Topic
This topic does not have additional notes yet.
Topic
‘Umar b. Al-Khattāb – Allāh be pleased with him – said:
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.
Yaḥyā b. Yaḥyā Al-NaysābūrĪ reports:
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.’
Abū Bakr Al-Ṣiddīq – Allāh be pleased with him – said:
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.
It is reported that Imām Al-Shāfi’ī – Allāh have mercy on him – said:
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.
Sa’īd b. Al-Musayyib reports from his father, “I was once sitting with ʿUmar when a group of people arrived from Al-Shām. ʿUmar enquired about them and how they were; he asked, ‘Do the people of Al-Shām hasten to break the fast.’ He said, ‘Yes.’ [ʿUmar] said, ‘They will not cease to remain upon good as long as they do this, and do not wait for the stars [to come out] as the people of Irāq do.’”
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.
Sālim b. ‘Ubayd reports, “I used to stay in the house of Abū Bakr. One night, he prayed for as long as Allāh willed him to. He then said [to me], ‘Go and see if al-fajr has started,’ so I went, returned and said, ‘Whiteness has risen in the sky.’ So he prayed for as long as Allāh willed, then said [again], ‘Go and see if al-fajr has started.’ I went out, returned and said, ‘[The light] is spreading out and becoming reddish,’ to which he said, ‘Now bring me my drink (i.e. my pre-dawn meal, al-suḥūr).’”
Al-Dāraquṭnī, Al-Sunan 2:166. Al-Dāraquṭnī grades its chain of transmission ṣaḥīh.
Al-Bukhārī reports that ʿUmar – Allāh be pleased with him – came to the Black Stone (performing ṭawāf, circumambulation), kissed it, and said, “I know that you are a stone, you do not cause benefit or harm; and if it were not that I had seen Allāh’s Messenger – peace and blessings of Allāh be upon him – kiss you, I would never have kissed you.”
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.
It is reported that Muḥammad b. Sīrīn said, “They used to consider themselves on the [right] path as long as they followed al-athar (guidance of the Sunnah and Salaf as passed down in the narrations).”
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.