Who are Ahlus-Sunnah wal Jamaa'ah?
Question: "Who are Ahlus-Sunnah wal Jamaa'ah?"
Answer: "Ahlus-Sunnah wal Jamaa'ah are those who adhere to the Sunnah (i.e. the Prophetic Way) and gather together (or unite) upon it, and they do not turn to (or consider) anything else; not in the knowledge based matters of belief nor in the practical issues related to actions. This is why they are called Ahlus-Sunnah (i.e. the People of the Prophetic Way), because they hold fast to it. And they are called Ahlul-Jamaa'ah (i.e. the People of the Group) because they group together upon it (i.e. the Sunnah, the Prophetic Way). And if you were to contemplate the situation of Ahlul-Bid'ah (i.e. the People of Innovations and Novelties in the religion) you would find them differing in their methodologies concerning matters of belief and practical matters, this is from those things which indicate that they are far from the Sunnah (i.e. the Prophetic Way) according to the extent which they have brought innovation (into the religion)."
This answer was mentioned in a Collection of the Fataawaa (i.e. religous verdicts) of Sheikh Ibn Al-'Utheymeen concerning matters of belief.
Sunday, August 23, 2009
Tuesday, August 18, 2009
* (Purification/Correction and education/cultivation)
The Prophet صلى الله عليه وسلم said, May Allaah make a person happy who hears something from us and transmits it as he heard it, since perhaps the one whom it reaches comprehends it better than the one who heard it. (Saheeh, Ahmad, at-Tirmidhee and ibn Hibbaan from ibn Mas'ood)
"The key to a return of the glory of Islaam means implementation of beneficial knowledge and establishing righteous and correct actions, and this is a very great affair which the Muslims cannot reach, except through the methodology (manhaj) or tasfiyah تصفية (purification and correction) and tarbiyah تربية (education and cultivation). These being two very great obligations. By the first of these (tasfiyah), the following is intended:
* Purifying the Islaamic ’aqeedah from that which is alien to it, such as Shirk, ta’teel (denial of Allaah’s Attributes), ta‘weel (figurative interpretation), refusing authentic ahaadeeth, because they are connected to matters of ’aqeedah, and their like;
* Purifying the Islaamic fiqh (jurisprudence) from erroneous judgements which are contrary to the Qur‘aan and the Sunnah, freeing the minds from the fetters of blind-following and the darkness of sectarianism and party spirit; and
* Purifying the books of tafseer , fiqh and raqaa‘iq (matters concerning the heart) and other than that from ahaadeeth that are weak and fabricated, or the unsupported narrations from the people of the Book, and the reprehensible narrations.
As regards the second obligation (tarbiyah), then by it I mean: cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving to them a correct Islaamic education from the start - without any influence from the disbelieving western education. There is no doubt that bringing these two obligations about requires huge efforts and sincere cooperation between all Muslims, individuals and groups, from all those who are truly concerned with establishing the desired Islaamic society, each one working in his own field and specialty,”
From: A Manhaj of Purification and Education
By: Imaam Muhammad Naasirud-Deen al-Albaanee (d.1420H)
(Fiqhul-Waaqi’ p. 49-51
"The key to a return of the glory of Islaam means implementation of beneficial knowledge and establishing righteous and correct actions, and this is a very great affair which the Muslims cannot reach, except through the methodology (manhaj) or tasfiyah تصفية (purification and correction) and tarbiyah تربية (education and cultivation). These being two very great obligations. By the first of these (tasfiyah), the following is intended:
* Purifying the Islaamic ’aqeedah from that which is alien to it, such as Shirk, ta’teel (denial of Allaah’s Attributes), ta‘weel (figurative interpretation), refusing authentic ahaadeeth, because they are connected to matters of ’aqeedah, and their like;
* Purifying the Islaamic fiqh (jurisprudence) from erroneous judgements which are contrary to the Qur‘aan and the Sunnah, freeing the minds from the fetters of blind-following and the darkness of sectarianism and party spirit; and
* Purifying the books of tafseer , fiqh and raqaa‘iq (matters concerning the heart) and other than that from ahaadeeth that are weak and fabricated, or the unsupported narrations from the people of the Book, and the reprehensible narrations.
As regards the second obligation (tarbiyah), then by it I mean: cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving to them a correct Islaamic education from the start - without any influence from the disbelieving western education. There is no doubt that bringing these two obligations about requires huge efforts and sincere cooperation between all Muslims, individuals and groups, from all those who are truly concerned with establishing the desired Islaamic society, each one working in his own field and specialty,”
From: A Manhaj of Purification and Education
By: Imaam Muhammad Naasirud-Deen al-Albaanee (d.1420H)
(Fiqhul-Waaqi’ p. 49-51
Friday, August 14, 2009
* The beginning students take matters to those who have more knowledge
The Beginning Students of Knowledge Should Take Matters to Those Who Have More Knowledge
Question: Is it permissible for the beginning student of knowledge to yubaddi' (i.e. to make tabdee', declare to be an innovator) someone who's innovation has become appearent to him, after establishing the proof upon him?
Answer: In the name of Allah and praise is for Allah and may the peace and commendations of Allah be upon the Messenger of Allah and upon his family and companions and whoever follows his guidance, to proceed: No, as long as he is a beginning student and he wants advice for this innovator and to advise the general people to stay away from him, then it is upon him to seek a ruling of innovation upon him from the major scholars. He should take the affair to someone who is more knowledgable than him. Then there will be a greater expectation that his statement concerning him (i.e. the person who fell into innovation) will be accepted. And that will be more beneficial for his (i.e. the beginning student of knowledge) own situation. For to act with deliberation and caution and to seek the counsel of those who are more knowledgable and higher than him, in this there is the legislated tarbiyyah (i.e. training) of one's self and a lack of making a tazkiyyah (i.e. praise) of one's self and a lack of being hasty in giving out rulings and putting one's self forward. May Allah guide all to that which He loves and is pleased with.
Answer given by Sheikh Falaah Ismaael Mandakar http://www.mandakar.com/FatawaDetails.asp?ID=311
Question: Is it permissible for the beginning student of knowledge to yubaddi' (i.e. to make tabdee', declare to be an innovator) someone who's innovation has become appearent to him, after establishing the proof upon him?
Answer: In the name of Allah and praise is for Allah and may the peace and commendations of Allah be upon the Messenger of Allah and upon his family and companions and whoever follows his guidance, to proceed: No, as long as he is a beginning student and he wants advice for this innovator and to advise the general people to stay away from him, then it is upon him to seek a ruling of innovation upon him from the major scholars. He should take the affair to someone who is more knowledgable than him. Then there will be a greater expectation that his statement concerning him (i.e. the person who fell into innovation) will be accepted. And that will be more beneficial for his (i.e. the beginning student of knowledge) own situation. For to act with deliberation and caution and to seek the counsel of those who are more knowledgable and higher than him, in this there is the legislated tarbiyyah (i.e. training) of one's self and a lack of making a tazkiyyah (i.e. praise) of one's self and a lack of being hasty in giving out rulings and putting one's self forward. May Allah guide all to that which He loves and is pleased with.
Answer given by Sheikh Falaah Ismaael Mandakar http://www.mandakar.com/FatawaDetails.asp?ID=311
* The Detailed Criticism is Given Precedence Over the General Certification
The Detailed Criticism is Given Precedence Over the General Praise or the General Statement of Certification
Question: Is Al-Jarh wa At-Ta'deel (i.e. الجرح و التعديل , the criticism and refutation or praise and certification of people) from those affairs in which there is khilaaf at-tanawwu' (i.e. خلاف التنوّع , an affair in which differing is permissible due to the possibility of different statements regarding it being correct).
Answer: If this is between the major imaams (i.e. scholars), for instance (sheikh) so and so certifies (someone) and (sheikh) such and such criticizes him and his narration, than the scholars have placed regulations for this also. If the jarh (i.e. criticism) is detailed than the detailed criticism is given precedence over a certification. Because the origin of the Muslim is that he is to be yuwaththaq (i.e. deemed to be trustworthy and reliable). So if there comes to us a criticism that is detailed and not (only) general, then there is no doubt that it is to be given precedence over the general certification. In any case it should be referred back to the principles and regulations that the scholars have placed, as for you making ijtihaad (i.e. coming to your own conclusion in the matter), then no.
An answer from Sheikh Falaah Ismaael Mandakar http://www.mandakar.com/FatawaDetails.asp?ID=341
Question: Is Al-Jarh wa At-Ta'deel (i.e. الجرح و التعديل , the criticism and refutation or praise and certification of people) from those affairs in which there is khilaaf at-tanawwu' (i.e. خلاف التنوّع , an affair in which differing is permissible due to the possibility of different statements regarding it being correct).
Answer: If this is between the major imaams (i.e. scholars), for instance (sheikh) so and so certifies (someone) and (sheikh) such and such criticizes him and his narration, than the scholars have placed regulations for this also. If the jarh (i.e. criticism) is detailed than the detailed criticism is given precedence over a certification. Because the origin of the Muslim is that he is to be yuwaththaq (i.e. deemed to be trustworthy and reliable). So if there comes to us a criticism that is detailed and not (only) general, then there is no doubt that it is to be given precedence over the general certification. In any case it should be referred back to the principles and regulations that the scholars have placed, as for you making ijtihaad (i.e. coming to your own conclusion in the matter), then no.
An answer from Sheikh Falaah Ismaael Mandakar http://www.mandakar.com/FatawaDetails.asp?ID=341
Video: Sheikh Ash-Shithree gives General Advice not to be too hasty in Al-Jarh Wat-Ta'deel
In this short video clip the Sheikh Naasir Ash-Shithree gives some general advice to the brothers not to be too hasty in the issue of Al-Jarh (i.e. Criticism of Individuals and Groups). The advice is general and should be taken that way. One of the general ideas of the Sheikh's advice is that we should use wisdom when mentioning specific names of individuals and groups in our refutations because some people are stuck on their person that they follow or the group that they follow, so if you mention them by name to them right from the start they won't want to listen to the rest of what you have to say. Sometimes it is from wisdom to just refute the ideas and concepts of the individuals and groups without mentioning names. Everything the Sheikh says in this short video clip should be taken in general and the rest of the articles in this section should also be read and reviewed and taken into account to put what the Sheikh says here in its proper place and gain the proper perspective on the entire issue of Al-Jarh wat-Ta'deel and Ar-Radd 'alal Mukhaalif (i.e. the criticism and refutation and certification and praise of individuals and groups).
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