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By Shaykh Dr. Rabee' ibn Haadee Al-Madkhalee
An Explanation Of Imam Ahmad's FOUNDATIONS OF
THES E
By Shaykh Dr. Rabee' ibn Haadee Al-Madkhalee
- REVISED EDITION 1436 H -
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Revised Second Edition: ينتيل Jumádá al-Awwal 1436 H/March 2015 CE
Original Publication Date: 2% Rajab 1432/June 2011
ISBN Number: 978-0- 9846600- 6-3
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Acknowledgement: The majority of the translated Qur'ánic verses are from Muhammad Taqî ad-Din al-Hilàli and Muhsin Khán's translation of the Noble Qur'án
Arabic Source Text and Hadith References: This book between your hands is a complete translation of Dr. Rabi’ bin Hadi al-Madkhali’s Explanation of al- Imam Ahmad’s Usûl as-Sunnah, based on the transcribed document found on the Sheikh’s official website: http://rabee.net/ar/books.php?cat=Se&id=85. The original Arabic document was prepared by Salim bin Muhammad al- Jazá'iri. Certain corrections were made to the original audio by the author himself. Likewise, detailed hadith references were added to the document. All of the hadith references in this translated work were based on those found in the aforementioned transcribed document. With Allah is all success.
Important Note: Unless otherwise noted all [bracketed] notes, phrases, references, or added benefits are from the author or the one who prepared the original Arabic document. However, (parenthetical) phrases are often placed by the translator for added clarity.
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CN ODS
The Annotator's ااا ا ل 5 English Text of Foundations 7 1 8 The Explanation of Foundations of the Sunnah 0 0 0 0 17 Avoiding Innovation and Being Cautious ا 1 es 21 The Status of the Sunnah and Its Relationship with the Quran ........ 28 The Belief in the Divine Decree, the Good and Bad of it ...................... 36 Questions from the ا 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 ness 46 Believing that Allah will be Seen (in the Hereafter)................................ 49 Leaving off Debating and Argumentation in the Religion..................... 54 The Qur'án is the Speech of Allah, and it is Not Created.................... 56 Having the Belief that Allah will be Seen in the Hereafter ................... 65 The Belief in the Scales on the Day of Judgment ................................... 70 Allah ai will Speak to His Servants on the Day of judame ER 74 The Belief in the Hawd (The Cistern/Fountain) & Its Description .....76 Believing in the Punishment of the Grave .................... e 78 Questions from the Class ....................... 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 يي لي ةي ة2ة1 82 Belief in the Intercession on the Day of Judgment................................. 87 The Appearance of the Dajjal لولمه 92 The Descending of Jesus و6 —————— € 95 Al-Imán (True Faith) is Statement and Action; it Increases and
Decreases ا ا 0 00 97 Whoever Abandons the Prayer has Disbelieved ....................................... 101 The Companions of the Messenger of Allah 63 EE EA 105
The Explanation of Usül As-Sunnah
Obedience to the Muslim Ruler............... m ——— Á——À n6 Al-Jihad is to be Carried Out with the Muslim Ruler until the Day of Judgment, Whether (He is) Pious or Wicked........................................... 129 The Impermissibility of Revolting Against the Muslim Rulev.............. 132 Questions from the 7 1 1 1 1 1 1 1 1 1 1 1 1 12 2 ة 134 It is Permissible to Fight Against Thieves and Rebels ........................... 140 We Do not Declare Anyone from the Muslims to be in Paradise or the Hell-Fire oiuaiasc 0000 143 Allah Accepts The Tawbah of One Who Repents to Him .................... 145 The Legal Punishments are Expiations, and the One who is Persistent upon a sin is under the will of Alláh.................................... s. 146 The Legislation of Carrying out the Legal Punishments..................... 149 Declaring to be an innovator the one who belittles any of the Companions ) of the Messenger of Allah و6 —Á—— E 152 The Meaning of Hypocrisy يي ةي 2 ة 2 2 2 2 1 1 21 1 1 1 1 1 1 1 1 1 1 ا 155
Submitting to the Texts (Qur’4n & Sunnah), even if we do not know their meanings ع 01010 157
Belief that Heaven and Hell are Both Created, and the ruling of the
164 يي ة 2 ة 2 2 2 2 2 2 2 2 2 2 2 2 2 2 21 2 ز 2 2ز 12 1 1 1[ ONE Who denies tate
To perform the funeral prayer over the Muslim who dies, even if he Was i e —————— 167 Questions from the Class ............................ 1 اي 12 1 1 1 1 1 1 1 1 1 1 1 1 1ز 1ز 1ز 169 Conclusio 1 1 sass es 1 ز ذ2ز1212 1 1212 2 2 2 2 2121212 12 2 2 2 2 2 2 2 2 2 — 181 Arabic Text of Uşûl As-Sunnah................................ 2 2 2 2 2ز2ز 2 <2 <2 2 2 2 2 2 2 e eeeeene 183 PRA Pet aU ز 1 1 ا 1 1 121 1 1 12 1 2 1212 121212121212 odd n اا 189
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3
The Annotator’s Introduction
Il praise belongs to Allah alone. We glorify Him and
A beseech His Help and His Forgiveness. We seek refuge in [lah from the evil of ourselves and from the wickedness
of our actions. Whomsoever Allah (2) guides, no one can lead him astray. And whomsoever All4h leads astray, for him there is no guide. I testify that there is no deity worthy of being worshipped in truth except Allah, (He is) alone without any
partners. I testify that Muhammad is His slave and Messenger, peace and blessings be upon him, his family, and his Companions
(4e).
As for what follows: undeniably the Islamic Creed, which every Prophetic Message was sent with, holds a high position in al- Islam. It is the core foundation of the religion and the measure by which one's faith is judged to be sound or corrupt. Because of this, the scholars of al-Islam have placed great importance on clarifying this creed, explaining it, calling to it, and defending it.
Many scholars have written independent works about the correct Islamic creed, and others have included their writings inside other (larger) works. Books both large and small have been written covering this important topic. From amongst the books written about the Islamic creed are As-Sunnah by ‘Abdullah bin Ahmad, As-Sunnah by al-Khallál, Ash-Shari'ah by al-Ajárri, Sharh Usûl al-l'tigád Ahl as-Sunnah by al-Lálikà't, Al-Ibánah As-Sughra and Al-Kubra by Ibn Battah, and other works that showed great concern for the creed. Because these scholars knew the lofty level and status of the Islamic Creed, they placed importance on writing about this topic. They recognized that anyone who deviates in an aspect of the Islamic Creed, or in one of its
The Explanation of Uşûl As-Sunnah
fundamentals, is in great danger. This deviance could be disbelief, innovation, misguidance, or other than that.
Based on this point, it is absolutely essential that students of knowledge have great concern for studying this 'Aqidah (creed), and the core fundamentals which it stands upon. And perhaps you know that al-Bukhári has brought chapters in his Sahih Collection entitled: “The Book of Faith’, “The Book of Holding Firm to the Sunnah’, and “The Book of Islamic Monotheism’. All of this is out of great concern for this ‘Aqidah and the fundamentals of al-Islam. Likewise, Abû Dawûd has mentioned
“The Book of the Sunnah’ at the end of his Sunan.
(Know for sure) that the intended meaning of “As-Sunnah” is creed and methodology. Also al-Imám Muslim's ‘Book of Faith’, in his Sahth Collection, joins with these aforementioned works, which indicates the significance of the Islamic Creed.
From the small writings that were written in order to clarify the Islamic Creed is this book Foundations of the Sunnah by al- Imám Ahmad, the Imam of Ahl as-Sunnah wa al-Jamá'ah, that Imam, that great Mountain of the Sunnah, piety, and zuhd. He was a measure and a test by which the people of truth were distinguished from the people of falsehood and misguidance. His way and fundamental beliefs are stil a test for the people, even to this very day. So whoever diverges from these core beliefs is tested
with Ahmad: his methodology and his creed.
Al-Imám Ahmad was a test. Whoever belittled him, this person's misguidance, filth, and evil was apparent; and whoever honored and respected him, then the people used to know that this person was from Ahl as-Sunnah. The reality is that no one honors Ahmad except because of this (pure) belief and methodology. Ahmad and others such as as-Sháfit, Malik, and al-Awzá'i did not gain such a lofty level of nobility in the eyes of the people
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except because they held firm to the Islámic Belief: (they) respected it, called to it, and safeguarded it.
Therefore, know the status of the Sunnah; and recognize the people of the Sunnah and their high position. Stick to their way and tread their path. For indeed, by Allah, they were upon correct upright guidance: The Book of Allah, the Sunnah of the Messenger (#8), and the way of the Noble Companions, at the head of them The Righteous Successors: (Abû Bakr, ‘Umar, ‘Uthman, and ‘Alî A).
It 1s imperative that you hold firmly to this way and study this small book: Foundations of the Sunnah. Perhaps we may study it quickly, because it is not appropriate to go into too much detail in these seminars!, but a simple study of this text with some remarks, according to my ability, will suffice us if Allah wills.
1 ask Allah to give us understanding of His Religion, to make us firm on His Straight Path, and that He protects you and me from every path of misguidance and desires. I ask Allah to allow us to benefit from this book and other than it from the books of al- Islam, especially the books of ‘Agidah, the belief of Ahl as- Sunnah and those who stick to the way of the Companions. -
(3S) 1. 10:1:
! This book was originally a series of classes given by the Noble Scholar Dr. Rabi' bin Had? al-Madkhalt.
The Explanation of Uşûl As-Sunnah
English Text of Foundations of the Sunnah
l-Imâm al-Láliká'i—may Allah, The Most High, have mercy on him—said: ‘Alt bin Muhammad bin ‘Abdullah
bin as-Sakari narrated to us, and he said: 'Uthmán bin Ahmad bin as-Sammák narrated to us, and he said: Abû Muhammad al-Hasan bin ‘Abdul-Wahhab bin Abî al Anbar narrated to us reading from his book in the month of Rabî al- Awwal in the year of 293 of the Islamic Calendar, and he said Abû Ja‘far Muhammad bin Sulayman al-Mingari al-Basri narrated to us, and he said ‘Abdtis bin Malik al-‘Attar narrated to me, and he said I heard Abû ‘Abdullah Ahmad bin Muhammad bin Hanbal—may Allah, The Most High, have mercy on him—say:
The Foundations of the Sunnah with us: Holding firmly to the way of the Companions of the Messenger of Allah (38) and taking them as an example. (It is to) leave off innovations, for indeed every innovation is misguidance. (Also it includes) leaving off debating and argumentation, not sitting with the people of
desires; it is to abandon debating and argumentation in the
religion.
The Sunnah with us are narrations of the Messenger of Allah (#8). It is the tafstr and clarification of the Qur'an. There is no analogy in the Sunnah; examples should not be placed forth for it. It is not reached with the intellect nor desires; rather it is emulation and leaving off desires.
From the binding Sunnah—which if anyone left any part of it, not accepting it and not believing in it, would not be from its people—is the belief in al-Qadar (The Divine Decree), the good and the bad of it, attesting to and believing in the prophetic reports that have been narrated about it. It is not to be asked why or how, rather it is only believing and affirming them.
Whoever does not know the explanation of a particular hadith, or whose intellect does not allow him to understand it, then it is
sufficient for him to simply submit and believe, because the matter has been perfected for him; such as the hadith of "as-Sádiq al-Masdüq" (The Truthful, The Believed), describing the Divine Decree, and other prophetic narrations that deal with the Divine Decree; and such as the narrations that affirm that Allâh will be seen in the Hereafter, all of them, even if they may find it difficult to fathom or consider it repugnant to the ears, (note: details are forthcoming), but it is only upon you to have absolute faith in them, not rejecting one letter from any of these narrations or others that have been reported by the reliable narrators.
(From the Foundations of the Sunnah): Not to debate or argue with anyone, and not (even) to learn argumentation, because indeed disputing about the Divine Decree, Seeing Allah, The Qur’an, and other than that from the aspects of the Creed, is disliked and prohibited. Whoever behaves in this manner, even if he is right in his argumentation, is not from Ahl as-Sunnah until he leaves off debating and submits to and believes in the narrations. The Qur'án is the Uncreated Speech of Allah and no one should be too weak to declare it to be uncreated. For indeed Allah’s Speech is from Him, not separate from Him; and nothing of Allah’s Attributes or His Speech is created, Also, be cautious of debating with anyone who has innovated concerning this affair or anyone who says his recitation is created or other than this. And whoever hesitates in this matter and says “I don’t know whether it is created or not created, it is just the Speech of Allah,” this person has fallen into innovation, and he is just like the one who says "It (the Qur'án) is created." But rather The Qur'án is the Uncreated Speech of Alláh.
(From the Foundations of the Sunnah): To believe that Allah will be seen on the Day of Judgment, as it has been related from the Prophet Muhammad (#8) in authentic prophetic narrations. Also, to believe that the Prophet saw his Lord, for indeed it has been authentically narrated by Qatadah from ‘Ikrimah, who reported from Ibn ‘Abbas. Also al-Hakam bin Abán reported this
The Explanation of Uşûl As-Sunnah
from ‘Tkrimah, who reported it from Ibn ‘Abbas. Likewise, “Alt bin Zayd related from Yásuf bin Mihrán who reported this from Ibn ‘Abbas (4). We understand this hadith according to its apparent meaning, as it comes reported from the Prophet (3&). To speak about this affair (using theoretical rhetoric) is an innovation; rather we believe in its apparent meaning as it has been reported, and we do not debate anyone pertaining to this
affair.
(From the ( Roundatioris of the Sunnah): To believe in the Scales on the Day of Judgment, as it comes in the hadith, "A slave will be weighed on the Day of Judgment, and he will not equal the weight of a mosquito's wing." The slaves’ actions will be weighed as well as it comes in a narration; believing in it, affirming it, opposing anyone who rejects it, and shunning argumentation with such a person.
(From The Foundations of the Sunnah): To firmly believe and affirm that Allâh will speak to the slaves on the Day of
Judgment with no interpreter between them.
(From the Foundations of the Sunnah): To believe in the Hawd (the Prophetic Fountain) and that the Messenger (#8) has a Hawd that his Ummah will come to on the Day of Judgment; its width is like its length that is equal to a month’s journey, its vessels are like the number of stars in the sky, as it has been authentically reported in various narrations.
(From the Foundations of the Sunnah is): The belief in the punishment of the grave, and that this Ummah will be tested in their graves, and will be asked about al- Iman, al-Islam, their Lord and their Prophet, and that Munkar and Nakir will come, as Allah wills and wants, and to have firm belief in this.
(From the Foundations of the Sunnah): To believe in the Prophetic Intercession on the Day of Judgment, and to believe
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that people will exit the Hell-Fire after being scorched and becoming charcoal, then they will be commanded to be brought to a river at the door of Paradise, as it comes in the narration.
This is (all in a manner that) Allah wills. So it is only for us to believe and hold this to be truth.
(From the Foundations of the Sunnah): To believe that al- Masîh ad-Dajjâl will appear, written between his eyes (the word) “Kâfir.” Also to believe in the prophetic narrations which have been reported about this, and to believe that this will indeed occur.
(From the Foundations of the Sunnah): To believe that ‘Isa
(Jesus), the son of Mary (3€) will descend and kill the Dayal at the gate of Ludd.
(From the Foundations of the Sunnah is to believe that): Faith is speech and action; it increases and decreases; as it has been narrated in the prophetic narration, where the Messenger (Œ) said: “The most complete of the believers in faith are the best of them in their manners." [Collected by Abû Dawûd, The Book of
Sunnah, Chapter of the Proof of the Increase and Decrease of Imán, no.
(4682)]
(From the Foundations of the Sunnah is to believe that): Whosoever abandons the prayer has disbelieved. There is no other action, the abandonment of which is tantamount to disbelief, other than the prayer. Whosoever abandons the prayer has disbelieved, and Allah has made it permissible for him to be
executed.
(From the Foundations of the Sunnah): To believe that the best of this Ummah, after Prophet Muhammad (Æ), is Abû Bakr as-Siddiq, then ‘Umar bin al-Khattab, then ‘Uthm4n bin 'Affán; we give precedence to these three, just as the Companions of the
Messenger of Allah (#8) used to give precedence to them, and
The Explanation of Uşûl As-Sunnah
they did not differ in this affair. After these three companions are Asháb ash-Shürà al-Khamsah (The Five Companions of Consultation): ‘Alt bin Abi Talib, Talhah, az-Zubayr, ‘Abdur- Rahman bin 'Awf, Sa‘d bin Abi Waqqás, and all of them were qualified to be the ruler and all of them were Imáms. This is based on the narration of (‘Abdullah) bin ‘Umar when he said: “While the Messenger of Allah (3€) was alive and the Companions were large in number, we used to give precedence to Abû Bakr, then ‘Umar, and then 'Uthmán; after that, we were quiet." Then after Asháb ash-Shürá, are the Companions of the Battle of Badr from those who migrated from Mecca to al- Madinah, and then the Ansar who participated in the Battle of Badr, all based on the level of the migration and precedence in al- Islam.
Then after these companions, the best of the people were the remaining Companions of the Messenger of Allah (4): the generation he was sent to. Everyone who accompanied the Messenger (#8) for a year, a month, a day, an hour, or merely saw him, he is from the Companions of the Messenger of Allah (33) all based on the degree of his companionship with the Messenger of Allah ($£), the time he spent with him, heard from him, or looked at him. So the Companion with the lowest level is better than anyone from any other generation that has not seen the Messenger of Allah (#8) even if they were to meet Allah with every righteous action. These Companions that accompanied the Messenger of Allah ($8) saw him, heard from him, and even those who saw him for one hour and believed in him, then based on this companionship, they are better than anyone from the generations that followed, even if they did every act of good.
(From the Foundations of the Sunnah): To hear and obey the Muslim Rulers, whether they are pious or wicked. Whoever gains leadership and the people gather and unite around him, and are pleased with him, and likewise whoever received power by force,
he is called ‘Amir al-Mu’minin’ (the Leader of the Believers).
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(From the Foundations of the Sunnah is to believe that): Military Expeditions are to take place with the Muslim rulers, whether pious or wicked, until the Day of Judgment, and it should not be abandoned. Also, the division of the spoils of war and the carrying out of the legislative punishments is the responsibility of the Muslim ruler, and no one has the right to slander or contest them in the least. Paying the obligatory charity to them is permissible, and whoever pays the charity to them, then this is sufficient for him, whether the ruler is pious or wicked. Likewise, the Friday Prayer is to be performed as two complete units behind the Muslim ruler, or the one he (Le., the ruler) has placed there. Whoever repeats his prayer, after praying with the ruler, he is an innovator who has abandoned the narrations, opposed the prophetic Sunnah, and does not have any portion of the virtues of the Friday (Prayer) in the least; this is as long as he does not see (i.e., believe) that the Friday prayer is to be performed behind the Muslim ruler, whether pious or wicked. Ihe Sunnah is to pray with them, two units of prayer, and to worship Allah, believing that these units of prayer are complete; no doubt should be in your heart about this at all.
Whoever rebels against the Muslim ruler that the citizens have gathered behind (giving him the pledge of allegiance) and affirmed his authority, by whatever means it was, whether they were pleased or if he took over by force, this rebel has broken the unity of the Muslims and opposed the prophetic narrations. If he were to die in this state, he would die the death of al-Jahiliyyah (the pre-Islamic period).
It is not permissible for anyone to fight or revolt against the ruler. Whoever does this is an innovator who has veered away from the
Sunnah and the Straight Path.
It is permissible to fight against thieves and those that revolt and rebel against the Muslim Leadership. If a person or his wealth is
The Explanation of Uşûl As-Sunnah
at risk of being attacked, he is allowed to defend himself with all means. But he cannot seek out the aggressor if he were to escape. Rather at this point, it 1s the responsibility of the Muslim ruler.
A person can only defend himself while the assailant is in the state of attack, without the intention of killing the attacker, and this is only with the intent of defending one's life and property. If he happens to kill the thief in the process, then may the mercy of Alláh be removed from the dead thief. If the person who was attacked dies in the process of defending himself and his wealth, it is desired that he will be a martyr as it comes in the prophetic narrations.
All of the prophetic narrations concerning this matter, have only commanded with defending oneself, and have not commanded to kill the aggressor, or to follow behind him (after he escapes) or to execute him while he is subdued or injured. If the intruder is taken as a captive, he is not to be killed and the legal punishment is not to be established upon him (by the one who has him captive). Rather the victim raises the issue to the one given authority (i.e., the ruler) and he is to Judge in the affair.
(From the Foundations of the Sunnah is that): We do not declare anyone from the Muslims to enter the Paradise or the Hell-Fire, based on any action that they have done. We hope for the righteous and fear for him (at the same time). Likewise, we fear for the sinner and desire that Allah has mercy on him.
Whoever meets Allah and has repented from a sin that obligated for him the Fire, and has not persisted upon that sin, Alláh will accept his repentance, and will pardon him; that is because Allah accepts the repentance from His servants and forgives the sins.
Whoever meets Allah, and the legal punishment has been established upon him, that punishment serves as expiation for him as it has been reported from the Messenger ($8). And whoever
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meets Allah persistent upon committing a sin that obligated for him a punishment, and has not repented from it, his affair is with Alláh; if He wills, He will punish him, and if He wills He will forgive him. And whosoever meets Alláh as a disbeliever, then
Alláh will punish him, and will not forgive him.
Ihe legislation of ar-rajm (stoning) is true and correct for the fornicator who is or has been married, whether they have confessed, or sufficient proof has been established against him. The Prophet (38) has implemented the legal punishment of stoning, as did the Rightly Guided Successors.
Whoever belittles one of the Companions of the Messenger of Allah (38) or hates him, either because of something this Companion did, or by mentioning his shortcomings, then he 15 an innovator until he makes supplication for all of the Companions, asking Alláh to bestow His mercy upon them, and his heart does not contain any negative feelings toward them.
Hypocrisy is disbelief: it is to disbelieve in Allah, worshipping other than Him, while outwardly professing to be Muslim, as was the case with the Hypocrites during the time of the Messenger of Allah (4). As for the narrations that have come and the statement of the Prophet Muhammad (38): “There are three characteristics, whoever possesses all of them is a hypocrite,” this (wording) is understood as strict and stern speech, but we (still) narrate them as they have come, without explaining them.
Also the statement of the Prophet (3€) "Do not return after me, as misguided disbelievers, striking at each other’s necks.” [Musnad Ahmad] Also the hadith “If two Muslims meet with their swords, the dead one and the killer are in the fire.” [Collected by al-Bukhari]
Also the statement of the Prophet (#8) “To insult a Muslim is wickedness, and to fight him is disbelief.” [Collected by al-Bukhárt] Also, “Whoever says to his brother ‘O disbeliever,’ then it returns
The Explanation of Usül As-Sunnah
to one of them." [Collected by al-Bukhári] Also like the hadith, “disbelief in Allah is freeing oneself from his kinship, even if it is remote” [Declared Hasan by al-Albani], and other authentic prophetic narrations such as these that have been preserved.
We submit to these texts, even if we do not know their meanings. We do not speak concerning them, debate about them, or explain. them except like that which has been narrated. We do not reject them except with that which is most correct or most deserving from amongst them ,.ع.1) the narrations).
(From the Foundations of the Sunnah): The Belief that Heaven and Hell have (already) been created, as it has been narrated that the Messenger (8) said: “I entered Paradise and saw a palace," and “I saw al-kawthar", “and I looked in Paradise and saw most of its inhabitants were...", ^ and I looked in the Fire and saw..." Whoever denies that (Heaven and Hell) both have been created, he has belied the Qur'án and prophetic narrations; and I do not deem him to be from those who believe in Heaven
and Hell. -
(Firom the Foundations of the Sunnah is to believe that): Whoever dies from the Muslims, worshipping Allah alone, he is to be prayed over (the Janázah prayer), and forgiveness is to be sought for him. No sin, whether minor or major, deprives him of the right to be prayed over and for people to seek forgiveness for him. Rather his affair is with Allah (3&).
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The Explanation of Foundations of the Sunnah?
]-Imám al-Lalika’i—may Allah, The Most High, have mercy on him—said: ‘Alt bin Muhammad bin ‘Abdullah
bin as-Sakari narrated to us, and he said: ‘Uthm4n bin
Ahmad bin as-Sammák narrated to us, and he said: Aba Muhammad al-Hasan bin 'Abdul-Wahháb bin Abi al-‘Anbar narrated to us reading from his book in the month of Rabî al- Awwal in the year of 293 of the Islamic Calendar, and he said Abû Ja'far Muhammad bin Sulayman al-Minqarí al-Basri narrated to us, and he said Abdûs bin Malik al-'Attár narrated to me, and he said I heard Abû ‘Abdullah Ahmad bin Muhammad bin Hanbal—may Allah, The Most High, have mercy on him—say*:
* 'Translator's Note: In order to facilitate easy reading, footnotes have been used to separate the words of al-Imám Ahmad bin Hanbal (the author of Foundations of the Sunnah), from those of Dr. Rabî’ al-Madkhalt (the annotator). Henceforth, the words of al-Imám Ahmad are located above the footnote line, while the annotations of al-Madkhali are beneath the line. Surely with Allah
is all success.
3 Dr. Rab? bin Had? al-Madkalt’s Explanation: Here, al-Láliká't presented his chain of narration connecting to al-Imám Ahmad. This chain of narration meets with the second chain, meaning that this chain was also mentioned by al-Làliká'? in his work Explanation of the Fundamental Beliefs of the People of the Sunnah. Likewise, this chain has been presented by Ibn Abi Ya‘14 in his Tabaqát. These are two different manuscripts with two different chains of narrations but together each one of them strengthens the other and furthermore affirms the ascription of this work to al-Imám Ahmad bin Hanbal, the Imám of Ahl as- Sunnah. Likewise, ash-Sheikh al-Albáni found a transcript in a collection of works in the Tháhiriyyah Library and copied it with
his own pen and I think this manuscript connects to al-Imám
The Explanation of Uşûl As-Sunnah
The Foundations of the Sunnah with us are holding firmly to the
way of the Companions of the Messenger of Allah ($8)*taking
them as an example.’
Ahmad from another group of narrators, and Allâh knows best. (See appendix for the chain of narrations of the manuscript which al-Albânî verified.) One should look to the different chains of narrators and compare between them. If the opportunity arrives
we will do that, if Allâh wills.
4 After connecting his chain to al-Imâm Ahmad, he said [The Foundations of the Sunnah with us are holding firmly to the way of the Companions of the Messenger of Allâh (3€)]. That which the Companions of the Prophet (#8) were upon is the standard for those who are seeking the truth. They hold firmly to this fundamental principle, for indeed it is the way of the Messenger (#8) and his Noble Companions (æ); they were, unquestionably, upon pure guidance. They held firmly to the Book of Allah and the Sunnah of the Messenger of Allah (3€) in their creed, worship, interactions, and all their other affairs, especially “Aqidah. So al- Imám Ahmad—may Allâh have mercy upon him—is pointing out this great fundamental principle, which no part of the Religion separates from, especially the affairs of Islamic Belief.
He says [The Foundations of the Sunnah with us are holding firmly to the way of the Companions of the Messenger of Allah (89.] This is in opposition to people of innovation; they only follow their desires and rely upon their corrupt intellects, while claiming that they are depending upon the Arabic language or other corrupt measurements and analogies. As for al-Imám Ahmad and those who preceded him from the Noble Companions, their successors, and the scholars of al-Isl4m, the religion which they held firm to is the Book of Alláh and the Sunnah of the Messenger of Allah (3&), especially in affairs of the Islamic Creed. They did not depart from these sources. In that is the straight upright guidance.
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5 [Taking them as an example]: Taking the Companions of Muhammad (#8) as an example, undeniably they are the example. With this statement, al-Imám Ahmad is hinting at the prophetic narration: “It is upon you to stick to my way, and the way of the rightly guided successors; bite down on it with your molar teeth,
and beware of newly invented matters.” [Collected by at-Titmidhi, The Book of Knowledge, hadith no. (2676), graded Hasan Sahih; Abû Dawid, The Book of as-Sunnah hadith no. (4607); Ibn Majah, Section: Following the Sunnah of the Rightly Guided Successors hadith nos. (42, 43), al-Albani graded it to be authentic; Musnad Ahmad, with the verification of Ahmad Shakir and Hamzah az-Zayn, from the hadith of al-Irb4d bin Sartyah, hadith no. 17079]
Likewise he is pointing to the hadith of the saved group when the Messenger (3€) informed that: “This Ummah will separate into seventy-three different groups; all of them are in the Hell-Fire except one." They said: "What is the saved group? He said:
"Ihose who are upon what I and my Companions are upon.” | Collected by at-lirmidhi, The Book of Faith, hadith no. (2641), al-Albáni graded it to be Hasan |
Also, the Messenger (38) said in another narration: "I have left you upon the clear path, its night is like its day, and no one strays from it except that he will be destroyed." [Collected by Ibn Majah, the Introduction, hadith no. (43), al-Albáni graded it to be authentic; Musnad Ahmad, with the verification of Ahmad Shákir and Hamzah az-Zayn: the hadith of al-'ITrbád bin Sariyah, hadith no. (1707); al-Albáni also mentioned it in as-Silsilah as-Sahíhah hadith no. (937)]
The Companions held firmly to this clear path; we do not find from amongst them anyone who deviated from the straight path. However, there were those who went astray after them, towards the end of the time period of the Companions, and likewise in the middle of the time period of (the successors of the Companions). After that, religious innovation began to become widespread. The Khawárij and the extreme Ráfidhah arose at the end of the Caliphate of ‘Alî (4). So he sent ‘Abdullah bin ‘Abbâs (485) to
The Explanation of Uşûl As-Sunnah
دم هه 85 مو هى
debate them. Following that, they raised their swords against the Muslims; ‘Ali fought and killed them as the Messenger of Allah (#8) commanded. All of the Companions who were alive at that time agreed with ‘Ali, not opposing him in the least. Therefore, the point that we are emphasizing is that taking the Companions as an example is the way of safety and success; it is the ship of shelter and security. These Companions witnessed the descending of revelation and attained the correct understanding of the Qur'an and the Sunnah. They learned the correct way to apply it, all directly from the Messenger of Allah (3&). Therefore they are the example. For this reason, the Prophet Muhammad (3€) mentioned “That which I and my Companions are upon" and he said: "hold firm to my way, and the way of the rightly guided successors."
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Avoiding Innovation and Being Cautious of It t is to leave off innovations‘, for indeed every innovation is misguidance. (Also it includes) leaving off debating and
$ Likewise from the fundamental principles of the Sunnah is [Abandoning Innovation]: to avoid and leave off all newly invented matters in the religion, because with innovations comes destruction. The different deviant groups and sects that fell into innovation, the Messenger of Allah (Æ) threatened all of them with being in the Hell-Fire. This is because they embarked upon the path of the Shayátin.
As Allah—The Most High—said: 2A AREA At ^s PL. $4 A. E "P Zt» CERE CN ANAS ولا CASE v e MR ATA ¥
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Also it comes in the prophetic narration: "The Messenger of Allah drew a straight line, and said "This is the way of Allah’. Then he drew lines on the left and right of this straight upright line, and said "These are paths, at the head of each of them is a
Shaytán calling to it.” | Musnad Ahmad, from the narrations of 'Abdulláh bin Mas'ud, hadith no. (4143), Ahmad Shákir graded it's chain to be
authentic. |
So whoever leaves the Straight Path in his creed, his worship, his jurisprudence, or the likes of these matters has indeed fallen into one of these paths, which at the head of each one of them is a
The Explanation of Usül As-Sunnah
devil calling to it. As a result, be very aware of innovation and misguidance, because unquestionably the Messenger of Allah (3&) warned against it, “Whoever innovates in this affair of ours, that
which is not from it, it is rejected." [Collected by al-Bukhári, The Book of as-Sulh, hadith no. 2697; Muslim, The Book of al- Aqdiyah, hadith no. (1718)]
The Messenger of Allâh (38) also warned from the people of
innovation. He recited the verse: ^^ A4 oA Â 7 w A P ورج سر ص سر 447 CCS وم مات $i الک & ix iw مه CSN dde il ىت coil هو Y}
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"It is He Who has sent down to you (Muhammad 36) the Book (this Qur'án). In it are Verses that are entirely clear, they are the foundations of the Book, and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings,
but none knows its hidden meanings save Allah.” [Surah Alt ‘Imran: 7 |
When the Messenger of Allah (#8) recited this verse he said: "If you see the one following that which is not clear from it then they are the ones whom Allah has mentioned, so beware of
them.” [Collected by al-Bukhari, The Book of at-Tafsir, hadith no. ER Muslim, The Book of Knowledge hadith no. (2665) |
Allah has clarified that those who have deviance in their heart seek fitnah, evil and corruption:
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“So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking al-Fitnah.”
You will not find an innovator except that he follows that which is not entirely clear, whether it is from the Speech of Allah, the speech of the Messenger ($8) or from the speech of the scholars of the Religion. All of this is in an attempt for him to misguide the people using these false doubts that he follows. Unfortunately, this is the case both in the past and the present; you will not see a person who has deviated from the way of Ahl as-Sunnah wa al-Jama‘ah, except that he follows these doubts and strives to place corruption and evil doubts in the hearts of the people. We ask Allah to grant us, as well as you, the ability to hold firmly to His Book and to avoid innovation, doubts, and desires.
7 As for the statement of al-Imám Ahmad [And every innovation is misguidance] this is derived from the hadith where the Prophet (38) stated: “And beware of newly invented matters, for indeed every newly invented matter is an innovation and every innovation is misguidance.” [Collected by Muslim]
Every innovation, big or small, is misguidance. Anyone who says anything other than this is in direct opposition to the clear prophetic text, which states that لله innovation is misguidance. In the majority of the Prophet's (3€) religious sermons, or all of them, he used to say: "Indeed the best speech is the Speech of Alláh. The best guidance is the guidance of Muhammad. The worst of all matters are the newly invented ones. Every newly invented matter is an innovation and every innovation is misguidance." | Collected by Muslim, The Book of the Friday Prayer, hadith no. (867)]
The Explanation of Usül As-Sunnah
argumentation, not sitting with the people of desires; it is to abandon debating and skirmishing in the religion.
This was the sermon of the Prophet (#8), with which if he delivered it, he would become very angry, raising his voice; his face would redden as if he were warning an army, saying: “The
enemy has attacked you in the morning or in the evening hours.” | Collected by Muslim]
This is due to the great seriousness of innovation and its danger to the Ummah, because it is misguidance. Whoever says that there is good and bad innovation has directly opposed the generality of the statement of the one who does not speak from his own desire (8). It is greatly unfortunate that there are those who even divide innovation into that which is obligatory, recommended, hated, (permissible), and impermissible, the five legislative rulings. This is an error, because that which 1s obligatory is not confirmed except with proof. So if it is established to be obligatory with proof, it 15 not an innovation. Likewise, if there is proof that establishes a particular act to be recommended, it is not an innovation, rather it is Sunnah. Therefore this division 1s clearly incorrect.
8 From the Principles of the Sunnah is [leaving off debating and argumentation, not sitting with the people of desires.] Meaning: do not debate a great deal. Likewise, do not argue except in the situation where you see that it will be a benefit to the one you are debating, an individual that you have affirmed wants to attain the
truth. As Allah states:
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“Call to the way of your Lord with wisdom and beautiful preaching, and argue with them in a way that is better, indeed your Lord knows best the one who strays from His Path, and He
knows best who are the ones who are rightly guided." | An-Nahl: 125]
As for the person who debates with the intention of proving you wrong and defeating you, do not debate with him. This is from the blameworthy argumentation in the religion; do not debate or argue in such a situation. May Allah bless you all.
The wise person puts things in their proper places. Therefore, the person who is in need of having a doubt removed, you should clarify things to him with (wise) refutations and by dispelling his falsities, but with wisdom and the best type of admonishment, not with the goal of defeating or overcoming him. Rather, debate with the goal of clarifying the truth and directing this person who Is seeking guidance.
As for the statement [not sitting with the people of desires] this is because, most of time, sitting with the people of misguidance leads to deviance. Many people are deceived by their knowledge and intelligence. Consequently, they intermingle and live with the people of innovation. As a result, Alláh leaves them to themselves, and then they fall into misguidance. This scenario is real and tangible. Al-Imám Ibn Battah pointed this out when he said: “We knew a people who used to insult and curse the people of innovation, but then they began to sit and live with them. Then they became from them."
This situation is a reality in every time and place. Some major individuals (even in our times) were deceived by themselves, so sadly they fell into innovation. We do not want to mention their names; they are well known amongst the students of knowledge.
The Explanation of Usül As-Sunnah
From amongst the proofs to establish the principle, [not sitting with the people of desires | is the statement of Allah:
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[3 Pd € ape “And when you (Muhammad %) see those who engage in a false conversation about Our Verses (of the Qur'án) by mocking at
them, stay away from them till they turn to another topic. . m [Al-An'ám: 68]
Do not sit with them, because these people engage in false conversations about the verses of Allah and they speak about
Allah without knowledge. Innovation 5 based upon both false
conversations surrounding Allah’s Religion and His Book, also by ascribing this falsehood to the Book of Allah and the Sunnah of Allah’s Messenger (38). Therefore, it is obligatory to depart from these people. As we have read, the Messenger (#8) said: "If you see the one following that which is not clear from it then they are the ones whom Alláh has mentioned, so beware of them." [Ibid]
Also, the Prophet (#8) said: "There will be a people from my Ummah, they will come to you with that which neither you nor
your forefathers were aware of, so beware of them.” [Collected by Muslim, The Introduction, hadith no. (06)]
This is also from the prophetic text that warns from sitting with the people of innovation. The ignorant people may be fooled by their misguidance. As for you (ie. the strong student), you may have knowledge, evidence, and proof. There is no problem for you to invite them to the truth and clarify that which 1s correct. But to sit with them, establishing love and friendship with them, and that which resembles this behavior, this is a mistake that leads to misguidance. And it is absolutely incumbent upon the one who has a (sound) intellect to avoid this.
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Some of the Companions, such as Ibn Abbás, warned from sitting with the people of innovation and desires. Also many of the major scholars of the generation which followed the Companions, such as Ayyüb as-Sakhtiyani and Ibn Sitin—may Allah have mercy on them—warned from them. There was even from amongst them, the one who would not even listen to a person of innovation, even if he proposed to read a hadith or recite a verse. He would say to the individual: “No!” The man would ask, "Why not, He would say: "My heart is not in my hands; I fear that some type of trial will pierce my heatt and I won't be able to remove it.”
There is nothing equal (and more cherished) than being safe from fitnah (i.e., innovation, disbelief, hypocrisy, etc). No one should put themselves in a situation where they can be tried and tested; especially the one who knows himself to be weak.
The Explanation of Usül As-Sunnah
3 الشنة وعلاقتها بالقرآن The Status of the Sunnah and Its Relationship
with the Qur'àn A nd the Sunnah with us are narrations of the Messenger of IlAh(3&). It is the tafsir and clarification of the Qur’ an."
? As for the statement [The Sunnah with us are narrations of the Messenger of Allah]: I pose the question: what is the Sunnah? Al- Imam Ahmad says the Sunnah is narrations of the Messenger of Allah (38). This means his (3€) statements, actions, and tacit approvals. Our sources from which we derive knowledge are the Book of Allah and the Prophetic Sunnah. What is the Sunnah? It is the narrations of the Messenger of Allah (3€), his statements, actions, and tacit approvals, which Allah has obligated upon all of us to cling firmly to and follow.
10 Al-Imam Ahmad says, as he clarifies the status of the Sunnah and its connection with the Qur'án, [The Sunnah is the Tafsir and clarification of the Qur/án| as Allâh says in His Noble
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To return a dispute back to Allâh, it is to return it to the Book of Allah. To return it to the Messenger (#8) it is to return it directly to him in his lifetime, (8) but after his death it is to return to his Sunnah (#8). For indeed the Sunnah is a source for mankind, a reference. And just like the Qur'án, the Sunnah can be used as a proof in issues of ‘Aqidah, legislative rulings, halal and harám, and all other affairs of the Religion, indeed it is a source like the Qur'án. For this reason, if a question was posed to the early generation of Muslims pertaining to the Adqidah or anything other than that, they would respond based on what came to their mind using either a verse from the Qur'án or (a narration) from the Sunnah, not separating between the two. An example of this will come (later on) from situations involving ‘Umar, Abû Bakr,
Ibn Umar, and other Companions (is).
[It clarifies the Qur'án]: The Prophetic Sunnah clarifies and gives detail to that which is general from Qur'án. It clarifies the ambiguous, restricts the unrestricted, and specifies that which is general. The Sunnah offers us details about the Salah, its times, its description, its frequency, what we should recite, and what we should say while bowing and prostrating. All of this is found in the Sunnah. Allah says often in the Qur'àn:
(SB UG ua a) "Establish the Prayer and give the charity."
The Sunnah clarifies these verses, providing detail. Thus, the Sunnah gives clarity and detail to that which is general in the Qur'àn, specifying and restricting that which is not specific, as al- Imam Ahmad said [The Sunnah is the Tafsir of the Qur'án, it clarifies the Qur'án .
The Explanation of Uşûl As-Sunnah
There is no analogy in the Sunnah!; examples should not be gy P
placed forth for it.” It is not reached with the intellect nor
desires,” rather it is emulation and leaving off desires.
11 (There is no analogy in the Sunnah]: Meaning there is no analogy in the Religion of Allah. In the presence of a text there 1s no analogy, and it is not opposed by any intellect, analogy, opinion, or anything else. We have no other choice except but to submit.
As Alláh—The Most High—says:
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“But no, by your Lord, die can Pid no Faith, until ree make you (O Muhammad 3€) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission." [An-Nisá: 65]
Some people go to extremes concerning the use of analogies, to the point that this extremity leads them to reject texts, and they may even say “This text opposes the fundamentals, and this text opposes the usage of analogy," falling into extremes in this issue.
With this principle, al-Imám Ahmad is refuting the likes of these people, because in certain unique cases analogy zs used, but it is, as they say, like the dead meat that is only eaten during times of complete necessity. Rather, Sheikh al-Islam Ibn Taymiyyah—may Allah, The Most High, have mercy on him——mentioned in one of
his small works (entitled) Ma'árij al-Wusdl in clarifying that the Messenger (#8) explained the Primary and Secondary Affairs of
the Religion: “Based on (research and) examination, there is no consensus except that we found a text to support it.” Likewise, no group used (a correct) analogy except that there is a text with the same meaning, but the people vary in their grasp of the (religious)
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texts. Only a small amount of people understood the text like al- Imam Ahmad or (even) come close to his understanding. Because of this, you find many scholars have used analogy correctly, with the guidance of Allah. But with a more expansive study of the Prophetic Sunnah, a text would be found in the Islamic Legislation (about the same issue). This is because the Messenger (8$) clarified every aspect of the religion, the primary and secondary affairs, and did not leave anything.
As Allah—The Most High—said: 4 مافرطتا فى الكت من شیو “We have not neglected anything in the Book” [Al-An‘4m: 38]
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“... This day, I have perfected your religion for you, completed
My Favor upon you, and have chosen for you Islám as your religion. .." ( AI-Má'idah:3]
Our Religion is complete, free from deficiencies. Some people exert great effort using analogies. Their analogy may be correct and in agreement with the text, but there may be a legislative text concerning the issue that has not reached them. If the person (using analogy) were to have known of the text, he would have left off the usage of analogy, and sufficed himself with seeking proof from the text. There may come after him, a scholar who studied the Sunnah from the different books of hadith, for example Ibn Taymiyyah—may Allah, The Most High, have mercy on him—and he finds that a particular consensus amongst the scholars actually had a text to support it. So although the
The Explanation of Uşûl As-Sunnah
consensus may have been correct and in agreement with the legislative proofs, only if the text reached them, they would have used it as a proof, but they did not find it. So there may be scholars who came after them, who examined their works, such as Ibn Taymiyyah—may Allah, The Most High, have mercy on him—and other than him and found that there are authentic texts narrated from the Prophet (8€) (to support them in their analogies and consensus). Also, these scholars found that there are correct analogies, but there are narrations from the Noble
Messenger (#8), that they did not have knowledge of.
Hence, al-Imám Ahmad was very stern in refuting the usage of analogy. He used to refute many affairs where it was claimed that there is a consensus. And likewise, he used to refute those who say that ‘the people have united upon such and such an issue. He would respond by saying: “How do you know there is not a difference of opinion concerning this issue?” Rather, say “I don't know of any difference of opinion in such and such an issue, and
don’t say that the Ummah has united upon this issue!”
It is safer to say: “I don’t know any difference of opinion concerning this issue," because perhaps there is an opposing opinion that just has not reached you, or you have not come across.
12 A|-Imám Ahmad says: [examples should not be placed forth for
it.] In the presence of a clear text, submit!
As Alláh—The Most High—says: |
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find in themselves no resistance against your decisions, and accept (them) with full submission." [An-Nisá: 65]
If someone narrates to you an authentic or sound narration, do not say “By Allâh, By Allah,” and then begin to put forth examples. Abû Hurayrah (4š) mentioned this same principle, as it is found in the introduction of Sunan Ibn Májah. He said: "Al- Wudá' is legislated upon anyone who eats that which fire has
touched." [Introduction of Ibn Majah, hadith no. (22), Book of Purification hadith no. (485); at-Tirmidhi, The Book of Purification hadith no. (79), al- Albani graded it hasan]
So he narrated this hadith that commands the one who eats that which fire has touched to perform wudá'. At this point one of the Companions said: “What about boiled water, do I perform wudû’ because of it?”
Abû Hurayrah said:“O son of my brother, if a hadith from the Messenger of Allâh reaches you do not put forth examples.”
Meaning, it is not upon you except but to submit. This is a key
principle—may Allah bless you.
13 [It is not reached with the intellect or desires] rather it is only reached by narrations. If you want the Sunnah and you want guidance, then it is a must that you study and learn the Religion. If a prophetic text reaches you, use (sound) intelligence and try to understand it.
The Prophet (3€) said: “Whomsoever Allâh wants good for, He gives him understanding in the Religion.” [Collected by al-Bukhari, The Book of Knowledge, hadith no. (71); Muslim, The Book of Charity, hadith no. (1037)]
The Explanation of Uşûl As-Sunnah
But if you want to speak about Allah’s Religion without any text and without any Sunnah, then this is (a form of) speaking about Allah without knowledge. Allah says:
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Thus, it is imperative that the Muslim restricts himself (to the texts) in affairs of creed, worship, and halal and harám, except with text. As for affairs of the duny4, work hard. As the Prophet
(88) said: “You know best concerning your worldly affairs.” [Collected by Muslim, The Book of Virtues, hadith no. (2363)]
The fundamental ruling concerning affairs of Religion is that it is impermissible except with permission from the Islamic legislation. So if you entered into the Religion of Alláh with your intellect, and followed your desires, and spoke concerning Allah without knowledge, then certainly this is from the worst sins, and sometimes it is even greater than shirk (associating partners with Allah in worship) as Ibn al-Qayyim stated while explaining the
verse:
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"Say (O Muhammad 3): (But) the things that my Lord has indeed forbidden are al-Fawáhish (great evil sins, every kind of
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unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with All4h for which He has given no authority, and saying things about Allah of which you have no knowledge." [Al-‘Araf: 33]
He said: “This verse moves gradually from the lowest to the highest, so the greatest is to speak about Allah without knowledge. This is greater than shirk, because it includes shirk and other than it. Indeed shirk is not except from the statements of the people of falsehood and misguidance.”
Therefore, be extremely cautious of being deceived by your intellect, and so-called intelligence and understanding, leading you to speak about Allah’s Religion based on desires. Rather to truly understand these texts is to do as the Companions and their Successors did: [it is following and leaving off desires]. Do not allow one's intellect or one's desires to take control over the religion, rather be one who follows, leaving off desires and
submitting to Allah, The Lord of the all the Worlds.
The Explanation of Usül As-Sunnah
ole بالقدر خيره و شرّه The Belief in the Divine Decree, the Good and
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pe the Binding Sunnah—which if anyone left any part of it, not accepting it and not believing in it, 1s not from its people—is the belief in al-Qadar (The Divine Decree)", the good and bad of it, attesting to and believing in the prophetic reports
14 Pay very close attention to this point; this paragraph is very important. Here al-Imám Ahmad is going to describe to us certain fundamental principles, which whoever leaves them off is not from Ahl as-Sunnah: he leaves the circle of Sunnah to innovation. Therefore, pay close attention!
[From the Binding Prophetic Tradition, which if anyone left any aspect of it]: If anyone leaves all or most of it, then this is a great trial.
As for the statement [Not accepting it and not believing in it, is not from its people]: Whoever refuses it and does not believe in it, he is not from Ahl as-Sunnah. Not being from Ahl as-Sunnah means to be from the people of innovation and misguidance— Allah’s refuge is sought. Are you all aware (dear readers) that innovation is divided into major, minor, shirk and hâd (deviation from the straight path ) as well as trials and tests? As Ibn al-Qayyim mentions: "Innovation derives from disbelief and (also) leads to it." Innovation is built upon (following) desires and misguidance. Allah says:
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“Have you seen him who takes his own lust (vain desires) as his
ilâh (god), and Allâh knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight?
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Who then will guide him after Allah? Will you not then remember? [Al-Játhiyah: 23]
Thus we seek refuge in Allah from following desires. For this reason, the People of the Sunnah named the people of innovation, “AAl a-Ahwa” (Le. the people of desires), because they oppose Allah’s religion and follow their desires. Examples of these people include: the Khawárij the Ráfidhah, the Mu'tazilah, the Jahmuyyah, the Murji ah, the Sûfiyyah, the Hulûliyyah (the people who believe in incarnation), the people of wahdatu al-wujüd (pantheism), the people who worship graves and others like them. All of this innovation and misguidance opposes the Book of Allah, the Sunnah of the Prophet (3€), as well as the fundamental principles of the Sunnah.
The first thing al-lmám Ahmad mentioned is [Belief in the Divine Decree.] The one who does not believe in the Divine Decree is not from Ahl as-Sunnah; rather he has left off an essential component of the fundamentals of the Sunnah. Believing in the divine decree is a pillar of al- Îman. Both the Book of Allah and the Sunnah of the Messenger (3€) point to this fact.
Allah (E) states:
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“and all things We have recorded with numbers (as a record) in a Clear Book.” [Y4-Sin: 12]
Every situation that occurs, Allah has complete knowledge of it, and He (X) recorded it in a/-Lahw al-Mahfüth (The Preserved Tablet, The Book of Divine Decrees):
The Explanation of Uşûl As-Sunnah
“Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation, as written in the Book of Decrees, al-Lahw al-Mahfüth)." [Al-Qamar: 49]
Allah (3Š) sent Jibril to Muhammad (38) to affirm the pillars and fundamentals which the religion is built upon. He asked him about al-Islam (al-Imán, and al-Ihsán), so the Prophet (38) said to him: "Al-Islám is to declare that none has the right to be worshipped in truth except Allah, and that Muhammad is the Messenger of Allah, to establish the prayer, to give charity, to fast the month of Ramadan, to perform Hajj to the Holy House.’ He then said, ‘What is al-Imán? The Prophet (8) said: ‘to believe in Allah, His Angels, His Books, His Messengers, and to Believe in the Divine Decree, the good and bad of it is from Allah )
[Collected by al-Bukhari, The Book of Faith, hadith no. (50); Muslim, The Book of Faith, hadith no. (08)]
Also, in many verses, five pillars of al-Iman are mentioned as well, other than the Divine Decree, but it (i.e., the Divine Decree) is mentioned in other verses as has proceeded. Bs, وا
224 : Att on L A w A 2,7 P 5 Sale من 2455 والمۇمِنونَ كل ad) يمآ أنزل eo y ^€t€ or À uA ^ n — ع عن id MEES و
nd ome a believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. They say, ‘We make no distinction between one another of His Messengers’ - and they say, "We hear, and we obey. (We seek)
Your Forgiveness, our Lord, and to You is the return (of all).” | Al-Bagarah: 285]
Sometimes the Divine Decree is mentioned in separate independent texts, and these fundamentals are also mentioned in
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one context, but all of them are indicated by the Book of Allah and the Sunnah of the Messenger (#8) as found in the hadith of Jibril, the hadith of ‘Abdullah bin Mas'üd, and if Allâh wills, we will mention other proofs dealing with the Divine Decree at another point.
Thus [Believing in the Divine Dectee, the good and bad of it] is from the foundations of the Sunnah which if anyone leaves any aspect of it, he has removed himself from Ahl As-Sunnah. Therefore, it is absolutely binding upon the believer to have firm faith and belief that the Divine Decree in its totality, the good and bad is from Allah. Sheikh al-Isl4m Ibn laymiyyah—may Allah, The Most High, have mercy on him—has discussed the topic of al-Qadar in his work al-'Aqídatu al- Wásitiyyah and other
wotks, and mentioned that it is of different levels.
Ihe First Level (To Believe that) Alláh's Knowledge encompasses everything, and that Allah knew completely about all of the affairs in His creation, great and small; for indeed Allah’s knowledge is not preceded by ignorance.
Then Allah recorded that in a protected book. The Messenger of Allah (8) said: “Allâh decreed the details of everything before he
created the heavens and the earth by fifty thousand yeats." [Collected by Muslim, The Book of al-Qadar, hadith no. (2653))
And the Messenger (#8) said: "The First thing Allah created was the pen. Then He said to it: "Write! It said: “What shall I write?’ Allah 3€ said: ‘that which is and will be until the establishing of the Hour." [Collected by Abû Dawûd, The Book of Sunnah, hadith no. (4700); at-Tirmidhi, The Book of al-Qadar, hadith no. (2155); al-Albani graded it to be authentic, and collected it in his as-Silsilah as-Sahihah, hadith no. (133) |
The Explanation of Uşûl As-Sunnah
Allâh wrote down all information—which He knew with His vast all encompassing knowledge—in a/-Lahw al-Mahfüth. As Allah says in the Qur'àn:
2
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“And with Him are the keys of the Ghayb (all that is hidden),
none knows them but He. And He knows whatever there is in (or
on) the earth and in the sea; not a leaf falls, but he knows it.
There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.” [Al-An‘am: 59]
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“O my són If it it A (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allâh will bring it forth. Verily, Allâh is Subtle (in bringing out that grain), Well Aware (of its place). [Luqmán: 16]
Allah has knowledge of all things; everything was written down in al-Lahw al-Mahfáüth.
Second Level: To believe in Allah’s all encompassing Will for everything that He desires to be. Also to believe in His Ability with which He creates everything. There is nothing in existence or nonexistence, whether in the past or future, big or small, statement or action, movement or stillness, except that it occurs all by the Will of Allah; and it does not exist except that Allah created it, bringing it to be with His Will, and His Ability with which He is able to do all things.
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With this, Allah sent Messengers and Books, holding the slaves responsible, commanding and prohibiting them, making them accountable for their intentions, beliefs, and acts of worship. As for the obedient one, he is obedient out of a choice and desire to be obedient, and that does not oppose the Will and Ability of Allah (3%) in the least. Whosoever is obedient and treads the path of the Noble Messengers (ill ; sii ge), his reward is Paradise. Likewise, whosoever disobeys the Messengers (piss ; tix Li) opposing and belying them, certainly he will be held accountable and recompensed according to his level of transgression. If his opposition reaches the level of disbelief; then he will remain in the Hell-Fire forever. If his opposition is in the form of major sins, other than disbelief, then he is under the Will of Allah; if He (8%) wills He (88) will pardon him, and if He (35) wills He will punish him.
The point of reference: Believing in the Divine Decree, the good and bad of it, does not oppose the establishment of carrying out the Islamic Legislation: “Perform deeds, for it will be made easy for everyone to do what they were created for.”
Some of the people asked the Messenger (#8) about doing deeds and whether the deeds you perform are based on that which is written by the pen and decreed by Allah, or is it different from that. They said: “O Alláh's Messenger (3€)! Shall we not depend upon what has been written for us and give up deeds?’ He said, Perform deeds, for everybody will find easy to do such deeds as will lead him to (his destined place for) which he has been created." [Collected by al-Bukhari, The Book of Tafsir, hadith no. (4949); Muslim, The Book of al-Qadar, hadith no. (2648), and the aforementioned
wording is mentioned in Muslim’s collection]
As for the people of happiness, it will be made easy for them to do the actions of the people of joy, (gladness, and cheerfulness). Likewise, the people of misery will do the actions of the people of
The Explanation of Uşûl As-Sunnah
that have been narrated about it®. It is not to be asked why or how!$, rather it is only believing and affirming them.
sadness and wretchedness. As for the statement of the Messenger (85): "Perform deeds," this means to work based on the Islámic Legislation, according to that which the Messengers السَلام) 5 $n Ld)
came with, obeying them (in their commands).
That is because Alláh gave you all the ability to choose along with an intellect by which you distinguish between truth and falsehood, guidance and deviance, obedience and defiance. Thus, Allah will hold you accountable for that which He has bestowed upon you: devices which you were given that distinguish you from animals and inanimate objects. Because of this you will be questioned and held responsible in front of Alláh— The Blessed, The Most High. All of this leading to either a reward or a
punishment: honor or debasement and humiliation.
15 [attesting to and believing in the prophetic reports that have been narrated about it.] meaning: to the Divine Decree. From these narrations are those which we mentioned such as the hadith of Jibril, “To believe in the Divine Decree, the good and bad of it.” This relates to the general Divine Decree, which refers back to Allah’s all encompassing knowledge, and it coincides with that which Allah wrote in al-Lahw al-Mahfith.
As for the hadith of Ibn Mas'üd, it refers to the Life Decree, that which has been decreed about a person’s life. As it is mentioned in the hadith narrated by Ibn Mas'üd (4) that the Messenger, “The Truthful and The Believed,” (3&) said: "Each one of you is collected in the womb of his mother for forty days, and then turns into a clot for an equal period (of forty days) and turns into a piece of flesh for a similar period (of forty days) and then Allah sends an angel and orders him to write four things, ie. his provision, his age, his actions, and whether he will be of the wretched or the blessed (in the Hereafter)." [Collected by al-Bukhári,
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The Book of al-Qadar, hadith no. (6594); Muslim, The Book of al-Qadar, hadith no. (2643) |
This is called the Life Decree. Also there is the Yearly decree, and that is Laylatu al-Qadar. As Allah says:
A ape GO Su bys لله قر a AG GI y {OS
“We sent it (this Qur'án) down on a blessed night (Le., the Night of al-Qadar). Verily, We are ever watning (mankind that Our torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship). Therein (that night) is decreed every matter of ordainments." [Ad-Dukhán:3-4]
In this night, Allâh writes down that which will occur to the slaves from righteous and evil deeds, trials and tribulations, and other matters similar to this. This is called Yearly Decree which Allah decrees in this night.
In addition to these previous types of Divine Decree, there is the daily decree, and it refers to what the slaves do daily and what the Angels write about them day by day.
16 [believing in] meaning: the texts. It is not to be asked “why did Allah do this or that, and why did Allah decree this and why did He command with this and prohibit this.” Likewise, [It is not to be asked, why or how] Rather it is only upon us to believe and submit, and feel at ease with the decree, because it may be the case that these questions derive from opposing Allah (BE) His Divine Decree, His Legislation, and His command and prohibition. So it is not upon you except but to submit, especially with this matter
of the Divine Decree. Because it is as they say: “the Secret of Allah—The Blessed, The Most High.” That which you know of
The Explanation of Uşûl As-Sunnah
(93 مو A CRB
it, praise Allah; and that which you have no knowledge about, it is incumbent upon you to submit.
[It is not to be asked why or how, rather it is only believing and affirming them]: This is obligatory upon every Muslim, and it is from the prerequisites of the Declaration of Faith, “No deity deserves to be worshipped in truth except Allah, and that Muhammad is the Messenger of Allah,” this entails that you have surrendered to Allah, in that which He commands with, prohibits, legislates, and also in that which He decrees upon you, whether good or bad.
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Submitting to the Prophetic Narrations and Believing in Them
nd whoever does not know the explanation of a particular hadith, or whose intellect does not allow him to
nderstand it, then it is sufficient for him to simply
submit and believe, because the matter has been perfected for him"; such as the hadith of "as-Sádiq al-Masdüq | The Truthful, The Believed]” (Describing the Divine Decree), and other prophetic narrations that deal with the Divine Decree.
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7 [And whoever does not know the explanation of a particular hadith, or whose intellect does not allow him to understand it,
then it is sufficient for him to simply submit and believe, because the matter has been perfected for him]
4 نشكا درسم es Y
“...Allãh burdens not a person beyond his scope...” [ Al-Bagarah: 286]
There may be certain texts that one may not understand, about which he may ask “(what is the) wisdom and goal of them” and “what is the secret behind them?” But it is incumbent upon you to affirm and believe them, because this is from the prerequisites of true faith: “I believe in the unseen, I believe that Muhammad is true, that the Qur'án is true, and that which Muhammad came with is truth, and that he does not speak from his own desires.” So that which you have knowledge of, then certainly the praise belongs to Allâh alone, and that which you do not have knowledge of, leave it to the one who knows and you have been
sufficed.
The Explanation of Usül As-Sunnah
أسئلة الدرس
Questions from the Class I. Question: Some of our Salafi Brothers sit with the people who follow their desires, (What is your advice to them)? Response: I will mention some examples for you. The likes of this happened to Ibn Aqîl, al-Bayhaq?, al-Harawi, and many others throughout Islamic History. Many people throughout history were enticed by the knowledge they have, so they sat with the people of innovation and desires, thus they became lost in (deviation). In this are many lessons and admonitions. This occurred to people that once followed the way of the Salaf, but because they sat with the people of innovation, mixed with them, and read the books of the people of falsehood, they deviated and became lost. So my advice for these individuals is to benefit from their brothers, and before that to benefit from the great Manhaj which encourages you to be safe from all deviance and misguidance, and protected from all evil. By Alláh, nothing is equal to being safe from
misguidance and trials.
2. Question: It is known that differing in secondary affairs of the religion, with certain conditions, is permissible. So what are the conditions that make differing in ‘Aqidah allowable? | |
Response: By Allah, I do not see anything that makes differing in ‘Aqidah permissible. As for what relates to the Companions—from what some people ascribe to them as differing in affairs of ‘Aqidah—then indeed they did not differ in the least. With the will of Allâh this issue will be
discussed more in our study of this work, Usûl as-Sunnah.
3. Question: If the Companions agree on a particular issue, is it permissible for someone to come after them and introduce a new statement?
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Response: Whoever does such a thing 1s at risk of a serious threat and puts himself in great danger. سيل ui SQN EG 3x bye IAT GUS (Q9 9 Qo) yee وَسَآءَتٌ ae edna ME ما ds PAL "And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell—what an evil destination!” [An-Nis4:1 15]
The Companions agree on a particular issue and you come with a new statement?! This person’s opinion is not in agreement with the consensus of the Companions, rather it is in clear opposition to the Book of Allah, the Sunnah, and (the way of) the believers. This person is following other than
the way of the believers, therefore it is not permissible.
4. Question: I work in one of the companies and some or all of my co-workers are from deviant groups, so what is your advice for me in being cautious of sitting with them?
Response: Search for another Job; if you find from amongst them those who accept your call to the truth, then all praise belongs to Alláh alone, but if not then search for another
field of work.
5. Question: Please elaborate on the hadith of Ibn Mas'üd: "Each one of you is collected in the womb of his mother for forty days, and then turns into a clot for an equal period (of forty days)..." [Ibid]
Response: If a man has intercourse with his wife, and releases semen into her womb, there is a period of forty days that it remains as nutfah (1.e., a seed resulting from male and female liquids, with the permission of Allah). Then Alláh—The Blessed, The Most High— moves it to another stage of
The Explanation of Uşûl As-Sunnah
development where it becomes a blood clot, and then he moves it to another stage for forty days, where it is a morsel of flesh. So there are various stages. As Allah says:
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"While He has created you in (different) stages." [Nuh:14]
However, this hadith may confuse the deviant group, al- Qadariyyah, because of the fact that Allah knows whether the slave will be from the happy or the miserable while the person is in his mothers womb. This is from their absolute misguidance. Because indeed Allah—The Blessed, The Most High—knew this in His all encompassing knowledge, and recorded it in a-Lahw al-Mahtith. Then this which was written agrees with Allah’s Knowledge and that which is recorded in the Book of Divine Decrees. These people were influenced by their desires and intellects; otherwise this issue was clear and basic with the pious predecessors. And we hope the questioner is not influenced by the thoughts of these
people.
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20
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olay برؤية الله Believing that Allah will be seen (in the
Hereafter) a such as the narrations which affirm that Allâh will be seen in the Hereafter!’, all of them, even if they may find it
55 [ And such as the narrations which affirm that Allâh will be seen in the Hereafter]: It is mandatory upon the slave to have firm belief that the believers will see Allah in the Hereafter. However, the deviant group, the Mu'tazilah, rejected that Allah will be seen in the Hereafter based on false doubts, but Ahl as-Sunnah refuted them using proofs and evidences from the Book of Allâh and the Prophetic Sunnah.
From the scholars who refuted the Mu'tazilah is al-Imám Ibn al-
Qayyim using seven verses from the Book of Allâh as proof. A
person may not realize how some of the verses can be used as
proof, but if one ponders they would find that he was correct in
using these verses as sound proof indicating that the believers will
see Allah in the hereafter. From these verses is the statement of قد c
Allah (2&): مريب كر هم
gare ef ATA A TE oniar gee 4 ردي
LO coe St وش ر qv واتقوا الله واعلموا أنكم “...And fear Allâh, and know that you are to meet Him (in the Hereafter), and give glad tidings to the believers.” [Al-Baqarah: 223]
Ibn al-Qayyim said (while explaining this verse) that (an actual) meeting does not take place except if both parties see one another; this is understood from the Arabic language itself. He also mentioned that the verses which those who deny that Alláh will be seen hold on to in order to reject the fact that Allâh will be seen by the believers in the hereafter, such as the statement of
Allah:
The Explanation of Usül As-Sunnah
11 $2 ee ot 74 Ps م ور PES. ^ oe LO وهو اللطِيف NICA XS لاتدذركه الأبصر # “No vision can grasp Him, but His Grasp is over all vision. He is the Most Subtle and Courteous, Well Acquainted with all things.” [Al-An'am: 103]
Sheikh al-Islam Ibn Taymiyyah—may Allah, The Most High, have mercy on him—mentioned (about this notion of the Mu'tazilah) that Allah does not praise Himself by simply negating certain characteristics; rather He praises Himself by negating certain characteristics and affirming others. And he mentioned a number of examples to express this point. For example, the statement of Allah:
{ MAN ES Ss Í E
“...No vision can grasp Him...” in this verse is an affirmation that Allah will (in fact) be seen in the hereafter, because he did not negate that He will be seen, rather He negated that sight can grasp and encompass Him; indeed Allah is not encompassed by anything. You see the sun and you see sky, and there are many things you may see, but your vision does not encompass these things, even though you may be able to see them in general.
Likewise, the statement of Allah to Mûsê (3&):
# قال أن (as
“,..you will not see me...” [AI-A'ráf: 143] Misa (#8) sought from his Lord that he may see Him. If this was something that was impermissible or impossible, Másá (3€) would
not have asked for such a thing. So Alláh said to him, ao قال $
3 you will not see me,” meaning at this current time. He did not say “You cannot possibly see Me.’
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“..so when his Lord appeared to the mountain, He made it collapse to dust...” [Al-A‘raf: 143]
But Müsá (3€) is not able to endure the reality of seeing Allah in this life, and likewise the physical structure of the human being, in this life, is unable to endure seeing Allah—The Blessed, The Most High. How would the human be able to see Allâh in this life, when there comes in the authentic hadith: “His (Allah’s) veil is light, if He withdraws it (the veil), the splendor of His Face
would consume His creation so far as His sight reaches." | Collected by Muslim, The Book of Faith, hadith no. (179)]
The physical make up of the human being makes it impossible to withstand seeing Allâh (E) in this life. If the mountains turn to dust from the majestic appearance of Allah, how can a human possibly endure seeing. Allah? But when Allah—The Glorious, The Majestic—resurrects His slaves and enters them into paradise, they enter with a (physical) composition that is prepared to see Allah (3&).
From the verses which are used as proof 15 the statement of Allah:
( SO c iS $y "For those who have done good is the best (reward, i.e. Paradise)
and even mote.” [ Yànus: 26]
Ihe Noble Prophet Muhammad (#8) clarified the meaning of Allah’s statement “and even more”, saying that it refers to seeing Allah in the Hereafter, as it comes in the hadith narrated by Suhayb (4) found in Sahth Muslim | The Book of Faith, hadith no. (I8I)|. Likewise many Companions explained that the best reward is Paradise, "and even more” means to see Allah (3, and it is better than Paradise. Allâh will say to His slaves after
The Explanation of Uşûl As-Sunnah
difficult to fathom or consider it repugnant to the ears”, but it is only upon you to have absolute faith in them”, not rejecting one
entering them into paradise: "Do you want me to give you anything else?" They will say "What can we possibly desire, our faces ate glistening, You have entered us into paradise, and You have given us again and again, so at that point their Lord will appeat to them. So they will not enjoy or find any blessing better than seeing Alláh, The Blessed, The Most High."
The prophetic narrations (about this topic) have reached to about thirty narrations confirming that the believers will see Allah in the Hereafter. From amongst these ahádith is that which is narrated by Jarîr and likewise that which is narrated by Abû Hurayrah. The Prophet (38) states: “You will see your Lord on the Day of Resurrection as you see this (full moon) and you will have no
difficulty in seeing Him.” [Collected by al-Bukhári, The Book of Tawhid, hadith no. (7437)]
There are various narrations, many of them collected by al- Bukhart and Muslim as well. This is that which pertains to seeing Allah in the Hereafter.
° [Even if they may find it difficult to fathom or consider it repugnant to the ears| Meaning the ears of the people who follow falsehood. As for the people of truth, they accept these
narrations with a welcoming heart.
20 When the fitnah (trials, doubtful matters) appeared and people began to deny that Allah will be seen in the Hereafter, people began to stir up confusion, mentioning that these narrations were repugnant. Does anyone of you (dear readers) become confused from the hadith of Abû Hurayrah about seeing Allah, or the verses (about this topic)?! None of you become confused and not one of you is disturbed by hearing these prophetic narrations. But the people of falsehood are disturbed. Therefore, they are the
ones who mention this type of speech.
52
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PUNIRE
letter from any of these narrations, or other than them that have been reported by the reliable narrators.?!
(35) 9 CR 0D
* [Not rejecting one letter from any hadith that the reliable reporters have natrated.] This is because the Messenger of Allah (38) does not speak from his own desires; he only says that which is true. When 'Abdulláh bin 'Amr said to the Prophet (8) that the people say "Do not write (down the prophetic narrations)." The Prophet (3&) said: “Write! By the One in Whose Hand is my soul, nothing comes from me except the truth" [Musnad Ahmad, verification of Ahmad Shakir, from the narrations of ‘Abdullah bin ‘Amr bin al-As, hadith no. (6510, 6802), Ahmad Shakir graded its chain to be
authentic |
(O وی یی AC le BiG y "Nor does he speak of (his own) desire. It is only a Revelation revealed.” | An-Najm: 3-4]
The Explanation of Uşûl As-Sunnah
ترك الجدال والخصومات في الدين
Leaving off Debating and Argumentation
in the Religion b the Foundations of the Sunnah: not to debate or argue with anyone, and not (even) to Jearn argumentation, because indeed disputing about the Divine Decree, Seeing Alláh, The Qurán, and other than that from the aspects of the creed, is disliked and prohibited”. And anyone who takes on such behavior, even if he is right in his argumentation, 1s not from the People of the Sunnah? until he leaves off debating and submits to the narrations and believes in them”.
2 Al-Imam Ahmad is advising with leaving off argumentation because: [Indeed disputing about the Divine Decree, seeing Alláh, The Qur'án, and other than that from the aspects of “Aqidah, is hated and prohibited].
Many narrations have come prohibiting argumentation and debating. The Messenger (#8) came out one day and the people were disputing about the Divine Decree, so he became very angry as if a seed of pomegranate was glaring in his face. Then he (3) said: “Do you want to put the Book of Allah one part against
another?" [Collected by Ibn Májah, The Introduction, hadith no. (85), al- albáni graded it to be Hasan Sahih |
The Prophet (#8) made a very serious refutation of this act, which indicates that debating about the Divine Decree is impermissible and the same applies to the other aspects of the Islamic “Aqidah.
23 [Even if he is right in his argumentation, he is not from the People of the Sunnah, until he leaves off debating]. Al-Imám Ahmad was very stern towards debating. Whosoever says that he has no means of arriving at the Sunnah except with argumentation, he is in plain error. However, this statement of al-
8 3
(35) 9s CR D
Imám Ahmad is not to be taken in an absolute manner, because Allah has made it permissible for us to debate in a way which is best. If all the conditions are present, and the one engaging in argumentation wants the truth, not to defeat (you) or to be stubborn, then you should clarify things to him in the best of manners. Dut if he is leaning toward anger, altercation, and arrogance, you should leave him (alone and not debate with him).
Some people from the Khawary used to come to ash-Sheikh (Abdul- Aziz bin ‘Abdullah) Ibn Baz so that he would debate them, but he did not debate or argue with them. Likewise was the
case of the Shi'ah (Rafidhah), he would not debate or argue with any of them.
^ Lastly, al-Imám Ahmad mentioned here [until he leaves off debating and submits and believes in the narrations] This is what is obligatory: to believe in the narrations, to convey them to mankind, while explaining and clarifying their meanings if they are difficult for the people to understand. (However), if you see someone debating in a manner that is best, while seeking benefit, then you should clarify matters to him. If he has a doubt, then remove it, but with gentleness, wisdom, and fair-preaching. But if he merely wants to argue, do not debate with him, because he does not want the truth and the debate will not arrive at any result.
The Explanation of Usül As-Sunnah
القرآن كلام الله لبس بمخلوق The Qur'an is the Speech of Allah, and it
is Not Created he Qur’4n is the Uncreated Speech of Allâh and no one
should be too weak to declare it to be uncreated. For indeed
25 This issue, of claiming that the Qur'án is created, as you all are aware, is very serious. A great trial occurred for Ahl as-Sunnah due to this issue, and at the head of (those who sustained great difficulty and tribulations was) al-Imam Ahmad. During this trial, people were imprisoned, tortured, and killed. All of this was done by the Jahmiyyah and the Mu'tazilah during the time of al- Ma’miin, al-Mu'tasim, and al-Wathig, during three different leaderships from the Abbasid Dynasty. The Islámic Ummah was put through a great trial by way of the Jahmiyyah, the Mu'tazilah, and the other people of misguidance and deviation, where they gained power over Ahl as-Sunnah, but in the end Allah decreed that the good end would be for His pious servants. Al-Imam Ahmad exerted immense patience, persevering upon imprisonment, torture, and severe burdens that even the mountains would not be able to bear. So Allah raised his level and his status, eventually becoming the Imam of Ahl as-Sunnah in truth. There is no one who raises their head for the Sunnah and the banner of the Sunnah except that he is honored to be connected with this great Imam. Allah honored al-Islam with Abû Bakr (4&) on the Day of the Riddah (apostasy), and with Ahmad on the Day of the Mihnah (The Trial) as some of the pious predecessors mentioned. May Allah show him mercy and give him the best reward.
The Book of Allah and the Sunnah indicate that the Qur’4n is the Speech of Allah, which Alláh—The Glorious, The Most High— spoke with. Then Allah revealed it to Jibril who conveyed it to Muhammad (#8). Allah speaks when and if He wills. From His
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speech is that which would not be exhausted by the seas, as Allâh
Says: BS USES KIS 6s, zd كن AE)
(Oz sin
"Say (O Muhammad X to mankind): 'If the sea were ink for (writing) the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if we brought (another sea) like it for its aid.” [Al-Kahf: 109]
From Allah’s Speech are the Books that were sent down for the rectification and guidance of mankind, to save them from misguidance and for other aims and goals that only Allah (BE) knows. This is from the mercy, wisdom, and requisites of Alláh's Lordship that He sends down revelation to His Messengers (38) for the rectification of people’s lives, allowing them to become qualified to enter Paradise, by acting by the revelation, thus earning them Allah’s pleasure— The Lord of all things. Whosoever opposes these Divine Books, which Alláh has sent down, while stubbornly rejecting (the truth), the proof will be established against him, thus earning him the recompense of the disbelievers and the arrogant ones; his abode will be the Hell-Fire forever, as Allah mentioned.
| The Qur'án is the uncreated Speech of Allâh] which Allah spoke with— The Mighty, The Majestic—and the Books which Allâh sent down are likewise the Speech of Allâh, He revealed them to His slaves. Allah spoke directly to Müsà, and likewise Muhammad (38) on the Night Journey. Allah will call out on the Day of Judgment, “Where are these so-called partners of mine?” Likewise, Allah he says in the Qur’an:
7 ow, i Et. fy ولذ نادی رك H
The Explanation of Usül As-Sunnah
“And when your Lord Called out to Mfisa” [Ash-Shu'ará: I0]
“Calling out” does not occur except with letters and a voice that is befitting to Allah, not resembling the voice, nor the letters, or speech of the creation in the least. So Allah speaks, and speaking is a characteristic of completeness. Neither objects nor animals speak, and they are less than the human beings who are capable of speaking. Allah (88) honored the human being and completed him. From this completeness is that human beings have the ability to speak and communicate. This is a characteristic that distinguishes the human being from all other creatures. So it 1s Allah who gave human beings, the angels, and the jinn, who possess an intellect, this ability to speak, which is a characteristic of completeness and perfection. Allâh is complete, and He grants from His completeness to whomsoever He wills from His slaves and creation. Knowledge and ability are also characteristics of completeness. Therefore whoever removes from Allah the characteristics of speech, knowledge, and ability, then he is belittling Allah in an immense way. When one of the disbelievers
of Quraysh said:
LO ANG Ws y “This is nothing but the word of a human being.” [Al-Muddathir: 25]
Allah—The Most High—said:
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“I will cast him into the Hell-Fire" | Al-Muddathir:26]
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{OZ aie s “Verily he thought and plotted. So let him be cursed: how he plotted! And once more let him be cursed: how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way: then he turned back, and was proud. Then he said: ‘this is nothing but magic from that of old, This is nothing but the word of a human being!’ I will cast him into Hell-Fire.” | Al-Muddathir:18-26]
The statement of mankind is created, so Allah threatened him with a severe punishment. This is slandering the Qur'án, saying that it is magic or that it is the statement of a man. This is lowering and demeaning the Qur'án, which is the Speech of Allah, sent for the guidance of mankind, and it is not created. As for the Mu'tazilah, the Jahmiyyah, the Batiniyyah, the Ráfidhah Shi‘ah, the Khawary, and all deviant groups, they differ concerning the Speech of Allah, all eventually arriving at the belief that Allâh does not speak. Even the Ashá'irah were influenced by the Mu tazilah. The first generation of 'Ashá'irah used to say "Speech Is a characteristic that exists with Allah, but the Qur’4n is not actual speech, but rather a narration of His speech. It is not words, letters, or a voice, Allâh did not (actually) speak. This Qur'an is not His speech!”
We ask Allah for safety and protection (from falling into such deviation). But sadly, from the later generation of 'Ashá'irah are those who blatantly say that the Qur'àn is created.
The Qur'án is the uncreated speech of Allah, and the same for all of Alláh's speech, it is uncreated. These people when they began
The Explanation of Uşûl As-Sunnah
Allah’s Speech is from Him, not separate from Him; and nothing of Allah’s Attributes or His Speech is created. Also, be cautious
this fitnah, saying: “The Speech of Allah, Allah created it without a place,” and they say “It is the Speech of Allah, but it 15 as you say ‘the She-Camel of Allah.” They say, “The She-Camel of Allah and the House of Allah, are examples of created things being attached to the creator.” All of these are lies to confuse and
misguide the people.
Al-Imám Ahmad mentioned [It is not created.] (I pose the question): Why is it not sufficient to simply say the Qur'àn is the Speech of Allah? (The answer) is because the Jahmiyyah and Mu'tazilah deny that the Qur'án is the speech of Allah, but they say “The Speech of Allah, while they intend that it 15 created similar to how we say “The She-Camel of Allah, and the House of Allah. The She-Camel of Allah and the House of Allah are all created things, is that not so? They make such a statement, but they intend only to play games, saying "It is the speech of Allah, but it is created." Rather say "The Speech of Alláh, and it is not
created!"
But if you (were to) say, "Ihe Speech of Allah” and then remained silent, and did not say it is not created, the Mu'tazilah and the Jahmiyyah will agree with you (in your statement, if you do not add “it is not created")! They will say to you "The Speech
` of Allah,” but if you leave it blank they will add or say that it is
created. Rather you should fill in the blank and say it is not
created.
26 [And no one should be too weak to declare that the Qur’ân is uncreated. For indeed Alláh's Speech is from Him, not separate from Him; and nothing of Allah’s Attributes or His Speech is created] Meaning: the Speech of Allah is a characteristic of Allah—The Mighty, The Majestic—but Allah speaks when and if He wills. The statement of al-Imám Ahmad [For indeed Allah's
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of debating with anyone who has innovated concerning this affair” or anyone who says his recitation is created or other than
Speech is not separate from Him] is a refutation against the Mu'tazilah who said Allah created “His Speech” without a place. Rather Allah’s Speech, Ability, and Will are all from His innate and essential characteristics; and these qualities are from His absolute completeness. Just like Allah creates whenever He wills,
He speaks whenever He wills. As Alláh——The Most High—said:
COLES SALES sd EX “Verily, His Command, when He intends a thing, is only that He says to it, "Be" and it is” [Yâ Sin: 82]
Hence the characteristic of speech is an innate characteristic, but
Alláh speaks, reveals, provides, and creates with His Speech.
^ رو ر ص PEPE ew (oad (OLS SALE AES اراد S A Cy “Verily, His Command, when He intends a thing, is only that He says to it, “Be” and it is” [Y4 Sin: 82]
As for the statement of al-Imám Ahmad [not separate from Him] this means that Alláh's (8%) Speech is an innate quality. As for the Qur'an, it is heard and Allah’s speech is heard as well. Is this understood? [not separate from Him]: What does al-Imám Ahmad intend by this? The intent behind this statement is that speech is an innate characteristic of Alláh, and this is a direct refutation of the Mu'tazilah who said that Allâh created this speech without a place.
7 [And nothing of Allah’s Attributes or His Speech is created; be cautious of debating with anyone who has innovated concerning this affair]: Notice how al-Imám Ahmad is placing emphasis on this issue. But when he (e., al-Imám Ahmad) needed to debate he debated. For example he debated Ibn Abi Du'ád, and other than
The Explanation of Uşûl As-Sunnah
this. And whoever hesitates in this matter and says" I don't know whether it is created or not created”, it is just the Speech of Allah,” this person has fallen into innovation”, and he is just like
him, when it was a necessity, and the person was seeking da‘wah and the truth.
28 [Or anyone who says his recitation is created or other than this. And whoever hesitates in this matter and says ‘I don’t know whether it is created or not created] Here when the fitnah of the statement that the Qur'án is created came and Ahl As-Sunnah separated from the Jahmiyyah, the Muttazilah, and other than them, there came about those who ascribed to the Sunnah and said “The Qur'án is the Speech of Allah, and my utterance of the Qur'án is created." So Imam Ahmad refuted them. (That is) because if you say: “My utterance of the Qur'án is created,” the word ‘utterance’ can potentially refer to that which is uttered, meaning the Qur'án itself, and it is possible that it can mean words which the speaker is speaking with and uttering.
So when it was the case that this phrase can possibly contain falsehood, it could be exploited by the Jahmiyyah, the Mu'tazilah, and other than them from those that say the Qur'án is created. They could exploit it in order to misguide the people. (So a person may say): “My recitation (or utterance) of the Qur'an is created,” and he may intend the actual speech which is being uttered. Al-Imám Ahmad said, [whoever says ‘my recitation of the Qur'án is created’ is an innovator. |
? [And whoever hesitates in this matter and says ‘I don't know whether it is created or not created, it is just the Speech of Allâh, this person has fallen into innovation]: When you say Allah's Speech is not created, do not say “My recitation of the Qur’an is created”, because it is a means which the people of falsehood use to eventually arrive at the statement that the Qur'án is created. Likewise, do not hesitate to say that the Qur'án is uncreated.
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Rather be firm that the Qur’4n is the uncreated speech of Allah: this is what is affirmed by the Qur’an, the Sunnah, as well as the Companions and the Pious Predecessors.
If a man has hesitancy or reluctantly to say that the Qur'án is the uncreated speech of Allah, then there is doubt concerning his affair; for indeed, this is innovation and from the ways of the Jahmiyyah. When this fitnah appeared and its severity intensified, these innovated wordings came along. There were those who hesitated to take the stance that the Qur'án is not created, but it is a must that we clearly state that the Qur’4n is the Speech of Allah, and it is not created, and that is the end of it. We do not say our utterance or recitation of the Qur'án is created and we do not hesitate in this matter. None of this is permissible.
[And whoever hesitates in this matter and says ‘I don't know whether it is created or not created']. Máshá Allah, this type of person 15 trying to appear as if he is pious. And this was stated by a number of people as well, but al-Imám Ahmad and others from Ahl as-Sunnah exposed and criticized the likes of these individuals, and declared them to be innovators. From amongst them were Ya'qüb bin Shaybah who was from the scholars of hadith. When he hesitated and said “I don’t know (if the Qur'an is) created or uncreated" al-Imám Ahmad said that he was “a misguided innovator." The Caliph at that time sought al-Imám Ahmad's advice to give the position of Judge to Ya'qüb bin Shaybah, perhaps it was the top judge, but Ahmad said: “No, for indeed he is misguided.”
Perhaps you are amazed from this. By Allah, Ahmad preferred to employ a Jew or Christian over the people of innovation because of their absolute danger, in that they cause mischief, spread corruption, and dissension in the society from within. Has anyone caused more harm to the Muslims than the people of innovation? Has anyone caused the Muslims to be in a state of humiliation,
The Explanation of Uşûl As-Sunnah
the one who says "It (the Qur'án) is created." But rather The Qur'án is the Uncreated Speech of Allah.
C2 مو FE CORO
under the feet of the Christians and the Jews, except the people of innovation? Every trial and tribulation that has inflicted this Ummah is because of the people of innovation. Even Ibn Taymiyyah—may Allah, The Most High, have mercy on him— mentioned that when the Ummayyad Dynasty fell into innovation and its leader Marwán al-Himár adopted the beliefs of al-Ja'd, he was a cause of the fall of that nation. And innovation (during those times) does not equal the innovation that we see in our times at all!
3 [So he has fallen into innovation and he is just like the one who says ‘It (the Qur/án) is created.’ But rather The Qur'án is the Uncreated Speech of Allâh]: So whoever hesitates (and does not take a clear stance), or whoever says his recitation or utterance of the Qur’an is created, he is from this type of people (who say the Qur'án is created), holding onto their tails and following their footsteps in this matter.
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الإمان برؤية الله في UN الآخرة The Belief that Allah will be seen in the
Hereafter T: believe that Allah will be seen on the Day of Judgment, as it has been narrated from the Prophet Muhammad (38) in authentic prophetic narrations*!. Also, to believe that the Prophet saw his Lord, for indeed it has been authentically narrated by Qatadah from ‘Ikrimah, who reported from Ibn ‘Abbâs. Also al- Hakam bin Abán reported this from 'Ikrimah, who reported it from Ibn ‘Abbas. Also ‘Alî bin Zayd related from Yûsuf bin Mihrán who reported this from Ibn ‘Abbâs (48). We understand this hadith according to its apparent meaning, as it comes reported from the Prophet (3&).To speak about this affair (using theoretical rhetoric) is an innovation; rather we believe in its apparent meaning as it has been reported, and we do not debate anyone pertaining to this affair.
31 [To believe that Allâh will be seen on the Day of Judgment, as it has been narrated from the Prophet Muhammad (38) in authentic prophetic narrations.] We have already spoken about this issue.
* A difference of opinion occurred pertaining to this issue: did the Prophet Muhammad (8) see his Lord the Night of al-Isra’ or not? Many people clung on to the statements of Ibn ‘Abbâs («8 ) as well as the statements of Ahmad, deriving the understanding
that the Prophet Muhammad (8) saw his Lord with his two eyes.
Sheikh al-Islam Ibn Taymiyyah—may Allah, The Most High, have mercy on him——said: “The statement of al-Imám Ahmad and the statement of Ibn ‘Abbâs are reported general and restricted." Meaning: it is reported generally that Ibn ‘Abbâs said that Prophet Muhammad (Æ) saw his Lord, and it is also
The Explanation of Usül As-Sunnah
reported from him as well that he (4) saw his Lord with his heart. Likewise it has been narrated from al-Imám Ahmad that the Prophet (#8) saw his Lord with his eyes, and there are other narrations from al-Imám Ahmad which indicate the Prophet (3&) saw his Lord with his heart.
The correct opinion is that which Ibn Taymiyyah—may Allah, The Most High, have mercy on him—mentioned: “It is not in the Book of Allah nor in the authentic Sunnah that the Messenger of Allah (#8) saw his Lord [with his eyes].” Rather the statement of Ibn Abbas (4) is discontinued and does not connect (directly) to the Prophet Muhammad (3€) and at the same time it is restricted. And the restricted texts that have come are more authentic. In Sahih Muslim it is reported that the Prophet (3)
saw his Lord with his heart twice, [Collected by Muslim, The Book of Faith, hadith no. (176)|
As Allah—The Blessed and The Most High—said:
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“The (Prophet’s) heart lied not in what he saw” [An-Najm:11]
Also Allah—The Most ives
(Os) “And indeed ke saw him at a second descent Cie., another time)" [An-Najm:13]
‘A’ishah—may Allah be pleased with her—was asked about this affair, she said in the hadith of Masráq: “There are three things that if anyone says it to you, then he indeed has invented a great lie against Allah.” From these things she mentioned: “Whoever says that Muhammad saw his Lord has invented a great lie against Allah.” So Masrüq said: “Pardon me for a moment, O Mother of the Believers. But doesn’t Allah The Most High say:
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"The (Prophet's) heart lied not in what he saw.” [An-Najm:11]
Also Allah says:
"2^ و fo و KORE ولقد ر # “And indeed he (Muhammad 3%) saw him at a second descent (ie. another time)" [An-Najm:13]
She said: “Tm the first of the people from this Ummah that asked the Messenger of Allah about this.” She said: “That (Le, the aforementioned verse) refers to Jibril; the Messenger of Allah (38) said that he saw Jibril in his natural state twice. Once descending from the sky, blocking what is between the heavens and the earth, and also he saw him covering that which is between the sky and the earth, because of the greatness of his creation. Therefore the
verse refers to Muhammad seeing Jibril.” [Collected by Muslim, The Book of Faith, hadith no. (177)]
And the Messenger of Allâh (8) was asked, as it comes in the hadith of Abî Dharr (4&) with the addition of the hadith of ‘A’ishh—may Allah be pleased with her—that the Messenger of Allah ($8) said: “There was light, how could I see Him (and in another narration: ‘I saw light’).” [Collected by Muslim, The Book of Faith, hadith no. (178)| meaning: it is something that is highly unlikely for him to see his Lord.
In addition to this, there is weakness in both the chain of narrations that al-Imám Ahmad connected to Ibn Abbãs (49) [Narrated by Qatádah from ‘Ikrimah, who reported it from Ibn "Abbás. Also al-Hakam bin Abán reported it from 'Ikrimah, who reported it from Ibn 'Abbás] In the one chain there is the narrator al-Hakam bin Abán, who is truthful, but he has awhám
The Explanation of Uşûl As-Sunnah
(delusions) [al-Háfith (Ibn Hajr) mentioned about him in at-laqríib: "a
truthful worshipper, he has delusions (in his narrations) |.
The other chain includes ‘Alî bin Zayd Jud’an, who is weak. [Al- Háfith mentions about him in at-Tagrib: (that he is) “weak.” Al-Albânî says about him in as-Silsilah as-Sahthah under hadith no. (168): “That which is correct concerning him is that the scholars have differed. That which is the
. most preponderant position is that he is 'weak' as al-Háfith definitively
mentioned in at laqríb. However, he was declared weak due to poor memory, and not due to an accusation/allegation about himself (ie, not because of lying, fisq, innovation, etc). Therefore, the narrations of such a reporter are elevated to hasan or sahih if there is a corroborating narration to support it. |
Also it includes Yûsuf bin Mihrán, who is unknown and only ‘Ali bin Zayd Jud'án narrated from him. [Al-Háfith said about (Yûsuf bin Mihrán) in at-Taqrib: "no one reported from him other than Ibn Jud'àn, and he is (less than acceptable) Therefore, both narrations are (disconnected).
A disconnected narration reported from Ibn Abbás opposes that which is directly reported from the Prophet (3€). And if there is a disconnected hadith that opposes one which is (authentically) reported directly from the Prophet (8&) which one takes precedence? This is if we were to say that "seeing Allah” means directly seeing Allah with his eyes. However, the correct opinion is that even if this general hadith is authentic, it is restricted by the authentic narration: “He saw his Lord with his heart.” So Ibn ‘Abbâs’ narration (4) restricts the same vision that he also mentioned generally, by saying that the Messenger (#8) saw his Lord with his heart. Ibn Taymiyyah—may Alláh, The Most High, have mercy on him—mentions that al-Imam Ahmad stated that the Messenger (#8) saw his Lord in general, and he also restricts the seeing of Allah (in another narration from him). But that which is correct is that the Messenger (#8) saw his Lord with his heart.
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Therefore, there is no discrepancy amongst the Companions. However the people of desires promote differencing in the fundamental affairs of the religion, and say that the Companions differed amongst each other in the realm of ‘Aqidah, but this is a lie. They did not differ! ‘A’‘ishdh—may Allah be pleased with her—negated that the Prophet (38) saw Allah with his sight, and Ibn ‘Abbas (4&&) never affirmed that the Messenger (38) saw Allah with his eyes, rather he affirmed that the Messenger (3€) saw his Lord with his heart. So where is the differing amongst the companions? There is none. Is this clear?
Al-Imam Ahmad finishes his discussion of this topic by saying [We understand this hadith according its apparent meaning]. Perhaps it may be understood that Ahmad believed that the Prophet (#8) saw his Lord with his eyes, based on the hadith of Ibn Abbas, but you have learned about the discussion of this narration of Ibn Abbâs, and that it does not reach the level of authenticity, and may not even reach the level of Aasan (sound). In addition to this, the narration is restricted by the narration which is authentically reported. Therefore Ibn ‘Abbâs’ general statement that the Prophet (#8) saw his Lord is explained by the specific and more restricted narration that the Messenger (#2) saw his Lord with his heart—may Allâh Bless you all. So the result is
that there is no difference amongst the Companions in this issue.
As for the later generations, some of them were influenced by the statement of al-Imám Ahmad and falsely assumed that he intended that the Prophet Muhammad (Æ) saw his Lord with his eyes, but this understanding is incorrect, because Ahmad explained this same statement with that which limits it to a vision of the heart, not the eye.
The Explanation of Usül As-Sunnah
ay بالميزان يوم القيامة The Belief i in the Scales on the Day of
Judgment
b the Foundations of the Sunnah is to believe in the Scales on the Day of Judgment, as it comes in the hadith, "A slave will be weighed on the Day of Judgment, and he will not equal the weight of a mosquito's wing." [Collected by al-Bukhari, The
3 [To believe in the Scales on the Day of Judgment, as it comes in the hadith, “A slave will be weighed on the Day of Judgment, and he will not equal the weight of a mosquito’s wing.” |] A huge fat man will be brought on the Day of Judgment and he will not weigh the weight of a mosquito’s wing. In this hadith is a proof that people will be weighed. And it comes in another authentic hadith that Ibn Mas'üd climbed the tree of al-Arák (1e. a tree from which miswák is taken) and he used to have very skinny shins, and the people would be amazed by their skinniness. So the Messenger (#8) said: "Don't be amazed by the smallness of his legs, for indeed they are heavier on the scale than the Mountain of Uhud.” [Musnad Ahmad, with verification by Ahmad Shakir, from the narrations of ‘Abdullah bin Mas'ud, hadith no. (3991), Ahmad Shakir said
that its chain is authentic. Al-Alb4nt collected it in as-silsilah as-sahihah, hadith nos. (2750, 3192)|
In this hadith is proof that the people themselves will be weighed; however, there is no difference of opinions that the slave's actions will be weighed. As for the Mu'tazilah, the Jahmiyyah, and the people of misguidance, they deny the tangible scales, and deny the Just Weighing. This is the statement of the Mu'tazilah, the Jahmiyyah, and those other deviant groups who agree with them, they all reject the scales on the Day of Judgment.
The scale has two pans in which actions are weighed. The hadith of the scrolls is from amongst the proofs of this. In which “A man will come, and Allah—The Blessed and The Most High—
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will inform him, presenting his actions to him and they will make up ninety-nine scrolls filling up that which is between the heavens and the earth. Then it will be said to him: ‘Do you have any actions, do you have any good deeds?’ He will say: ‘No O my Lord.’ So Allâh will say to him: ‘Rather you have a good deed with us, and your Lord does not oppress anyone.’ Then ‘Lâ iláha illa Allah’ (There is no deity worthy of being worshipped in truth except Allah) will be placed in a pan, and the ninety-nine scrolls will be placed in the other pan, and Lá iláha illa Allâh will weigh more, because nothing is heavier than All4h’s name.” [Collected by
at- I irmidht, The Book of Faith hadith no. (2639); Ibn Majah The Book of Zuhd, hadith no. (4300); al-Albani graded it to be authentic |
It comes in another narration: "If the Seven Heavens and that which is in it, and the Seven Earths and everything in it were placed in a pan, and ‘Lâ iláha illa Allah’ was placed in the other pan, La ilaha illa Allah would weigh more." [Musnad Ahmad, with verification by Ahmad Shakir, from the narrations of ‘Abdullah bin ‘Amr, hadith no. (6583); Ahmad Shakir declared is chain to be authentic; Ibn Hibbán (2324) and al-Hákim (I/ 528)—who graded it authentic and adh- Dhahabi agreed with him. Al-Háfith said in al-Fath: “An-Nas4’t reported (this
narration) with an authentic chain. |
So the point of benefit is that the Scale on the Day of Judgment is firmly established in the Book of Allah and the Prophetic
Sunnah,
Allah—The Most High—said: de ^" aS > oa 2, ANE ek Aa "T SM Oe و ae EEN 0.070647
774 AEE (ler >w 2 کے > {VEE GIN LE FS I “And we shall set up balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We to take account” [Al-Anbiyah: 47]
The Explanation of Usül As-Sunnah
r Gr . 2 A€ 7A p KT A ABA 77 dc d o “7 E fena e قأؤلتيك الذين حيروا ye وم خفت Y
r
{ © “And those whose scales (of good deeds) are light, they
are those who lose their own selves, in Hell will they abide.” [Al-Mu’minûn: 103]
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(UO C e QU Lil “Then as for him whose balance (of good deeds) will be heavy, He will live a pleasant life (in Paradise) But as for him whose balance (of good deeds) will be light, He will have his home in Háwiyah (pit, i.e., Hell) " [Al-Qari‘ah: 6-9]
Sadly, Sayyid Qutb, by Allah, rejects the scale, and denies that Alláh will be seen on the Day of Judgment; and he treads the path of the Jahmiyyah and the Mu'tazilah in many of the affairs of ‘Aqidah, by Allah this is the case. We mention this so that people will not be deceived by the books of this man. For indeed by Allah, they are filled with misguidance. In the most fundamental aspects of the religion, Sayyid Qutb is astray and lost. And many of the youth will go astray because of their sanctification of him, raising him to a level he does not belong. Sadly, you do not find a Mu'tazili or Jahmi upon an innovation except that he joins them in it, magnifying it and drawing attention to it; he denies the Scale, the Throne, and many other things as well. By Allah (these)
are catastrophes.
So al-Imám Ahmad says [To believe in the Scale on the Day of Judgment as it comes in the hadith] The Mu'tazilah, the Jahmiyyah, the Batiniyyah, and the other misguided groups deny these (essential points of the Islamic Creed).
Payot 2
E
Book of at- Tafsîr, hadith no. (4729); Muslim, The Description of The Day of Judgment, Paradise, and the Hell-Fire, hadith no. (2785)]
The slaves’ actions will be weighed as well, as it comes in a narration; believing in it, affirming it, opposing anyone who rejects it, and shunning argumentation with such a person.”
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* [believing in it, affirming it, opposing anyone who rejects it, M
and shunning argumentation with such a person] You learned e
what has been said concerning debating (1n the previous lessons).
The Explanation of Uşûl As-Sunnah
تكلم الله لعباده يوم القيامة
Allah (3) will speak to His servants on
the Day of Judgment Re the Foundations of the Sunnah is To believe and affirm that Allah will speak to the slaves on the Day of Judgment
with no interpreter between them.?
55 As the Prophet (#8) said: "There is no one from amongst you except that Allah will speak to him, with no interpreter between
them." [Collected by al-Bukhári, The Book of Heart Softeners, hadith no. (6539); Muslim, The Book of az-Zakáh, hadith no. (1016)|
It has previously been mentioned that Allah will call out, as Allah
Says: mada ب ^7 2 سمه 5 "a
1 © sjá mm "e i5 „and on the day when He will call unto them (polytheists) CUN "Where are My (so-called) partners (whom you did invent? The will say: "We inform You that none of us beats witness to it (that they are your partners)!’ And those whom they used to invoke before (in this world) shall disappear from them, and they will perceive that
they have no place of refuge (from Alláh's e | Al- Lh 47-48 |
۶< > 4 رس سا K 3g r3 Az سر و KOS G NCBA ASS Leer “And (remember) the day when He will call to them say: “Where
are My (so-called) partners whom you used to assert?" | Al-Qasas: 62[
Calling out is not except with words and voice, and this is speech. Allah will call out to the people of Paradise: “Are you pleased?
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Shall I give you more?" [Ibid] He will speak (to whom he wishes) and He (38) speaks. Allah will speak, He will speak to individuals without any interpreter, and He (3&) will speak to everyone. So Allah—glory be to Him—is described with this perfection and completeness, always and forever. This is from His complete and perfect attributes, and He will speak to individuals on the Day of Judgment. Likewise, Allah spoke to Másá and Muhammad (38); He spoke to Jibril, and Allah speaks to the Angels. This is from the characteristics of completeness and perfection. Thus the point of benefit is that Allah will speak to the believers on the Day of Judgment.
The Explanation of Usül As-Sunnah
oue بالحوض وصفته The Belief in the Hawd Its Description
l 'o believe in the Hawd (The Cistern/Fountain) and that the Messenger (#8) has a Hawd that his Ummah will come
36 This is from the points of “Agidah that it is incumbent upon the slave to have firm faith in. A number of prophetic narrations have come about the Mawd, reaching the level of tawátur (a narration that is reoccurring and has been narrated by many narrators), and that "...(this fountain) would take a month to travel it...” [Collected by al-Bukhári, The Book of Heart Softeners, hadith no. (6579)] and "Its length and width are equal" [Collected by Muslim, The Book of Virtues hadith no. (2300) with the wording "Its width is like its length"]. In other hadith “It is from al-Madinah to San‘a” [Collected by al-Bukhari, The Book of Heart Softeners, hadith no. (6580); Muslim, The Book of Virtues hadith no. (2303)] and from “Aylah to San‘4” [Collected by al-Bukhári, The Book of Heart Softeners, hadith no. (6591); Muslim, The Book of Virtues, hadith no. (2298)]. The Hawd is from that which Allah has honored Muhammad (3€) with. And Allâh said about Muhammad (38).
رص ی ےم ص صرح صد ر رص ا ٠ aw IBS II O BM vb Gy فصل ربك وار DO
(ONG E “Verily, We have granted you (O Muhammad 3) al-Kawthar (a river in paradise). Therefore turn in prayer to your Lord and sactifice (to Him only). For he who hates you (O Muhammad 3), he will cut off (from posterity and every good thing in this world and in the Hereafter)." [ Al-Kawthar:1-3]
This is from the most virtuous of the things that Allah has bestowed upon His slave and Messenger Muhammad (3€), from the things of this life and the Hereafter.
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to on the Day of Judgment; its width is like its length which is equal to a month's journey. Its vessels are like the number of stars in the sky? | Collected by Muslim, The Book of Virtues, hadith no. (2303)], as has been authentically reported in various narrations.
C2 مو ERNO
It has been narrated that people will be pushed away from it; they are the apostates. The people of innovation, likewise, will be pushed away, which was mentioned by al-Qurtub? and other than him. Al-Hafith Ibn Hajar al-'Asqaláni conveyed from al-Qurtubi that al-Bukhar? said: That which is intended by ‘pushed away’ from the Hawd and the Messenger of Allah (48) will say: “My Companions, My Companions,” | Collected by al-Bukhari, The Book of Heart Softeners, hadith no. (6582); Muslim, The Book of Virtues, hadith no. (2304)], he said these are the people who apostated from the teligion; while some scholars even included the people of innovation within them. Why? Because they introduced newly invented matters into the religion after the Prophet (38). The people of innovation introduced affairs into the religion after the Prophet Muhammad (38). Why will they be pushed away? Because they changed the religion of Allah, and introduced newly invented matters into the religion, that which was not from it.
Thus, this hadith includes them as well.
37 ‘These vessels are from gold and silver, as it is reported by Muslim and others in the numerous authentic narrations and this is something that is well known.
The Explanation of Uşûl As-Sunnah
Em Believing in the Punishment of the Grave
p the Foundations of the Sunnah is the belief in the punishment of the grave, and that (the people) of this
35 Many prophetic narrations have come about this point, and from the verses is the statement of Allâh:
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1O SOIL s “The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it will be said to the
Angels): ‘Cause Pharaoh’s people to enter the severest torment.” [Gháfir: 46]
So Pharaoh and his people, and likewise the disbelievers in general will be placed on the fire in the morning and the evening. This is the punishment of the barzakh, then in addition to that there is the punishment of the Day of Judgment:
(O NIE pei ءال RESERVAR m n
..and on dic Day when the Hour will be established (it will be said to the Angels): "Cause Pharaoh's people to enter the severest torment." | Ghafir: 46]
And there are other verses with similar meaning. From the prophetic narrations that elaborate on this point is that which is in al-Bukhari and Muslim [Al-Bukhart, The Book of al-Wûdû’, hadith no. (218); Muslim, The Book of Purification, hadith no, (292)], that the Prophet (#8) passed by two graves and he said: “Indeed they are (both) being punished, but they are not being punished for something (they deemed) to be major.”
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The Messenger (#8) said: “Yes, it certainly zs a major sin. As for one of them he used to carry tales, (with the intentions of spreading mischief amongst the people). As for the other he did not protect himself from being soiled with urine (while relieving himself).” | Collected by al-Bukhári and Muslim |
He fell into a major sin, so Alláh punished him in the barzakh (i.e stage between this life and the Hereafter). This is from the proofs that the people will be punished in the grave because of their sins.
Also from these proofs is the prophetic narration of al-Barrá, where Munkar and Nakir will come to the person while he is dead in his grave, and will question him. The believer will (respond correctly saying): "He is Muhammad, the Messenger of Alláh. He came with clear evidence and guidance," as it is found in the hadith of Asma’. Therefore, we believed in him and followed him.
In the hadith of al-Barra’, (it is mentioned that) the dead will be asked: "Who is your Lord? Who is your Prophet? What is your religion? So he will respond by saying: ‘My Lord is Allah, My religion is al-Islam, and my Prophet is Muhammad (3%). Then the angel will say to him, “We knew you to be from the believers, so sleep because indeed you were a believer.’ And then he will be shown his place in the fire if he were to have been a disbeliever. And then it will be said (to him): ‘Allah has given you in place of it, an abode in Paradise.’ Then he will say, ‘O my Lord, establish the hour!’ And it will be said to him to “Wait!”
As for the disbeliever, the two angels will come and ask him while he is in his grave: "Who is your Lord? What is your religion? He will say: ‘uh uh, I don't know, I heard the people say something, so I said it." [Collected by al-Bukhári, The Book of the Funeral Prayer,
The Explanation of Uşûl As-Sunnah
Ummah will be tested in their graves, and will be asked about al- Îmân, al-Islam, their Lord and their Prophet. Munkar and Nakir
hadith no. (1374); Muslim, The Book of Paradise, and the Description of Its Bliss and Inhabitants, hadith no. (2870, 2871)|
We ask Allah to keep us safe. It is feared 00 many people, because many people do not truly know the meaning of the Prophetic Message, and they do not know that Muhammad came with clarity and guidance, and they do not know the meaning of "Lá ha illa Allâh,” rather they heard the people saying something so they said it (along with them).
Hence, the believer should beware and ponder over the Book of Allah, and prepare for this response. Muhammad bin ‘Abdullah (#8) came to us with guidance and clear evidence, so we believed and followed him. This belief is based on true knowledge of the guidance and clarity which the Prophet Muhammad (3€) came with. So that it will be of benefit in this severe test.
And the Messenger (38) said: “Indeed you will be tested in your
graves, similar to or close to the trial of the Dajjál" [Collected by al- Bukhari, The Book of Knowledge, hadith no. (86); Muslim, The Book of the Eclipse Prayer, hadith no. (905) |
(Likewise) in the Tashahhud: “O Allah I seek refuge in you from the punishment of the grave, from the punishment of the Fire, from the trials of life and death (and from the trails of al-Masth ad-Dayjal.” [Collected by al-Bukhárt, The Book of the Funeral Prayer, hadith
no. (1377); Muslim, The Book of al-Masájid and Places of Prayer, hadith no. (589)]
The proofs about the punishment in the grave and the barazakh are many, including that which we have mentioned and other proofs as well. This is an established affair which Ahl as-Sunnah believes in, while the Mu'tazilah and others who tread their path from the people of misguidance deny the punishment of the grave.
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will come, as Allâh wills and wants, and to have firm belief in this.°°
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? How do Munkar and Nakir enter into the grave? As Allah wills. The Angel enters into the womb and is commanded with four words: the person’s provisions, end, will he be happy or miserable. So after this how can anyone ask about how will Munkar and Nakir come in the grave? We do not have knowledge of this, rather Alláh alone knows the reality of this affair, and He informed us of this. So it is not upon us except but to believe. And the most noteworthy characteristics of the believer is that he believes in the unseen:
Alláh says:
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“Alif-Lam-Mim. This is the Book (The Qur’4n) whereof there is no doubt, a guidance to those who are pious. Who believe in the Ghayb (i.e., unseen) and perform as-Salah and spend out of what we have provided for them.” [Al-Baqarah 1-3]
So you believe in the unseen which is included in the Qur'án and that which is found in the Sunnah of Prophet Muhammad (#8). And Allah charged His Messenger with conveying this Qur'án and clarifying it to mankind. These Prophetic narrations that discuss the punishment of the grave are from the clarification of the Prophet Muhammad (38), and they give detail to the verses about the punishment and bliss of the barzakh.
The Explanation of Usül As-Sunnah
أسئلة الدرس
Questions from the Class
Question: As Salámu 'Alaikum wa rahmatullah, it has been narrated on the authority of Ibn Sirin and Ayyüb As- Sakhtiyáni about leaving off the people of innovation, and not even listening to their recitation of Qur'án. How are these narrations applied to the tapes of the people of innovation and the people of partisanship? Are their tapes not to be listened to?
Response: This warning was not only narrated on the
authority of Ibn Sirîn and Ayyáb, rather it is found in the Qur’4n and the Sunnah of the Messenger of Allah (3&).This warning also came from the Companions, their students, and the scholars of al-Islam. So it is incumbent upon the weak individual to not subject himself to trials. Rather he should distance himself from the people of innovation.
2. Question: Can it be said that the Ahl as-Sunnah wa al- Jamá'ah never differed in the fundamentals of the religion?
Response: The Companions—may Allah be pleased with them—never differed. However, there are from Ahl as- Sunnah wa al-Jama‘ah, even the best of them, who may have fallen into simple mistakes that do not have any impact on the Manhaj. For example: are al-Islam and al-Imán one thing, or do they each have different meanings, and each person may have their texts. However, that which is correct is that al- Iman and al-Islam are two different things. Al-Islam, as mentioned in the hadith of Jibril refers to the actions of the limbs, while al-Imán refers to the actions of the heart.
* AL Islám is to declare that there is no deity worthy of being wotshipped in truth except Alláh, and that Muhammad is the Messenger of Allah, to establish the prayer, to give the
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obligatory charity, to fast the month of Ramadhán, and to make pilgrimage to the Holy House if you have the ability."
“Al-Im4n is to believe in Alláh, the Angels, the Books, The Messengers, (the Last Day, to believe in the Divine Decree, the good and bad of it)." [Ibid]
So if al-Islam and al-[m4n are mentioned together, they each have separate meanings, and if they are mentioned separately, the one includes the other. Thus, the differences such as these do not harm, if Alláh wills.
3. Question: Is it to be understood from the statements of al-Imám Ahmad pertaining to the innovation of the one who does not take a position about the Speech of Alláh, that in times of fitnah, no one's statements are accepted if they are general, until he clarifies his statements and position?
Response: By Alláh, this stance is not general or unclear speech, rather this is clearly innovation; why is he not taking a stance? Is this statement, pertaining to the Qur’4n being created, clear or apparent doubt?
Questioner: But the question was: Ahmad declared these people to be innovators; do we declare the likes of these people to also be innovators?
Dr. Rabî: Yes, we declare the likes of these people to be innovators in the religion, if a person refuses to take a stance, and says: I do not know if the Qur’an is created or uncreated, this person is an innovator. But the ignorant person is not declared to be an innovator, until he is taught and then refuses the truth. Nowadays, these people (ie. those who mention the people of innovation with praise), are diluting the da'wah. A person can have countless major deviance and innovation, and the people still refer to him as an Imám or
The Explanation of Usül As-Sunnah
Mujaddid (one who has renewed affairs of the religion). There are no people more dangerous to al-Islam then these type, who dilute and water down al-Islàm, the way of the pious predecessors. But if someone from the people of the Sunnah slips (and makes a slight mistake), they do not have any mercy on them. However, when the people of innovation fall into major destructive innovation there is no harm. This is from the great trials that have inflicted the youth during these times. This deception and trickery places forth a methodology by which to protect the people of innovation and their books. For example, the Manhaj of a/-Muwázanát (a deviant methodology which stipulates that an innovator's so-called positive qualities be mentioned to counter or offset any negative characteristics which are being warned from) this dangerous methodology is destructive to al-Islam, its core and its branches. Furthermore, it eventually leads to al-Irja’ (the belief that actions are not from Faith, and that Faith is not harmed by disobedience), placing forth principles by which to protect innovation and its people, while falsely attacking Ahl as-Sunnah.
4. Question: What are the books that you advise the student of knowledge to focus on as it pertains to the issue of divine
decree (al-Qada’ and al-Qadar)?
Response: The books of Sheikh al-Islàm Ibn Taymiyyah, and from them is the book Kitab al-Qadar. Also the books Shifa ALAIil, by Ibn Al-Qayyim, Kitab Al-Qadar by Aba Dawid, Al-‘Agidah At-Tahawiyyah, Al-‘Agidah Al-W4sittyyah, etc. Also there is al-Bukháris Kitab Al-Qadar and likewise | Muslim Kitab Al-Qadar, finally the statements of the Salaf
that we have previously mentioned.
S. Question: Is Allah’s Speech only an innate quality, or both innate and Qawliyyah (ie, occur based on Alláh's
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Divine Will. For indeed Allâh speaks with what He wills, when He wills, and How He wills.)?
Response: Innate and Qawliyyah (i.e., occurs based on Alláh's Divine Will). He speaks when He wills, and with what He wills. It is innate and Qawliyyah.
He (the questioner) is asking is speech merely an innate characteristic? This is the statement of the 'Ashá'irah. With them speech is merely established meanings with Allâh, without letters or voice. They only say speech is an innate characteristic, but does He speak? According to them, No! However, Ahl as-Sunnah says: Speech is an innate quality with which Allah is able to speak, and Allah speaks when He
wills, and if He wills, and to whatever extent: wr "WT uL gal" 2 y "P^; ر 2222 un c ^ رق CE تنفد ol PMID co SU, Sal 5€ djs
"Say (O Muhammad 3€ to Mankind): "If the sea were ink for (writing) the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished,
even if We brought (another sea) like it for its aid." [Al-Kahf 109]
The statement of al-Imám Ahmad about al-Qadar: [Not to debate or argue with anyone, and not to learn argumentation] There are from amongst the small students of knowledge, who go and debate with the Ráfidhah, the Jahmiyyah, and the Mu'tazilah concerning the divine decree, debating with them in these affairs. Do not subject yourself to doubts, (for indeed they lead you to being) astray. However, the skillful scholar, who knows that he will be able to benefit with such debates, either aiding the Sunnah or subduing the people of falsehood, or even maybe Allah will guide the one who the scholar is
The Explanation of Usfl As-Sunnah
debating. If he is seeking the truth, then the scholars is to clarify the issue to him.
As for you, the poor small student, who is weak in knowledge, do not debate! I emphasize this point to the students of knowledge that you should not debate concerning the likes of these very serious innovations. As for the normal affairs that you know, and they are in the limits of your abilities, and you fully understand them, then there is no problem for you to discuss them, as long as the intention is not to debate and gain victory, but rather the goal is for clarification.
Glory and praise be to. You O Lah, F testify that thero ts no deity that deserves to be worshipped exegi Vou, SJ tech Your Forgiveness, and J repent to You. SIDR
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ley بالشفاعة يوم القيامة Belief in the Intercession on the Day of
Judgment rom the Foundations of the Sunnah: To believe in the Prophetic Intercession*on the Day of Judgment, and to
4 The Prophetic Intercession is affirmed for the Prophet Muhammad (3€) and it takes place at the site of the Day of Judgment, when the situation becomes very intense for the people. They will go to Ádam, then to Nth, then to Ibrahim, then to Misi, then to ‘Îsa: all of them excuse themselves with excuses that are all known from the hadith. Finally the affair ends with Prophet Muhammad (#8), at which point he will say "It is for me." Then he will go and prostrate a lengthy prostration beneath the “Arsh (The Mighty Throne of Allah), and will praise Allâh with praises that are not yet known, but rather Alláh will inspire him with these words at that time. Then it will be said to him: “Raise your head, ask and you will be given, request your intercession, and you will intercede.” [Collected by al-Bukhárt, The
Book of Monotheism, hadith no. (7510); Muslim, The Book of Faith, hadith no. (193)]
Also, the Messenger (#8) has other intercessions where he will raise the levels of certain people in Paradise who deserved lower levels; he will intercede for them, and Allâh will raise their levels. Also there will be people who deserve to enter the Hell-Fire, but the Prophet (38) will intercede for them, and they will not enter it. In addition to this, there will be those who will enter the Hell- Fire because of certain sins which they committed, and major sins they committed, then the Messenger of Allah (3€) will intercede for them, along with the Prophets, the Angels, and the Pious. This is a type of intercession, and there are other types in which the Prophets, the Truthful, the Pious, and the Angels all will participate.
The Explanation of Uşûl As-Sunnah
The Prophetic narrations which describe this intercession are numerous; they are mentioned in both al-Bukhári and especially Sahih Muslim. From amongst these narrations is the famous hadith reported by Abû Sa'id al-Khudri, that the Prophet (3€) will intercede, and Allah will say: "Go and take out of Hell anyone whose heart you find Faith equal to one (gold) dinar, then the one who has in his heart Faith equal to the weight of half of a dinar, then the one who has Faith equal to a kernel, then the one whose Faith is equal to the amount of an atom, then the one
whose Faith is equal to the absolute smallest particle." [Collected by al-Bukhári, The Book of Monotheism, hadith no. (7439); Muslim, The Book of Faith, hadith no. (183)
So Alláh—The Mighty and The Blessed—Xwill remove the people of Tawhid from the Hell-Fire based on what they have of belief, even if it be less than the smallest molecule, as it has been authentically reported in the various prophetic narrations.
The Mu'tazilah, the Khawárij, the Ráfidhah, and others from the people of misguidance all reject this intercession, while it is
affirmed in the Book of Allah and the Sunnah.
Allàh—The Most High—said:
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"He knows what is before them, and what is behind them, and they cannot intercede except for him with whom Hle is pleased. And they stand in awe for fear of Him." [Al-Anbiya: 28]
Here, they hold on ios generalities of these verses which refer to the disbelievers, but not the believers. For example, Allah says:
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ا ا Z 2 : Y تايها Gill ءامنا [ais مِمَا رركم of قبل أن GG يوم لا بيع فِيهِ
PX Z ae, ^ DLP P ABS 4^ 4 @) هم الظليمون SF KG ولا شقعة a ولا "O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrongdoers." | Al-Baqarah: 254]
There are many verses that negate the intercession for the disbelievers.
Allâh—The Most High—said: { © e xí EG gail y
“So no intercession of intercessors will be of any use to them” | Al-Muddathir: 48 |
The people of desires clung on to these generalities, and left off the great number of texts from the Sunnah, as well as some of the verses of the Qur'án which indicate that the intercession will occur for the believers, who Allâh is pleased with.
Allah says:
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“He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.” [Al-Anbiya: 28]
Also Allah—The Most High—says:
The Explanation of Usül As-Sunnah
“Intercession with Him profits not except for him whom He permits...” [Saba: 23]
As for the disbelievers, the intercession is not allowed for them, and it will never be accepted. Even [brahim’s (3€) intercession for his father will not be accepted even though Ibrahim is the father of the Prophets (zs ; $i ge), has such a lofty status, and is khalil-Allah (i.e. the close friend of Allah).
The Prophet Muhammad (#8) will have a specific intercession for his Uncle Abû Talib, where he will be removed from the deepest parts of the Fire, to the shallowest. Hence, the statement of Allâh:
^ لم ميلس AA 957 7.77 4 (9 Set 23S Ini iG "So no intercession of intercessors will be of any use to them" [Al-Muddathir: 48] refers to the disbelievers.
As for the believers (Allah says):
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“And there are many angels in the heavens, whose intercession
will avail nothing except after Allah has given leave for whom He wills and is please with.” | An-Najm: 26]
Also Alláh— The Most High—says:
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"..Who is he that can intercede with Him except with His
3
permission. .. [Al-Baqarah: 255]
Thus, this is the type of intercession which is permitted by Allah for the believers and is established in the Book of Allah and the reoccurring Prophetic Sunnah. The Messenger of Allah and
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believe that people will exit che Hell-Fire after being scorched and becoming charcoal, then they will be commanded to be brought to a river at the door of Paradise, as it comes in the narration. This is how Allah wills. So it is only for us to believe and hold this to be truth.
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(other than him) will intercede for the believers to raise their levels, and yet for others they will intercede for them not to enter the Hell-Fire and for others they will intercede for them to be removed from it, as has been previously mentioned earlier, as it has occurs in the prophetic narrations.
Ahl as-Sunnah believes in this intercession, and it is from their fundamental beliefs, in which they oppose the people of falsehood, from the Khawárij, the Ráfidhah, and other then them. It is a must that the believer has firm conviction and belief in this essential point.
The Explanation of Uşûl As-Sunnah
The Appearance of the Dajjal
rom the Foundations of the Sunnah is: To believe that al- Masih ad-Dajjàl will appear“, written between his eyes (the
41 Many prophetic narrations have come concerning the
appearance of the Dajjál and likewise the descending of the Messiah, Jesus the son of Mary. From amongst these narrations is
that which you say everyday in your prayer: “O Allah I seek
refuge in You from the punishment of the grave, from the
punishment of the Hell-Fire, from the trials of life and death, and the evil trial of the Dajjal.” [Collected by al-Bukhári]
(Sadly), there are some people who deny the appearance of the Dajjál saying that they understand the Dajjál with various explanations and interpretations. From the strangest interpretations of the people of these times, 1s that they say that the Dayjal is not an actual person and neither is “s4 (8), but rather they represent spiritual and material tendencies or persuasions. As for the material movements, they say this refers to the Dayjal, while the spiritual movements, they say refers to 1
60
The prophetic reports about the Dajjál and the descending of “s4 ($8) are numerous and reoccurring, as it will follow. From amongst these prophetic narrations is that which is narrated by ‘Abdullah bin ‘Umar, Hudhayfah bin al-Yamán, ‘Abdullah bin Mas'üd, and Abû Hurayrah (3&). These narrations are in Sahih Muslim concerning the appearance of the Dayjal, explaining that every Prophet (5an و lai pie) warned their nations from him, and likewise Muhammad (38€) warned from him saying: "Indeed I warn you from him, and I will inform you of something (about him) that no one has mentioned before: Indeed he is blind in his right eye." | Collected by al-Bukhári, The Book of Trials, hadith no. (7127)
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He will appear with (the image) of Paradise and the Hell-Fire. To the people it will appear that one river is fire and the other is a garden. But in reality the river (with the image) of the fire is a garden and the river with (the image) of a garden is actually fire. So the Messenger of Allah, (#8) commanded the believer, when he sees the river that appears to be a fire, to lower his head, close his eyes, and drink from it; for indeed he will find it to be cool water. And as for that which appears to the people to be a garden, for indeed it is fire, and the refuge of Allah is sought.
The Messenger ($8) said: “Verily I am more knowledge than the
Dajjál about that which he has and comes with." [Collected by Muslim, The Book of Trials and Signs of the Hour, hadith no. (2934)]
So the Messenger (3€) knows more than the Dajjal. The Dajjâl does not know that one river is a garden and the other is fire, and we seek Alláh's refuge. The Messenger (38) is informing us about these realities, and in fact this is from his miracles and that which
indicates the truthfulness of his Prophethood (#8).
Also, it is appropriate to mention here while discussing the prophetic narrations about the Dajjál, that people have mentioned that although the Messenger (#2) mentioned the seriousness of the Dajjál, he also belittled and dismissed him at the same time, which made the people discuss and engage in this topic, saying about the Messenger (38) "you have, while emphasizing his
danger, made him seem insignificant.”
The Prophet (38) said: "It is other than the Dajjál that I fear for you.” [Collected by Muslim, The Book of Trials and Signs of the Hour, hadith no. (2937)]
The reason for this is that the Dayjal clearly has written on his forehead Kéfir (Disbeltever), which every believer, whether they
read or write, will be able to understand; it is a clear sign that he
The Explanation of Uşûl As-Sunnah
word) “Kâfir.” Also to believe in the prophetic narrations that have been reported about this, and to believe that this will indeed take place.
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is a disbeliever, as opposed to the one who wears the garments of al-Islam, in the name of al-Islam, and carries the slogans of al- Islam. This person is more harmful, for this reason the Messenger ($8) says: "It is other than the Dajjál that I fear for you.” [Ibid] These are the ones that misguide the people (mixing truth with falsehood), the Liars. The Messenger (38€) has warned us from them.
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نزول عسى عليه السلام
The Descending of Jesus (3€) tom the Foundations of the Sunnah: To believe that ‘Is4 (Jesus), the son of Mary (#8) will descend and kill the Dayjal
at the gate of Ludd.?
42 ‘This comes in many authentic narrations, including that which is found in Sahih Muslim | The Book of Trials and the Signs of the Hour, hadith no. (2937)] that Jesus ($8) will descend with his hands on the wings of two Angels, wearing two garments, lightly dyed with saffron, at the Eastern Minaret of Damascus. Afterwards he will head toward the Muslims and then seek to kill the Dajjál, and will in fact kill him—may Allah bless you all.
The Prophetic Messenger Masih (Messiah) will defeat al-Masih ad-Dajjál. As for the naming of Jesus with the name al-Masih (ee. this if from the word meaning as-Siyáhah (الشياعة) (ie. traveling through the land, teaching giving da wah). While al- Masih ad-Dayjal’s (3l e) name derives from his eye that is mamsühah (34235) (blind in his right eye, resembling a floating
grape). Jesus is a Prophet, a Messenger (#8), while the other is a lying dajjál. One is al-Masih, Jesus the son of Mary (8) and the other is al-Masih ad-Dayjal, whom Allah will destroy at the hands of Jesus (3).
After ‘s4 (Jesus) slays the Dayjal, Ya'jà] and Ma'jàj will appear, and then ‘Îsê (Jesus) and those with him, from amongst the believers, will retreat toward the Mountain of Tûr and will then supplicate to Alláh— The Blessed, The Most High. (At which point) Allah will destroy Ya'jàj and Ma'jáj, and upon their death, a foul smell will spread on the land. Then Jesus, the Prophet of Allah, and his Companions will beseech Allah, and Allah will
send birds with necks like Bactrian camels, carrying them and
The Explanation of Uşûl As-Sunnah
دمع هه 1 6.5721
throwing them where Allah wills. Then Allah will make the sky rain a heavy downpour, leaving the earth like a slippery land like a clean mirror. At that point Allah, the Blessed and Most High, will command the Earth to bring forth its fruits and produce. From the blessing of Allah, a single pomegranate will suffice large groups of people, and crowds of people will be able to seek shade beneath its branches. Likewise, Allah will bless the camel’s milk, to the point that a little bit of camel’s milk would suffice parties, while the cow’s milk will suffice many people, and the goat’s milk with suffice a tribe.
Then after this, Allah will send to ‘Is4 (Jesus) and his people a pure wind and they will die. After this will come forth the most evil of mankind, bringing forth great chaos and confusion, committing adultery like donkeys. And it is upon these people that the Hour will be established. [See Sahth Muslim, Book of Trials and Signs of the Hour, Hadith no. 2937, from the Hadith of an-Nawwás bin
Sam ‘an |
These are all from the Major Signs of the Hour: the appearance of the Dayal, the descending of '[sá (Jesus), the appearance of the Creature, as well as the rising of the sun from the west. All of this
will take place and are from the Major Signs of the Hour.
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والإيمان قول وعمل يزيد و ينقص Al-Imán (True Faith) is Statement and
Action; it Increases and Decreases
bo the Foundations of the Sunnah is to believe that: Faith is speech and action; it increases and decreases: as it has been narrated in the prophetic narration, where the Messenger (#8) said: “The most complete of the believers in faith are the best of
them in their manners." [Collected by Abû Dawûd, The Book of Sunnah, hadith no. (4682); at-Tirmidhi, The Book of Breastfeeding, hadith no. (1 162); al-albáni graded it to be hasan sahih]*
43 Al-Imán is made up of statement and action: statements of the heart and tongue, as well as actions of the heart and limbs. Or you can say: Al-Imán is speech, actions, and belief; it increases with
obedience to Alláh and decreases with disobedience to Allah. This
is al-Imán with Ahl as-Sunnah wa al-Jamá'ah.
The deviant group, al-Khawárij, agree with the people of the Sunnah, that al-Imán is made up of speech, actions, and belief, however they deny the fact that faith increases and decreases. This is because, with the Khawary, a Muslim's perpetration of a Major Sin removes him from the fold of Islâm. On the other hand, the Murjrah are the opposite of the Khawárij. They say that faith is only affirmation of the heart, or to simply know, which is the belief of the Jahmiyyah; but the extreme Murji’ah limit faith to
affirmation of the heart (without actions and statements).
As for the Murjrah al-Fuqahá; faith is made up of belief in the heart and speech on the tongue, with the exclusion of actions. As for the People of the Sunnah, both the actions of the heart and
limbs are included within faith, after affirmation. [Note: Some of the Murji'ah consider actions of the heart to be a component of faith, as Ibn Taymiyyah E in Kitab al- -Îmân]
The Explanation of Uşûl As-Sunnah
Therefore, faith includes beliefs, actions of the heart such as having fear of Allah, loving and seeking Allah, as well as relying upon Him. All of these are considered actions of the heart. Rather, they are at the center of Faith; no one’s faith can be established except with the actions of the heart. Likewise, actions of the limbs such as fasting, praying, giving charity, and all other deeds such as fighting and struggling in the way of Allah, even removing something harmful from the pathways is all from true faith. As the Prophet (#8) said: “Faith is made up of seventy something branches, the highest being Lâ ilaha illa Allâh (The declaration that there is no deity worthy of being worshipped in truth except Allah), and the lowest branch is to remove something
harmful from the road." [Collected by Muslim, The Book of Faith, hadith no. (35)]
This Faith increases with obedience and decreases with disobedience. It can increase until it reaches the likes of mountains, and can decrease until it is as small as an atom's
weight of Faith.
The Murjr'ah believe that Faith neither increases nor decreases. With them, faith is merely affirmation of the heart; therefore it 1s not susceptible to decrease and increase. Rather, if a decrease was to occur, this would mean that faith is not present, leaving such a Muslim outside of the fold of al-Imán. Also, the Murji’ ah believe faith does not vary from one individual to another: the most evil and wicked of the Muslims is equal in faith to the Prophets, the Righteous, and the Angels (ill وَ sll wfe). This belief of theirs is great misguidance and equally deviant are the Khawary. The evil of the extreme Murjiah is very dangerous. With this belief of theirs, they destroy the Legislation of the religion of al-Islam. And likewise the Khaw4ry are filthy as well, because they declare the Muslims to be disbelievers, lifting against them swords, and making their blood and wealth permissible. If a Muslim commits
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a major sin such as fornication, robbery or murder, according to them, he becomes a disbeliever.
All of this 1s a lie, misguidance, and faulty understanding. Why did Allah establish the Islámic punishment upon the thief? As Allah says:
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" And the male mud Sod thief cut their hands as a recompense for that which they committed." [ AI-Má'idah: 38]
Likewise, why did Allah establish the Islámic punishment upon the one who drinks alcohol? What about the one who used to drink alcohol (during the time of the Prophet (3$)? He came to the Prophet (8) and one of the people said: “May the curse of Allah be upon you, how often it is that you are brought (in a state of drunkenness).” So the Messenger of Allah (4) said: “Do not
curse him, for indeed he loves Alláh and His Messenger." | Collected by al-Bukhári, The Book of Legal Punishments, hadith no. (6780))
Ihe legal punishment is established upon the believer and he is still declared a disbeliever?! Rather this punishment is expiation for him. Likewise, if an individual commits fornication and the legislative punishment is established upon him, this is a form of expiation for him. As for the disbeliever (i.e. the apostate), the Messenger (38) said about him: “Whoever changes their religion,
then execute him.” [Collected by al-Bukhárt, The Book of al-Jihád, hadith no. (3017)]
The perpetration of major sins, whether fornication, murder, the consumption of intoxicants, or any other major sin: indeed, these are extremely grave and tremendous offenses, and serious crimes according to al-Islam, but Islám does not declare such Muslims to
The Explanation of Usfl As-Sunnah
3s CRW مو هى
be disbelievers. Rather, the legislative punishment is established against him, and this sinner may be punished in the Hereafter because of his transgression if Allah does not pardon him. But even with this, he does not leave the fold of al-Islam. Rather, if he enters the Fire, he will eventually be removed from it by virtue of the Tawhid that is with him, and eventuate in Paradise.
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من ترد ك الصلاة فقد كفر Whoever Abandons the Prayer has
Disbelieved rom the Foundations of the Sunnah is the belief that: Whosoever abandons the prayer has disbelieved.* There is no
^ [Whosoever abandons the prayer, he has disbelieved]: There are many convincing proofs in support of this opinion, that the one who abandons the pray is a disbeliever. However, there are those scholars that oppose this opinion, and do not declare those who abandon the prayer (i.e. from laziness) to be disbelievers, rather they understand the religious texts (about this topic) in a different way.
From the proofs that the scholars use to declare the one who abandons the prayer to be a disbeliever is the statement of Allâh:
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4 Tu T 3 A LAS { Cy ن yale لموم YI ونفصل “So if they Eus establish the prayer, and give charity, then they are your brothers in the religion.” [At-Tawbah: 11]
Therefore, Islâmic brotherhood is not established except after entering into al- Îmân, establishing the prayer, and giving charity.
Likewise Allâh says,
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"But if they repent, establish the prayer, and give charity, then leave their way free." [At-Tawbah: 5]
The Explanation of Uşûl As-Sunnah
(Therefore it is understood that) they are not to be left free, and have the sword removed except if they believe in Alláh, establish the prayer, and give charity. There are many strong proofs. (Amongst them), the statement of the Prophet (38): “Whoever abandons the prayer has disbelieved.” [Collected by at-Tirmidhi, The Book of Faith, hadith no. (2621); Ibn Májah, The Book of Establishing the
Prayer and the Sunnah concerning it, hadith no. (1079); an-Nasa’t, The Book of Prayer, hadith no. (463); al-albant graded it to be authentic |
As well as the statement of the Prophet (#8): "Between a slave and
disbelief and polytheism is to abandon the prayer.” [Collected by at- Tirmidhi, The Book of Faith, hadith no. (2619); Ibn Majah, The Book of Establishing the Prayer and the Sunnah concerning it, hadith nos. (1078, 1080); an-Nas4’?, The Book of Prayer, hadith no. (464); al-Albant graded it to be authentic |
(We should understand the status of the Prayer in Islâm, that it is very important). It is from the pillars of the religion, as mentioned in the hadith of ‘Abdullah bin Shaqiq that al-Imám Ahmad mentioned in the saying: “And there is no other action, which to abandon it is disbelief, other than the prayer.” In this particular work (1.e., Usûl As-Sunnah) al-Imám Ahmad takes the position that abandoning the prayer is disbelief, basing his stance upon prophetic narrations as well as the narration of ‘Abdullah bin Shaqiq, when he said: “There was no other action, the abandonment of which, the Companions considered disbelief other than the Prayer.”
Sheikh al-Islam Ibn Taymiyyah—may Allah, The Most High, have mercy on him—has mentioned that the majority of the | scholars from amongst the Companions and other than them are upon the opinion that the one who abandons the prayer is a disbeliever. Rather, a large party from amongst the scholars declares the one who has abandoned a single pillar from the pillars of al-Islám to be a disbeliever, whether it is the prayer, the obligatory charity, or Hajj. However, al-Imám Ahmad has a
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number of (different) statements about this topic. In one juristic ruling al-Imám Ahmad does not declare the individual to be a disbeliever except if he abandons the prayer and charity. While he has another ruling in which he declares the one who leaves the prayer to be a disbeliever. Likewise, it has been narrated that he has a ruling in which he does not declare the one who abandons the prayer to be a disbeliever. These different positions are due to the complication and seriousness of these affairs. The proofs for both sides are very strong and convincing, so a person may have varying views, decisions, and statements relating to this topic.
As for ash- Shafi‘t, Malik, Abû Hanifah, and many of the other Imáms of the Religion, they are all of the view that the one who leaves off the prayer (Le., from laziness) is not a disbeliever, while having complete consensus amongst them that the one who abandons the prayer, while denying the obligation of it, is a disbeliever. If he leaves off the prayer, denying it, then there is a consensus that he is a disbeliever. And as you have heard, there are those who even declare him to be a disbeliever, even if he abandons the prayer from laziness and neglect. And ash-Sháfi'i, Ahmad in one of his statements, Malik, and many from amongst the scholars are upon the position that he is not a disbeliever, except 1f he abandons the prayer while denying it. But if he recognizes it to be an obligation, then the scholars have differed concerning this. Some scholars consider that he should be executed. For example, if he leaves off the midday prayer, he is asked to repent and is commanded to pray this prayer until the ‘Ast prayer comes in. If he still refuses to pray, he is to be executed, implementing the legal punishment for abandoning the prayer. As for the scholars who deem him to be a disbeliever, his execution is not simply a legal punishment; rather he is executed as a disbelieving apostate. Finally, Abû Hanîfah is from the scholars who say that he should not be executed, but rather imprisoned, put to work, and punished until he either prays or dies.
The Explanation of Uşûl As-Sunnah
other action, the abandonment of which is tantamount to disbelief, other than the prayer. Whosoever abandons the prayer has disbelieved, and Allah has made it permissible for him to be
executed.
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The Companions of the Messenger of
Allah (38) rom the Foundations of the Sunnah is: To believe that the best of this Ummah, after Prophet Muhammad (38) is Abû
Bakr“ as-Siddiq, then ‘Umar bin al-Khattáb, then ‘Uthm4n bin
‘Affan*; we give precedence to these three just as the Companions
This section is dealing with the virtues of the Companions, which are established in the Book of Allâh, the Sunnah of the Messenger of Allah (#8), and consensus of the Muslims, except for the people of misguidance such as the Khawárij and the Ráfidhah. The Qur'án has mentioned the noble qualities of the Companions, and has clarified their lofty status. As Allah says,
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“And the foremost to embrace Islám of the Muhâjirûn and the Ansár and those who followed them exactly (in Faith). Alláh is well-pleased with Him. He has prepated for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the
supreme success." [Surah Tawbah: 100]
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“Not equal among you are those who spent and fought before the
conquering (of Mecca, with those among you who did so later). Such are higher in degree than those who spent and fought
The Explanation of Uşûl As-Sunnah
afterwards. But to all Allah has promised the best (reward). And Allah is All-Aware of what you do.” [Al-Hadid: 10]
Hence the one who spent before the conquering of Mecca and was from amongst the first to fight, Allah has promised him with the best reward. Likewise, those that spent afterwards and fought, Allah also promised them.
As Alláh—The Most High—said:
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“But to all Allah has promised the best (reward).”
. Also Allah—The Most High—said:
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{@® Cie 0 eat ot cx وعهلوا igs Sal "Muhammad (#8) is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer) seeking Bounty from Allâh and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers). This is their description in the Taurát (Torah). And their description in the Injil (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, it then becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allâh has promised those among them who believe (ie., all those who follow Islamic Monotheism, the
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religion of Prophet Muhammad % till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise).” [Al-Fath: 29]
Also All4ah—The Most High—said:
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“(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him. And helping Allâh (ie. helping His religion) and His Messenger (Muhammad %). Such are indeed the truthful (to what they say); And those who, before them, had homes (in al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of Bani an-Nadir) and give them (emigrants) preference over themselves, even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful. And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have
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The Explanation of Uşûl As-Sunnah
believed. Our Lord! You are indeed full of kindness, Most Merciful.” | Al-Hashr: 8-10]
Therefore the enemies of the Companions, such as the Khawary and the Ráfidhah are not their brothers, rather their hearts are filled with hatred, enmity, and animosity toward the Companions of the Messenger of Allah (#8). The traces of this inward hatred towards the Companions appear on their tongues and pens, when they criticize and belittle them, declaring them to be disbelievers.
Al-Imám Malik derived from the statements of Allâh: "that he may enrage the disbelievers with them," as well as the statement of Allah, "and those that come after them say: O Our Lord forgive us and our brothers that preceded us in faith,” that these individuals who despise the Companions of Allah’s Messenger (85) will have no reward. Rather the reward is for the one who comes after them, and is pleased with them, supplicating to Allàh for them, and those who recognize their status and position. “O our Lord forgive us and our brothers who preceded us in faith.” As for the one who comes after them and insults them, curses them, and declares them to be disbelievers, they are not entitled to any reward or war booty, and perhaps they may even fall into disbelieving in All4h—The Blessed, The Most High—as Allah says, “that he may enrage the disbelievers with them.” Therefore, only the disbelievers are enraged from them, and we seek Allah’s refuge.
46 As it has been narrated in Sahth al-Bukhári on the authority of Ibn ‘Umar, that while the Prophet (8€) was alive, "We used to give precedence to Abû Bakr, then ‘Umar, and then 'Uthmán, after that we were quiet.” Likewise, from gathering the different texts and narrations, there are many reports that mention these Companions’ countless virtues and qualities, encouraging the believers to love and honor them. Rather, the leadership that followed the death of Prophet Muhammad (3%) was in the order
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of the status of the Companions: Abû Bakr, ‘Umar, ‘Uthman, and Ali (3&). In the past there was once a difference of opinion about who was more virtuous: ‘Al? or 'Uthmán, then this dispute ended, and the People of the Sunnah unified upon the fact that after the Prophet (3&) the most preferable of the people is Abû Bakr, then ‘Umar, then 'Uthmán, and then ‘Alî bin Ab? Talib. After them, in preference, are the remaining Companions that make up the Ten Promised Paradise: Az-Zubayr bin al-Awám, Talhah bin ‘Ubayd- Allah, 'Abdur-Rahmán bin ‘Awf, Sa‘d bin Ab? Waqgqás, Saîd bin Zayd bin ‘Amr bin Nufayl, Abû ‘Ubaydah ‘Amir bin al-Jarráh. These are the companions who the Prophet (#8) testified that they will enter Paradise.
Therefore we testify that they will enter Paradise, recognize their virtue and the virtue of all the Companions, because Alláh promised all of them with the best reward, they will all be in Paradise, with the will of Allah. The Prophet Muhammad 639 also, specifically mentioned the companions who participated in the Battle of Badr, when he said: "Perhaps Allah looked at the People of Badr, and said to them: ‘Do as you desire, for indeed I
have forgiven you." | Collected by al-Bukhari, The Book of Battles, hadith no. (3983); Muslim, The Book of the Companions’ Virtues, hadith no. (2494)]
This means that they will not enter the Hell-Fire due to this forgiveness from Allah. Likewise, no one will enter the Fire who gave allegiance to the Prophet Muhammad (#8) beneath the tree (The Pledge of Ridwán), as the Prophet (3&) said: “No one who
made the pledge beneath the tree will enter the Fire” [Collected by Muslim, The Book of the Companions’ Virtues, hadith no. (2496); at- 'irmidhi, The Book of Merits, hadith no. (3860), and the abovementioned
wording is found within his collection |
(This narration is referring to) the people of al-Hudaybiyah. (So again) we mention the order of (the Companions). Firstly, the
The Explanation of Uşûl As-Sunnah
used to give precedence to them, and they did not differ in this affair. After these three companions are Asháb ash-Shürá al- Khamsah (Five Companions of Consultation): ‘Alî bin Abî Talib, Talhah, az-Zubayr, Abdur-Rahmán bin 'Awf, and Sa'd bin Abi Waqqas”, and all of them were qualified to be the ruler and all of them were Imáms. This is based on the narration of (Abdulah) bin ‘Umar when he said, "While the Messenger of Allâh (2) was alive and the Companions were large in number, we used to give precedence to Abû Bakr, then Umar, and then Uthmán; after that, we were quiet.” [Musnad Ahmad, verification by Ahmad Shakir, from the narrations of ‘Abdullah bin ‘Umar, hadith no. (4626); Ahmad Shakir graded its chain to be authentic; al-Bukhari, The Book of the Companions’ Merits, hadith nos. (3655) without the addition of “after that we were quiet” and no. (3697) with the addition, “...then we would leave the Companions of the
Prophet, not comparing between them”; at-Tirmidhi, The Book of the Merits of 'Uthmán bin ‘Affan, hadith no. (3707), without the addition of "after that
most virtuous of the Companions are The Four (Abü Bakr, ‘Umar, 'Uthmán, and ‘Alf), then the remaining of the Ten who were promised Paradise, then the People of the ‘Aqabah Pledge, then the people who participated in the Battle of Badr, then the People who made the Pledge of Ridwán, and finally the remaining Companions (s). And they all vary in virtue, as al- Imám (Ahmad)—may Allâh have mercy on him—will mention.
47 [n this narration Sa'd is mentioned. However, some copies of Usûl as-Sunnah mention Sa'id bin Zayd bin “Amr bin Nufayl instead of Sa'd bin Abi Waqqás. Regardless, one of them completes six. Al-Imám Ahmad says: [and all of them were qualified to be the ruler]. Notice how al-Imám Ahmad mentions this after mentioning all the names. Why did he do this? The reason is because ‘Umar nominated all of these Companions, and said “Choose from them. Whoever is chosen from them will be the khalifah." Because 'Umar nominated these Companions, al- Imám Ahmad derived from this that all of them were worthy to have been the khaltfah, and that all of them are leaders.
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we were quiet." At-Tirmidhi said about this narration: “hasan sahth gharib...”; al-albáni graded the narration to be authentic. | Then after Asháb ash- Shara, are the Companions of the Battle of Badr from those that migrated from Mecca to Madinah, and then the Ansar who participated in the Battle of Badr, all based on the level of the
migration and precedence in al-Islam.
* As you know, from the studies and research of the People of the Sunnah, there are many narrations highlighting the virtues of ‘Alt bin Abî Talib. Also, from the pledges of the Companions for ‘Alî bin Abi Talib, and the order of the Caliphate, he came fourth
in leadership, and likewise fourth in virtue.
Then al-Imám Ahmad mentions: [Then after Asháb ash-Shárá al- Khamsah (The Five Companions of Consultation) the Companions who participated in the Battle of Badr from the Muhájirán, and then those who participated from the Ansar. Some people give precedence to the People of the ‘Agabah Pledge over those who participated in the Battle of Badr, even though most of the Companions who participated in the Aqaba’ pledge also participated in the Battle of Badr.
Then al-Imám Ahmad states: [The People of Badr, from the Companions of the Ansar based on their migration, and precedence in al-Islam]. The Companions who participated in the Battle of Badr, those who made the Pledge of ‘Aqabah, those who migrated, and the Ansar, all vary amongst themselves in level, based on the knowledge and virtue that Allah gave them, as well as prosperity 1n al-Islam, sacrificing their wealth and life.
[Then the best people after these Companions (>) |: Meaning after the ten promised Paradise, those who participated in Badr, those who made the Pledge of Hudaybiyah, and other than that, “the Best of the people after the aforementioned Companions of the Messenger of Allâh (#8) are the generation in which the Prophet ($8) was sent in. And everyone who accompanied him,
The Explanation of Uşûl As-Sunnah
even for a year.” These Companions (#) although they are not at the same level as those previously mentioned Companions, in terms of their participating in Islamic Military Expeditions, they are still considered Companions, and they still occupy this great and lofty level, in which no other generation can equal them,
regardless of their deeds.
[And everyone who accompanied the Messenger (3) for a year, a month, a day, an hour, or has seen him. | This is a definition of a Companion from al-Imám Ahmad, with which one would attain the status of being a Companion: even if he saw the Messenger (89) for a second, not to mention if he accompanied the Messenger (#8) for a year, a month, a day, or an hour. So the correct definition of a Companion is: whoever has seen the Prophet (#8) as a believer and died upon al-Islam, even if they only saw him and did not narrate from him, he is still a Companion, who attains this noble level and is included from those mentioned in the hadith, where the Prophet (#8) said: "Do not insult my Companions. By the One in whose Hand is my soul, if one of you were to spend in gold the amount of the Mountain of Uhud, it would not be equal to half a handful of that which they have spent.” [Collected by al-Bukhari, The Book of the Companions Virtues, hadith no. (3673); Muslim, The Book of the Companions’ Virtues, hadith no. (2541)] If Allah wills they all will attain this grand level. |
[So they are from amongst his Companions|: Whoever saw the Messenger (#8) believing in him, and died upon al-Islam, he is certainly considered a Companion, all based on the extent of their companionship and closeness to the Prophet (3€) Abû Bakr, ‘Umar, ‘Uthm4n, and ‘Alf were all from the Companions who migrated with the Messenger (#8) lived with him both in Mecca and Madinah, fought alongside him, and spent in the way of Allah. So they are more noble then the other Companions. Likewise, each Companion varies based on their precedence in al-
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Islam and virtues, and the same goes for those who entered into al-Islám after the conquering of Mecca. Even those who only saw the Prophet (#8) for an hour or a single moment, he attains this lofty status of being a companion of the Messenger (3&).
| He is from the Companions of Alláh's Messenger (3&), all based on the degree of his companionship, the time he spent with the Messenger (#8), heard from him, or looked at him. Therefore, the Companion with the lowest level is better than anyone from any other generation that has not seen the Messenger of Allah (3&) even if they were to meet Allah with every righteous action. |
The best of the second generation, after the Prophet Muhammad (8€) will never be equal to the lowest of the Companions (3&) regardless of the good he may have put forth. This is because, even if one of us were to spend the Mountain of Uhud in gold, it would not equal even half a handful of that which the Companions spent, as it comes in the prophetic narration. Regardless of what we do, the efforts we exert, the righteous actions we put forth, we would not equal a mere handful of their actions. 5o we ask: what about those from amongst the Companions who spent freely from their wealth? Some of them spent half their wealth, and others prepared military expeditions such as 'Uthmán. This was the way of the Companions (3&); they spent in the way of Allah. If one of them gave a single date in the way of Allah, or half a handful, no one can equal them, regardless of what they spend
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“,..that is the Grace of Allah, he bestows it upon whom he
wills..." [Al-Maidah: 54]
Al-Imam Ahmad bin Hanbal recognized the status of the Companions. Likewise, it is a must that each one of us knows the virtuous status of the Companions, and realizes that they are the
The Explanation of Usül As-Sunnah
best of the people after the Prophets of Allah (tax و Si ae). For certainly, after the Prophets (ill 5 5.31.36) mankind has not known anyone like these companions in all of history, in terms of their faith, their certainty, their sincerity, their struggle, as well as their efforts and absolute sacrifice in the way of Allah. With them, Allah opened hearts, nations, and tribes. Muslims everywhere were enlightened by the narrations that they conveyed from the Messenger of Allah (#8). Because of their struggle in the way of Allah, they deserve our respect and are entitled to us recognizing their status. By Allah, we oppose some people and have allegiance to others because of the Companions of the Messenger of Allah
(38)
Based on the respect Ahl as-Sunnah’s has for the Companions (4) the Scholars of Sunnah have said: whoever belittles a single Companion then he is a zzndíq (Le. heretic, hypocrite, astray, etc.). This is simply from belittlement; so what about one who insults and slanders the Companions, and declares them to be disbelievers?! Anyone who belittles a Companion then he 15 a disgusting Ráfidhah. This, dear brothers, is truth and 15 a protection for the honor of the Companions of the Messenger of Allah (88). How can one belittle a Companion, while Allah is pleased with them, promised them with Paradise, purified and praised them, and has given them such a magnificent status? The Companions themselves, as well as the scholars of those generations that followed all knew and recognized the status of the Companions. But then you have the misguided and ignorant hypocrites who oppose them and take these Companions as enemies.
For this reason, a sign of hypocrisy is to hate the Ansar, and to love the Ansar is a sign of true faith. So what about hating the Mubhájirün, those who migrated from Mecca to al-Madinah, for certainly they are better than the Ansár? It is even more justified that loving those who made migration be a sign of faith and
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Then after these companions, the best of the people where the remaininp Companions of the Messenger of Allàh (88) the generation he was sent to. Everyone who accompanied the Messenger (3€) for a year, a month,