The beatings that Imam Ahmad Rahimahullaah recieved! Subhaan Allaah – could WE bare this with such patience??

Saalih bin Ahmed bin Hanbal said: “A person, who used to treat flogs etc, saw my father (Ahmed bin Hanbal) and said: ‘I have also seen such a person who received 1000 flogs but I never saw such a beating (that Imaam Ahmed received)’. There were the signs of beating over his back and on the chest. Then he took the stitch and inserted it into some of the wounds and said that this stitch could not reach to the end of the wound. He used to come and treat him.

He (Imaam Ahmed) had also received some flogs on his face. He remained lying prone (on the surface) for as long as Allaah wished. Then he said: ‘This is one thing (i.e. the torn skin of the wound) that I want to cut’. That Doctor used to hold the skin with a tong and cut it with a knife. He (Imaam Ahmed) remained patient and thankful in this condition, and he would keep praising Allaah. Then Allaah cured him but the pain of wounds remained with him at several places. His back remained affected due to flogs until his death. May Allaah have mercy upon him! He used to say: ‘By Allaah, I have tried my best, all I want is that I be saved from the punishment (of Allaah) and if my matter balances out then it would be more than enough.’”

[Manaaqib Ahmed: P. 346, 347, Chain Saheeh]

Allaahu Akbar! The Statement of La ilaaha illAllaah! A Must Read!

Shaykh Muhammad bin ‘Abdul-Wahhab Rahimahullaah was asked about the meaning of La ilaha illAllaah (there is none worthy of worship in truth but Allaah), and he replied by saying:

Know, may Allaah the most High have mercy on you, that this statement is the divider between disbelief and Islam. And it is the statement of Taqwa, the ‘Urwat-ul Wuthqa (the most trustworthy handhold), and it is what Ibrahim made a word lasting among his offspring, that they may turn back [1]. And the objective is not saying it with the tongue while being ignorant of its meaning [2] for the hypocrites say it, nonetheless they (the hypocrites) are below the disbelievers in the lowest depth (grade) of the Fire [3] though they pray and give alms. Rather the objective is to say it (La ilaha illAllaah) with awareness of it in the heart, love for it, love for its people and hatred for whoever opposes it and is adverse to it, just as the Prophe صلي الله عليه و سلم said: “Whoever says La ilaha illAllaah sincerely…” And in one narration: “Sincerely from his heart…” And in one narration: “Truthfully from his heart…” And in another Hadith: “Whoever says La ilaha illAllaah, and disbelieves in what is worshipped other than Allaah…” and other then them from the Hadiths which indicate the ignorance of most people about this Shahadah (the testimony of La ilaha illAllaah). Know that this statement is negation and affirmation [4] ; It negates the worship of other than Allaah ‘azza wa jal from all the Messengers- including Muhammad صلي الله عليه و سلم, and from all the Angels- including Jibril, over and above than them from the Prophets and righteous people; and it affirms it (worship) for Allaah ‘azza wa jal. If you understand that, then consider the right of worship which Allaah the Most high affirmed for Himself, and negated that there be from it (worship) the weight of a mustard seed for Muhammad صلي الله عليه و سلم , Jibril and other than them.

FOOTNOTES: (Point Number 2+4 are explanations from Shaykh Fawzaan Hafidhahullaah)

[1] – Proof: Surah az-Zukhruf, Ayat 26-27

[2]- The objective of the statement La ilaha illAllaah is not saying it with the tongue only without understanding it ; it is essential that you learn the meaning of La ilaha illAllaah; as for you saying it without knowing its meaning, then you do not affirm what it proves and how can you affirm a thing you are ignorant of? Thus, it is essential that you know its meaning until you affirm it and you affirm with your heart what your tongue articulates of it; so it is binding that you learn the meaning of La ilaha illAllaah, as for mere articulation of the tongue without understanding its meaning, then this will not benefit at all. Furthermore, affirmation with the heart and pronounciation with the tongue is not sufficient, rather, it is essential to carry out its requirement, and that is by making sincere worship to Allaah and leaving the worship of all that is other than Him ‘azza wa jal; thus, La ilaha illAllaah is a statement pronounced, understood and applied, not a spoken statement only.

[3]- Proof: Surah An-Nisa, Ayat 145

[4]- This statement has two pillars, they are: negation and affirmation, and negation (alone) is not enough and nor is affirmation (alone) enough, rather both of them together are necessary; just as Allaah the Most High states:

“Whoever disbelieves in taghut (false idols) and believes in Allaah…” (Al-Baqarah:256)

He did not say ‘disbelieves in taghut’ only, rather He said: “and believes in Allaah” and He did not say: “whoever believes in Allaah” without mentioning disbelief in taghut, both are neccessary.

[EVERYTHING here is Taken from the Book ‘An Explanation of the Treatise: The Meaning of the Statement of Tawhid (La ilaha illAllaah) : Authored by Shaykh Muhammad ibn ‘Abdul Wahhab and explained by Shaykh Saalih al-Fawzaan Hafidhahullaah]

Sayings from the Salaf | Sins lead to forgetting knowledge…

With regards to the effects of sins upon the ability of the student of knowledge to memorize, ‘Abdus Salaam ibn Burjis (d. 1425 AH) rahimahullaah said:

Disobeying Allaah, the Most High, is an obstacle to attaining Sharee’ah knowledge – because it (Sharee’ah knowledge) is a noor (light) from Allaah which He casts into the hearts of whomever He wishes from His servants.

And noor (light) and dhulmah (darkness) do not come together in a heart.

Therefore ibn Mas’ood radi Allaahu ‘anhu said:

“Indeed I consider that a man (might) forget knowledge which he has already learned because of a sin which he does.”

And may Allaah have mercy upon ash Shaafi’ee who said:

“I complained to Wakee’ about my memorization being bad.
So he directed me to leave off sins and he informed me that knowledge is a noor (light). And the light from Allaah is not bestowed upon a person who is sinful.”

Quoted in ‘Awaa-iq ut talab of ‘Abdus Salaam ibn Burjiss rahimahullaah page 38, translated by Nasser ibn Najam

BACKBITING THE INNOVATORS – 14 narrations of the Salaf for the PERMISSIBILITY of backbiting innovators.

NOTE: It is not considered backbiting when talking about the people of desires and innovation, and those who oppose the Salaf:
_______________________________________________________________
  1.      Al-A’amash reported that Ibraaheem (An-Nakha’ee) said: “There is no backbiting with regard to (talking about) the innovator.” [Al-Laalikaa’ee (1/140, no: 276)]
 
2.      Al-Hasan Al-Basree said: “There is no backbiting with regard to (talking about) the innovator or the sinner who openly professes his evil.” [Al-Laalikaa’ee (1/140, no: 279)]
 
3.      And he also said: “There is no backbiting when it concerns the people of innovations.” [Al-Laalikaa’ee (1/140, no: 280)]
 
4.      Al-Fudayl Ibn ‘Iyyaad said: “Whoever enters upon a person of innovation, then he has no sanctity (i.e. protection from being talked about).” [Al-Laalikaa’ee (1/140, no: 282) ]
 
5.      Sufyaan Ibn ‘Uyainah said: “Shu’abah used to say: ‘Come let us backbite for the sake of Allaah, ‘azza wa jall.’” [Al-Kifaayah fee ‘Ilm-ir-Riwaayah of al-Khateeb Al-Baghdaadee (91) and Sharh ‘Ilal At-Tirmidhee of Ibn Rajab (1/349)]
 
6.      Abu Zayd Al-Ansaaree An-Nahwee said: “Shu’abah came to us on a rainy day and said: ‘This is not a day for (learning) hadeeth. Today is a day for backbiting. Come let us backbite the liars (in hadeeth).’” [Al-Kifaayah fee ‘Ilm-ir-Riwaayah of al-Khateeb Al-Baghdaadee (91)]
 
7.      On the authority of Makkee Ibn Ibraaheem who said: “Shu’abah used to go to ‘Imraan Ibn Hudayr saying (to him): ‘O ‘Imraan, come let us backbite for an hour for the sake of Allaah.’ And they would mention the faults and defects of hadeeth reporters.” [Al-Kifaayah fee ‘Ilm-ir-Riwaayah of al-Khateeb Al-Baghdaadee (91)]
 
8.      Abu Zur’ah Ad-Dimashqee said: “I heard Abu Mushar being asked about a man that makes mistakes, misconstrues and distorts ahaadeeth, so he said: ‘Make his affair known.’ So I said to Abu Zur’ah: ‘Do you consider that to be backbiting?’ He said: ‘No.’” [Sharh ‘Ilal At-Tirmidhee of Ibn Rajab (1/349) and Al-Kifaayah of Al-Baghdaadee (91-92) but there occurs in Al-Khateeb’s report: “So I said to Abu Mushar” instead of “So I said to Abu Zur’ah.”]
 
9.      ‘Abdullah Ibn Al-Mubaarak said: “Al-Mi’allaa Ibn Hilaal is fine except when it comes to hadeeth, he lies.” So someone among the sufis (i.e. ascetics) said: “O Abu ‘Abdir-Rahmaan! Are you backbiting?” So he said: “Be quiet! If we do not clarify this, how will the truth be made known from the falsehood?” [Sharh ‘Ilal At-Tirmidhee of Ibn Rajab (1/349) and Al-Kifaayah of Al-Baghdaadee (91-92) ]
 
10.  ‘Abdullaah, the son of Imaam Ahmad said: “Abu Turaab An-Nakhshabee once went to my father, so my father began saying ‘this person is weak’ and ‘that person is reliable.’ So Abu Turaab said: ‘O Shaikh, do not backbite the scholars!’ So my father turned to him and said: ‘Woe be to you! This is advice, this is not backbiting.”[Al-Kifaayah fee ‘Ilm-ir-Riwaayah of al-Khateeb Al-Baghdaadee (92) and Sharh ‘Ilal At-Tirmidhee of Ibn Rajab (1/350)]
 
11.  Muhammad Ibn Bindaar As-Sabbaak Al-Jarjaanee said: “I once said to Ahmad Ibn Hanbal: ‘Verily, it is becoming hard upon me to say: (So and so is weak) and (so and so is a liar). So Ahmad said: ‘If you remain silent and I remain silent, then who will make the ignorant person aware of the authentic from the defective?’”[Majmoo’-ul-Fataawaa of Ibn Taimiyyah (28/231)]
 
12.  Shaudhab reported that Katheer Abu Sahl said: “It used to be said: ‘The people of desires do not have any sanctity (i.e. protection from being talked about).” [Al-Laalilkaa’ee (1/140, no: 281)]
 
13.  Al-Hasan Ibn ‘Alee Al-Iskaafee said: “I asked Abu ‘Abdillaah Ahmad Ibn Hanbal about the meaning of backbiting. He responded: “It is when you mention the defect of a person.” I said: “What if the person says: ‘Do not hear (hadeeth) from so and so’ and ‘Such and such person makes mistakes (in his narration)?’” He said: “If the people were to abandon doing this, the authentic would not be known from its opposite.” [Sharh ‘Ilal At-Tirmidhee (1/350-351)]
 
14.  Isma’eel Al-Khatabee said: ‘Abdullaah Ibn Ahmad reported to us, saying: “I said to my father: ‘What do you say about seekers of Hadeeth going to a teacher who perhaps is murji’ee or a shi’ee or he has some opposition to the Sunnah in him. Is it permitted for me to remain silent about him or should I warn against him?’ So my father said: ‘If he calls the people to innovation and he is an Imaam (or a head figure) in that and calls to that, then yes, warn against him.’” [Al-Kifaayah (93) and Sharh ‘Ilal At-Tirmidhee (1/350) ]
 
 
Modified for presentation purposes: http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=38Taken from http://ahlulbidahwalhawa.com/2012/08/28/stop-backbiting-yusuf-estes/

“The brother-in-law is Death.”- Explained by some of the Salaf

“The brother-in-law is Death.”

•Imaam Al Qurtubi

Imaam al Qurtubi said regarding the Prophet (prayers and peace be upon him) statement, ‘the brother-in-law is death’:“In other words: his entering upon the wife of his brother resembles death in repulsiveness and mafsadah (cause of corruption & evil). Therefore, he (the Prophet, prayers and peace be upon him) has prohibited (it with a) clear prohibition. He (the Prophet [prayers and peace be upon him]) has emphasised the caution from that.He (described it as) death, due to the indulgence of people in it (openly) from (both) the husband’s and wife’s side, because it has become the norm…the Hamuw entering upon the women necessitates towards the death of her deen (religion), or to her death by means of her (husband) divorcing her, when he becomes jealous, or by her being stoned if she commits adultery with him.”[6]

•Imaam Al Baghawee

“Al Hamuw: its plural is ‘Al Ahmaa’ and they are the brothers-in-law (including his cousins etc) from the husbands side, and the sister-in-laws (including her cousins etc) from the wife’s side… the Arabs say this phrase (i.e. something is death)… like they say, ‘the Sultan is fire’.The wording of this (hadeeth) means: certainly solitude with the Hamuw with her (the wife) is more severe than her solitude with any other stranger…it also means: have caution with the Hamuw as you would have caution from death.”[7]

•Imaam An-Nawawi

“Layth bin Sa’d said: Al-Hamuw is the husband’s brother and whoever resembles him (the-brother-in-law) from the relatives of the husband, like his paternal uncles son etc. The Scholars of Language have unanimously agreed that Al-Ahmaa (trans. this is the plural of Al-Hamuw) are the relatives of a woman’s husband, like his father, his paternal uncle, his brother, the son of his brother, the son of his paternal uncle and their like. Also, the Akhthaan: the relatives of a man’s wife and the Ashaar: husband of ones sister. So it occurs for both types.As for the Prophet’s (prayers and peace be upon him) statement ‘the brother-in-law is death’ then it means that apprehension from him is more than from other than him. And the evil which occurs from him and the fitnah (trial/temptation/discord) is more due to him being able to reach the woman and be alone with her,- without disapproval [being levied] upon him-, unlike the ajnabee (stranger)…Ibn Arabee said that it is a phrasing used in Arabic, like they say, ‘the lion is death’ i.e. meeting him is like death. And Qaadhi said it means that seclusion with the Ahmaa’ (trans. this is the plural of Al-Hamuw) leads to fitnah and destruction in deen (religion), that’s why he referred to it as like the destruction of death. Therefore the phrasing shows weight (i.e. the weightiness of the issue at hand).”[8]

•Imaam As-Suyooti

“’The Brother-in-Law is death’ means: certainly fear from him is more than from others and the evil which occurs from him in privacy is more, due to his being able to gain access to the woman and be alone with her without it being disapproved of him, unlike the ajnabee (stranger). Even though, he is more deserving of being prohibited (from access) than the stranger!”[9]

•Imaam Ibn Hajar Al Asqalaani

“Seclusion with the Hamuw certainly brings about destruction of the deen (of a person) if a sin occurs or death if a evil occurs, (in which case) stoning becomes waajib (incumbent) [trans. here Ibn Hajr is referring to if they commit adultery together], or (it brings about) the destruction of a woman by being separated from her husband, when his protective jealousy [gheerah] leads him to divorcing her.”[10]

•Shaykh al ‘Uthaymeen

“‘The Brother-in law is death’ are the gravest words of caution. It means, just as a person flees from death, it is incumbent that he (the husband) flees from (allowing) entrance of his relatives upon his wife and his family which aren’t mahram (to her). This shows the extreme reprimand of (allowing) relatives of the husband to enter the house of the husband, (which is more) serious than the entrance of strangers, because these people enter with the recognition that they are relatives, so no-one disapproves. And when they come to the door, seeking permission to enter, no-one denies them.That is why it is haraam on a person that he gives his brother a chance to be alone with his wife. Some people take this matter lightly; you’ll find him (the husband) with his wife and he has a brother who has reached the age of puberty and he (the husband) goes to work, leaving his wife and his brother in the home alone. This is haraam (prohibited), because satan runs in the son of Adam like the running of blood.(The question arises): how do we separate them when the house is one (i.e. if they are living in the same house)? (The answer:) It is waajib (incumbent) to place a locked door between the quarter of the man (brother-in-law) and the quarter of the woman. The husband (must) take the key with him (of the door). Then he (should) say to his brother, ‘This is your place.’ and to his wife, ‘This is your place.’ and he (should) say to his family, ‘This is your place.’.It is not allowed that the door be left opened, since he (the brother-in-law) may enter upon her and the satan may mislead him and he may rape her and maybe he will delude her to concord, then it will be like she is his (the brother-in-law’s) wife, entering upon her (like a husband would) and leaving and he doesn’t (even) care. We ask Allah to forgive…”[11]

•Shaykh Atiyyah Muhammad As-Saalim

“Al Hamuw: the husband’s brother.It (i.e. this hadeeth) means: his entering (upon his brother’s wife) in the absence of his brother. The Prophet (prayers and peace be upon him) clarified that he is the most severest of dangers that is why he said, ‘The brother in law is death’, because the ajnabee (stranger) does not dare to enter and if he does enter he finds caution. As for the husband’s brother, then he enters the house of his brother and there is a no care, so there is what resembles death.Therefore, in this hadeeth the Prophet (prayers and peace be upon him) makes clear for us that it is upon the man (i.e. brother in law) to (exercise) caution from the woman (brother’s wife), and likewise for the woman (to exercise caution from her brother in law).”[12]

•Muhammad Al-Ameen Ash-Shanqeetee

This great Scholar wrote in his tafseer, regarding the explanation of the Hadeeth, ‘the brother in law is death’ proving that segregation & partitioning must be established between the-brother-in-law and his sister-in-law:“…without a doubt that his (the Prophet’s, prayers, blessings and peace be upon) phrasing is the gravest phrasing of caution, because death is the most horrid event which come upon a person in the world. Just as the poet said,
And Death is the greatest of events
Of which (comes to) pass upon his creation.
Therefore, the Prophet’s (prayers and peace be upon him):
1/ Gravest phrasing of caution regarding the entering of men upon the women (non-mahrams) and
2/ His expressing the relative entering upon a wife by calling it ‘death’is authentic prophetic proof that the statement of Allah,{… ask them from behind a screen…}[13]is general for all women, as you saw (i.e. in its tafseer which preceded). If its hukm (ruling) was specific for His wives (i.e the Prophet’s (prayers and peace be upon him) wives), then why did He (the Prophet (prayers and peace be upon him) ) caution the men (with) this general (and not specific) phrasing of grave caution of entering upon women (and not just the Prophet’s wives)? Also, from the apparent meaning of the Hadeeth is that the caution is from entering upon them even if seclusion does not occur between the two. And it is so; hence, entering upon them and seclusion with them are both haraam (prohibited) with a severe prohibition …Imaam Muslim (may Allah have mercy on him) quoted this hadeeth in his chapter on the prohibition of solitude with strangers and (their) entering upon her (i.e. the woman). This shows both are haram…the ‘iyyaakum’ (in the hadeeth)… means be fearful/cautionary (ittaqoo) and implies the meaning ‘save yourselves [ittaqoo] from entering upon women, and women entering upon you’. In the narration of Ibn Wahb (of this hadeeth, comes) with the wording, “Do not enter upon women” and includes the prohibition of entering (aswell as the) prohibition of seclusion with her by means of the first way (i.e. by entering upon her).”[14]

____________________

References

[6] Al Mufham [5]: 501 and also quoted in ‘Al Mufassil Fi Ar-Radd A’laa Shubuhaat A’adaa’ Al Islaam’, volume 14 pg: 267
[7] Sharh as-Sunnah, volume: 9 pg 27
[8] Sharh An-Nawawi ‘Alal Muslim, volume 14, pg: 154]
[9] Sharh As-Suyooti ‘alal Muslim, Chapter 5 pg: 193
[10] Fath al Baari, vol 9, pg 332
[11] Sharh Buloogh al Maraam, Volume 3, pg: 163
[12] Sharh Riyaadhus Saliheen by Shaykh Uthaymeen, Volume 1 pg: 1932
[13] Al Ahzaab [33]: 53
[14] Adwaa’ al Bayaan Fi Eeydhaah Al –Qur’aan Bil Qur’aan, Chapter 6 pg 249

Picture that hour- Ibn al-Jawzi Rahimahullaah

The Shaykh, the Imam, the Allaamah, the Shaykh of Islam, Abul-Faraj Abdur-Rahmaan ibn Ali ibn Muhammad ibn al-Jawzi (Rahimahullah), said:

“From the most interesting things is the alertness of the dying person at the time of his death – for he becomes perceptive to a degree which cannot be described, and worried to an extent that has no limits.

And he yearns for his times of old, and wishes that he be left so that he can make up for what passed him by, and so that he can be truthful in his repentance in accordance with the level of certainty he [now] has about death.

And he – out of grief – almost kills his own soul before its [actual] death.

And if a [single] atoms weight of these things were found at the time of health and well-being, everything that is intended by doing pious deeds would be achieved.

So the intellectual one is he who pictures that hour and acts according to what it requires. And if he is not able to do that, then he visualizes it as much as he is able to, for it will prevent desire’s hand, and will arouse seriousness/earnestness [in him].

As for the person who has that hour right before his very eyes [i.e., is always thinking about it in order to prepare], then he is like its prisoner.

As is reported about Habib al-Ajami: When he would wake in the morning he would say to his wife, ‘If I die today, then let so and so be the one who washes me, and so and so be the ones who carry me.’

And al-Ma’roof said to a person, ‘Pray the midday prayer [dhur] with us!’ So he replied, ‘If I pray the midday prayer [dhur] with you I am not going to pray the afternoon prayer [asr] with you.’ So al-Ma’roof said, ‘And it is as though you have hope that you will live till asr? I seek refuge with Allah from having lengthy/drawn out hopes.’ And a person backbit another, so al-Ma’roof said, ‘Remember the cotton when they place it on your eyes [at the time of death].’”

[Saidul-Khaatir, pp.263-264]

There is Not an Innovator Except that he hates Ahlul-Hadeeth, by Abu Hakeem Bilal Davis

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d

Abu Uthmaan as-Saaboonee (d. 449H) – rahimahullaah – said: “I heard al-Haakim Abu ‘Abdullaah al-Haafidh saying: I heard Abu ‘Alee al-Husain bin ‘Alee al-Haafidh saying: I heard Ja’far bin Ahmad bin Sinaan al-Waasitee saying: I heard Ahmad bin Sinaan al-Qattaan say: There is no innovator in [this] world except that he detests the Ahl ul-Hadeeth (the People of Hadeeth). So when a man innovates (into the religion), the sweetness of the hadeeth is removed from his heart.”

__________________________________________________ _______________________________________

There is Not an Innovator Except that he hates Ahlul-Hadeeth, by Bilal Davis (Notes, not verbatim)

Ibn Taymiyyah (rahimahullaah) said: The bid’ah is joined with dividing, just as the Sunnah is joined to the Jama’ah. So it is said: Ahlus-Sunnah wal Jama’ah, and about the people of innovation: Ahlul Bid’ah wal furqa.

Even among the people of bid’ah themselves, they have splitting. Even within one sect, they have many groups.

The She’aah have many groups and different off-shoots.
The Khawaarij have many groups and different off-shoots.
The Mu’tazila have many groups and different off-shoots.

All of this is from the punishment of Allaah.

Ahlus-Sunnah – regardless of where they are – are united.

Ibnul Qayyim (rahimahullaah) wrote a famous poem entitled Nooniyah (each line ending with the letter ‘Noon’), and he also wrote Meemiyah (each line ending with the letter ‘Meem’).

In his Meemiyah, he started those lines by praising Ahlul-Hadeeth, and mentioning that this is his group, and they are the people he is with.

They (Ahlul-Hadeeth) are the followers of the Messenger (salallaahu ‘alayhi wa sallam). They are his party.

– If it wasn’t for (Allaah raising) them, then there would not be any Muslims on the earth.

– If it wasn’t for Ahlus-Sunnah protecting the Sunnah, and if it wasn’t for Ahlus-Sunnah protecting the Qur`an, and inscribing that, gathering the Sunnah, traveling for the gathering of the Sunnah, preserving the understanding of the Salaf concerning the Sunnah, then we would have nothing but Ahlul-Bid’ah and nothing but the Zanadiqah, individuals misunderstanding the Sunnah or not knowing the Sunnah at all, because it would not have been gathered by anyone.

– And if it wasn’t for Allaah raising Ahlus-Sunnah for that purpose, then we would not have Muslims on the earth.

– And if it wasn’t for (Allaah raising) them, the earth would have shaken and trembled with a convulsion – with its people (the people on the earth would be in a state of mayhem).

– But they [Ahlul-hadeeth] are the mountains of the earth.

– And if it wasn’t for (Allaah raising) them, the earth would have been in darkness for the people on the earth.

– But they are the moons and stars of the earth (bringing light to the people of the earth) by way of the Sunnah and by way of the guidance and by way of this Deen.

– They indeed are my companions, so… and welcome the good people and deal with them with benevolence.

The Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: Awthaqul ‘Urral Eeman al-hubbu fillaah, wal-bughdu fillaah (The strongest handhold of eeman is to love for Allaah, and hate for Allaah.)

The reason why Ahlul-Bid’ah hate Ahlul Hadeeth is because they differ in the usool (fundamentals) in ‘Aqeedah and that which unites the hearts. The usool – correct ‘aqeedah – is not present with them (Ahlul-Bid’ah ).

Allaah said (what means): So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition. So Allaah will suffice you against them. And He is the All-Hearer, the All-Knower. (Al-Baqarah, ayah 137)

[They] also [hate us], because we call to ‘ilm (authentic knowledge); the Prophet (salallaahu ‘alayhi wa sallam) said: Seeking knowledge is obligatory upon every Muslim.

Ahlus-Sunnah take their ‘aqeedah from Qur`an and Sunnah upon the understanding of the Salaf.

Allaah said (what means): And whoever contradicts and opposes the Messenger (Muhammad, (salallaahu ‘alayhi wa sallam)) after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination. (An-Nisa, ayah 115)

Allaah says (what means): And the first to embrace Islam of the Muhaajiroon and the Ansaar and also those who followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success. (At-Tawbah, ayah 100)

Ahlul-Bid’ah take their ‘aqeedah from: opinions and principles based upon “logic.”

Allaah says (what means): And so We have appointed for every Prophet enemies – Shayaatin (devils) among mankind and jinns – inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it, so leave them alone with their fabrications. (Al-An’aam, ayah 112) ——-> Shayateen from mankind and Jinn who inspire one another with adorned speech as a delusion.

From the origin of this Manhaj – from the origin of Salafiyyah – is to refute the one in opposition, to refute the mukhalif (the one in opposition). If it wasn’t for this Radd (refutation) of the one in opposition, then this bid’ah would be allowed; it would have a nice place in the ranks of the Muslimoon, and accepted. The bid’ah that leads to Kufr and Shirk would have been established in the hearts of the Muslims.

If it wasn’t for Allaah raising for this Ummah Ahlus-Sunnah, Ahlul-Hadeeth, refuting and clarifying (exposing) the bid’ah, then SubhanAllaah!, we wouldn’t have known the haqq (truth) from the baatil (falsehood). As Allaah said (what means): And if it wasn’t for Allaah using (checking) some of the people to repel others, the earth would have become corrupt.

If Allaah didn’t raise for this Ummah individuals to refute a bid’ah as soon as it is raised, or spoken with, then the earth would have become corrupt. But indeed, it is the blessing that Allaah has given us this characteristic, this bravery, in the face of the [falsehood]. Bravery! Warriors as Ahlul-Hadeeth are! Warriors, ya ikhwaan, who have with them the characteristic of bravery – regardless of how beloved that individual is to the people, regardless of the standing that he has among the ranks of individuals – who will clarify (and expose) the baatil of that individual. Regardless of what the people are going to say.

The haqq (truth) is more beloved to us than that individual.
SubhanAllaah, we have certain individuals who are angered that the falsehood of certain individuals is clarified (refuted), becoming angered that Fulan from the people – such and such who was that “great caller to Salafiyah” at one time, the great “flag-bearer” at one time opposes the manhaj and (therefore) – is spoken against. People become angered at the fact that someone clarified the affair of that individual.

What is the state of affairs of an individual who becomes angered at the one who clarifies the haqq (truth), yet he doesn’t become angered at the statements [in opposition to what Allaah revealed] of that person? He doesn’t become angered at the fact that the person’s statement has opposed Allaah, opposed the Messenger (salallaahu ‘alayhi wa sallam), opposed the Salaf, opposed the ‘ulemma of the Ummah, opposed the Jama’ah. That does not anger him, because he loves that individual.

But as soon as someone stands up and speaks and clarifies, then he [the one speaking the truth] becomes “shaytaan rajeem” to most of these individuals – and refuge in Allaah is sought.

This is something, ya ikhwaan, that is from the finer characteristics of this Ummah. And because of that, Allaah has praised the Ummah. Allaah said (what means):

You [true believers in Tawheed, and true followers of Prophet Muhammad, and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’roof and forbid Al-Munkar, and you believe in Allaah… (Aali Imran, ayah 110)

This enjoining of the good and forbidding the evil is not only in the affairs of the sins. This is a secondary matter. The most important affair regarding enjoining of good and forbidding the evil is in the affair of Usool – the manhaj and ‘aqeedah. A person can be upon sin and still be Salafee, but the Innovator – regardless of how much he distances himself from sin – that which he is upon from bid’ah is greater than the sins that the sinful individual from Ahlus-Sunnah is upon.

That is something that we have to have understanding of, so we could put everything in its correct and proper place.

This is from the characteristics of Ahlus-Sunnah, clarifying as the Messenger (salallaahu ‘alayhi wa sallam) said: Indeed, Allaah will let the trustworthy ones from this Ummah carry this ‘Ilm (knowledge). They repel from this Deen the Tahreef of the Ghaaleen (the deviations of those who go beyond bounds), and the falsehood of the people of falsehood, and the false interpretations of the ignorant ones.

Those are the praiseworthy characteristics of the trustworthy ones from this Ummah, and of those whom the Messenger (salallaahu ‘alayhi wa sallam) has praised and referred to as “the carriers of this ‘ilm.”

How then is the case of the one who speaks ill of the one who clarifies (the truth)?

This indeed is a blessing from the blessings of Allaah.

Source: Tape There is Not an Innovator Except that he hates Ahlul-Hadeeth, by Bilal Davis