In this talk, Ustaadh Abu Humayd answers many questions about the salafi methodology, such as: what to do when there is differing, the meaning of the word ‘salafi’, and the meanings of the sunnah.
The Messengers all came – explaining the way and methodology of the believer. Allah says we made for every nation a manhaj (method) to be followed- a path and a practice to adhere to.
The aqeedah (belief) of the believer rests upon what Allaah said and what His Messenger said. The Messenger (alayhi salaatu was salaam) came to explain the methodology when differing occurs as a nation, and the methodology is that we return our affairs back to Allaah and His Messenger.
There are four meanings to the word sunnah:
- The way of the Messenger Sallallaahu alayhiwasalam (by way of Quran and sunnah)
- That which opposes bidah, for example this person is a person of sunnah and that person is a person upon bidah
- An action of the sunnah which is recommended, such as using the miswak
Imām al-Barbahārī (V died 329 AH) stated: “Know that Allah’s Messenger (H) said: “My ummah will divide into 73 sects, all of them will be in the Fire except for one, and that is the Jamā’ah.” It was said, “And who are they, O Allah’s Messenger?” He responded, “That which I and my Companions are upon today.”
The belief of ahlus sunnah is that the other 72 sects are not disbelievers. All of the deviated sects deserve to be punished. If Allaah chooses to, He will punish them, but they will be removed from the hell-fire eventually. If Allaah chooses to, He will grant them paradise without placing them in the fire first. None will remain in the hellfire, except the disbelievers.
We have many verses and narrations showing us that the companions of the prophet Muhammad (alayhis salaatu was salaam) were the best of mankind after the prophets and messengers. And that their way and understanding of Islam is to be followed.
Allaah says regarding the companions:
وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَٰلِكَ الْفَوْزُ الْعَظِيمُ
And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajirun) and also those who followed them exactly (in Faith). Allah 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. (At-Tawbah:100)
Why do we call ourselves Salafi and what is the meaning of the word ‘salafi’? The term ‘salaf’, the origin of this word سَلَف with the three arabic letters: “seen, laam, faa” linguistically points towards what has preceded. This is found in the Quran in many verses:
فَجَعَلْنَاهُمْ سَلَفًا وَمَثَلًا لِّلْآخِرِينَ
And We made them a precedent (as a lesson for those coming after them), and an example to later generations. (Az-Zukhruf:56)
The Messenger – Sallallahu alaihi wa Salam – said to his daughter Fatima (close to time of his death): Indeed I am a blessed ‘salaf’ (Predecessor) for you”
(Collected by Bukhaari (5928) and Muslim (2450))
Ibn Taymiyyah said (d.728): “There is no criticism upon the one who makes manifest the Madh-hab of the Salaf, and ascribes himself to it, and affiliates himself to it [by saying: I am Salafi], rather that ascription is accepted from him by consensus for indeed the madh-hab of the Salaf is nothing other than the truth.” (Majmoo’ al-Fataawa, 4/149)
The hadeeth: “differing is a mercy” is a weak narration. The opposite of this would mean that unity is a punishment, which would contradict many verses in the quran, such as the ayah:
وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ
And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment. (Aali Imran: 105)
Allah did not say for them is a mercy.
Innovations are not of the same level. Some innovations reach the level of disbelief, such as those who believe their imams have knowledge of the unseen, and can bring about some benefit to them such as bringing babies. If they were to go to their graves they make dua (supplication) to them. These are innovations which take a person outside islam.
Then there are innovated acts of worship such as making dua (supplication) in congregation, which are lesser innovations and do not lead to disbelief.
Shaykh Rabee’ says some Muhaditheen would accept narrations from people of innovation, so long as they weren’t liars and weren’t calling to their innovations.
For further benefits, please listen to the full talk baarakallaahu feekum.
Important Questions About The Salafi Methodology- Part 2
Ustaadh Abu Humayd begins by recapping the previous lesson and the impermissibility of differing into different groups and parties.
Although it is impermissible in Islam to differ and split into groups, Allaah willed and allowed the splitting of the Muslims.
وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً ۖ وَلَا يَزَالُونَ مُخْتَلِفِينَ
‘And if your Lord had so willed, He could surely have made mankind one Ummah [nation or community (following one religion only i.e. Islam)], but they will not cease to disagree’. Sura Hud, Ayah 118.
By way of this, we understand that the splitting of the ummah is necessary.
We see in the shari’ah, drinking alcohol is haram and impermissible, but still takes place, so it is the same ruling with regards to the differing within the ummah.
Shaykh Islam Ibn Taymiyah mentions that the reasoning for the Messenger (Sallallaahu Alayhi Wa Sallam) informing the ummah of the splitting into 73 sects, is that in this is a warning.
Whilst some may choose to reject that differing occurs and aim to increase their numbers, due to political reasons, desiring power and strengths in the land, we must cling to the fact that safety is in sticking to the saved sect, and that sect is the path of the Messenger of Allaah (Sallallaahu Alayhi Wa Sallam) and his companions. The other 72 sects are in the hellfire, as the Messenger of Allaah (Sallallaahu Alayhi Wa Sallam) informed us.
This hadith regarding the 72 sects in the hellfire teaches us a number of affairs. Firstly, to free oneself from them.
Allaah says in the Quran:
إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُمْ بِمَا كَانُوا يَفْعَلُونَ
Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad SAW) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do. (Sura Al-An’am, Ayah 159)
In this verse is an evidence for freeing oneself from the 72 misguided sects.
Secondly, we warn against their evil and do not aid and support them. This is shown in a hadeeth wherein The Messenger of Allaah (Sallallaahu Alayhi Wa Sallam) said: “When the Qadariyah fall ill, do not visit them, and when the die, do not attend their funeral”.
Likewise, as occurs in Sahih Al Bukhari, the Prophet Sallallaahu Alayhi Wa sallam said that if he were to reach the Khawarij he would slaughter them with the slaughtering of ‘Aad (a previous nation whom Allaah wiped from the face of the earth).
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ
Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma’ruf) which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah’s Cause during preaching His religion of Islamic Monotheism or Jihad, etc.). (Sura Al-Asr, Ayah 3)
Shaykh Zayd Al Madkhali said this ayah means:
إلا الذين علموا
‘Except those who know’, showing that in order to believe, we must learn.
Ustadh Abu Humayd discusses the chapter titles of Sahih Al Bukhari and how they are connected, highlighting the tremendous fiqh (understanding) that Imam Al Bukhari had. The second to last chapter is Kitaab Al I’tisam (Book of Clinging to the Quran and the Sunnah) – from the fiqh of this chapter is that he brings this at the end of Sahih Al Bukhari, after the remainder of the affairs have been brought to say that once you have learnt the kitaab and sunnah, it is upon you to cling to it. Likewise, that the Ummah will not accept Bid’ah in the religion.
We strongly advise that you listen to the audio for the full benefits from this lecture, particularly for the benefits related to the fiqh of the chapter titles in Sahih Al Bukhari.
Important Questions About The Salafi Methodology- Part 3
Ustadh Abu Humayd Saalim discusses how Imam Bukhari brought the prohibition of extremism in the religion within Kitab Al I’tisaam, then in the chapter after he talks about the sin of accommodating the innovator.
This affair of giving sanctuary and support to the people of innovation, this is a clear warning from doing so.
Umar Ibn Abdil Aziz said: “there is no opinion when there is an ayah from the Quran, rather the only time there is an opinion is when there is no ayah and nothing in the sunnah.”
The sahaba acted upon the principle of leaving off the opinions of men if it opposed the Quran and sunnah, even if it be those greater than them or even their fathers. Look at what occurred between the companions Umar Ibn Al Khattab and Shayba. Umar intended to distribute his wealth around the kabah, however, Shayba said you will not do so. Umar asked why. Shaybah said the Prophet Sallallaahu Alayhi Wa Sallam and Abubakar never did this.
In another narration, it was narrated that Ali Ibn Abi Talib burned people with the fire as punishment. Ibn Abbas said: ‘I would not have done that, for indeed the Prophet Sallallaahu Alayhi Wa Sallam said : “do not punish with the punishment of Allaah (i.e the fire)”.’ This reached Ali and he then retracted his position of punishing with the fire.
The Sahaba gave the same importance in following the sunnah in fiqh matters, as they did with other matters. The Prophet Sallallaahu Alayhi Wa Sallam said: “Do not prevent the women from the mosques.” A companion said that he would not allow women into the mosque. Upon hearing this position, Abdullah Ibn Umar did not speak to that companion up until he died. This was his reaction over a fiqh matter, showing the importance of following the sunnah even in fiqh issues.
There are many more issues covered in this lesson, such as the affair of making supplication to the grave.
Important Questions About The Salafi Methodology- Part 4
Many of the groups claim to follow the righteous imams and the salaf. However, the affair is not based on the claim, as anybody can make a claim. The claim must be backed by evidence.
Many of the people claim to love Allaah. However, Allaah says in the Quran: “Say: if you truly love Allaah, then follow the Messenger”.
Through the ordering of the chapters in Sahih Bukhari, Imam Bukhari proved the importance of sticking to the book (the Quran) and the sunnah.
Many of the people who claim to follow the sunnah are not true to their claim. The evidences they use are generally weak.
From the most extreme of them even use verses from the Quran, completely out of context. For example “Have you not seen those who were told to hold back their hands and perform As-Salat and give Zakat” (4:77). This ayah means to hold back from fighting yet some from the Ahnaf tried to use this as an evidence for refraining from raising the hands after rukoo, but Ibn Al-Qayyim said not a single scholar used this as a proof to refrain from raising the hands in prayer after rukoo.
Many more important topics are discussed, such as the issue of making dua to the Prophet Sallallaahu Alayhi Wa Sallam’s grave and the two groups Ikhwan al muslimeen and jama’at Tabligh.
Important Questions About The Salafi Methodology- Part 5
In the last lesson we finished going through partisanship and the blind-following of the madhahib. In this lesson, Ustaadh Abu Humayd mentions some of the statements regarding this.
Imam Malik said: “every person will have their statement accepted or rejected, except this person (i.e. the Prophet Sallallaahu Alayhi Wa Sallam)”.
It was also narrated that Imam Shafi’ee said: “My statement which opposes the hadeeth, take it and throw it against the wall.”
Likewise, another of the four imams, Imam Ahmad said: “Don’t wrote my statement. Rather, the source of my statements, seek that!”
Another misguided group are Al Ikhwaan Al-Muslimeen, a group that are revolutionary and political in their purpose, seeking “rectification of the ummah”, aim to “unite” and excuse one another in matters of differing. They do not forbid the evil.
However, Allaah commands with enjoining the good and forbidding the evil; and this great principle which all the Prophets and Messengers came with, the Jews and Christians would not forbid the evil, they remained quiet.
“Those among the Children of Israel who disbelieved were cursed by the tongue of Dawud (David) and ‘Iesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allah and the Messengers) and were ever transgressing beyond bounds.” 5:78
Due to this, we find the Sahaba upheld this principle, that even in the smallest of evils they would forbid it.
Abu Musa Al-Ashari saw people making remembrance circles, where they were throwing pebbles, and he said: “Either you are better than what the Prophet Sallallaahu Alayhi Wa Sallam came with, or you are opening the door to misguidance”. The people replied: “We didn’t intend except but for good ”. Abu Musa Al-Ashari replied by saying: “how many of those who intend good, yet never achieve it”. The narrator said, we saw many from those who were involved with throwing the pebbles in the battle-field on the side of those opposing the Sahaba (ie alongside the khawaarij).
We have a clear ayah in the Quran that even a layman can understand, wherein Allaah says:
“Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fasiqun (rebellious, disobedient to Allah).” 24:55
Within the first part of the ayah, Allaah mentions His promise, and then states what is required in order for this promise (i.e. to believe in Allaah and not commit shirk with him). Imam Bukhari mentioned that the dawah begins with Tawheed and ends with Tawheed.
Although many of the Messengers were not given rulership on the lands, the origin of our creation is to worship Allaah alone, and this is what brings success.
Truly Allah has given you victory on many battle fields, and on the Day of Hunain (battle) when you rejoiced at your great number but it availed you naught and the earth, vast as it is, was straitened for you, then you turned back in flight. 9:25
The Messenger of Allaah Sallallaahu Alayhi Wa Sallam said: “know that if all of the ummah gathered, that they benefit you with something, they will not be able to benefit you, except with what Allaah has written for you”.
There will be no victory and availing except where Allaah has accepted and written for this.
One of the companions narrated: “Oh Messenger of Allaah (Sallallaahu Alayhi Wa Sallam), we used to be in jahiliyyah so Allaah came to us with khair, so is there any good that will come to us”. He said: ‘yes’. So I said: “will be there evil after this?”. He said: “yes, it will be tainted. There will be people who will guide with guidance other than my guidance. You will recognise certain matters from them, but there will be some matters that you will reject. I asked: “is there after this evil?” He said yes, callers who call to the gates of the hell-fire. Whoever responds to them will be thrown into the hell-fire. I said: ‘describe them (the callers)’. He said: “they are from our own skin (meaning from our people) and they speak from our tongue (meaning the Arabic language). I said: “What do I do if I reach this time?” He said stick to the jama’ah, and if they have no jama’ah, he said stay away from all the groups, even if you bite onto a tree and die in that state.”
Shaykh Ubayd said concerning this hadeeth: “they have tongues of the muslims and their characteristics are of the muslims. They are not foreigners, nor are they strangers to Islam. They are the people of bidah (Ahlul-bidah) in reality. This hadeeth applies to all of the sects and the various groups of innovation, as every innovation is a misguidance, and every misguidance is in the hell-fire. ”
Important Questions About The Salafi Methodology- Part 6
Last week covered the affair of Ikhwaan Al-Muslimeen, mentioning the comments of the former Mufti, Shaykh Abdul Aziz Bin Baaz when he was asked about two groups (Jama’at At Tabligh and Jama’at Al-Ikhwaan).
The scholars are often asked about these two groups due to their activeness; and many scholars have made clear their state, from them are Shaykh Uthaymeen and Shayk Albani.
While the affair of all the misguided sects is clear, Jama’at Al-Ikhwaan seem to gather all of the evil sects together, even with the shia (who curse the companions).
Each group and sect claim to have truth with them but now Jama’at Al-Ikhwaan have a call which seems to be clear and they have a solution: to put aside their differences. However, victory will only come through leaving off all the sects calling to innovation and misguidance, and in calling to Tawheed, as this is what all the Messengers called to.
The affair is not about the names, many mosques may claim to follow the sunnah and salafiyyah and name their mosques as such, even the Jews and Christians come with names. The affair is about what a mosque calls to and acts upon, and a name does not change the reality.
Allaah comes with a severe threat to Ikhwaan Al-Muslimeen and their likes in Surah Baqara:
Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful. (2:159-160)
The Aalim (Scholar) is the one who makes affairs clear to the people. The opposite from the Aalim is the one who withholds from the people, even the fish in the sea curse such people.
After Abu Hurayrah and others heard this ayah (when originally they preferred to not narrate hadeeth just in case they fell into a lie due to the hadeeth: ‘whomsoever lies upon me intentionally, let him take his seat in the hell-fire’) they said if it wasn’t for that ayah I would not have narrated.
The scholars mention a principle in tafseer, that the matter is applied in the general sense of the meaning of the aayah, not necessarily the specific reason it was revealed.
So, the individual who wishes to know the truth and sunnah, then he is to apply the measure and the criteria. If you come across a group who claim to be salafi and upon the sunnah, examine their affair, as this is an affair between being in the hell-fire and heaven.
The affair of the hell-fire is not a light matter. There has come in a narration that the poor from the Muhajireen (migrants) will enter 500 years before the rich of them (and this is the Sahaba, who are from the best of people after the Prophet Sallallaahu Alayhi Wa Sallam). A day on the day of Judgment will be like 50,000 years, and so the affair of 72 sects being in the hell-fire is not a light matter. It is a must that an individual questions what form of Islam they are upon.
Many mosques name their mosques with names such as ‘Furqaan’ and ‘Masjid As-Sunnah’ but when their affair is investigated, they do not follow the principles and methodology of the sunnah and salafiyyah. In reality, their affair is closer to the methodology of Ikhwaan Al-muslimeen.
Please listen to the full recording for further benefits.