Our Da’wah – Al-’Allaamah Muqbil Ibn Haadee al-Waadi’ee (d.1421H)

This is our Da'wah and our 'Aqeedah - Shaykh Muqbil Ibn Haadee al-Waadi'ee (d.1421H)
This is our Da’wah and our ‘Aqeedah – Shaykh Muqbil Ibn Haadee al-Waadi’ee (d.1421H)

[1]: We believe in Allaah and His Names and Attributes, as they were mentioned in the Book of Allaah and in the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam), without tahreef (distortion), nor ta‘weel (figurative interpretation), nor tamtheel (making a likeness), nor tashbeeh (resemblance), nor ta’teel (denial).

[2]: We believe that calling upon the dead and seeking aid from them, and similarly with the living, in that which no one besides Allaah is capable of, is Shirk with Allaah.

[3]: Likewise, believing that charms and amulets can bring about benefit along with Allaah, or without Allaah is Shirk, and carrying them without that belief is superstition.

[4]: We take the Book and the Sunnah upon their apparent meanings, and we do not perform ta‘weel, except through a proof that necessitates ta‘weel (figurative interpretation) from the Book and the Sunnah.

[5]: We believe that the Believers will see their Lord in the Hereafter, without inquiry into how that will occur.  We believe in the Intercession (ash-Shafaa’ah) and in the people of Tawheed being taken out of the Fire.

[6]: We love the Companions (radiyallaahu ’anhum) of the Messenger of Allaah (sallallaahu ’alayhi wa sallam), and we hate those who speak against them.  We believe that revilement of them is revilement of the Religion, because they are the ones who conveyed it to us.  We love the Family of the Prophet (sallallaahu ’alayhi wa sallam) with a love that is legislated by the Sharee’ah.

[7]: We love the people of hadeeth and the rest of the Salaf of the Ummah from Ahlus-Sunnah.

[8]: We despise ’ilmul-kalaam (theological rhetoric) and we view it to be from amongst the greatest causes for the division in the Ummah.

[9]: We do not accept anything from the books of the fiqh (jurisprudence), nor from the books of the tafseer (exegesis), nor from the ancient stories, nor from the Seerah (biography) of the Prophet (sallallaahu ’alayhi wa sallam), except that which has been confirmed from Allaah or from His Messenger (sallallaahu ’alayhi wa sallam).  This does not mean that we have rejected them, nor do we claim that we are not in need of them.  Rather, we benefit from the deductions of our Scholars, the jurists and other than them.  However, we do not accept a ruling, except with an authentic proof.

[10]: We do not write in our books, nor do we cover in our lessons, nor do we give sermons with anything except the Qur‘aan or a hadeeth that is qualified to be used as a proof.  And we detest what emanates from many writers and admonishers in terms of the false stories and weak and fabricated ahaadeeth.

[11]: We do not perform takfeer upon any Muslim due to a sin, except Shirk with Allaah, or the abandonment of the Prayer, or apostasy.  May Allaah save us and you from that.

[12]: We believe that the Qur‘aan is the Speech of Allaah, it is not created.

[13]: We hold co-operation with any Muslim upon the truth to be obligatory and we declare ourselves free in front of Allaah from the calls of al-Jaahiliyyah (pre-Islaamic times of ignorance).

[14]: We do not deem it correct to revolt against the Muslim rulers as long as they are Muslims, nor do we feel that revolutions bring about rectification.  Rather, they corrupt the society…

[15]: We hold that this multiplicity of present day parties is a reason for the division of the Muslims and their weakness.

[16]: We hold that the da’wah (call) of the Ikhwaanul-Muslimeen is incapable and unfit to bring about the rectification of the society.  Indeed, their da’wah has become political, not religious.  It is also a da’wah of innovation, because it calls to making a pledge of allegiance to someone unknown.  It is a da’wah of fitnah (trial, tribulation) because it is founded upon ignorance, and it traverses upon ignorance.  We advise some of the noble brothers who work within it to abandon it, and to not waste their time with that which does not benefit Islaam and the Muslims.  The concern of the Muslim should be that Allaah aids Islaam and the Muslims.

[17]: As for Jamaa’atut-Tableegh, then before you is what was written by the noble brother, Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee (hafidhahullaah).  He stated:

      1. They act upon weak ahaadeeth.  Rather, they act upon fabricated ahaadeeth and that which has no basis.
      2. You will find amongst them many innovations.  Rather, their call is built upon innovations, since the backbone of their call is al-khurooj (to go out) with the following restriction: (at least) three days out of every month, forty days in a year and four months in a lifetime.  They have two excusions (jawlah) in every week: one excursion to the masjid that is prayed in and a second roaming excursion.  In every day they have two study circles: one circle in the masjid that is prayed in and a second one in the home.  They will never be pleased with an individual unless he sticks to this and there is no doubt that this is an innovation in the Religion for which Allaah has sent down no authority.
      3. They hold that the call to Tawheed causes conflict within the Ummah.
      4. They hold that the call to the Sunnah causes conflict within the Ummah.
      5. Their leader at al-Hudaydah says: An innovation that brings the people together is better than a Sunnah that causes splits between them.
      6. They have enmity towards Ahlus-Sunnah.
      7. They directly and indirectly deprive the people of beneficial knowledge.
      8. They hold that there is no salvation for the people except through their way.  They strike a parable for that with the Ark of Nooh (‘alayhis-salaam); whoever boards it is saved and whoever does not board it is destroyed.  They say, “Indeed, our da’wah is like the Ark of Nooh.”  I have heard this parable from them in Jordan and Yemen.
      9. They do not give importance to Tawheed al-Uloohiyyah (Oneness of Allaah’s worship) and Tawheedul-Asmaa` was-Sifaat (Oneness of Allaah’s Names and Attributes).
      10. They do not prepare to seek knowledge.  They hold that time spent in the search for knowledge is a waste.  And they have other than what is mentioned here.

[18]: We restrict our understanding of the Book of Allaah and of the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) to the understanding of the Salaf of the Ummah from the Scholars of hadeeth, not blindly following individuals amongst them.  Rather, we take the truth from whoever comes with it.  We know that there are those who claim Salafiyyah, yet Salafiyyah is free from them, because they take the same course as the society to make lawful that which Allaah has made unlawful (like the companions of ‘Abdur-Rahmaan ‘Abdul-Khaaliq and Muhammad Suroor).

[19]: We believe that politics is a part of the Religion, and those who attempt to separate the Religion from politics are only attempting to destroy the Religion and to spread anarchy.  Likewise, the statement that has been spread in some of the Muslim lands, ‘The Religion is for Allaah, but the homeland is for everyone,’ is a call of jaahiliyyah.  Rather, everything belongs to Allaah.

[20]: We believe there will be no honor or victory for the Muslims until they return to the Book of Allaah and to the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam).

[21]: We hate the present day parties (ahzaab): the apostate Communist party, the apostate Ba’thee party, the apostate Naasiree party, the apostate Socialist party, and the renegade Raafidee party.

We believe that all of the people are divided into two parties: the party of ar-Rahmaan (the Most Merciful); they are those who implement the pillars of Islaam and the pillars of eemaan (faith) without rejecting anything from the Sharee’ah (legislation) of Allaah.  Then there is the party of Shaytaan, and they are those who wage war against the Sharee’ah of Allaah.

[22]: We oppose those who divide the Religion up into the peel (i.e. trivialities) and the core (i.e. important issues).  We know that this is a destructive da’wah.

[23]: We oppose those who belittle the knowledge of the Sunnah and say that this is not the time for it.  Likewise, we oppose those who belittle acting upon the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam).

[24]: We hold that the most important affairs must be given precedence over others.  So it is obligatory upon the Muslims that they give importance to correcting the ’aqeedah (creed), then to thwart the Communists and the Ba’th party.  This cannot occur, except by unity upon holding fast to the Book and the Sunnah.

[25]: We hold that no Jamaa’ah, that gathers within it the Raafidee, the Shee’ee, the Soofee and the Sunnee, is not capable of facing the enemies, because that cannot occur, except with true brotherhood and unity upon the correct ’aqeedah.

[26]: We oppose those who are arrogant and claim that the callers to Allaah are Wahhaabee agents.  We know that their wicked intention is that they wish to place an obstruction between the common-folk and the people of knowledge.

[27]: Our da’wah and our ’aqeedah are more beloved to us than our own selves, our wealth and our offspring.  We are not prepared to part with them for gold, nor silver.  We say this so that no one may have hope of buying out our da’wah, nor should anyone think that it is possible for them to purchase it from us for deenaar, nor dirham.  Since the politicians already know this about us, they have despaired of buying it from us with granted positions or wealth.

[28]: We love the governments in accordance to what they have of goodness, and we hate them for what they have of evil.  We do not permit revolting against them, except if we have seen clear disbelief from them about which we have a proof from Allaah, with the condition that we are capable of that, and that there not be any civil strife between the Muslims on both sides.  Since the rulers portray those who revolt against them as spies causing corruption.  And thereupon, other conditions come in, refer to our other books.

[29]: We accept direction and advice from wherever it comes and we know that we are students of knowledge, we are correct sometimes and we are incorrect at other times.  We are ignorant at times and knowledgeable at times.

[30]: We love the present day Scholars of the Sunnah and hope to benefit from them and we feel sorrow over the indifference that many have towards them.

[31]: We do not accept a fatwaa, except from the Book of Allaah and the confirmed Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam).

[32]: We oppose those in authority who visit the grave of Lenin and other than him from the leaders of apostacy for the purpose of glorification.

[33]: We oppose the Muslim rulers uniting with the enemies of Islaam, whether they by the Americans or the Communists.

[34]: We oppose the calls of jaahiliyyah, such as nationalism and Arab-nationalism.  We oppose them and we consider them calls of jaahiliyyah and we hold that they are reasons for the downfall of the Muslims.

[35]: We are awaiting the reviver with whom Allaah revives this Religion.  Aboo Daawood (d.257H) – rahimahullaah – related in his Sunan from Abee Hurayrah (radiyallaahu ’anhu), from the Prophet (sallallaahu ’alayhi wa sallam) who said, “Indeed, Allaah sends at the head of every one hundred years a reviver for this Ummah who revives its Religion.” [1] We hope that the Islaamic awakening will pave the way for him.

[36]: We firmly believe in the misguidance of the one who rejects the ahaadeeth pertaining to the Mahdee, the Dajjaal (anti-Christ) and the descent of ’Eesaa Ibn Maryam (’alayhis-salaam).  We do not mean the Mahdee of Raafidah.  Rather, we mean the leader from the Family of the Prophet (sallallaahu ’alayhi wa sallam), from the people of the Sunnah filling up the earth with justice and fairness, just as it was filled with oppression and injustice before.  We say that he is from Ahlus-Sunnah, because cursing the best of the Companions is not from justice.

[37]: These are glimpses into our ’aqeedah and our da’wah.  Mentioning them with their proofs would lengthen the book.  Indeed, I have mentioned their proofs in al-Makhraj minal-Fitnah.  So if one has any objection to this, then we are prepared to accept advice if it is correct, and to refute it if it is erroneous, and to avoid it if it is stubborn rejection.  And Allaah knows best.

So let it be known that this has not fully covered our da’wah and our ’aqeedah, since our da’wah is from the Book and the Sunnah, to the Book and the Sunnah, and our ’aqeedah is likewise.  And Allaah is sufficient for us, and He is the best of those who are trusted.  And there is no might, nor power, except with Allaah. [2]

Endnotes:

[1]: Saheeh: Related by Aboo Daawood (no. 4291).  It was authenticated by al-Albaanee in Silsilatus-Saheehah (no. 599).

[2]: Taken from Tarjamah Abee ‘Abdir-Rahmaan Muqbil Ibn Haadee al-Waadi’ee (p. 135-142), slightly adapted.

Translation by Maaz Qureshi

The Path to Salvation and Holding Fast to the Straight Path – Al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee

The Quintessential Gathered Advices and Instructions of ash-Shaykh Rabee’ to the Youth

So Allaah the Blessed and Exalted sent Muhammad (sallallaahu ’alayhi wa sallam) with the guidance and the truth and the Religion of truth in order to make it manifest over all other Religions, though the polytheists may detest it.

And this Ummah has been commanded to obey this Messenger and to follow him and to hold onto whatever he came with from knowledge and guidance.  So when we say to the people, ‘Strive upon the Salafee manhaj,’ then we are enjoining upon them to hold onto the Book of Allaah and the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and whatever the Companions (radiyallaahu ’anhum) of the Messenger of Allaah were upon. Continue reading “The Path to Salvation and Holding Fast to the Straight Path – Al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee”

Prophetic Guidelines for Protection And Safety from Trials and Misguidance – al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee

lubaabbookIndeed, I advise myself and you with the taqwaa [1] of Allaah and ikhlaas (sincerity) [2] to Him and steadfastness upon the truth and holding fast to the Book and the Sunnah and that which the Salafus-Saalih were upon in terms of beliefs, acts of worship, manhaj (methodology) and moral character. I counsel you with these matters and advise that you give them the utmost importance.  You must direct your attention to them and form the mutual bonds of brotherhood amongst yourselves and you must inculcate mutual love amongst yourselves.  You must utilize the causes the mutual love, affection and unity and you must distance yourselves from stirring up trials and dilemmas.  And you must distance yourselves from the causes of disagreement amongst yourselves.  So such causes are many, so avoid them. Continue reading “Prophetic Guidelines for Protection And Safety from Trials and Misguidance – al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee”

The Principle of Testing Individuals by their Love or Hatred of Ahlus-Sunnah is Affirmed in Our Times – Part 3

Benefit: How People are Known:

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said in Majmoo’ul-Fataawaa (15/330),

Statement of Ibn Taymiyyah from Majmoo'ul-Fataawaa (15/330).
Statement of Ibn Taymiyyah from Majmoo’ul-Fataawaa (15/330).

“And knowledge about the conditions of the people comes through the testimonies of people at times and through al-Jarh wat-Ta’deel at times and through testing and trial at times.”

Important Note:

lummBefore moving into the rest of the article, we recommend that the reader peruse, “Testing Individuals by their Love or Hatred of Ahlus-Sunnah,” since it contains several examples of the Salaf speaking about testing people with love for the Scholars of Ahlus-Sunnah and hatred for the heads of innovation. The series of statements from the Salaf was derived mainly from Jamaal Ibn Furayhaan al-Haarithee’s collection, Lammud-Durril-Manthoor, which has received critical acclaim from Scholars such as Imaam Muhammad Ibn Saalih al-’Uthaymeen (d.1421H), Saalih Ibn Fawzaan al-Fawzaan and Saalih Ibn ’Abdul-’Azeez aalush-Shaykh, along with supplementary material from other works. However, this series will deal specifically with applying this principle of Ahlus-Sunnah in our times.

In the third and final part of this series, we present the essay of the noble Scholar, the Imaam of al-Jarh wat-Ta’deel in our times, al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee – hafidhahullaah.  So let us move on, in haste, to the words of the Shaykh…

What is the Ruling in Islaam Concerning Testing the People of Desires and Other Than Them?

The Imaam, the Mujaahid, Shaykh Rabee’ Ibn Haadee al-Madkhalee – hafidhahullaahu ta’aalaa said,

الحمد لله، والصَّلاة والسَّلام على رسُول الله، وعلى آله وصحبه، ومن اتَّبع هداه

So there is an abundance of speech surrounding the issue of testing the individuals from the people of desires and other than them.  So I saw that it was obligatory to clarify the ruling of Islaam concerning it, relying upon the Qur‘aan and the Sunnah and the positions and statements of the Imaams of Islaam and the Sunnah concerning this affair, so that the Muslim could be upon clear insight and proof about the affair.

As for the Qur‘aan, then Allaah the Exalted said,

O you who have believed, when the believing women come to you as emigrants, examine them. Allaah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful (wives) for them, nor are they lawful (husbands) for them.” [Sooratul-Mumtahinah 60:10]

As for the Sunnah, then the Messenger of Allaah (sallallaahu ’alayhi wa sallam) tested the slave girl.  He said to her, “Where is Allaah?”  She replied, “Above the heavens.”  He said, “Who am I?”  She replied, “You are the Messenger of Allaah.”  So he said to her master, Mu’aawiyah Ibnul-Hakam as-Sulamee, “Free her, since she is a Believer.” [1]

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said,

“So when a person wants to accompany a Believer, or a Believer wants to accompany someone, but immorality has been mentioned about him and it is said that he has repented from it, regardless of whether what said was true or false, then he must test the person with that which will make his immorality or righteousness apparent.  Likewise, when he wants to grant someone leadership, he must test him, as ’Umar Ibn ’Abdul-’Azeez commanded his servant to test Ibn Abee Moosaa.  So the servant said to him, “Indeed, you know my status with the Leader of the Believers.  So how much will you give me if I were to suggest you as a leader to him?”  So he gathered a large amount of wealth for him.  So ’Umar knew that he was not fit for leadership.  Likewise is the case with social dealings.  And likewise is the case with servant boys and owners about whom it is known or about whom it has been said that they indulge in immorality.  So when a man wants to buy him, he must test him, since the effeminate male is like the prostitute and his tawbah (repentance) is like her tawbah.  And knowledge about the conditions of the people comes through the testimonies of people at times and through al-Jarh wat-Ta’deel at times and through testing and trial at times.” [2]

So these tests are warranted for the one who does not dispute with the people of truth and he does not ally himself with the people of falsehood.  So what about the people of falsehood themselves and the one who does dispute with the people of truth and he allies himself with the people of falsehood?

And as for the Salafus-Saalih who acted upon the Book and the Sunnah, then they made the test (imtihaan) the gauge by which they distinguished between Ahlus-Sunnah and the people of innovation and desires and between the trustworthy individuals from the narrators of hadeeth and the liars, the heedless and the weak ones.  So from the Imaams from whom the imtihaan has been quoted are:

Imaam Muhammad Ibn Seereen (d.110H) – rahimahullaah,

“Indeed, this knowledge is Religion.  So look from whom you take your Religion.” [3]

And he – rahimahullaah – also said,

“They did not used to ask about the isnaad (chain of narration).  So when the fitnah (trial, tribulation) occurred, they said, ‘Name to us your men.’  So look to Ahlus-Sunnah and take their hadeeth.  And look to the people of innovation and do not take their hadeeth.” [4]

So even though Ahlul-Hadeeth narrated from the people of innovation with conditions, from them was truthfulness, proficient memorization and trustworthiness, but the affair of al-imtihaan did not cease to be utilized by them.  And they did not distinguish between Ahlus-Sunnah and the people of innovation, except by studying the conditions of the men and testing them through the methods that are well known to the people of knowledge.

And al-’Allaamah ’Abdur-Rahmaan Ibn Yahyaa al-Mu’allimee (d.1386H) – rahimahullaah – said in his book, ’Ilmur-Rijaal wa Ahammiyyatuhu, whilst he was speaking about al-Jarh wat-Ta’deel,

“Then came the time of the atbaa’ut-taabi’een (i.e. the third righteous generation of Muslims).  So the weak narrators, the heedless ones, the liars and the heretics became abundant.  So the Imaams embarked upon clarifying the conditions of the narrators and declaring the falsity of that which was not confirmed.  So no land remained from the lands of the Muslims, except that there was a group of Imaams therein testing the narrators and trialing their conditions and the conditions of their narrations and following up their movements and their moments of inactivity and openly proclaiming to the people the ruling upon them.” [5]

And he – rahimahullaah – said,

“Ways to test the narrators:

And the Imaams had ways to test the narrators.  From them was looking into the condition of the narrator (raawee) with regards to his safeguarding the acts the obedience and remaining away from disobedience and asking the people who knew him.

Al-Hasan Ibn Saalih Ibn Hayy said, ‘When we wanted to write from a man, we would ask about him up until it would we said, ‘Do you want to marry him off?” [6]

And from the ways of testing is that when he narrates ahaadeeth from a Shaykh who is living, to ask that Shaykh about these ahaadeeth.

And an example of this is the statement of Shu’bah (d.160H) who said, “Al-Hasan Ibn ’Amaarah said: al-Hakam informed me from Yahyaa Ibnul-Jazaar of seven ahaadeeth from ’Alee.  So I asked al-Hakam about those.  So he replied, “I have not heard anything from them.” [7]

And from the ways of testing is when he narrates from a Shaykh who has already died.  So it must be said to the narrator: When were you born?  And when did you meet this Shaykh?  And where did you meet him?  Then compare between his answers and what has been documented about the death of the Shaykh from whom he claims to be narrating and the place of his residence and the histories of his travels.

An example of this is what has come from ’Afeer Ibn Ma’daan that ’Umar Ibn Moosaa Ibn Wujayh narrated from Khaalid Ibn Ma’daan.  ’Afeer said, ‘So I said to him, “In which year did you meet him?”  He replied, “In the year 158H, during the military expeditions to Armenia.”  I said, “Fear Allaah O Shaykh!  Do not lie.  Khaalid died in the year 154H. [8] I say to you additionally that he did not travel in a military expedition to Armenia.” [9]

And from the ways is to listen to the narrator of ahaadeeth from mashaayikh who have died.  And then present these ahaadeeth to the trustworthy narrators who narrate from these mashaayikh.  Then look to see if this narrator differs individually with something from their narrations, or opposes them, or adds onto them or omits something from them.  So you will find them saying in the books of al-Jarh (disparagement, criticism), “He differed individually from the trustworthy narrators.” And, “There are manaakeer (rejected narrations) in his hadeeth.”  And, “He errs and mixes up narrations,” and the likes of that. [10]

Imaam Ahmad Ibn ’Abdullaah Ibn Yoonus (d.227H) – rahimahullaah – said,

“Test the people of al-Mawsil with Mu’aafaa Ibn ’Imraan.  So if they love him, then they are Ahlus-Sunnah and if they hate him, then they are people of innovation.  Likewise, test the people of al-Koofah with Yahyaa.” [11]

Imaam Nu’aym Ibn Hammaad (d.228H) – rahimahullaah – said,

“When you see a person from al-’Iraaq speaking about Ahmad, then doubt his Religion.  And if you see a person from al-Khurasaan speaking about Ishaaq Ibn Raahawayh (d.238H), then doubt his Religion.  And if you see a person from al-Basrah speaking about Wahb Ibn Jareer, then doubt his Religion.” [12]

And Ja’far Ibn Abee ’Uthmaan at-Tiyaalisee said: I heard Yahyaa Ibn Ma’een (d.233H) – rahimahullaah – saying,

“When you see a man speaking about Hammaad Ibn Salamah (d.167H) and ’Ikrimah (d.13H) the freed slave of Ibn ’Abbaas (radiyallaahu ’anhumaa), then doubt his Islaam.” [13]

And Imaam ’Alee Ibnul-Madeenee (d.234H) – rahimahullaah – said in his ’aqeedah,

“And if you see a man loving Aboo Hurayrah (radiyallaahu ’anhu) and supplicating for him and asking Allaah to have mercy upon him, then have hope for him to attain goodness and know that he is absolved from innovations.  And if you see a man loving ’Umar Ibn ’Abdul-’Azeez (d.101H) and mentioning his good qualities and spreading them, then know that this will lead to goodness if Allaah so wills.  And when you see a man from the people of al-Basrah relying upon Ayyoob as-Sakhtiyaanee (d.131H) and Ibn ’Awn (d.151H) and Yoonus and at-Taymee and loving them and mentioning their good qualities often and taking them as examples, then have hope that he will attain goodness.  Then after those ones came Hammaad Ibn Salamah and Mu’aadh Ibn Mu’aadh and Wahb Ibn Jareer.  So these ones are a trial for the people of innovation.  And when you see a man from the people of al-Koofah relying upon Talhah Ibn Musrif and Ibn Abjar and Ibn Hayyaan at-Taymee and Maalik Ibn Maghool and Sufyaan Ibn Sa’eed ath-Thawree (d.167H) and Zaa‘idah, then have hope for him.  And after them came ’Abdullaah Ibn Idrees and Muhammad Ibn ’Ubayd and Ibn Abee ’Utbah and al-Muhaaribee, so have hope for the one who praises them.” [14]

And Imaam Ahmad Ibn Hanbal (d.241H) – rahimahullaah – said,

“When you see a man defaming Hammaad Ibn Salamah, then doubt his Islaam.” [15]

And Imaam al-Bukhaaree (d.256H) – rahimahullaah – said,

“’Ubaydullaah Ibn Sa’eed said: I heard ’Abdur-Rahmaan Ibn Mahdee (d.198H) saying after mentioning a hadeeth, “And when you see a man from al-Koofah mentioning Maalik Ibn Maghool, then trust him.” [16]

And Imaam Aboo Haatim ar-Raazee (d.277H) – rahimahullaah – said,

“When you see a Raazee and other than him hating Abaa Zur’ah (d.264H), then know that he is an innovator.” [17]

And Imaam Ahmad Ibn Asram Ibn Khuzaymah al-Maghfalee (d.285H) – rahimahullaah – said,

“When you see a man from al-Anbaar loving Abaa Ja’far al-Hidhaa‘ and Muthannaa Ibn Jaami’ al-Anbaaree, then know that he is a person of Sunnah.” [18]

And Imaam ’Abdur-Rahmaan Ibn Mahdee (d.198H) – rahimahullaah – said,

“When you see a man from the Hijaaz, loving Maalik Ibn Anas (d.179H), then he is a person of Sunnah,” and he said in the narration of Muhammad Ibn Muslim, “When you see a man from al-Madeenah loving Maalik…” [19]

And Aswad Ibn Saalim – rahimahullaah – said,

“Ibnul-Mubaarak was an Imaam to be followed.  He was from the most steadfast of the people upon the Sunnah.  When you see a man slandering Ibnul-Mubaarak (d.181H) with something, then doubt his Islaam.” [20]

And Aboo Muhammad Ibn Abee Haatim ar-Raazee (d.327H) – rahimahullaah – said,

“Chapter: The one who loves Hammaad Ibn Zayd (d.179H) is worthy of the Sunnah.  Ubayy and Muhammad Ibn Muslim Ibn Muslim narrated to us saying: We heard Hammaad Ibn Zaadaan saying: I heard ’Abdur-Rahmaan Ibn Mahdee saying: When you see a man from al-Basrah loving Hammaad Ibn Zayd, then he is a person of Sunnah.” [21]

And he – rahimahullaah – also said,

“Chapter: A person who passes the trial of Ahmad Ibn Hanbal is worthy of the Sunnah.  Ahmad Ibn Qaasim Ibn ’Atiyyah related to us saying: I heard ’Abdullaah Ibn Ahmad Ibn Shabawayh al-Marwazee saying: I heard Abaa Rajaa‘ – meaning Qutaybah Ibn Sa’eed (d.240H) – saying: When you see a man loving Ahmad Ibn Hanbal, then know that he is a person of Sunnah and Jamaa’ah…”

And he said: I heard Abaa Ja’far Muhammad Ibn Haaroon al-Makhramee, commonly known as al-Falaas, saying,

“When you see a man finding fault with Ahmad Ibn Hanbal (d.241H), then know that he is a misguided innovator.” [22]

And he – rahimahullaah – also said,

“Chapter what is hoped from goodness for the one who loves al-Awzaa’ee (d.157H).  Saalih Ibn Ahmad Ibn Hanbal (d.266H) related to us: Ibnul-Madeenee related to us saying: I heard ’Abdur-Rahmaan – meaning Ibn Mahdee – saying: When you see a man from ash-Shaam loving al-Awzaa’ee and Abaa Ishaaq al-Fazaaree, then have hope that he will attain goodness.”

And he said,

“My father related to us: Aboo Ziyaad Hammaad Ibn Zaadaan related to us saying: I heard ’Abdur-Rahmaan Ibn Mahdee saying: When you see a man from ash-Shaam loving al-Awzaa’ee and Abaa Ishaaq al-Fazaaree, then he is a person of Sunnah.” [23]

And he – rahimahullaah – also said,

“Chapter: The one who loves Abee Ishaaq al-Fazaaree is worthy of the Sunnah.  My father related to me saying: I heard Hammaad Ibn Zaadaan saying: I heard ’Abdur-Rahmaan Ibn Mahdee saying: When you see a man from ash-Shaam loving al-Awzaa’ee and Abaa Ishaaq al-Fazaaree, then he is a person of Sunnah.”

Ahmad Ibn Salamah an-Naysaabooree related to us: Aboo Qudaamah ’Ubaydullaah Ibn Sa’eed related to us saying: I heard ’Abdur-Rahmaan Ibn Mahdee saying: When you see a man from ash-Shaam mentioning al-Awzaa’ee and al-Fazaaree – meaning, with goodness – then trust him.” [24]

And Aboo Ahmad al-Haakim (d.378H) – rahimahullaah – said,

“And when you see a man loving Sufyaan ath-Thawree and Maalik Ibn Anas and Ayyoob as-Sakhtiyaanee and ’Abdullaah Ibn ’Awn and Yoonus Ibn ’Ubayd (d.139H) and Sulaymaan at-Taymee and Shareek (d.177H) and Abul-Ahwas and al-Fudayl Ibn ’Iyaad (d.187H) and Sufyaan Ibn ’Uyaynah (d.197H) and al-Layth Ibn Sa’d (d.175H) and Ibnul-Mubaarak and Wakee’ Ibnul-Jarraah (d.197H) and Yahyaa Ibn Sa’eed (d.198H) and ’Abdur-Rahmaan Ibn Mahdee and Yahyaa Ibn Yahyaa and Ahmad Ibn Hanbal and Ishaaq Ibn Raahawayh, then know that he is upon the path.  And when you see a man saying these individuals are doubtful, then be wary of him, since is not upon the path.” [25]

And Aboo ’Abdullaah Ibn Battah (d.387H) – rahimahullaah – said,

“When you see a man from al-’Ukbar loving Abaa Hafs Ibn Rajaa‘, then know that he is a person of Sunnah.” [26]

And he also said,

“When you see a man from al-Baghdaad loving Abul-Hasan Ibn Bashaar and Abaa Muhammad al-Barbahaaree (d.329H), then know that he is a person of Sunnah.” [27]

And Muhammad Ibn ’Abdur-Rahmaan Ibn Mahdee – rahimahullaah – said,

“Al-Awzaa’ee and al-Fazaaree were two Imaams of the Sunnah.  When you see a man from ash-Shaam mentioning al-Awzaa’ee and al-Fazaaree, then trust him.  They were Imaams of the Sunnah.” [28]

And Abul-Husayn Muhammad Ibn Ibraaheem Ibn Shu’ayb al-Ghaazee at-Tabaree – rahimahullaah – said,

“When you see a Raazee and a Khuraasaanee loving Abaa Haatim and Abaa Zur’ah, then know that he is a person of Sunnah.” [29] [30]

So this is a widely accepted manhaj and a well-known truth.  And it is widespread amongst Ahlus-Sunnah and it is an unsheathed sword against the people of innovation.  And from the signs of the people of innovation is that they reject it and they find fault with Ahlus-Sunnah and revile them for it.  So when you hear a man finding fault with Ahlus-Sunnah, then know that he is from the people of desires and innovation, except if he is ignorant.  So in that case, teach him and clarify to him that this imtihaan (test) for the people of desires is an affair that is legislated by the Sharee’ah and it is proven by the Book and the Sunnah and the deeds of the Salaf.  No one is troubled by it and condemns it, except the people of innovation, because it disgraces them and it lays bare whatever they conceal from innovations.

وصلَّى اللهُ على نَبيِّنا محمَّدٍ، وعلى آله وصحبه وسلّم

Written by,
Rabee’ Ibn Haadee ’Umayr al-Madkhalee
8/25/1433H

Endnotes:

[1]: Related by Muslim (no. 537) and Ahmad in al-Musnad (5/447).

[2]: Refer to Majmoo’ul-Fataawaa (15/329-330) of Ibn Taymiyyah.

[3]: Refer to Muqaddimah Saheeh Muslim (p. 14).

[4]: Refer to Muqaddimah Saheeh Muslim (p. 15).

[5]: Refer to ’Ilmur-Rijaal wa Ahammiyyatuhu (p. 20) of al-Mu’allimee.

[6]: Refer to al-Kifaayah (p. 155) of al-Khateeb al-Baghdaadee.

[7]: Refer to Taareekh Baghdaad (8/326) of al-Khateeb, with the checking of Dr. Bashaar ’Awaad Ma’roof.

[8]: The correct view is that Khaalid died in the year 104H, as has been related by al-’Uqaylee in ad-Du’afaa‘ (3/191).  And refer to al-Meezaan (3/225) of adh-Dhahabee.

[9]: Refer to ad-Du’afaa‘ (3/191) of al-’Uqaylee and al-Meezaan (3/225) of adh-Dhahabee.

[10]: Refer to ’Ilmur-Rijaal wa Ahammiyyatuhu (p. 22-24) of al-Mu’allimee.

[11]: Refer to Sharh Usool I’tiqaad Ahlus-Sunnah (1/74) of al-Laalikaa‘ee.

[12]: Refer to Taareekh Baghdaad (6/348-349) of al-Khateeb and Siyar A’laamun-Nubalaa‘ (11/381) of adh-Dhahabee and Tahdheebut-Tahdheeb (1/191) of Ibn Hajr.

[13]: Refer to Sharh Usool I’tiqaad Ahlus-Sunnah (3/568) of al-Laalikaa‘ee.

[14]: Refer to Sharh Usool I’tiqaad Ahlus-Sunnah (1/191-192) of al-Laalikaa‘ee.

[15]: Refer to Tadhkiratul-Huffaadh (1/203) of adh-Dhahabee.

[16]: Refer to at-Taareekhul-Kabeer (7/314) of al-Bukhaaree.

[17]: Refer to Taareekh Baghdaad (10/329) of al-Khateeb.

[18]: Refer to Taareekh Baghdaad (13/174) of al-Khateeb.

[19]: Refer to al-Jarh wat-Ta’deel (1/25) of Ibn Abee Haatim ar-Raazee.

[20]: Refer to Taareekh Baghdaad (10/168) of al-Khateeb.

[21]: Refer to al-Jarh wat-Ta’deel (1/183) of Ibn Abee Haatim.

[22]: Refer to al-Jarh wat-Ta’deel (1/308-309) of Ibn Abee Haatim.

[23]: Refer to al-Jarh wat-Ta’deel (1/217) of Ibn Abee Haatim.

[24]: Refer to al-Jarh wat-Ta’deel (1/284-285) of Ibn Abee Haatim.

[25]: Refer to Shi’aar Ashaabil-Hadeeth (p. 32-33) of al-Haakim.

[26]: Refer to Taareekh Baghdaad (11/239) of al-Khateeb.

[27]: Refer to Taareekh Baghdaad (12/67) of al-Khateeb.

[28]: Refer to Hilyatul-Awliyaa‘ (8/254) of Aboo Nu’aym al-Asbahaanee.

[29]: Refer to Tahdheebul-Kamaal (24/389) of al-Mizzee.

[30]: Refer to Ta‘ammulaat fee Kitaab Rifqan Ahlas-Sunnah bi Ahlis-Sunnah (p. 109-114) of al-’Awfee.

Translation by Maaz Qureshi