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[Ahmad 5869]
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Shaikh Muhammad Baazmool (may Allaah preserve him) stated:
”Salafiyyah is founded upon three fundamental principles; The First Fundamental Principle: (To carry out) acts of worship sincerely for the sake of Allaah (Glorified Be He). The Second Fundamental Principle: Adhering to the Jamaa’ah; listening to the (Muslim Rulers) and obeying (them in that which is good). The Third Fundamental Principle: Caution against Bidah and the Innovators. These three fundamental principles have are established by way of evidence in narration of Irbaad Ibn Saariyah (radiyallaahu-anhu) who said:
”The Messenger of Allaah (sallal-laahu-alayhi-wsallam) gave us an admonition that made our hearts fearful and our eyes tearful. We said, “O Messenger of Allaah, it is as if this were a farewell sermon, so advise us.”He said, “I enjoin you to have Taqwa of Allaah and that you listen and obey, even if an Abyssinian slave is place in charge over your affairs; for indeed he who lives long among you will see many differences. Beware of newly invented matters (in the religion), for indeed it is misguidance. So whoever among you reaches that then upon him is (to follow) my Sunnah and the Sunnah of the rightly guided khulafaa and bite on to it with your molar teeth.” [1]
Suhail Ibn Abee Saalih narrated from his father, who narrated from Abu Hurairah (radiyallaahu-anhu) that the Messenger of Allaah (sallal-laahu-alayhi-wasallam said: Verily Allaah loves three things for you and he hates three things for you. He loves that you worship Him alone and that you do not join anyone else in your worship of him and that you do not worship other than him; He loves that you hold tight altogether to the rope of Allaah and that you do not be divided; and that you advice the one placed in charge over your affairs. And Allaah hates for you Qeel Wa Qaal (he said and she said spreading rumours); He hates for you the wasting of wealth and He hates for you excessive questioning (i.e. questioning devoid of benefit). [2]
These three affairs (i.e. Tawheed; obedience to the rulers and caution against bidah and the innovators) combine that which establishes the religious and worldly affairs of the people. Shaikhul Islaam Muhammad Ibn Abdul Wahhaab (rahimahullaah said: Defects have not occurred in the religion of the people and their worldly affairs, except as result of defects in these three affairs or in some of them. [3]
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[1] [Hasan hadeeth. Reported by Imaam Ahmad 4/126, 127 and declared authentic by Imaam Albaani in Irwaa Al-Ghaleel 8/107. Number 2455]
[2] [Recorded by Imaam Maalik in Muwatta 1863. Muslim 1715]
[3] [Al-Manhajus Salafi pages 8-10…abridged and slightly paraphrased]
Shaikh Saaleh Al-Fawzaan (may Allaah preserve him) said:
It is not permissible to exalt and praise the innovators even if they have some truth with them. That is because raising and praising them will spread their bidah and places them amongst the sincere ones-those who are taken as examples amongst distinguished men of this Ummah. The Salaf warned against having trust for the innovators; (warned against) praising them and their gatherings. In this regard, Asad Ibn Musa (rahimahullaah) wrote: ”Beware of being a brother of the innovator (by association) or a companion of his, or one whom you sit with. For indeed it has been narrated that ‘whoever sits with a person of innovation has left the protection of Allaah and is entrusted to himself. Whoever proceeds towards a person of innovation has proceeded towards the destruction of Islaam.”
The innovators must be warned against and kept away from even if they have some truth with them. Indeed, the most astray are not devoid of something of the truth, but as long as they have with them innovation, opposition and sinful views, it is not permissible to praise and exalt them. It is impermissible to not have an objection towards their innovation because in this is spreading of bidah and belittling the Sunnah; and through this the innovator will emerge and become a guide for the Ummah.
As for the consideration that he has something of the truth, this does not justify praising him. This is to a far greater extent against that which is of overriding benefit and it is known with regards to a principle of the religion that averting harm takes precedence over seeking that which is of benefit. And with regards to showing animosity towards the innovator, the harm that is averted from the Ummah is weightier than what he has of benefit. And had we adhered to this concept, no one would have been judged to be misguided and declared an innovator. This is because there is not an innovator except that he has with him some of that which is from the truth and adherence to the Sunnah. The innovator (may) neither be a disbeliever nor is he in opposition to all the Islamic legislation; rather he is either an innovator in some or most of the affairs. However, if the innovation is particularly to do with affairs of Creed and Methodology, then the affair is dangerous indeed- because it will become example (to follow); innovation will spread and the innovators will become active in spreading their innovation.
So, this one- who praises the innovators and makes their affair obscure to the people with what they (innovators) have with them of truth- is one of two (people): He is either one ignorant of the methodology of the pious predecessors and their stance against the innovators, and it is neither permissible for this ignorant one to speak nor is it permissible for the Muslims to listen to him; or he is one who has an objection to the truth because he knows the danger of innovation and the innovators, but he is one who has an objection and wishes to spread innovations. Nevertheless, this is a dangerous affair and it is not permissible to be lackadaisical with regards to innovation and its people, whatever that may be. [Source: At-Tabdee Wat-Tafseeq Wat Takfeer. Page: 72-76. Abridged and slightly paraphrased]
Imaam Fudayl Ibn Iyaad (rahimahullaah) said:
‘Whoever frightens an innovator away, Allah will grant him safety on the Day of Great Terror.’ Shaikh Saaleh Al-Fawzaan commented saying: whoever frightens him by way of speech and (shows) him rejection, then Allah will reward him on the day of judgment- with a good reward on the day of Great Terror because he rejected an evil deed; but if he commends and praises him, this is from hypocrisy and (having) loyalty to the enemies of Allah.
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[Surce: It-haaful Qaaree. Vol 2 pages 322-326]
Shuraih Al-Qaadhiy (rahimahullaah) said:
Indeed I get afflicted with a calamity, so I praise Allaah four times: I praise Him for not making the calamity greater than what it is; I praise Him for granting me patience; I praise Him for the reward I hope for in that calamity and I praise Him for not placing that calamity in the affairs of my religion. [Shu’ab Al-Eemaan 9507]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Allaamah Rabee Ibn Haadee Al-Madkhalee (may Allaah preserve him) stated:
Indeed steadfastness upon the Sunnah means steadfastness upon Islaam in its entirety; it’s Usool (Foundations), its Furoo’ (Branches), it’s Aqaa’id (affairs of creed, belief); it’s Manaahij (Methodologies). We (must) remain steadfast upon it and we (must) hold tightly onto it, up until we meet Allaah (The Blessed and Most High).
And indeed the Aayaat concerning the religious obligations of ittibaa’ (following), iltizaam (adhering), i’tisaam (clinging) and istiqaamah (steadfastness) are many. And Ahaadeeth likewise, all of which point towards one goal or aim and this is the steadfastness of the Muslimeen upon Islaam.
And if one were to speak about steadfastness upon the Sunnah, it is not that which is understood by the majority of the people with regards to the word Sunnah, rather its intent here is Aqeedah and Manhaj, meaning Islaam, meaning steadfastness upon Islaam.
This Steadfastness is from the Tawfeeq of Allaah. Tawfeeq is in His Hands and guidance is in His Hands, and misguidance is in His Hands. He guides whomsoever He wishes; misguides whomsoever He wishes; keeps steadfast (the hearts) of whom He wishes and deviates the hearts of whomsoever He wishes. And due to this, Allaah (The Blessed and Most High) informed us to supplicate to Him so that He may not deviate our hearts; [ رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ -(They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower. (3:8)]
And the Sahaabah, radhiyallaahu-Anhum said: “By Allaah! If it were not for Him, we would not have been guided, We would not have given(in charity), nor would we have prayed”.[1] Meaning, they (the companions) knew and understood that Guidance from Allaah (The Most High) was a blessing and a virtue from Him, and a mercy from Him to whomsoever He selects from His Servants.
يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاءُ ۗ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
“He selects for His Mercy (Islam and the Quran with Prophethood) whom He wills and Allah is the Owner of Great Bounty”. [3:74]
He (Glorified and Exalted Be He) blesses whom He wishes and gives virtue to whomsoever He wishes with His Guidance. He gives them Good and He grants them Tawfeeq and blesses them with His protection from deviation and misguidance.
The statement ‘He Misguides whom he Wills’: The misguidance here refers to complete misguidance, such as kufr and (one’s) exiting from (the fold of) Islaam – We seek Refuge with Allaah (The Most High) from that. And as for the Partial misguidance: This refers to the misguidance of one who enters into Islaam and he then deviates in his Aqeedah (beliefs) and in his Manhaj (Methodology) – We seek refuge with Allaah from that. [End Of Shaykh Rabee’s Speech.This particular extract is from the risaala, Ath-Thibaat Ala As-Sunnah (Steadfastness upon the Sunnah)].
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[1] Narrated As such by Ahmad (4/46, 47 and 50) and Bukhari, with the number 4169 and 4196 and Muslim, number 1802. It is from the hadeeth of Salamah Ibn Al-Akoo’ radhiyallaahu ‘Anhum.
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This extract was translated and shared by one of our Salafi Shabaab from Birmingham. May Allaah preserve him and make him a source of khayr for the Ummah and his parents. Aameen
Allaah (The Most High) said:
وَلَا تَرۡكَنُوٓاْ إِلَى ٱلَّذِينَ ظَلَمُواْ فَتَمَسَّكُمُ ٱلنَّارُ
”And incline not toward those who do wrong, lest the Fire should touch you.”
[Hud: Ayah 113]
[The word (ظلم –wrong) in (this ayah) can (mean) disbelief; it can (mean) bidah and it can be (فسوق i.e. sinful-immoral behaviour) because (ظلم) is applicable to all these types of (affairs). So we refrain from inclining towards the evil doers, the people of bidah, the disbelievers, the secularists and other than them. And we protect ourselves, our Aqeedah and that which Allaah has bestowed upon us of Imaan and sound religion.
It is sufficient for us to remember that the Salaf fled from Fitan- not mixing, sitting and debating with them (i.e. the people of fitan). And even amongst them, such as the likes of Ayyoub As-Sakhtiyaanee and ibn Seereen did not use to listen to the speech of those (people of bidah). And when Ibn Seereen was asked: “Why do you not speak; why do you not listen to them?” He said: “Indeed, my heart is not in my hands! I am not in control of my heart; I fear for myself that I may be misguided.”
So the likes of these Imaams feared fitna and deviation for themselves; but you the miskeen possess bravery to enable you to challenge ahlul bidah….! Many people say: “We sit with ahlul ahwaa and we take (from them); we distinguish between truth and falsehood; we take what is truth and abandon what is falsehood;” whilst he (i.e. the utterer of this speech) is a miskeen who can neither distinguish between truth and falsehood nor is he in control of his heart. How many a young person has been put to trial through this satanic view and thus he (becomes) lowered and reverts back on his heels (into misguidance) and depraved, and Allaah’s Aid is sought. He falls prey in the enclosures of the people of fitan! Therefore it is obligated on a student of knowledge not to (consider) himself safe from ahlul bidah; for indeed he is not more knowledgeable than Ayyoub and Ibn Seereen, nor can he reach their station (in knowledge, piety etc) and those who followed them.
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[Source: الذريعة إلى بيان مقاصد كتاب الشريعة…pages 192-193.slightly paraphrased and abridged]
Allaah (The Most High) said:
وَهَلۡ أَتَٮٰكَ نَبَؤُاْ ٱلۡخَصۡمِ إِذۡ تَسَوَّرُواْ ٱلۡمِحۡرَابَ
إِذۡ دَخَلُواْ عَلَىٰ دَاوُ ۥدَ فَفَزِعَ مِنۡہُمۡۖ قَالُواْ لَا تَخَفۡۖ خَصۡمَانِ بَغَىٰ بَعۡضُنَا عَلَىٰ بَعۡضٍ۬ فَٱحۡكُم بَيۡنَنَا بِٱلۡحَقِّ وَلَا تُشۡطِطۡ وَٱهۡدِنَآ إِلَىٰ سَوَآءِ ٱلصِّرَٲطِ
إِنَّ هَـٰذَآ أَخِى لَهُ ۥ تِسۡعٌ۬ وَتِسۡعُونَ نَعۡجَةً۬ وَلِىَ نَعۡجَةٌ۬ وَٲحِدَةٌ۬ فَقَالَ أَكۡفِلۡنِيہَا وَعَزَّنِى فِى ٱلۡخِطَابِ
قَالَ لَقَدۡ ظَلَمَكَ بِسُؤَالِ نَعۡجَتِكَ إِلَىٰ نِعَاجِهِۦۖ وَإِنَّ كَثِيرً۬ا مِّنَ ٱلۡخُلَطَآءِ لَيَبۡغِى بَعۡضُہُمۡ عَلَىٰ بَعۡضٍ إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَقَلِيلٌ۬ مَّا هُمۡۗ وَظَنَّ دَاوُ ۥدُ أَنَّمَا فَتَنَّـٰهُ فَٱسۡتَغۡفَرَ رَبَّهُ ۥ وَخَرَّ رَاكِعً۬ا وَأَنَابَ
”And has the news of the litigants reached you? When they climbed over the wall into (his) Mihrab (a praying place or a private room). When they entered in upon Dawud (David), he was terrified of them, they said: “Fear not! (We are) two litigants, one of whom has wronged the other, therefore judge between us with truth, and treat us not with injustice, and guide us to the Right Way. Verily, this my brother (in religion) has ninety nine ewes, while I have (only) one ewe, and he says: “Hand it over to me, and he overpowered me in speech. [Dawud (David)] said (immediately without listening to the opponent): “He has wronged you in demanding your ewe in addition to his ewes. And, verily, many partners oppress one another, except those who believe and do righteous good deeds, and they are few.” And Dawud (David) guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance. [38:21-24]
[ۖ وَإِنَّ كَثِيرً۬ا مِّنَ ٱلۡخُلَطَآءِ لَيَبۡغِى بَعۡضُہُمۡ عَلَىٰ بَعۡض-And, verily, many partners oppress one another] because oppression is from (those) characteristics of the (human) soul; [إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ – except those who believe and do righteous good deeds] because Eemaan and righteous actions prevents them from (committing) oppression. [وَقَلِيلٌ۬ مَّا هُمۡ – And they are few]; just as Allaah (The Most High) said (in another ayah): [وَقَلِيلٌ۬ مِّنۡ عِبَادِىَ ٱلشَّكُورُ – But few of My slaves are grateful] [34:13]
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[See Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan’ of Imaam Sadi (rahimahullaah)]
Imaam Muhammad Ibn Saaleh Al-Uthaymeen (rahimahullaah) said:
[الطبوليات ] are those Masaa’il (affairs related to the religion) by way of which fame is sought. They are called ‘Tubooliyyaat’ because it is similar to a Tabl (drum) which has a sound and an echo. So when an odd affair comes to the people and a (person) becomes famous by way of it, then it becomes as if it is the sound of a drum.
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[Sharh Hilya Taalib al-Ilm, page: 19]