One Adhān For Jumu’ah Prayer

1) During the time of the Prophet (saw), Abu Bakr and ‘Umar, there was only one Adhān for the Jumu’ah prayer. [Refer to Sahīh Al-Bukhārī 2/393 and Al-Umm of Imām Ash-Shāfi’ī 1/224]

2) During the time of ‘Uthmān, he ordered a prior Adhān to be said in the middle of the market, not inside the masjid. Hence the Sunnah of ‘Uthmān was to call it in the market so that it could serve a benefit. [As stated by Ash-Shātibī and others. Refer to Al-I’tisām 2/146 and Al-Ajwiban Nāfi’ah p.14]

3) He done this due to the increase in the number of Muslims and the expansion of the city dwellers to the furthest point of the city. [Narrated by Abd Ibn Humayd, Ibn Al-Munthir, and Ibn Marduyūh. Refer to Umdat Al-Qārī 3/233, Tabarānī, Tafsīr Al-Qurtubī 18/100, Fath Al-Bāri 2/395 and Tahmīd of Ibn ‘Abdil Barr 10/247]

4) The reasons which prompted ‘Uthmān to do this are no longer present as loud speakers cause people to easily hear the Adhān and there is not one mosque which all the people from the outskirts of the city attend.

5) Accordingly, the prior Adhān has no practical benefit now so one should return to the original state of affairs which the Prophet (saw) and the first two Caliphs were upon.

6) Due to the non-practical benefit of this method, ‘Ali Ibn Abī Tālib went back to the original state and cancelled out this prior Adhān during his Caliphate. [Tafsīr Al-Qurtubī 18/100]

In conclusion, those who still claim to follow ‘Uthmān should follow him as he done the deed and do the prior Adhān in the middle of the market so it can be of benefit. As the reasons no longer hold weight, one should return to the Sunnah of the Prophet (saw) as ‘Alī Ibn Abī Tālib done.

Good Bid’ah, By Ibn Hajar Al-Haythami

Ibn Hajar Al-Haythami said:

“In ‘Umar’s saying regarding the tarawee prayers, ‘This is a good bid’ah,‘ he meant the linguistic meaning of bid’ah, which is to do something that was not being done, similar to what Allaah says:

“I did not bring a bid’ah (something new) among the messengers.” [46:9].

This does not indicate a bid’ah in the shar’ee sense, because a bid’ah would be an act of misguidance, as was indicated by the Messenger (saw).

Scholars who classify the bid’ahs into good and bad only intend the linguistic meaning of bid’ahs; and those who say that every bid’ah is a misguidance mean the bid’ah in the Shar’ee sense.”

[Al-Ibdaa’ Fee Madaarr Il-Ibtidaa’]

Correcting Your Intention When Criticising, By Ibn Rajab

Ibn Rajab said:

“As for the inner affairs, then if one’s intention in doing that (criticism) is to just clarify the truth so that the people will not be deceived by the saying of someone who erred in his opinions, then there is no doubt that this individual will be rewarded for his intention. And by doing this with this intention, he falls into the category of being from those who show sincerity to Allaah, His Messenger, the leaders of the Muslims and their common folk…

But if the intention of the one refuting is to expose the faults of the one being refuted and to debase him and manifest his ignorance and shortness of knowledge, then this is forbidden whether the refutation is done in the presence of the one being refuted or in his absence, or whether it is done during that person’s lifetime or after his death.

This type of action falls under the acts which Allaah condemns in His book and which he threatens the one who does it, concerning his slander and backbiting.

It also falls into the statement of the Prophet (saw):

‘O you group of people that believe with your tongues but not with your hearts! Do not abuse the Muslims nor seek after their faults, for indeed, he who seeks after their faults, Allaah will seek after his faults. And whoever has Allaah seek after his faults, he will expose them, even if he may have committed them in privacy of his own home.‘

All of this talk is with respect to the scholars that are followed in the religion. As for the people of innovation and misguidance and those who imitate the scholars but are not from them, then it is permissible to expose their ignorance and manifest their deficiencies, in order to warn others against following them.”

[Al-Farq Bayna An-Naseeha Wat-Ta’yeer, p.30-33]

Burning The Books Of Innovations, By Ibn Al-Qayyim

Ibn Al-Qayyim said:

Chapter: Likewise There Is No Insurance To Be Paid For Burning And Destroying Deviant Books.

Al-Marwazee said, ‘I once said to Ahmad, ‘I borrowed a book that has evil and wicked things in it. Do you think I should tear it apart and burn it?’ He said, ‘Yes.’ So I burned it.’

The Prophet (saw) once saw a book in the hand of ‘Umar (ra) that he had transcribed from the Torah and which caused him to be fascinated at how much it conformed to the Quraan. So the face of the Messenger of Allaah became very angry to the point that’Umar went over to the fire and threw it in.

So how would it be if the Messenger of Allaah (saw) saw what was written after him from the books that oppose and contradict what is in the Quraan and the sunnah?! And we ask Allaah to aid us.

The Prophet (saw) commanded everyone that recorded anything from him apart from the Quraan to erase what they had written down. However, afterward, he allowed his sunnah to be written, but did not grant permission for anything besides that.

Therefore, all those books which contain opposition to the sunnah in them, have no permission to be written. Rather, they only have permission to be erased and destroyed, for there is not anything more harmful to the ummah than these books. The Companions burned all the copies of the mus-haf that contradicted the mus-haf of ‘Uthmaan out of fear that differing would spread amongst the ummah. So how would it be if they were to see the books of today that cause disunity and division amongst the ummah…?!”

Ibn Al-Qayyim then goes on to mention:

“The objective is for these books, which contain lies and innovations, to be annihilated and destroyed. Destroying these books takes a greater precedence than destroying musical instruments ad alcoholic containers, since their harm is much greater than the harm caused by these things (musical instruments etc.). And there is no insurance to be paid for their loss, just as there is no insurance to be paid for breaking the vessels in which alcohol is drunk out of.”

[At-Turuq Al-Hukmiyyah, p.282]

Accepting Narrations From Truthful Innovators On Conditions

The people of the sunnah did not vilify or discredit their opponent unless:

1) His innovation led to disbelief,

2) He attacked one of the Companions,

3) He was inviting others to his innovation, or

4) The hadeeth he was narrating was in harmony with the innovation to which he was inviting others.

The scholars of hadeeth criticism would consider all of these points as evidence showing that the narrator was not truthful or sincere. This is why the books of the Sunnah, and in their forefront Bukhaaree and Muslim, related hadeeths from some innovators whom history has shown to be truthful.

Examples of such narrators are ‘Umraan Ibn Hattaan Al-Khaarijee and Abbaan Ibn Taghlab Ash-Shi’ee. As he was discussing the biography of Abbaan Ibn Taghlab Al-Koofee, Al-Haafidh Adh-Dhahabee said:

“A dyed-in-the-wool Shi’ee, but he is truthful. For us is his honesty and against him is his innovation.”

Imaam Aboo Is-haaq Ibraaheem Ibn Ya’qoob Al-Jawzjaanee said:

“Among them was he who deviated away from the truth, yet still possessed an honest tongue. And his hadeeth would be widespread amongst the people since he was forsaken for his innovation but trusted with is narration.

So concerning these individuals, I see no other alternative but to take from their hadeeth that which is (already) known, so long as his innovation does not become strengthened because of that.”

[Ahwaal Ar-Rijaal, p.538]

Refuting The People Of Innovation, By Ibn Taymiyyah

Shaykh Al-Islam Ibn Taymiyyah said:

“The one who refutes the people of innovation is a Mujaahid. This is such that Yahyaa Ibn Yahyaa used to say, ‘Defending the Sunnah s more virtuous than fighting in Jihaad.‘ ” [Naqd Al-Mantiq, p.12]

Shaykh Al-Islam Ibn Taymiyyah also said:

“So whoever is a Mujaahid in the way of Allaah, by way of his tongue, then it is through commanding good and forbidding evil, explaining the religion, conveying the commands, prohibitions and good that is found in the Quraan and Sunnah, clarifying the views that contradict that, and refuting those who oppose the Quraan and the Sunnah. Or it could be by way of the hand, such as by fighting against the disbelievers.

So if he is harmed during his Jihaad by the hand or tongue of another, then his reward for that is upon Allaah. And he should not seek to return the injustice that was caused to him by the oppressor. rather is this oppressor repents and accepts the truth due to which Jihaad was made against him (in the first place), then his repentance serves to wipe away what (sin) was in the past.

“Say to those who have disbelieved, if they cease (from disbelief), their past (sins) will be forgiven. But if they return (to disbelief), then the examples of those (punished) before them have already preceded (as a warning).” [8:38]

And if he doesn’t repent and instead continues to oppose the Quraan and the Sunnah, then he is an opponent of Allaah and His Messengers. The believers have a right that is subordinate to the right of Allaah. So when this person gets punished, it is due to the right of Allaah, so that Allaah’s Word can be the highest and so that all of the religion (worship_ can be for Allaah – it is not just done for the sake of retribution.” [Al-Ihtijaaj Bil-Qadar, p.50]

Boycotting The People Of Innovation, By Al-Baghawee

Imaam Al-Baghawee said:

“The Prophet (saw) informed us that this ummah would divide into groups, and that desires and innovations would appear amongst them. And he (saw) declared salvation for whoever follows his Sunnah and the Sunnah of his Companions.

So it is a must upon every Muslim, when he sees a man dispersing any type of vain desire or innovation knowingly, or he is scorning any part of the Sunnah, to abandon him and free himself of him, whether he is dead or alive.

So he should not greet him with salaam when he encounters him nor should he respond to him if he is greeted initially. He should continue doing this until that individual abandons his innovation and returns to the truth (1).

As for the forbiddance of boycotting (hijrah from) one’s brother for more than three days, then this is with regards to a disagreement that occurs between two people in matters related to friendship or family ties. It is not with regards to the religion, for indeed, boycotting the people of vain desires and innovation is ongoing until they repent.”

He then quotes the hadeeth of Ka’ab Ibn Maalik and how the Companions boycotted him (2) and then mentions:

“There is evidence in this (hadeeth) for boycotting the people of innovation… The Sahaabah, Taabi’een, their successors and the scholars of the Sunnah have continued to implement this, unanimously agreeing on showing enmity towards the innovators and boycotting them.”

Sitting With The People Of Innovation And Desires

Imaam Ahmad Ibn Hanbal said:

“Those who we learned from among the people of knowledge, used to despise Kalaam [theological rhetoric] and sitting with the people of deviation.” [Al-Ibaanah, by Ibn Battah, 2/471]

He also said:

“Safety- if Allaah has willed – is in abandoning sitting with them (the people of innovation) to discuss their innovation and misguidance.” [Al-Ibaanah, by Ibn Battah, 2/472]

He also said:

“So fear Allaah! Fear Allaah O Muslims! The good opinion you have of yourself and the knowledge you have that you are on the correct way, should not lead you to risk your Deen by sitting with some of these people of desires,thinking, ‘I will intrude upon them in order to debate with them or to expose their ideas.‘

However, they are a more severe form of fitnah than the Dajjaal, and their speech clings to a person more strongly than a severe itch,and it can burn the hearts more than a blazing flame can.

And I have seen a group of people who used to curse and revile the people of desires. Then they went and sat with them in order to contest with them and refute them. Then the cheerful, open attitude, the hidden deception and the subtle disbelief continued until they became inclined towards them.”

[Al-Ibaanah of Ibn Battah, 2/470]

The Great Reward Of Holding Firmly Upon The Sunnah, By Sh. Saalih Al-Fawzaan

Talking about the patience needed in the latter times for those clinging to the sunnah, Shaykh Saalih Al-Fawzaan  mentions:

“…At that time the one holding on to the sunnah of the Messenger (saw)and the one who adheres to the jamaa’ah of the musilms will face great difficulty, as is mentioned in a hadeeth that at the end of time there will be trials and tribulations to the extent that one holding fast to his religion will be like one holding on to hot coals or like one treading on thorns (1), so this requires patience.

The Prophet (saw) said:

“The one holding on to my sunnah will have the reward of 50.“

They said:

“Of us or them?“

He (saw) said:

“Rather, of you.” [Silsilah Ahaadeeth As-Saheehah]

Meaning, they will have the reward of 50 of the companions (2). The reason being is that the companions were with the messenger of Allaah (saw) and his presence aided them greatly. However, the one holding on to the sunnah at the end of times and at the emergence of trials and tribulations will have no helpers.

At that time, most people will oppose him, even those who claim they are upon Islaam. They will oppose him, insult him and say that he is mistaken and for that reason, he requires patience.

The reason he has this great reward is because of his firmness upon the truth at a time full of many trials and tribulations.”

[Taken from “Trials Of Life” by Shaykh Saalih Al-fawzaan, Pp. 38-39]

Footnotes:

(1) The hadeeth is as follows: “A time will come upon my ummah when the patient one among them who is holding on to his religion is like one holding on to hot coal.” [See Saheeh Sunan At-Tirmidhee]

(2) Note, this is only in reward, not in superiority.

Knowledge Based Jihaad, By Ibn Al-Qayyim

While speaking about some of the people of Rhetoric (Ahlul Kalaam) who deny Allaah’s Attributes, Ibn Al-Qayyim said:

“How great a trial against Eemaan was this and its likes! And how great a crime this is against the sunnah and the Quraan! And how beloved to The Most Merciful in making jihaad against it with the heart, hand and tongue! And how heavy is the reward of that jihaad upon the scales.

Jihaad by way of knowledge-based arguments and the tongue takes precedence over jihaad by way of the sword and spears. This is why in the soorahs revealed in makkah, Allaah ordered this type of jihaad to be carried out in the form of warning and admonishing, such that there was no mention of jihaad by the hand. Allaah says:

“So do not obey the disbelievers, and wage jihaad with the utmost strength against them with it (the Quraan).” [25:52]

So jihaad by way of knowledge and arguments is the jihaad of His Prophets, Messengers and the elite few amongst His servants particularized with guidance, success and bounty. And whoever dies without having fought or without having spoken to himself about fighting, he dies upon a branch of hypocrisy.”

[See the explanation of “Al-Qaseedah An-Nooniyyah” by Sh. Muhammad Khaleel Harraas, 1/8]

There Is No Excuse For Misguidance

The Prophet (saw) said:

“… I have left you upon clear guidance. Its night is like its day. No one deviates from it after me except that he is destroyed.” (1)

‘Umar Ibn Abdil-‘Azeez said:

“There is no excuse for anyone, after the sunnah, to be misguided upon error which he thought was guidance.” (2)

‘Umar Ibn Al-Khattaab said:

“There is no excuse for anyone going astray thinking that he is upon guidance. Nor for abandoning guidance thinking it to be misguidance, since the affairs have been made clear, the proof established and the excuse cut off.” (3)

Imaam Al-Barbahaaree comments on this quote saying:

“This is because the sunnah and the jamaa’ah have consolidated and safeguarded all of the Religion. It has been made clear to the people, so it is upon the people to comply and follow.” (4)

Footnotes:

(1) Ahmad, Ibn Maajah & Al-Haakim. See As-Saheehah 937.

(2) As-Sunnah of Al-Marwazee # 95.

(3) Reported by Ibn Battah in Al-Ibaanatul Kubraa (#162) by way of Al-Awzaa’ee. However, its chain is munqati’ (disconnected).

(4)  Sharh As-Sunah, of Imaam Al-barbahaaree, #4.