Fundamentals and Principles

Regarding The Salafee Manhaj

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‫א‬‫א‬‫א‬
Fundamentals and Principles Regarding
The Salafee Manhaj
By: The ‘Allaamah, The Faqeeh, Shaykh ‘Ubayd bin Sulaymaan bin

‘Abdullaah al-Jaabiree, ‫א‬

  .
Source: Usool wa Qawaa’id fee al-Manhaj as-Salafee

Translated by: Aboo Mu’aawiyah ‘Aqeel Ingram

Edited by: Tarbiyyah Bookstore Publishing & Distribution

All praise is due to Allaah, we praise Him, seek His aid, His forgiveness, and His
guidance. We seek refuge in Allaah from the evils of our souls and the evils of our
actions. Whomsoever Allaah guides there is none to misguide him and whomsoever
Allaah misguides there is none to guide him. I bear witness that there is none worthy of
worship except Allaah, Alone, without any partners and I bear witness that Muhammad
is His servant and messenger.

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“O you who believe! Fear Allaah as He should be feared, and die not
except in a state of Islaam (as Muslims) with complete submission to
Allaah.”

[Soorah Aali ‘Imraan (3): 102]

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“O mankind! Be dutiful to your Lord, Who created you from a single

soul (Aadam), and from him (Aadam) He created his wife (Hawwaa
(Eve)), and from them both He created many men and women and fear
Allaah through whom you demand your mutual (rights), and (do not
cut the relations of) the wombs that bore you. Indeed, Allaah is Ever an
All-Watcher over you.”
[Sooratun-Nisaa (4): 1]

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“O you who believe! Keep your duty to Allaah and fear Him, and
speak (always) the truth. He will direct you to do righteous good deeds
and will forgive you your sins. And whosoever obeys Allaah and His
Messenger, he has indeed achieved a great achievement.”
[Soorah Ahzaab (33): 70 – 71]

To proceed: Verily, the best speech is the Speech of Allaah and the best guidance is the
guidance of Muhammad, (
  ‫א‬
 ) and the worst of affairs are the newly invented
matters. Every newly invented matter is an innovation, every innovation is misguidance,
and all misguidance is in the Hellfire.

To proceed:

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O my children, Allaah, The Glorified, The Exalted, has actualized His Hikmah
(wisdom) in every time and place by paving the way for those that will aid His religion,
raise His word, and call to it (i.e. His religion) upon clear evident knowledge; just as, in
contrast to that, there are those that rival and contest them from the people of desires,
those enemies that fight and combat Salafiyyah and its people. Allaah, The Glorified,
The Exalted, is All Wise (Hakeem), All Knower (‘Aleem), Kind (Lateef), and All Aware
(Khabeer), and He will not allow His religion to perish. But He will allow those to
perish; those who desire other than what the prophets and messengers, (
  ‫א‬
)
has conveyed from Allaah, The Gloried, The Exalted, to the people of the Earth. So
Allaah, The Glorified, The Exalted, has not made anyone an intermediate between
Himself and His creation that will convey His legislation to them (i.e. the creation)
except for whom He has chosen from the prophets and messengers. And if there are in
some times and in some places, people that are violently blown by the hurricane of
desires and many of Ahlus Sunnah begin to feel lonely and saddened due to the
abundance of their opposition, then there are three affairs that will cheer them up and
grant them solace.

The First Affair:

Regarding His statement, The One Who is Majestic in His Highness,

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“And whosoever obeys Allaah and the Messenger, (Muhammad, (




  ‫ )א‬then they will be in the company of those on whom Allaah
has bestowed His Grace, of the prophets, the truthful ones, the
martyrs, and the righteous. And how excellent these companions
are!”
[Sooratun-Nisaa (4): 69]

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So whoever is saddened and feels lonely due to the abundance of those in opposition
and he finds strangeness due to the small number of people that tread upon his path, if
he recalls that he is in the company of those people who are upon the path of truth and
guidance of those four types of people (mentioned in the above verse), this sadness and
loneliness will cease. He will begin to have strong determination, he will know that he
has support, and, for the sake of Allaah, he will not fear those who blame and rebuke
him. Nor will the great number of those that will be destroyed or the small number of
those upon the (correct) path budge his confidence in Allaah aiding His soldiers. That
is because, they (i.e. the four types of people mentioned in the above verse) are the
cream of the crop. They are the best of his servants from man. So therefore, whosoever
his companion is the best of servants of Allaah, he will never feel sad and lonely. Rather
he will only be increased in confidence, patience, certainty, and strength.

The Second Affair:

That which has come in the Hadeeth of the seventy thousand that will enter Paradise
without being taken to account, and it is on the authority of Ibn ‘Abbaas, ( ‫א‬),

on the Prophet, (

  ‫א‬
 ), in the Saheehayn (i.e. Bukhaaree and Muslim). There
has come in this Hadeeth,

“I saw a Prophet and he had with him a Rahat (a group of 3 to 9 or 10 people), and a
Prophet that had with him one man or two men, and a Prophet that had no one
with him.”

Let us ponder upon this Hadeeth for a short while. This prophet that had no one with
him, who was he sent to? Was he sent to a nation or not? He was sent to a nation.
What was he sent with? Was that prophet not sent with revelation and no one
answered his call? Or the prophet that only two men or a Rahat – and they are (i.e a
Rahat is) from 3 to 10 or 9 people – were they not sent with guidance and the true
religion? Were they not the greatest of people holding station with Allaah, The
Glorified, and The Exalted? So I do not think that any one of you will contradict in
answering, ‘yes.’ So how will it be with those that are lesser than they (i.e. the prophets)
are calling to Allaah upon clear evident knowledge.

Secondly, in this Hadeeth there is a proof that majority and numbers do not judge
correctness. Rather correctness is judged by being in accordance with the truth. The
third major reviver of Salafiyyah, Shaykh Muhammad bin ‘Abdul Wahhaab, pointed
towards this. He stated in his Masaa’il ‘alal Baab wal Hadeeth:

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It is not permissible to judge correctness by way of the majority, nor is Zuhd (abstaining
from the world) judged by way of having little possessions. That which increases this
meaning in clarity is the Hadeeth of the dividing of the nations. It is authentic by
gathering all of its narrations, and it has come in some of these narrations:

“This Ummah (Muslim nation) will be divided into seventy three sects. All of them will
be in the Hellfire except one.” They said, “Who is it, O Messenger of Allaah?” He said,
“The Jamaa’ah.” This is the authentic narration. Ibn Mas’ood, (  ‫א‬ ), explained it
(i.e. the Jamaa’ah) when he said, “The Jamaa’ah is whoever is in accordance with the
truth even if you are by yourself. Then you yourself, you are the Jamaa’ah.” In another
narration that its chain is weak but its meaning is authentic and has been born witness
to by many, it is his saying, (
       ‫א‬ 
 ) when he was asked about the Firqatun
Naajiyah (Saved Sect). He said, “Whoever is upon that which I am upon today and my
companions.” So if the witnesses (of this narration) do not reach the level of
Mustafeedah on the Prophet, (
  ‫א‬
 ) then its meaning is Mutawaatir. Either it is
Mutawaatir or Mustafeedah.

So this affirmation clarifies that there is no way to judge correctness without being in
accordance with the truth. There is no way to judge correctness without being in
accordance with the truth by way of statements and actions. This truth is singling out
following (unrestrictedly) for the Messenger of Allaah, (
  ‫א‬
 ).

The Third Affair:

The narration that is paid attention to by some of the students of knowledge and some
of the people of knowledge, and that narration is, ‘For every person from the Khalaf
(someone upon other than the way of the Salaf), there will be someone to carry this
knowledge contesting him prohibiting the heresy of the extremists, the efforts and
tricks of the people of falsehood, and the distortion of the ignorant.’

So after this has been affirmed and realized, correctness and the true scale is in
following the Prophet, (
       ‫א‬ 
 ). That is because, Allaah, The Glorified, The
Exalted, has not made anyone from man a good example, in his essence, other than
him (
   ‫א‬
 ). Just as He, The Majestic, The Most High has said,

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“Surely, in the Messenger of Allaah you have an excellent example for

whoever longs for Allaah and the Last Day and remembers Allaah
much.”
[Soorah Ahzaab (33): 21]

O my children, now we will proceed to the principles regarding the Salafee Manhaj
(methodology). Before I mention to you some of that which has been made easy for us
tonight, may Allaah allow us and you to pursue the right path in this life and the
hereafter; I would like to define the Salafee Manhaj (methodology). Defining the Salafee
Manhaj (methodology) requires two things from us: The first is regarding Salafiyyah and
the second is regarding defining this Manhaj (methodology), what it is and clarifying its
meaning.

As for Salafiyyah, its affair is clear, from the angle of the Arabic language it is an
ascription to he who has proceeded, meaning he who has passed. So it is said about the
one who has passed, ‘He is Saalif (he has preceded).’ If man has precedence in
anything, it is said that he has preceded it. And in the Hadeeth, “You have accepted
Islaam upon that which you previously (Aslafta) had of good,” - meaning that which has
proceeded from before.

And in the religion, they are the specific group from the people of the Prophet (‫א‬


      ) and the purest of his followers. They are everyone that has passed after the

Prophet, (
       ‫א‬ 
 ) upon his tracks from his companions, the Imaams of the
Taabi’oon (the second generation after the companions), and those that came after them
(i.e. the Taabi’u Taabi’een, the third generation after the companions).

So when the term As-Salaf as-Saalih (righteous predecessors) is used in the unrestricted
sense, then it only pertains to the first three favored generations and they are: The
companions of the Prophet, (
  ‫א‬
 ) then the Taabi’oon (the second generation
after the companions), and then the Taabi’u Taabi’een (the third generation after the
companions). This is the meaning that the verifiers of the religion from the people of
knowledge give to the Hadeeth, “The best of the people is my generation, then those
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that came after them, and then those that came after them.” This is the meaning given
to this Hadeeth and all else from the authentic Hadeeth of the Prophet, (
  ‫א‬
)
that carries the same meaning.

The Imaams of Salafiyyah after the companions of the Prophet, (

  ‫א‬
 ) from the
Taabi’oon (the second generation after the companions) are the likes of: The two
Sa’eeds, ash-Sha’bee, ‘Ikrimah, and Mujaahid. The Imaams of Salafiyyah from amongst
the Taabi’u Taabi’een --the generation after the Taabi’oon--are the likes of: The four
Imaams (i.e. Ahmad bin Hanbal, Maalik bin Anas, Muhammad bin Idrees ash-Shaafi’ee,
and Aboo Haneefah), al-Awzaa’ee, the two Hammaads (i.e. Hammad bin Salamah and
Hammaad bin Zaid), the two Sufyaans (i.e. Sufyaan ath-Thawree and Sufyaan bin
‘Uyainah), Layth bin Sa’d, Aboo ‘Ubaid al-Qaasim bin Sallaam, al-Bukhaaree, Muslim,
and whoever was upon their way, then surely they are the Imaams of the Salaf as-Saalih
(righteous predecessors).

Know, may Allaah bless you, there is no one who has founded Salafiyyah in any time or
place from amongst man. So it was not founded by Shaykh Muhammad bin ‘Abdul
Wahhaab, the third major reviver of Salafiyyah, along with his brother, Imaam
Muhammad bin Sa’ood, may Allaah have mercy upon all of them, the two revivers of
Salafiyyah. Nor was it founded by those who came before them from the people of
knowledge, the Imaams of the religion, and the callers to the truth that call to this pure
religion of Tawheed (i.e. to single out Allaah alone in all worship) such as Shaykhul
Islaam ibn Taymiyyah and his students. Nor was it founded by those who came before
him such as the four Imaams (i.e. Ahmad bin Hanbal, Maalik bin Anas, Muhammad
bin Idrees ash-Shaafi’ee, and Aboo Haneefah) and those who we have named from the
Imaams (above). Nor was it founded by the Taabi’oon (the second generation after the
companions), nor by the companions of Muhammad, (
       ‫א‬ 
 ) nor by

Muhammad, (
  ‫א‬
 ). Neither has it been founded by any Prophet or Messenger
that has preceded him, rather, it has come from Allaah. So the Prophets and the
Messengers have conveyed from Allaah that which He desired of legislation and those
that came after them from the callers to Allaah are in accordance with this legislation.
Due to this, it (i.e. the legislation) does not have any legal evidence outside of the text
and the Ijmaa’ (total consensus of the scholars).

So statements and actions, in entirety, are weighed on the scale of two things: The text
and the Ijmaa’ (total consensus of the scholars). Whoever is in agreement with the text
or the Ijmaa’ (total consensus of the scholars), then he is accepted from. And whoever is
in contradiction to the text or the Ijmaa’ (total consensus of the scholars), then that
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which he has done - either of statement or action - is to be refuted regardless of who he

is.

Thereafter, if the one who is in contradiction has his foundations in the Sunnah (i.e. his
foundation is Salafiyyah), his Da’wah (call to Allaah) is the Sunnah (i.e. his call is the call
to Salafiyyah), and everything that comes from him is Sunnah (i.e. Salafiyyah), then his
mistake is refuted; he is not followed in his mistake, and his honor is upheld and
preserved. If the one who is in contradiction is a misguided Mubtadi’ (deviant) that the
Sunnah (i.e. Salafiyyah) is not known from him, the Sunnah (i.e. Salafiyyah) is not the
foundation and origin with him, and his foundations are misguidance, then he is to be
refuted just as the misguided deviants are refuted. He is met with reprimanding,
harshness and coarseness, and he is to be warned from so long as there is no greater
harm in warning from him.

As for the Salafee Manhaj (methodology), I hope that it has become clear to you by this
clarification: It is following everything that has come from Allaah and His Messenger,
(
  ‫א‬
 ) and having strong adherence to that in statement and action. This is the
Salafee Manhaj (methodology). This is the Salafee way, and it is the way that Ahlus
Sunnah wal Jamaa’ah treads upon. That is because Salafiyyah has many names but there
is no difference in meaning. So they are al-Firqatun Naajiyah (the Saved Sect), at-
Taa’ifatul Mansoorah (the Victorious Group), Ahlul Hadeeth (the People of Hadeeth),
and Ahlus Sunnah wal Jamaa’ah.

So once you have understood and affirmed this, then I will present some principles for
you:

The First Principle: Ascribing to Salafiyyah

Many of the people who claim that they are from Ahlus Sunnah wal Jamaa’ah and claim
that they are upon guidance have disgust with ascribing to Salafiyyah. In order that your
hearts may be serene with this ascription – and I mean the ascription to Salafiyyah –
and so that your certainty can be strengthened, that which has settled in your hearts of
disgust is from the satanic whispers. It (i.e. this disgust) has also been strengthened by
weak certainty and minute understanding of the religion. So if your certainty was strong
and your efforts in gaining understanding of the religion were strong, then you would
not be disgusted with that nor would you find in yourselves any discrepancy. Therefore
we say to them:

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Firstly, there has come in the Ahaadeeth of the Prophet, (

       ‫א‬ 
 ) that which

proves that. From that, is his statement, (

  ‫א‬
 ) to his daughter Faatimah, (

 ‫)א‬, “And what a good and blessed Salaf I am for you.”

Secondly, this ascription is not an innovation. Rather, it is from the time of the
companions of the Prophet, (
       ‫א‬ 
 ) so they are called, ‘the Salaf.’ This term
‘Salaf’ is widespread and prevalent amongst the Imaams of this religion; Ahlus Sunnah
wal Jamaa’ah. And that which increases this clarity is the Ijmaa’ (i.e. total consensus of
the Scholars) regarding the soundness of ascribing to Salafiyyah, and there is no
discrepancy about that. Listen to the actual quotation of Ijmaa’ (i.e. total consensus of
the Scholars). Shaykhul Islaam ibn Taymiyyah has stated, (‫א‬     ), “There is nothing
wrong with the one who makes apparent that he is upon the methodology of the Salaf
ascribing himself to it and attributing himself to it. Rather, accepting that from him is
obligatory by total consensus (of the scholars). For surely, the methodology of the Salaf
is not except the truth…” (To the end of his speech) If you like, you can review it on
page 149 of the fourth volume of Majmoo’ Fataawaa of ibn Qaasim. So this is a signpost
from the signposts of our Manhaj (methodology) that is quoting the Ijmaa’ (i.e. total
consensus of the scholars), whom the sublimity of their rank and the excellence of their
precedence has been born witness to. And who is ibn Taymiyyah to quote an Ijmaa’ (i.e.
total consensus of the scholars)? He is a proof and an authoritative source with regards
to quoting an Ijmaa’ (i.e. total consensus of the scholars), and there are only a few from
amongst the people of knowledge who are depended upon in quoting an Ijmaa’ (i.e.
total consensus of the scholars).

So, O youth of Islaam in specific and O Muslims in general, do not have any objection
in your hearts with ascribing to Salafiyyah. Rather, let it be a reason to raise and elevate
your heads, and do not pay any mind to the blame of the blamers.

And I will mention something else. Shaykhul Islaam ibn Taymiyyah has mentioned in
the same source, and to be exact, I believe it is on page 155, “And from the signs of
innovation is leaving off the ascription to the Salaf as-Saalih.” So you will not find any
Khalafee (anyone who is not upon the methodology of the Salaf) - especially those who
ascribe to these new groups of da’wah (calling to Allaah) that are present in the arena
today - that have enmity and hostility towards Ahlus Sunnah wal Jamaa’ah, except that
he dislikes Salafiyyah and dislikes the ascription to Salafiyyah. That is because Salafiyyah
is not just simply an ascription; rather, Salafiyyah is singling out Ikhlaas (sincerity) for

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Allaah and singling out Mutaaba’ah (following) for the Prophet (
  ‫א‬ 
 ). So the
people are of two parties, O my sons: The party of ar-Rahmaan and the party of Shaytaan
(Satan). The parties of Shaytaan (Satan) are the Kuffaar (disbelievers) and the
Munaafiqoon (hypocrites) that have hypocrisy in their creed. The party of ar-Rahmaan are
the Muslims who have not done that which completely expels them from the fold of
Eemaan (faith), and the specific group amongst the party of ar-Rahmaan are those who
have not gone astray and will never go astray; those who do not swerve from the path of
guidance and truth in every time and place, and those who do not unite upon error
and misguidance. They are the Salafiyyoon, Ahlus Sunnah wal Jamaa’ah, at-Taa’ifatul
Mansoorah (the Victorious Group), and al-Firqatun Naajiyah (the Saved Sect).

The Second Principle: Men are known by the truth and the truth is not
known by men

The meaning of this principle (i.e. men are known by the truth) is: A person is
characterized by his strong adherence (to the Book and the Sunnah), by being from
Ahlus Sunnah, and by being upon the truth that is not associated to the doubts of
innovation and folklore, if he is upon the truth. The indicating sign of this is that he
tends and points toward the truth in his statements and actions. This is the first
condition.

The truth is not known by men: This means that the conduct of a person by way of a
statement or action, in and of itself, is not a proof that he is correct. Rather as I have
already presented to you, the verdict of statements and actions with the Salafiyyoon,
Ahlus Sunnah wal Jamaa’ah, at-Taa’ifatul Mansoorah (the Victorious Group), Ahlul
Hadeeth (the People of Hadeeth), and al-Firqatun Naajiyah (the Saved Sect) are only two
scales - The text and the Ijmaa’ (total consensus of the scholars).

The Third Principle: Love and Hate

Many of the people who claim that they are callers to Allaah deal unjustly and are
oppressive with regards to love and hate. The basis of love and hate with them - and we
will be clear and forthright with you and to whomever this message reaches - is based
upon personalities, and the people of the truth are unified that there is no love for
anyone from man based upon his personality except Muhammad, (
  ‫א‬
 ). That
is because the one who conveys from Allaah is infallible in that which he conveys from
Allaah, The Mighty, and The Majestic. He relayed a clear conveyance. He did not

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increase on that which he was ordered with nor did he decrease it, and likewise are the
rest of the Prophets and Messengers, (  ‫א‬ ‫א‬), from Nooh to Muhammad,( 

   ‫א‬‫)א‬.

As for the Sunnah, the basis of love and hate is not based upon personalities. Rather, it
is for the sake of Allaah, The Glorified, The Exalted. The information is authentic
regarding loving for the sake of Allaah, hating for the sake of Allaah, making alliances
for the sake of Allaah, having enmity for the sake of Allaah, withholding for the sake of
Allaah, and giving for the sake of Allaah. Whoever has these six characteristics,
completing them and utilizing them in his dealings with others has completed the
sweetness of Eemaan (true faith).

The Fourth Principle: Refuting the Opponent

If there are not hundreds of people then there are tens of people who belittle this
matter. They view it to be an action that divides the Ummah (Muslim nation) because
the Ummah (Muslim nation), as they claim, is in need of unity, mending rifts, and
gathering to the end of what they rebuttal and requital with. So we say to them:

Firstly, this unity that you make the foundations and principles of it, whatever you may
and call to with various expressions; is it for the sake of Allaah or for the sake of
personalities?! As for personalities, we do not have any connection to them, but they
intend it to be, as they claim, for the sake of Allaah. So that which is for the sake of
Allaah, Himself, where do we extract its fundamentals and principles from? We extract
it from the text of the Book and the Sunnah and the Ijmaa’ (consensus) of the Salaf as-
Saalih. So it is the Book of Allaah and the Sunnah of His Messenger, (
  ‫א‬
 ) and
the consensus of the people of the truth and guidance from amongst the Imaams of this
religion due to the fact that the people will not unite except upon what Allaah, The
Glorified, The Exalted, is pleased with of the true religion that is founded upon calling
to Tawheed and prohibiting Shirk and then the remainder of the acting obligations of
the religion.

Therefore the principle of what Allaah, The Mighty, The Majestic, is pleased with and
is not pleased with other than it for the servants and the countries is restricted to two
affairs -

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The first affair: Making the religion sincerely and purely for Allaah which is the
Tawheed of Allaah, The Glorified, The Exalted, and then the remainder of the acting
obligations of the religion.

The second affair: Warning from everything that angers Allaah, The Glorified, The
Exalted, and earns His wrath. The greatest of things to disobey Allaah with and earn
His Anger is committing Shirk with Allaah, and then after that, the major sins,
innovations, and superstitions because it spoils the pureness of Eemaan (true faith) and
decreases it.

Secondly, ‘All of you do not desire to divide the Muslims? If they say, ‘Yes,’ then we ask
them, ‘What do you desire to gather the people upon? Upon a specific Manhaj
(methodology)?’ So the answer will be, ‘Yes.’ Then we say, ‘Listen to what the servant of
Allaah, His Messenger, His chosen one, His bosom friend, Muhammad, (
  ‫א‬
)
has come with, “This Ummah (Muslim nation) will be divided into seventy three sects.
All of them will be in the Hellfire except one.” They said, “Who is it?” He said, “The
Jamaa’ah.” And I have already presented some speech about this Hadeeth. So this is
what Allaah, The Glorified, The Exalted is pleased with.

So therefore, the Jamaa’ah is Salafiyyah, at-Taa’ifatul Mansoorah (the Victorious Group),

and al-Firqatun Naajiyah (the Saved Sect); whoever is upon what the Messenger of
Allaah and his companions were upon. And Allaah scorns the people uniting upon
anything other than that.

Thirdly, ‘Do all of you view, O people, distinguishing between truth and falsehood to
be correct?’ If they say, ‘No.’ No one will believe them. It is inevitable to distinguish
between truth and falsehood regardless if it is in worship or interaction with one
another, or a person’s conduct. There must be a criterion in everything.

So if they say, ‘Yes,’ we say, ‘Surely Allaah has distinguished, His Messenger ( ‫א‬


 ) has distinguished, and the Imaams of the religion are unified upon rejecting and
abandoning everyone that opposes the Manhaj (methodology) of Allaah that has come
by way of the Prophets and Messengers. Listen. He, (
   ‫א‬
 ) has said,

“Whoever innovates into this affair of ours that which is not from it shall have it
rejected.”1

1
Related in the Saheehayn (i.e. Bukhaaree and Muslim).
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And in a narration of Muslim,

“Whoever does an action that is not from this affair of ours shall have it rejected.”

Rejected means that it has already been rejected, and whatever has been rejected than it
is as if it does not exist. If rejection is related to worship then it necessitates its
nullification and not relying upon it. If it is related to interaction with one another
then it necessitates its abolishment and not enacting it. Then listen to a second
(Hadeeth), “There will come a people who will speak to you with that which you have
not heard, not you nor your forefathers, so beware of them.” Then listen to a third
(Hadeeth). It is a portion of the Hadeeth of al-‘Irbaad bin Saariyah that is famous and
authentic. He said, ‘The Messenger of Allaah (
       ‫א‬ 
 ) gave us a profound
admonition that frightened the hearts and caused the eyes to shed tears. So we said, “O
Messenger of Allaah, it is as if it is a farewell admonition, so advise us.” And in a
narration, “So what will you make binding upon us?” He said, “I advise you with having
fear of Allaah, and hearing and obeying (the rulers) even if your ruler was an Abyssinian
slave. So beware of newly invented novelties. For surely, he who lives from amongst you
will see much difference, so it is upon you to be upon my Sunnah and the Sunnah of
the rightly guided Khaleefahs after me (i.e. Aboo Bakr, ‘Umar, ‘Uthmaan, and ‘Alee, (
 ‫א‬). Have strong adherence to it and bite on to it (i.e. the Sunnah) with your back
molar teeth.” This is a portion of the Sunnah of the Messenger of Allaah, (
  ‫א‬
)
and it is united upon the basis that there is no rectification for the people nor any
mending of their disunity except by following the Prophet, (
   ‫א‬
 ).

Increasing this in clarity is what has been related by Ahmad and Muslim on the
authority of ‘Abdullaah bin ‘Amr bin al-‘Aas, (  ‫א‬ 
 ). The Messenger of Allaah,

(
   ‫א‬
 ) said, “There was never a prophet before me ever except that it was a right
over him that he guide his Ummah (Muslim nation) to the most excellent of what he
had knowledge of and that he warn them from the evil that he had knowledge of.
Surely the preservation and safety of this Ummah (Muslim nation) is in its first part, and
the latter part of it will be struck with afflictions and affairs that you will scorn.” This
Hadeeth, O my sons, confirms what has been related by Aboo ‘Umar bin ‘Abdul Barr
in his Tamheed with a chain of narration that leads to Imaam Maalik, may Allaah have
mercy upon him, that he said: Wahab bin Kaysaan would sit with us and he would not
stand until he said to us, “Know that the latter part of this affair will not be rectified
except by that which rectified its first part.”
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End of the first side of the tape, and the following text is from the second side of the
tape.

…or do they desire Taqwaa (fear of Allaah)?

The quotations of the companions of the Prophet (

  ‫א‬
 ) are abundant about
refuting the opponents, and it is not an innovation. I will mention some of what is
authentically reported on them, may Allaah be pleased with them.

So this is Faaruq, ( ‫א‬) saying, “Beware of the people of opinion because they are
feeble and weak in memorizing the Ahaadeeth of the Messenger of Allaah, (
  ‫א‬
)
so they began saying their opinion and went astray and caused others to go astray.”

Ibn ‘Abbaas, ( ‫א‬) has said, “By Allaah, I do not think anyone is more beloved to
the Shaytaan (Satan) that he be ruined, than me today.” It was said, “How is that?” He
said, “Innovation has occurred in the east and the west so a man carried it to me.
When he brought it to me, I subdued it with the Sunnah so that it was rejected from
him.”

Ibn Mas’ood, ( ‫א‬

 ) has said, “Follow and do not innovate since you have been
sufficed.”

Ash-Sha’bee, (‫א‬ 
  ) has said, “Beware of analogical deduction i.e. meaning opinion.
By the One in Whose Hand my soul is if you were to take and depend upon analogical
deduction then you would permit the impermissible and prohibit the permissible. So
whatever is conveyed to you from what has been preserved by the companions of
Muhammad, (
  ‫א‬
 ) then take it.”

al-Awzaa’ee, (‫א‬ 
  ) has said, ‘Be patient with yourself upon the Sunnah. Speak with
what they spoke and leave off what the people have left off. Traverse the path of your
Salaf as-Saalih, for surely it will suffice you what sufficed them.’ (Or as he stated it)

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So this clarifies that the companions of your Prophet, (

  ‫א‬
 ) the Taabi’een (the
second generation after the companions), and those after them are unanimously agreed
upon refuting anyone that opposes the Sunnah of the Messenger of Allaah, ( ‫א‬


 ). Their example in that is your Prophet, (
   ‫א‬
 ).
For surely, he refuted opposition with a strong refutation and a harsh reprimanding
that would make the person who heard it, had a heart, and insight refrain from his
opposition.

When he, (

  ‫א‬
 ) went out to the leader of the Hawaazin Tribe after the victory
of Makkah, he passed by a lote tree. Those who committed Shirk with Allaah would
loiter around it and hang their weapons on it. It (i.e. this lote tree) was called Dhaat
Anwaat. Those new to Islaam said, “O Messenger of Allaah, make for us a Dhaat
Anwaat just as they have a Dhaat Anwaat – make us something resembling it.” So he
said, “Allaah is the Greatest!! These are only customs. You have said - by the One in
Whose Hand my soul is - just what the Children of Israa’eel have said to Moosaa, “Make
for us a god just as they have a god.” If we ponder upon the content and time of these
statements, something astonishing will manifest. It will make the caller to Allaah upon
clear knowledge become stronger in vigor so that he can continue to call to the truth.

Firstly, from the angle of the wording, they (i.e. the two statements) differ. The
companions of the Muhammad, (
  ‫א‬
 ) said, ‘O Messenger of Allaah,’ and the
companions of Moosaa said, ‘O Moosaa.’ Are not the two expressions different in their
wording? The companions of Muhammad called him by the name of messengership
having the utmost respect and manners with him, and the companions of Moosaa
called him by his name having the utmost discourtesy and awful manners. The
companions of Muhammad, (
       ‫א‬ 
 ) said, ‘Make for us a Dhaat Anwaat,’ and
they did not say, ‘Make for us a god. As for the companions of Moosaa, they were clear
and blunt. They said, ‘Make for us a god just as they have a god.’ Even with all of this,

our Prophet, 

  ‫א‬
 did not differentiate between the two statements because
the end result is the same. The end result is worshipping other than Allaah, The
Exalted.

As for from the angle of time, the Messenger of Allaah (

       ‫א‬ 
 ) was on an
expedition. About two thousand or more soldiers said this statement, and this did not

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prevent the Messenger of Allaah, (

  ‫א‬
 ) from saying his reprimanding statement

against them. Even though they had courtesy for him, (
  ‫א‬
 ) and that must be

the case with him, (      ‫א‬ ) but hypothetically speaking, if they were not
prevented from their statement going into a battle while still having some Shirk with
them and believing that without removing it from their hearts, they would not be aided
by Islaam if they found any aid (at all) – meaning due to their numbers. And I do not
mean that everyone that was with the Prophet, (
  ‫א‬
 ) said this statement. If any
one of the companions died upon this statement, he would have died upon Kufr
(disbelief). So the Prophet, (
       ‫א‬ 
 ) reprimanded them for this, and this
reprimanding that you have already heard about was one that dissolved and uprooted
the residue of Shirk from their hearts. No one is saying that we are in war and battle
with the enemy. They (those companions) were about six thousand soldiers. No (we are
not saying that), but it is imperative to have Tarbiyyah (cultivation and education),
Tasfiyyah (purification), and management.

It is inevitable that Tawheed uproots Shirk from their hearts until there is no residue of
it left behind. There are very many quotes relayed on him, (
  ‫א‬
 ) but our intent
is clarifying that refuting the opponent is from the fundamentals of this religion and
from the principles of calling to Allaah upon certain knowledge.

This is what Allaah, The Glorified, The Exalted, has facilitated in this lecture. I fear
that I have prolonged it a great deal. Perhaps the questions will bring out something
that we missed or bring our attention to an important matter that needs detail that we
summarized.

May Allaah grant all of you success to that which pleases him, and may salutations and
blessings be upon our Prophet Muhammad, his Family, and Companions.

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