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Foundations of the Salafī Daʿwah

  Imām Muḥammad Nāṣir al-Dīn al-Albānī

A three-part lecture expounding upon the foundations of salafīyyah [أصول الدعوة السلفية] by the illustrious scholar, Shaykh Muḥammad Nāṣir al-Dīn al-Albānī. The book, Fundamentals of the Salafī Methodology - An Islamic Manual for Reform (TROID Publications) is based primarily upon this recording.

Listen/Download Pt. 1 | 93 mins.

Listen/Download Pt. 2 | 92 mins.

Listen/Download Pt. 3 | 76 mins.



The Prophet (ṣallallāhu ʿalayhi wa-sallam) said:

“…"My Ummah will split up into seventy-three sects, all of them will be in the Fire except one sect." They asked: "Which one, O Messenger of Allāh? He replied: "Al-Jamaa`ah (the true followers of the Prophet)." [Ṣaḥīḥ Muslim]

So who is the Jamāʿah? What are their signs and how can one be from amongst them? Is it the mere claim of affiliation to the Qur’an and the Sunnah? And what is ad-Da’watus Salafīyyah? The Shaykh covers all these points and he warns us from the dangers of the falsehood spread by the people of deviation and how they fall into many contraḍīctions which eventually lead them to exit the fold of Islām. 

Questions from the Lecture Foundations of the Salafī Manhaj

May Allāh reward our Shaykh Nāṣir (raḥimahullāhu Taʿālá) with good because of this advice, which is the understanding of this religion on the Manhaj of the righteous predecessors there are some question which would help in the completion of the subject.

Question: Verily the Muslims today have broken up into groups and Allāh (subḥānahu wa ta’aʿalá) has forbidden us from dividing and differing. The Muslims today, this one is Salafī, this is one Ṣūfī, this one is on the ʿAqīdah of the Matarudiyyah. Is it not possible that we can look away from the ʿAqīdah (the belief) of al-Wʿalá wal-Baraa? The ʿAqīdah of Wʿalá wal-Baraa which is meaning here that they are loving and hating for Allāh (subḥānahu wa ta’aʿalá) in order to have the Muslim upon one word so that they can face the enemies of Allāh and His Messenger?

Answer: This question is ‘Ajeeb and Ghareeb. That’s what the Shaykh (raḥimahullāhu ta’aʿalá) says, that it’s strange. It shows that a lot of the Muslims and if we didn’t say most of the Muslims that they do not know how to fight the enemies of Allāh (subḥānahu wa ta’aʿalá) and how to war against them and they are like what the questioner hisself said that they are divided into groups and parties. How could this questioner negate leaving off the research of Allāh (subḥānahu wa ta’aʿalá) which was from the first ʿAqīdah which the Prophet (ṣallallāhu ʿalayhi wa-sallam), the Messenger, he was ordered with it in the saying of Allāh (subḥānahu wa ta’aʿalá

“And Your Lord, Glorify Him” {Sūrah al-Muddaththir 74:3}

And His sayings:

“Know for certainty that there is no deity except Allāh” {Sūrah Muḥammad 47:19}

So if the Muslims are divided in the understanding of this good word, how are they to be one hand against the enemies of Allāh? Those people and warn them as this questioner and the example of him wants us to negate the Shari’ah (the legislation) of Allāh (subhaʿʿanhu wa ta’aʿalá) and with us negating the Shari’ah of Allāh (subḥānahu wa ta’aʿalá) we are able to face the enemies of Allāh (subḥānahu wa ta’aʿalá). This is the Math-hab of so and so and he claimed that which he claimed, our Lord (subḥānahu wa ta’aʿalá) says:

“If you differ in anything amongst yourselves then refer it to Allāh and His Messenger if you believe in Allāh and in the last day, this is better and more suitable for final determination” {Sūrah an-Nisa 4:59}

And that which we also say all the time:

“And whoever contraḍīcts and opposes the Messenger Muḥammad (ṣallallāhu ʿalayhi 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 the hell, what an evil destination” {Sūrah Sūrah al-Nisāʾ 4:115}

So how is the questioner and those like him pleased with turning away from these clear Ayaats? And how can he imagine the possibility of those Muslims confronting their enemies meaning, when they have severe differing between themselves? Not just in the branches like they say, rather it’s in the foundations and not just the foundations alone, rather it is in the foundation of the foundations. It gives me very good reason to remind this questioner and the likes of him, verily we flew with joy when the news of the victory of our Muslim brothers in Afghanistan reached us, the victory over the communist of Russia and their representatives then as much as we became happy we were sorry and mad to the same extent when they stood in front of two cities from Afghanistan all of it the reason for it that is that their generals and their presidents differed in what was between them and our Lord says 

“And do not be divided because you will be defeated and you will lose your strength” {Sūrah al-al-Anfāl 8:46}

So the questioner did not give attention to the fact that the differing which the Prophet (ṣallallāhu ʿalayhi wa-sallam) pointed to in the Ḥadīth of the seventy three sects, that the saved sect is that which the Messenger and his companions were upon at the time when the Muslims are gathering in masses on the Manhaj of the Qur’an and the Sunnah and what the companions of the Prophet (ṣallallāhu ʿalayhi wa-sallam) was upon that’s when they are able to confront the enemies of Allāh (‘Aza wa jal).

As for that which they say ‘we leave what’s old in the past and we are gathering and confronting in the name of warning against the enemies’ this affair is impossible and the Ayaat, the verses, and the battle of Hunayn and the likes of it are from the biggest example. You mentioned the word of the Muslims and that’s not possible except on the basis of Kitāb and Sunnah (Audio cut and came back here so not sure if this is a continuation of the answer to the first question) …that which is explicitly stated in His saying:

“…there is nothing like unto Him…” {Sūrah ash-Shura 42:11}

Indeed some of the Math-habs present today on the face of the earth, some of them are not from the people of the Sunnah, like the Rāfidah and the likes of them. They are Mu’attilah they negate Allāh’s Sifaat, His description and what is related to the Sifaat of Lordship and the description of Lordship, meaning that they are on the Math-hab of the Muʾtazilah of old. And the Muʾtazilah have interpreted a lot of the ayaat which oppose them in some of them latter day people from the Ashāʿirah and the Matarudiyyah; meaning that the Ashāʿirah and the Matarudiyyah agree with the Muʾtazilah in their interpretation of some of the ayaats from them the ayaat of istiwá for example. Verily they explain it with innovated meaning, in actuality he is in deviation and he fell into it when he wanted to escape in their thinking from deviation when they interpreted His saying: 

al-Raḥmān (Allāh (subḥānahu wa ta’aʿalá)) is over His Throne”{Sūrah Taha 20:5}

Their meaning here they change it to Itstawlā which means that He conquered the Throne. And I do not want to stop here, it’s possible I may return to it if time spares but I want to turn attention to the fact that some of the groups from those who hold onto the Math-hab of the later people, the Khalaf. In the Ayaats and some of it they go against them, from these Ayaats, that the Muʾtazilah when they come to the previous Ayah:

“…There is nothing like unto Him and He is all-Hearing, and all-Seeing” {Sūrah ash-Shura 42:11}

in the Ayah like you all see is Tanzeel for Allāh (subhaʿʿanhu wa ta’aʿalá) removing all anthropomorphic concepts in deity for Allāh (subhaʿʿanhu wa ta’aʿalá) all-Mighty and Ithbaat, establishing for Him of the two Sifa, if the two descriptions hearing and seeing, what did the Mu’tazillah say in these two Sifa’s (descriptions)? Did they say what the Lord of the Worlds says that is He is all-Hearing and all-Seeing? 

No, rather they interpreted the two descriptions of hearing and seeing to be knowledge and this is Ta’teel this is negation of the Sifaat of Allāh (subhaʿʿanhu wa ta’aʿalá). They say nothing, they say there is nothing like unto Him, this is Tanzeel that is removing all anthropomorphic concepts from deity. And here they understand along with us in Tanzeel but they are overboard, they are excessive in their Tanzeel. Like we pointed to earlier, they say and He is the all-Hearing and all-Seeing meaning knowledge. So they negate description of hearing and seeing. As for the Matarudiyyah and the Ashāʿirah, as we said before they are in agreement with the Muʾtazilah in some of the Ayaats of Sifaat and Ḥadīth of Sifaat. Indeed here they stood with the SalafīManhaj here, they said the hearing and the seeing for Allāh (subḥānahu wa ta’aʿalá) is a description of hearing and seeing, but what did they do when it was said to them, those from the Muʾtazilah, this is Tashbeeh because a person, Tashbeeh meaning giving resemblance because a person has hearing and seeing with the testification of the Qur’an when the all-Mighty said about Ādam, the first human being (peace and blessing be upon him):

“…And we have made him hearing and seeing” {Sūrah al-Insān 76:2}

The Muʾtazilah said if we say that Allāh (subhaʿʿanhu wa ta’aʿalá) has the description of hearing and seeing we have made Him the likeness of the creation. The Ashāʿirah and the Matarudiyyah here answered with the answer of the Salaf al-Ṣāliḥ when they said we describe Allāh (subhaʿʿanhu wa ta’aʿalá) with what He describes Hisself and we say He is all-Hearing all-Seeing but there is nothing like unto Him. So we say to those Matarudiyyah and the Muʾtazilah we will be with the Salaf al-Ṣāliḥ in the Ayaats of the Sifaat and every Ḥadīth of Sifaat, establish that which Allāh has established for Hisself of Sifaat and the Tanzeel, there is nothing like unto Him and He is all-Hearing and all-Seeing so do you all stick to this Manhaj? Their encouragement is a rule which they’re in favor of it. Is there deviation from the Ayaats and the evidences that’s explicit that the Salaf al-Ṣāliḥ, Allāh (subhaʿʿanhu wa ta’aʿalá) is pleased with them and they are pleased with Him when they say the knowledge of the Khalaf is ‘Alam and Ahkam meaning that they know more and they have more understanding of the rulings. As for the knowledge of the Salaf they say that they are Aslam only that they accept the evidences and that’s it. It is as if they made the knowledge of the Salaf to be considered that they do not have deep understanding of the evidences. As for the Khalaf they are more knowledgeable and more knowing of the rulings. How big are these words which come from their mouths except a lie?

So what did the Muʾtazilah say in this affair? They are in a state of confusion, the deepest of confusions. They are sometimes Salafī in some of the Sifaat and the examples in front of you all. He is all-Hearing and all-Seeing, He has the Sifa, the description of hearing and seeing but His hearing is not like our hearing and His seeing is not like our seeing. So we say this is true so why didn’t you say al-Raḥmān Allāh (subḥānahu wa ta’aʿalá) is above, istiwá meaning Highness, which is suitable to His completeness, verily you interpreted to mean conquered and if only you didn’t interpret with this interpretation and you took the position of some of the other people who didn’t have a position with the ʿAqīdah of the Salaf more with the Khalaf from the Muʾtazilah and other than them and they say we do Taqweel, meaning that they are leaving the meaning to Allāh (subhaʿʿanhu wa ta’aʿalá). From here is a must that you be aware that a lot of the Islamic callers today from those who was not fortunate to receive from the knowledge of the Qur’an and the Sunnah they shun embarking on following the Salaf in that which we are speaking about at this time. In the second example and it is their following in their belief of the āyah of Sifaat and Ḥadīth of Sifat on the understanding of the ‘Arab word Tanzeeh meaning removal of anthropomorphic concepts regarding deity. They do not want to be Salafīs, they do not want to be from the Muʾtazilah and they say we delegate this meaning which came in the āyah of sifaat and the ḥadīths of sifaat  so they were named Mufawwidah because of that, they were named Mufawwidah. Here this is ignorance of tons of  ayaat and ḥadīth which came about the Prophet (ṣallallāhu ʿalayhi wa-sallam), which like we said previously he made it known to his worshippers and acquainted them with some of sifaat of the…(voice breaks here).

Question: The questioner asks, how long are the ‘Ulemaa going to sit around and say this is Ṣaḥīḥ and this Ḥadīth is not Ṣaḥīḥ and this is Sunnah and this is Bid’ah with the meaning that the Manhaj of the Salaf, it’s road is lengthy and the enemies of Allāh (subhaʿʿanhu wa ta’aʿalá) is lay waiting us? So is it not possible to shorten this road? 

Answer: The Shaykh he said, this question with the language of Syria gives glad tidings to the first question and my answer to this is the Prophetic Ḥadīth that’s Ṣaḥīḥ, the Prophet (ṣallallāhu ʿalayhi wa-sallam) was sitting with the companions, with his companions, when he made a straight line in the ground, and he made different lines on the two sides of the straight line, two short lines. Then he recited the verse that this is my straight path, he said follow it and do not follow the different ways because you will become divided away from the path. The questioner and the one before him he said how plentiful they are in these times. And the reason is they have left off the Manhaj of the Salaf al-Ṣāliḥ and began holding on to Islām which has no understanding in their minds whatsoever. As for Islām it is ‘Lā Ilāha IllAllāh’ as for the meaning of ‘Lā ilāha IllAllāh’, the most knowledgeable of them do not know the meaning of ‘Lā Ilāha IllAllāh’ much less those who are not knowledgeable, unfortunately. 

Then the Prophet (ṣallallāhu ʿalayhi wa-sallam) passed his finger over the straight line and read the noble āyah as we said before that “this is my straight way…”, to the end of the āyah. Then he said these lines which are short on both sides of the long line, and I’m saying “long” from myself, as an official prophetic clarification because of what I will mention. So the Prophet (ṣallallāhu ʿalayhi wa-sallam) said and these ways, meaning the short ways, meaning the short lines, at the head of all of them, the devil is calling the people to it. I am able to say without going overboard, verily the example of these claims today, didn’t you stop saying this is, this Ḥadīth is Ṣaḥīḥ and it’s dāʿīf (weak) and it’s Sunnah and it’s Bid’ah and it’s Furaqa (different sects) to the end. These are the short lines itself. If it’s permissible for me to say that the Prophet (ṣallallāhu ʿalayhi wa-sallam) used to be a skillful artist, I would say that, but he is above being resembled to a skillful artist, because when he drew on the ground a long line and he said the noble verse that this is my straight path and follow it, do not follow other than it, to the end of the āyah, the Shaykh he goes on to say do not follow the different ways meaning the short lines verily he drew the lines that it’s a must that the Muslim follows. Meaning here that he drew the long line and this is the long straight line that the Muslim is supposed to follow and he drew the short lines, that which the Muslim is not supposed to follow, the Shaykh continues (raḥimahullāhu ta’aʿalá) he says today we hear ‘how long are we going to be walking’ meaning these people they want results. 

The Shaykh he goes on to say, it’s enough for us to be upon the straight path as for when we are going to reach, the affair is with Allāh (subḥānahu wa ta’aʿalá), because of that they make the line long, they find it long and our Lord did not burden us with that. He didn’t burden us with more than two things, firstly to know that there is no deity except Allāh (subḥānahu wa ta’aʿalá) and secondly to do good deeds as the Shaykh he recited the āyah which means how tremendous is an affair, how grievous is an affair with Allāh (subḥānahu wa ta’aʿalá) of those who say that which they do not do. So if a Muslim starts out with the way of knowledge, as the Prophet (ṣallallāhu ʿalayhi wa-sallam) he said, “Whoever sets out on a road and he finds in it knowledge, Allāh (subḥānahu wa ta’aʿalá) will make his way easy to Jannah (to the Paradise)”, no matter how long this road is.” 

He says as we are not burdened to take right and left to take the short way with the belief that they are what will help us or allow us to establish Islām. How evil is that what they are thinking and how evil is that which they are saying. Indeed Islām is that the Prophet (ṣallallāhu ʿalayhi wa ‘ʿalá aalihi wa-sallam) said, he said “the Jannah (Paradise) filled with those things that’s noble (good things) and the fire is filled with those things which are of Shahawaat (of those of desires)”. The Shaykh he goes on to say and some of the people today say that ‘this daʿwah which we are calling to the Kitāb and the Sunnah warn against Bid’ah’, what do they mean? Is it to worship Allāh (subḥānahu wa ta’aʿalá)? Is it to worship Allāh (subḥānahu wa ta’aʿalá) the way you want or as ignorant as you want? It is a must to worship the way Allāh (subḥānahu wa ta’aʿalá) says, “Know for certainty that there is no deity except Allāh (subḥānahu wa ta’aʿalá)” then act, as the Shaykh goes on to say, then act with that which Allāh (subḥānahu wa ta’aʿalá) has taught you. 

He says, actually these questions by itself and the example of them are a vower to evil for those who are after them. They do not understand that the wājib (obligation) for them is to learn Islām and act upon Islām no matter how long the road. And it pleases me in this occasion the way I mentioned in some of the sittings in the past the saying of some of the poets of Jahiliyyah, now the Shaykh he brings a poetry from Jahiliyyah, which summarized mean he said that a word which is a must that the Muslims today take from it some kind of consideration. He said “My companion cried when he saw that he was losing and he thought something more or less that he would reach to the kingship of Ceaser. So I said to him don’t let your eyes cry verily we will try to get to the kingship or we will die and be excused.” This man, this ignorant man gives his friend a talk not to let his eyes cry, that we will try to get to the kingship or we will die and be excused. We are trying to go along that road which Allāh (subḥānahu wa ta’aʿalá) commanded us, then if we are able to establish an Islamic country then that is good and that’s a virtue from Allāh and He is the one saying that if you all help Allāh (subḥānahu wa ta’aʿalá), then He will help you. And if we are not able to attain that, it is enough for us to use our excuses and we do what we have the ability to. And Allāh (subḥānahu wa ta’aʿalá) says in an āyah, that Allāh (subḥānahu wa ta’aʿalá) said that He does not burden a soul more than it can bear. Therefore it is on us to go down the road. What’s strange is that this verse which everyone knows it, all of the people those who are specific and those who are general that if you help Allāh (subḥānahu wa ta’aʿalá) then He will help you. This āyah alone they stop, they wouldn’t present the example of this. If they stop, this āyah alone, if they were to stop they wouldn’t have presented the example of these discretions, what is the meaning “if you help Allāh (subḥānahu wa ta’aʿalá) then He will help you”? Does it only come to defend the Lord of the Worlds? Of course not, no one says this ignorance. If you take the legislation of Allāh (subḥānahu wa ta’aʿalá) and practice it, Allāh (subḥānahu wa ta’aʿalá) will help you against your enemies. 

We now hear voices, really of excessive voices that blind them of the foundations and it is the daʿwah of Jihād. And none from the Muslims deny the obligation of Jihād specially Jihād in Afghanistan (of course we have to make a Note here, this was not the thing that just happened now, this was the war between Russia as he said before). The Shaykh he goes on to say that who is the one who has memorized the saying of Allāh (subḥānahu wa ta’aʿalá) which means that you are to prepare for them that which you have the ability, to the best of your ability from strength. The Shaykh he goes on to say to prepare for them oh you different Muslims, differing is differing in the name of ʿAqīdah and He is Allāh (subḥānahu wa ta’aʿalá) and you are still differing, and a hand is the Book of Allāh the Sunnah of the Messenger and the Manhaj of the Salaf-Salih. The Shaykh he goes on to say those people meaning, those people who are divided like that they cannot make Jihād he says, I am clearly saying it, the Muslims are still divided like that he said until they stop, until they refuse the help of Allāh (subḥānahu wa ta’aʿalá), beneficial knowledge and good deeds then Allāh (subḥānahu wa ta’aʿalá) is not helping them because Allāh (subḥānahu wa ta’aʿalá) does not have a successor after Him. Allāh (subḥānahu wa ta’aʿalá) says in an āyah that:

“If you all help Allāh (subhaʿʿanhu wa ta’aʿalá) He will help you and he will establish your feet firm” {Sūrah Muḥammad 47:7}

And the Ḥadīth in this area is tremendous are plentiful, very plentiful, one Ḥadīth which I will mention for you, how are the Muslims going to have the victory and verily that which comes regarding the news of them in this Ḥadīth. The Shaykh he goes on the Ḥadīth which he is speaking about from the Prophet (ṣallallāhu ʿalayhi wa-sallam) he says, he said that as is translated that ‘if you bought, if you do the business transactions, that’s like Riba (usury) or you’re taking on to the tails of the cows (meaning here that you’ve become amused with the dunyā in that sense) and you are pleased with the crops and so forth like that and you’ve left off the Jihād in the way of Allāh then Allāh (subḥānahu wa ta’aʿalá) will send down humiliation on you, that He will not remove this humiliation until you return to your dīn’. So the Shaykh he goes on to say this questioner and the one before him he does not want us to return back to the religion which is the remedy verily the Prophet (ṣallallāhu ʿalayhi wa-sallam) he described them in this ḥadīth, in this ṣaḥīḥ ḥadīth, the sickness of some of the Muslims, which is in stages and he presented the tremendous remedy. As for the sickness, verily he has mentioned some of the dangerous types as he said in the ḥadīth, that as we said, translated before that if you do the transactions that has usury in it (Riba) or you become amused and you hold on to your cows, your livestock and so forth like that, you are amused with your crops, your plantations and you leave off the Jihād in the way of Allāh then Allāh (subhaʿʿanhu wa ta’aʿalá) will send down, He will send down a humiliation that He will not remove it from you until you return back to your dīn.

The Shaykh he goes on to explain, he said all of these sickness from before needs a stop, meaning here all of them need some kind of explanation a long stopping to explain exactly what is going on with them, but he said it’s enough for me, this first weakness you’ll find in the ḥadīth is enough for him to stop on that and that is that if you do this transaction of usury, he this unfortunate, this transaction here has today has become general and the Muslims countries they have become assured with this meaning here that it has become a regular thing now. The Shaykh he is saying here and in that state they want Jihād, do you know what this `ayna is? He said the origin of it is, is something that is old and it has two different situations, there is two different prices here (his meaning here) that’s involved, and the Shaykh he’s saying that there’s a lesser price and there’s a greater price, now he says here now, he says a man comes to a car sales man for example, he says to the car sales man that he wants to buy this car, he wants to buy it for 50,000 riyals and he’s using some kind of reasoning that you know that the Muslims their disunited, they are not united and so forth like that, nevertheless, he’s saying this man, and he said you will have some of these people from the duʿāʾʾʾt, you’ll find those people too from the duʿāʾʾʾt that’s ordering the people with Jihād in the way of Allāh (subḥānahu wa ta’aʿalá) and he said they are divided to the utmost division. He says here we’re returning back to the story of this man he says one he wants to borrow 50,000 riyals and he does not find anyone who will give him this beautiful loan for Allāh (subḥānahu wa ta’aʿalá) so what does he do? What does who do? This man who came to buy this car as we said in the beginning, what does he do? He goes into trickery and he goes to the one who will do that trickery, he goes to the big business man he says to him ‘I want to buy a car, what is the price on payment?’ (this is the two situations that he is getting to here) he says ‘it’s 50,000 on payment’ he says, now he explains that ‘I want to buy cash, what is the price, how much is it?’ he says ‘it’s 40,000’ the seller of the car now is explaining that it’s 40,000 or 35,000 (he’s just giving the example he’s saying it’s not important for the subject here) he says the man that wants to buy the car, he takes the 40,000 in return for the 50,000, he said this is what is called bay’ul ayna (the transaction of usury). 

But then some people, they do the trickery also, this is another example. So what do they do? They bring someone as a go between in this situation, he said, the big business man, he does not have the car that this person wants, but he has a lot of money so the man who wants the car he asks him 50,000 riyals as a loan for Allāh (subḥānahu wa ta’aʿalá). The big business man tells him go and find this car and I will pay the full price, all of it. So he goes and buys the car for 50,000. 50,000 is recorded on him, but remember now before he said when you buy with cash you get a lower price you’re going to get a different price so the rich business man he pays 40,000 riyals for the car to the car dealer. Okay? But 50,000 is written on the buyer of the car so in actuality if you look in towards you understand from that that the big business man gave him a loan for 50,000, he paid it directly to the car dealer. But he only paid 40,000 because he paid cash so the big business man is making 10,000 riyals as a profit in this but in actuality the only thing he loaned the man in actuality if you look into it is 40,000 because that’s all he paid for the car. So the Shaykh he is saying that 50,000 is written on him as a loan, he said all of this is ‘Ihtiyaadh, it’s basically some sort of embellishment, its form the using of interest which Allāh (subḥānahu wa ta’aʿalá) has made haram. He said the Prophet (ṣallallāhu ʿalayhi wa-sallam) mentioned this ‘illah from the ‘Illal this weakness from the different weaknesses which the Muslims are effected with today as for the rest of the ‘Illal it is clear to you all but this ‘ayna a lot of scholars unfortunately are still are giving fataawa that it is permissible and the Prophet (ṣallallāhu ʿalayhi wa-sallam) said if you make these purchases, these transactions of usury (of Riba) or you hold on, you take to your cattle or you’re pleased with your agriculture or you leave off the Jihad in the way of Allāh (subḥānahu wa ta’aʿalá) then Allāh (subḥānahu wa ta’aʿalá) will send down a humiliation upon you that He will not remove it until you return back to your dīn. These three illal these three witnesses are clear to you and if the other illal is comprised with this, what will the result be of those people who turn away from the application of the legislative rulings, not fearing or not fiercely struggling for the dunyā and not making the Hʿalál what Allāh has made Ḥarām because it is a sort of embellishment like we said. And for it leaving off Jihad in the way of Allāh (subḥānahu wa ta’aʿalá) this result in the dunyā before the last day that Allāh (subḥānahu wa ta’aʿalá) will send down on you humiliation and he will not remove it from you until you return to your religion. 

The Shaykh he goes on to say here, the remedy the cure is returning to the religion, it’s a must that we stop a little bit in this he says we must we have to stop here and do a little pondering. In this the prophetic cure which returning to the dīn, we will say to those questioners May Allāh guide us and them. He says what dīn is this that the Messenger (ṣallallāhu ʿalayhi wa-sallam) commanded to return to? He said what is this dīn? He said without a doubt it is what Allāh (tabaaraka wa ta’aʿalá) says in the Qur’an:

 “Verily the only religion with Allāh is Islām…{Sūrah Āli-ʿImrān 3:19}

but a question comes here. Islām today has different understanding and those questioners know this differing that’s present today but they are not up to it meaning they don’t have the ability because they are weak, because of their ignorance, because of their lack of knowledge, their ability is weak. They don’t have the ability because of this differing, so they say ‘Is not possible to put all the differing to confront the enemies of Allāh?” The Shaykh he says here, it is not possible because the Prophet (ṣallallāhu ʿalayhi wa-sallam) said if you do so and so then Allāh (subḥānahu wa ta’aʿalá) will send down on you, He will send down on you a humility until you return back to your religion. So now the returning to the dīn, to the religion, it is Islām, that is the cure. With what understanding are we returning with that? To what understanding are we returning upon? Is it the understanding of the Salaf or the Khalaf? The Shaykh he said this speech is a must that we enter into it, meaning the speech regarding the dīn. What understanding? He says, he says or is it the understanding of the Muʾtazilah? Or is it the understanding of the Matarudiyyah? Is it the understanding of the Ashāʿirah? Is it the understanding of the Shi’a? Is it the understanding of the Rāfida? He said, these realities are present, we are not able to say like it’s said regarding the Ostrich, that this is it’s test and it’s heedlessness that if she saw the hunters she puts her head in the sand and she thinks as long as she doesn’t see the hunters the hunter does not see her, this is a saying. Allāh knows best the reality of this animal but what’s important is, it’s not correct for us to pretend that we do not know of these hurtful affairs. So what does he do (the sick one)? As we have in the ḥadīth “if you do this transaction of usury (of Riba)…” this means that the Muslim nation is sick so what is the cure? Returning to the dīn. With what understanding? As the Shaykh Shaykh he said, with what understanding do we return? Because of that we continuously speak and we love on this daʿwah and we’re dying upon it. We are not pleased with them, those people the Muʾtazilah and those people upon misguidance we are not pleased with that as a religion, never will we be pleased with it. The book of Allāh and the Sunnah of the Prophet (ṣallallāhu ʿalayhi wa ‘ʿalá aalihi wa-sallam) he said this is what we are pleased with, on the Manhaj of the righteous predecessors. 

He says here lastly, the Prophet (ṣallallāhu ʿalayhi wa-sallam) (voice breaks here) … “I have left you upon two things, that you will not go astray if you hold on to them, it’s the book of Allāh and his Sunnah and you will not be divided (or you will not divide) until you come upon me at the hawth (pond) (or at the lake) on Yawmul Qiyaamah.” And the Shaykh he goes on to say here at the end of this answer that I hope, this is a reminder for those questioners May Allāh guide us and guide them to the correct path. 

Question: In the light of what was mentioned there is a sentence which they say, basically meaning to establish the Islamic country in your heart and it will be established in your lands. What is your view of these instructive words especially in these times and days where you have a lot of people in daʿwah, they see being in politics as something being okay these days?

Answer: This is from that which is strange. That these words, I hope that this is not a shot by an unskilled shooter, because these words came from some of the duʿāʾʾʾt who hold on to their Manhaj of politics. The politicians today these words are connected to Ḥasan al-Banná, and someone the Shaykh mentioned here that wasn’t clear, may Allāh have mercy on them. These words are true but the followers of these two men did not act upon it. And it is from wisdom from a high place, as they say the saying as we translated that before to mean that “to establish a Islamic country in your hearts and it will be established in your lands”. This is the summary of the talk we gave. It’s to learn beneficial knowledge, do good deeds, and then the victory of Allāh (subḥānahu wa ta’aʿalá) will come. These words are a conclusion to all of the ḥadīths and ayaats, ordering knowledge and good deeds but concerning those words today verily a half a century has past these people by and they are still in the same place moving around, they did not present anything and they are not moving forward. Why? Because they did not practice this word “to establish the Islamic country in your hearts…” before everything. What is understood from this word? The correct ʿAqīdah is established in your hearts then from the completion of ʿAqīdah, then he the Shaykh (raḥimahullāhu ta’aʿalá) he recited the āyah meaning that Allāh (subḥānahu wa ta’aʿalá) and His Messenger will observe your deeds, in the end you will be brought back to the all-knower of the scene. 

Therefore, the Shaykh he goes on to say, this word, we call the Muslims, all of them to work with it, and do not turn away from it to that which came to the works of politicians, because I believe that this is not the time for politics. But it is a must, meaning politics, like it is a must to do deeds, but knowledge is a must before its knowledge without deeds does not benefit and deeds without knowledge does not benefit. So it is a must to have the two affairs meaning knowledge in deeds so because of that in some old words and I am still going to repeat it, I am saying “there is no awakening for the Muslims except with the establishment of the two basics; at-Tasfiyahwa-Tarbiyah” meaning the cleansing and the upbringing upon that which is correct. Some of the people say that Tasfiyah has no value, they say that Tasfiyah meaning the cleansing of Islām has no value, and you know from what was previous that it is the origin of Islām. The Shaykh he went on to say (raḥimahullāhu ta’aʿaláat-Tasfiyah, he says Tasfiyah, cleansing of Islām of that which entered into it whether it is from beliefs and we pointed to some of it before like he said, or what has entered into the Tafsīr from the Israeliyaat, from the narrations of the Israeliyaat or Aḥadīth Mawdoo’aat (fabricated ḥadīths) that’s false or what has entered the books of Fiqh from the opinions which is against the Qur’an and the Sunnah and what entered into the mannerisms of Islām, of the Muslims, from Excessiveness in Zuhd from the dunyā, abstaining from the dunyā, and what they called at-Tasawwuf Ṣūfīyyah. And their affairs reach the point that they deny Allāh (subḥānahu wa ta’aʿalá) meaning the Ṣūfīyyah. They believe that there is nothing except this existence to the end of what’s from the affairs which entered into Islām and it is assumed to be from Islām. It is a must to carry out this Tasfiyah this cleansing if there were thousands of Muslim scholars distributed in the Islamic world with their diligent efforts for long years until the Muslims return to that which the Salaf-Salih were upon, from understanding that Ṣaḥīḥ from the Qur’an and the Sunnah accompanied with deeds, that, accompanied with deeds, that’s what I mean by Tarbiyah and some of the people has a misunderstanding the way I heard in some (I believe he said maybe in some sittings or maybe some books, the word wasn’t clear) that Tarbiyah has nothing to do with Jihad. He says the Shaykh (raḥimahullāhu ta’aʿaláal-Jihad is from the legislative rulings and doing Jihad is a must but he said al-Jihad needs preparation and the first preparation which is a must is that the Muslims are established in the correct ʿAqīdah and righteous deeds and preparation as much as they are able to and he said the Ayah of Allāh (subḥānahu wa ta’aʿalá) that Allāh, translated meaning that Allāh (subḥānahu wa ta’aʿalá) does not burden a soul more than he is able to bear.

Question: If a Muslim follows the way of good they say it’s a must that he has a Shaykh which he takes from him a path because Allāh (subḥānahu wa ta’aʿalá) says, translated to mean the most beneficial, Allāh ask Him (Oh Muhamamd (ṣallallāhu ʿalayhi wa-sallam)) concerning his qualities, His raising, His rising above His throne, His creation, etc. as He is al-Khabeer the all-Knower of everything.

Answer: The Shaykh (raḥimahullāhu ta’aʿalá) he goes on as he answers, he says, Allāh (subḥānahu wa ta’aʿalá) is truthful when he says as translated “The most beneficial, Allāh (subḥānahu wa ta’aʿalá) ask Him, (Oh Prophet of Allāh Muḥammad (ṣallallāhu ʿalayhi wa-sallam)), again “The most beneficial Allāh (subḥānahu wa ta’aʿalá) ask him (Oh Prophet Muḥammad (ṣallallāhu ʿalayhi wa-sallam) concerning His qualities, His rising over His throne, His creation, etc.) as he is al-Khabeer, the all-Knower of everything. This is what the Shaykh says, his meaning that Allāh (subḥānahu wa ta’aʿalá), He is truthful when He says this āyah he says and He also said, He also says:

 “…Ask the people of knowledge, if you do not know”. {Sūrah al-Anbiya 21:7}

And the Prophet (ṣallallāhu ʿalayhi wa-sallam) he said in the story of that man who was in battle with some, with a group of the companions of the Prophet (ṣallallāhu ʿalayhi wa-sallam) and he was afflicted with wounds so he woke up, after being asleep he woke up that morning, he had a dream which he needed to make ghusl so he asked those around him do they see an excuse for him to not make a ghusl because of the wounds obviously, they said to him it is a must that you make ghusl. He took a ghusl and he died because of the wounds which were on his body. When this news reached the Prophet (ṣallallāhu ʿalayhi wa-sallam), he said they killed him may Allāh destroy them. Why didn’t they ask if they were ignorant of something? For verily the cure for ignorance is the question. May Allāh destroy them. Why didn’t they ask if they did not know? Verily the cure for ignorance is the question.” 

No doubt as the Shaykh he goes on to say, that in the two ayaats mentioned and the ḥadīth makes the Islamic world from the point of knowledge and ignorance. He’s saying they are divided into two categories. A category which is the least (meaning they are not plentiful) they are the people of knowledge, and the other category which is plentiful (they are in abundance) they are the ones who do not know. As you heard in the past āyah, the past verse “Ask the people of knowledge if you do not know” so He made it mandatory for all of the two categories, both groups, there was something that was wājib for them. He made it mandatory for those who do not know to ask the people of knowledge and he made it wājib upon those who know, meaning the scholars, the people of knowledge that they answer the questioner. That like it is Ṣaḥīḥ regarding the Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam) when as translated he said “If someone is asked about knowledge and he hides it, then the fire on yawmul qiyamah is a must for him.” So the Shaykh he goes on to say it’s a must for the one that’s not an ‘Ālim, that’s not a scholar that he be Ṭālibul-‘Ilm (he be a seeker of knowledge) or at least he asks the people of knowledge. Like it comes in an Athar of Mu’adh (radhiyAllāhu ta’aʿalá ʿʿʿanhu) he said, “Be a scholar or be a learnt one or be one who listens…” and he says, “…do not be from the fourth or you will be destroyed.” 

So the Shaykh he goes on to say here meaning do not listen to knowledge and not ask about it for then you will live ignorant, not knowing how to worship Allāh (subḥānahu wa ta’aʿalá). So the questioning of the people of knowledge, as for taking a Shaykh, a Shaykh of Tarīq meaning this is from the Ṣūfī sect here this is what they do, they take a Shaykh of their Tarīq. The Shaykh he goes on (raḥimahullāhu ta’aʿalá) he says indeed you know that the road which leads to Allāh (subḥānahu wa ta’aʿalá) is the straight road which our Prophet (ṣallallāhu ʿalayhi wa-sallam) left us upon, and the scholars they are the pointers to this road. It is not permissible for the Muslim to take a specific Shaykh to follow him, to learn from him and not the others, because here he falls into an evil mistake. Like it is a must to single out Allāh (subḥānahu wa ta’aʿalá) in His worship, then it is a must to single out the Prophet (ṣallallāhu ʿalayhi wa-sallam) in his following. And it is not permissible to follow a single person alone, from the scholars, no matter who the scholar is, no matter how high his level is, this level is not except for the Messenger (ṣallallāhu ʿalayhi wa-sallam). From the meaning of the one who makes the Shahaada he testifies ‘Lā ilāha IllAllāh’ he testifies that “There is no deity truly worthy of being worshipped except Allāh (subḥānahu wa ta’aʿalá)” and he testifies “Wa Ash-hadu Anna Muḥammadan ‘Abduhoo wa Rasūluh” and he testifies that “Muḥammad (ṣallallāhu ʿalayhi wa-sallam) is His slave/servant and Messenger. So the Shaykh (raḥimahullāhu ta’aʿalá) going on says, so he is followed by humans so a Muslim taking one Shaykh or one teacher who teaches him not learning form the other Shaykh and the other scholars knowledge wise, he says he is not learning from the other Shaykhs and the other scholars knowledge wise, this is an infraction in the following of the Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam) because all of the scholars it is a must that we take from them or we take them as guiders guiding us to that which our Messenger (ṣallallāhu ʿalayhi wa-sallam) was upon and the one scholar no matter how much knowledge he has been given, he has something with him, meaning there is something that is deficient here, and in the reality of every Shaykh as Allāh he says that “You all have not been given knowledge except a little bit”. The Shaykh he says so this is superstitious Ṣūfīasm, (this he means here taking one Shaykh and you have to take a Shaykh), this is superstitious Ṣūfīasm of old that is a must on every Muslim to take a Shaykh. We say it is a must on every Muslim to be ‘Āliman to be a scholar or a Muta’alliman to be someone that is learnt or is being taught or to be someone that listens Mustami’an (someone who listens) if not he is destroyed. As for taking one Shaykh and only one Shaykh this is form the deeds of shayṭān and we ask Allāh (subḥānahu wa ta’aʿalá) to make us follow the Kitāb (the Qur’an) and the Sunnah upon what the righteous predecessors were upon and to make us far away from the following of the ways which at the head of every way shayṭān is calling the people to it, and the Shaykh recited the verse (raḥimahullāhu ta’aʿalá)

“And this is my straight path follow it and do not follow the different paths for you all will be divided away from the correct path.” {Sūrah al-Anʿām 6:153}

And this is the end of the translation of this tremendous, these tremendous picks from the Shaykh (raḥimahullāhu ta’aʿalá) “Foundations of the Salafī daʿwah”. We ask Allāh (subḥānahu wa ta’aʿalá) to make this something that will be a guide for the Muslims who were upon the misunderstanding or who were upon misguidance from those deviant groups, that this be something that guide them to the way of ad-Da’watus Salafīyyah to the understanding of the righteous predecessors to the way of the righteous Salafwa Jazākumullāhu khayraa

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