Sunnah

The true faqīh (scholar) is the one who the fear of Allāh makes talk and the fear of Allāh makes silent. If he speaks it is by the Book and the Sunnah, and if he is silent, it is by the Book and the Sunnah. And if something is confusing to him and unclear, he withholds judgement and refers it back to whoever knows about it.

Ibn Baṭṭah, Ibṭāl Al-Ḥiyal p18, 19.

There are three things that I like for myself and for my brothers: That the Muslim man looks to the Qurān; he learns it, recites it, ponders it and refers to it. Second, that he looks to the narrations and the Sunnah; he asks about it and follows it with all his efforts. Third, that he leaves alone all these people except when doing good.

Al-Bukhāri, Al-Ṣaḥīḥ, no. 97 (in annotative, discontiguous form). The chain of transmission is connected in Al-Marwazī, Al-Sunnah, no. 108.

There are two blessings I have been blessed with, I know not which of them is greatest: that Allāh guided me to Islām, and that he did not make me a Ḥarūrī (from the Khawārij extremists).

ʿAbd Al-Razzāq Al-Ṣanʿānī, Al-Muṣannaf ḥadīth 18667.

There is no place for anyone’s opinion [when it comes to] what is in the Book (revelation). The opinion of the imāms (great scholars) is only regarding what the Book did not come down with, and regarding which no Sunnah has passed from the Messenger of Allāh ﷺ. And the opinion of no one is counted in the face of a Sunnah from the Messenger of Allāh ﷺ.

Al-Ājurrī, Al-Sharīʿah #113 et al.

If the people were gathered on one plain, all of them believers, except for two unbelievers amongst them, they would join each other. And if the people were gathered on one plain, all of them unbelievers, except for two believers amongst them, they would join each other.

Ibn Baṭṭah, Al-ʾIbānah Al-Kubrā 1:455

Do not sell food or clothes to them, and do not buy from them. And he said, The Khawārij are renegades, an evil people.

Al-Khallāl, Al-Sunnah 1:155

I saw Zuhayr b. Muʿāwiyah come to Zāʾidah b. Qudāmah (d.160H) and speak to him to get him to narrate ḥadīth to a man, so Zāʾidah asked, Is he from Ahl Al-Sunnah? Zuhayr replied, I do not know that he has any bidʿah. Zāʾidah said, No, that is another matter! Is he from Ahl Al-Sunnah? Zuhayr said, Since when have people become like this? Zāʾidah replied, Since when did people curse Abū Bakr and ʿUmar?!

Al-Khaṭīb Al-Baghdādī, Al-Jāmiʿ li Akhlāq Al-Rāwī #754.

It is reported from Sufyān b. ʿUyainah – Allāh have mercy on him – that a man once asked ʿAlī b. Ḥusayn b. ʿAlī b. ʾAbī Ṭālib – Allāh have mercy on him, What was the status of Abū Bakr and ʿUmar with Rasūlullāh – Allāh’s praise and peace be upon him? He replied, Their place with him is like their place with him today (i.e. where they are in their graves).

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-ʿIlm 4:254

You will remain upon good as long as you do not start approving of what you used to repudiate and as long as you do not repudiate what you used to know (to be right), and as long as your scholar (the knowledgeable) can speak amongst you without fear.

Ibn Baṭṭah, Al-Ibānah Al-Kubrā ḥadīth 26.

If you ask the ignorant: ‘Who are Al-Sawād Al-Aʿẓam (Main Body of the Muslims)?’ they will say, ‘All the people (together).’ But they do not know that The Jamā’ah (Main Body) is a scholar who follows the footsteps of the Prophet – Allāh’s praise and peace be upon him – and his way. So whoever is with him and follows him is [one of] The Jamā’ah, but whoever contradicts him in it leaves The Jamā’ah.

Abū Nu’aym, Ḥilyatu Al-Awliyā` 9:238,239 et al

Those of our scholars who went before us used to say,”Adherence to the Sunnah is salvation, but knowledge is taken away quickly, so the revival of knowledge means the stability of religion and worldly affairs, and the loss of knowledge means the loss of all that.”

Al-Lālakā`ī, Sharh Usūl I’tiqād Ahl Al-Sunnah article 136

It is reported that Sufyān b. ‘Uyainah – Allāh have mercy on him – said: Verily, the Messenger of Allāh ﷺ is the highest standard; things are measured by him: his character, lifestyle and behavior. Whatever agrees with [these] is true and correct, and whatever contradicts [them] is wrong. Al-Khatīb Al-Baghdādī, Akhlāq Al-Rāwī wa Ādāb Al-Sāmi’ article 8.

Al-Khatīb Al-Baghdādī, Akhlāq Al-Rāwī wa Ādāb Al-Sāmi’ article 8.

Al-Sha’bī once said to me, “When these [people] report to you from Allāh’s Messenger – praise and peace of Allāh be upon him, adhere to it; but when they merely opine, throw it in the trash.” Al-Dārimī, Al-Sunan 1:78.

Al-Dārimī, Al-Sunan 1:78.

The people will remain upon goodness as long as knowledge comes to them from the Companions of Allāh’s Messenger – Allāh’s praise and peace be upon him, and from their seniors. But when knowledge comes to them from their minors, that is when they will be destroyed. Ibn ‘Abd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Fadlihi article 1060. Note Being upon a good and right path is based on following the knowledge of the Companions and seniors: scholars and people who adhere to the Sunnah, whereas taking knowledge from minors like ignorants and heretics is a sign of destruction.

Note Being upon a good and right path is based on following the knowledge of the Companions and seniors: scholars and people who adhere to the Sunnah, whereas taking knowledge from minors like ignorants and heretics is a sign of destruction.

Whenever Ibn ‘Umar – Allāh be pleased with him – heard a ḥadīth from Allāh’s Messenger – Allāh’s praise and peace be upon him – he never went beyond it, and he never fell short of it. Ibn Mājah, Al-Sunan, ḥadīth #4. Shaykh Al-Albānī graded this narration ṣaḥīḥ in his edition of the Sunan. Shaykh Al-Albānī explained that ‘he never went beyond it’ means: he never added anything to what was in the ḥadīth or overstepped the bounds of the ḥadīth; and ‘he never fell short of it’ means: he never neglected what was in the ḥadīth.

Shaykh Al-Albānī explained that ‘he never went beyond it’ means: he never added anything to what was in the ḥadīth or overstepped the bounds of the ḥadīth; and ‘he never fell short of it’ means: he never neglected what was in the ḥadīth.

Leave this and give us something from the Book of Allāh. ‘Imrān said, “You are a dunce (stupid). Do you find in the Book of Allāh details of prayer. Do you find in the Book of Allāh details of fasting!? This Qur`ān prescribes those matters, and the Sunnah explains them.” Al-Harawī, Dham Al-Kalām article 244, et al with various wordings.

Al-Harawī, Dham Al-Kalām article 244, et al with various wordings.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 3438.

This is one of the superb answers given by Sa’īd b. Al-Musayyib – Allāh have mercy on him. It is a strong weapon against heretics (mubtadi’ah) who recommend many different types of religious innovation in the name of them being dhikr and prayer. They then criticize the followers of the Sunnah for criticizing them, and accuse them of censuring dhikr and prayer, when in fact [Ahl Al-Sunnah] are only criticizing the contravention of the Sunnah in matters such as dhikr and prayer.

This is one of the superb answers given by Sa’īd b. Al-Musayyib – Allāh have mercy on him. It is a strong weapon against heretics (mubtadi’ah) who recommend many different types of religious innovation in the name of them being dhikr and prayer. They then criticize the followers of the Sunnah for criticizing them, and accuse them of censuring dhikr and prayer, when in fact [Ahl Al-Sunnah] are only criticizing the contravention of the Sunnah in matters such as dhikr and prayer.

Meaning: Knowing these things about a man is more than sufficient for knowing whether he is following the right path on the Sunnah or not. Ibn Battah, Al-Ibānah article 419.

Ibn Battah, Al-Ibānah article 419.

There were people who abandoned knowledge and sitting with the scholars, and [instead] took to their chambers and prayed until their skin dried [from exertion in worship]. Thereafter they began to contradict the Sunnah and thus were destroyed. By Allāh, never does a person act without knowledge, except that he spoils and corrupts more than he fixes and rectifies. Al-Aṣbahānī, Al-Targhīb wa Al-Tarhīb 3:98

Al-Aṣbahānī, Al-Targhīb wa Al-Tarhīb 3:98

I was once with Arṭa’ah b. Al-Mundhir when one of the people in the gathering said, “What do you say about a man who sits with the followers of the Sunnah and mixes with them, but when the followers of Bid’ah are mentioned he says, ‘Spare us from mentioning them, do not talk about them?’” Arṭa’ah said, “He is one of them, do not let him confuse you about his condition.” I felt this was strange, so I went to Al-Awzā’ī – and he used to clarify these matters when they came to him. He said, “Arṭa’ah is right, the matter is as he said; this person forbids talking about [Ahl Al-Bid’ah], so how can [people] be on guard against them if they are not exposed?” Ibn ‘Asākir, Tārīkh Dimishq 8:15.

Ibn ‘Asākir, Tārīkh Dimishq 8:15.

Verily, the followers of opinion are the enemies of the Sunan (the teachings of Allāh’s Messenger as passed down in hadith): they were unable to preserve them and their meanings escaped them, and when asked [questions] they were too embarrassed to say ‘We don’t know,’ so they opposed the Sunan with their opinions. Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 8; Al-Lālakā`ī, Sharḥ Uṣūl I’tiqād Ahl Al-Sunnah article 201 et al.

Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 8; Al-Lālakā`ī, Sharḥ Uṣūl I’tiqād Ahl Al-Sunnah article 201 et al.

I was once with Sufyān b. ‘Uyainah – Allah have mercy on him, when a man came to him and said, “O Abū Muḥammad, I complain to you of so-and-so”, meaning his wife, “I am the lowest and most despicable thing to her.” [Sufyān] lowered his head for a few moments, then said, “Perhaps you wanted her in order to better your status.” The man said, “Indeed, o Abū Muḥammad.” Sufyān said, “Whoever goes for glory will be tried with ignominy, whoever goes for wealth will be tried with poverty, but whoever goes for religiousness, Allah will bring together for him glory and wealth with the religion.” He then started to narrate to him: We were four brothers: Muḥammad, ‘Umrān, IbrāhĪm and I. Muḥammad was the eldest, ‘Umrān was the youngest, and I was in the middle. When Muḥammad wanted to marry, he desired status and married a woman of higher standing, so Allah tried him with ignominy. ‘Umrān desired wealth, so he married a richer woman and Allah tried him with poverty: [her family] took everything from him and gave him nothing. I pondered their situation. Mu’ammar b. Rāshid once came to us so I consulted him on the situation and told him the story of my brothers. He reminded me of the ḥadĪth of Yaḥyā b. Ja’dah and the ḥadĪth of ‘Ā`ishah. The ḥadĪth of Yaḥyā b. Ja’dah states that the Prophet – Allah’s peace and blessings be upon him – said, “A woman is married for four things: her religion, her status (lineage), her wealth or her beauty; so take the religious one and be successful.” The ḥadĪth of ‘Ā`ishah states that the Prophet – Allah’s peace and blessings be upon him – said, “The most blessed woman is she who is easiest to maintain.” Thus, I chose [to marry a woman of] religion and modest dowry, in accordance with the Sunnah of Allah’s Messenger – Allah’s peace and blessings be upon him, and Allah gave me status and wealth along with the religion. Abū Nu’aym, Hilyatu Al-Awliyā` 7:289, 290. Note The first ḥadĪth is recorded by Al-BukhārĪ and Muslim. The second is found in Al-Nasā`Ī and other collections but has been graded weak by scholars including Shaykh Al-AlbānĪ. However, scholars point out there is another narration that supports and adds to its meaning. This ḥadĪth states: It is from the blessing in a woman that she has an easy dowry, an easy proposal [via her guardian] and an easy womb (i.e. she is fertile and bares children without difficulty). One of the reporters of this narration, ‘Urwah, said “And I say from myself, one of the first signs of evil from a woman is for her to have a high dowry.” This ḥadĪth is recorded by Imām Aḥmad and others and is graded ḥasan by Shaykh Al-AlbānĪ.

Note The first ḥadĪth is recorded by Al-BukhārĪ and Muslim. The second is found in Al-Nasā`Ī and other collections but has been graded weak by scholars including Shaykh Al-AlbānĪ. However, scholars point out there is another narration that supports and adds to its meaning. This ḥadĪth states: It is from the blessing in a woman that she has an easy dowry, an easy proposal [via her guardian] and an easy womb (i.e. she is fertile and bares children without difficulty). One of the reporters of this narration, ‘Urwah, said “And I say from myself, one of the first signs of evil from a woman is for her to have a high dowry.” This ḥadĪth is recorded by Imām Aḥmad and others and is graded ḥasan by Shaykh Al-AlbānĪ.

ʿAbdullāh b. Al-Ḥasan used to often sit with Rabīʿah. One day they were revising and studying various practices from the Sunnah when a man in the gathering said, “[But] this is not what is practiced [by the people].” ʿAbdullah said, “So if the ignorant become so numerous that they become the rulers and judges, will they then be a proof over the Sunnah?” Rabīʿah said, “I bear witness that these are the words of the sons of the Prophets.”

Al-Khaṭīb Al-Baghdādī, Al-Faqīh wa Al-Mutafaqqiharticle 384.

‘Umar b. ‘Abd Al-‘Azīz – Allah have mercy on him, said, “The Messenger of Allāh – Allāh’s peace and blessings be upon him – and the authorities (leaders of the Muslims, the Caliphs ) after him set certain ways and practices. To follow those ways is to believe in Allāh’s Book and to complete [ones] obedience of Him, and to be strong upon the religion of Allāh. It is not for anyone to alter those ways or change them for something else, and it is not for anyone to consider the views and opinions of those who contradict them. Whoever follows what [the Prophet and his Caliphs] laid down will be guided, whoever seeks enlightenment through it will be enlightened. But whoever contradicts those ways and follows a way other than the way of the Believers, Allāh the Mighty and Majestic will leave him in the path he has chosen and land him in Jahannam (Hell); and what an evil destination that is.'” Al-Lālakā`ī, Sharḥ Uṣūl I’tiqād Ahl Al-Sunnah 1:94. Notes In this statement, Caliph ‘Umar b. ‘Abd Al-Azīz affirms a number of important points related to the creed and methodology of Ahl Al-Sunnah wa Al-Jamā’ah – orthodox Islam: This narration is recorded with variant wordings in numerous other sources. In a version recorded on the authority of Muttarrif b. ‘Abdillāh by Al-Qāḍī Abū Ya’lā (d458H) in Ibṭāl Al-Ta’wīl 1:52, it is stated that when those who ‘deflected the narrations speaking of the Ṣifāt’ (divine attributes of Allāh) were mentioned in the presence of Imām Mālik, he would quote this saying of Caliph ‘Umar b. ‘Abd Al-‘Azīz. In yet another report of this statement, the heretics being referred to are described as ‘the deviants in the religion.’

This narration is recorded with variant wordings in numerous other sources. In a version recorded on the authority of Muttarrif b. ‘Abdillāh by Al-Qāḍī Abū Ya’lā (d458H) in Ibṭāl Al-Ta’wīl 1:52, it is stated that when those who ‘deflected the narrations speaking of the Ṣifāt’ (divine attributes of Allāh) were mentioned in the presence of Imām Mālik, he would quote this saying of Caliph ‘Umar b. ‘Abd Al-‘Azīz. In yet another report of this statement, the heretics being referred to are described as ‘the deviants in the religion.’

I will not leave anything Allāh’s Messenger – Allāh’s peace and blessings be upon him – did, except that I will also do it; for I fear that if I were to leave any of his commands and ways I would deviate. Al-Bukhārī, Al-Ṣaḥīḥ 2:386 ḥadīth no. 3093; Ibn Battah, Al-Ibānah article 77, and others. Notes After recording this narration, Ibn Battah states: This, my brothers, is the greatest Ṣiddīq (true believer i.e. Abū Bakr), fearing that he would fall into deviation if he were to leave any of the commandments of his Prophet – Allāh’s peace and blessings be upon him. What then is to happen in a time in which people deride their Prophet and his commandments, and compete with each other and show off in contradicting him and mock his Sunnah? We ask Allāh to protect us from slipping and to save us from evil deeds.

This, my brothers, is the greatest Ṣiddīq (true believer i.e. Abū Bakr), fearing that he would fall into deviation if he were to leave any of the commandments of his Prophet – Allāh’s peace and blessings be upon him. What then is to happen in a time in which people deride their Prophet and his commandments, and compete with each other and show off in contradicting him and mock his Sunnah? We ask Allāh to protect us from slipping and to save us from evil deeds.

When I see a man from the Adherents of Ḥadīth, it is as if I have seen the Prophet – Allāh’s peace and blessings be upon him – alive. Al-Khaṭīb Al-Baghdādī, Sharaf Ashāb Al-Ḥadīth article 85.

Al-Khaṭīb Al-Baghdādī, Sharaf Ashāb Al-Ḥadīth article 85.

ʿAbd Al-Razzāq Al-Ṣanʿānī, Al-Muṣannaf 4:225. ‘Amr b. Maymūn Al-Awdī reports, “The Companions of Muḥammad – Allāh’s peace and blessings be upon him – used to be the quickest to break the fast and the slowest in taking the pre-dawn meal.” Ibid. p226. Ibn Al-Musayyib also reports that ʿUmar wrote to the commanders of the various regions, ‘Do not be of the procrastinators when breaking the fast, and nor of those who wait for the stars before they start praying [al-maghrib].’ Ibid. p225. Mūsā b. Anas reports that Anas [ibn Mālik] used to have his slave-girl go to the top of his house, instructing her, ‘When the horizon becomes even (evenly lit, marking sunset), tell me.’ Ibn Abī Shaybah, Al-Muṣannaf 2:430. Abū Al-Tiyāḥ Al-Ḍabaʾī reports that “he used to break fast with Ibn ʿAbbās during Ramaḍān. When evening approached he would send a girl from his household to the roof [to look out], and when the sun set he would make the call to prayer (adhān). He would eat with us, and when he had finished, the call for the commencement of prayer (iqāmah) would be given, and he would pray, and we would pray with him.” Ibid. p429.

Ibid. p429.

Al-Dāraquṭnī, Al-Sunan 2:166. Al-Dāraquṭnī grades its chain of transmission ṣaḥīh.

Al-Bukhārī, Al-Ṣaḥīḥ, Chapter on what has been said about the Black Stone. Points to note · The illustrious Companion and Caliph ʿUmar reminded us in this narration of the pure belief that benefit and harm are not caused by created objects and thus should not be sought from them. Only Allāh has control over these things. · We are reminded that acts of worship are taken from Allāh’s Messenger, and a person is not supposed to make up his own way of worship, he must follow the manner of worship that the Prophet taught and practiced. · We also learn that once an action is confirmed in the Sunnah, the believer submits and complies and practices it because it is confirmed that Allāh’s Messenger did it, even if we don’t know the wisdom behind it. · This narration is also an example of how a responsible person tries to clarify and do away with any misunderstandings that people may have about matters of faith. The people had recently left their unbelief and polytheism, so ʿUmar wanted to make it clear that kissing the Black Stone is by no means done as an act of devotion to it, as people used to do with their stone idols. Adapted from Ibn Ḥajr, Fatḥ Al-Bārī, and other ḥadīth commentaries.

Adapted from Ibn Ḥajr, Fatḥ Al-Bārī, and other ḥadīth commentaries.

Al-Lālakā`ī, Sharḥ Usūl I’tiqād Ahl Al-Sunnah wa Al-Jamā’ah Vol.1 p120. It is reported that ‘Uthmān b. Ḥāḍir said, “I said to Ibn ‘Abbās: ‘advise me.’ He replied, ‘It is upon you to be upright, follow al-athar, and beware of innovating [in religion].’” Ibn Battah, Al-Ibānah Al-Kubrā Vol. 1 p214. It is reported that ʿAbdullāh b. Al-Mubārak said, “Let it only be the narrations (al-athar) that you rely upon, and take from reasoning and opinion that amount that will help you to understand and explain ḥadīth.” Ibn ʿAbd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Faḍlihi Vol. 3 p329. It is reported that Sufyān Al-Thawrī said, “The narrations (al-āthār) are the religion.” And it is reported that he also said, “A man should not even scratch his head except based on a narration.” Al-Harawī, Dhamm Al-Kalām wa Ahlihī Vol. 2 p264. It is reported that Al-Musayyib b. Rāfi’ Al-Asadī said, “We only follow, we do not innovate; we follow behind and do not start anything [in the religion], and we will never stray as long as we adhere to the narrations.” Al-Harawī, Dhamm Al-Kalām wa Ahlihī Vol. 2 p265.

Al-Harawī, Dhamm Al-Kalām wa Ahlihī Vol. 2 p265.

Al-Lālakā`ī, Sharh Usūl I’tiqād Ahl Al-Sunnah wa Al-Jamā’ah, Vol.1 p46. It is reported that Hammād b. Zayd said, “When the news of the death of a young man from the followers of hadīth reached Ayyūb, [the sorrow] could be seen on him; and when the news of the death of a man who was mentioned as being a devout worshipper would reach him, [it’s effect] on him was not noticed.” Al-Lālakā`ī, Sharh Usūl I’tiqād Ahl Al-Sunnah wa Al-Jamā’ah, Vol.1 p51. It is also reported that Hammād b. Zayd said, “I was with Ayyūb Al-Sakhtiyānī while he was washing [the body] of Shu’ayb b. Al-Habhāb, saying, ‘Anyone who wishes for the death of a person from Ahl Al-Sunnah has wished for the light of Allāh to be extinguished; but Allāh will keep His light complete, even though the unbelievers may hate it.’ [Sūrah Al-Saff: 8]” Al-Lālakā`ī, Sharh Usūl I’tiqād Ahl Al-Sunnah wa Al-Jamā’ah, Vol.1 p52. It is reported that Asad b. Mūsā said, “We were with Sufyān b. ‘Uyainah when he was informed of the death of Al-Darāwardī, and he became visibly distressed. [Al-Darāwardī] hadn’t actually died, so we said, ‘We didn’t think you would reach such a state.’ He said, ‘[Al-Darāwardī] is from Ahl Al-Sunnah.’” Al-Lālakā`ī, Sharh Usūl I’tiqād Ahl Al-Sunnah wa Al-Jamā’ah, Vol.1 p72.

Al-Lālakā`ī, Sharh Usūl I’tiqād Ahl Al-Sunnah wa Al-Jamā’ah, Vol.1 p72.

Ibn Waddāh, Al-Bida’ Vol. 1 p190.

Ibn Abī Ya’lā, Tabaqāt Al-Hanābilah Vol. 1 p182.

Reported by Ahmad, Al-Tayālisī and others, excluding the last sentence. Shaykh Al-Albānī graded its chain of transmission hasan. The narration is reported with the last sentence by Al-Hākim, who said its chain of transmission is sahīh. Al-Dhahabī agrees, while Al-Hāfidh Al-Sakhāwī said, “It is mawqūf (reported as a statement of a Companion), hasan.” See Al-Albānī, Al-Da’īfah Vol. 2 pp17-19. Notes This narration emphasizes the significance of the understanding and consensus of the Companions, Allāh be pleased with them all. It highlights their superiority and authority as the ministers of Allāh’s Messenger, Allāh’s peace and blessings be upon him. After his analysis of this narration’s veracity, Shaykh Al-Albānī discusses its correct interpretation in the following points: “It is amazing how some people argue for the existence of good innovations in the religion based upon this hadīth, and that the proof that these innovations are good is that the Muslims have taken them as a norm! It has become routine for them to argue on the basis of this hadīth when this issue is brought up. However, they miss the following points…” These are summarized below: [1] This narration is mawqūf (a reported statement of a Companion, or someone other than the Prophet.) It therefore cannot be used as an argument to contradict unequivocal textual evidence that states “every bid’ah is misguidance,” as is authentically reported from the Prophet – Allāh’s peace and blessings be upon him. [2] Even if it is supposed that this narration qualifies as a proof [on a par with the aforementioned texts], it does not in fact contradict those texts, for a number of reasons: [a] The intended meaning is the consensus and agreement of the Companions over a matter. This is proven by the context, and is supported by Ibn Mas’ūd’s line of reasoning about the Companions’ consensus over selecting Abū Bakr as the Caliph. Therefore, “the Muslims” does not refer to all Muslims in all places and times; but instead to the Muslims of that time. [b] If we suppose that “the Muslims” refers to Muslims in general, it definitely does not refer to every single Muslim – even the ignorant one who understands nothing about knowledge. Therefore, the statement must be interpreted to mean the knowledgeable (scholars) amongst the Muslims. That being the case, who are these scholars? Are the blind-followers (al-muqallidūn) who have closed on themselves the door to understanding the religion from Allāh and His Messenger included amongst them? Are they those who claim the door to ijtihād has been locked? For sure they are not included, and here is why: Al-Hāfidh Ibn ʿAbd Al-Barr states in Jāmi’ Bayān Al-‘Ilm Vol. 2 p36, 37, “The definition of knowledge according to the scholars is whatever a person is clear and sure about. Anyone who is certain and clear about something knows it. Therefore, whoever is not certain about something but says it blindly following someone else, does not know it. Blind following is – according to the scholars – different from following (al-ittibā’). Because following is to follow a person based on what has become clear to you of the correctness of his position, whereas blind-following is to say what he says while not understanding it or its reasoning.” So when it comes to following the Sunnah, many of these blind-followers claim they are not qualified to go against the opinions in their schools of thought because – by their own admission – they are muqallidah, but when it comes to arguing for and supporting innovations in religion, they become mujtahidūn, interpreting and misinterpreting to justify the bid’ah that many laypeople practice! And Allāh knows best.

And Allāh knows best.

Al-Dhahabī, Siyar A’lām Al-Nubalā` in his biography of Al-Fuḍayl b. ʿAyyāḍ. Points to note Wanting good for the Muslim rulers and supplicating to Allāh for them features as an important aspect of the creed of Ahl Al-Sunnah wa Al-Jamāah, and distinguishes them from the extremist ideology of the Khawārij sect. This has been recorded in the classical works of Sunni ‘aqīdah, for example: Al-Barbahārī (Sharḥ Al-Sunnah p113, 114) states, “If you see a man supplicating against the ruler, know that he is a heretic (ṣaḥib hawā), and if you see a man supplicating for the ruler, know that he is a Sunni – inshā Allāh.” Al-Imām Al-Ājurrī (d360H) states (Al-Sharī’ah Vol.1 p371), “I have mentioned warnings against the ways of the Khawārij that convey the message for everyone who Allāh protects against the ways of the Khawārij, and who does not hold the views of the Khawārij, but is [instead] patient over the injustice of the rulers … and who prays for the wellbeing and righteousness of the rulers, and who does Hajj and Jihād behind the rulers against every enemy of the Muslims, and who prays the Jumu’ah and ‘Eid prayers behind the rulers. Whoever fits this description is upon the Straight Path – inshā Allāh.”

Al-Imām Al-Ājurrī (d360H) states (Al-Sharī’ah Vol.1 p371), “I have mentioned warnings against the ways of the Khawārij that convey the message for everyone who Allāh protects against the ways of the Khawārij, and who does not hold the views of the Khawārij, but is [instead] patient over the injustice of the rulers … and who prays for the wellbeing and righteousness of the rulers, and who does Hajj and Jihād behind the rulers against every enemy of the Muslims, and who prays the Jumu’ah and ‘Eid prayers behind the rulers. Whoever fits this description is upon the Straight Path – inshā Allāh.”

Abū Nu’aym, Ḥilyah Al-Awliyā` Vol.4 p44.

Follow the narrations [ways] of those who have preceded (the Salaf) even if people reject you; and beware of people’s opinions, even if they beautify them for you.

Al-Ājurrī, Kitāb Al-Sharīʿah 1:138; Ibn ʿAbd Al-Barr, Jāmiʿ Bayān Al-ʿIlm wa Faḍlihi 3:373.

Ibn ʿAbd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Faḍlihi Vol.2 p465.

And remember (O members of the Prophet’s family) that which is recited in your houses of the Verses of Allāh and Al­-Ḥikmah. [Al-Ahzab 33:34] It is reported that Al-Ḥasan Al-Baṣrī – Allāh have mercy on him said, “Al-Kitāb is the Qur`ān, and Al-Ḥikmah is the Sunnah.” It is also reported that Qatādah – Allāh have mercy on him said, “And [he will] teach them The Book and Al-Ḥikmah, i.e. the Sunnah.” Al-Lālakā`ī, Sharḥ Usūl I’tiqād Ahl Al-Sunnah wa Al-Jamā’ah Vol.1 p86, 87; Ibn Battah, Al-Ibānah Al-Kubrā Vol.1 p98; and Al-Ṭabarī in his Tafsīr. Shaykh Al-Islām Ibn Taymīyah said (Majmū’ Al-Fatāwā Vol.3 p366), “A number of the Salaf said that Al-Ḥikmah refers to the Sunnah, because that which was recited in the houses of [the Prophet’s] wives – Allāh be pleased with them – apart from the Qur`ān was his Sunnah – Allāh’s peace and blessings be upon him.”

Shaykh Al-Islām Ibn Taymīyah said (Majmū’ Al-Fatāwā Vol.3 p366), “A number of the Salaf said that Al-Ḥikmah refers to the Sunnah, because that which was recited in the houses of [the Prophet’s] wives – Allāh be pleased with them – apart from the Qur`ān was his Sunnah – Allāh’s peace and blessings be upon him.”

Al-Ḥāfidh Al-Mundhirī said in Al-Targhīb wa Al-Tarhīb, “Reported by Al-Ṭabarāni in Al-Awsaṭ with a ḥasan chain of narrators.” Also graded ḥasan by Shaykh Al-Albānī. See his Ṣaḥīḥ Al-Targhīb wa Al-Tarhīb Vol. 1 p19.

May Allāh curse those women who tattoo or seek to be tattooed, those women who remove facial hair or seek it to be removed and those women who put gaps between their teeth for beautification; those who seek to change Allāh’s creation. This reached a woman from Banī Asad who was called Umm Ya’qūb and who used to read the Qur`ān. She came to [Ibn Mas’ūd] and said, “What is this I hear from you, that you curse women who tattoo or seek to get tattooed, and those who remove facial hair and those who put gaps between their teeth for beauty, those who change Allāh’s creation?” ʿAbdullāh [Ibn Mas’ūd] replied, “And why should I not curse those whom Allāh’s Messenger has cursed and those who are mentioned in Allāh’s Book?” She said, “I have read [the Qur`ān] from cover to cover and I have not seen it mentioned.” He replied, “If you had really read it [carefully] you would have found it; Allāh the Mighty and Sublime said: And whatever the Messenger gives you, take it; and whatever he forbids you, shun it. [Al-Ḥashr (59):7] The woman then said, “Well I have just seen some of this on your own wife.” He said, “Go and see her.” So she went to the wife of ʿAbdullāh but didn’t see anything. She returned to him and said, “I don’t see anything.” He said, “Well, if any of those practices had been done I would not be with her any more.” Al-Bukhārī and Muslim. This translation is from the version in Muslim. Points to note These points have been summarized from Ibn Ḥajr, Fatḥ Al-Bārī and Al-Nawawī, Sharḥ Ṣaḥīḥ Muslim.

These points have been summarized from Ibn Ḥajr, Fatḥ Al-Bārī and Al-Nawawī, Sharḥ Ṣaḥīḥ Muslim.

One day, Abû Al-Dardâ` came home angry, so I asked him, “What has made you so angry?” He replied, “By Allâh, I do not recognize anything from the Ummah of Muhammad except that they pray (salâh) in congregation.” Al-Bukhârî, Al-Sahîh, Chapter on the Virtue of Praying Al-Fajr in Congregation. We learn from this narration: · Prayer (salâh) in congregation is from the characteristics of the Ummah of Allâh’s Messenger – Allâh’s peace and blessings be upon him. · The noble Companion Abû Al-Dardâ` was conveying the idea that deficiency and negative changes had begun to creep in to the practices of the Muslims, and he wanted to point out this evil so that people could be aware and try to keep to the original teachings. Al-Hâfidh Ibn Hajr states, “Abû Al-Dardâ` intended to point out that all the deeds of those mentioned had suffered some degree of deficiency and change, except praying in congregation. This [change] is relative, for the condition of the people during the time of the Prophet was better compared to how it changed after that time; and during the time of the Two Shaykhs (Abû Bakr and ‘Umar) it was better compared to how it was after them. It is as if this concern came from Abû Al-Dardâ` towards the end of his life – during the latter part of ‘Uthmân’s Caliphate. And just imagine, if that virtuous generation was described by Abû Al-Dardâ` as it was, then what about those who came after them up to our own time?!” · This narration shows us that we should be angry if some aspect of the religion is changed, and that renouncing evil can be done by showing one’s anger if one is not able to do any more than that. Taken from Fath Al-Bârî of Ibn Rajab and Fath Al-Bârî of Ibn Hajr; both of which are commentaries on Sahîh Al-Bukhârî.

Taken from Fath Al-Bârî of Ibn Rajab and Fath Al-Bârî of Ibn Hajr; both of which are commentaries on Sahîh Al-Bukhârî.

“One should get used to the idea that if everyone on Earth disbelieved, you would not disbelieve. Do not be an im’ah (characterless).” He was asked, “And what is an im’ah?” He replied, “A person who says, ‘I am with the people (I do what they do).’ Verily, there is to be no following examples in evil.” Ibn Battah, Al-Ibānah Al-Kubrā Vol.1 p33.

Ibn Battah, Al-Ibānah Al-Kubrā Vol.1 p33.

“Allah ‘azza wa jalla accepts only those deeds which are both correct and sincere (pure). If the deed is done correctly but not sincerely, it will not be accepted. And if it is sincere but not correct, it will not be accepted.” He was asked, “Abū ‘Alī! What is the sincere and correct deed?” He replied, “The sincere deed is one that is done only for Allah ‘azza wa jall. And the correct deed is one done according to the Sunnah.” Abū Nu’aym, Hilyah Al-Awliyā` Vol.8 p95.

Abū Nu’aym, Hilyah Al-Awliyā` Vol.8 p95.

Whenever Mālik b. Anas – Allah have mercy on him – would sit to narrate ḥadīth he would bath and perfume himself. If anyone raised his voice in the gathering [Imām Mālik] would reprimand him and say, “Lower your voice, for Allah tabāraka wa ta’ālā said: O Believers! Do not raise your voices over that of the Prophet [Sūrah Al-Ḥujarāt: 2] Whoever raises his voice over the sound of the ḥadīth of Allah’s Messenger – peace and blessing be upon him, then it is as if he is raising his voice over that of the Prophet – peace and blessings be upon him.” Nasr b. Ibrāhīm Al-Maqdisī in Mukhtasar Al-Hujjah ‘alā Tārik Al-Mahajjah Vol.1 p121.

Nasr b. Ibrāhīm Al-Maqdisī in Mukhtasar Al-Hujjah ‘alā Tārik Al-Mahajjah Vol.1 p121.

Whoever governs himself by the Sunnah – in word and deed – will speak with wisdom. But whoever governs himself according to his own desires will speak heresies (bid’ah); because Allah tabāraka wa ta’ālā said: And if you obey him (the Messenger) you will be guided. [Sūrah Al-Nūr: 54] Abū Nu’aym in Al-Ḥilyah Vol.10 p244, and others. After mentioning this and other similar narrations Shaykh Al-Islām Ibn Taymīyah said (Minhāj Al-Sunnah Vol.5 p117): It is as they said, for if a person does not follow what the Messenger came with he will act according to his own wishes. Thus he will be one who follows his desires without guidance from Allah.

It is as they said, for if a person does not follow what the Messenger came with he will act according to his own wishes. Thus he will be one who follows his desires without guidance from Allah.