Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi
Ammaa Ba’d:
The Scholars of Hadeeth used to say (and still hold) that: Continue reading
Category Archives: Bid’ah
100 Observations against Al Hajoori – Point 13
Bismillahi Wal hamdullillah Was Salaatu Was Salaamu ‘alaa Rasooliillahi
Ammaa Ba’d:
As mentioned in the beginning of this post the intent behind this post is only to mention the issues and not to discuss the issues with any detail
It has reached me that one of the Hajoori fanatics has criticized part one of this post (which, of course was what I was expecting!) saying that in point 13 you mentioned:
13. His claim that if Allah punished all of his slaves then he wouldn’t have oppressed them, which is the belief of the Jahmiyah and the Ash’arees (The belief of Ahlus Sunnah is that Allah would never do such a thing rather he only punishes due to actions committed and Ahlus Sunnah do not even make the suggestion since it opposses the attribute of Justice)
The individual states:
Abu Hakeem has falsely accused Shaikh Yahya (may Allaah preserve him) of having the aqeedah of the Jahmiyah and the Ash’arees. Abu Hakeem said,
“13. His claim that if Allah punished all of his slaves then he wouldn’t have oppressed them, which is the belief of the Jahmiyah and the Ash’arees…”
Here B. Davis makes a terrible mistake. Why is this such a huge mistake? Because the meaning of the speech of Shaikh Yahya comes in a hadeeth which Shaikh Muqbil brings in his Al-Jaamee As-Saheeh.
وقال الإمام أحمد رحمه الله أيضا(5/185)
حَدَّثَنَا إِسْحَاقُ بْنُ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا سِنَانٍ يُحَدِّثُعَنْ وَهْبِ بْنِ خَالِدٍ الْحِمْصِيِّ عَنِ ابْنِ الدَّيْلَمِيِّ قَالَ وَقَعَ فِي نَفْسِي شَيْءٌمِنْ الْقَدَرِ فَأَتَيْتُ زَيْدَ بْنَ ثَابِتٍ فَسَأَلْتُهُ فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِوَسَلَّمَ يَقُولُ لَوْ أَنَّ اللَّهَ عَذَّبَ أَهْلَ سَمَاوَاتِهِ وَأَهْلَأَرْضِهِ لَعَذَّبَهُمْ غَيْرَ ظَالِمٍ لَهُمْ وَلَوْرَحِمَهُمْ كَانَتْ رَحْمَتُهُ لَهُمْ خَيْرًا مِنْ أَعْمَالِهِمْ وَلَوْ كَانَلَكَ جَبَلُ أُحُدٍ أَوْ مِثْلُ جَبَلِ أُحُدٍ ذَهَبًا أَنْفَقْتَهُ فِي سَبِيلِاللَّهِ مَا قَبِلَهُ اللَّهُ مِنْكَ حَتَّى تُؤْمِنَ بِالْقَدَرِ وَتَعْلَمَأَنَّ مَا أَصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ وَأَنَّ مَا أَخْطَأَكَ لَمْ يَكُنْلِيُصِيبَكَ وَأَنَّكَ إِنْ مِتَّ عَلَى غَيْرِ هَذَا دَخَلْتَ النَّارَ.
“So he (Zaid ibn Thaabit) said, I heard the Messenger of the Allaah (praise and peace be upon him) say, “If verily Allaah punished the companions of His heavens and the companions of His earth, He would punish them and would not be an Oppressor to them…” (Al-Hadeeth)
So we see that Shaikh Yahya did not add anything to the hadeeth. So we ask B. Davis, “Do you accuse the Prophet (praise and peace be upon him) of being Jahmee or Ash’aree?” Now, we wait for your reply or your tawba!..”
Here we see a typical example of the problem at hand, the tarbiyah Ilmiyah they recieve, and the smug attitude of one pleased with himself and his skanty understanding. Not forgetting the close to humourous ‘confidence’ many of their ignorant chests are filled with!
His statement: “..Now, we wait for your reply or your tawba!..” is actually an invitation to play ‘Ping-Pong’ with them which is something i refuse to do! But i will say this..
He accuses me of ignorance in the affairs of the adeedah as is their normal practice (though i have been aquainted with this hadeeth for more than 15 years since studying the explanation of Al Aqeedatut Tahaawiyah of Ibn Abil ‘Izz Al Hanafi with our Shaikh Ali Naasir Al faqeehi in Madina in the mid ninties!)
But this ‘Defense’ of theirs is nothing but more evidence of their Jahl!
For your information, this hadeeth has been discussed and used by three sets of people. It has been discussed by the Qadariyah, it has been used by the Jabariyah and it has been used ‘correctly’ by Ahlus Sunnah. Each of them UNDERSTAND the hadeeth in accordance with their belief.
Al Haafidh Ibn Hajr mentions in ‘Fathul Baari (18/284)
“قَالَ وَهَذَا فَصْل الْخِطَاب مَعَ الْجَبْرِيَّة الَّذِينَ أَنْكَرُوا أَنْ تَكُون الْأَعْمَال سَبَبًا فِي دُخُول الْجَنَّة مِنْ كُلّ وَجْه ، وَالْقَدَرِيَّة الَّذِينَ زَعَمُوا أَنَّ الْجَنَّة عِوَضُ الْعَمَل وَأَنَّهَا ثَمَنه وَأَنَّ دُخُولهَا بِمَحْضِ الْأَعْمَال ، وَالْحَدِيث يُبْطِل دَعْوَى الطَّائِفَتَيْنِ وَاَللَّه أَعْلَم
This is the determining factor between the belief of the Jabariyah those who reject the fact that ones actions may be a cause for an individual entering Jannah, and between the Qadariyah who claim that Jannah is granted to a person in exchange for his actions, but this hadeeth (actually) nullifies the claim of both parties..”
The Jabariyah then, hold that ones actions are not a cause for one entering jannah (since they believe that we are taken by predecree like feathers are taken by wind and our actions have no effect upon our final destination).
Since this is their belief they use the hadeeth in question to establish that Allah does with us that which he wills (i.e. without our actions coming into play and having any effect upon our outcome) therefore this hadeeth is from the strongest of that which they use to substantiate their belief.
Particularly the statement of the Messenger Saw “If Allah were to punish the inhabitants of the heaven and the inhabitants of earth he would punish them without oppressing them..”
They hold that this hadeeth establishes their belief that we are like feathers in the wind
After mentioning the Hadeeth Ibn Abil ‘Izz Al Hanafi mentions in his explanation of Al Aqeedah At Tahaawiyah
“This Hadeeth is from that which the Jabariyyah use as evidence (i.e. for their belief)..”
As for the Qadariyah then it is not relevant to their false principles so they either receive it with rejection or interpretation. The best of the people in its regard are Ahlus Sunnah..”
(Sharhul Aqeedatit Tahaawiyah)
So do we now say as Al Hajooris defenders say “Oh the Jabariyah were only quoting the hadeeth!!”
Ibnil Qayyim Mentions concerning the Hadeeth in ‘Miftaahu Daaris Sa’aadah:
“Thus his mercy is not an exchange for their actions, neither is it a fruit of their actions, rather it is greater than their actions as occurs in the same hadeeth “If he were to be merciful to them then his mercy would be better for them than their actions..”
So he gathered between both affairs in the hadeeth that is (the clarification of the fact that) if he punished them he would punish them DUE TO THEM BEING DESERVED OF THAT and he would not have oppressed them. And if he had mercy upon them then that would be purely due to virtue from him and benevolence not because of their actions..”
Thus Ahlus Sunnah understand that the hadeeth is held to mean that if Allah were to punish all of the inhabitants of the heavens and the earth he would do so because THEY WERE DESERVED OF PUNISHMENT hence he would not have wronged them.
The problem with the speech of Al Hajoori is that his speech is connected to an earlier statement (as we mentioned in the beginning of the article these were merely bullet points and was not meant to be a breakdown of the issues)
Al Hajoori mentions in ‘Al Minnatul Ilaahiyah bi Sharhil Aqeedatus Safaareeniyah P153) quoting one of the mistakes of Imaam Safaareeni who said in some lines of poetry:
“And it is possible for our patron (Allah) to punish his creation * WITHOUT THEM HAVING SINNED OR COMMITED ANY CRIME!”
This statement of Safaareeni is the exact statement of the Jabariyah those who say that Allah does with us as he wills and our actions play no part in our outcome! Instead of doing that which all of the scholars who explain it do which is to hasten to highlight the error of this statement. And that it is in accordance to the belief of the Jabariyyah and that Ahlus Sunnah hold such and such.
Instead he says:
“What is EVEN BETTER(!) (Ahsan Min Haadhaa) than this, is the statement of Imaam At Tahaawi:
“He guides who he wills and he protects and pardons from his virtue. He misguides who he wills and he forsakes them and tests them from his justice, all of them revolve around his will, between his virtue and his justice”
then he says:
Allah says: “ He will not be asked about what he does but they will be asked”(Suratul Anbiyaa 23)
Allah pardons and is benevolent.
He says: “If it were not for the virtue of Allah upon you then none of you would be purified ever but indeed Allah purifies whosoever he wills” (Suratun Noor Vs 21)
Then he quotes: “So Virtue is for Allah before and after if Allah were to punish All of his worshippers he would not have oppressed them, and if he is merciful to them then it would be due to his virtue, his favour and his generosity..”
So as you can see the statement is devoid of the necessary explanation of the correct position of Ahlus Sunnah. And even though the statement of Imaam Tahaawi that he quotes is correct it does not sufficiently clarify the error or clarify the position of Ahlus Sunnah in regards to the Justice of Allah.
So I ask you, what will the reader walk away with?
Would he walk away correctly understanding the aqeedah of Ahlis Sunnah in relation to the justice of Allah and being clear about the error of As Safaarini or will he walk away with the aqeedah of the Jahmiyah (who are Jabariyah in regards to Qadr)?
Where is the clarification that we would expect from a small student of knowledge much less ‘An Naasihul Ameen!!
So the issue is not an issue of quotation of Hadeeth alone! If that were the case then the people of bid’ah would be correct in that which they say or hold since many of them just ‘quote the hadeeth!’
Wallahu A’lam
From the rulings of Fasting – 1
Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘alaa Rasoolillahi
Ammaa Ba’d
The following are some basic rulings related to fasting.
The Pillars of Fasting
1. The Niyyah
From the issues related to all acts of worship, that which if it is absent then the act of worship is null and void, the Niyyah (intention)
Fasting like all other acts of worship must have the Niyyah of the worshipper to perform the action for the sake of Allah. As is the case with all other acts of worship the place of the niyaah is the heart, in no act of worship is the niyyah uttered.
Allah the most high mentions (the meaning of which):
“Say: Do you inform Allah concerning your religion? While Allah knows all that is in the heavens and all that is in the earth, and Allah is All-aware of everything”
(Suratul Hujuraat Vs 16)
The Messenger of Allah – Sallallahu alaihi Was Salam also said:
“Whosoever does not have the intention (to fast) before fajr, then he has no fast”
(Collected by Abu Dawood upon the authority of Hafsah – Radiyallahu ‘Anhaa) 7/122 and it is declared ‘Saheeh’ by shaikh Al Albaani in Saheehul Jaami’ (6538)
One should have the niyyah to fast the whole of ramadhaan and not just certain days.
2. That one avoids the Muftiraat (things that break ones fast) from the beginning of the true fajr until sunset.
Allah the most high Mentions (the meaning of which):
“..And eat and drink until the white thread (of dawn) appears to you distinct from the black thread (darkness of night).Then complete your fast until nightfall..”
(Suratul Baqarah Vs 187)
By ‘true fajr’ I mean the beginings of the light of dawn that spreads across the horizon and not the false fajr which is light that stretches up into the sky
The Muftiraat (Things that break the fast)
There are six main things that break ones fast:
1 and 2. Eating and drinking
Except that a person does so out of forgetfulness in which case there is no expiation upon him.
The Messenger – Sallallahu ‘alaihi Was Salam Said:
“Whoever forgets while he is fasting and eats or drinks then let him complete his fast for indeed it was Allah who fed him or gave him drink”
(Collected by Muslim 1155)
It is permissable though to complete ones suhoor meal, even if completing it takes one past the time of fajr, on the basis of the statement of the Messenger of Allah – Sallallahu alaihi Was Salam:
“If one of you hears the call (to prayer) and the vessel is in his hand, then he should not put it down until he has taken his need from it”
(Collected by Abu Dawood and authenticated by Sh Al Albaani in ‘Saheeh Abi Dawood 2/447)
3. Intentional vomitting
Though if he is overcome by vommiting there is nothing upon him
The Messenger _ Sallallahu alaihi Was Salam said:
“Whosoever is overcome by vomitting then there is no need to make the fast up, and he who makes himself vomit intentionally must make it up”
(Collected by Tirmidhi 716 and declared ‘Saheeh’ By Shaikh Al Albaani in ‘Saheehul Jaami’)
4 and 5. Menses and Post-Natal bleeding
6. Sexual Relations (specifically intercourse)
The expiation of which is a heavy expiation and that is two months consecutive fasting
Upon the authority of Abu Hurairah Indeed we were sitting with the Prophet when a man came to him and said: “Oh Messenger of Allah I am destroyed! He said “What is wrong with you?” He responded: “I have had relations with my wife while fasting! So the Messenger of Allah Sallallahu alaihi was Salam said to him: “Are you able to free a slave?” He said: “No” He said: “Are you able to fast for two consecutive months?” he said: ” No” he said “Then are you able to feed sixty poor people?” he said “No” then while we were there someone came and gave a weight of dates to the messenger – Sallallahu alaihi Was Salam so he said: “Where is the questioner?” So he said: “Here I am” He said take these and give them in charity” He said: “Should it be upon a family that is poorer than mine Oh Messenger of Allah? For there is not between the two areas of volcanic rock (referring to the two boundaries of Madinah) a household that is poorer than mine!” At which point the Messenger laughed until his incisors could be seen then he said: “Feed your family with it”
(Agreed Upon)
In one version collected by Abu Dawood (2376 and declared ‘Saheeh’ By Shk Albaani in ‘Saheeh Abi Daawood (2096)) It mentions that the weight of dates was fifteen Saa’ and the Messenger mentioned “You and your family may consume it and fast a day and seek forgiveness from Allah”
It should be known that what is commonly practiced by many, known as the fifteen minute precaution, where they consider the end of suhoor time fifteen minutes before its true end, the suhoor meal is consequently ended fifteen or so minutes before fajr, and at which point fasting ultimately begins for them, is an innovation.
Al Haafidh Ibn Hajr mentions: (after discussing the narration of ‘Amr ibn Maymoon collected by Abdur Razaaq As San’aani in his Musanaf ‘The companions of the Messenger of Allah – Sallallahu alaihi Was Salam were the quickest of the people to break the fast and the slowest in taking their Suhoor meal’)
“From the evil innovations, is that which has been brought about in this time, from the second adhan of fajr being called some twenty minutes before fajr during ramadhaan, and putting the lanterns out as a sign that eating and drinking is not permissable for those who wish to fast. Claiming that this is for the purpose of taking precaution with this act of worship. This practice has lead them to delay calling the adhaan of maghrib by good a measure to ‘ensure the time has entered’. Thus they have delayed breaking the fast and finished the dawn meal before its time, and in doing so, have opposed the sunnah. For this reason we see little good coming from them and much evil among them. Wallahul Musta’aan
(Fathul Baari 4/199)
Wallahu a’lam
Ahaadeeth that are popular, widespread and weak (Part 3)
Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi
Ammaa Ba’d:
In continuing with this series concerning popular weak ahaadeeth:
16. Upon the authority of Ibn Umar who made wudhu and wiped his neck then said (attributing his statement to the messenger – Sallallahu alaihi Wa Sallam
“Whoever makes wudhu and wipes his neck will not be bound with collars on the day of judgement”
Ruling: Fabricated – Collected by Abu Nu’aym in akhbaar Asbahaan 2/115 and declared ‘Fabricated by Shaikh Al Albaani in Ad Dha’eefah 2/167 Number 744
17.Wiping the eyes with ones index fingers when hearing ‘Ash hadu an Laa ilaaha ilallah…and the that one who does so will have the right to the intercession of the messenger – Sallallahu Alaihi Was Sallam”
Ruling: Not Authentic
(Collected by Ad Dailami In ‘Musnadul Firdous upon the authority of ibn Umar and it is declared: ‘Not Authentic by shaikh Al Albaani in ‘Ad Dha’eefah’ 72)
18. “Salaah in a turban is equivalent to 10,000 good deeds”
Ruling: Fabricated
(it was mentioned by As Suyooti in ‘Dhail Al Ahaadeeth Al Maudoo’ah’ (111) and declared ‘Fabricated’ by Shaikh Al Albaani in ‘Ad Dha’eefah 129)
19. “Be plentiful in saying ‘Laa ilaaha illallah’ during funerals
Ruling: Da’eef (weak)
(Collected by Ad Dailami (1/1/32) upon the authority of Ibn Umar and declared ‘Dha’eef’ by Shaikh Al Albaani in Adh’Dha’eefah 2881)
20. “Whoever visits the grave of his parents or one of them every friday will have his sins forgiven and will be written as one who was dutiful to his parents”
Ruling: Fabricated
(Collected by At Tabaraani in ‘As Sagheer’ (199) upon the authority of Abu Hurairah and declared ‘Fabricated’ By Shaikh Al Albaani in Ad Dha’eefah (49)
21. “Be plentiful in the rememberance of Allah until it is said about you ‘Majnoon! (Deranged!)‘
Ruling: Dha’eef
(Collected by Haakim 1/499) and declared ‘Dha’eef’ By shaikh Al Albaani in Ad Dha’eefah 517)
22. “Whenever he – Sallallahu alaihi Was Sallam – would cut his hair, trim his nails or blood cup he would have it sent to the baqee’ (graveyard in Madina) and have it buried”
Ruling: Baatil (False)
(Mentioned by Ibn Abi Haatim (2/337) and declared ‘False’ by shaikh Al Albaani in Ad dha’eefah 713)
23. “He – Sallallahu Alaihi Was Sallam – used to eat with the whole of his palm”
Ruling: Munkar (Conflicting). (‘Munkar’ is hadeeth terminology for a hadeeth that opposes an authentic hadeeth and has in its chain of transmission, a weak narrator)
(Collected by Al Uqaili in Ad Dhu’afaah 4/90 and declared ‘Munkar By Shaikh Al Albaani in Ad Dha’eefah (6225) he also mentioned it in number 1202 and declared it ‘Fabricated’)
24. “The Messenger of Allah did not used to raise his hands until he finished from Salaah (i.e. other than the initial Takbeer)
Ruling: Dha’eef (Weak)
(Collected by At Tabaraani in ‘Mu’jamul Kabeer 3/211/1 who mentions his chain going back to Abdullah ibn Zubair who saw a man raising his hands in Salaah before finishing his Salaah, then when he finished praying he said “The Messenger of Allah did not used to…” Shaikh AlAlbaani declared it weak in Ad Dha’eefah 2544 due to the presence of Fudhail Ibn Sulaimaan An Numairi who the majority of he Imaams of hadeeth declare a weak narrator)
25. The Messenger raised his hands after giving salaam (from Salaah) and while (still) facing the qibla and made dua that Allah frees Waleed Ibnil Waleed, ‘Iyaash ibn abi Rabee’ah, Salamah Ibn Hishaam and the (other) weak defenseless muslims from the Mushrikeen. Those who are unable to devise a plot or direct their way, from the hands of the mushrikeen
Ruling: Munkar
(Collected by Bazaar (3172) Shaikh Al Albaani after mentioning the hadeeth in ‘Ad Dha’eefah and discusses the presence of the weak narrator Ali Ibn Zaid ibn Jud’aan in its chain then he mentions:
“The conclusive statement then is that nothing is established upon the messenger – Sallallahu Alahi was sallam – regarding him raising his hands after Salaah. As far as the affair of the Imaam making Du’a and those behind him saying ameen! after the prayer as is customary practice today in many Islamic countries then it is a bid’ah (innovation ) having no origin..” (See ‘Ad Dha’eefah 6/57-60)
Wallahu a’lam
Was Sallallahu ‘alaa Nabiyinaa Muhammad
Is it from the manhaj of the Salaf to gather the mistakes of a person? – Shaikh Rabee’ – Hafidhahullah
Bismillahi Wal Hamdullillah Was Salaatu Was salaamu ‘alaa rasoolillahi
Ammaa ba’d:
Question:
Is it from the manhaj of the salaf to gather the mistakes of an individual and then make them apparent in an authorship for people to read?
Answer:
“Subhaanallah! This is a statement made by the people of innovation for the purpose of protecting their bid’ah, protecting their books, protecting their methodology and protecting the people they venerate.
Yes! Allah and his messenger have mentioned much of their (affairs) of misguidance, and have gathered the statements of the Jews and the Christians and have critisised them in many Qur’anic verses.
Similarly Ahlus Sunnah, from the dawn of their history to this day have spoken about Jahm ibn Safwaan and Bishr Al Mirreesi and have enumerated their innovations and misguidance. They have (likewise) gathered the statements of the people of the (deviant) sects and have critisised them, so who has made this haram?
This is from the compulsory affairs if the people may be misguided by his many innovations and you were to gather them in one place and warned against them and named him, then may Allah reward you with good!
You, in doing so, would have carried out a great good for Islaam and the Muslims“
Taken from: Ajwibatu Fadheelatish Shaikh rabee’ Ibni Haadi Al Madkhali As Salafiyah ‘alaa as’ilati Abi Rawaaha Al Manhajiyah (The salafi responses of The noble shaikh Rabee’ Ibn Haadi Al Madkhali to the manhaji questions of Abi Rawaaha As Salafi)
@abuhakeembilal
Fundamentals in the manhaj of the Salaf (Part 3)
Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi
Ammaa ba’d:
Clinging to the way of the Salaf, was from the Manhaj of the Salaf!
A question that must arise when one calls to the way and methodology of the Salaf is:
‘Was it from the manhaj of the Salaf..to call to the manhaj of the Salaf?’
Hopefully the following narrations will bring clarity to this issue.
Upon the Authority of Abdullah Ibn Mas’ood – Radhiyallahu ‘Anhu who said:
“Indeed we follow (i.e. the prophet and those who preceded us) and we dont initiate, we imitate (i.e. the prophet and those who preceded us) and we dont innovate, and we will never go astray as long as we hold on to that which they have left”
(Collected by Imaamud Daarimi in his ‘Sunan/Musnad’ (205) and Ibn Nasr in ‘As Sunnah’ (28) and At Tabaraani in ‘Mu’jamul Kabeer’ 8770)
Upon the Authority of Ubai Ibn Ka’b – Radhiyallahu ‘Anhu who said:
“Cling to the Path (The Sabeel) and the Sunnah for indeed there is no servant upon the path (sabeel) and the Sunnah who remembers Allah and his eyes shed tears due to fear of Allah, that will ever enter the fire. Certainly moderation upon the Sunnah and that which is good, is better than striving (hard) in opposition to the Path (Sabeel) and the Sunnah”
(Collected by Al Lalakaa’ee (1/87) and Al Khateeb in ‘Al Faqeeh wal Mutafaqih’ (1/147))
Look how here Ubai Ibn Ka’b used the same expression (that is As Sabeel (the Path) and As Sunnah(the Sunnah)) that Ibn Abbaas – Radhiyallahu anhu used in his tafseer of the word ‘Minhaaj’ in the statement of Allah:
“..To each (nation) among you we prescribed a law and a ‘Minhaaj’..”
(Suratul Maa’idah Vs 48)
Indicating they understood what ‘manhaj’ was and the importance of clinging to it.
Upon the authority of Uthmaan Ibn Haadhir Al Azdi – Rahimahullah who said: I entered upon Ibn Abbaas – Radhiyallahu ‘anhumaa – and said “Advise me” so he said: “Remain Upright, Follow and do not Innovate, Follow the narrations of the first generation and do not innovate“
(Collected by Ibn Nasr in ‘As Sunnah’ (29) and by Ibn Battah in ‘Al Ibaanatul Kubraa (157,158,200))
Muhammad ibn Seereen said: “They used to say, If a man is upon (following) the narrations (i.e. of the Salaf) then he is upon the path”
(Collected by Ad Daarimi (140, 141) and Al Khalaal in ‘As Sunnah’ (1102))
Abul ‘Aaliyah said: “Cling to the first affair that they (i.e the Salaf) were upon before they (the Muslims) began to split (i.e. into groups and sects)
(Collected by Abu Nu’aym in ‘Al Hilyah (2/218) and Al Marwazi in ‘As Sunnah’ (26))
Imaamul Auzaa’ie mentioned: “Cling to the Narrations of those who have passed, even if the people reject you, and be aware of the opinions of people, even if they are beautified with speech. For certainly the affairs will become clear and you will find yourself upon a straight path.”
(Collected by Adh Dhahabee in siyar ‘Alaamun Nubalaa (7/120))
Imaam Ahmad – Rahimahullah mentioned: “The foundations of the Sunnah as far as we are concerning are:
To cling to that which the companions of the Messenger -Sallallahu ‘alaihi Wa Salam were upon, and to follow them and to leave innovation”
(Usoolus sunnah Imaam Ahmad p25-27 Maktabah Ibn Taimiyah print)
Al Imaamul Aajurri mentions in ‘As Shari’ah’ 1/301:
“The sign of one who Allah wants good for, is that he follows this path: the book of Allah The Sunan of the messenger of Allah, and the sunan of his companions and those who follow them upon goodness. Likewise that which the Imaams of the Muslims were upon from every land to the another, those who are from the Ulamaa, the likes of Al Awzaa’ie, Sufyaan Ath Thowri, Maalik ibn Anas, Ash Shaafiee’, Ahmad Ibn Hanbal, Al Qaasim bin Salaam and those who are upon their path and staying away from every path these Ulamaa have dispraised”
And that continues to be the case till this very day.
Wallahu A’lam
Abu Hakeem
Abu Hakeem أبو حكيم بلال 