‘What is Salafism? What does it call to?’ – which of these 89 points do you disagree with, and why?

WHAT IS SALAFISM AND WHAT DOES IT CALL TO?

BY ABU KHADEEJAH ABDUL-WĀHID

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All praise is due to Allāh, Lord of all creation. May Allāh extol the mention of the Prophet in the highest company of Angels and may the peace and blessings of Allāh be upon him, his family, his Companions and all those who follow him exactly till the Day of Judgement.

SOME WORDS OF CLARIFICATION

  • Islam is the Religion of all the Prophets, from Adam to Muhammad. A Muslim is anyone who embraces this Religion and acts upon it. Muslims worship none except the one true God (Arabic, Al-Ilāh), and He is Allāh. Muslims shun all forms of polytheism, and they follow the teachings of final Messenger (صلى الله عليه وسلم) sent to mankind. This is the basis of Salafism.
  • The Sunnah is the Path of the Prophet (صلى الله عليه وسلم) and his Companions. Whoever follows this path exactly is referred to as a Sunni and he is from Ahlus-Sunnah wal-Jamā’ah. Sometimes the term Sunni is used more generally to refer to anyone who is not from the Shi’ite sect. However merely being a non-Shi’ite is not sufficient to save a person from falling into deviation.
  • As-Salaf As-Sālih (“The Pious Predecessors”) are the Companions of Muhammad (صلى الله عليه وسلم) and the three generations that came after them. They are also called Ahlus-Sunnah wal-Jamā’ah, the Salaf, As-hābul-Hadeeth and Ahlul-Hadeeth. Whoever accepts them and follows their path precisely in belief, methodology and religion is upon true guidance.
  • Salafism (or Salafiyyah) is the true Path in following Islam and the Sunnah. A Salafi is one who follows the path of the Salaf As-Sālih exactly without alteration.
  • The terms Salafi, Sunni, Ahlus-Sunnah wal-Jamā’ah, As-hābul-Hadeeth and Ahlul-Hadeeth are interchangeable. All these titles refer to the same body of people who all follow the same path. However, not everyone who uses these titles is a true adherent of what they represent. In fact, the majority of people who ascribe themselves to these labels have beliefs and methodologies in opposition to the path of the Salaf As-Sālih. To distinguish between a mere claimant and a true adherent is one of the main purposes of this article.

To be a Salafi means adhering to the Creed, Methodology and the way of life of the Salaf As-Sālih (the Pious Predecessors). The earliest Salaf were the generation of our Prophet (صلى الله عليه وسلم) and his Companions. Then after them came the three virtuous generations of believers who held fast to the Sunnah (Path) of the Prophet and his Companions. The person who understands this path correctly, follows it exactly, without introducing anything into it and nor deviating from it is a Salafi. To be a Salafi is not merely to imagine that one is upon the true path of the Salaf, but Salafism is to study the religion of the Companions and follow it — it was they who understood best the meanings and intent of the speech and actions of the Prophet (صلى الله عليه وسلم). So, if someone asks: “What is the Call (Da’wah) and Methodology (Manhaj) of the Salafis in learning, practising and teaching the Religion?” We can answer by saying: Here is our Da’wah explained in the following 89 points:

OUR DA’WAH (OUR CALL)

  1. We call, first and foremost, to the worship of Allah alone without associating partners with Him. This was the starting point of the call of the Prophets (عليهم السلام), just as Allah has stated: “We sent a messenger to every nation proclaiming: Worship Allah alone and abandon the worship of the false deities.” So, this call to the worship of Allah alone must be coupled with the negation of the worship of everything besides Him.
  2. We acknowledge that the Religion calls to many essentials, therefore, we begin by inviting to the most essential affair, followed by that which is next in importance according to the Quranic and Prophetic texts. Allah’s Messenger (صلى الله عليه وسلم) commanded Mu’ādh ibn Jabal (رضي الله عنه): “Invite them firstly to the worship Allāh alone and if they affirm that, then inform them that Allāh has obligated upon them five prayers during the night and day. If they affirm that, then inform them that Allāh has obligated upon them the Zakāt…”
  3. We hold that the Sunnah is Revelation just as the Qur’ān is Revelation. Allāh, the Most High, said: “He (the Prophet) does not speak from his desires, rather it is not except Revelation that is sent to him.”
  4. We believe that the Sunnah is whatever was conveyed to the Prophet (صلى الله عليه وسلم) other than the Qur’ān. The Prophet (صلى الله عليه وسلم): “Indeed I have been given the Qur’ān and that which is like it along with it.”
  5. We believe that the Sunnah is whatever the Prophet (صلى الله عليه وسلم) stated or did and whatever was done in his presence which he did not object to. The Sunnah also includes his outward description and inward character.
  6. We hold that the best of mankind after the Prophets and Messengers (Q) are the Companions of the Prophet Muhammad (صلى الله عليه وسلم) due to his saying: “The best of mankind is my generation, then those who come after them, then those who come after them.”
  7. We hold that the most excellent of these Companions is Abu Bakr As-Siddeeq, then `Umar ibn Al-Khattāb, then `Uthmān ibn `Affān, then `Alī ibn Abī Tālib (رضي الله عنهم), then the rest of the ten Companions who were promised Paradise. Then those that fought at Badr, then those who took the oath of allegiance of Ar-Ridwān at Al-Hudaibiyah under the tree, then the rest of the Muhājiroon, then the Ansār, then those who embraced Islam before the conquest of Makkah, then those who embraced after the conquest.
  8. We dissociate ourselves from the [Rāfidah] Shī’ah and we warn against them due to their numerous heresies such as their hatred, reviling and cursing the wives and Companions of Allāh’s Messenger (صلى الله عليه وسلم). The Messenger of Allāh (صلى الله عليه وسلم) said: “Do not abuse my Companions, for by the One in Whose Hand is my soul, if one of you were to spend the like of the Mount of Uhud in gold, it would not equate to even a handful of one of them, and not even half.”And he (صلى الله عليه وسلم) said: “The curse of Allāh is upon the one who curses my Companions.”
  9. We believe that rectification of the Ummah lies in holding fast to the Book of Allāh and the authentic Sunnah of Allāh’s Messenger (صلى الله عليه وسلم) upon the understanding of the Companions. The Prophet (صلى الله عليه وسلم) said: “I have left among you that which if you cling to it, you will never go astray: The Book of Allāh and my Sunnah.” He also said: “Hold on to my Sunnah and the Sunnah of the Rightly Guided Caliphs after me.”
  10. We believe that the attainment of unity of the Muslims and the avoidance of splitting is a fundamental commanded by Allāh and His Messenger (صلى الله عليه وسلم). Allāh, the Most High, stated: “And hold fast all of you together to the Rope of Allāh, and be not divided.” and He said: “Do not be like those who divided and differed after there had come to them the clear proofs.”
  11. We believe that the legislated unity can only be achieved when all disputation and differing between Muslims is referred back to the Book and the Sunnah upon the understanding of the Companions. This is due to the saying of the Most High: “If you differ in any affair between yourselves, then refer it back to Allāh and His Messenger if you truly believe in Allāh and the Last Day.”And the saying of the Messenger (صلى الله عليه وسلم): “Whoever among you lives for long will see much differing and controversy, so upon you is to cling to my Sunnah and the Sunnah of the Rightly Guided Caliphs after me. Hold on to that with your molar teeth.”
  12. We believe that inviting (da’wah) to Allāh begins with the rectification of the Belief (`Aqeedah). This was the starting point of the call of all the Messengers (عليهم السلام). And the Messenger Muhammad (صلى الله عليه وسلم) commanded Mu’ādh ibn Jabal (رضي الله عنه) to begin with the belief (Tawheed) when calling the people of Yemen to Islam.
  13. We reject and forbid all innovations that are introduced into the Religion, whether it be in matters of belief, speech or action due to the saying of Allāh, the Most High: “This day I have perfected for you your Religion, completed my favour upon you and I am pleased with Islam as your Religion.”And the saying of the Most High: “Or have they set up partners alongside Allāh who legislate for them in the Religion that for which Allāh has given no authority.” 
  14. All innovations introduced into the Religion are forbidden, misguided and lead to the Fire. There is no allowance in Islam for what is referred to as a good innovation (bid`ah hasanah). This is due to the saying of the Prophet (صلى الله عليه وسلم): “Indeed the worst of all affairs in Islam are the newly introduced matters, every newly introduced matter is bid`ah, and every bid`ah is misguidance, and every misguidance is in the Fire.” And he said: “Whoever introduces into this affair of ours that which is not from it, then it is rejected.”
  15. We believe the Qur’ān is the Speech of Allāh, not created. And whoever states that the Qur’ān is created is a disbeliever. Imām Ahmad ibn Hanbal said: “It is not created. And one should not show weakness in declaring that it is not created. Rather, the speech of Allāh is not distinct and separate from Him, and not a single thing from it is created.” We believe that Allāh, the Most High, speaks with words, letters and a voice that is heard. And He speaks when He Wills to whom He Wills.
  16. We affirm the Names and Attributes of Allāh mentioned in the Qur’ān and authentic Sunnah. We believe that they are taken upon their apparent meanings and not metaphorically. We do not discuss ‘how’ (kayf) the Attributes are. We hold that to question ‘how’ the Attributes of Allāh are is an innovation that leads to making resemblances with Allāh. And the early Salaf, such as Mālik ibn Anas (رحمه الله) sternly forbade that.
  17. We free our Lord, the Most High, from any likeness (tamtheel) to the Creation whilst affirming that His Attributes are real and true, just as He has stated: “There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.”So, He, the Most High, negated resemblance whilst affirming His Attributes of Hearing and Seeing.
  18. We affirm for Allāh what He has affirmed for Himself of Names and Attributes without negating (ta’teel) them or distorting (tahreef) them. He, the Most High, has said regarding His Names: “And to Allah belong the best names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His names. They will be recompensed for what they have been doing.” 
  19. We believe in the punishment of the grave and its reward as has been reported in the authentic narrations. We believe in the questioning of the servant in the grave by the two Angels. They will question the servant regarding his Lord, his Religion and his Prophet as is reported in the authentic narrations.
  20. We believe that there is a Bridge (As-Sirāt) erected over Hell, thinner than a strand of hair and sharper than a sword as has been reported in the authentic narrations and that every person will cross over it in accordance to his deeds. The righteous will cross it swiftly like lightning or a charging horse, whilst the sinners will crawl, and others will be snatched and cast into the Hellfire due to their evil deeds. Allāh, the Most High, said: “There is none of you, except that he will come to it. This is upon your Lord an inevitability decreed.” [19:71-71]
  21. We believe that Allāh, the Mighty and Majestic, is above the Seven Heavens, over His Throne, separate and distinct from His Creation and He knows everything and Controls the affairs. There are over one thousand proofs from the Qur’ān and Sunnah proving the Highness (Al-`Uluw) of Allāh, as well as the Ijmā` (consensus) of the Sahābah and the Imāms of Ahlus-Sunnah from the early Salaf. Whoever states that Allāh, the Most High, is in-dwelling in His creation has disbelieved. The Messenger (صلى الله عليه وسلم) said: “When you ask Allāh, ask for Al-Firdaws which is the middle of Paradise and highest part of Paradise. Above it is the Throne of the Most Merciful, and from it originate the rivers of Paradise.”Allāh, the Most High, said: “The Most Merciful has ascended over the Throne.”And we do not delve into ‘how’.
  22. We believe in the intercession (Ash-Shafā`ah) of the Prophet Muhammad (صلى الله عليه وسلم) on Day of Resurrection, and for other than him, for those whom Allāh has permitted from amongst the Angels, the Prophets and the believers. This is due to the saying of Allāh, the Most High: “None shall have the power of intercession except one who has received permission from the Most Merciful.”And due to the saying of the Prophet (صلى الله عليه وسلم): “I am the master of the children of Adam on the Day of Resurrection. I am the first for whom the grave will be split open, the first to intercede and the first whose intercession will be accepted.”
  23. We believe that seeking intercession from the Prophets and the Awliyā (pious people who have died) by supplicating to them is major shirk (polytheism) because that is considered as worship of them. The Messenger (صلى الله عليه وسلم) said: “Supplication (du`ā) is worship.”And Allāh, the Most High, stated: “And invoke not beside Allāh that which will neither benefit you nor harm you, but if you do, then you will be from the wrongdoers. And if Allāh afflicts you with harm, none can remove it except He.”[10:106-107] And His statement concerning those who supplicate to the deceased: “Who is more astray than the one who calls upon other than Allāh; one who will not answer him till the Day of Resurrection.” [27:62] And His saying: “Your Lord has said: Call upon Me and supplicate to Me and I will answer you. And those who disdain My worship, then they will be entered into the Hellfire in disgrace.” [40:60].
  24. We believe in the Qadā and Qadr of Allāh, meaning that the affairs are Pre-Decreed. This entails belief in four matters: 1) Allāh’s knowledge over everything that has occurred, that which is to occur; and nothing escapes His knowledge. 2) Allāh commanded the Pen to write everything that was to take place until the Day of Judgement in Al-Lawh Al-Mahfoodh(The Preserved Tablet), fifty thousand years before the creation of the Heavens and the Earth. 3) Allāh Wills whatever takes place, and nothing takes place except by His Will. 4) Allāh created everything, good and evil, from His perfect Wisdom.
  25. We hold that seeking blessings (tabarruk) from the graves, or from particular trees, or stones, or rocks and so on, is shirk (polytheism). The Prophet (صلى الله عليه وسلم) said to those who requested that they be allotted a tree for seeking blessings: “By Him in whose Hand is my soul, you have said just as the Children of Israel said to Mūsā (عليه السلام): ‘Make for us a god just like their gods.’ So Mūsā said, ‘Indeed, you are a people who are ignorant.’ (Al-A’rāf: 138) You shall certainly follow the ways of those who came before you.” 
  26. We hold that People of Innovation (Ahlul-Bid’ah) should be boycotted and shunned because they seek to corrupt the pure Religion. Fudayl ibn Iyād (died 187H) said: “I met the best of people, all of them people of Sunnah and they used to forbid from keeping company with the People of Bid`ah.”
  27. We hold that the one who defends, accommodates or promotes the People of Innovation is to be counted amongst them due to the saying of the Prophet (صلى الله عليه وسلم): “A person is upon the Religion of his companion, so let each of you look to whom he takes as his companion.” And Fudayl ibn Iyād (رحمه الله) said: “Whoever sits with a person of Innovation, then beware of him.” 
  28. We hold that it is not permitted to sit and acquire knowledge from Ahlul-Bid`ah. And upon this, there is the ijmā’(consensus) of Ahlus-Sunnah. Qādi Abu Ya’lā (d. 333H) said: “There is a consensus amongst the Sahābah and the Tābi’een regarding dissociating and cutting-off from the Innovators.”
  29. We hold it to be forbidden to look into the books, writings, websites and teachings of Ahlul-Bid’ah or listen to their lectures and classes. To delve into their teachings and writings opposes the Manhaj(Methodology) of the Salaf. Rather, it is for the Scholars and those grounded in knowledge to uncover their mistakes and to refute them.
  30. We hold that the general Muslims who have been deceived by the callers to innovation should be invited to the Sunnah in a goodly manner in accordance to the saying of Allāh, the Most High: “Invite to the Path of your Lord with wisdom, good admonition and argue with them in a manner that is best.”
  31. We hold that inviting to Allāh’s Religion (proselytizing) is governed by Revelation (tawqīfiyyah) and its methodology is not open to opinions and personal deduction. So, we repudiate those who utilise nasheeds (songs) and music as a means to attract people to Islam. The same applies to those who make fictitious films and movies or use magic tricks and comedy as a means of da’wah (proselytizing). They are considered to be misguided and in opposition to the Sunnah and the way of the Companions.
  32. We affirm that the Believers will truly see their Lord in the Hereafter, just as the Prophet (صلى الله عليه وسلم) said: “Indeed you shall see your Lord just as you see the full moon on a cloudless night.” And it is not permitted to falsely interpret this or to set up metaphors. Rather, it is taken upon the apparent meaning in accordance to the consensus of Ahlus-Sunnah wal-Jamā’ah. Imām Al-Ājurri (d. 360H) said: “And whoever denies all of what we have mentioned and claims that Allāh will not be seen in the Hereafter has disbelieved.” 
  33. We hold that a person is not considered to be from Ahlus-Sunnah wal-Jamā`ahuntil he gives precedence to the Revelation over and above his intellect and that he abandons theological and philosophical rhetoric (kalām) and submits to the Prophetic narrations and to the understanding of the early Salaf.
  34. We hold that the ruler is to be obeyed, whether he is righteous or sinful. And rebellion against the tyrannical Muslim ruler is forbidden, even if his character is like that of a devil, even if he does not practice the Sunnah, and he beats the backs of the people, imprisons them and takes their wealth. This agrees with the statement of the Prophet (صلى الله عليه وسلم): “You will have rulers over you, and they will not follow my Sunnah, nor follow my guidance. There will be amongst them people who will have the hearts of devils in the bodies of men.”Hudhaifah (رضي الله عنه) asked: “O Messenger of Allāh! What should I do if I reach that time?”He replied: “Hear and obey the ruler, even if he beats your back and takes your wealth. Hear and obey him!” (Muslim)
  35. We hold that one is obligated to be patient with the tyrannical ruler, just as the Prophet (صلى الله عليه وسلم) said: “If one of you sees something from your ruler that displeases you, then be patient.” (Bukhāri)
  36. We believe that it is forbidden to publicly rebuke the Rulers as that is the way of the misguided Khawārij. The Prophet (صلى الله عليه وسلم) said: “Whoever desires to advise the Ruler, then he is not do so publicly! Rather, he should take him by his hand and take him into seclusion. So, if he accepts the advice, that is good, and if not, then he has fulfilled his duty” (Ahmad 15369, Ibn Abī ‘Āsim 1098)
  37. We hold that those who rebel against the tyrannical rulers are from the Khawārij and Ahlul-Bid’ah, and they are not Ahlus-Sunnah wal-Jamā’ah. The Prophet (صلى الله عليه وسلم) said regarding them: “There will appear a people, and they will recite the Qur’ān, but it will not go beyond their collar bones. They will exit the Religion, just as an arrow goes through its target.” The Sahābah agreed that this narration refers to the Khawārij.
  38. We do not declare a Muslim to be an unbeliever or an apostate due to a major sin so long as his sin does not reach the level of shirk or kufr. Allāh, the Most High, stated: “Indeed Allāh does not forgive that partners be associated with Him in worship, but He forgives lesser than that to whomever He pleases.” Those who declare Muslims to be unbelievers based upon major sins are the Khawārij.
  39. We hold that a fornicator, a thief, a murderer, a drunkard, a gambler, etc. is under the threat of Allāh’s punishment and under His Will. He is not considered to be an unbeliever, even if he commits all of these sins unless he considers them to be permissible (istihlāl). This is just as Ibn Taymiyyah (died 728H), Ibn Abdul-Wahhāb (died 1207H) and Ibn Bāz (may Allah’s mercy be upon them all) have stated as the consensus of Ahlus-Sunnah. The Khawārij oppose this and declare the major sinners from Muslims to be unbelievers, focusing particularly upon the sinful Rulers.
  40. We hold that Kufr can be minor (asghar), which does not exit a person from Islam – and it can be major (akbar), which exits a person from Islam. Likewise, shirk can be minor (asghar), which does not exit a person from Islam – and it can be major (akbar), which exits a person from Islam.
  41. We hold to the statement of Ibn Taymiyyah (Al-Fatāwa7/312): “It was from the saying of the Salaf that ‘a person can possess both imānand hypocrisy (nifāq).’ Likewise, their saying that ‘a person can possess both imān and kufr.’ And that is not the kufr that exits from the Religion, just as Ibn ‘Abbās (رضي الله عنهما) and his companions have said regarding the saying of Allāh, the Most High, ‘And whoever does not judge by what Allāh has revealed, then they are the unbelievers.’ So, they would say: “They disbelieved with a kufr that did not exit them from the Religion.” And they were followed in that understanding by Imām Ahmad Ibn Hanbal and other than him from the imāms of the Sunnah.”
  42. We do not declare the Muslim rulers to be unbelievers if they judge by other than what Allāh has revealed unless they proclaim that to be halāl, just as Imām Abdul-Azeez Ibn Bāz (رحمه الله) stated: “If he judges by other than what Allah has revealed making that permissible (halāl), then he has disbelieved [an exited Islam]. But when he does so to please his people, or other than that, then it is kufr lesser than [major] kufr, that does not exit him from Islam.”This agrees with the saying of Ibn ‘Abbās (رضي الله عنهما) mentioned in the previous point.
  43. We believe that this Ummah, the Muslims, will divide into numerous sects, just as the Prophet (صلى الله عليه وسلم) said: “This Ummah will divide into seventy-three sects. All of them will end up in the Hellfire except for one.”The Companions asked him: “Which is that one sect, O Messenger of Allah?”He replied: “That which I and my Companions are upon today.” The sect which holds fast to the way of the Messenger (صلى الله عليه وسلم) and his Companions (رضي الله عنهم) will be saved, and that is only one sect and they are called: Ahlus-Sunnah wal-Jamā’ah; Ahlul-Hadeeth; the Salafis; al-Jamā’ah; at-Tā’ifat al-Mansoorah (The Aided Group); al-Firqat an-Nājiyah (The Saved Sect); as-Suwād al-A’dham (The Main Body); and they are the Ghurabā (The Strangers). All of these titles refer to one group of people.
  44. We hold that not every claimant to the Sunnah is truly upon the Sunnah – and a person is judged upon that which is apparent from him, despite his claim. There are many who claim to be upon the Sunnah, yet they flagrantly oppose the fundamentals of the Sunnah. So no attention is paid to such claims.
  45. We hold that the sinners of Ahlus-Sunnah are better than the worshippers of Ahlul-Bid’ah because innovations are worse than sin. Imām Ahmad ibn Hanbal (died 241H) said:“The graves of the major sinners of ahlus-Sunnah are gardens [of delight]. And the graves of the abstemious (zuhād) of ahlul-Bidah are pits [of fire]. The sinners (fussāq) of ahlus-Sunnah are the friends of Allāh and the abstemious (zuhād) of ahlul-Bid’ah are the enemies of Allāh.” So, their outward displays of piety and abstinence do not benefit them whilst they follow innovated beliefs.
  46. We hold that Imān (Faith) is speech and action, it increases and decreases. This means: Imān is speech of the heart which is knowledge and affirmation in the heart of the ‘aqeedah and other aspects of the religion. Imān is actions of the heart such as love, hope and fear. Imān is speech of the tongue such as the utterance of the testimony (shahādatain), the recital of the Qur’ān, mentioning the praise of Allah, and glorifying Him with Dhikr. Imān is the action of the limbs such as the Prayer, Fasting, Zakāh, Hajj, Jihād and obedience to parents. Ahlus-Sunnah believe that Imān increases with obedience to Allāh and it decreases with disobedience to Allāh. Imām Al-Barbahāri (رحمه الله) said, “Whoever says, ‘Imān is speech and action, it increases and decreases.’ He has exited from [the innovation of] irjā’, its beginning and its end.”
  47. In the understanding and definition of Imān, both the Murji’ah and the Khawārij went astray. The Murji’ah hold that Imān does not include actions and it does not increase or decrease. The Khawārij hold that major sins and the abandonment of the obligations do not decrease one’s imān, rather, major sins invalidate one’s imān altogether. Both of these sects are astray.
  48. We hold that demonstrations, street protests and ‘sit-ins’ anywhere in the world are against the guidelines of the Islamic Sharī’ah. They are not from the Sunnah and are not from the legislated means for the rectification of the Ummah. Rather, they lead to chaos and disorder in society; and are considered as Khurooj (rebellion) against those in authority. There is not from Sahābah any proof that allows demonstrations, sit-ins and protests (even if they are peaceful).
  49. We hold that there is no obedience to any of the creation in disobedience to Allāh, as has been reported from the Prophet (صلى الله عليه وسلم).
  50. We hold that if the Ruler commands the subjects to disobey Allāh, then the ruler is not to be obeyed in that, just as the father who commands his children to disobey Allāh, then, he must not be obeyed in that. However, the duty of overall obedience and allegiance to the Ruler must not be removed; he is obeyed in that which is good and disobeyed when he commands with sin. But he is not rebelled against due to his sin.
  51. We hold that the Muslim ruler is not to be rebelled against if he commits an act of Kufr or Shirk unless the scholars of Salafiyyah declare him to be an unbeliever using the principles of the Sharī’ah; and they see that the people have the ability to remove and replace him with one who is better than him — and that they know that his removal will not involve bloodshed and killing that will lead to a greater evil than leaving him power. So, if the outcome of rising up against an unbelieving ruler will lead to greater harm, then rebellion against him is prohibited. This is an affair well-known from the mighty principles of the Sharī’ah as explained by Ibn Taymiyyah and others.
  52. We hold that the blood of Muslim is forbidden to spill. His blood, wealth, property and honour are inviolable. The one who violates these rights is sinful and threatened with the severe punishment of Allāh.
  53. We hold that a non-Muslim is not to be killed just as a Muslim is not to be killed unjustly. The non-Muslims in the Muslim lands are protected by covenants and agreements by the Muslim governments. The Prophet (صلى الله عليه وسلم): “Whoever kills a non-Muslim under a covenant will not smell the scent of Paradise.”
  54. We hold that modern-day insurgencies are an innovation of the wicked Khawārij and Shī’ah who wish to create anarchy in the Muslim lands out of which they hope to gain authority.
  55. We hold that acts of terrorism are completely contrary to the teachings of Islam, whether they are perpetrated in the Muslim lands or in non-Muslim lands. There is no evidence from the Qur’ān and Sunnah and nor from the Salaf As-Sālih that permits such mindless and indiscriminate acts of violence.
  56. We hold that offensive Jihād is to be performed only behind a Muslim ruler who holds the reins of power and governance over his country and commands his army. It is not from Jihād to set up terrorist cells and detonate explosives amongst the people, whether that be in Muslim or non-Muslim societies. Such people are not considered to be Mujāhideen in Islam, rather, they are major sinners upon the wicked beliefs and innovations of the Khawārij and Shī’ah.
  57. We hold that it is a form of Jihād for a Muslim to defend his life, family and property from enemy attack and in this situation, it is not necessary to seek the permission of the ruler. That is because the nature of such acts of aggression do not afford a person time to send a message to the authorities. However, if the ruler of the country or those appointed by him command him to cease fighting, he must cease.
  58. We hold that in times of crisis when calamities strike the Muslims and when the question of Jihād arises, the Muslims must refer back to the senior scholars of Salafiyyah for answers and Fatāwa and not to the inexperienced sheikhs or students of knowledge. And the Fatāwa of the of Ahlul-Bid’ah are not given consideration.
  59. We believe that suicide attacks carried out by the terrorists have no basis in the Sharī’ah. There is no evidence that the Prophet (صلى الله عليه وسلم) sanctioned such acts of killing oneself with one’s own hands.
  60. We hold it to be impermissible to target and attack civilians (non-combatants), especially women and children during any conflict.
  61. We hold that it is correct that the Khawārij insurgents be fought and routed if they wreak havoc in the land, and the authorities should be aided in combatting them. The Prophet (صلى الله عليه وسلم) said regarding them, “I would slaughter them with the slaughtering of the people of Aad.”Ibn Taymiyyah cited the consensus of Ahlus-Sunnah proving the permissibility of fighting the insurgents (Khawārij).
  62. We hold that the People of the Book, the Jews and Christians, have a special station in Islam due to what has been revealed to them of scripture before the sending of the Prophet Muhammad (صلى الله عليه وسلم). Allāh has permitted the Muslims to eat their slaughtered meat and to marry their chaste women. However, alongside this, they are still considered to be unbelievers in Allāh, His Book and His Messenger. So, they should be invited to Islam, and to worship the One True Lord, the Lord of all the Prophets, and He is Allāh, the sole God (al-Ilāh) worthy of worship, to the exclusion of all else.
  63. We hold that it is forbidden to transgress against the rights of the non-Muslims, or to be unjust towards them, for indeed Allāh has forbidden injustice in every situation.
  64. We believe that the sinful Muslims who worshipped Allāh alone will be removed from the Hellfire after they are punished in it. And no Muwahhid(Monotheist) Muslim will remain in Hell forever, even if he committed many major sins.
  65. We believe that mankind will stand before their Lord on the Day of Resurrection. They will be barefoot, naked, uncircumcised and the Sun will be drawn close to the distance of a mile. Then the Messenger (صلى الله عليه وسلم) will intercede on behalf of the creation with his Lord for the Judgement to begin. This intercession is specific for the Messenger Muhammad (صلى الله عليه وسلم).
  66. We believe in the Balance of Scales (Mizān) that will set up on the Day of Resurrection, wherein the good and evil deeds will be weighed, just as Allāh stated: “So those whose scales are heavy, it is they who will be successful.”and He, the Most High, said: “And those whose scales are light, those are the ones who have lost their souls…”
  67. We believe in the Lake (Hawd) of the Prophet (صلى الله عليه وسلم) on the Day of Resurrection. Its water is whiter than milk and sweeter than honey. Its vessels are more numerous than the stars in the sky. Whoever drinks from it will never be thirsty again. This is for the Ummah of Muhammad (صلى الله عليه وسلم), and every Prophet will have his Hawd. This Ummah will race towards the Hawd of the Messenger (صلى الله عليه وسلم) and ahlul-Bid’ah will be pushed back due to what they innovated into the Religion such as the Khawārij, the Shī’ah, the Jahmiyyah, the Mu’tazilah, the Sufis and the Ashā’irah.
  68. We believe that Hellfire and Paradise have already been created and in existence, and they will never cease to be in existence. This belief is opposed by the Mu’tazilah sect.
  69. We believe in the appearance of the Mahdi from the progeny of the Messenger Muhammad (صلى الله عليه وسلم). He will rule over the Muslims before the appearance of the Dajjāl (the Anti-Christ) and the descent of ‘Īsā ibn Maryam (Jesus, عليه السلام).
  70. We believe in the appearance of the Dajjāl (the Anti-Christ) after the Muslims conquer Constantinople. He is a human, the one-eyed liar, who will call the people to worship him. He will be given powers [from Allāh] with which he will deceive the people and call them to obey and worship him. He is a great tribulation upon mankind and will wreak havoc for forty days: the first day will last a year, the second will last a month, the third will last a week, and the remaining thirty-seven days will be normal. He is from the signs of the Hour. All the Prophets of Allah warned against him and the Prophet Muhammad (صلى الله عليه وسلم) commanded the believers to seek refuge from him and not to approach him when he appears.
  71. We believe in the descent of ‘Īsā ibn Maryam (عليه السلام). He will descend, with his hands placed on the wings of two Angels, to the white minaret in the east of Damascus whilst the Mahdi is leading the Muslims in prayer. He will kill the Dajjāl and rule the earth with justice and peace. When he dies, the Muslims will pray the funeral (Janāzah) prayer for him. It is during the life of ‘Īsā (عليه السلام) that Gog and Magog will emerge and wreak havoc. ‘Īsā (عليه السلام) and believers will supplicate to Allāh and He will destroy them and cleanse the Earth.
  72. We believe that the doors of repentance are open for a person so long as the soul is not removed from his body and the Sun has not risen from the West (as that is from the Major Signs of the Last Hour).
  73. We believe that Muhammad (صلى الله عليه وسلم) is the final Messenger, after whom there is no new Messenger and no new revelation. ‘Īsā Ibn Maryam (عليه السلام) will judge by the Qur’ān and Sunnah upon his return.
  74. We reject the false interpretations and distortions of the Attributes of Allāh by the Ash’aris and Mātureedis who falsely claim that they are from ahlus-Sunnah. Rather, they are ahlul-Bid`ah, from the misguided sects. They are from the subsects of the Jahmiyyah who negate the Attributes of Allāh through rejection and false interpretation.
  75. We reject the hizbiyyah (partisanship) of the modern-day sects who have created further segregation within the ranks of the Muslims, each party seeks allegiance to itself in contradiction to the Book and Sunnah. So, we warn against these groupings such as Jamā’at At-Tableegh (founded in India in the 1920’s), Al-Ikhwān Al-Muslimoon (founded in Egypt in the 1920’s), Hizbut-Tahreer and the other sects of recent times. These sects are no different in their deviations from the sects of old. They are Ahlul-Bid’ah and it is forbidden to join them or to aid them in their proselytising.
  76. We reject the fanaticism which is labelled deceptively as taqleed by the blind-followers of the four well-known Madhhabs. The noble Imāms, Abu Haneefah, Mālik, Ash-Shāfi’ee and Ahmad ibn Hanbal (رحمهم الله) did not intend or command that the Sunnah be abandoned in favour of their opinions or Madhhabs. Furthermore, the Madhhabs are used as a means to conceal numerous deviations that the founding Imāms were never upon. Many adherents of these Madhhabs engage in grave worship and seeking aid from the inhabitants of the graves and they follow the Ash’ari or Mātureedi creed. All of this opposes the Book and Sunnah and the Madhhab of the Salaf.
  77. We call to honouring and respecting the scholars of Ahlus-SunnahLove of them is a distinguishing sign of Ahlus-Sunnah, and hatred of them is a distinguishing sign of Ahlul-Bid’ah. If a Scholar of Sunnah errs in his ijtihād, he attains one reward, and if he is correct, he attains two rewards.
  78. We do not venerate or praise the scholars of the innovators. Rather, we warn against them and we do not mention their good deeds. To mention their good along with their innovations with the claim of establishing justice for them is an innovation (called al-mawāzanah). The Prophet (صلى الله عليه وسلم) said: “What I fear for you most are the leaders of misguidance.” And he (صلى الله عليه وسلم) said about the 72 sects of misguidance, “They are all in Hell.” And he (صلى الله عليه وسلم) said about the paths of divergence of Ahlul-Bid’ah, “At the head of each path is a devil that calls to it.” So, he (صلى الله عليه وسلم) did not praise their good deeds nor did he mention them.
  79. We hold that if a Scholar of ahlus-Sunnah[Salafiyyah] errs, then his error is corrected, and his honour is preserved. If his error opposes the foundational principles of the Religion and the `aqeedah, then the Scholars correct his errors and advise him. If he persists stubbornly in his innovation, then the Scholars will declare him to be an innovator and warn against him.
  80. We believe as Imām al-Barbahāri stated: “One does not bear witness for anyone [that he is from the people of Paradise or Hell] due to a good or bad deed, for you do not know what his final deed will be before his death. So, hope for him the mercy of Allāh and fear for him [due to his sins]. You do not know what has been destined for him at the time of death from feelings of regret before Allāh, and what Allāh has ordained for him at that time if he was to die upon Islam. So, hope for him Allāh’s Mercy and fear for him due to his sins. And there is no sin except that there is for the servant repentance from it.”
  81. We believe that the pious believers (the ‘Awliyāof Allāh) are not deserving of anything from the rights of worship. One may not seek from the deceased anything, for they themselves are in need of the supplications of the living and in need of the Mercy of Allāh.
  82. Anyone who requests from the deceased pious believers, help, intercession, assistance, rescue, increase in sustenance, repelling of harm and so on has committed shirk (polytheism).
  83. To request from a pious believer who is alive that he supplicate to Allāh for one who is in need is permissible and legislated. The Companions would ask the Prophet (صلى الله عليه وسلم) to supplicate for them whilst he was alive, but they did not ever seek his supplication after his death.
  84. We believe that the wives of the Prophet (peace be upon him) are the mothers of the believers, they are pure and pious, and every Muslim is obligated to love them as our mothers.
  85. We remain silent concerning whatever tribulation occurred between the Companions after the death of Allāh’s Messenger (صلى الله عليه وسلم) since they were Mujtahidoon (people of knowledge who strived to attain the truth). Whoever was correct amongst them is rewarded with two rewards and whoever was mistaken is rewarded with one reward. And Allāh has already stated: “Allāh is pleased with them and they are pleased with him.”
  86. We hold it that it is not permitted to ascribe to the Companions that they are innovators or sinners. Whoever does so has opposed the Messenger of Allāh (صلى الله عليه وسلم) in his saying: “When my Companions are mentioned, withhold.” Those who ascribe deviation to the Companions are astray and among Ahlul-Bid’ah.
  87. We hold that it is permitted to warn against the innovators by name, and that is not considered blameworthy backbiting by the consensus of ahlus-Sunnah and ahlul-Hadeeth. We see that the books of the Scholars of the Salaf of this Ummahcontain plentiful rebuke against the people of misguidance, the weak narrators and the fabricators of hadeeth by name.
  88. We hold that it is forbidden to revile and rebuke the tyrannical ruler, but it is permitted to rebuke and warn against the callers to innovation and misguidance. Zā’idah ibn Qudāmah said: I asked Mansoor ibn Mu’tamir, “Can I revile the ruler whilst I am fasting?” He replied, “No.” I then asked, “Then can I revile the People of Desires and Innovation?” He replied, “Yes.”
  89. We believe that this Ummah will be rectified by way of purification (Tasfiyah) and cultivation (Tarbiyah). Purification from false and alien beliefs and practices that have crept into the Religion over the centuries. Cultivation of the next generation upon the sound Belief, Methodology and practice of the Religion based upon the Qur’ān, the authentic Sunnah and the understanding of the early Salaf. The rectification of the Ummah is not possible except upon this basis, just as Imām Mālik ibn Anas (died 179H) said: “The latter part of the Ummah will not be rectified except by that which rectified its first part.”

And all praise is due to Allāh, Lord of the worlds. May the peace, blessings and salutations of Allāh be upon our noble Messenger, Muhammad, and upon his family, his Companions and his true followers.

Written by Abu Khadeejah ‘Abdul-Wāhid

source



Categories: Islam

42 replies

  1. “We believe in the intercession (Ash-Shafā`ah) of the Prophet Muhammad (صلى الله عليه وسلم) on Day of Resurrection, and for other than him, for those whom Allāh has permitted from amongst the Angels, the Prophets and the believers.”

    What does this mean? Incoherent as it stands.

    ” “I am the master of the children of Adam on the Day of Resurrection. I am the first for whom the grave will be split open, the first to intercede and the first whose intercession will be accepted.”
    We believe that seeking intercession from the Prophets and the Awliyā (pious people who have died) by supplicating to them is major shirk (polytheism) because that is considered as worship of them.”

    Invoking a blessing on Mohammed every time his name is mentioned is just supplication through the back door.

    “We reject and forbid all innovations that are introduced into the Religion, whether it be in matters of belief, speech or action due to the saying of Allāh, the Most High:”

    That’s ironic considering how many innovations Mohammed introduced to the Mosaic religion of the OT.

    Like

  2. “We believe in the Balance of Scales (Mizān) that will set up on the Day of Resurrection, wherein the good and evil deeds will be weighed, just as Allāh stated: “So those whose scales are heavy, it is they who will be successful.”and He, the Most High, said: “And those whose scales are light, those are the ones who have lost their souls…”

    ” believe that there is a Bridge (As-Sirāt) erected over Hell, thinner than a strand of hair and sharper than a sword as has been reported in the authentic narrations and that every person will cross over it in accordance to his deeds.”

    Why does the scales decide if Muslims were forgiven on earth through the prayer rituals? All the rituals were in vain?

    It is evident that Allah does not really forgiven anyone here on earth even though he is supposedly most merciful and forgiving. The wicked deeds are still there to accuse the Muslim at the end of his life.

    “We believe that the sinful Muslims who worshipped Allāh alone will be removed from the Hellfire after they are punished in it. And no Muwahhid(Monotheist) Muslim will remain in Hell forever, even if he committed many major sins.”

    The Jews are monotheists too so why did Mohammed go to them in the first place?

    Like

    • scum bag, here are the verses:

      Sahih International: And those whose scales are light – they are the ones who will lose themselves for what INJUSTICE they were doing toward Our verses.

      Sahih International: And the weighing [of deeds] that Day will be the TRUTH. So those whose scales are heavy – it is they who will be the successful.

      so whats the problem scum bag? you think those who were doing INJUSTICE will use their faith to SHIELD they injustices? thats christianity, not islam.

      Like

    • shitson, i got a video for you

      enjoy

      Like

    • I follow the Sunnah is which is distinct from the hadith which many Salafis find difficult to distinguish because of the excessive indoctrination and some cultish mind control tactics they are victims of before they perpetuate it on others.

      I keep beard, even try to use miswak.

      I follow even hadith.

      But Salafism creates ironic situation with concern of danger of innovation when launching hadith a century after the Prophet to be at virtually the same level of the Qur’an is Mother of all Innovations.

      Their biggest hero is Omar Ibn Al Khattab who ironically was so ill mannered to the Prophet (pbuh) that on his deathbed prevented the Prophet from writing down what the Prophet thought was important–for sure it was some political issue for it would be preposterous to think Prophet saying something about hygiene or something at that time. In Sahih Salafi hadith, Omar said Prophet was not well (word can mean sick and according to some it can mean delirious).

      Their biggest hero said Qur’an was enough for us….I would not be for this slogan as it undermines the hadith. I am for primacy of Qur’an but not elimination of hadith as the hero of Salafis wanted.

      And ironic that their biggest hero created a bonfire to burn and destroy the hadiths that the companions collected.

      Although I am for primacy of the Qur’an, I disagree with this decision that the Salafi hero did for I do not reject hadith and I believe hadith are very important and essential to try to optimize certain aspects such as rituals, etc.

      Irony on irony gets added as in a Salafi Sahih hadith, their hero Omar Ibn Al Khattab told some people on an issue that before they followed the Prophet’ Sunnah but now they need to follow his (Omar’s Sunnah).

      Having said all that, may Allah forgive Omar for he converted to Islam and he struggled for Islam.

      And may Allah guide my Salafi brothers and sisters to let them not be victims of indoctrination.

      Ya Allah please guide me and all of us to higher levels of wisdom and to more righteousness.

      And increase us in knowledge and to care for all.

      May non-Muslims not confuse Salafi doctrines with teachings in the Qur’an. Of course, there will much overlap.

      May my Christian brothers and sisters leave the indoctrination of Paul who was not a disciple and may them stop in reality opposing James, the successor of Jesus (pbuh).

      Ameen.

      Like

  3. Problem with Salafism is that it is more heavily based on fallible hadith which is never mentioned once as being infallible in the infallible Qur’an.

    IF someone says this scholar is nice, would it be all right to put that scholars’s words at virtually same level as the Qur’an?

    Maybe the majority of statements of some crazy people like David Koresh (maybe not him…but at least other people considered out of the mainstream Christianity) are correct according to Evangelical Christians.

    But the minority of things they said that are wacky is something that causes an Evanglical Christian to drift out of Evanglical Christianity.

    So even if the majority of Sahih hadith are true (and that is a big IF), statements in the Sahih hadith that are not the bulk of hadith can still drift Muslims out of the Quranic philosophy into a different mindset with concepts like Shafa’at and this wacky crazy idea that all Muslims will eventually get out of hell (that is not in the Qur’an)….

    The Qur’an does not say any label that one is born into is a get of jail card…but it says that good people will go to paradise and bad people will go to hell…it says that those whose scales of good deeds outweigh bad deeds will go to hell.

    Problem with Salafism also is that they made a cult out of the first few generations of Muslims even though there was more than one civil war within first few generations of Muslims.

    Let us return to the Qur’an….hadith are useful and important and necessary supplement but a supplement, not the criterion which is the Qur’an

    The Qur’an gives numerous verses demanding us to use our reason….

    Qur’an has verses which call into question heresay….but not one verse calling for a separate body of text along itself…not ONE verse…and Prophet NEVER commissioned any of his companions to create such a text even though it would have been EASY for him to do so.

    Allah says that the Prophet will say on Day of Judgement that “My Ummah has deserted the Qur’an.”

    Again, IF someone says this scholar is nice, would it be all right to put that scholars’s words at virtually same level as the Qur’an?

    If Prophet is next to us, that is different story…but we cannot audiotape and videotape Prophet (pbuh) and the hadith are narrations spread by several people in an isnad ….hadith is not work of Prophet Muhammad but thousands of people, most of whom we have only scant information on such as the general birth year and death year.

    May Allah guide us to the Qur’an and to power of Reason that we are entrusted with harnessing according to the Qur’an

    Like

    • @ Ihsan

      Got it we should do something new and innovative.

      Gotta love the irony in Sunnah rejectors knowing nothing about the Quran as all these concepts you criticized in hadith are contained in the Quran. Please learn Islam more and stop commenting without knowledge.

      As we say to Ken repeating the same crap over and over again after being refuted is not going to change someone’s opinion.

      Like

  4. @ Watson

    1. Praying TO someone and FOR someone are 2 different things.

    Prayer TO:
    “Ancestors give me protection on the Day of Judgment.”

    Praying FOR
    “God bless my ancestors”

    Sorry that that’s too complex for you. But you worship a human so…

    2. “Innovations”

    Prophets coming with new laws aren’t innovation dumbf*ck. A simple example Jesus(as) overrides a law on divorce in your text and Moses(as) overrides his own law:
    https://quranandbibleblog.wordpress.com/2018/04/16/the-concept-of-abrogation-in-scripture/

    What’s being condemned is you heretics doing things like singing during service and pretty much NOTHING Jesus(as) legislated.

    3. Scales

    Deeds that are forgiven won’t be brought up.

    4. Jews

    Keyword:

    “no Muwahhid(Monotheist) MUSLIM”

    The Jews are not upon the religion of Abraham(saw) and he was never a Jew, he (like all prophets) submitted to God believing in tawheed and were thus Muslims. Furthermore, the Jews are not monotheists (despite claims to the contrary). They have idolatry in:

    A. God’s worship (don’t deny the existence of multiple gods)

    I’ll let them testify against themselves:

    https://www.haaretz.com/archaeology/.premium.MAGAZINE-when-the-jews-believed-in-other-gods-1.6315810

    B. God’s worship pt 2. (praying to the saints):

    https://silouanthompson.net/2019/08/jewish-prayers-to-saints/

    https://www.kingjamesbibleonline.org/Prayer-of-Azariah-1-64/

    C. God’s worship pt 3 (law)

    They blindly follow their scholars who have no evidence. They make what is permissible forbidden and what is forbidden permissible. By doing this they have taken them as their Lord. You can also add a TREMENDOUS amount of innovations they do here as well.

    God’s names and attributes (making the Creator like the creation):

    God rested, regretted, is an old man with white hair, they are God’s “bride” etc. their text is riddled with this. They also have a lot of blasphemy in the Talmud where they do things like claim to defeat God in arguments:

    Some time later, Rabbi Nathan met the prophet Elijah and asked him, “What did the Holy One, blessed be He, do when rebuked by Rabbi Joshua?” Elijah replied, “He laughed with joy, saying, ‘My children have defeated
    me, my children have defeated me.'”

    http://bhoffert.faculty.noctrl.edu/TEACHING/REL125/REL125.talmud.html

    E. God’s Dominion

    Big time magic users. Invoke angels commonly sometimes saints for spells.

    https://www.myjewishlearning.com/article/attitudes-toward-jewish-magic/

    So yes just because they aren’t as obvious as you doesn’t mean they were upon the truth.

    Liked by 2 people

    • “Prophets coming with new laws aren’t innovation dumbf*ck. ”

      stew remember paulis brought the scales argument not long ago on qb’ blog? Its like these polytheists have nothing new to add

      Liked by 1 person

    • Stewpot: “3. Scales

      Deeds that are forgiven won’t be brought up.”

      You pray 5 times a day and still not all sins forgiven, lol, that must be a stingy god you worship!

      Like

      • @ Ashworth

        Don’t worry you’ll see how giving He is when He adds to your punishment.

        Liked by 1 person

      • @Ashworth,

        God is just. Killing Himself when He is innocent is infinitely unjust for God is infinitely good or killing His innocent son (if He has a son which He does not since it is preposterous for God to have a son or a grandson or a brother-in-law) is also unjust.

        Ashworth, for your own good, stop believing in unjust teachings which Jesus never taught….After Jesus, James the Just took over…read the New Testament book of James where he says that Faith without good deeds is worthless.

        Don’t let Paul and Luther and drag you to hell-fire.

        Be smart and care for yourself.

        Like

      • “ou pray 5 times a day and still not all sins forgiven,”

        your sins are transferred and then romans take care of the rest.

        just tell the truth man, the roman sacrifice lets you guys get away with all the sins that you do. there is no point in reforming yourself, repenting, struggling to become sincere person.

        james white says ” i LOVE sin”

        “EVEN my repentance isnt good enough”

        the sacrificial system lets you get away with HATE, lust and anger. REMEMBER, your sins are TRANSFERRed, not forgiven.

        so i tell you that on day of judgement God will expose your sincerity and your deeds and no pagan sacrifiice is going to come to your rescue, whats your problem with this?

        note the words “truth” and “injustice” now i wonder why those words exist in those weighing verses?

        Like

      • @ Mr. heathcliff

        “Its like these polytheists have nothing new to add”

        Always remember their fuel for Hell for a reason. For example, this idiot Ashworth (aka Iggy) thinking just because God forgives a person means what they did to other people is just up and forgotten.

        Like

    • Jews aren’t monotheists???? And you think that the links you provided bolster this claim?

      Like

      • @ Anthony

        Allow me to explain, you are DEFINITELY not on Tawheed which I don’t even like translating as monotheism because that is incorrect. You have shirk in basically all major 3 areas in this area.

        If we are using the term “monotheism” loosely then you’re about the same as Christians or other religions in that you acknowledge there is only one God. In my opinion, you’re more akin to Hindus in being both monotheistic and henotheistic.

        Like

      • @ Anthony

        Or at the VERY least the authors of some of your text were henotheist.

        Like

  5. > We reject the false interpretations and distortions of the Attributes of Allāh by the Ash’aris and Mātureedis who falsely claim that they are from ahlus-Sunnah. Rather, they are ahlul-Bid`ah, from the misguided sects. They are from the subsects of the Jahmiyyah who negate the Attributes of Allāh through rejection and false interpretation.

    This is pure slander, Ash’aris and Maturidis are like 95% if not more of all pious scholars in this ummah (Nawawi, Ibn Hajar, …etc), if they’re not from ahlus-Sunnah then who is?

    Like

  6. I put it in one wrong place before…

    I follow the Sunnah is which is distinct from the hadith which many Salafis find difficult to distinguish because of the excessive indoctrination and some cultish mind control tactics they are victims of before they perpetuate it on others.

    I keep beard, even try to use miswak.

    I follow even hadith.

    But Salafism creates ironic situation with concern of danger of innovation when launching hadith a century after the Prophet to be at virtually the same level of the Qur’an is Mother of all Innovations.

    Their biggest hero is Omar Ibn Al Khattab who ironically was so ill mannered to the Prophet (pbuh) that on his deathbed prevented the Prophet from writing down what the Prophet thought was important–for sure it was some political issue for it would be preposterous to think Prophet saying something about hygiene or something at that time. In Sahih Salafi hadith, Omar said Prophet was not well (word can mean sick and according to some it can mean delirious).

    Their biggest hero said Qur’an was enough for us….I would not be for this slogan as it undermines the hadith. I am for primacy of Qur’an but not elimination of hadith as the hero of Salafis wanted.

    And ironic that their biggest hero created a bonfire to burn and destroy the hadiths that the companions collected.

    Although I am for primacy of the Qur’an, I disagree with this decision that the Salafi hero did for I do not reject hadith and I believe hadith are very important and essential to try to optimize certain aspects such as rituals, etc.

    Irony on irony gets added as in a Salafi Sahih hadith, their hero Omar Ibn Al Khattab told some people on an issue that before they followed the Prophet’ Sunnah but now they need to follow his (Omar’s Sunnah).

    Having said all that, may Allah forgive Omar for he converted to Islam and he struggled for Islam.

    And may Allah guide my Salafi brothers and sisters to let them not be victims of indoctrination.

    Ya Allah please guide me and all of us to higher levels of wisdom and to more righteousness.

    And increase us in knowledge and to care for all.

    May non-Muslims not confuse Salafi doctrines with teachings in the Qur’an. Of course, there will much overlap.

    May my Christian brothers and sisters leave the indoctrination of Paul who was not a disciple and may them stop in reality opposing James, the successor of Jesus (pbuh).

    Ameen.

    Like

  7. This is not at all to say that Salafism is not Islam

    It is Islam but Islam of a 16 year old.

    It is is crime to push onto adults 16 year old understanding.

    Salafism had made good contributions in exposing some falsehoods that crept into Sufi and especially into Shia doctrines and practice.

    But Salafism has some falsehoods of its own.

    Again, just cause a scholar says many things, it doesn’t mean to elevate that scholar to be at virtually same level of the Qur’an.

    And the minority of things that are specific only to a scholar (and not to the Qur’an) is sadly what the scholar and his followers focus on to help prop up their identity and distinguish themselves and to deal with their inferiority complex and manic megalomania.

    Psychology 101.

    “My Ummah deserted the Qur’an.” The Prophet on Day of Judgement according to the Qur’an.

    Question…what other text did much of the Ummah drift to when they deserted the Qur’an?

    A fascinating question.

    Like

    • @ Ihsan

      Nope, the issue is entirely you. Fundamentally your no different than Temple when he does his random tirades and presents them as “fact”. For example:

      Ihsan: “Terrorists are using only Salafi texts!!!”

      Me: “Really, well they made takfiri on major Salafi scholars which ones are they allegedly quoting?

      Ihsan: https://www.youtube.com/watch?v=K8E_zMLCRNg

      1. Sunnah and hadith

      Nobody claims every hadith is the Sunnah but Sunnah is only derived from hadith. Again you’re entire argument can be applied to the Qur’an.

      2. Umar(ra)

      The fact that you have to insult Umar(ra) proves enough… Quick question how many empires have toppled at your command? Just because you throw some half-hearted dua at the end doesn’t make the rest better.

      3. Although I am for primacy of the Qur’an

      No, you’re not and I (and pretty much anyone with basic knowledge of Islam) can tell you know nothing about it. The irony of this whole thing is I SPECIALIZE in tafsir at school (and even did a translation) which is why most of the things you say are simply laughable.

      4. Just because a scholar says…
      Oh, so we should listen to a random people that you quote instead lol?

      5. My nation has abandoned

      Oh, I’m so glad you brought this verse up as it really shows Sunnah rejectors lack of knowledge concerning the Qur’an. This verse is not even talking to the Muslims!!! The verse is NOT:

      “My Ummah deserted the Qur’an.”

      The word used in the verse is qawmi قَوْمِي which means like your tribesmen or people. Please see Hans Wehr:

      https://www.islamawakened.com/quran/roots/Qaf-Waw-Miim.html

      This verse is talking about QURAISH and you can tell through the context because just before this verse:

      25:19. Now your ‘gods’ have denounced what you say as lies. You cannot avoid the punishment and you will not get any help. If any of you commits such evil, I will make them taste an agonizing torment.
      25:20. I’ve never sent any Messenger before you who did not eat food and walk around in the marketplace. But I have made some of you as a means for testing others, so will you stand fast and have patience? Your Lord is always watching…
      25:21. As for those who don’t ever expect to have their meeting with Me they say: “How come the angels were not sent down to us?” or “Why can’t we see our ‘Lord’?” They think way too highly of themselves and because of their pride they are falling into grave mistakes.

      Does the Ummah “wonder why no angels have been sent down to us” or “why can’t we see our Lord”?

      A more accurate way to translate the verse is:

      25:30. And the Messenger will say: “My Lord, my people have taken this Qur’an as something to be forsaken…”

      Meaning my tribesmen take this Quran as something that means nothing and should be ignored (i.e their opposition to the Prophet’s (saw) preaching) Even if you read the next verses:

      25:31. So I have appointed enemies from the criminals, for every prophet in this matter. But your Lord is enough as a guide and helper.
      25:32. The disbelievers say: “Well why was the Qur’an not ‘sent down’ to him all at once?” I sent it in this manner to strengthen your heart which is already overwhelmed with emotions; and revealed it gradually, annunciating every letter.

      So again a twist of irony the Sunnah Rejectors try to pervert the Quran but claim to keep it as a “priority”. Alhamdulillah Allah has made this matter clear and that’s why the next verse is:

      25:33. They cannot bring any argument to you without Me revealing to you the Truth and the best explanation.

      Thank you.

      Like

      • Don’t have much time…..

        Your a specialist in tafseer?….OMG….May Allah help us….if people narrow minded are specialists, then that is a sad trajectory.

        What book did you do a translation on? Please let us know.

        Whatever I said about Umar Ibn Al Khattab (ra) was by Salafi Sahih sources….the story of the bonfire is not a hadith but by the Medieval Dean of Hadith Sciences most respected by Salafis.

        Wake up kiddo…almost all the Quraish converted to Islam…and in particular following one of the Salafis named Muawiyah who helped push the idea of the Salafi cult of the Sahaba so he and his son, and his son’s son….can stay King.

        So 25:30 is not said by Prophet before Makkah was taken but on Day of Judgement….what are a lot of the Arabians in the peninsula now?

        Yes, Salafis.

        Sunnah is taken only from Hadith? What a joke! Ever heard of Maliki Muslims?

        So you think we would not know how to pray salat if it wasn’t for hadith. What a joke!

        You know if I take Qur’an to be primacy or not….OK….what a weirdo.

        Of course, you know about me more than myself.

        Look, stop wasting my time.

        May Allah guide you to stop being a close minded automaton ready to indoctrinate others.

        You may have some good points in interfaith but on issues of Muslim history, Qur’an, Hadith sciences, you cannot think out of your teeny-tiny inaccurate contradictory illogical box.

        Like

      • @ Ihsan

        Refuting the kufr you spew is not “narrow-minded”.

        1. Translation
        The Quran. Getting ready to put finishing touches on and that send it in for approval.

        2. Umar(ra)

        You took things from context to insult Sahaba. I think it really says enough about you.

        3. Salah, Muawiyyah(ra) and the Maliki Madhab

        Never even brought it up these are simply your red herrings. Also as a note, the Maliki Madhab confined within a specific context. Notice they STILL take hadith as priority genius. The people of Madinah are if there is NO EVIDENCE in fiqh and they need a tiebreaker. Even then they don’t just jump this to modern-day Ahmad from Madinah (I know this because I have SEVERAL Maliki friends and family members)

        4. Interfaith

        “You may have some good points in interfaith…”

        If I’ve studied (more than they have) their religious texts and history which I don’t even care about, how hard do you think I’m going to go on a religion that I believe is the truth?

        5. You’re knowledge

        “You know if I take Qur’an to be primacy or not….OK….what a weirdo. Of course, you know about me more than myself.”

        I know because of the terminology you use and who you recommend. It’s like for example, if a person who knows nothing about a subject talks about it with someone with a Master’s in about 1-2 min they know if this person has studied or not.

        6. You’re butchery of the Qur’an

        Lol I know you’re embarrassed because you see it. Well let’s pile it on:

        The reason one can see this refers to disbelievers because the ENTIRE Surah is about them they are mentioned in:

        25:2-5

        25:7-9

        25:11-15

        25:17-23

        So that means they have been mentioned directly 14 out of 30 verses before getting to the one we are disputing. The verses not directly mentioned is Allah refuting their various arguments of:

        A. The Prophet(saw) having a “secret teacher” (25:4-5)
        B. Why was the message not given to an angel? (25:7)
        C. How come he is not rich then? (25:8)

        Then Allah quotes what the people who made the previous arguments will say and do on the Day of Judgement (25:11-19)

        Now the key passage:

        25:19. Now your ‘gods’ have denounced what you say as lies. You cannot avoid the punishment and you will not get any help. If any of you commits such evil, I will make them taste an agonizing torment.
        25:20. I’ve never sent any Messenger before you who did not eat food and walk around in the marketplace. But I have made some of you as a means for testing others, so will you stand fast and have patience? Your Lord is always watching…
        25:21. As for those who don’t ever expect to have their meeting with Me they say: “How come the angels were not sent down to us?” or “Why can’t we see our ‘Lord’?” They think way too highly of themselves and because of their pride, they are falling into grave mistakes.
        25:22. On the Day they do get to see the angels, there will be no good news for the guilty they will only be saying: “Stop them from hurting me!”
        25:23. And I’ll turn to the deeds they’ve done and make them like scatter like dust.

        See? THAT is Quraish. It continues:

        25:25. On the Day when the sky will be ripped apart with its clouds; and the angels will descend in a grand continuous stream through it,
        25:26. that Day, the true kingdom is for the Most Merciful, and it will be a hard day for the DISBELIEVERS.

        Aka the previous mentioned QURAISH:

        25:27. On that Day the one who did evil will bite on their hand and say: “If only I had walked the same path as the Messenger!”
        25:28. “The damnation is on me! If only I had not taken so and so as my best friend!”
        25:29. “They led me away from the Reminder after it had come to me! Satan always deserts people in their most critical hour of need!”

        Still Quraish. Now:

        25:30. And the Messenger will say: “My Lord, my people have taken this Qur’an as something to be forsaken…”

        Nothing to do with his Ummah. Again Ummah is not even used in the ayah. Continuing:

        25:32. The DISBELIEVERS say: “Well why was the Qur’an not ‘sent down’ to him all at once?” I sent it in this manner to strengthen your heart which is already overwhelmed with emotions; and revealed it gradually, annunciating every letter.

        So this clears up who is talked to. To further strengthen its Quraish then verses 25:35-42 speaks of Musa(as) and Nuh(as) whose PEOPLE also rejected them (like Quraish is rejecting Muhammad(saw))

        Allah then says:

        25:44. Do you think that most of them hear or understand? They’re like sheep, no rather they’re even further from the path.

        Again referring to Quraish Allah transitions to His signs in the heavens and focuses onto rain (which can be interpreted as a metaphor for revelation this will be proven in a sec) and says:

        25:52. So don’t give in to the disbelievers and struggle hard against them with this.
        25:53. As it’s He who released the two bodies of flowing water, one sweet and fresh along with the other that’s salty and disgusting, and placed an impassable barrier between them.
        25:54. It’s He who created human beings from water, and then makes them family by either blood or marriage and your Lord is forever competent.
        25:55. Yet they worship instead of God things that can neither help nor hurt them because the disbeliever always turns their back on their Lord.

        The flowing fresh and saltwater represent faith and disbelief which is why mentions that humans are created from WATER. He then mentions the Prophet(saw) being a carrier of good news and a warner like how he describes the wind about to bring rain in 25:48.

        Again Sunnah rejectors don’t even know about the Quran but want to claim that somehow scholarship has “abandoned” it and ran off trying to twist the Quran to say what they want it to. It’s truly the most ironic thing to me.

        Like

      • @stewjo004

        I stand corrected that the verse does not use the word ummah but uses qaum.

        But at the reference point of Day of Judgement, who do you think the Prophet would interpret as his qaum?

        Would not the Muslim world be a reasonable interpretation?

        Like

  8. The fact that you have to change the subject and make false allegations and you cannot disprove the opposition of hadith and destruction of hadith by Caliph Umar speaks…….volumes.

    Like

  9. Not to speak of the volumes that are stated when you cannot refute how all the companions together did not value hadith strongly enough to overcome Caliph ‘Umar’s opposition to hadith.

    Of course, even when hadith were allowed to proceed in some way by the later criminal Umayyads (except for pious Umar Abdul Aziz), only a very small fraction of Sahaba and Successors participated to any meaningful amount in that endeavor.

    Like

  10. Not all Arabs in the peninsular are Salafis….many are since no mosques allowed that are not Salafi.

    Fascinating how the descendants of the blessed Prophet around the world are virtually never Salafi…most I assume are Sunni…and some are Shia.

    Salafis do many good things in pointing out the near Shirk of Shias and the excesses of Sufis, etc. But the narrow mindedness and cult like thinking in the methodology of Salafism will be less successful over time in their attempts to overcoming the Qur’an with some of their teachings.

    Like

    • @ Ihsan

      1. You are the one switching topics.
      2. Who cares what the Prophet’s(saw) descendants are? He has descendants that are atheist as well. (also notice the topic switch)
      3. You make more baseless accusations but are being rather quiet on how you twisted the Quran.
      4. “only a very small fraction of Sahaba and Successors participated to any meaningful amount in that endeavor.”

      Oh, so you admit they did problem solved lol.

      The main person collecting is Ibn Shihab al-Zuhri(rh) a student of Anas bin Malik(ra) so that’s the first big blow.

      Furthermore, you praise Umar bin Abdul Aziz(rh) when he is the MAIN one who REALLY turned up collecting ahadith lol. Furthermore, He lived in Medina with Sahaba like, Ibn Abbas(ra), Ibn Umar(ra), Jabir bin Abdullah(ra), Anas bin Malik (ra), Mahmud bin Ar-Rabi(ra), Mahmud bin Labid (ra), Abdullah bin al-Harith(ra), Buraydah ibn al-Husayb (ra) and As-Saib bin Yazid

      And not ONE Sahabi protested as he was allegedly “changing Allah’s religion?” Keep in mind the last Sahaba to die died TEN years after Umar bin Abdul Aziz(rh) and still mum’s the word. So basically, 10 Sahaba, ALL their students and ALL their students dropped the ball that allowed a bidah to spread for generations uncontested but Ihsan living 1,000 years later is the defender of the deen, huh?

      Liked by 1 person

      • @stewjoo004

        1 (a). Regarding switching topics, do you think it is trivial that Umar ibn Al Khattab was against preservation of the hadith and had hadith of companions burned?

        1. (b). Do you think it is trivial that the companions did not care about the hadith strongly enough to persuade Umar (ra) or overcome his decision in a strong way?

        2. Reasonable people care about descendants of the Prophet.

        Yes, they are not immune from being not only astray but far astray but all things being the same, one would expect that the isnad going down from father to son in the Prophet’s line would be better than other family lines…than other family isnads.

        So you think it is trivial that the best family isnad in the world has serious issues with some Salafi methodological approaches?

        3. I just said that I stand corrected that the verse did not say ummah but qaum.

        I am ready to correct myself if you provide evidence. I hope you are too.

        My experience with Salafis over 25 years of having seen them in conversations is that they virtually never are ready to concede to any non-Salafis even when presented with patent evidence and logical force.

        Apparently there is law in Salafi Minhaj that if a non-Salafi brings proof, you must still deny it.

        4. I did not understand what you mean by problem solved.

        I am not against hadith.

        So I am not against the efforts of Umar bin Abdul Aziz.

        I said that I am not anti-hadith numerous times but I can’t help it if you will twist my stated views and act like you know me more than myself.

        5. (a) @stewjo004, if the Prophet had wanted his hadith to be at the same level vis-a-vis Qur’an as you and Salafis do, than why did he (pbuh) not commission any of his large number or companions to gather together his scattered sayings.

        (b) Why did his first three Caliphs not do it?

        I am not including Ali ibn Abi Talib because Caliph Ali (ra) did value Prophet’s hadith but he too did not commission any separate book as far as I can tell.

        Like

  11. @ Ihsan

    1. “who do you think the Prophet would interpret as his qaum?”

    To begin thank you for being humble in saying that a mstake was made. At the end of the day, the Prophet’s(saw) people are Quraish even though he was sent to all nations. Every Muslim has a qawm even though we are all one ummah. When looking at the verses surrounding the passage and the theme in the Surah the Prophet(saw) is complaining to Allah how his people have considered His Word as something to ignore. It’s similar to the story of the man in Surah Yaseen whose people killed hi, Allah quotes him in Jannah saying:

    36:26. It was announced to him: “Enter Paradise,” and he said: “If only my people (qawmi) could know,”
    36:27. “how my Lord has covered my sins and forgiven me; and placed me among the honored for all eternity…”

    It would be equivalent to Paul of this blog being upset if Brits weren’t seeing the beauty of Islam. Yes, he is a Muslim brother but also an Englishmen. So as an Englishmen, he can think we once dominated the world and pride ourselves in our reasoning but can’t see this as truth. Pretty much any convert to Islam can attest that you believe your family will be the first ones to follow and you get nothing but opposition.

    2. Do you believe its a trivial matter… (a)(b)

    No. I simply have asked for your references before and you must have forgotten to give them to me.

    3. “Apparently there is law in Salafi Minhaj that if a non-Salafi brings proof, you must still deny it.”

    I never heard this before in any schooling I’ve attended. They actually taught the opposite, you give people their dues. For example, Zamakshari is still highly regarded for his knowledge of Arabic even though he was a hardcore Mutazilah. Same in hadith grading you’ll get things like: “He was a Shia but not a liar.” This is important so that one can get all knowledge no matter who it comes from. This was a big issues with the Christians not recording what other sects narrated about Isa(as) and then later on traced. This mentality you describe I’ve only seen from overzealous laymen chanting the slogan “Qur’an and Sunnah!!!” Idk where you’re located, but go somewhere like Egypt and you never see Salafiyya doing that. It really is a Western thing.

    4. “Reasonable people care about descendants of the Prophet.”

    I do in regards to my religious duty to be respectful, doesn’t make them right and it’s pretty easy to counter this:

    A. Every human on planet Earth is the descendant of AT LEAST 2 (Adam(as) and Nuh(as)) and realistically some people are way more (like pretty much any Jew).

    B. Most of these claims of being “Ahlul Bayt” are patently false. Even then, the reality is there are THOUSANDS of humans walking around on planet Earth who have no idea they are Ahlul Bayt as we don’ know what happened to most of the lineages (as this was was over 40 generations ago). For example, there are people who are direct descendants of Abu Lahab and we have no idea where they are. It not like some sort of family that everyone knows everybody. My wife’s sister is married to Ahlul Bayt (and can prove it) to show you how not a big deal it is. To further prove this to you Queen Elizabeth has a high chance of being Ahlul Bayt:

    https://www.history.com/news/is-queen-elizabeth-related-to-the-prophet-muhammad

    C. Even IF someone is Ahlul Bayt, the ONLY ruling concerning them is they can’t receive charity and they would get a 1/25th of khums. Nothing to do with being automatically right in religion. I know plenty of people born into Islam for 4-5 generations and don’t know a lick and a stick about the deen.

    5. “I am not against hadith”

    Neither am I lol. What my point is hiccups in some ahadith does not mean we can throw most out. While I believe the Quran is pretty straightforward, that’s because I have a solid understanding of the Seerah which is the Quran being applied in reality. If you were attacking a single hadith cool no harm no foul, But a LAYMEN Muslim will not understand your point and end up rejecting everything. Again, there’s no benefit in teaching in the event of a Sahih isnad that has a problematic matn can we throw it out to an average person. YES some scholars did hold this position (chalking up to the fact that a mistake must have been made that we just can’t see) But this is EXTREMELY advanced and the average Muslim will think this happens frequently when it doesn’t. This is why I don’t like what Mufti Abu Layth is doing, as Ali(ra) said you give people what they can handle.

    5. “…if the Prophet had wanted his hadith to be at the same level vis-a-vis Qur’an… than why did he (pbuh) not commission any of his large number or companions to gather together his scattered sayings.

    (b) Why did his first three Caliphs not do it?

    Well at first ignoring Ali(ra) is kinda a big thing lol and it semi answers your question. One thing I think Muslims have the tendency of doing is taking the “human factor” out of hadith and the Sahaba’s(ra) judgment calls. For example, let’s examine this hadith:

    Anas reported that Allah’s Messenger (ﷺ) saw children and women of the Ansar coming back from a wedding feast. Allah’s Apostle (ﷺ) stood up motionless (as a mark of respect) and said:

    O Allah, (bear witness) (and addressing the Ansar), said: You are dearest to me amongst people, (and said: O Allah (bear witness) (and addressing the Ansar), said: You are dearest to me amongst people. And he meant Ansar.

    https://sunnah.com/muslim/44/246

    Reading this what was the first thing that honestly popped in your mind? I’m guessing some sort of authoritative decree from the Prophet(saw). Reality is some people are coming back from a wedding, they see him and they’re like “Hey it’s Rasollah(saw)!!!” Some men come over and hug him everyone’s having a good time and is happy then he says “Wallahi you guys are precious to me” etc. There is NO QUESTION Quran was the most important thing (hence why he initially banned it so people didn’t get confused) But we also have to accept that he did lift this as well. I think even you would concede you have to at least have some kinda outline of the Seerah to understand the Qur’an. Or you basically have a bunch of “jumbled” paragraphs with no context. What people who have doubts about hadith are doing is this, they take a single hadith (that is more than likely clipped from context) and then say “How can such and such be!” It’s fundamentally no different when the kuffar on this blog attempt to say the Quran wants us to kill all non-Muslims and they quote a verse from Surah Tauba and ignore this Surah’s historical background. Same goes with hadith, we need that historical context.

    Finally, regarding the Rashidun Caliphate take what I said and apply it again. Realistically now, most Sahaba are government officials with an understanding of the Seerah (seeing as they lived it lol) They are prioritizing teaching new converts Quran because:

    A. Its revelation from Allah
    B. They will be learning the context of Surahs directly
    C. These converts are not going to be making rulings. They are simply increasing in iman.
    D. Keep in mind other Sahaba were keeping hadith books (like how people kept Quran fragments) at the individual level to jog their memory.

    Why would anyone need to write a large corpus down at this time? Fast forward 25 years… you now have the following issues:

    1. Civil war has occurred, prompting deviants and extremism.
    2. These people then start spreading false ahadith because they are simply easier things to forge. Anybody can hear something anywhere that the Prophet(saw) allegedly said it’s not as easy with the Quran as the average Muslim (even nowadays) is more familiar with it and it has a distinct speech pattern (no to say attempts weren’t made)
    3. During this time Caliph Ali(ra) starts playing with the idea of Statewide collecting ahadith like how Uthman(ra) did with the Quran. This is has hit full stride by the time of Caliph Umar bin Abdul Aziz(rh) and the most collection has ended.

    Like

    • @stewjo004,

      Thank you for your responses.

      I read it all quickly.

      I will respond more when I have time.

      But regarding

      “If you were attacking a single hadith cool no harm no foul, But a LAYMEN Muslim will not understand your point and end up rejecting everything. Again, there’s no benefit in teaching in the event of a Sahih isnad that has a problematic matn can we throw it out to an average person. YES some scholars did hold this position (chalking up to the fact that a mistake must have been made that we just can’t see) But this is EXTREMELY advanced and the average Muslim will think this happens frequently when it doesn’t. This is why I don’t like what Mufti Abu Layth is doing, as Ali(ra) said you give people what they can handle.”

      I disagree.

      I have seen this argument that we should not give all the truth because the laymen Muslims can’t handle it.

      I see this as a dangerous approach.

      Just give the truth. Period.

      I agree that lay persons can and many will go overboard and assume this is the case with more hadith than in reality. But just emphasize precautions to them that this is not for most hadith.

      Hiding the full truth is worse….most of all it dilutes the infallible Qur’an with the fallible hadith.

      This is something that sadly my Salafi brothers and sisters don’t fully get…..God is perfect and thus it is blasphemous to attribute any think that has mistakes to God.

      As Allah said, anything other than Allah will have many contradictions in it. And hadith have so many contradictions in them that people wrote entire books talking about the contradictions and they still did not capture all the contradictions.

      @stewjo004,

      I have two questions for you.

      (1) Do you think the Prophet would have wanted people more than hundred years after his life to take a massive effort to try to sift through all narrations allegedly attributed to him (pbuh] and to devise a way to sift out the more likely [when there is a lot of corroboration at every level—the much more likely) narrations from the less likely narrations?

      (2) Do you think the Prophet would have wanted those narrations deemed to be more likely from the Prophet to be virtually at the same level of the Qur’an?

      My responses are

      (1) Yes

      (2) No

      Like

      • @ Ihsan

        You misunderstand me. I didn’t say hide the truth. I said to give people what they can handle depending on where they’re at. Ibn Abbas(ra) for example straight up says there are aliens on other planets in his commentary on the last ayah of Surah Talaq but he didn’t teach this a lot because people would reject it and become kuffar:

        ” That is why Ibn Abbas felt hesitant about whether he should say such a thing before the common people are not, because he feared it might affect their faith. Mujahid says that when he was asked the meaning of this verse, he said: “If I give you the commentary of this verse, you will turn disbelievers, and your disbelief will be that you will deny it.” Almost the same thing has been related from Sa’id bin Jubair, saying; Ibn Abbas said: what can be the guarantee that if I tell you its meaning, you would not turn disbelievers?” (lbn Jarir, ‘Abd bin Humaid). However, Ibn Jarir, Ibn Abi Hatim, Hakim and Baihaqi in Shu’ab al-Iman and Kitab al-Asma’ was Sifat have cited, on the authority of Abud-Doha, this commentary from Ibn Abbas in different words: “In each of those earths there is a Prophet like your Prophet, an Adam like your Adam, a Noah like your Noah, an Abraham like your Abraham, and a Jesus like your Jesus.” This tradition has been related by Ibn Hajar in Fath al-Bat and by Ibn Kathir in his Commentary…”

        https://www.islamicstudies.info/tafheem.php?sura=65&verse=8&to=12

        It’s no different than when you have a new Muslim. Technically all the Shariah is binding upon them the moment they take their Shahada, But what do we do? You give them what they can handle, so you ignore that they have girlfriends, are drinking alcohol etc. and focus on them making the Salah and Tawheed. And NOBODY argues against this approach. Doing the same thing here is what is appropriate, to a common Muslim who doesn’t study.

        Like

  12. @stewjo004,

    Thank you for your clarification. I will respond to that when I get a moment. These are critically important questions that goes to the heart of the hadith controversy.

    Until, then can you please respond to the following two questions:

    (1) Do you think the Prophet would have wanted people more than hundred years after his life to take a massive effort to try to sift through all narrations allegedly attributed to him (pbuh] and to devise a way to sift out the more likely [when there is a lot of corroboration at every level—the much more likely) narrations from the less likely narrations?

    (2) Do you think the Prophet would have wanted those narrations deemed to be more likely from the Prophet to be virtually at the same level of the Qur’an?

    My responses are

    (1) Yes

    (2) No

    Like

    • @ Ihsan

      1. Wasn’t more than 100 and yes
      2. I don’t know anyone who thinks his word is equivalent to Allah’s but it is still binding upon us due to the authority being given to him.

      Like

      • @stewjo004,

        Thanks much for sharing your responses.

        I also said Yes to (1) since I think the Prophet would want us to use his interpretations and his practice as a reference to ensure we are not misinterpreting the Qur’an with our own nafs and desires and that we are not being deceived by others, especially given that in his time, people were not educated or schooled and often not even literate.

        However, for (2) I disagree with you as I have said no while you said yes.

        We know the Prophet was quite anxious for the community around him. There are a few verses such as in Surah Kahf and Surah Fatir where he is being told to not be so stressed and that he may expire out of his anguish and concern for his community to accept his message.

        And we know in the Qur’an in multiple verses that he is told that it is his responsibility to deliver the message clearly.

        According to traditional Muslims and Salafis in particular, the Prophet is responsible for delivering not only the Qur’an but also the hadith.

        However, if he (pbuh) was so full of concern and anguish to save his community and if he also felt responsibly to deliver his message clearly, if he thought that the body of hadith was a critical and indivisible part of “the message,” would we not expect that he would commission his companions to collect his scattered sayings and transmit them to all?

        What do you think, brother (and any others who can kindly comment if they agree or disagree with me)?

        Like

      • @ Ihsan

        I would like to add 2 points:

        1. The Prophet(saw) did not commission a full collection of the Qur’an into a single text either but I don’t think anyone would say he didn’t find it important.

        2. The Quran was in scattered pieces like ahadith were the only difference of the two is that the Quran was collected and codified first.

        I think where we are differing is I am saying ahadith are used as a practical example of Quranic application and you are saying they replace the Quran. I

        Like

  13. @stewjo004

    Thanks much for your helpful 2 points.

    Based on your two points as you numbered them and further points of our disagreement…

    1. Collection of the Qur’an

    I think another area of differing view between you and me is that the Prophet ensured that all the Qur’an was conveyed en masse to his companions and he encouraged and was successful in having some of them memorizing the entire corpus in the correct order from Fatiha to Nass.

    I agree that there is no proof that there was a written collection of the Qur’an in the order we have today and instead there is hadith evidence that the written collection occurred during time of Abu Bakr’s (ra) time from the good advice of Umar (ra) [and perhaps with encouragement also by Ali (ra)] but the collection in the hearts of many companions was the same as our written Mushaf.

    2. Level of preservation of the Prophet’s extra-Quranic instructions

    Based on what I am saying above I disagree with what you are saying about the hadith.

    No one claims that the Sahih hadith we have today is the entire verbal instructions from the Prophet. In fact, we have very little of the many, many Friday Khutbahs he must have given. And very little of whatever else he (pbuh) must have said. And some of what is in the Sahih is not what he said and a distortion of what he said.

    If you agree, I am stating your position inaccurately, please let me know.

    3. Absolute or Relative practicality of the hadith

    Another disagreement is that while you claim that the hadith are a complete practical example for all times and all places from China to the land of the Eskimos and from Peru to Siberia and from the Prophet’s time to now or 10 thousand years from now, I find that the hadith are a illustrative practical example from limited aspects of the Prophet’s time such as rituals in particular but some other aspects to a lesser degree than rituals such as fiqh matters and that the distortions and percentage of fabrications grow larger in other areas such as in regards to some theological matters and some political matters.

    You are not claiming that the hadith are an absolute practical instruction in that we need to not use any judgement but just look up the index of the hadith but you are claiming that there is very little use of reason and discernment other than the reason employed in finding out which hadith are authentic and pertinent and in accordance with the first three generations (especially the first two generations).

    I am claiming that while the hadith are useful, they must be seen in light of the Qur’an more than the Qur’an should be seen in light of the hadith. Furthermore, I am claiming that even if hadith are not in an airtight contradiction with the Qur’an, if they are in conflict with demonstrable logic or what can be taken to be virtually universal morality, they are not likely to be the teachings of the Prophet and are not binding.

    4. Using the first three points and your previous comments on different posts, you and I also disagree that in your understanding someone who is following the Qur’an and the Sunnah ( in away different than how you define Sunnah but instead as the rituals that have been passed down en masse, namely salat, hajj, fasting, zakat, ghusl, and maybe a few or several other such practices) but someone not paying attention to any hadith and not committing major sins is NOT following Islam to a sufficient degree to be saved from hellfire.

    In contrast, I claim that while I would strongly disagree with the person above in not paying attention to hadith is still a Muslim and in all likelihood will be saved from hell fire and admitted to paradise if they are not neglecting hadith out of pure desires and pure egotism.

    5. In addition, we differ that you claim that any errors in the “(Sahih and Hasan) hadith and especially in the Sahih hadith are so minimal as to not threaten important aspects of the Qur’an.

    In contrast, I claim that even if the majority of Sahih hadith are authentic (and that is a big IF), still there are aspects of the “Sahih” hadith corpus that are in CLEAR contradiction with the Qur’an and demonstrable logic and are quite harmful to one’s spirituality such as hadiths that promote predestination, hadith that promote an anthropomorphic approach of God the Absolute, hadiths that say that all Muslims have an eventual get out of hell card, and perhaps one or a few more serious issues.

    6. In summary, I and you differ in that I believe you view the hadith as equally binding like the Qur’an as if God revealed 12,000 – 15,000 messages (6,000+ Quranic verses + 6000 – 9000 or so hadiths).

    7. Finally, I believe that your view in point # 6 is harmful to cause of teaching true Islam ultimately harmful to your soul (if I am doing so out of a substantial amount of stubborn-ness, egotism, and desires) and you believe that in point # 6 where I don’t accept every hadith accepted by the majority of Ahl hadith as binding to be harmful to cause of teaching true Islam and ultimately harmful for my soul (if I do so out of a substantial amount of stubborn-ness, egotism, and desires).

    Dear brother, please correct me in any of the points above if I misrepresented your positions and if I forgot to mention any other points that differ substantially between you and me with respect to hadith.

    was-salam alayjum wa rahmatullahi wa barakatuhu

    Like

    • @ Ihsan

      You kinda cut me there as I don’t know how to salam a walakum salam jk. To your points:

      1. If memory serves me the entire amount of hafith wasn’t substantially high (note that doesn’t mean people didn’t have large amounts) Even then there was still debate (for example is Anfal and Tauba one continuous Surah) Alamduliah the content was protected I’m just saying the argument is strange as the Qur’an was not collected either.

      2. Obviously, even if EVERY hadith ever was Sahih we still wouldn’t have ALL things Rasulullah (saw) has ever said. That still doesn’t negate the fact that we have stuff. We EASILY have more thing about Muhammad(saw) then any other prophet combined and I hold that muhaddith did a FANTASTIC job given that this was essentially over a 1,000 years ago in the dark ages. Regarding his khutbas I would have to say, and?

      A. Most Khutbahs are not teaching rulings or fiqh. They are for the most part iman boosters like old school “Merciful Servant” video. For example, the few khutbas we have from the Khalifa Rashidun time don’t teach anything new its mostly different ways of saying fear Allah. Look at his (saw) farewell Khutba no rulings are being made it’s mostly fear Allah.

      B. From a practical standpoint, what do you remember from last Friday’s khutbah?

      C. You are making an assumption that someone is NOT quoting a portion of a khutbah. We can assume any hadith “The Prophet(saw) got up on the mimbar and said…” has the potential for being a portion of a khutbah like you would have remembered in point B.

      3. “…but you are claiming that there is very little use of reason and discernment other than the reason employed in finding out which hadith are authentic and pertinent and in accordance with the first three generations (especially the first two generations).”

      Negative. People TRAINED in fiqh or some other science need to use their reasoning (i.e ijtihad), in regards to laymen who have not taken any type of fiqh class for example, then no. The entire point of fiqh is to keep the Ummah flexible and this is something ALL scholarship has been failing in especially the Hanafis who should be at the forefront in modern times imo. We use reason to understand Isalm but it cannot override text because we simply can’t understand the wisdom in something. For example, this to me:

      ” if they are in conflict with demonstrable logic or what can be taken to be virtually universal morality, they are not likely to be the teachings of the Prophet and are not binding.”

      Is not a solid case because:

      A. It is subjective proof. (I don’t understand why I would wipe over my sock and not under it so this must be wrong)
      B. Morality is an ALWAYS changing thing
      C. It still doesn’t mean a thing wasn’t said
      D. There are things in the Qur’an that are considered “wrong” nowadays such as capital punishment, cruel and unusual punishment, marriage options such as polygamy, etc.

      4. I don’t hold this position Allah does. He clearly says in Surah Nisa 4:59-70 the Prophet(saw) has the capacity to make rulings and one who does not accept them has no iman.

      This “mass transmitted” Sunnah makes no sense because people even nowadays with the availability of the internet STILL make the Salah wrong let alone once in a lifetime things such as the Hajj. Also, regarding your point on major sins, one would have to define these, as only Allah can tell us what is major to Him so you would again have to use hadith for that and thus the person is essentially in a cycle of picking and choosing from the religion. However, Allah is Most Merciful and may excuse the ignorant.

      5. I would argue they are not contradictory:

      A. The Quran clearly promotes predestination for example 92:1-12 or basically any ayah where Allah quotes kuffar.
      B. If you don’t have a proper understanding one can argue the Quran has the same amount of “anthropomorphic” tendencies such as 2:29, 7:54. 21:104 etc. Again these can be reconciled pretty easy but its just outside the scope of discussion.
      C. I can’t think of anything in the Qur’an that contradicts a Muslim cannot be forgiven. I personally find it quite beautiful.

      6. “In summary, I and you differ in that I believe you view the hadith as equally binding like the Qur’an as if God revealed 12,000 – 15,000 messages…”

      Negative. I hold the position that God revealed the Quran and the Messenger had a split between some things being revelation (for example, prophecies, certain people’s fate on the Day of Judgement) and his own personal opinions. However, even when it comes to his own personal opinions it is still binding upon the Muslim if Allah has not corrected it.

      Like

      • @stewjo004,

        Thank you for your responses.

        Clarity of common ground and clarity of differences is essential before discussion for me to learn from you or to share with you my thoughts if you are open to them.

        I need to clarify a few issues from my perspective but I think this exchange has been helpful for both of us.

        Wassalam wr wb brother.

        Like

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