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Dear brothers and sisters in Islam,
Welcome to a journey aimed at providing clarity on the path of Ahlus-Sunnah wal-Jamaa'ah. This guide, titled "Understanding the Straight Path: Clarifying Misconceptions on who the Ahlus-Sunnah wal-Jamaa'ah is," is designed to guide you through the essential teachings of Islam, focusing on the distinct identity and principles of Ahlus-Sunnah wal-Jamaa'ah.
Divided into nine sections, this guide covers crucial aspects of Islamic teachings and highlights the unique position of Ahlus-Sunnah wal-Jamaa'ah:
As we embark on this journey, we will delve into the essence of Islam, explore the purity of 'Aqeedah, and understand the foundational principles that solidify the position of Ahlus-Sunnah wal-Jamaa'ah. This guide also addresses the challenges posed by sectarian ideologies, theological rhetoric, and philosophical influences, equipping you with the knowledge to discern truth from falsehood.
This guide is not just a collection of teachings; it is an invitation to embrace the authentic guidance of Ahlus-Sunnah wal-Jamaa'ah, illuminating their distinguished role in Islam. Through this journey, I aim to strengthen your connection with your faith, deepen your understanding, and help you appreciate the profound and authentic teachings of Islam. Together, let us walk the path of knowledge, guided by the principles of Ahlus-Sunnah wal-Jamaa'ah.
As was already noted, the basis of our faith is grounded in the revelation of Allah. It is not based on conjecture or guesswork. The revelation of Allah conforms to both our fitrah (human nature) and intellect, as He is our Creator. It is not the other way around, where the revelation of Allah needs to align with our personal whims, desires, preferences, or likes. This is why it is called Islam, as it involves submission to Allah. When we testify to our beliefs and embrace Islam, we submit to Allah, which is essentially what being a Muslim means. By recognizing the truth of Islam, we also submit to and follow what Allah has revealed, even if it sometimes goes against our own desires. This submission is the essence of being Muslim and standing up for the truth.
It is only natural that our morality is based on the revelation of Allah, as He guides us to what is good for us and knows what is best for us in this life and the next. Our submission does not depend on whether we comprehend everything He has revealed. Rather, we submit and follow regardless of our understanding, trusting that it will ultimately be for our good. This is a testament to our reliance on and trust in Allah.
No other religion besides Islam provides clear answers to vital life questions such as 'What is the purpose of life?', 'Why do we live?' and 'What happens when we die?' These comprehensive answers are why I converted to Islam. In contrast, other religions and philosophical systems lack consistent responses to these questions. They often offer varying and contradictory interpretations, unlike Islam. Other belief systems may not have a solid foundational reference, leading to inconsistencies. Consequently, beliefs become subjective, swayed by whims and desires. The standards set by these systems are not firmly grounded, leading to fluctuating perceptions of what is good or bad.
Scholars have explained that our bodies, much like our souls, have certain needs. To survive physically, we eat and drink. Similarly, for our hearts and souls to thrive, we must establish a connection with Allah, dedicating our lives to Him. This dedication aligns with our created purpose, which is to worship Allah alone. The term 'worship' in English lacks the depth it holds in Arabic. In common understanding, akin to Christian practices, worship is often seen as a specific act, such as attending church on Sundays. However, in Islam, worship encompasses every aspect of life, including simple acts like smiling at others or removing harmful objects from a path. It's about refining your heart and being sincere with Allah in your everyday deeds. This sincerity in daily actions is also a form of remembering Allah. Understanding this and learning the essential aspects of the Deen can make life more meaningful and joyful.
We follow the teachings of the Prophet (peace and blessings of Allah be upon him) because Allah has told us he is the best of mankind. We also follow those who witnessed the revelation of Allah and were Companions of the Prophet (peace and blessings of Allah be upon him). They are considered the best of people after the Prophet, as he was the best of teachers. The Companions carried out the message, and those who embraced it follow them in righteousness.
Authentic narrations indicate that the Prophet (peace and blessings of Allah be upon him) praised the first three generations. Great scholars in all sciences of Islamic knowledge have exercised due diligence in documenting these teachings. They knew the biographies of righteous individuals who carried the message, serving as exemplary leaders and inviting others to Islam.
We say that our religion is Islam, though in Arabic we say (ديننا هو الإسلام). The term 'Deen' here is often translated as religion, though the Arabic term for 'Deen' conveys something more than that, similar to the term 'Islam'.
Scholars of Islam have noted: “If you go back to the dictionaries of the [Arabic] language and learn that the meaning of the word al-Islam is: compliance, obedience, submissiveness, surrender, and complying to the command and prohibition of the commander without objection, and sincerely worshipping Him, glorifying Him, believing in His revelation and having faith in Him, and Islam has become a banner for the Deen brought by Muhammad (peace and blessings of Allah be upon him).” (Source)
Furthermore, scholars have explained: The Deen is: what Allah has legislated for His slaves in terms of beliefs and rulings. Ibn ‘Aashoor said in his tafseer: “The Deen is ‘aqeedah and millah. It consists of knowledge and beliefs that a person believes, which guide their actions accordingly. Therefore, it is called a Deen, because the original meaning of Deen is transaction and recompense." (Source)
The basis of our beliefs is the revelation of Allah, which is the Qur'an and the Sunnah. These two are also the primary sources of legislation in Islam. Hopefully, this was already clear from my previous article, where scholarly references were cited to enlighten these matters. This is the foundational aspect of our 'aqeedah. An authentic hadith that encapsulates the essence of Islam, as narrated by Muslim in his Saheeh (8), comes from 'Umar ibn al-Khattaab (may Allah be pleased with him), who said:
One day when we were with the Messenger of Allah (peace and blessings of Allah be upon him), there appeared before us a man whose clothes were exceedingly white and his hair was exceedingly black, and there were no signs of travel on him. No one among us recognized him. He came and sat down by the Prophet (peace and blessings of Allah be upon him) and rested his knees against his and placed the palms on his hands on his thighs. He said: “O Muhammad, tell me about Islam.” The Messenger of Allah (peace and blessings of Allah be upon him) said: “Islam is to testify that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, to establish regular prayer, to pay zakah, to fast Ramadan and to go on pilgrimage to the House if you are able to.” He said: “You have spoke the truth.” And we were amazed at his asking that and saying that he had spoken the truth. Then he said: “Tell me about eemaan (faith, belief),” He said: “It means believing in Allah, His angels, His Books, His Messengers, and the Last Day, and believing in al-Qadar (the divine will and decree), both good and bad.” He said: “You have spoken the truth.” He said: “Tell me about ihsaan.” He said: “It means worshipping Allah as if you can see Him, and although you cannot see Him, He can see you.” He said: “Tell me about the Hour.” He said: “The one who is being asked does not know more about it than the one who is asking.” He said: “Then tell me about its signs.” He said: “The slave-girl will give birth to her mistress, and you will see the barefoot, naked, destitute herdsmen competing in constructing lofty buildings.” Then he departed and I stayed for a while. Then he said to me: “O ‘Umar, do you know who the questioner was?” I said: “Allah and His Messenger know best.” He said: “That was Jibreel, who came to teach you your Deen.”
Beliefs are matters that souls affirm and hearts find peace in, becoming certainties for their holders, unmingled with doubt or uncertainty. The word ‘aqeedah in the language is derived from the root (عقد) which revolves around obligation, affirmation, and securing. As in the Qur’an:
… لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الْأَيْمَانَ ۖ
"Allâh will not call you to account for that which is unintentional in your oaths, but He will call you to account for that which your hearts have earned [بِمَا عَقَّدتُّمُ الْأَيْمَانَ]..." (Al-Baqarah 2:225)
The binding of oaths occurs through the intention and determination of the heart. It is said (عقد الحبل) meaning: to tightly bind parts together, and belief (الاعتقاد) stems from binding and tightening. It is said: I believed so-and-so, meaning: I firmly decided it in my heart, thus it is a decisive judgment of the mind.
In Islamic law, ‘aqeedah is: matters of knowledge that a Muslim must believe in his heart and affirm without uncertainty, doubt, or hesitation, because Allah has informed him of them through His book, or through His revelation to His Messenger (peace and blessings of Allah be upon him).
The foundations of belief that Allah has commanded us to believe are those mentioned in His, the Most High, saying:
آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ
The Messenger (Muhammad صلى الله عليه وسلم) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. (They say), "We make no distinction between one another of His Messengers" - and they say, "We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all)." (Al-Baqarah 2:285)
And the Prophet (peace and blessings of Allah be upon him) defined them in the famous hadith of Jibreel, saying: “Faith is to believe in Allah, His angels, His Books, His meeting, His Messengers, and to believe in the Day of Resurrection.”
Thus, the ‘aqeedah in Islam is: matters of knowledge that have been authentically reported about Allah and His Messenger, and which a Muslim's heart must firmly believe in, affirming Allah and His Messenger.(Source)
Ibn Rajab said: "Indeed, faith and righteous deeds in this world are the Straight Path in this world, which Allah has commanded His slaves to follow and remain steadfast upon. He also commanded them to ask for guidance towards it. Whoever's journey remains steadfast upon this Straight Path in the worldly life, both outwardly and inwardly, will have their path made straight on the bridge set over Hell. And whoever does not remain steadfast on this Straight Path, but deviates from it either due to the temptation of doubts or desires, will be snatched by the hooks on the bridge over Hell according to how doubts and desires had deviated him from this Straight Path, as in the hadith of Abu Hurayrah: 'Indeed, it snatches people according to their deeds.'” (Source)
Ibn Rajab also said: “If a believer is purified of his sins in this world, he will not feel the heat of the fire when he passes over it on the Day of Resurrection; because people's feeling of its heat upon passing over it is according to their sins. So, whoever is purified from sins and cleansed of them in this world will pass over the bridge as quickly as lightning or wind and will not feel anything from the heat of the fire and will not sense it.” (Source)
Excerpt from the introductory note of the book ‘Chapters on Creed’:
Praise be to Allah, deserving of all praise. His praises cannot be counted, and all grace is His, the first and the last.
I bear witness that there is no deity worthy of worship except Him alone, without any equal, counterpart, partner, or likeness. And I testify that Muhammad is His slave and messenger, may Allah bless him, his family, and his Companions, and grant them peace.
As for what follows:
This is a brief ‘Aqeedah.
I have written it for the people of ash-Shaam, who are inheriting their land and homes after the colonization of the Christians and then the Baatiniyyah sects for about a century, which was followed by trials and changes in many of the foundations and branches of Islam.
A group from among them and others asked me to write a response to what a slave will be asked about on the Day of Reckoning, regarding the right of Allah over His slaves, which He enjoined upon Nooh and the prophets after him, and with which the message of Islam was concluded, revealed to the unlettered Prophet Muhammad (peace and blessings of Allah be upon him):
شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ ۚ
“He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muḥammad], and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein...” (Ash-Shooraa 42:13)
With the abundance of desires and greed, various whims have increased, and with the variety of whims, opinions have diversified, and with the multitude of opinions, groups and sects have multiplied. And when the Arabic language weakened among its people and others, it became easy to convince with interpretations and suspicions, and to find justifications from the ahaadeeth and Ayat. Thus, if it was easy for the first sects in the first century and thereafter, it is easier and simpler for those who follow them, as long as there is desire and suspicion; for suspicion is but a desire, then it becomes a suspicion, then a followed doctrine, and then people take it in its final form, not knowing its beginning. The Most High said:
أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لا تَهْوَى أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ
“… Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some you disbelieved and some you killed.” (Al-Baqarah 2:87)
So, He mentioned the whim that turned into arrogance, then into denial, and then into enmity. Thus are the sects and misguided thoughts in every nation.
Allah sent down the truth and guidance to His Prophet (peace and blessings of Allah be upon him). Whoever wants it pure should take it from its original sources before minds cloud it. Revelation is like water in the heart, and minds are like vessels. Allah sent down the revelation and placed it in the heart of His Prophet (peace and blessings of Allah be upon him) then the Prophet placed it in the Sahaabah (i.e., Companions), then the Sahaabah in the Taabi’een (i.e., followers). The more it is transferred, the more it becomes clouded. The purest and most reliable vessels are the first ones, which are the Prophet (peace and blessings of Allah be upon him) and then the Sahaabah. Muslim narrated in his Saheeh from Abu Musa that the Messenger of Allah (peace and blessings of Allah be upon him) said: “… I am a safeguard for my Companions, and when I am gone, what is promised to my Companions will come, and my Companions are a safeguard for my Ummah, and when my Companions are gone, what is promised will come.”
The Deen should only be taken from the revelation, the Qur’an and Sunnah:
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ
“It is He who has sent among the unlettered [Arabs] a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book [i.e., the Qur’ān] and wisdom [i.e., the sunnah]…” (Al-Jumu’ah 63:2)
And all knowledge is in the Deen [and] other than these [two] is ignorance.
The most correct understanding of revelation: understanding of the Sahaabah (may Allah be pleased with them). We mention what the revelation indicates and what was unanimously understood by the Sahaabah and agreed upon by the best of generations. So we say:
Chapter One
Al-Islam: The one and only Deen of Allah. He does not accept from His worshippers, human or jinn, none other than it. Allah the Most High says:
وَمَن يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ
“And whoever desires other than Islām as religion - never will it be accepted from him…” (Aali ‘Imraan 3:85)
He also says:
إِنَّ الدِّينَ عِندَ اللَّهِ الْإِسْلَامُ ۗ
“Indeed, the religion in the sight of Allāh is Islām…” (Aali ‘Imraan 3:19)
Al-Islam: is the Deen of all prophets. The Most High says:
وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ
And We did not send any Messenger before you (O Muhammad صلى الله عليه وسلم) but We revealed to him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else)." (Al-Anbiyaa’ 21:25)
And the Most High says:
۞ إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا
Indeed, We have revealed to you, [O Muḥammad], as We revealed to Noah and the prophets after him. And We revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the book [of Psalms]. (An-Nisaa’ 4:163)
After mentioning the prophets Nooh, Ibraheem, Ishaaq, Ya’qoob, Dawud, Sulayman, Ayyoob, Yoosuf, Musa, Harun, Zakariyya, Yahya, ‘Eesa, Ilyaas, Ismaa’eel, al-Yasa’, Yoonus, and Loot, He says:
أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ
“They are those whom Allâh had guided. So follow their guidance…” (Al-An’aam 6:90)
The Deen of the prophets agrees in its foundations but differs in some, not all, of its branches. The branches change, but the foundations do not. Allah sent Musa and ‘Eesa to the Banu Israa’eel, and with the Injeel [Gospel] revealed to ‘Eesa, Allah abrogated some of what was in the Tawraah [Torah] revealed to Musa. He said:
وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُم بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ ۚ وَجِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ
“And [I have come] confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord, so fear Allāh and obey me.” (Aali ‘Imraan 3:50)
Musa and ‘Eesa were prophets sent to one Ummah, but some of their branches of law differed. How much more so with others?!
Then, no law has been free from alteration. The Most High says:
وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِندِ اللَّهِ وَمَا هُوَ مِنْ عِندِ اللَّهِ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ
And verily, among them is a party who distort the Book with their tongues (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: "This is from Allâh," but it is not from Allâh; and they speak a lie against Allâh while they know it. (Aali ‘Imraan 3:78)
And the Most High says:
يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ
“… those who distort words from their [proper] places [i.e., usages]…” (An-Nisaa’ 4:46)
Thus, the general populace has been prevented from reaching the truth as Allah intended. The correction came with a new prophethood; Allah restored His true Deen through the prophethood of Muhammad (peace and blessings of Allah be upon him). There is no true Deen or Islam except His Deen:
وَمَن يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ
“And whoever desires other than Islām as religion - never will it be accepted from him, and he, in the Hereafter, will be among the losers.” (Aali ‘Imraan 3:85)
And He made His message for all nations: humans and jinn, Arabs and non-Arabs,
وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا
“And We have not sent you [O Muhammad] except comprehensively to mankind as a bringer of good tidings and a warner…” (Saba’ 34:28)
And it is authentically reported from Abu Hurayrah (may Allah be pleased with him) from the Messenger of Allah (peace and blessings of Allah be upon him) that he said: "By the One is Whose hand is the soul of Muhammad, not one of this nation, Jew or Christian, will hear of me and will die without having believed in that with which I have been sent, but he will be one of the dwellers of Hell fire." (Narrated by Muslim, 153)
And Allah has preserved the Qur’an from alteration and change:
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
“Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption).” (Al-Hijr 15:9)
Chapter Two
Islam is explained and its divine intent is clarified only by Allah in His Book and in the Sunnah of His Prophet (peace and blessings of Allah be upon him). The Prophet is only a conveyer of Allah’s message. Allah Almighty says,
۞ يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ
“O Messenger, announce that which has been revealed to you from your Lord…” (Al-Maa’idah 5:67)
The Prophet’s duty, along with conveying the message, is to clarify it. Allah says,
وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ
“… The Messenger’s duty is only to convey (the message) in a clear way (i.e. to preach in a plain way).” (An-Noor 24:54)
The explanation also comes from Allah:
فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
“And when We have recited it to you [O Muhammad صلى الله عليه وسلم through Jibrîl (Gabriel)], then follow its (the Qur’an’s) recital. Then it is for Us (Allâh) to make it clear (to you).” (Al-Qiyaamah 75:18-19)
The Sunnah is a revelation from Allah to His Prophet:
وَمَا يَنطِقُ عَنِ الْهَوَىٰ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ
“Nor does he speak of (his own) desire. It is only a Revelation revealed.” (An-Najm 53:3-4)
When the Prophet (peace and blessings of Allah be upon him) was asked a question and had a prior answer from his Rabb, he would respond; otherwise, he would wait for revelation.
The closest people in understanding the Prophet are his Companions (may Allah be pleased with them). Their understanding of the Qur’an is proof [i.e., authoritative]. Whoever claims that someone other than Allah has the right to legislate in the Deen, permitting or forbidding, has ascribed a partner to Allah in His rule, this is disbelief and polytheism, about which there is no disagreement.
Allah did not reveal His Book except with a meaning He intends, and His intent cannot be explained except by Him and whom He permits among His creation. Anyone who reflects on the Qur’an may derive from it, provided two conditions:
✸ Firstly: it should not deviate from the Arabic language in its singular and composite forms.
✸ Secondly: it should not contradict a clear meaning established in the Qur’an.
Whatever is attributed to Allah, the People of the Book have gone astray through the expense of deduction, prioritizing clear texts over ambiguous ones. Allah the Most High says about the People of the Book:
وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِندِ اللَّهِ وَمَا هُوَ مِنْ عِندِ اللَّهِ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ
And verily, among them is a party who distort the Book with their tongues (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: "This is from Allâh," but it is not from Allâh; and they speak a lie against Allâh while they know it. (Aali ‘Imraan 3:78)
He said:
يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَابِ
{distort the Book with their tongues (as they read)} Not with anything else;
لِتَحْسَبُوهُ
{so that you may think} For the sake of its closeness to it, intensifying in deception.
(Source)
You might then be wondering why misguidance, deviation, and innovation occur among people. Scholars generally identify three reasons for that: 1) ignorance, 2) following one's whims and desires, 3) an inability to handle the truth due to its perceived difficulty.
In more detail, scholars outline six specific reasons for that: 1) an inability to adhere to the Qur'an and Sunnah, 2) reliance on ambiguous Ayat of the Qur'an, 3) selective adherence to some parts of the Qur'an while disregarding others, 4) seeking guidance from sources other than divine revelation, 5) straying from the path of the Sahaabah (may Allah be pleased with them), 6) ignorance or insufficient knowledge of the Arabic language.
To understand some of the foundations of Ahlus-Sunnah wal-Jamaa’ah, allow me to refer you to imam Ahmad's treatise, 'Usool as-Sunnah,' which means 'the foundations of the Sunnah':
.أصول السنة عندنا التمسك بما كان عليه أصحاب رسول الله صلى الله عليه وسلم والاقتداء بهم
“The foundations of the Sunnah for us are adhering to what the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) were upon, and following their example.”Shaykh ibn Jibreen explained: “This is a treatise by imam Ahmad on the foundations of the Sunnah. The foundation [الأصل] refers to that which others are built upon or branch out from, like the foundation [كأساس] of walls or the roots of trees. The meaning here is that the Sunnah has foundations from which other aspects branch out. The root foundations are the Book of Allah, the Sunnah of His Prophet (peace and blessings of Allah be upon him) and what is transmitted from the Companions (may Allah be pleased with them). When people affirm these foundations and adhere to the Book and the Sunnah, and hold to what the Companions were upon, they will by doing so complete what branches out from these foundations.”
.وترك البدع وكل بدعة فهي ضلالة
"And abandoning innovations, and every innovation is a misguidance."
Shaykh ibn Jibreen explained: "Innovation in Deen refers to anything that is newly introduced into Shari’ah, added to it, and associated with it, even though it is not part of it. This could be in beliefs, physical actions, or statements. Allah the Most High has completed this Deen and revealed to His Prophet (peace and blessings of Allah be upon him) in the last part of his life the Ayah:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا
'…. This day I have perfected for you your religion and completed My favor upon you and have approved for you Islām as religion.…' (Al-Maa’idah 5:3)
The Prophet (peace and blessings of Allah be upon him) conveyed everything that was revealed to him by his Rabb and taught his Companions everything they needed, including manners of personal hygiene and the like, things one might be shy about. He passed away, and there was nothing, not even a bird flapping its wings, but he had imparted knowledge about it to them. All this suffices the people of Sunnah from needing to innovate in Deen.
The Prophet (peace and blessings of Allah be upon him) informed that his Ummah would split into seventy-three sects, meaning [people of] desires and false attribution, and that all of them would be in Hell except for one. The reality confirms what he (peace and blessings of Allah be upon him) said, as innovations in beliefs appeared, which the Salaf identified with appropriate names such as the innovations of the Khawaarij, Qadariyah, Jahmiyyah, Mu'tazilah, Raafidah, Mushabbihah, Mu'attilah, Sufis, Jabriyyah, Murji'ah, Secularists, Ba’thiyyah, Qubooriyyah, Ash'ariyyah, and the like, and those who branched off from them like the Tijaniyyah, Naqshbandiyyah, Shee’ah, Jaahidhiyyah, Bahshamiyyah, and others. Although these people differ in judgment on them, some are considered disbelievers for their innovation, and some are considered sinners. They forbade listening to them, sitting with them, arguing with them, and advised staying away from them, as transmitted by al-Haafidh ibn Battah (may Allah have mercy on him) in al-Ibaanah al-Kubra, from a group of the Salaf and imams.
Similarly, this is said about innovations in actions introduced by superstitious and imitative people, like the innovations of al-Mawlid, ar-Raghaa’ib [special prayers] and worship not found in the Shari’ah related to prayers, funerals, graves, etc., and likewise in the innovations of statements that have no evidence. All of this has been refuted by the imams who are followed, and they have clarified their invalidity, proving it with authentic ahaadeeth, like the saying of the Prophet (peace and blessings of Allah be upon him): 'The worst of all matters are those newly invented, for every newly invented matter is an innovation, and every innovation is misguidance.' And his (peace and blessings of Allah be upon him) saying: 'Whoever introduces into this affair of ours something that does not belong to it, it is to be rejected.' And other similar evidences.’”
.وترك الخصومات والجلوس مع أصحاب الأهواء
"And abandoning quarrels and sitting with the people of desires.Shaykh ibn Jibreen explained: “The Prophet (peace and blessings of Allah be upon him) used to forbid differing in matters of the Deen, quarrels and arguing about the Qur’an. Imam Ahmad narrated (no. 2702) from ‘Abdullah ibn ‘Amr ibn al-’Aas who said: My brother and I once sat in a gathering which I would not like to exchange for all the red camels. My brother and I came and found a group of the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) sitting at one of his doors. We disliked to separate them, so we sat a stone's throw away. They mentioned an Ayah from the Qur’an and disputed about it until their voices rose. The Messenger of Allah (peace and blessings of Allah be upon him) came out angry, his face red, throwing dust at them and said: ‘Take it easy, O people! Nations before you were destroyed because they differed from their prophets and contradicted their books with each other. The Qur’an was not revealed to contradict itself but to confirm itself. So, what you know of it, act upon it, and what you are ignorant of, refer it to its scholar.'
In another narration by Ahmad, he said: The Messenger of Allah (peace and blessings of Allah be upon him) came out one day and the people were discussing al-Qadar, and his face looked as if pomegranate seeds had burst on it from anger. He said to them: 'Why do you strike the Book of Allah against each other? This is how those who were before you perished.'
This was also narrated by al-Bukhaari in Khalq Af’aal al-’Ibaad, ibn Maajah, and others.
It indicates the abandonment of quarrels, distancing oneself from those involved in them, and the prohibition of disagreement, as well as the return to the truth. It emphasizes the importance of unifying the word and fostering closeness among Muslims, for their ultimate reference is the Book of Allah the the Most High and the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him).
It is known that the Qur’an was not revealed to contradict itself. So whoever knows something from it and it becomes clear to him, let him speak of it, and whoever finds something of its meaning hidden from him, let him refer it to its scholar. As for the people of desires, they are the innovators and callers to misguidance. Often, they deceive those who sit with them while they are upon falsehood, making the ignorant believe they are correct. Therefore, many of the common people have been deceived by the embellishment of their words. For this reason, the prohibition of sitting with them during their immersion and argumentation was revealed, as Allah the Most High said:
وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ
'And it has already been revealed to you in the Book (this Qur’ân) that when you hear the Verses of Allâh being denied and mocked at, then sit not with them, until they engage in a talk other than that…' (An-Nisaa’ 4:140)
And Allah Almighty said:
وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ
'And when you (Muhammad صلى الله عليه وسلم) see those who engage in a false conversation about Our Verses (of the Qur’ân) by mocking at them, stay away from them till they turn to another topic…’ (Al-An’aam 6:68)
All this is for the purpose of shunning the people of sins and innovations, despising them, and distancing oneself from them so that their innovation does not prevail over the Muslims and so that they may feel humiliation and insignificance."
.وترك المراء والجدال والخصومات في الدين
"And abandoning disputes, arguments, and quarrel in the Deen.
Shaykh ibn Jibreen explained: “These three [terms] indicate either the same or similar meanings. 'Dispute' [in Arabic] is derived from 'doubt'.
…
In the hadith of as-Saa’ib ibn ‘Abdullah al-Makhzumi, reported by Ahmad in his Musnad, it is said that he was a business partner of the Prophet (peace and blessings of Allah be upon him) before Islam, and he said: 'He [the Prophet] did not deceive nor did he dispute.'
And it is reported from the Prophet that he said: 'Disputes in the Qur’an is disbelief.' That is, debating and disputing about it in a way that creates doubt and leads to confusion.
However, the disputes mentioned here encompasses all matters of Deen, such as disputing about al-Qadar, the actions of the worshippers, disputing about the Names and Attributes of Allah in their meanings and implications, and also in unseen matters like the punishment of the grave, its characteristics, what follows it, and more. The Ahlus-Sunnah stop at what appears to them and do not debate with the Ahlul-Bida’ and do not dispute about unseen matters which Allah has not informed them of, as part of their ‘aqeedah, until they find evidence to support it, and Allah knows best."
(Source)
To learn more about debates, arguments, quarreling, and disputing with the people of innovation, as well as the seriousness of its ramifications and the warnings associated with it, please read the following article:
In summary, Ahlus-Sunnah wal-Jamaa'ah are as scholars explained: "... those who adhere to the Sunnah and who unite upon it, not turning to anything else, whether that be in matters of belief (‘aqeedah) or matters of actions which are subject to shar’i rulings. Hence they are called Ahlus-Sunnah because they adhere to it (the Sunnah), and they are called Ahlul-Jamaa’ah because they are united (مجتمعون) in following it.
If you examine the followers of bid’ah (innovation), you will find that they differ concerning that which they are following, with regard to beliefs, methodology and practices, which indicates that their being far removed from the Sunnah is commensurate with the extent to which they have introduced innovations." (Source)
You may be wondering if the term Ahlus-Sunnah wal-Jamaa'ah has any significance or importance. It has been stated since the early times, starting from the era of the Sahaabah, particularly by ibn 'Abbaas, known as the mufassir (interpreter) of the Qur'an. This refers to those with authoritative positions in explaining the Qur'an, and particularly to whom the Prophet (peace and blessings of Allah be upon him) specifically supplicated for by saying, "O Allah, teach him wisdom." Narrated by al-Bukhaari (3756). Additionally, it has been authentically narrated that the Prophet (peace and blessings of Allah be upon him) supplicated for him by stating, "O Allah, grant him deep understanding of the faith and teach him the interpretation of the Qur’an." Narrated by al-Bukhaari (143), Muslim (2477), and Ahmad (2397).
In Tafseer ibn Katheer concerning the Ayah 106 from Surah Aal 'Imraan:
Allah said next,
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ
{On the Day when some faces will become white and some faces will become black;} [Aali ‘Imraan 3:106] on the Day of Resurrection. This is when the faces of Ahlus-Sunnah wal-Jamaa'ah will radiate with whiteness, and the faces of Ahlul-Bida' (people of innovation) and division will be darkened, as has been reported from ibn 'Abbaas.
The hadith in question is narrated by Abu Dawood (4607), at-Tirmidhi (2676), ibn Maajah (43-44), and at-Tirmidhi said: "The hadith is good and authentic (hasan saheeh)." In any case, this narration is well-known, and many scholars have cited it in their books without rejecting it, such as ibn Taymiyyah in -many, many places-, ibnul-Qayyim, ibn Katheer, ash-Shaatibi, and others. Contemporary scholars such as al-Albaani have considered it to be hasan, and shaykh 'Abdul-Kareem al-Khudayr and shaykh ibn 'Uthaymeen also see it as authentic.
By saying that you are Sunni, it's just a short term for Ahlus-Sunnah wal-Jamaa'ah.
Now that we have established the foundations of our beliefs and what worship entails, we understand that it is based on 'tawqeefi' (توقيفي), meaning these foundations can only be known through divine Revelation and the authentic texts of hadith, leaving no room for ijtihaad. Ijtihaad is most accurately defined as: "Ijtihaad is the exertion of effort by the jurist to deduce a presumptive legal ruling." End quote from the Fiqh Encyclopedia (الموسوعة الفقهية).
Allah has said in the Qur'an:
... الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ...
“... This day, I have perfected your Deen for you, completed My Favour upon you, and have chosen for you Islam as your Deen...” (Al-Maa'idah 5:3)
This Ayah underscores that every aspect of our Deen has been perfected and defined. This perfection not only encompasses our acts of worship, etiquette and morals but also the boundaries of creation and understanding of the unseen; even the future events!
Abu Dharr (may Allah be pleased with him) said: "We were left by the Prophet (peace and blessings of Allah be upon him) and there is not a bird that flaps its wings in the sky but that he mentioned some knowledge about it to us." He said: So the Prophet (peace and blessings of Allah be upon him) said: "There is nothing that brings you closer to Paradise and takes you further from Hell except that it has been clarified to you." This was narrated by at-Tabaraani in al-Kabeer (1647).
Deviation occurs when people perceive a deficiency in Islam and seek solutions in external ideologies. This often leads them to adopt secularist views, where faith and state are kept separate, or to attempt incorporating other philosophies into Islam. Such actions imply a suspicion that our Deen is not perfected, whether this is done deliberately or otherwise.
The failure to acknowledge the foundations of Ahlus-Sunnah wal-Jamaa’ah, such as not referring back to the primary sources of our beliefs and worship leads people astray; especially when it’s established a declaration that Ahlus-Sunnah wal-Jamaa’ah are the people of the Straight Path. There are dedicated books from earliest of times speaking about the foundations of Ahlus-Sunnah wal-Jamaa’ah, to name a few:
These are just a few early examples, and I can cite many more! You will notice that every major book on Ahlus-Sunnah foundational beliefs states that contradicting a significant foundation can lead to departure from the fold of Ahlus-Sunnah. However, this does not necessarily mean exclusion from Islam; rather, it may place one among the misguided. Why did al-Qadariyyah deviate to form their own sect? Why did al-Jabriyyah, al-Khawaarij, and al-Murji'ah do the same? These deviations highlight the importance of understanding the foundations of Ahlus-Sunnah wal-Jamaa'ah, as discussed in all these books.
We describe Allah only through the Lofty Attributes with which He has described Himself in the Qur'an and the authentic narrations of the Prophet (peace and blessings of Allah be upon him). Therefore, we do not ascribe to Allah any attributes or descriptions that are not found in these two primary sources of revelation.
Imam at-Tirmidhi (may Allah have mercy on him) (d. 279H) said, after narrating the hadith, “Allah accepts charity and takes it in His right hand,” in his Sunan (662):
More than one of the scholars has spoken about this hadith and similar reports that referred to divine attributes and the descent of the Lord, may He be blessed and exalted, to the lowest heaven every night. They said: We affirm the reports concerning that and we believe in it, but it cannot be imagined or asked how it is. Similarly, it was narrated from Maalik, Sufyaan ibn ‘Uyaynah and ‘Abdullah ibn al-Mubaarak that they said concerning such ahaadeeth: Let it pass without discussing how. This was the view of the scholars of Ahlus-Sunnah wal-Jamaa‘ah. As for the Jahmiyyah, they denied these reports and said that this is likening Allah to His creation.
Allah, may He be glorified and exalted, has mentioned His hand, His hearing and His seeing in more than one place in His Book. The Jahmiyyah misinterpreted these Ayat and explained them in a way different from the scholars; they said: Allah did not create Adam with His hand. And they said that what is meant by the hand here is power.
Ishaaq ibn Ibraaheem said: Rather likening Allah to His creation is saying that He has a hand like their hand, or hearing like their hearing. If someone says that Allah has hearing like their hearing, this is likening Him to His creation. But if he says, as Allah, may He be exalted, said: A hand, hearing, sight - without discussing how or saying it is like their (attributes), this is not likening Him to His creation; rather it is as Allah, may He be exalted, says in His Book:
لَيْسَ كَمِثْلِهِۦ شَىْءٌ ۖ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ ...
“... There is nothing like unto Him, and He is the Hearing, the Seeing” (Ash-Shoora 42:11)
To provide another example of the foundations of Ahlus-Sunnah wal-Jamaa’ah, consider their perspective on the Companions (may Allah be pleased with them). There exists a sect known as the Shia who have cast aspersions towards the Companions. For some extremists within this sect, it has even become a part of their beliefs to curse certain Companions, like Abu Bakr, ‘Umar, and others. Imam at-Tahhaawi (may Allah have mercy upon him) said, discussing the beliefs of Ahlus-Sunnah wal-Jamaa’ah: "We love the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) and we do not neglect to love any one of them, nor do we disavow any one of them. We hate those who hate them and who criticize them, and we only mention them in good terms. Loving them is part of religious commitment, faith and ihsaan, and hating them is kufr, hypocrisy and wrongdoing." End quote.
They go so far as to hypocritically use our hadith collections, attempting to justify their deviation, which they consider the “Straight Path”, by selectively citing tidbits, often out of context. Yet, they do not consider our sources as the basis of their beliefs. Others among them resort to falsely claiming affection for the Companions in an attempt to lure Sunnis into their misguidance.
You will notice that every misguided sect claims to be on the straight path. However, their beliefs are either not founded on the foundations of Ahlus-Sunnah wal-Jamaa’ah, despite their claims of affiliation, or they lack any basis in these foundational beliefs, let alone scholarly references. These groups try to rationalize their guidance, but when pressed for clear and direct evidence from the righteous predecessors, they fail to substantiate their claims. Thus, their assertions often amount to anecdotal evidence, akin to hearsay. Generic statements cannot form the basis of belief when they lack direct, contextual proof. In short, foundational premises of their arguments fail to support their propositions.
When they fail to substantiate their arguments or are presented with the foundations of Ahlus-Sunnah wal-Jamaa’ah backed by textual evidence, they often resort to ad hominem attacks or invoke an 'appeal to authority.' This inability to engage in respectful dialogue or conversation reflects the lack of depth in the knowledge and guidance they claim to possess. That's why you often see them avoiding direct questions on foundational matters, choosing instead to go off on tangents or divert to irrelevant topics.
That's why it's crucial to have a foundational understanding that debates should be avoided, which is fully understandable why imam Ahmad mentioned this among the foundations of Ahlus-Sunnah. If someone is genuine and looking for the truth, giving them the attention they need is one thing while those who only look to argue to reject the truth are rightfully deemed dishonest and therefore, those are kind of people that should be avoided. Naivety should not be an excuse to engage with those who aren't seeking the truth, as in the end, we can only convey knowledge, but guidance is in the Hand of Allah.
Now that I’ve established the foundational principles, let us understand the two general types of innovations. The first is so evident that even the most uninformed laypeople can discern its falsehood, while the second type is more subtle, making it difficult for most laypeople to distinguish between truth and falsehood.
Anas ibn Maalik (may Allah be pleased with him) narrated that three men came to the houses of the wives of the Prophet (peace and blessings of Allah be upon him) asking about the Prophet's (peace and blessings of Allah be upon him) worship. When they were informed about it, they seemed to consider it as something insufficient and said, "Where are we compared to the Prophet (peace and blessings of Allah be upon him)? His past and future sins have been forgiven." One of them said, "As for me, I will always pray all night." Another said, "I fast continuously and never break my fast." The third said, "I will avoid women and will never marry." The Messenger of Allah (peace and blessings of Allah be upon him) came to them and said, "Are you the ones who said such and such? By Allah, I fear Allah more than you do, and I am most obedient and pious among you. However, I fast and break my fast, I pray and I sleep, and I marry women. So, whoever turns away from my Sunnah is not from me." (مُتَّفق عَلَيْهِ)
From the above authentic narration, scholars give the example of 'original innovation' as someone who declares he will never marry. As for 'additional innovation', they give the example of someone who says he will always pray at night and another who declares he will fast continuously without breaking his fast. Praying at night and fasting has a basis in Islam but not in a manner they intended to do, this is why the Prophet (peace and blessings of Allah be upon him) said, "I fast and break my fast, I pray and I sleep". Intending to never marry has no basis in Islam and that's why the Prophet (peace and blessings of Allah be upon him) warned against the monasticism practiced by the Jews and Christians, both men and woman.
Any layperson familiar with Islam can discern that it prescribes five obligatory daily salah prayers. They would object to anyone claiming there are only three or seven obligatory prayers, as this is foundational knowledge. However, concerns arise with additional innovations that might seem to have a basis in the Deen. Anyone zealous about their faith would defend the Sunnah against such unfounded practices, regardless of how they are challenged. Apart from laypeople, it's the role of scholars and students of knowledge to educate the public on these matters and their proper approach.Today, we find certain issues presented as if they are proportionate to their underlying premise. Like the levels in Islam – Islam, Eemaan, and Ihsaan – it should be understood that knowledge among people varies as much as their faith does. On the opposite spectrum, concerns relate to philosophy and theological rhetoric (علم الكلام). As faith can grow and its effects become apparent, external sources can also influence how you think. A person whose foundation aligns with Ahlus-Sunnah principles differs from one aligning with misguided sects. Therefore, distinguishing between the foundations and branches is vital. Islamic history shows respected figures influenced by external sources or founded on principles other than Ahlus-Sunnah. The issue isn't about being infallible but about seeking the truth and defending the Sunnah. There is a difference between propagating falsehood and defending the truth with some errors. This also applies to the prevalence of mistakes or influences. Some mistakes can be overlooked and pointed out respectfully, while others are grave and need to be publicly addressed. Similarly, certain innovations and innovators should be called out and cautioned against. I mention this because misguided sects often fail to acknowledge the balanced approach of Ahlus-Sunnah, perceiving it as contradictory. In reality, this is a nuanced matter beyond their comprehension, reflecting their own misguided path and the twisted understanding they possess.
For example, pseudo-Salafis often approve of only a handful of scholars while regarding anyone else with suspicion, or rather, they view anyone outside their circle as misguided. Indirectly, they treat their scholars as infallible, although the scholarly status of some of these individuals are questionable, but that’s beside the point. If I, for the sake of argument, were to show some level of respect to some of those scholars and then cite another scholar, I would become, in their eyes, a questionable person, even though such a scholar is recognized as righteous. Here, I am referring to actual scholars, not students of knowledge. This is one example of the alleged contradiction.
Another example concerns the misguided sects of mutakallimeen (proponents of ‘Ilm al-Kalaam), namely the Ashaa’irah and Maatureediyyah. If I were to cite scholars influenced by theological rhetoric, rather than those who are actually regarded as part of Ahlul-Kalaam (people of al-Kalaam), they would perceive this as a contradiction, despite their supposition not supporting their claims. Having the same foundations as Ahlus-Sunnah while being influenced in some branches by other sects is not the same as having the foundations of misguided sects with influences from branches of Ahlus-Sunnah. This distinction is well-established and known to anyone who has studied the Deen. If a truthful statement, even from a misguided sect, aligns with reality, quoting or presenting this statement doesn't equate to agreement with their broader positions, be they jurisprudential or matters of belief. There is no contradiction in this, as is evident from the books of Ahlus-Sunnah wal-Jamaa’ah.
What I would like to point out is that when we speak of scholars from Ahlus-Sunnah, or the trustworthy scholars, we should not assume they are infallible. It is possible that they might make serious mistakes, even on some topics of ‘aqeedah. This was mentioned by three imams: ibn Taymiyyah, adh-Dhahabi, and ibn al-’Izz al-Hanafi. They have observed that most scholars from Ahlus-Sunnah of earlier generations have been influenced by branches of innovation. They cited examples such as al-Jahmiyyah, ar-Raafidhah, al-Khawaarij, al-Murji’ah, al-Qadariyyah, al-Jabriyyah, etc. What does this mean? It does not imply that a scholar from Ahlus-Sunnah adheres to the foundational beliefs of these sects. Rather, a scholar may unknowingly align with them on certain innovative aspects within the branches to such an extent that, despite a serious mistake, one should not categorize them as adherents to those sects.
This concept is illustrated by a hadith in which a Sahaabi said to another, “O son of a black woman.” The Prophet (peace and blessings of Allah be upon him) responded by saying, “In you there is jaahiliyyah” – i.e., one of the characteristics of jaahiliyyah. In another narration, "You are a man who still retains some jaahiliyyah.” Narrated by al-Bukhaari (5531) and Muslim (316). The Sahaabi was not characterized by this behavior; it occurred in a moment of anger.
Furthermore, supporting this point is the statement of the Prophet (peace and blessings of Allah be upon him) said: “There are four characteristics, whoever has them all is a pure hypocrite, and whoever has one of them has one of the characteristics of hypocrisy, until he gives it up: when he is entrusted with something he betrays that trust, when he speaks he lies, when he makes a covenant he breaks it, and when he disputes he resorts to obscene speech.” Narrated by al-Bukhaari (54) and Muslim (58).
These are foundational evidences supporting the statements of ibn Taymiyyah, adh-Dhahabi, and ibn al-’Izz al-Hanafi.
One of the major foundations of Ahlus-Sunnah wal-Jamaa'ah is to praise an individual for their good deeds (الحسنات) and to dissociate oneself from the bad (السيئات). If someone has more good deeds (hasanaat) than bad (sayyi’aat), then the good is given greater consideration. This is why scholars, in general, have never completely discredited other scholars for their mistakes. They reject their errors while maintaining respect for them. Those who cannot uphold this principle are typically from sects like al-Khawaarij, al-Mu’tazilah, and al-Murji’ah. Why is this? For instance, despite al-Murji’ah being on the opposite spectrum from al-Khawaarij, they view faith (eemaan) as binary; one either possesses complete faith or none at all. In this day and age, we see a similar stance among the Madaakhilah, who categorize people as either entirely clean or as innovators, etc. The Madaakhilah are known to exaggerate in the issue of tabdee’ (تبديع), that is, declaring others as innovators.
Source: Asking the Dead for Supplication
This point is particularly interesting as it pertains to two misguided sects, one from Ahlul-Kalaam and the other from the Haddaadiyyah. The Ahlul-Kalaam claim certain scholars as their own, and therefore, citing statements from some of these scholars are deemed contradictory. Similarly, the Haddaadiyyah have issues with this approach, not realizing that they inadvertently attribute infallibility to their scholars. Both sects lack backing from scholars, and this is a common theme among misguided sects: they present their views as extraordinary. However, the manner in which they present their positions is not in line with the teachings passed down through generations. They now regard themselves as the most enlightened group, creating a significant disconnect between themselves and contemporary scholars; yet they would deem anyone who does not follow them as misguided. This is especially true for the Haddaadiyyah, as merely citing the righteous predecessors does not prove anything; instead, it highlights their inadequacy in knowledge and understanding. The Madaakhilah, otherwise known as pseudo-Salafis, have similar issues. Both the Haddaadiyyah and the Madaakhilah are pretentious followers of the Salaf, each claiming to have championed the ‘aqeedah and to be the most rightly guided. These two sects will be addressed in separate articles, but this is to highlight their well-known traits and patterns.
In regards to the Ahlul-Kalaam, they are called as such as they are people of theological rhetoric. What is meant by the theological rhetoric (‘Ilm al-Kalaam), and why did the [righteous] predecessors warn against it? Scholars explained:
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Praise be to Allah.
Firstly: The meaning of "Ilm al-Kalaam"
"Ilm al-Kalam" is defined by Ahlus-Sunnah as "what the mutakallimeen innovated in the fundamentals of religion, establishing doctrines through their invented methods, thereby deviating from what the Quran and the Sunnah state."
The Salaf expressed various warnings against al-Kalaam and its proponents, leading to suspicions and doubts. Imam Ahmad even said, “A person of Kalaam will never prosper." Ash-Shaafi'ee stated, “My judgment on the Ahlul-Kalaam is that they should be beaten with palm leaves and sandals, paraded among the tribes and clans, and it should be proclaimed: This is the reward for abandoning the Qur’an and the Sunnah and turning to ‘Ilm al-Kalaam.”
They deserve what imam ash-Shaafi'ee said so that they might repent to Allah, and others may be deterred from following their path. If we consider them from another perspective; they have been overcome by confusion and seized by shaytan, then we have mercy on them and have pity for them, we praise Allah who has spared us from what He has afflicted them with.
End quote from [فتح رب البرية بتلخيص الحموية] by ibn ‘Uthaymeen, page 95.
And it is defined in [الموسوعة العقدية للدرر السنية] (1/15) as: "’Ilm al-Kalaam: It is a science capable of engaging in disputes and debates in beliefs, presenting arguments and counterarguments, and refuting the opposition’s claims; in short, it is the legally reprehensible science of doctrinal argumentation, essentially involved in the exposition of doctrines and the triumph over them." End quote.
Why was ‘Ilm al-Kalaam named as such?
The proponents of this science named it the knowledge of Tawheed and attributed its naming to 'Ilm al-Kalaam due to the extensive discussions it contains about the attribute of "speech" in relation to Allah the Most High. Shaykhul-Islam ibn Taymiyyah (may Allah have mercy on him) refuted this by stating that the mutakallimeen were called by this name before the emergence of the dispute over the issue of speech.
The truth is that it was named 'Ilm al-Kalaam because it is based on excessive speech and delving into unbeneficial matters.
Ibn Abi al-’Izz al-Hanafi (may Allah have mercy on him) said in [شرح الطحاوية] (1/242): "They were called 'Ahlul-Kalaam' [literally: people of speech] because they did not bring forth any knowledge that was not already known, but rather they introduced additional speech that was often unbeneficial." End quote.
Secondly: The difference between the knowledge of Tawheed and ‘Ilm al-Kalaam
There is a difference between Sunni Tawheed and the innovation of ‘Ilm al-Kalaam, as follows:
In contrast, ‘Ilm al-Kalaam depends on terminology of mantiqiyyah and rhetorical analogies, influenced by external factors beyond the indications of the Qur’an and Sunnah.
End quote from [الموسوعة العقدية للدرر السنية] (1/15).
Thirdly: The Salaf's Dispraise of ‘Ilm al-Kalaam
The Salaf and their followers repeatedly dispraise ‘Ilm al-Kalaam and warned against it due to its false methods of argumentation. These methods led its proponents to deny many established Shar’i truths found in the texts, such as the Attributes of Allah the Most High. This science is based on corrupt principles built on specious arguments mistaken for proofs, characterized by excessive speculation, speaking about Allah without knowledge, and deviating from adhering to revelation in many of its discussions.
Al-Baghawi (may Allah have mercy on him) said: "The scholars of the Salaf from Ahlus-Sunnah unanimously agreed on forbidding argumentation and disputes regarding the Attributes [of Allah], and on discouraging delving into the ‘Ilm al-Kalaam and learning it." End quote from [شرح السنة] (1/216).
Ibn Abdul-Barr (may Allah have mercy on him) stated: "Ahlul-Fiqh and al-Aathaar [i.e., scholars] from all regions unanimously agreed that Ahlul-Kalaam are people of innovation and deviation. They are not considered among the ranks of jurists. Rather, the scholars are Ahlul-Athar and its understanding, and they excel in it: in mastery, distinction, and understanding." End quote from [جامع بيان العلم وفضله] (2/942).
Some mutakallimeen even acknowledged the innovation, argumentation, and reprehensible speculation in “al-Kalaam,” noting that it is not a science.
Al-Ghazzaali (may Allah have mercy on him) said: "You might ask: Why didn't you include in the classifications of sciences, al-Kalaam and philosophy, and clarify whether they are reprehensible or commendable?
Know that the essence of what ‘Ilm al-Kalaam comprises of beneficial proofs is already encompassed in the Qur’an and Hadith. Whatever is beyond that is either reprehensible argumentation, which is an innovation as will be explained, or it involves engaging in the contradictions of different sects and elongating the discussion with the transfer of statements, most of which are nonsense and delirium that are scorned by nature and rejected by the ears. Some of it involves delving into matters irrelevant to the Deen, none of which was familiar in the first generation, and discussing it was entirely an innovation." End quote from Ihyaa' Uloom ad-Deen (1/22).
Despite this clear declaration, we find al-Ghazzali later stating that it became permitted to engage in it by necessity, even considering it as one of the communal obligations (فروض الكفايات)!
The truth is that Muslims have no need for this science, as its harm is greater than its benefit. Its absurdities and proofs do not stand against a philosopher or an atheist. It neither aided Islam nor defeated falsehood, but rather corrupted beliefs, spoke of Allah without knowledge, and contradicted the consensus of the Salaf on many known issues, such as Attributes [of Allah], al-Eemaan, and al-Qadar. Even the most astute among them admitted their confusion and regretted at the end of their lives the time wasted on it.
Among these is ar-Raazi's statement:
I have contemplated the books of al-Kalaamiyyah and philosophical methods and found that they neither heal the sick nor quench the thirsty. I realized that the closest approach is the way of the Qur’an. I read in affirmation:
الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى
“The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty).” (Ta-Ha 20:5)
and:
إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ
“… To Him ascends good speech, and righteous work raises it...” (Faatir 35:10)
And I read in negation:
لَيْسَ كَمِثْلِهِ شَيْءٌ
“… There is nothing like Him...” (Ash-Shooraa 42:11)
وَلَا يُحِيطُونَ بِهِ عِلْمًا“… but they will never compass anything of His Knowledge.” (Ta-Ha 20:110)
Whoever experiences what I have experienced will know what I have known.' This was reported by shaykhul-Islam in [بيان تلبيس الجهمية] (8/530).
And ibn Katheer (may Allah have mercy on him) said: “Then it was said that he regretted entering into this field, as shaykh Taqiy ad-Deen ibn as-Salaah (may Allah have mercy on him) said: Al-Qutb al-Tughani told me twice that he heard al-Fakhr ar-Raazi say: 'I wish I had never occupied myself with ‘Ilm al-Kalaam'; and he cried!!”
And from his poetry and speech (originally in Arabic, here rendered in an attempt to capture the rhyming in English):
The mind’s greatest limit is but a bridle's sway,
And scholars' paths oft lead astray.
Souls in our bodies dwell, estranged and scarred,
Life’s harvest, but harm and a world marred.
From lifelong quests, what do we hold?
Merely echoes of 'said' tales old.
Many men and countries in our sight did appear,
Vanished in haste, faded, no more near.
Mountains grand, where men once stood high,
They're gone; mountains alone touch the sky.
This concludes from [طبقات الشافعيين] (1/780).
These verses [of poems] were also mentioned by as-Subki and others who wrote his biography, see [طبقات الشافعية الكبرى] (8/96).
Thus, this is what ‘Ilm al-Kalaam leads to; it is nothing but “it is said” and “they said”, along with its inclusion of innovation and misguidance.
For more information, refer to the answer to question number: (13473).
And Allah knows best.
(Source)
Regarding the issue of philosophy, its harm is far more significant than that of ‘Ilm al-Kalaam. Prohibiting these two “disciplines” aligns with the Maqaasid ash-Shari'ah, which outlines the overall objectives that the Shari'ah aims to achieve in order to protect and benefit people. Philosophy is rooted in disbelief and it contradicts the preservation of the mind, a principle reason for its prohibition in Islam. Unlike submission to Allah and reliance on revelation, philosophers, or those influenced by philosophy, often prioritize their own flawed reasoning over divine revelation. This approach is reminiscent of the misguided sect known as the Mu'tazilah and their ilk. In fact, imam Abu Ismaa'eel al-Harawi (396-481H) authored a book titled [ذم الكلام وأهله], which translates to 'Dispraise of al-Kalaam and its People.' In it, he quotes imam Abu Haneefah (may Allah have mercy upon him) condemning ‘Amr ibn ‘Ubayd, saying: “May Allah curse ‘Amr ibn ‘Ubayd, for verily he made way for the people to become engrossed in ‘Ilm al-Kalaam that does not benefit them.”
Once a man asked imam Abu Haneefah (may Allah have mercy upon him), “What do you say about the theological rhetoric that the people have invented relating to the nonessential characteristics [أعراض] and bodies [أجسام]?” So imam Abu Haneefah replied, “These are words of the philosophers! Stick to the narrations and the way of the Salaf, and beware of all newly invented affairs, for verily they are innovations.” This account is also documented in the same book [ذم الكلام وأهله].
I used to debate with an Ash'arite individual whose “shaykh,” whom he revered as the “master of 'Ilmul-Kalaam,” eventually left Islam and came out as homosexual!
It's no wonder that the likes of Abu Yusuf, the companion of Abu Haneefah (may Allah have mercy upon them both), have said, “Whoever seeks knowledge through kalaam (theological rhetoric) will become a heretical apostate.” Reported in [البرهان في بيان القرآن].
Now that we understand that ‘Ilm al-Kalaam can lead others towards misguidance or heresy, it's important to recognize that, like philosophy, Islam does not require any external validation to establish its position as the ultimate truth, since it is a revelation from Allah. Suggesting that it needs external evidence can lead to two negative outcomes: heresy or disbelief. It can lead to heresy by tempting one to rationalize a philosophical ideology rooted in disbelief. Alternatively, it can lead to disbelief if one begins to rely on external sources as the primary criteria for discerning truth from falsehood, thereby ignoring the inherent truth of Islam. Islam aligns with our fitrah - human nature or natural disposition - which inherently recognizes Allah, supported by our sound intellect. It is the corruption of these two faculties by external influences that can lead to the unfortunate situation of doubting Islam itself.
A glance at [إلجام العوام عن علم الكلام], imam al-Ghazzaali (may Allah have mercy upon him) said: “The Sahaabah (may Allah be pleased with them) needed to prove the Prophethood of Muhammad (peace and blessings of Allah be upon him) to the Jews and Christians, but they did not add anything to the evidence of the Qur’an; they did not resort to arguments or lay down philosophical principles. That was because they knew that doing so would provoke trouble and cause confusion. Whoever is not convinced by the evidence of the Qur’an will not be convinced by anything other than the sword, for there is no proof after the proof of Allah.”
No scholar of Ahlus-Sunnah, including ibn Taymiyyah himself, ever permitted the study of philosophy, contrary to the opinions of very few scholars who mistakenly believed it was acceptable under specific circumstances. There is a difference between exposing philosophy and utilizing it as a form of knowledge, as if it were a science taught within the Shari’ah. Those scholars who held this mistaken view never suggested that laypeople should engage in philosophy. Instead, they conditionally allowed its study only among scholars or students of knowledge who are firmly rooted in sound ‘aqeedah. However, this opinion is erroneous and should be disregarded and discarded. I specifically mention shaykhul-Islam ibn Taymiyyah because certain individuals have erroneously claimed that he engaged in philosophy. In reality, he only exposed its fallacies, demonstrating a deep understanding of the philosophers' language. This stands in stark contrast to their attempts to portray him as a philosopher. They even misconstrue his words, suggesting he permitted the study of philosophy, but these are merely their unfounded projections that do not lend credence to their assertions.
Shaykhul-Islam ibn Taymiyyah (may Allah have mercy on him) said:
When ibn Sina (Avicenna) and his ilk realized that the words of the Messenger cannot be interpreted in this philosophical manner – rather they became certain that the meaning that he intended was what the people understood – they tried to explain that by saying: He was addressing the masses in a manner that they could understand, even though he knew that the truth with regard to that particular issue was not as the people understood it. Hence what these people were effectively saying was that the Messengers lied in order to serve a purpose. This is the way of ibn Rushd (Averroes) and others who follow esoteric interpretations (baatiniyyah).
End quote from Majmoo‘ al-Fataawa (19/157).
And else where, shaykhul-Islam ibn Taymiyyah (may Allah have mercy on him) stated:
The followers of philosophy are further removed from the path of Islam than Ahlul-Kalaam: Among them are some who think that this is part of the Deen of Islam. And among them are some who have more knowledge of religious texts than others, so they started to reject the views of Ahlul-Kalaam unless they are supported by a text. Whenever there was a text to support their views, they would deal with that text in one of two ways: either they would accept it completely, if it was in accordance with their understanding and thoughts, or they would deal with it like all other similar cases, and say that the Messengers spoke of that by way of comparison in order to help the people understand (and it is not to be taken literally), because there was no other way to explain it and therefore they needed to put it in these words. Ibn Rushd and others like him followed this method, therefore they are closer to Islamic teachings than ibn Sina and his ilk. In terms of practical issues, they were closer to the limits of Islam than those who neglected Islamic duties and regarded as permissible that which Islam forbids. However both groups are somewhat deviant, commensurate with the extent to which they went against the Qur’an and Sunnah, and they are correct and sound in as much as they are in harmony with them.
Hence with regard to the issue of the universe being created (and not having existed from eternity) and the resurrection of bodies, ibn Rushd took a neutral stance and stated that both views were valid, although he was more inclined in his heart to his predecessor (Aristotle). He responded to the comments of al-Ghazzaali in Tahaafut at-Tahaafut, but many of his arguments are incorrect and al-Ghazzaali was in the right. He attributed some of his arguments to ibn Sina and not to his predecessor (Aristotle), and he attributed any mistakes to ibn Sina. In some of his arguments he spoke ill of al-Ghazzaali and accused him of being unfair, because he based his views on flawed kalaami arguments, such as the idea that ar-Rabb does not have to have a reason or wisdom behind what He does, and that the One Who is all powerful and able to choose may decide to choose one thing over another for no reason. And some of his arguments were very confused and unclear.
End quote from Minhaaj as-Sunnah (1/255).
Those misguided individuals often confuse logic [منطق] with sound intellect or reasoning, which in Arabic is referred to as [العقل الفطري], signifying an intellect that is rooted in natural disposition. The most egregious claim they make is that the Qur’an contains philosophy!
Every prophet faced their own unique challenges, which were perceived as the highest forms of wonder and bewilderment. Allah granted each prophet miracles unique to their time, demonstrating to the people the ultimate truth of their message. Peace and blessings of Allah be upon them all. Before Prophet Muhammad (peace and blessings of Allah be upon him), during his era, language had reached its zenith. Poems that amazed and bewildered people were regarded as intellectual masterpieces, to the point where a poem deemed exceptional was hung on the wall of the Ka'bah. The Arabs were highly intelligent. Thus, during this peak of wonder and bewilderment, the Qur'an was revealed, and people immediately recognized that it could not have originated from a man but was a divine message from Allah Himself. The Qur'an is a miracle in its own right and will remain so until Judgment Day. Its miraculous nature in terms of wonderment and bewilderment is unparalleled. Therefore, anyone who may appear intellectual will still face challenges if they do not adhere to the revelation.
Shaykh 'Abdul-Kareem al-Khudayr said:
There's a saying by the Prophet Muhammad (peace and blessings of Allah be upon him) regarding eloquence: "Indeed, some speech is like magic." This is mentioned in a disapproving manner, though some scholars argue it might be in praise, but magic is generally condemned. Such eloquence is dangerous when used by those who pass these statements and interfere in matters of the Deen and in the general issues of the Ummah without grounding in the Qur'an or Sunnah. If someone lacking knowledge of the Qur'an and Sunnah undertakes the role of issuing fatwas, he undoubtedly misguides himself and others...
(Source)
In the book [الموسوعة الميسرة في الأديان والمذاهب المعاصرة] (2/1118-1121), it says:
Philosophy is a Greek word composed of two words. Philo originally meant selflessness, but Pythagoras turned it to mean love; and sophia which means wisdom. The word philosopher is derived from philosophy and means the lover of wisdom. But the meaning changed and came to mean wisdom.
Then the philosopher came to be called a wise man (hakeem). In the past the word philosophy referred to study of the basic principles, viewing knowledge as something based on rationality, the goal of which was the search for truth. For its supporters, philosophy is, as Dr. Tawfeeq at-Taweel described it: Rational examination, free from any restrictions and authority imposed on it from outside, and with the ability to go all the way on the basis of logic, propagating his view regardless of the difference between these (philosophical) views and what is customarily known, religious beliefs and the dictates of tradition, without being confronted or resisted or punished by any authority. In Aristotle’s view, the philosopher is of a higher status than a prophet, because the prophet understands things by means of imagination whereas the philosopher understands things by means of reason and contemplation. In their view, imagination is of a lower status than contemplation. Al-Faraabi agreed with Aristotle in viewing the philosopher as being of higher status than a prophet.
In this sense philosophy is opposed to wisdom, which in Islamic terminology refers to the Sunnah as defined by the majority of muhadditheen and fuqahaa’, and in the sense of judgement, knowledge and proficiency, alongside moral guidelines which control the whims and desires of the self and keep it from doing haram things. The wise man is the one who has these characteristics, hence philosophy, as defined by the philosophers, is one of the most dangerous falsehoods and most vicious in fighting faith and religion on the basis of logic, which it is very easy to use to confuse people in the name of reason, interpretation and metaphor that distort the religious texts.
Imam ash-Shaafi’ee said: "The people did not become ignorant and begin to differ until they abandoned Arabic terminology and adopted the terminology of Aristotle. Even though philosophy existed in the ancient civilizations of Egypt, India and Persia, it became most famous in Greece and became synonymous with that land, the reason being that the Greek philosophers were interested in transmitting it from the legacy of idolatrous peoples and the remnants of the divinely-revealed religions, benefiting from the scriptures of Ibraaheem and Musa (peace be upon them) after the Greek victory over the Hebrews after the captivity in Babylon, and benefiting from the religion of Luqman the Wise. So there was a mixture of views that confirmed the divinity and Lordship of the Creator that was contaminated with idolatry. Therefore the Greek philosophy was in some ways a revival more than an innovation."Ibn Abi’l-‘Izz, the commentator on at-Tahhaawiyyah, summed up the schools of philosophical thought about the five basic principles of religion in their view, as follows: "That ar-Rabb does exist but He has no reality or essence, and He does not know the details of His creation, but He does know about its general terms, thus they denied that He creates the deeds of His slaves. They also did not believe in His Books, as in their view ar-Rabb does not speak or talk, and the Qur’an is just something that shines from active reasons into purified human hearts. Exalted be Allah far above what they ascribe to Him. There is no separate entity that ascends or descends, rather in their view it is all ideas in the mind that do not exist in reality. The philosophers are the one who most deny the Last Day and its events. In their view Paradise and Hell are no more than parables for the masses to understand, but they have no reality beyond people’s minds."
The Greek philosophers still have an impact on all western philosophies and ideologies, ancient and modern. Indeed, most of the Islamic kalaami groups were influenced by them. The terminology of Islamic philosophy did not emerge as a branch of knowledge that is taught in the curriculum of Islamic studies until it was introduced by shaykh Mustafa ‘Abdurrazzaaq – the shaykh of al-Azhar – as a reaction to western attacks on Islam based on the idea that Islam has no philosophy. But the fact of the matter is that philosophy is an alien entity in the body of Islam. There is no philosophy in Islam and there are no philosophers among Muslims in this deviant sense. Rather in Islam there is certain knowledge and prominent scholars who examine matters. Among the most famous philosophers who were nominally Muslims were al-Kindi, al-Faraabi, ibn Sina (Avicenna) and ibn Rushd (Averroes). End quote.
Ibn Nujaym (al-Hanafi) said in [الأشباه والنظائر]: "Acquiring knowledge may be an individual obligation, which is as much as one needs for religious commitment to be sound; or it may be a communal obligation, which is in addition to the previous and is done for the benefit of others; or it may be recommended, which is studying fiqh and ‘ilm al-qalb (purification of the heart) in depth; or it may be haram, which is learning philosophy, magic (sleight of hand), astrology, geomancy, natural science and witchcraft." End quote from [الاشباه والنظائر مع شرحها: غمز عيون البصائر للحموي (4/125)].
Ad-Dardeer (al-Maaliki) said in [الشرح الكبير], discussing the kind of knowledge which is a communal obligation: Such as studying Shari'ah, which is not an individual obligation, and which includes fiqh, tafseer, hadith and ‘aqeedah, and things that help with that such as (Arabic) grammar and literature, tafseer, mathematics and usool al-fiqh – not philosophy, astrology or ‘ilm al-kalaam, according to the most sound opinion.
Ad-Dasooqi said in his Haashiyah (2/174): His phrase “according to the most sound opinion” means that it is forbidden to read the books of al-Baaji, Ibn al-‘Arabi and ‘Iyaad, unlike the one who says that it is essential to learn it in order to understand ‘aqeedah and basic religious issues. But al-Ghazaali said that the one who has knowledge of ‘ilm al-kalaam knows nothing of religious beliefs except the beliefs that the common people share, but they are distinguished by their ability to argue and debate.
Zakariya al-Ansaari (ash-Shaafi’ee) said in [أسنى المطالب] (4/182): "As for learning philosophy, magic (sleight of hand), astrology, geomancy, natural science and witchcraft, it is haram." End quote.
Al-Bahooti (al-Hanbali) said in [كشاف القناع] (3/34): "The opposite of shar’i knowledge is knowledge that is haram or makrooh. Haram knowledge is like ‘ilm al-kalaam in which they argue on the basis of pure reason or speak in a manner that contradicts sound, unambiguous reports. If they speak on the basis of reports only or on the basis of texts and rational thought that is in accordance with them, then this is the basis of religion and the way of Ahlus-Sunnah. This is what is meant by the words of shaykh Taqiy ad-Deen. In his commentary he explains that even better. [Haram knowledge also includes] philosophy, magic (sleight of hand), astrology and geomancy, as well as alchemy and natural sciences." End quote.
Imam ibn Katheer in his tafseer on the Ayah 31 of Surah ar-Rum:
Splitting into Sects and the Saved Sect
His saying:
مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
{Of those who Farraqu Dinahum (split up their religion), and became sects, each sect rejoicing in that which is with it.} means, do not be of the idolators who split up their religion, i.e., changed it by believing in parts of it and rejecting other parts. Some scholars read this as Faraqu Dinahum, meaning "neglected their religion and left it behind them."
These are like the Jews, Christians, Zoroastrians, idol worshippers and all the followers of false religions, besides the followers of Islam, as Allah says:
إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ
{Verily, those who divide their religion and break up into sects, you have no concern in them in the least. Their affair is only with Allah} (6:159). The followers of the religions before us had differences of opinions and split into false sects, each group claiming to be following the truth. This Ummah too has split into sects, all of which are misguided apart from one, which is Ahlus-Sunnah wal-Jamaa'ah, those who adhere to the Book of Allah and the Sunnah of the Messenger of Allah ﷺ and what was followed by the first generations, the Companions, their followers, and the Imams of the Muslims of earlier and later times. In his Mustadrak, al-Haakim recorded that the Messenger of Allah ﷺ was asked which of the sects was the saved sect and he said:
مَا أَنَا عَلَيْهِ وَأَصْحَابِي
“What I and my Companions are upon.”
End quote.
It was narrated from Mu’aawiyah ibn Abi Sufyan (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings of Allah be upon him) stood among us and said: “Those who came before you of the people of the Book split into seventy-two sects, and this Ummah will split into seventy-three: seventy-two in Hell and one in Paradise, and that is the Jamaa’ah (main body of Muslims).”
Narrated by Abu Dawud (4597) and others; classed as authentic by al-Haakim (1/128). In fact he said: “It is an important hadith that highlights a major fundamental issue.” It was also classed as authentic by ibn Taymiyyah in [مجموع الفتاوى] (3/345), ash-Shaatibi in [الاعتصام] (1/430) and al-‘Iraqi in [تخريج الإحياء] (3/199).
Imam ash-Shaatibi (may Allah have mercy on him) said: "These sects become distinct by differing from the Saved Sect in a comprehensive aspect of the Deen and a [fundamental] principle from principles of Shari’ah, not on a part of the details. It is because disagreement on minor or unusual branches does not lead to division into sects. Rather, divisions arise when disagreements occur on comprehensive matters; for comprehensive matters entail a significant number of details, and their unusual aspects are generally not confined to a specific place or a particular subject." End quote from [الاعتصام] (1/439).
The Prophet (peace and blessings of Allah be upon him) spoke of the condition of his Ummah after his departure, saying: “I enjoin you to fear Allah, and to hear and obey, even if [your leader is] an Abyssinian slave. Whoever among you lives after I am gone will see great disputes; you must adhere to my Sunnah and the way of the Rightly Guided Caliphs. Hold on to it and cling fast to it. And beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray.” Narrated by Abu Dawood (4607) and ibn Maajah (44); classed as saheeh by al-Albaani in Saheeh ibn Maajah.
According to the report of ibn Maajah: “I am leaving you on a clear day whose night is like its day. No one will deviate from it after I am gone but one who is doomed."
It was narrated that Sahl ibn Sa‘d said: The Prophet (peace and blessings of Allah be upon him) said: “I will reach the Cistern ahead of you [in the Hereafter]. He who comes to me will drink, and whoever drinks will never thirst again. There will come to me some people whom I will recognize and they will recognize me, then they will be prevented from reaching me. I shall say: ‘They are of me,’ but it will be said: ‘You do not know what they introduced after you were gone.’ So I shall say: ‘Away, away with those who changed [the Deen] after I was gone.’” Narrated by al-Bukhaari (6212) and Muslim (2290).
Imam ibn al-Qayyim noted that since Iblees' evil encompasses six types, he remains persistent with the son of Adam until he manages to tempt him with one or more of these six evils.
If Iblees cannot manage to deceive people into committing kufr and shirk, he does not give up. Instead, he leads people to follow bida'ah. If Shaytan fails at causing people to adopt these innovations, he then tries to lure them into major sins. If the believer remains steadfast, Shaytan still doesn't get discouraged; he encourages them towards minor sins. As recorded in Sunan at-Tirmidhi, "Shaytan has despaired of ever being worshiped in this land of yours, but he will be obeyed in matters that you perceive as insignificant, and he will be content with that." A similar narration is found in ibn Maajah, and both are graded as hasan. (Source) Shaytan's contentment arises from the fact that even minor sins can have a devastating effect on one's Hereafter. If the believer still manages to avoid his traps, Shaytan attempts to keep him occupied with permissible matters. If the believing slave is still not deceived and manages his time effectively, Shaytan keeps him busy with deeds of lesser virtue instead of what is more preferable and rewarding, in order for the believer to miss out on the rewards of the most virtuous and beneficial deeds.
Further read: Exposing Shaytan
As we reach the conclusion of this guide, it is my sincere hope that you have gained a deeper understanding of the Ahlus-Sunnah wal-Jamaa'ah and their vital role in preserving the true essence of Islam. This journey has taken us through the core beliefs, principles, and challenges that define the path of Ahlus-Sunnah wal-Jamaa'ah, illuminating the importance of adhering to the teachings of the Qur’an, the Sunnah, and the way of the righteous predecessors.
The path of Ahlus-Sunnah wal-Jamaa'ah is one of clarity, rooted in the unaltered teachings of our beloved Prophet Muhammad (peace and blessings of Allah be upon him) and the understanding of those who followed him in righteousness. It is a path that stands firm against the waves of innovation and misguidance, offering a beacon of truth in a world filled with spiritual and ideological confusion.
Whether you are reaffirming your commitment to this path or finding it anew, let this guide serve as a reminder of the significance of holding fast to the principles of Ahlus-Sunnah wal-Jamaa'ah. By doing so, we align ourselves with the straight path that leads to the pleasure of Allah and the success of both this life and the Hereafter.
May Allah grant us the knowledge to distinguish truth from falsehood, the strength to adhere to the straight path, and the sincerity to seek His guidance in all matters. Let us remain united in our dedication to the teachings of Ahlus-Sunnah wal-Jamaa'ah, and may Allah keep us firm upon the straight path until we meet Him.
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