.”
6. Related by al-Bukhârî (5/301) and Muslim (no.1718) – from
’Âishah radiallâhu ’anhu.
7. Sûratul-Mâ’idah 5:3. Imâm ash-Shâtibî relates in al-’ltisâm (l/49): “Imâm Mâlik – rahimahullâh – said: Whosoever introduces into Islâm an innovation has lied against the message of Muhammad sallallâhu ’alayhi wa sallam. Since Allâh has said: “This day have I completed your Dîn for you.” So whatever was not Dîn that day, cannot be considered as part of the Dîn today.”
8. Ash-Shâtibî says in al- ’ltisâm (1/37) about the Sharî’ah definition of Bid’ah: “A newly invented way in the Dîn, in imitation of, or corresponding to the sharî’ah, through which nearness to Allâh is sought. This action not being supported by any authentic proof – neither the action itself, nor the way in which it is performed.”
9. Sahîh: Related by Muslim (6/153) from Jâbir ibn ’Abdullâh. The additional wording “and all that misguides, misguides to the Fire.” is related by an Nasâ‘î (l/224) with a Sahîh isnâd – as Ibn Taymiyyah has mentioned in al-Fatâwâ (3/58).
10. Related by Muslim (no.2985) and Ibn Mâjah (no.4202) – from Abû Hurayrah radiallâhu ’anhu.
11. Sahîh: Related by Ibn Mâjah (1/539) and Ahmad (2/441) – from Ibn ‘Umar radiallâhu ’anhu.
12. The evidence to refute the notion of Bid’ah Hasanah (good innovation) are many. However, for the sake of brevity, only one will be mentioned:- The Sahabî ’Abdullâh ibn ’Umar radiallâhu ’anhu said – as is related by ad-Dârimî in al-Madhkal ilas-Sunan (no.191) with a Sahîh isnâd -: “Every innovation is misguidance, even if the people regard it as something good.”
13. Sûratul-Anbiyâ 21:35.
14. Related by Muslim (2/175-176) and Ibn Mâjah (2/320) – from
Abû Hurayah radiallâhu ’anhu.
15. Sahîh: Related by Ahmad (3/71) and authenticated by al-Albânî in as-Sahîhah (no.1241) that the Prophet was asked: What is Tûbâ? So he sallallâhu ’alayhi wa sallam said: “A tree in Paradise, which would take one hundred years to traverse. The clothes of the people of Paradise are taken from it.”
16. Part of a hadîth Qudsî – related by al-Bukhârî and Muslim from Abû Hurayah radiallâhu ’anhu – in which the Prophet said that Allâh said: “I have prepared for my righteous salves what no eye … ”
17. Sûrah Ra’d 13:29.
18. Sahîh: Related by ad-Âjurrî in al-Ghurabâ (pp.15-16) from Ibn Mas’ûd. The isnâd is Sahîh as al-Albânî states in as-Sahîhah (no.1273).
19. Related by Ahmad and Muslim – from Abû Hurayah radiallâhu ’anhu.
20. Sûratul-’Âdiyât 100:8.
21. Sûratudh-Dhâriyât 51:56.
22. Sûrat at-Takâthur 102:1
23. Related by Muslim and Ahmad
24. Sahîh: Related by Abû Nu’aym in Hilyatul-Awliyâ (7/117) from Jâbir radiallâhu ’anhu. It was authenticated in as-Sahîhah (no.1557).
25. Related by Muslim (16/141), ad-Dârimî (l/396) and others – from Abû Hurayrah radiallâhu ’anhu.
26. Sûratun-Najm 53:32.
27. Sûrah Âl-Imrân 3:31.
28. Sahîh: Related by at-Tirmidhî (no.2436) and al-‘Uqaylî in ad-Du’afâ (no.250) and it was authenticated in as-Sahîhah (no.943).
29. Hasan: Related by Ibn Hibbân in his Sahîh (no.2489) and at-Tabarânî in al-Kabîr (1/27/2) and authenticated in as-Sahîhah (no.382).
30. Hasan: Related by Ibn Mâjah (no.4112) and authenticated in Sahîhul-Jâmi’ (no.3414).

Allah’s Love is Attained by Following the Messenger : Tafseer Ibn Kathir

Tafseer Ibn Kathir – Surah 3 : Ale Imraan :

(31. Say (O Muhammad to mankind): “If you (really) love Allah, then follow me (i.e. Muhammad), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.”) (32. Say: “Obey Allah and the Messenger.” But if they turn away, then Allah does not like the disbelievers.)

This honorable Ayah judges against those who claim to love Allah, yet do not follow the way of Muhammad . Such people are not true in their claim until they follow the Shari`ah (Law) of Muhammad and his religion in all his statements, actions and conditions. It is recorded in the Sahih that the Messenger of Allah said,

(Whoever commits an act that does not conform with our matter (religion), then it will be rejected of him.)

This is why Allah said here,

(Say (O Muhammad to mankind): “If you (really) love Allah, then follow me, Allah will love you…”) meaning, what you will earn is much more than what you sought in loving Him, for Allah will love you. Al-Hasan Al-Basri and several scholars among the Salaf commented, “Some people claimed that they love Allah. So Allah tested them with this Ayah;

(Say (O Muhammad to mankind): “If you (really) love Allah, then follow me, Allah will love you…”). ”

Allah then said,

(“And forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.”) meaning, by your following the Messenger , you will earn all this with the blessing of his mission. Allah next commands everyone,

(Say: “Obey Allah and the Messenger.” But if they turn away) by defying the Prophet ,

(then Allah does not like the disbelievers.) thus, testifying that defiance of the Messenger’s way constitutes Kufr. Indeed, Allah does not like whoever does this, even if he claims that he loves Allah and seeks a means of approach to Him, unless, and until, he follows the unlettered Prophet, the Final Messenger from Allah to the two creations: mankind and the Jinn. This is the Prophet who, if the previous Prophets and mighty Messengers were to have been alive during his time, they would have no choice but to follow, obey him, and to abide by his Law.

You have been Guided to the Sunnah! – Shaykh Ahmad as-Subay’ee [Video|Ar-En Subtitles]

Video Courtesy: DawahSalafiyaah @WegderSalaf

Shaykh Ahmad as-Subay’ee حفظه الله said in a Friday sermon delivered at the Salafi Masjid in Birmingham:

“[…] O companion of the Sunnah! Remember the statement of Allah جلا وعلا: “And strain not your eyes in longing for the things We have given for enjoyment to various groups of them, the splendour of the life of this world that We may test them thereby. But the provision (good reward in the Hereafter) of your Lord is better and more lasting. [Ta-Ha 20:131]

You have been guided to the Sunnah! Do you know what the Sunnah is?! You have been guided to the Sunnah in this time where those who apparently ascribe themselves to the Sunnah many betray it! Allah جلا وعلا has guided you to knowing the truthful scholars that have been praised (given tazkiyah) by the Imams such as Shaykh Rabee’! The one who was praised by al-Albaanee and Ibn Baz and Ibn Uthaymeen! Bring me an ‘Alim where there has been agreement on his tazkiyah other than this man (Shaykh Rabee’) !!

So you have been guided to the correct path! You have been guided to the Sunnah! You have been guided to this great good! […]”

Stay Firm upon the Sunnah – Shaykh Hasan ibn Abdul Wahhab Marzooq al-Banna [Audio|Ar-En]

Stay Firm upon the Sunnah
Shaykh Hasan ibn Abdul Wahhab Marzooq al-Banna

A great admonition by the noble scholar on holding firm onto the Sunnah and abandoning innovations and it’s the people. He also advised to be zealous about seeking knowledge, dressing one with good manners and to excuse one another for the sake of Allaah.

Listen / Download Mp3 Here (Time:  2 Hours)

Rebutting The Doubts Of Those Who Reject The Sunnah – Abu Ishaaq Nadeem Ahsan Shah [Audio|En]

Rebutting The Doubts Of Those Who Reject The Sunnah
Abu Ishaaq Nadeem Ahsan Shah (hafidhahullaah)

بسم الله الرحمن الرحيم

This is a lecture that was delivered at the Salafi Publications Conference in 2008.

In it our brother Abu Ishaaq Nadeem Ahsan Shah (حفظه الله تعالى) covers the following topic in a comprehensive manner:

He states, at the beginning of the lecture the following: “…speaking about some of the doubts presented surrounding the Sunnah over time.  This is a very important topic because many Muslims have become corrupted or gone astray after misunderstanding this issue, the issue of following the Sunnah and what it means to follow the Sunnah.  And there were those amongst them who rejected the Sunnah altogether.” 

Click on the links below to listen to or to download this lecture.

Listen / Download Mp3 Here (Time 01:14:23)

May Allah reward our brother Abu Ishaaq Nadeem (حفظه الله تعالى) immensely for this highly beneficial lecture and may He continue to aid those that hold up the Book of Allah and Authentic Sunnah with the understanding of the Salaf-us-Saalih.

Who is Abu Ishaaq Nadeem Ahsan Shah [hafidhahullaah]?

Abu Ishaaq is our elder British brother of Pakistani origin, residing in Jeddah, Saudi Arabia. He is a graduate from Madeenah University and is well-known for his strong adherence to the Salafi methodology.

Post and Audio Courtesy : Abu Bilal Nahim @ KSA_Dawah Google Group

Let The Sunnah be Your Guide – Shaykh Usaamah Utaybee [Mp3|Ar-En]

Listen / Download Mp3 Here (Time 1:16:58)

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On following the Proofs and Evidences – Shaykh Usaamah Utaybee [Mp3|Ar-En]

A beneficial lecture given by our sheikh given in Masjid as Sunnah Cranford. The shaikh talks about a few topics but mainly on following the evidences from the Quraan and Sunnah via the understanding of the Salaf.

Ma’an b. ‘Îsâ reports that Imâm Mâlik said,

“I am but a man. I make mistakes sometimes and I am correct sometimes, so examine my opinions and accept anything that agrees with the Book and Sunnah; and leave anything that does not agree with the Book and Sunnah.”

Ibn ‘Abd Al-Barr, Jâmi’ Bayân Al-‘Ilm wa Fadlihi Vol.2 p465.

Pathways to Guidance (Tareeq al Hidaaya) – Abu Muhammad al Maghribee [Mp3|Eng]

Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,
as Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh

Pathways to Guidance (Tareeq al Hidaaya)
Abu Muhammad al Maghribee [Mp3|Eng]

It is based on a beautiful talk given by Sheikh Abdur-Razzaaq ibn Abdil-Muhsin al-Abbaad al-Badr, hafidhahumullah.

Listen / Download Part 01:

Listen / Download Part 02:

The Religion is not left up to the intellects of men and their opinions – Sharhu Sunnah

The Religion is ‘not left up to the intellects of men and their opinions’
From Shaykh Fawzaan’s hafizahullaah explanation of Sharh-us-Sunnah
Translated by Abu Talhah rahimahullaah

From Shaykh Fawzaan‘s hafidhahullaah explanation of Sharh-us-Sunnah (lesson 6)

His saying, “It was not left up to the intellects of men and their opinions.”

The Religion is not what men deem to be good or what they hold as their opinion, because this is not the Religion of Allaah. This is the Religion of the people, which they have newly invented. As for the Religion of Allaah the Mighty and Majestic, then it is what He legislated.  As for that which the men hold as their opinion, based upon their own opinions, this is not the Religion of Allaah the Perfect and Most High.  Rather it is just a religion of whoever holds that opinion. So nothing can be ascribed to Allaah from the Religion except that which He legislated upon the tongue of His Messenger sallAllaahu `alayhi wa sallam. And as for what others besides Him legislated, then it cannot be ascribed to Allaah, rather it can only be ascribed to whoever legislated it, and Allaah is free of it.  He the Most High said:

أَمْ لَهُمْ شُرَكَاء شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ

Do they have partners who legislate for them religion which Allaah has not permitted (Sooratush-Shooraa (42), aayah 21)

His saying, “And its knowledge is with Allaah and His Messenger sallAllaahu `alayhi wa sallam. The affairs of the Religion are towqeefiyyah (depend upon text); there must be proofs from Allaah and His Messenger with regard to the affairs of the Religion. The matter is restricted to what occurs in the Book and the Sunnah from the affairs of the Religion. And newly introduced matters and innovations are abandoned, that which Allaah has not sent down any proof for – even if their people hold them to be religion, and they draw closer to Allaah through them, then we turn no attention to these things and we do not believe in them, because the Religion of Allaah is what He legislated and His Messenger.

Because the Religion is based upon knowledge which came from Allaah and His Messenger. And do not follow the desires of the people and the opinions of the people and what they declare to be good and what they follow each other upon, and it has no basis in the Book of Allaah or the Sunnah of His Messenger sallAllaahu `alayhi wa sallam. Just as he `alayhis-salaatu was-salaam said:

“Whoever introduces into this affair of ours that which is not from it, it is rejected.”

And in one narration:

“Whoever does an action which our affair is not in accordance with, it is rejected”[1]

So the person who wishes that his action be righteous and be beneficial, then he should adhere to two matters:

The first matter: is that he makes his Religion pure for Allaah and free from shirk.

And the second matter: ittibaa` following the Sunnah of Allaah’s Messenger sallAllaahu alayhi wa sallam, free of innovations and newly introduced affairs.

A person will indeed find many things which contradict what is correct in the `aqeedah, matters which contradict what is correct in matters of worship, many of them; (because) the people have desires, and have their own aspirations, and they have  their own opinions and they have their own ways (which  they follow). So we do not follow the people, rather we present whatever the people are upon to the Book and the Sunnah. So whatever conforms with the Book and the Sunnah then it is the Truth, and whatever contradicts these two then it is false and futile.


[1] The checking of this has preceded on page 66. (Hadeeth of Aa`ishah radiyAllaahu`anhaa reported by Muslim and in the Saheeh of al-Bukhaaree)

[Translated by Abu Talhah rahimahullaah]

The Religion of al-Islaam is Based on Two Mighty and Fundamental Principles – Shaykh Muhammad Al-Wassãbi

Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

That the religion of al-Islaam can be summarized into two basic important and mighty principles, and they are as follows:

The First (al-Awwal):

That we do not worship anyone except Allaah alone, having no partner in that
[An-laa Na’budu illa-Allaah Wahdahu laa Shareeka lah].

Allaah (ta’aalaa) said:
Say (O Muhammad (Sallalahi Alaihi wa Sallam): “O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allaah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allaah.” Then, if they turn away, say: “Bear witness that we are Muslims.” (Aali Imraan 3:64)

And He (ta’aalaa) said: And your Lord has decreed that you worship none but Him. (Al-Israa’ 17:23)
And this is the meaning of: (I bear witness that none has the right to be worshipped except Allaah) [Ash-hadu an-laa Ilaaha illa-Allaah].

And The Second (ath-Thaanee):

That we do not worship Him except by what He legislated in His Book or in the Sunnah of His Messenger Muhammad (Sallalahi Alaihi wa Sallam), without innovations and desires [An-laa Na’budahu illaa bimaa Shara’ fee Kitaabihi aw fee Sunnati Rasoolihi Muhammad (Sallalahi Alaihi wa Sallam) laa bil-Bida’i wal-Ahwaa’].

He (ta’aalaa) said:
[Say (O Muhammad (Sallalahi Alaihi wa Sallam) to these idolaters (pagan ‘Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Awliyaa’ (protectors and helpers, etc. who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember! (Al-A’raaf 7:3)

And He (ta’aalaa) said:

And whatsoever the Messenger (Muhammad (Sallalahi Alaihi wa Sallam) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allaah. Verily, Allaah is Severe in punishment. (Al-Hashr 59:7) And this is the meaning of: (I bear witness that Muhammad (Sallalahi Alaihi wa Sallam) is the Messenger of Allaah) [Ash-hadu anna Muhammadar-Rasool-ullaah].

Shaykhul-Islaam ibn Taymiyyah (rahimahullaah) said in his valuable book ((Iqtidaa’ as- Siraatul-Mustaqeem Mukhaalifat Ashaab al-Jaheem)) [The Requirements of the Straight Path in Opposing the Companions of the Fire] page 451:

( And these two fundamentals: are the essence of the religion (Jimaa’ ad-Deen): That we do not worship anyone except Allaah and that we do not worship Him except with what He has legislated, and we do not worship Him with innovations … and these two fundamentals, they are the realization and the perfection of the two testimonies (ash-Shahaadatayn), which are the head of al- Islaam … ). End of quote. And see at-Tahqeeq wal-‘Eedaah of ash-Shaykh Ibn Baaz (rahimahullaah) page: 63.


Regarding the first fundamental principle, which is the Tawheed of Allaah, the Shaykh mentioned that in the Kitaab of Allaah and the Sunnah of His Messenger we find many Aayaat and Ahaadeeth that point to this great fundamental principle. And it was for this cause that Allaah (subhaanahu wa ta’aalaa) sent His Messengers, and He ordered them to call the people first and foremost to this fundamental principle, which is the Tawheed of Allaah, and the oneness of Allaah in His worship (Tawheed al-Ulooheeyah), and the oneness of Allaah in His Names and Attributes (Tawheed al- Asmaa was-Sifaat), and the oneness of Allaah in His Lordship (Tawheed ar-Ruboobeeyah).

Allaah (subhaanahu wa ta’aalaa) said:
And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities, etc. i.e. do not worship Taaghoot besides Allaah).” (An-Nahl 16:36)

And He (ta’aalaa) said:
And We did not send any Messenger before you (O Muhammad (Sallalahi Alaihi wa Sallam)) but We inspired him (saying): Laa Ilaaha Illaa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else).” (Al-Anbiyaa’ 21:25)

So if a person worships Allaah (subhaanahu wa ta’aalaa) and obeys these commands of Allaah, then this is the realization of Tawheed, and this is the first fundamental which this religion of al-Islaam is based upon.

Regarding the second fundamental principle, and it is that we do not worship Allaah except by what He has legislated in His Book or in the Sunnah of His Messenger Muhammad (Sallalahi Alaihi wa Sallam), and that we do not worship Him with innovations and desires. The Shaykh mentioned that those who beautify and make beautiful to themselves innovations and desires, and from the innovations is celebrating the Mawlid (birthday) of the Prophet (Sallalahi Alaihi wa Sallam), which is an innovation of the Soofiyyah, and the Shaykh mentioned that this is not allowable in our religion and it is not legislated, and the people who perform this, they are under a severe threat. Allaah (subhaanahu wa ta’aalaa) has issued a severe warning against those who oppose and go against the commandments of the Messenger:

And let those who oppose the Messenger’s (Muhammad (Sallalahi Alaihi wa Sallam)) 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-Noor 24:63)

We have been ordered to be followers and we have been ordered to take firm hold of the Sunnah. So that which the Prophet (Sallalahi Alaihi wa Sallam) has given us, then it is upon to take it and firmly hold on to it, and that which he prohibited us from then it is upon us to prohibit ourselves from it. And the one who goes against the clear orders of the Messenger (Sallalahi Alaihi wa Sallam) is in opposition to the Messenger, and he is on a great level of jeopardy, and if Allaah (subhaanahu wa ta’aalaa) does not give him the Tawfeeq to repent, and he dies upon this, then he is in a dangerous state. And many of the people in this day and age have fallen into numerous types of innovations, such as the Soofiyyah and the Raafidhah, and other than them. And they have not prohibited themselves from that which the Prophet (Sallalahi Alaihi wa Sallam) has prohibited them from, and they have not enjoined upon themselves that which the Prophet (Sallalahi Alaihi wa Sallam) has enjoined upon them and ordered them with.

And in the valuable book of Shaykhul-Islaam Ibn Taymiyyah is the warning to the Believers of following the path of the people whose destination is the Fire, the people of the Book, the Jews and the Christians. And in this day and age we find many of the Muslims following the Kuffaar in all levels of life. And verily we have been ordered to oppose the Kuffaar in all actions and in all levels of life, such as our speech, and our character, and in our dress, and in our actions of worship, so much so that even in the prayer, as the Prophet (Sallalahi Alaihi wa Sallam) has said: ((Pray in your shoes, for verily the Jews do not pray in their shoes)). A Hadeeth.

And many of the Muslims have invented various holidays following in the footsteps of the Kuffaar, such as labor day, and workers holiday, and mothers day, and other holidays like this, all of which are alien to al-Islaam and all of which are innovations.

Source : Class 43 : May – 13 – 06 of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen

Whosoever The Qur’Aan And The Sunnah Does Not Suffice,Then May Allaah Not Suffice Him – Shaykh Muhammad Al-Wassãbi

Whosoever The Qur’Aan And The Sunnah Does Not Suffice,Then May Allaah Not Suffice Him (Man-Lam Yakfih Alqur’Aan Was-Sunnah Falaa Kafaahul-Allaah)

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

Benefit (Faa’idah):
al-‘Allaamah Ibnul-Qayyim has mentioned in Zaad al-Ma’aad: 4/352:

His (ta’aalaa) statement:
Is it not sufficient for them that We have sent down to you the Book (the Qur’aan) which is recited to them? (Al-‘Ankaboot 29:51)

Then he said: ((Whosoever the Qur’aan does not heal, then may Allaah not heal him. And whosoever the Qur’aan does not suffice, then may Allaah not suffice him)) [Faman lam Yashfih al- Qur’aan, Falaa Shafaahul-Allaah, wa man lam Yakfih Falaa Kafaahul-Allaah]. End of quote.

And Aboo Ibraaheem [2] said: Whosoever the Book and the Sunnah does not suffice, then may Allaah not suffice him. And whosoever the Book and the Sunnah does not satisfy, then may Allaah not satisfy him [Wa man lam Yakfih al-Kitaab was-Sunnah Falaa Kafaahul-Allaah, wa man lam Yaqna’ bil-Kitaab was-Sunnah Falaa Aqna’hul-Allaah].


We find many of the people of innovation following the statements of their leaders in misguidance, and beautifying this to themselves and to the people, and leaving off the guidance of the Kitaab and the Sunnah. So the phrases that are mentioned in this chapter are supplications against these people and their likes, from the people of innovations and desires, those who are not satisfied, and do not find comfort in the Kitaab and the Sunnah, then these are supplications against them.

[2] And he is the writer, ash-Shaykh Muhammad ibn ‘Abdul-Wahhaab al-Wasaabee (hafidhahullaah).

Posted from Class 43 this Excellent Book:

Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

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.

Deviation is in Leaving the Sunnah – Sayings of the Salaf

Abû Bakr Al-Siddîq – Allâh be pleased with him – said:

I will not leave anything Allâh’s Messenger – Allâh’s peace and blessings be upon him – did, except that I will also do it; for I fear that if I were to leave any of his commands and ways I would deviate.

Al-Bukhârî, Al-Sahîh 2:386 hadîth no. 3093; Ibn Battah, Al-Ibânah article 77, and others.


After recording this narration, Ibn Battah states:

This, my brothers, is the greatest Siddîq (true believer i.e. Abû Bakr), fearing that he would fall into deviation if he were to leave any of the commandments of his Prophet – Allâh’s peace and blessings be upon him. What then is to happen in a time in which people deride their Prophet and his commandments, and compete with each other and show off in contradicting him and mock his Sunnah? We ask Allâh to protect us from slipping and to save us from evil deeds.

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The People Divide into Four Categories with respect to Sincerity and Adherence to the Guidance of the Prophet (Sallalaahu Alaihi wa Salam)

Source :Class 42 from Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen new

These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

al-Qisam al-Awwal (The First Category):

  1. They do not want by this from the people a recompense or thankfulness, and nor do they seek a high position with them, and they do not seek praise and position in their heart, and they are not fleeing from their rebuke. Verily, they see the people [who are alive] in the position of the people of the grave, those who do not control for them harm or benefit, or life or death, or resurrection. So actions for the people, and seeking a position with them,and hoping in harm or benefit from them [i.e. the general people], is not from them [i.e. these category of people]. Verily, it is from those who are ignorant of the situation and ignorant of their Lord. And whoever knows the people and puts them in their proper places, and knows Allaah, is sincere in his actions and his statements and his givings and his forgivings and his love and his hatred. So no one does actions and deeds for the creation other than Allaah except that he is ignorant of Allaah and ignorant of the creation. For verily, the one who knows Allaah and knows the people prefers actions and deeds for Allaah over actions and deeds for the people.
  2. So their actions, all of them, are for Allaah, and all of their statements are for Allaah, and their giving and their forgiving is for Allaah, and their love is for Allaah and their hatred is for Allaah, and their actions, both in the apparent and the hidden, are for the face of Allaah alone.
  3. Those who have gathered between Ikhlaas (sincerity) and Mutaabi’ah (following the guidance of the Prophet).
  4. And like this their actions, all of them, and their worship is in agreement with the command of Allaah, and with what He loves and what He is Pleased with. And Allaah does not accept from the people any action except this. And Allaah has tested His servants with life and death, so He said: Who has created death and life, that He may test you which of you is best in deed. (Al-Mulk 67:2)

And He has made that which is upon the earth as a beauty for them upon the earth so that He may test them which of them are best in actions and deeds. al-Fudayl ibn ‘Iyyaad said: A beautiful action (al-‘Amal al-Hasan) is that which is sincere (Akhlasuh) and that which is correct (Aswabuh).

They said: Oh Abaa ‘Alee, what is sincere and what is correct? He said: Verily, if the action is sincere (Khaalis) but it is not correct (Sawaab): it is not accepted (Lam Yuqbal), and if it is correct but it is not sincere: it is not accepted, until it is sincere and correct. And a sincere [action] is: that which is for Allaah, and a correct [action] is: that which is upon the Sunnah.

And this is mentioned in His 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. (Al-Kahf 18:110)

And in His (ta’aalaa) statement:

And who can be better in religion than one who submits his face (himself) to Allaah (i.e. follows Allaah’s Religion of Islaamic Monotheism); and he is a Muhsin (a good-doer). And follows the religion of Ibraaheem (Abraham) Haneefaa (Islaamic Monotheism – to worship none but Allaah Alone). (An-Nisaa’ 4:125)

So Allaah does not accept from the actions except that which is done sincerely seeking His Face, and that which is in agreement with His Order, and other than this is not accepted, rather it is repelled back on the person who does it at a time when he is in most need of it, and it is turned intoscattered ashes.

And in as-Saheehayn [i.e. al-Bukhaaree and Muslim] from the narration of ‘Aa’ishah (radiyAllaahu ‘anhaa) who narrated from the Prophet (Peace be Upon him), that he said: ((Whoever introduces into this affair of ours that which is not from it will have it rejected)). And in the narration from Muslim: ((Whoever does a deed that is not ordered by us will have it rejected)).

So every action that is not in agreement [with the Sunnah], then it does not increase its doer except in distance away from Allaah, for verily Allaah (ta’aalaa) is only worshipped with what He has ordered to be worshipped with, not with opinions (Aaraa’) and desires (Ahwaa’).

al-Qisam ath-Thaanee (The Second Category):

  1. Those who have no sincerity and have no adherence to the Sunnah,so their actions and deeds are not in agreement with the legislation, and they are not sincere to the One who is worshipped.
  2. They are like the ones who beautify themselvesto the people, showing-off to them with that which Allaah has not decreed and that which the Messenger has not informed the people of. And they are the evilest of creation (Shiraarul-Khalq).
  3. And they are the most disliked and the most hated of people to Allaah (‘azza wa jall), and they havethe biggest portion of His (ta’aalaa) statement: Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment. (Aali Imraan3:188)
  4. They are happy with what they do from innovation (Bid’ah) and misguidance (Dalaalah) and association (Shirk), and they love that they be praised as they are the followers of the Sunnah and the people of sincerity – and they are not from the people of the Sunnah or sincerity (Ahlus-Sunnati wal-Ikhlaas) –
  5. And this category of people are numerous, from the people who have gone astray from the ones who are alienated from the people of knowledge (‘Ilm), and poverty (Faqr), and worship (‘Ibaadah), from the Straight Path (Siraatul-Mustaqeem).
  6. For verily they do actions of innovation and misguidance to show-off and to be heard-off, and they love to be praised for that which they have not done from the following of the Sunnah, and possessing sincerity and knowledge. So they are the people of hatred and misguidance (Ahlul-Ghadabi wad-Dalaal).

al-Qisam ath-Thaalith (The Third Category):

  1. The one who is sincere in his actions and deeds,but his actions and deeds are not in agreement with the order of Allaah.
  2. And they are like the ignorant worshippers and the ones who are from the path of abstinence (Zuhud) and poverty (Faqr).
  3. And they are the ones who worship Allaah with other than what He has decreed and legislated, and they believe that their worship is bringing them close to Allaah.
  4. And they believe that listening to clapping and whistling is bringing them close to Allaah, and being isolated and leaving off the Jumu’ah [i.e. the Friday prayer] and the Jama’ah [i.e. the mandatory prayers] is also being close to Allaah, and continuing the fast until the night is also being close to Allaah, and fasting the two holidays (Siyaam al-‘Eedayn) of al-Islaam is also a way of being close to Allaah.
  5. And they try to get close to Allaah with actions of innovation (Bid’ah) and disobedience (Ma’aasee).
  6. So the sincerity of a person in this state does not benefit him because these actions that he does are from the actions of innovation. And the actions of the innovator are not accepted, and the proof being in the Hadeeth of Umm-ul-Mu’mineen ‘Aa’ishah (radiyAllaahu ‘anhaa), raised to the saying of the Prophet (Peace be upon him): ((Whoever introduces into this affair of ours that which is not from it will have it rejected)). Agreed Upon [i.e. reported by al-Bukhaaree and Muslim].

al-Qisam ar-Raabi’ (The Fourth Category):

  1. The one whose actions are in accordance with the Sunnah, but they are for the sake of other than Allaah.
  2. Such as obedience of the ones who show-off, and like the ones who fight to show-off, and because of great pride and great courageousness. And he does the Hajj so that it may be said that he has performed the Hajj.
  3. And he reads the Qur’aan so that it may be said that he reads the Qur’aan.
  4. And the actions of these people, from the apparent they seem righteous, but they are not righteous since they are performed for other than the sake of Allaah, so they are not accepted. Allaah (ta’aalaa) said: And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him). (Al-Baiyinah 98:5)
  5. So they have not been ordered except that they worship Allaah with that which He has legislated and with sincerity to Him in all their worship.

And the people of sincerity and adherence (Ahlul-Ikhlaas wal-Mutaabi’ah), they are the people of:You (Alone) we worship, and You (Alone) we ask for help (for each and everything). (Al-Faatihah 1:5)

End of excerpt from the book Madaarij as-Saalikeen of al-‘Allaamah Ibnul-Qayyim (rahimahullaah) (1/95-97).

Each Group Claiming to be the Victorious One! – Imam Ibn Baz (rahimahullaah)


Various groups, each claiming to be the victorious one!
by Ibn Baz (rahimahullaah) in Nur Al-Adab Session.

Q3- There are many religious sects and groups, each claiming that they are the victorious one. This matter is perplexing to many people, so what should we do, especially as there are groups that are related to Islam, such as Al-Soofiyyah (صُوفِيَّة) Al-Salafiyah, and others, and how can we distinguish between them? May Allah bless you.

A: It is confirmed that the Messenger of Allah (peace be upon him) said:

“The Jews split into seventy-one sects; one will be in Paradise (i.e., those who followed Moses) and seventy will be in the Fire. The Christians split into seventy-two sects; seventy-one will be in the Fire and one will be in Paradise (i.e., those who followed Jesus). And by the One in Whose Hand is the soul of Muhammad, this Ummah (nation) of mine will split into seventy-three sects; one will be in Paradise and seventy-two will be in the Fire.

It was asked, “Who are they, O Messenger of Allah?”

He (peace be upon him) said, “Al-Jama‘ah (i.e., the group which adheres steadfastly to the way of the Prophet, peace be upon him, and his Companions).”

And in another narration:

(Those who follow) what I and my Companions are following.”

This is the saved group; those who adhere steadfastly to the truth that the Messenger (peace be upon him) came with, and adopt the way of the Messenger (peace be upon him) and that of his Companions. They are Ahl Al-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim community). They are the people who adhere to the Hadith; the righteous predecessors who follow in the footsteps of the early generations in acting upon the Qur’an and the Sunnah. Any sect that contradicts them is threatened with the Fire.

Dear questioner, you have to study every group that claims to be the victorious one. Scrutinize their deeds; if they are in conformity with the Shari‘ah, they are included in the victorious group; otherwise they are not.

The measure here is the Qur’an and the Sunnah, so any group whose words and deeds are in accordance with the Book of Allah and the Sunnah of the Messenger (peace be upon him) is within the victorious one and any that contradict this, such as:

  • the Jahmiyyah (الجهمية) (an Islamic sect denying some of the Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah),
  • the Mu’tazilah (المعتزلة) (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief),
  • the Raafidah (الرافضة‎) (a Shi`ah group denying the caliphates of Abu Bakr Al-Siddiq and ‘Umar bin Al-Khattab, and making accusations against them and many other Companions),
  • the Murji’ah (المرجئة) (a deviant Islamic sect claiming that Faith is restricted to belief not deeds), and others, as well as most of the Sufis who invent matters in the religion, which Allah does not permit.

They are all among the groups that the Messenger (peace be upon him) forewarned of the Fire, until they repent from going against Shari‘ah.

Any group that adopts anything contrary to Shari‘ah have to repent from it, and return to the right path and the truth that our Prophet, Muhammad (peace be upon him), brought. In this way they will be saved from the threat. But if they insist on the rejected innovations they have introduced in religion and do not follow the way of the Messenger (peace be upon him), they will be among the threatened groups. Not all of these groups are disbelievers, but they are threatened with the Fire. Among them are those who are disbelievers for committing acts of disbelief, and among them are those who are not disbelievers, but they are still threatened with the Fire, because they have introduced heresies in religion and sanctioned what Allah has not permitted (may He be Glorified and Exalted).

Source: Ibn Baz in Nur Al-Adab Session

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