Isḥāq (b. Ibrāhīm) entered upon me and said: “O Aḥmad, verily it is your life! He is not going to kill you with the sword, rather the affair has developed. If you do not respond to him then he is going to beat you and continue to beat you (ḍarban baʿda ḍarb), and you will be killed in a place where you will not see the sun nor the moon.
فَأُدْخِلتُ عَلَى إِسْحَاقَ، فَقَالَ: يَا أَحْمَدُ، إِنَّهَا -وَاللهِ- نَفْسُك، إِنَّه لاَ يَقتلُك بِالسَّيْفِ، إٍِنَّهُ قَدْ آلَى - إِنْ لَمْ تُجبْه - أَنْ يَضْرِبَكَ ضَرباً بَعْدَ ضَربٍ، وَأَنْ يَقْتُلكَ فِي مَوْضِعٍ لاَ يُرَى فِيْهِ شَمسٌ وَلاَ قمرٌ،
(Then he began to debate Imām Aḥmad) Did Allāh, Exalted Be He, not say: {Indeed we have made it an Arabic Qurʾān}?” [al-Zukhruf 43:3] (ie: implying because Allāh used the word jaʿala - which from its meanings is: “made” or “it became”) [but in reality not necessarily that it is created]
أَلَيْسَ قَدْ قَالَ اللهُ -تَعَالَى-: {إِنَّا جَعَلْنَاهُ قُرْآنَا عَرَبِيّاً} [الزُّخْرُفُ: 3]،
So I (Imām Aḥmad) replied: “Is there nothing that is majʿūl (made) except it is created?”
أَفيَكُوْنُ مَجعولاً إِلاَّ مَخْلُوْقاً؟
And I said: “Allāh the Exalted mentioned: {And made them [fajaʿalahum] (ie: the army of Abaraha) like field of crops that had been consumed (when he destroyed them with birds pelting stones upon them} [105:5] So were they created in that manner?”
فَقُلْتُ: فَقَدْ قَالَ -تَعَالَى-: {فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ} [الفيلُ:5] أَفَخَلَقَهُم؟
They became silent.
قَالَ: فَسَكَتَ.
Thereon after I was taken through a garden to a place where an animal was brought to me and I was placed upon it while I was still in shackles. There was not with me anyone that was supporting me so on a number of occasions I was close to falling because of the shackles.
فَلَمَّا صِرنَا إِلَى المَوْضِعِ المَعْرُوْفِ بِبَابِ البُسْتَانِ، أُخرجتُ، وَجيءَ بدَابَّةٍ، فَأُرْكبتُ وَعَلَيَّ الأَقيَادُ، مَا مَعِي مَنْ يُمْسِكُنِي، فَكِدتُ غَيْرَ مَرَّةٍ أَنْ أَخِرَّ عَلَى وَجْهِي لِثِقَلِ القُيودِ.
I was brought to Dār (ie: the house of) al-Muʿtaṣim (who was the khalīfah). I entered an area, then I entered a section of the house and the door was shut upon me in the middle of the night where there was no sirāj (lantern).
فَجِيءَ بِي إِلَى دَارِ المُعْتَصِمِ، فَأُدْخِلْتُ حُجْرَةً، ثُمَّ أُدخلتُ بَيتاً، وَأُقفلَ البَابُ عَليَّ فِي جَوْفِ اللَّيْلِ وَلاَ سرَاجَ.
I intended to make wuḍū so I stretched out my hands a vessel that was placed down having water in it so I made wuḍū and I prayed.
فَأردتُ الوضوءَ، فَمددتُ يَدِي، فَإذَا أَنَا بَإِنَاءٍ فِيْهِ مَاءٌ، وَطسْتٌ مَوْضُوْعٌ، فتوضَّأتُ وَصَلَّيْتُ.
Imām al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 11/243
الذهبي، سير أعلام النبلاء ١١/٢٤٣
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آئمہ کی “ولادت” ہوتی ہے یا نزول و ظہورایک تحقیقی علمی مقالہ
پاکستان اور انڈیا میں جان بوجھ کر آئمہ معصومین علیہم السلام کی ولادت سے انکار کرنے اور شیعوں کے درمیان اختلاف پیدا کرنے کے لئے سوچی سمجھی سازش کے تحت ولادت با سعادت اور جشن میلاد کے بجائے نزول اور ظہور جیسے خودساختہ اور خلاف دیں کلمات استعمال کرتے ہیں،لہذا ہمیں شیعه اثناءعشری هونے کا ثبوت دیتے هوۓ ایسی سازشوں کا حصہ نہیں بننا چاہئے…
Estos días no tengo tanto tiempo como antes. Entre trabajo, familia, mis propios estudios y mis trabajos, ¿cuanto tiempo me puede quedar para otras cosas? Sin embargo, estas últimas semanas me he metido en más discusiones en redes sociales que en varios meses. Y fundamentalmente me estoy metiendo en peleas porque veo demasiado sectarismo. Cuando estoy entre salafís, me ven demasiado liberal con…
Look at the Muslim world today, and you will see incredibly dangerous false practices
Shaykh Rabee’ bin Haadee al-Madkhalee
Tremendous advice from a knowledgeable noble scholar Shaykh Rabee (may Allah have have mercy on him and preserve him) on the importance of reviewing correct ‘Aqeedah and Tawheed, renewing one’s Eeman, and fearing shirk and hypocrisy!
Shaykh Rabee’ bin Haadee al-Madkhalee (hafidhahullaah Ta’aala) said:
“Look at the Muslim world today; go to Egypt, or go to Sudan, or go to Pakistan, and you will see incredibly dangerous false practices. In this land of Saudia Arabia, we have eradicated these elevated and venerated graves connected with false worship – all praise is due to Allah. However, today many callers make it easy for the people to go to these locations or places of disobedience of Allah in other countries, while at the same time it is likely that they denounce the emphasis given by others to calling to the worship of Allah alone.
Oh brother, the Messenger (sallallaahu ‘alayhi wa sallam) would from time to time repeatedly call his companions to reaffirm their oath of allegiance to him that they would not associate anything with Allah in their worship. He had Abu Bakr and ‘Umar, Ibn Mas’ood, ‘Ubaidah Ibn as-Saamit (radiallaahu ‘anhum) and others again make the oath of allegiance to him that they would not associate or join anything else along with the worship of Allah, as well as that they would establish the prayer, and so forth.
Why would he reaffirm this oath of allegiance with the likes of Abu Bakr and ‘Umar?
Because our correct belief always requires being refreshed, rekindled, and renewed. As this correct belief, it is necessary that we plant it firmly within us as individuals, and among us collectively, and that we be reminded of its place and importance.” …
Shaykh Rabee’ also said:
“And if there is a caller today who correctly warns the people from this false practice of associating others with Allah (in worship), the people will say, ‘Do you think we are idol worshippers?’ But why would the Prophet (sallallaahu ‘alayhi wa sallam) himself reaffirm this oath of allegiance with the likes of Abu Bakr and ‘Umar, that they not associate anything with Allah in their worship, yet you ‘callers’ do not warn from this practice of joining others with Allah in worship?!
Ibraheem (sallallaahu ‘alayhi wa sallam) said [in his du’aa to Allah]:
“…and keep me and my sons away from worshipping idols.”
(Ibraaheem, ayah 35)
Yes, Ibraaheem – the father of the Prophets – and Khaleel-ur-Rahmaan said:
“…and keep me and my sons away from worshipping idols. Oh my Lord! They have indeed led astray many among mankind. But whoso follows me, he verily is of me. And whoso disobeys me – still You are indeed Oft-Forgiving, Most Merciful.”
(Ibraaheem, ayat 35-36)
He was aware that from among his descendants there would be many Prophets, yet despite this he still feared for them. So how can we consider ourselves safe and secure from this danger?!
Ya Muqqallib al-Qulloob Thabit Qulubuna ‘ala Deenik
(Oh Turner of the hearts, make our hearts steadfast upon Your Religion)
The Messenger of Allah (sallallaahu ‘alayhi wa sallam) often made this supplication and taught his companions to say this supplication. Yet many of us today, we possess undeserved confidence that we will not fall into associating others with Allah, nor fall into hypocrisy.
But the companions feared for themselves hypocrisy. Ibn Abee Malaikah (rahimahullaah) said:
“I encountered thirty of the companions of the Prophet Muhammad (sallallaahu ‘alayhi wa sallam), and all of them feared for themselves being hypocrites.”
Shaykh Rabee’ also said:
“As such, it is necessary that each of us fears falling into hypocrisy, and fears falling into matters of associating others with Allah in worship, and fears for our hearts swerving away from the truth.
Allah said:
(They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.”
(Aali Imran, ayah 8)
and the verse:
“…None feels secure from the Plan of Allah except the people who are the losers.”
(Al-A’raf, ayah 99)
So we have fear for that which might affect the steadfastness and the strength of our Eeman within ourselves.
Therefore, we must make every effort in bringing about the causes for steadfastness, from actions which are obedience to Allah, from submission and compliance to Allah, Subhanahu wa Ta’aala, from seeking forgiveness of Allah, Subhanahu wa Ta’aala, during the day and night by always humbly seeking from Him and beseeching Him to make us firm upon Islam, and that Allah guide at our hands those who want the guidance of Allah, Subhanahu wa Ta’aala.”
Shaykh Rabee’ also said:
“As for the danger of lying and hypocrisy, we will offer you some thoughts regarding that. Indeed many of the leading personalities of falsehood and misguidance wore the ‘garments’ of Islam, and made an outward show of worship and of striving to rectify affairs, as it is not possible for them to attempt to deceive the people except through adorning themselves in these ‘garments’ of Islam in which they present themselves giving the appearance of righteous Muslims.
So in any case, if he reveals the characteristic of lying – even if he stands the night in prayer and fasts during the day – then that lying is a sign from the signs of hypocrisy. Moreover if he possesses – in addition to this – the characteristics of going against his word and excessiveness in his disputes, then clearly he stands as a pure hypocrite, and from this we seek refuge in Allah.
Just as the Messenger of Allah (sallallaahu ‘alayhi wa sallam) said:
“The signs of the hypocrites are three: when he speaks, he lies; when he promises, he breaks his word – or it is said when he gives a trust he is disloyal to it – and when he disputes, he goes to extremes.”
So these four characteristics, if he possesses these four, then he is a pure hypocrite. And I say that the first three characteristics are those which are mentioned in the narration of Abu Hurrairah. However, the narration of ‘Abdullaah ibn ‘Umar mentions four characteristics. In any case, if he possesses all of these mentioned characteristics, then he is a pure hypocrite upon pure hypocrisy. And it may be that in regard to specific individuals, it would be restricted to the hypocrisy of deeds or actions, or it may be the full reality of hypocrisy in one’s inward belief which then takes him outside of the boundaries of Islam.
Previously it has been explained to you that some of the people today consider that the matter of hypocrisy as a reality has ‘ended.’ They suppose that hypocrisy was ‘only’ in the time of the Messenger (sallallaahu ‘alayhi wa sallam), but as for the latter ages, then they are ‘free’ from hypocrisy occurring within them. This is clearly from their obvious ignorance and foolishness, and we seek refuge in Allah from that.
As indeed, the most knowledgeable of people regarding the hypocrites was the companion Hudhaifa ibn al-Yamaan (radiallaahu ‘anhu), and this companion who was the most knowledgeable of the hypocrites said: The hypocrisy today is worse and more evil than the hypocrisy in the time of the Messenger. They said, ‘Why is that?’ He said:
Because at that time, the hypocrites strove to conceal their hypocrisy, but as for the people today, they manifest it openly.
So these individuals openly showed their hypocrisy, and spoke about their shameful affair, in their opposition to the Muslims. Specifically in the matter of calling to Allah, the Blessed and the Most High, the one who fights against the call to the truth, engages in deceptions and fabricates things, then it is not something to be considered unlikely that many from among them are true complete hypocrites. And we ask Allah for health and well being.”
-A Lighthouse of Knowledge from a Guardian of the Sunnah, pgs. 222-223, and 240-241.
The “Salaf ” are the Companions of the Messenger of Allaah and the Imaams of guidance from the first three generations, those whose goodness Allaah’s Messenger (salallaahu alaihi wasallam) bore witness to in his statement. In the authentic and mutawaatir hadeeth recorded in al-Bukhaaree, Muslim and others from a group of the Companions, Allah’s Messenger said: “The best of people are my generation, then those who follow them, then those who follow them.” i.e the first three generations.
Following the way of the Salaf is the way which has been legislated in the Quran and Sunnah, the very sources of Islam. The Prophet (may Allah raise his rank and grant him peace) said to his daughter Fatimah: “Indeed, I am for you a blessed Salaf.”[at-‘Bukhaaree (no 2652)]
The Messenger (sallallaahu ‘alayhi wa sallam) said, “Stick to my Sunnah and the Sunnah of the Rightly-Guided Caliphs after me.” [Aboo Daawood (no. 4607].
When asked about which was the correct and acceptable way of understanding Islam, the Prophet (may Allah raise his rank and grant him peace) replied by saying: “That which I and my companions are upon.” [Saheeh Sunan at-Titmidhee (3154)]
Similarly, Allah says in the Quran that He is pleased with the companions “and also those who follow them exactly (in faith).”[9 :100] As such, He said regarding the Prophet (may Allah raise his rank) and his companions: “So if they believe as you (i.e. the Salaf) believe, they are indeed rightly guided.”[2:137]
All of the orthodox scholars of Islam followed the way of the Salaf in understanding the religion. Early scholars such as Imam al-Awzaa’ee, who died 157 years after the Prophet’s emigration to Medina, said: “Be patient upon the Sunnah, and stop where the people (i.e. the Salaf) stopped, and say what they said, and refrain from what they refrained from, and follow the path of your righteous Salaf; for verily, sufficient for you is what was sufficient for them.
Some of the scholars of Ahl-us-Sunnah wal-Jamaa’ah who were upon the way of the Salaf in belief, statement and deed were: Imam Abu Hanifah (150 AH), Al-Awzai (157 AH), Ath-Thawri (161AH), Imam (179 AH), Sufyan ibn Uyainah (198 AH), Imam Ash-Shafi’i (204 AH), Imam Ahmed bin Hanbal (241 AH), Al-Bukhari (256 AH), Muslim (261 AH). Ibn Taymiyyah (728 AH), and his students: Adh-Dhahabi (748 AH), Ibn al-Qayyim (751 AH), Ibn Katheer (774 AH) and others. Muhammed bin ‘Abd al-Wahhab (1206 AH) and many of his students.
And in our time: Abdul Aziz bin Baz, Muhammed bin Saalih al-Uthaimeen, Muhammed Naasir-ud-been al- Albaani, Rabee ibn Haadee al-Madhkhalee, Saleh al- Fawzaan, Ahmad an-Najmi, Muqbil ibn Haadee, Ubayd al-Jaabiree and others.
Today, one of the famous Sunni schools of jurisprudence is named after a scholar named Abu Haneefah (Rahimahullah). Regarding adherence to the Salafi methodology, he said, “Adhere to the narrations and way of the Salaf, and beware of newly invented matters (in religion), for all of it is innovation.”[Sawnul- Mantaq Wal-Kalaam (p, 32) of As-Suyuti]
Ibn Taymiyyah (d.728H) – rahimahullaah – said: “There is no criticism for the one who proclaims the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq) because the way (madhhab) of the Salaf is nothing but the Truth (Haqq).” [Majmoo at-Fataawaa 4:149]
Hence the term ‘Salafee’ means one who attaches or affiliates himself/herself to the Salaf. The Salafees are those who traverse upon the Methodology (Manhaj) of the Salaf in following the Book of Allaah and the Sunnah [of the Messenger of Allaah], and inviting to them, and acting upon them, and they are, due to this, Ahlus- Sunnah wal-Jamaa’ah: “And this Ummah will divide into seventy-three sects all of which except one will enter the Hellfire and they (i.e. the Saved Sect) are those who are upon what I and My Companions are upon.
Is there a difference between the Aqeedah and the Manhaj?
Answer
The Manhaaj is more general [and or broader] than the Aqeedah;
The Manhaaj is in the Aqeedah [beliefs] and in the Sulook [mannerism] and in the Akhlaaq [morals] and in the Mu’a3malaat [mutual relations and business transactions] in the life of every Muslim and in every field in which the Muslim traverses is called the Manhaj.
As for Aqeedah, then what is intended by it, is the foundation of Imaan [what the Muslim believes] and the meaning of the Shahadatain [Testification] and that which it comprises of and this is what is meant by Aqeedah.
Ajweebatul Mufeedah Anil As’ilati Al-Manaahij Al-Jadeedah [pg.75]
Sheikh Saalih Ibn Fawzaan Ibn Abdillaah Al-Fawzaan {Hafidhahullaah}]
Distinguishing Between Aqeedah and Manhaj
Imaam al-Albaani was asked,
“Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice. So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj?”
The Shaikh replied in powerful and revealing words:
That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah. Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called in the view of many of the Jurists the “knowledge of tawhid”, and this is the chief and fundamental aspect of Islaam. However, manhaj is more vast than aqidah or tawhid.
As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their dawah to Islaam which the Salaf us-Salih were not upon. To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.
For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah. However, the reason which leads some of the people to permit themselves to adopt these ways and means, in fact it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them. So they I mean these Muslims permit themselves to blindly follow the disbelievers in these ways and means.
We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shariah, of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shariah by which they guide themselves. It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Salih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah. (Al-Asaalah Magazine, Vol 22).
Shaykh Taraheeb ad-Dosri hafidhahullah was asked,
“How should we respond to one who says, “As long as our Aqeedah is the same(muslims), we should unite and work together without being on the same Manhaj.”
The Shaykh said that this is an incorrect matter.
The Aqeedah and the Manhaj are one thing. He whose Manhaj is correct then his Aqeedah is correct. He said for example; There is the position of the people of Sunnah regarding how they affirm the names and qualities of Allaah. There is also the issue that they do not declare someone to be a disbeliever by a sin they commit. So these are issues that are both Aqeedah and Manhaj. They both have a onnection. So it doesnt go for one to say that his Aqeedah is sound and that it is according to the Qur’an and Sunnah. For instance, in his methodology he says that he is a Sufee and worshipping Allah with that which Allaah does not legislate. If he is Sunni then he can not be Sufee. If he is Sufee he can not be Sunni.
