Ebook: The Guidance of the Companions With Regards To The People Of Innovation – by Shaykh Muhammad Bin Ramzaan Al Haajiri
Ebook: The Guidance of the Companions With Regards To The People Of Innovation
by Shaykh Muhammad Bin Ramzaan Al Haajiri
A beautiful and comprehensive explanation delivered by Shaykh Muhammad Ibn Ramzaan al-Haajiree (MayAllah Preserve Him) expounding on the guidance of the Companions in dealing with the people of innovation. Herein the Shaykh presents some lofty benefits and salient points of contemplation from the hadith of Ibn Mas’ood and the people in dhikr circles, thus clarifying the approach of Ahlus Sunnah wal Jamaa’ah regarding the people of innovation.
This treatise was translated and compiled by Abu Afnaan Muhammad ‘Abdullah (May Allah Preserve him) with the explicit permission and approval of Shaykh Muhammad Ibn Ramzaan al-Haajiree.
An excerpt taken from the chapter: The Person of Innovation in The Religion is Not Granted The Success To Repent
“Can a person of bid’ah come back? (The answer is) he sees himself as being upon the truth and the correct position, and believes that he is getting closer to Allah by practicing these forms of bid’ah. For this reason, the person of bid’ah is not granted success to make repentance.Why is this? This is because he does not consider himself as being wrong in the first place, unlike the person who engages in sins. Because the latter, even while he is engaging in sins or acts of disobedience, he knows within himself that he is doing something wrong, he wants to make repentance. However, the person who is upon bid’ah believes that he is doing a righteous action (bringing him closer to Allah), so how can he make repentance?”
Download EBook: The Guidance of The Companions with Regards To The People of Innovation by Shaykh Muhammad Bin Ramzaan al-Haajiri
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Alhamdulillaah was-salaatu was-salaamu ‘alaa Rasoolillaah:
No doubt differences occurred between some of the Sahaabah (radhi Allaahu ‘anhum) after the passing of the Messenger (salallaahu ‘alaihi wassalam), and most notibly after the assasination of the third noble Khalifah, Uthmaan bin ‘Affaan (radhi Allaahu ‘anhu) who was killed by the Khawaarij, the fore-runners of those who killed ‘Ali Ibn Abee Taalib and other Companions – and they remain till the present day; and have appeared in the guise of the terrorist/jihadist/takfeeri groups around the world.
As for the Sahaabah, then the Scholars, both past and present such as Ahmad Ibn Hanbal, Ibn Taymiyyah, Ibn Baaz and Al-Fawzaan, have mentioned the following important points:
1. It is not permissible to mention the Sahaabah in a bad light or with criticism or cursing or any form of belittlement when mentioning these affairs.
2. That though the Sahaabah differed, which may have led to fighting, this differing was never in the usool or the fundamentals of the Religion, such as the belief in the Attributes of Allaah, the belief in Qadr and the rest of the affairs of usool such as Imaamah (rulership) and rebellion. This has been stated by Ibn Taymiyyah and others (see Minhaajus-Sunnah of Ibn Taymiyyah). And the books of ‘aqeedah repeat over and over this important fact. Shaikh Al-Fawzaan mentions in his explanation of Al-Barbahaaree’s ‘Sharhus-Sunnah’ that the Sahaabah did not ever differ in the ‘aqeedah, the fundamentals, rather their differing was in the subsidiary affairs (furoo’) of the Religion.
3. So therefore Sahaabah differed in certain matters of ijtihaad in other than the fundamentals of the Religion, and they were Mujtahidoon (jurists), well able and capable of deriving Islamic rulings from the Qur’aan and Sunnah. And, in accordance with the hadeeth of the Prophet (salallaahu ‘alaihi wassalam), the one who is correct in his ijtihaad is rewarded with two rewards and the one who was incorrect is rewarded with a single reward. So whether they were right or wrong, they were rewarded by Allaah because they were able to make ijtihaad and they did so sincerely.
4. Though the Sahaabah differed and a battle ensued, this differing was quite often caused and exagerated by the enemies of Islaam, from the munaafiqeen and the kuffaar, as mentioned by Al-Fawzaan. These enemies who entered into Islaam so as to cause enmity within the ranks. So the killing for example of Talhah and Zubair (radhi Allaahu ‘anhumaa) was the result of the Abdullaah ibn Saba’, the Yemeni Jew who feigned Islaam, and his followers when they caused mayhem between the ranks of ‘Ali and the Mother of the Believers, ‘A’isha.
5. We hold that whoever from the Sahaabah was involved in any disputes between each other, then we are ordered to remain silent about that – not criticising any of them, due to the fact they were mentioned by Allaah with praise, and excused by Allaah, and Allaah promised them Gardens of Paradise, and likewise those who follow their way (Qur’aan 9:100). They were also mentioned by the Prophet (salallaahu ‘alaihi wassalam) with goodness and as the best of mankind, and the Prophet (salallaahu ‘alaihi wassalam) stated with clear words, ‘Allaah’s curse is upon the one who curses my Companions’.
6. So all of this is applicable to whatever disputes took place between them, i.e. that they are rewarded for their ijtihaad, even if they were incorrect. This holds true for the dispute between ‘Ali and ‘A’isha or between ‘Ali and Mu’aawiyah – even if some limited fighting resulted, as the Salaf have stated.
7. Upon us is to follow their way in goodness as Allaah has commanded, to leave alone discussing and engrossing oneself in their differing. As the Prophet (salallaahu ‘alaihi wassalam) said: ‘When my Companions are mentioned, withold [your tongues].’
8. As for the hadeeth: The Prophet (salallaahu ‘alaihi wassalam) said, ‘After me, do not commit unbelief, by striking the necks of one another.’ – then the unbelief (kufr) here is not the kufr that takes one out of the fold of Islaam, rather it kufr lesser than the major kufr that exits the doer out of the fold of Islaam. This has been clarified by the great Scholars of this Ummah, past and present – Ibn Taimiyyah from the past, and Al-Albaanee and Ibn Baaz from this era have explained this affair in clarity that resembles the Sun in the clear sky! One only need refer to the verse in Soorah al-Hujaraat wherein Allaah states that ‘if two groups of BELIEVERS fight against one another (to harm and kill one another) then make peace between them’ - so here Allaah describes two groups who fight each other to harm and kill as ‘Believers’. Killing is a major sin, but it is not counted as major kufr that exits the doer out of the fold. Additionally, as for the Companions, then we have already stated that which occurred between them was from sincere ijtihaad, for which they are rewarded twice if they were correct, and once if they were incorrect.
9. And finally, if we find between the Sahaabah a difference of opinion in issues of fiqh and furoo’ (as they did not differ in ‘usool), then we refer it back to Allaah and Messenger (i.e. the Book and Sunnah) for final determination, as Allaah has stated, as this was the habit the Sahaabah themselves.
And Allaah knows best.
Abu Khadeejah Abdul-Waahid
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
From Anas – radiyallaahu ‘anhu – who said:
The Prophet – salallaahu ‘alayhi wa sallam – said:
Which of the creation are most amazing in Eemaan?
They said: “The Angels.”
He said: The Angels – how could they not have Eemaan?!
They said: “The Prophets.”
He said: The Prophets have Revelation sent to them: how could they not have Eemaan?!
They said: “The Companions.”
The Companions are along with the Prophets, so how could they not have Eemaan?! Rather the people most amazing in Eemaan are a people who will come after you, and who will find a book of the Revelation. So they will have Eemaan in it and follow it, so they are the most amazing of the people -(or: the creation)- in Eemaan.
[Reported by al-Bazzaar (3/318-319: Kashful-Astaar), and its chain of narration was declared 'hasan' by Shaykh al-Albaanee in 'as-Saheehah' (no.3215).]
[Translated by Aboo Talhah Daawood ibn Ronald Burbank, rahimahullaah]
Is Anyone from the Ummah More Knowledgeable than the Companions?
Shaykh Zayd Al-Madkhalee
Does the statement of the prophet ﷺ wherein he said:
“Perhaps the one who witnesses something will convey it to one who has more understanding than himself.”
(Does this) necessitate that individuals from this Ummah after the companions are more knowledgeable than individuals from the companions?
The companions are of different levels, may Allaah’s Pleasure be upon all of them. From them is he who died before the completion of the Islamic teachings; having died as a martyr, however, acting upon that which Allaah had revealed (up to that point). From them is he who remained living out his life until the religion was complete.
The principle is that all knowledge which is inherited after their era is from their knowledge. So they have their distinction and they are the Imaams of the scholars and the point of reference of every scholar who comes after them. So it is not befitting to compare them to one who comes after them. Even if his knowledge is abundant he is still not to be compared to them, so that it is said that he is more knowledgeable than the companions of Allaah’s Messenger ﷺ. One should not forget about their companionship with the Messenger of Allaah ﷺ wherein none who comes after them can be equal with them, even if his knowledge is abundant.
Translated by: Raha ibn Donald Batts
Taken From: A Gift to the reader in Explanation of the Book of Knowledge from Saheeh Al-Bukhaaree pgs. 103-104
- Speaking ill of the Companions (Reviling the Sahaabah)
- You fast and pray more than the Companions of Muhammad (sal’Allahu ‘alayhi wa sallam) but they were better than you.’
- Some Narrations of the Imaams of Sunnah Concerning the Excellence of the Companions –RadhiAllaahu anhum
From ‘The Narrations Mentioned by Imaams of the Sunnah in the Chapters of ‘Aqeedah from the Book ‘Siyaar ‘Alaam an-Nubala’. Translated by Abbas Abu Yahya [PDF]
- The Creed of Ahl us Sunnah Wal Jamah Regarding Companions - Shaik Abdul Muhsin bin Hamad Al-Abbaad [PDF]
Questioner: The story which the ‘Imaams of the Da’wah’ report in some of their books, that some of the Companions found the body of the Prophet Daanyaal and so dug thirteen graves for it [such that they would bury him in one of them] so that the people would be unable to locate it, how far is this narration authentic?
Al-Albaani: Firstly, at the start of your question you mentioned, the ‘Imaams of the Da’wah,’ who are you referring to with that phrase?
Questioner: Shaikh Muhammad ibn Abdul-Wahhaab’s grandchildren.
Al-Albaani: But nowadays it usually refers to the Tablighi Jamaa’ah.
Questioner: I didn’t mean that.
Al-Albaani: You didn’t mean that but your wording gave that false impression, that’s why, according to what I understood [when you used that term], I found it strange that you attributed that to them because those people [i.e., Jamaa’atut-Tabligh] do not give important to such noble issues at all.
Al-Albaani: [Anyway], what is important is that this narration has an authentic, established basis, having many paths of narration. Right now I do not recall whether the particular details that you mentioned are correct. But what is important is that they really did find [his body] and then dug [the earth] and caused a river to flow over him [i.e., over the grave] such that it was not possible to go to it and glorify it or for it to be worshipped instead of Allaah the Blessed and Most High, this is established.
Al-Hudaa wan-Noor, 304.