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Posts Tagged ‘sunnah’

Imaam Ahmad: The Fundamental Principles of Islaam Revolve Around Three Ahaadeeth

In The Name of Allaah, The Most Merciful The Bestower of Mercy

 

Imaam as-Saa’di (rahimahullaah) said: Imaam Ahmad (rahimahullaah) said: ‘’The Usool (Fundamental Principles of Islaam) revolve around three ahaadeeth:

  1. “The lawful is clear and the unlawful is clear…”
  2. “Indeed, actions are judged by intentions…”
  3. “Whoever performs an action that is not from our affair (i.e. the Qur’aan and the Sunnah) will have it rejected…”

For indeed actions are either commanded or prohibited. In the first hadeeth, the unlawful is mentioned. As for commandments, they (involve) either the intention and aspiration of the heart or the apparent actions and that is the legislated affairs that are in conformity with the Sunnah.’’


Source: Tareequl Wusool Ilal Ilmul Mamool Bi-Marifatil Qawaa-id Wad-dawaabit Wal-Usool

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Unity Can Only Be Established Based On Sound Creed- By Shaikh Saaleh Al-Fawzaan

 In The Name of Allaah, The Most Merciful The Bestower of Mercy

 

Sheikh Saaleh al Fawzaan(may Allaah preserve him) said:

As long as the Aqeedah (creed) is shaky and blemished the Muslims cannot be united. It is not possible to unite the one upon Bidah with the one upon the Sunnah, ABADAN.  It is not possible to unite the person of corrupt Aqeedah (creed) with a person of sound aqeedah even though they share the same name (i.e. they are both called Muslims). The Muslims have to be united upon Tawheed, upon the correct aqeedah, upon the Book of Allaah and the Sunnah of the Messenger of Allaah (Muhammad-sallal-laahu-alayhi-wasallam). The Muslims have to come together; they have to unite and follow that which emanates from that bond and unity, as long as this does not depart from obedience to Allaah and His Messenger (sallal-laahu-alayhi-wasallam).  And due to that, the Messenger (sallal-laahu alayhi wasallam) said:

”Allaah is pleased for you with three things: ”that you worship Him (alone) and not to associate anything with Him; and that you (all) hold unto the Rope of Allaah and not to be divided; and that you give sincere advise to the one placed in charge over your affairs (i.e. the Muslim Ruler)”

As for the one who calls to the unity of the Muslims even though they differ in their aqeedah, indeed, this is impossible. The one who wants to unite the Muslims even though they are upon divergent beliefs, even though they are upon shaky beliefs, this is inconceivable. (It is) like the one who attempts to bring together water and fire or a beast and a fish. This can never be possible because a beast lives on land and a fish lives in the sea…


[Source: Excerpt from a lecture delivered by sheikh Saaleh al Fawzaan at Masjid At-Tawheed in Taa-if. Title of lecture: At Tahdeer Minal Furqati Wal Ikhtilaaf]

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Some of The Ways of The People of Innovation And Hypocrisy

In The Name of Allaah, The Most Merciful The Bestower of Mercy

 

Allaah (subhaanah) said:

”O people of the Scripture (Jews and Christians): Why do you mix truth with falsehood and conceal the truth while you know” (3:71)

 Imaam Ibnul Qayyim (rahimahullaah) said about the hypocrites:

And from the characteristics of the hypocrites is that they conceal the truth. (They are) deceptive towards its people and they charge them with their diseases. They accuse them when they enjoin good, forbid evil and call to Allaah and His Messenger. That is because they (hypocrites) are a people of trials and tribulation and mischief makers upon the earth. Allaah has made known to His Messenger and the believers that they (hypocrites) are mischief makers upon the earth.

And when the inheritors of the Messenger (sallal-laahu-alayhi-wasallam) call them to the Book of Allaah and the Sunnah of His Messenger, particularly to that which is unadulterated, they charge them with bidah and misguidance. When they see them being ones who abstain from the dunyah, having fervent desire for the hereafter and traversing the path of obedience to Allaah and His Messenger, they charge them with falsehood, deception and insidiousness. When they see them with the truth, they mix it with falsehood and give that out to those of weak intellect, turning it into something repugnant in order to make them flee from it. And when they (hypocrites) have falsehood with them, they disguise it with the garment of truth and give it out, turning it into something that would be accepted from them.

 

Source: Tareeqatul Hijratain (602-603)

 

 

 

 

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The Correct Belief About Yajooj Wa Majooj [Gog And Magog]

In The Name of Allaah, The Most Merciful The Bestower of Mercy

Taariq Suwaydaan’s False Belief on Gog and Magog

Taariq Suwaydaan said: ”Despite (the) many narrations, there is not to be found an authentic evidence-neither with myself nor other than me- with regards to who Gog and Magog are precisely; but looking at the ahaadith about them and their description, it has become clear to me–and Allah knows best– that they are the people of China.’’

Shaikh Ahmad At-Tuwayjiree replied to Suwaydaan saying:

”This is the likes of what Taariq Suwaydaan stated that Gog and Magog are the people of China. The statement that Gog and Magog are the people of China is a statement that is in opposition to the evidences in the Kitaab and the Sunnah, and it is a mockery of the Aqeedah of pious predecessors. And before I begin refuting this corrupt statement O noble reader, I will begin with an introduction pertaining to the Aqeedah of Ahlus Sunnah Wal Jamaa-ah regarding Gog and Magog.  Allaah (subhaanah) said:

”Until when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word. They said: O Dhul-Qarnain! Verily Gog and Magog are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them? He said: That (wealth, authority and power) in which my Lord established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier. Give me pieces of (blocks) of iron; then, when he had filled up the gap between the two mountain-cliffs, he said: Blow; then when he had made them (red as) fire, he said: Bring me molten copper to pour over them. So they (Gog and Magog) could not scale it or dig through it. (Dhul-Qarnain) said: This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true. And on that day (i.e. the day Gog and Magog) will come out, We shall leave them to surge like waves on one another; and the Trumpet will be blown, and We shall collect them (the creatures) all together” Qur’aan 18:93-99

And Allaah (subhaanah) also said:

”Until when Gog and Magog are let loose (from their barrier), and they swoop down from every mound. And the true promise (Day of Resurrection) shall draw near (of fulfilment). Then (when mankind is resurrected from their graves), you shall see the eyes of the disbelievers fixedly staring in horror. (They will say): Woe to us! We were indeed heedless of this-nay, but we were (polytheists and wrong-doers)” Qur’aan (21:96-97)

So these two places in the Book of Allaah show clear evidences regarding the appearance of Gog and Magog before the establishment of The Hour; and their appearance is from the signs of the Hour before its establishment. There is to be found in the Sunnah many narrations showing, making it clear and clarifying this (affair). Amongst these evidences is the hadeeth of Hudhaifah bin Usayd Al Ghaf-faaree (radiyallaahu anhu) in (saheeh Muslim No: 4/2225) (Abu Dawood 4/115)

Hudhaifah bin Usayd said, ”We were sitting in the shade of the chamber of the Prophet (sallal-laahu alayhi wasallam) discussing, and he said, what are you discussing? They said, we are talking about the Hour. He (sallal-laahu alayhi wasallam) said: The Last Hour will not come until there appear ten signs before it: the Smoke, the appearance of ad-Daj-jaal, the Beast, the rising of the sun in its place of setting, the coming forth of the descent of Eesaa the son of Maryam, the appearance of Gog and Magog, and the three Subsidences, (one in the West, one in the East, and one in the Arabian Peninsula), and at the end a fire will issue forth from the Yemen and drive the people to their place of assembly. (Abu Daawood 4/115)

After quoting few more ahaadith, Sheikh Ahmad At-Tuwayjiree then stated on page 12…

Indeed this statement that Gog and Magog are the people of China is in opposition to what is firmly established in the texts that their appearance is NOT TO BE until after the descent of Eesaa, (alayhis salaam), and after the killing of Daj-jaal. It is also established in the texts that (Gog and Magog) will not live except for a short time after their appearance, and the people of China HAVE BEEN UPON THE STATE THEY ARE IN AT PRESENT FOR LONG PERIODS.

Indeed, the saying that Gog and Magog are the people of China is in opposition to that which Allaah (Jalla-Wa-Alaa) has stated in relation to what He (Jalla-Wa-Alaa) informed (us) about Dhul Qarnain, that he (Dhul Qarnain) constructed a huge IRON BARRIER between Gog and Magog and the people; and that they (Gog and Magog) are not able to penetrate it up until the coming close of the Hour. Also the statement of Taariq Suwaydaan that Gog and Magog are the people of China is against what As-Saadiq Al Masdooq (Muhammad- sallal-laahu-alayhi-wasallam) has stated, that Gog and Magog excavate everyday (to make a hole through the barrier) till they are about to see the rays of the sun, then the one in charge of authority over them would say, ‘’Go back; we will dig it tomorrow.’’ Then Allaah makes it as strong as it was till Allaah intends to send them upon the people, when they will dig it till they see the rays of the sun and the one in authority over them would say, ‘’Go back we will dig it tomorrow if Allaah wills and they will say, ‘’if Allaah wills.’’ They will return to it and will find it in the same condition they left it. They will dig and come out to the people and drink the whole water and people will fortify themselves in their forts against them.

Sheikh Ahmad states after relating this narration:  And this is not what takes place with the people of China, rather they move when they wish and to any place as they wish. There is neither a barrier preventing (them) nor a blockage restraining (them).

[Source: Page 6-35 ”Idaaha Wal Bayaan Fee Akhtaa-I Taariq Suwaydaan

 

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Reality of “Jarh” and “Tadeel” (criticism and praise of individuals) according to the People of Sunnah

Khateeb Al-Baghdaadee

Khateeb Al-Bagh’daadee (rahimahullaah) reports that ahlul ilm are in AGREEMENT that when both Jarh and Tadeel are combined in a person, then the Jarh Mufassar (detailed) is given precedence [1]

Al-Haafidh Ibnu As-Salaah

Al-Haafidh Ibnu As-Salaah (rahimahullaah) said:

When both Jarh and tadeel are combined in a person, then the Jarh is given precedence; because the who makes Tadeel gives information about that which is apparent of the person’s state of affairs, but the Jaarih (the one who criticizes) gives information about that which is hidden from the one who makes Tadeel.[2]

Al Haafidh Ibn Katheer

Al –Haafidh Ibn Katheer (rahimahullaah) said:

And what is correct is that the Jarh is given absolute precedence if it is Mufassar [3]

So know O Sunni Salafi! Indeed the ulama have come with Jarh Mufassar against Abul Hasan Al Maribee, Muhammad Al-Maghraawi, Muhammad Hasan and their likes; so this is what is given precedence according to the scholars of ahlus sunnah wal jamaa-ah. However, the hizbiyyoon still cling to general praises of some of the scholars. So they say, ‘’Shaikh Abdul Muhsin has praised Abul Hasan’’. What is the answer to this O Sunni Athari?

Shaikh Muhammad Umar Baazmool (hafidha-hullaah) Clarifies

Question: What are the rules concerning the principle of the Jarh Mufassal that takes precedence over the Ta’deel. And when the Jarh Mufassal conflicts with the Ta’deel Mufassar, does the Ta’deel Mufassar take precedence over the Jarh Mufassar?

Shaikh: The scholars have textually written that the Jarh is given precedence over the ta’deel, and they say concerning the one whose adaalah (integrity) is established, meaning that the scholars have textually written down that he has integrity and that he is trustworthy, then nothing can be accepted (in criticism of him) except the jarh mufassar. So their saying leads to the fact that the person whose adaalah is not established and the scholars have not textually stated his trustworthiness, that the jarh mujmal (i.e. not clarified) is acceptable regarding him. As for the one whose integrity is established then nothing is accepted about him except the jarh mufassar. Then they say that when the jarh mufassar conflicts with the ta’deel mufassar, such as what you have asked in the question, they say that the jarh is not rejected except when the one making the ta’deel mentions the reason why the jarh was made and then refutes it. Such as for example the one making the jarh, did so upon a man because of his aqeedah. So the one making the ta’deel said, yes, he used to be upon this belief but he abandoned it and did not return back to it. Or the one making the jarh says that he did not memorise this scroll, but he used to narrate from it from memory. So the one making the ta’deel says, yes, he used to be like that but then he returned and heard from his Shaikh again, and so his usool became grounded again concerning that scroll, and then he did not narrate except from his usool (that he revised). So when the one making the ta’deel mentions the reason why the jarh was made and also refutes it, then this (ta’deel mufassar) is accepted but with an (additional) condition that it is not known about this man who is being spoken about that he fools around, follows his desires and deception. Because some people may give ta’deel mufassal to someone whom the scholars have made jarh mufassal of, and the one who has had jarh made upon him by the Scholars with tafseel, it has become established concerning him that he is from those who play games and follow the desires, from the people of deception, those who do not submit to the truth and do not return to the truth. So then, that speech of the one who made ta’deel, even if it was mufassal concerning him, then we do not accept it due to what we have come to know about the condition of this man. Allaah knows best.

Question: There are those who reject the statements of the Salafee Mashaayikh that refute Abul-Hasan with the claim that the Mashaayikh give him tazkiyah, and amongst them is Shaikh Abdul-Muhsin al-Abbaad and the Mashaayikh of Jordan and Shaikh Ibraaheem ar-Ruhailee. So what is your saying O Shaikh?

The Shaikh replied: I say that Shaikh Abdul-Muhsin al-Abbaad is from the Major Scholars and he is of a high tabaqah (rank, level) with us here in the Kingdom. As for the remainder (of those that were mentioned) then they are students of knowledge. They are not from the Scholars. They are from the students. And what is clear to me is that Shaikh Abdul-Muhsin has not come across all of the speech that the Scholars have mentioned concerning the jarh (of Abul-Hasan). And the principle is that the one making the jarh (the jaarih) is given precedence over the one making the ta’deel (the mu’addil). Meaning, I will inform you by applying this principle and see. What is correct? If a narrator from the narrators of hadeeth was declared trustworthy by Imaam Ahmad bin Hanbal and a person who was less than Imaam Ahmad bin Hanbal made jarh of him with a jarh mufassar, would you accept the saying of this jaarih or would you reject it? What would be upon you? Questioner: I will not accept O Shaikh. Shaikh: You would not accept it? Questioner: Yes (I would not accept it). Shaikh: No (this is wrong), what is correct is that you accept the words of one who makes Jarh… because the one who makes the jarh has additional knowledge with him, he has additional knowledge. Hence, we say, in the application of this principle the jarh is given precedence over the ta’deel. For a man can come and some from the scholars declare him trustworthy, then another scholars comes from amongst the scholars of hadeeth, who is less than those major scholars and he makes jarh of him with a jarh mufassar. We say that we accept this jarh and those scholars, alongside their greatness, the condition of this narrator did not become clear to them what had become clear to this one who made the jarh. Likewise, we say in the issue of Abul-Hasan, those who made jarh of Abul-Hasan, they made jarh of him with a jarh mufassar, in their jarh, they depended upon expressions of his that are written in his books and those in his cassettes that are heard in his lessons and his lectures, and they relied upon his numerous positions (on certain issues).

My brother, all the sons of Adam make mistakes, and the best of those who make mistakes are those who repent. There is no one who is free from error. However, the people of deviation and desires, when they err and are advised they do not return and they persist upon their falsehood, and show stubbon resistance and follow their desires over their intellects, Shaitaan beautifies (matters) for them, and their souls that command the evil beautify (matters) for them, that if they were to return their position in the souls of the people would diminish, and the people will no longer place trust in their knowledge anymore, and their followers will not return to them. Shaitaan beautifies to them that their recantation, and their submission to the truth and their clarity in this recantation, and their adherence to the Sunnah that has become clear, he beautifies to them that this will weaken their standing and it will reduce their worth. Then the desires run through them and the Shaitaan runs through them, and plays with them in these matters. No one returns safe from innovations and desire except those upon whom your Lord bestows mercy.

Questioner: What is the correct position against the one who defends Abul-Hasan and who supports him?

Shaikh: The correct position against the one who defends Abul Hasan is the (same) position towards the one who defends the Ahl ul-Bida’. We say: He is to be advised, this one who defends Ahl ul Bida’, and who supports them. So either he returns, or otherwise he is given the treatment (that is given to Ahl ul-Bida’) of warning against him and keeping away from him and from sitting with him and from listening to him. And Allaah knows best.

So understand this well O Sunni Athari! We hold onto the correct manhaj positions by the tawfeeq of Allaah, and we ask Him (subhaanah) by His Greatest Name to guide us, and also guide those who seek to demolish these principles.


References:

[1] Siyaanatu As-Salafi Min Waswasati Wa Talbeesaat Ali Al-Halabi; [page: 132]

[2] Siyaanatu As-salafi Min Waswasati Wa Talbeesaat Ali Al-Halabi; [page:132]

[3] Siyaanatu As-salafi Min Waswasati Wa Talbeesaat Ali Al Halabi; [page:134-135]

[4]Posted on Salafitalk (may Allaah reward its maintainers) by brother Naasir-ud-deen (hafidha-hullaah)

[See-link:] http://www.salafitalk.net/st/viewmessages.cfm?Forum=23&Topic=1113]

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The Quran and Sunnah Upon The Understanding of The Salaf

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