Archive for the Methodology Of The Salaf Category

Following The Way Of The Companions

Posted in Methodology Of The Salaf with tags , , , on March 1, 2016 by TheAuthenticBase

Ash-Shaatibee said: “The early generation (as-Salaf) was the most knowledgeable about the meanings of the Quraan.” [Al-Muwaafaqaat, 3/409]

Ash-Shaatibee said: “They (the Companions) are the example to follow with regards to the way in which shariah and its aims and goals are to be understood.” [Al-Muwaafaqaat, 4/130]

Hudhayfah Ibn Al-Yamaan (ra) said: “O people, follow the path of those who came before you, for by Allaah (swt), if you follow their path, then indeed you will succeed tremendously, but if you drift away from it, right or left, you will be greatly misguided.” [Hilyat Al-Awliyaa’, 10/280]

Imaam Ash-Shaafi’ee said: “So long as there is evidence in the Quraan and Sunnah, then the excuse for not following them is invalid. If we find no evidence there, then we turn to the opinions of the companions of the Messenger of Allaah (saw) or of one of them.” [Al-Umm, 7/265]

Imaam Ash-Shaafi’ee said: “You have no right to give an opinion unless you base it on a reference point or a valid analogy, and the reference point is the Quraan or Sunnah, the words of one of the companions of the Messenger (saw), or the consensus of the people.” [Manaaqib Ash-Shaafi’ee, 367]

Imaam Ahmad Ibn Hanbal said: “Whatever comes from the Prophet (saw) and his companions, follow it. Then with regards to those who come after them (the taabi’oon), the matter is broad in scope.” [Masaa’il Al-Imaam Ahmad, by Aboo Daawood, p. 276]

The Superiority Of The Understanding Of The Companions, By Ibn Al-Qayyim

Posted in Knowledge, Methodology Of The Salaf, Miscellaneous with tags , , , , , , , , on February 20, 2016 by TheAuthenticBase

Ibn Al-Qayyim said:

“If we compare our understanding to theirs (the companions), there is no doubt that they were more sincere at heart, had deeper knowledge, were more straightforward and were more likely to understand the text correctly than we can do, because Allaah (swt) blessed them with smarter minds, more eloquence, deeper knowledge, a more straightforward approach to the text, proper and quick understanding, little or no impact from other influences, good intentions and fear of the Lord.

The Arabic language came naturally to them, and the correct meanings and concepts were instilled in their hearts and minds. They had no need to examine the chains of narrations and background of the narrators to see if there were any faults in the hadeeth or to assess the quality of the narrators or to examine the fundamentals of the branches of knowledge and the different views of the experts on the principles of Islamic law. They had no need of all of that. For them there were only two steps to follow: (a) Allaah (swt) said such and such, and His Messenger said such and such. (b) What it means is such and such.

They were the most capable of people to go through these two steps easily, and they were the most qualified because all of their energy, knowledge and quality was focused on these two things only.

In comparison, the energies and focus of the later scholars were scattered. Studying the Arabic language and matters connected to it took up a great deal of their intellectual efforts. Understanding the fundamentals of different branches of knowledge took up further efforts, and knowledge of the chains of narration and the backgrounds of the narrators took up even more, as did their focus on examining the books of the shaykhs from whom they were learning, of whom there were many, and what the meant (in their books and in what they said), and so on.

When they reached the point, after all this effort, of seeing to understand the texts with hearts and minds that were exhausted from examining everything that came before they were in a position to examine the text, and after that they had expended their energy in studying things other than the text, then they would understand the text and what it meant with whatever was left of their energy.”

[I’laam Al-Muwaqqi’een, 4/149]

Worshipping Allaah In Makkah And Madeenah

Posted in Brothers Base, Knowledge, Methodology Of The Salaf, Miscellaneous with tags , , , , , , , , , on March 20, 2015 by TheAuthenticBase

Fudayl Ibn ‘Iyyaad was a famous sholar and zaahid who was known for his sincere worship and devotion to Allaah at the two Holy Mosques, Malkah and Madeenah.

The Mujaahid, ‘Abdullaah Ibn Al-Mubaarak made Fudayl Ibn ‘Iyyaad cry by telling him:

“O Worshipper of the two Holy Mosques, if you were to see us,
You would surely know that you are only playing with worship.
(While you) decorate your cheeks with his tears,
We decorate our throats with our blood.”

[Mentioned by ibn Katheer in his Tafseer from Haafidh Ibn ‘Asaakir’s biography of ‘Abdullaah Ibn Mubaarak, by way of Muhammad Ibn Ibraheem Ibn Abee Sukaynah, who reported that in the year 170AH he was sent with these words to the city of Tartus (in Palestine, where the Muslims were engaged in Jihaad against the Byzantines), to Fudayl Ibn ‘Iyyaad calling people to fight on the cause of Allaah.]

How Az-Zubayr Used To Name His Children

Posted in Brothers Base, Methodology Of The Salaf, Miscellaneous, Parenting with tags , , , , , , , , , , , , on November 1, 2014 by TheAuthenticBase

Due to Az-Zubayr’s deep love of martyrdom, he named his sons after martyred Companions.

Hishaam Ibn ‘Urwah narrated that his father said that Az-Zubayr said:

Talhah named his sons after Prophets when he learned that there would be no Prophet after Muhammad (saw). But I named my children after martyrs, in the hope that they will attain martyrdom:

Abdullah after Abdullah Ibn Jahsh, Al-Mundhir after Al-Mundhir Ibn ‘Amr, ‘Urwah after ‘Urwah Ibn Mas’ood, Hamzah after Hamzah, Ja’far after Ja’far Ibn Abee Taalib, Mus’ab after Mus’ab Ibn ‘Umayr, ‘Ubaydah after ‘Ubaydah ibn al-Haarith, Khaalid after Khaalid Ibn Sa’eed and ‘Amr after ‘Amr Ibn Sa’eed Ibn Al-‘Aas, who was killed at Yarmook.

[At-Tabaqaat, 3/101]

Four Causes Of Disunity Among The Ummah, Sh. Saalih Al-Fawzaan

Posted in Brothers Base, Methodology Of The Salaf, Miscellaneous with tags , , , , on August 25, 2014 by TheAuthenticBase

1) Imported Methodologies

If we discard the methodology which our pious predecessors were upon and seek to introduce methodologies from here and there, we will become divided and every group will have its own methodology which differs from the others and every group will claim the others are mistaken.

2) Listening To Liars And Their Likes

Secondly, from the causes of separation and differing is listening to liars and slanderers, and to the false rumours and propagation which the weak in faith, hypocrites and biased ones propagate from within, those who do not want us to be united upon a single faith and religion. This is why it is compulsory upon us to verify narrations an to not make haste, as Allaah (swt) had ordered us to verify narrations (see Quraan 49:6).

3) Finding Fault With Muslims And Having Evil Suspicion

Thirdly, finding fault with the Muslim who has not committed a sin is impermissible and evil suspicion is impermissible. All of this is a prohibition against finding fault with the Muslims and from listening to those who backbite and slander them. For this reason Allaah made backbiting impermissible. And the worst of all is the one who moves between the students of knowledge and callers to Islaam in order to spread corruption and cause within the Muslim community and to incite feelings of hatred between them.

4) Abandoning The Muslims

The fourth cause of separation is: abandoning the Muslims, and abandonment means desertion and distancing. Meaning a person distancing and cutting himself from a person and no speaking to him.

Knowledge Based Jihaad, By Ibn Al-Qayyim

Posted in 'Aqeedah, Biddah / Innovation, Knowledge, Methodology Of The Salaf with tags , , , , , , on February 10, 2014 by TheAuthenticBase

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]

Seeking Forgiveness For The Misguided, By Ibn Taymiyyah

Posted in 'Aqeedah, Adab (Manners), Killing The Fitna, Methodology Of The Salaf with tags , , , , , , , on December 18, 2013 by TheAuthenticBase

Ibn Taymiyyah said:

“He (Imaam Ahmad) did not make takfeer of the Murji’ah who say that faith is saying without action, nor did he make takfeer of those who considered ‘Alee more virtuous than ‘Uthmaan, rather the texts are clear from him that he prevented even takfeer of the Kawaarij, the Qadariyyah and others besides them. In fact, he only make takfeer of the Jahmiyyah for their denial of Allaah’s names and attributes, and this is because of their clear and apparent contradiction to what the Messenger (saw) came with, since the reality of their claim amount to denial of the Creator. But he suffered at their hands until he knew their reality very well, seeing that it was founded in ta’teel. Indeed takfeer of the Jahmiyyah is well known from among the Salaf Imaams.

Yet Imaam Ahmad did not make takfeer of the individuals among them, because the one who invites to an idea is worse than the one who simply utters it. And the one who punishes those who oppose such ideas is worse than the one who simply invites to them. And the one who makes takfeer of those who oppose him is worse than the one who punishes them.

So in this light, the people in authority were uttering the ideas of the Jahmiyyah, that the Quraan is created, and that Allaah would not be seen in the hereafter, etc., and they were also inviting people to accept these ideas, and inquisiting them over them, punishing them when they did not accept, and making takfeer of those who rejected them. They would keep the prisoners as captives until they uttered the Jahmiyyah belief that the Quraan was created etc., they would not give anyone a position of authority, nor give anyone any provision from the bayt al-maal unless he had these things.

With all these factors present, Imaam Ahmad, may Allaah have mercy upon him, had mercy with them, he sought forgiveness for them, because he knew that it was not clear to them that they were denying the Messenger (saw), nor that they were rejecting what he came with, but they were rather uttering mistaken interpretations, following those who brought such ideas to them.”

[Majmoo’ Al-Fataawaa, 23/342]

When Is A Person Expelled From Ahlus-Sunnah? By Shaykh Mashhoor

Posted in Methodology Of The Salaf on September 24, 2013 by TheAuthenticBase

Shaykh Mashhoor states:

“If a man, in regards to an issue, has a view which is contrary to that held by Ahlul Hadeeth, then it is not suitable to expel him from the realm of Ahlul Hadeeth except in one of the three cases:

1) If he opposes something from the Usool (foundations/principles) of Ahlul Hadeeth. Like for example if he adheres to ta’assub (fanaticism) or tamadhhub (madhhab bigotry) or he does not view the authority of the statements of the Companions.

2) This his erros are many, severe and vile all on account of his corrupt Usool.

3) That he shares with Ahlul Bid’ah an issue which has become a main symbol of them.”

[Taken from “The Madhhab Of Ahlul Hadeeth” p. 81]

The Golden Letter From Al-’Allamah Bakr Abu Zaid to Rabee’ Al-Madkhali

Posted in Brothers Base, Killing The Fitna, Methodology Of The Salaf, Various Other Misguided Sects/Groups Exposed with tags , , , , , , , , on September 9, 2013 by TheAuthenticBase

The respected brother, Shaikh Rabee bin Hadee Al-Madkhali,

Assalamu Alaikum wa ramhatullahi wa barakatuh…

I draw your attention to your request from me to read the book attached: “Adwa’ Islamyyah ‘Ala ‘Aqeedat Sayyed Qutb Wa Fiqrih.” (Islamic lights on the Aqeedah & Ideas of Sayyed Qutub)… Are there any notes against it? And whether these notes mean that this project should be disregarded and never be narrated again? Or Is it considered from which that can be edited and qualified to be printed and distributed to serve as a reward for you in the day of Judgment, and as a guidance to those whom Allah wills from his servants. Thus I say the following:

1) I looked into the first page where the index of topics are listed, and I found topics against Sayyed Qutb, may Allah have mercy on him, that collects the basics of kufr, atheism, heresy, belief in Wahdat Al-Wujood [1], the saying that the Quran is created, the saying that it is permissible for other than Allah to legislate, the exaggeration in glorifying the attributes of Allah, not accepting the Mutawatir Ahadeeth, doubts in matters of Aqeedah that one must be certain about it, making takfeer on communities …etc from such topics that makes the believer’s hair stand on end. I felt sorry for the Muslim scholars around the world who did not pay attention to such destructive matters. Then I wondered why with such destructive matters, we find the spread of the books of Qutb on the horizon like the spread of the sun, the common people benefit from them, and even you (Rabee Al-Madkhali) in some of your writings. Therefore, I started comparing the topics with the contents. I found that the contents prove the opposite of other contents; and these topics, in general, are some provocative topics to withdraw the attention of the regular reader to bash Sayyed (Qutb), may Allah have mercy on him. I hate for you, me and all of the Muslims (to fall into) the zones of sin…It is from deception when a person talks about the good in front of whom he hates.

2) I looked, and found that this book (of shaykh Rabee’ criticising Sayyed Qutub) lacks: the basis of the scholarly research, the Manhaj of criticism, the trust of quoting (from others sources), the trust of knowledge, (and) not transgressing on others.

Regarding the etiquette of dialogue, the goodness of the approach, and the strength of introducing the material, then the above have nothing to do with this book by any mean… the proofs are:

First: I saw that you depended in quoting old editions of the books of Sayyed Qutb, like the books: Fee Thilaal Al-Qur’an, Al’Adalah Al Ejtima’eyyah, while knowing, as in the margin of page 29 and other (places), that there are some revised editions that came afterwards. It is obligatory according to the basics of criticism and the trust of knowledge to criticize – if it was about the contents of the last edition of any book because the changes in it (i.e. the last edition) abrogates the previous ones. This thing, inshallah, is not hidden from your basic information, but it is probably a mistake of a student who prepared this information for you who was not aware of that. It is well known that there are many similar situations for the people of knowledge, for example the book, Al Rooh, of Ibn Qayyim, when many scholars looked into it they said: it is probably issued during his early life. This also happened in many cases. The book (of Sayyed Qutb) Al’Adalah Al Ejtima’yah was the first (book) that he (Sayyed Qutb) authored about Islamic issues.

Second: the topic in the index of this book: Sayyid Qutb allows other than Allah to legislate, made my hair stand on end. I rushed to this topic before anything else. What I found out is just a single quote from lots of lines in his book, Al’Adalah AlEjtima’yah. His sayings do not confirm this provocative topic. Let us suppose that there is a general or vague sentence, why do we turn it into a takfeeri (blasphemy) matter against him to destroy what Sayyed Qutb based his life upon and what he dedicated his pen for: the da’wah towards the monotheism of Allah “in ruling and legislating,” rejecting the man made laws, and confronting those who committed that (legislating and ruling by other than Allah’s rule). Allah loves justices and fairness in every thing; and I do not see inshaallah except that you are about to go back to justice and fairness.

Third: One of the provocative topics is your topic: Sayyed Qutb believes in Wahdat Al-Wujood. Verily, Sayyed Qutb, may Allah have mercy on him, said something not clear (that might make the reader think that he believes in Wahdat Al-Wujood) using the style (of literature) in commenting on Surat Al-Hadeed, and Surat Al-Ekhlaas, and based upon it the accusation that he believes in Wahdat Al-Wujood was made. You did something good when you quoted his saying in commenting on Surat Al-Baqarah, and his (Sayyed Qutb) clear rejection to the idea of Wahdat Al-Wujood. From these quotes (Sayyed Qutb wrote): “and from here we find that there is nothing in the true Islamic ideology called the idea of Wahdat Al-Wujood.” To add, in his (Qutb) book: “Muqawwimat At-Tasawwur Al-Islami” there is a clear response to those who belief in Wahdat Al-Wujood. Therefore, we say may Allah forgive Sayyid Qutb for these vague statements that he expanded upon using his literal style; and what is vague does not overcome the clear cut statements from his saying.

Thus, I wish that you rush into deleting this hidden takfeer of Sayyed Qutb, and I feel sorry for you.

Fourth: I say clearly to you with all respect, that under these topics: the contrary of what Sayyed Qutb commented on the meaning of La Ilaha Illah Allah, to the scholars and the people of language; and that he (Qutb) is not clear about (tawheed) Ar-Ruboobiyah and Al-Uloohiyyah. I say to you, my beloved, that you have destroyed, without making sure, all of what Sayyed (Qutb), may Allah have mercy on him, confirmed from the aspects of Tawheed and what it necessates and confirms, which occupied the major aspect of the long life of Sayyed Qutb. All what you (Rabee Al-Madkhali) said is nullified by one word: that the monotheism of Allah in legislation and ruling is from the necessities of the word of Tawheed. Sayyed, May Allah have mercy on him, emphasized on this a lot when he saw the corrupted courage to dismantle the legislations of Allah from courts and other places, and replacing it with man-made laws. Without a doubt, this is a great courage (the courage of changing the rules of Allah) that the Ummah never experienced before 1342 Hijri.

Fifth: from the topics of the index: “Sayyed Qutb confirms the belief that the Quran is created, and that the speech of Allah is just the will”… When I went back to the pages that talk about that, I did not find a single letter where Sayyed Qutub, may Allah have mercy on him, declared this saying: “The Quran is created.” How do you easily accuse with these takfeeri matters? The only sentence that I noticed is his (Qutb) saying: “They cannot author from it—the Muqat’ah letters—a book similar to this book because this book is created by Allah and not by the humans”… There is no doubt that this sentence is wrong, but does this sentence make us rule that Sayyed Qutb confirms the kuffri saying that the Quran is created? O Allah I cannot tolerate the burden of this! This reminded me of a similar saying of Shaikh Muhammad ‘Abdulkhaliq ‘Atheemah, may Allah have mercy on him, in his book’s introduction: Studies on the style of the Noble Quran, that is printed by the Islamic University of Imam Muhammed bin Sa’ud. Do we accuse all people by the saying that the Quran is created. O Allah No.

What we mentioned so far is sufficient in talking about the subjective perspectives, and this is the important matter.

Talking about other perspectives:

1) The original copy of this book lies in 161 pages written by hand. These writings are different. I do not know of a single page written by you as usual, unless your handwriting differed from usual, or I missed up something, or you gave the job about Sayyed Qutb to some of the students, and each student wrote what he found under your supervision, or by your dictation. Therefore, I cannot confirm that this book belongs to you except by what you wrote on it that it is authored by you, and that is enough in considering it to belong to you.

2) Even though there are differences in the handwritings, there is a common trend; This book has the common trend of the disturbing manner, the continuous anger, the same jump on the sentence to generate huge mistakes, rushing into conclusions where there is a possibility to prove otherwise, and depending on the vague sentences and leaving the clear ones, which is a solid rule that do not accept any argument about it….This is considered as betraying (violating) the Manhaj of criticism (named): Al’Haydah Al’Elmiyah.

3) Regarding the style of literature, if we were to compare it with the style of Sayyed Qutb, then this style is of descending style. The style of Sayyed (Qutb) is high. If we considered it as your (Rabee’s) style, then it is very elementary, and does not suit a student of knowledge who has great degrees. So there should be a balance between the literal taste, the ability of using the language and clearly presenting the matter, and the beauty of presenting; or otherwise the pen should be broken ( i.e. otherwise do not bother writing it).

4) The common trend was the trend of anger and frightening which overtook the scientific Manhaj of criticism, thus your response lacked the etiquettes of dialogue.

5) This book from its beginning tells the end has an offensive trend and narrowness in mind and lack of patience in the sentences… why?

6) This book creates a new hizbiyah that establishes the trend of making tahreem here, and nullifying it there; and to call this a bid’ah and that person a Mubtadi’, to call this deviancy and that person a deviant… without enough proofs. This also generates ghuroor (i.e. deception) of being religious, being proud to the extent that when one of them does that he (thinks that he) gets rid of a huge burden from his back; and that he is saving the Ummah from falling from an edge; that he is considered of a high example of Wara’ (fearing Allah) and gheerah (jealousy) on the rulings of Shari’ah. This (Judging) without making sure, is a way of destruction, even if it is considered as a high constructed building, its destiny is destruction and disappearance with the winds.

These are six aspects that this book enjoys, which made it not enjoyable. This is what I see regarding what you requested. I apologize for being late to respond to you, but I used not to read the books of this man (Sayyed Qutb), even though it is popular amongst the people. However, the dangerous remarks that you talked about made me do lots of readings into his books, and I found in his books many good things, a great faith, clear truth, exposing the plans of the enemies of Islam, and some mistakes in the contents and saying some things that I wish he never said. He nullifies lots of these things in other places, and to be perfect is hard. This man was a great writer and a great criticizer, and then he moved towards serving Islam through the great Quran, the noble Sunnah, and the beautiful Seerah. This shaped his attitude regarding the issues of his time. He insisted on his attitude (to continue what he is doing) for the sake of Allah. He also clarified the issues about his past. It was requested from him to write some words of apology, and he said his faithful and famous word, that “I will not use the finger which I raise for shahad’ah (i.e calling to Tawheed) to write something against Tawheed…” or a word close to this.

Therefore, the obligation of everyone is to make du’a for him that Allah forgive his sins, to benefit from his knowledge, to clarify his mistakes, and that his mistakes do not make us not benefit from his knowledge, or to abandon his books. Consider, may Allah protect you, his situation like the situation of those of the salaf like Isma’eel Al-Harawi and Al-Jilaani, and how Shaikh-ul-Islam Ibn Taymiyyah defended them, even though they fell into many awful mistakes, because the basis of their approach was to defend Islam and the Sunnah. Look to the (book), “Manazil Alsa’ereen”, and you will find strange things that cannot be accepted; however, you find Ibn Al-Qayyim, may Allah have mercy on him, making excuses for him and not accusing him, as he clarified it in the book “Madarij As-Saalikeen”. I also expanded on this matter in the book “Classifying the people between doubts and certainty,” and I put some rules regarding it.

In conclusion, I advise the brother in Allah, not to print this book “Adwa’ Islamiyyah..”. It is not permissible for this book (of Rabee’) to be distributed or printed because of what it has of the exaggeration, and the training of the youth of the Ummah to slander the Ulama’ (scholars), and to put down and disregard their virtues. Forgive me, may Allah bless you, if I was harsh in my sentences, but it is because of what I saw from your exaggeration, because I want the good for you, and because your eagerness to know what I have about him. This is what my pen wrote, and may Allah correct the way of all of us..

Wa assalamu alaikum wa rahmatullahi Wa barakatu….

Footnotes:

[1] Wahdat al-Wajood is the belief in pantheism; that everything, including the Creator is One, i.e. that Allah is everywhere and in everything. Ahlus-Sunnah affirm that Allah is above His Throne, above the seven heavens.

‘Alee Ibn Al-Madeenee In The Trial Of The Quraan

Posted in 'Aqeedah, Inspirational Stories, Methodology Of The Salaf with tags , , , , , , , on May 25, 2013 by TheAuthenticBase

Ibn ‘Ammaar Al-Mawsilee said in his Taareekh:

” ‘Alee Ibn Al-Madeenee said to me, ‘What prevents you from declaring the Jahmiyyah to be disbelievers?‘ And at the beginning I had not used to declare them to be disbelievers. Then when ‘Alee (Ibn Al-Madeenee) consented to their saying in the trial (concerning the Quraan) I wrote to him reminding him of his saying to me, and I reminded him of Allaah.

Then later a man informed me about him that he had wept when he had read my letter. Then I later saw him and he said to me, ‘There is nothing in my heart of what I said with my tongue, (i.e. in response to the trial concerning the Quraan) and I responded because I feared that I whould be killed, and you are aware f my weakness, which is such that if I had been ashed a single time I would have died.‘ “

Al-Marroodhee said:

I heard a man from the people of the army say to Aboo ‘Abdullaah (Ahmad Ibn Hanbal);

“(‘Alee) Ibn Al-Madeenee sends the greeting of salaam to you.”

So he (Ahmad Ibn Hanbal) remained silent. So I said to Aboo ‘Abdulaah (Ahmad Ibn Hanbal):

” ‘Abbaas Al-‘Anbaree said to me that ‘Alee Ibn Al-Madeenee mentioned a person and spoke against him, so ‘Abbaas Al-‘Anbaree said to ‘Alee Ibn Al-Madeenee, ‘They will not accept your saying, rather they will only accept from Ahmad Ibn Hanbal.‘ So ‘Alee Ibn Al-Madeenee said, ‘Ahmad was able to withstand lashes, whereas I could not withstand it.‘ “

Ibn ‘Ammaar also said, “He (‘Alee Ibn Al-Madeenee) did not consent out of belief in that, but merely through fear.

Muhammad Ibn ‘Uthmaan said, “I heard ‘Alee Ibn Al-Madeenee say two months before he died, ‘The Quraan is the speech of Allaah, uncreated, and whoever says that it is created is a disbeliever.

Aboo Zur’ah abandoned narrating from ‘Alee Ibn Al-Madeenee due to what occured from him during the trial, but Aboo Haatim used to narrate from him since ‘Alee Ibn Al-Madeenee disassociated himself from what he had done (i.e. under stress). Aboo Haatim said, “ ‘Alee (Ibn Al-Madeenee) was a sign amongst he people with regards to knowledge of hadeeth and hidden defects of transmission (‘ilal).

Adh-Dhahabee said, “Some people report from ‘Abdullaah Ibn Ahmad (Ibn Hanbal) that his father (Imaam Ahmad) withheld from narrating from ‘Alee Ibn Al-Madenee, but I do not see that. Rather ahaadeeth are reported from him in his Musnad, and there are a great number of ahaadeeth from him in Saheeh Bukhaaree.

[Siyaar A’laam An-Nubulaa, 11/41-60]

The Meaning Of “Muhammad Is The Messenger Of Allaah”, By Ibn ‘Uthaymeen

Posted in Methodology Of The Salaf with tags , , , , , , , , , , on October 27, 2012 by TheAuthenticBase

The scholars have explained this testimony as follows:

“Obeying him in what he commanded, staying away from that which he forbade or censured, believing him in that which he informed, and not worshipping Allaah except by that which he legislated.”

If one says,”My madhhab is such and such or such and such“, we say to him, “This is the saying of the Messenger of Allaah (saw), so do not oppose it with the saying of anyone else.

Even the Imaams of the madhhabs forbade others from blindly following them (in the complete sense of following), they would say,”Whenever the truth becomes manifest, it is compulsory to return to it (and to forsake what one previously held as being correct).

We say to the brother who opposes us with the madhhab of such and such person, “Both we and you bear witness that Muhammad is the Messenger of Allaah; this testimony requires from us that we follow no one except the Messenger of Allaah (saw).

The Sunnah is plain and clear, and it is easily accessible to us. At the same time, however, I do not mean that we should make light of the importance of referring to the books of fiqh and the people of knowledge, for seeking out knowledge cannot be achieved until one refers to their books, in order to benefit from them and to learn the ways of deriving rulings from proofs.

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