I am a Salafee

I am a Salafee - Why use the word 'Salafee'
Allaah Has Named us Muslims, So Why Ascribe Ourselves to the Salaf ?
This questions was very beatifully answered by Imaam al-Albaani in his discussion with someone on this subject, recorded on the cassette entitled, "I am Salafi"

Allaah Has Named us Muslims, So Why Ascribe Ourselves to the Salaf ?

This questions was very beatifully answered by Imaam al-Albaani in his discussion with someone on this subject, recorded on the cassette entitled, "I am Salafi", and here is a presentation of the vital parts of it:

Shaykh al-Albaani: "When it is said to you, ‘What is your madhhab’, what is your reply?"

Questioner: "A Muslim".

Shaykh al-Albaani: "This is not sufficient!".

Questioner: "Allaah has named us Muslims" and he recited the saying of Allaah Most High, "He is the one who has called you Muslims beforehand." (al-Hajj 22:78)

Shaykh al-Albaani: "This would be a correct answer if we were in the very first times (of Islaam) before the sects had appeared and spread. But if we were to ask, now, any Muslim from any of these sects with which we differ on account of Aqeedah, his answer would not be any different to this word. All of them – the Shi’ite Rafidi, the Khaariji, the Nusayri Alawi – would say, "I am a Muslim". Hence, this is not sufficient in these days."

Questioner: "In that case I say, I am a Muslim upon the Book and the Sunnah."

Shaykh al-Albaani: "This is not sufficient either".

Questioner: "Why?"

Shaykh al-Albaani: "Do you find any of those whom we have just mentioned by way of example saying, ‘I am a Muslim who is not upon the Book and the Sunnah’?" Who is the one who says, ‘I am not upon the Book and the Sunnah’?"

At this point the Shaykh then began to explain in detail the importance of being upon the Book and the Sunnah in light of the understanding of the Salaf us-Saalih…

Questioner: "In that case I am a Muslim upon the Book and the Sunnah with the understanding of the Salaf us-Saalih".

Shaykh al-Albaani: "When a person asks you about your madhhab, is this what you will say to him?"

Questioner: "Yes".

Shaykh al-Albaani: "What is your view that we shorten this phrase in the language, since the best words are those that are few but indicated the desired intent, so we say, ‘Salafee’?"

Questioner: "Alright, I will submit to you and I say to you: Yes (I agree about summarising with saying ‘I am Salafee’), yet my belief is what has preceded, since the first thing that a person thinks of when he hears that you are a Salafee is that he recalls much of the experience he has had and which has involved severity which leads to harshness, all of which sometimes occurs from the Salafiee’s."

Shaykh al-Albaani: "Lets accept that your words are correct. If you said ‘I am a Muslim’, will not a person’s think of a Shi’ite Rafidee, or a Druze or an Ismaa’eeli (and incline to him)."

Questioner: "It is possible, however, I will have followed the noble verse, "He has named you Muslims".

Shaykh al-Albaani: "No my brother! You have not followed the verse, since the verse means the correct form of Islaam. It is necessary that you address the people according to their level of understanding… so will anyone understand from you (when you say ‘I am a Muslim’) that you are indeed a Muslim with the desired meaning in the verse (of correct Islaam)? As for the various cautionary matters you have mentioned, then these are sometimes correct and sometimes they are not correct.

Since your saying about harshness, then this can sometimes occur from individuals, yet this is not representative of a methodology that is tied to knowledge and belief.

Leave aside individuals for now, we are actually talking about Manhaj (methodology). This is because when we say Shi’ite, or a Druze, or a Khaarijee, or a Soofee, or a Mutazilee, the various cautionary matters you raised come into play (and can apply to them aswell).

Hence, this is not the subject of our discussion. We are investigating a name which gives evidence to the madhhab of an individual and by which he worships Allaah… Are not all the Companions Muslims?"

Questioner: "Naturally."

Shaykh al-Albaani: "However, there was amongst them, one who stole, or fornicated, but this does not allow any of them to say, ‘I am not a Muslim’, rather he is a Muslim and a Believer in Allaah, as a chosen way, however he sometimes opposes his chosen way, because he is not infallible. And it is for this reason that we – may Allaah bless you – are speaking about a word which indicates our Aqeedah and our thought and our starting point in our lives and which relates to the affairs of our religion by which we worship Allaah.

As for the issue of so and so who is harsh and so and so who is lax and too soft, then that is an entirely different issue…. I wish that you would reflect upon this concise word (i.e. Salafee) so that you do not persist upon the word ‘Muslim’. And you know that there is no one who will understand what you really intend (by using the word ‘Muslim’ alone) ever…" End Quote (Cassette "I am a Salafee").

Hence, the point is that naming with "Muslim" or "Sunni" is not enough, since everyone will claim that. And Imaam al-Albaani emphasised the importance of the truth being distinguished from the falsehood – from the point of view of the basis of Manhaj and Aqidah, and that is taking from the Salaf us-Saalih, as opposed to the various sects and groups whose understandings are based upon those of their mentors and leaders and not that of the Salaf, fundamentally.

And insha’Allaah, this explains our intent and the important differentiation that we had alluded to earlier in replying to this doubt.

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A Summary of the Most Important Characteristics of Ahlus-Sunnah wal-Jama'ah

Shaykh Naasir ibn 'Abdul-Kareem al-'Aql / 1. From Mujmol Usool Ahlus-Sunnah wal-Jamaa'ah Fil-'Aqeedah (pp.27-29)
Ahlus-Sunnah wal-Jamaa'ah (those who follow what the Prophet sallallaahu 'alayhi wa sallam and his Companions were upon; with respect to beliefs, actions and guidance) are the Saved-Sect in the Hereafter and the Victorious and Aided Group in this world. Despite the distance of (time and place) between them, they possess certain characteristics which distinguish them from others.

From them are:-

[1] : They attach great importance to the Book of Allaah; its recitation, memorisation and understanding its correct tafseer (explanation). Likewise they attach great importance to the Hadeeth (Prophetic narrations), by their knowledge and understanding of it, and their distinguishing the authentic narrations from the weak and false ones. These two - the Qur'aan and the authentic hadeeth - are the root source of acquiring the 'aqeedah (beliefs) and ahkaam (rulings). Furthermore, they couple their knowledge with action, according to the level of their knowledge.

[2] : They enter into the Religion completely. They have eemaan (certainty of belief) in all of the Book, having eemaan in the textual promises and threats that are mentioned in it. They also have eemaan in those verses affirming Allaah's Attributes and those that negate any resemblance of Allaah to His creation. They combine having eemaan in al-Qadr (Pre-Decree and Predestination) along with affirming the fact that the slave possess free will and choice in action. They also combine knowledge along with worship, strength along with mercy, and utilising the necessary worldly means along with having zuhd (renouncing the world).

[3] : They follow the Sunnah (Prophetic guidance) and abandon innovations in the Religion. Likewise, they shun sectarianism and ikhtilaaf (differences) in matters of Religion.

[4] : They follow the guidance of the trustworthy Scholars; the Sahaabah (Companions), and all those who traverse their path - following them in matters of beliefs, actions and da'wah (calling to Allaah). They keep away from those that oppose the path of the Companions.

[5] : They adhere to the middle position. Thus, in matters of i'tiqaad (beliefs), they hold a middle position between those sects that go into extremes. Likewise, in acts of worship and sulook (conduct), they adhere to a middle position between those who exceed the limits and those who fall short.

[6] : They strive to gather the word of the Muslims upon the truth, and to unify their ranks upon tawheed (to single out Allaah alone for worship) and ittibaa' (following the Prophet sallallaahu 'alayhi wa sallam, the Companions and the Pious Predecessors of this Ummah), and seek to eliminate all avenues that lead to differing and splitting between them. From this standpoint, they do not distinguish themselves from the rest of the Muslims - in matters concerning the usoolud-deen (fundamentals of the Religion) - with any other name, except that of the Sunnah and the Jamaa'ah. Likewise, they do not form walaa (love, loyalty and allegiance) or 'adaa (enmity and disalliegence) with anyone, upon a bond other than Islaam and the Sunnah.

[7] : They call to Allaah, and towards enjoining the good, forbidding the evil, Jihaad, reviving the Sunnah, reviving the Religion, and establishing the Sharee'ah (Prescribed Law) of Allaah and His Rule, in every matter - large or small.

[8] : They have insaaf (fairness) and 'adl (justice). So they observe the right of Allaah - the Most High - when dealing with people. When doing so, they neither look towards their own self-interests, nor that of their group. This is why they do not exploit others, nor do them wrong, nor do they belittle those who deserve esteem whosoever they may be.

[9] : They possess a uniformity in understanding, and a similarity in their stances - even though there are great distances between their respective lands and times. This is from the fruits of them possessing a single source for the Religion, and a single unified methodology for its acquisition.

[10] : They possess ihsaan (kindness), rahmah (mercy), and husnul-khalq (good manners) towards all people.

[11] : They show naseehah (sincerity) to Allaah, His Book, His Messenger, and are sincere and give sincere advice to the Muslim leaders and the general body of Muslims.

[12] : They are concerned with the affairs of the Muslims, aid them, fulfil the rights towards them, and prevent any injury from reaching them.

From Al-Istiqaamah Magazine

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The Basis of Islaam is to Act upon the Book and the Sunnah(contd)

ii) Denying thgat Allaah is above the heavens:

Perhaps the clearest proof that destroys the faslehood of those blind followers is that which occurs in al-Fiqh ul-Akbar (p.19 of the Egyptian printing) which is famous amongst the Hanafees and attributed to Abu haneefah: That Abu haneefah was asked about someone who says, 'I do not know if my lord is in the heavens or the earth?' So he said, 'He has disbelieved since Allaah ,the Most High says:

The Most Merciful ascended above the throne(Arsh) (Soorah Taaha) (20):5)

And His Arsh is above the heavens."So I said,if he says,'I say he is above the Arsh ,but I do not know if the Arsh is in the heavens or the earth? he said,"If he denies that He is above the sky,then he has disbelieved"

Imaam at-Tahawee al-Hanafee,says in his Aqeedah,"That Allaah the Most High is above the Arsh and whatever is below it, encompassing everything and above it".

Like wise,Ibn Abil 'Izz al-Hanafee says in his Sharh al-Aqeedatut-Tahaawiyyah (p.323 of the Maktab al-Islaamee printing), commenting upon those later blind followers and the like, "No notice is to be taken of those who ascribe themselves to the madhab if Abu haneefah, since groups of Mutazilah and others ascribe themselves to him, who go against him in many of his beliefs."

This explanation and its like establish that Abu haneefah and his early companions and the verifiers of the later scholars are with the (rest of the ) Salaf in believing that Allaah is above His creation and that he is above the heavens.(This belief) is shown clearly by the authentic ahaadeeth such as the hadeeth of the slave girl and it is stated in the clear aayaahs such as His,the Glorious and Most High's saying:

"Do you feel secure that He is above the sky,will not cause you to be swalloed up by the earth when it shakes (as in the earh quake)? (Sooratul Mulk)(67:16)

[7] Saheeh: Reported by Abu Daawood,at-Tirmidhee ,Ahmad,Ibn Maajah and al-Haakim and others from Abu Hurairah (rta) from the Prophet(saw).

It is reported by Abu Daawodd (2/503-504), ad-Daarimee (2/241), Ahmad and al-Haakim (1/128), who declared it Saheeh and adh-Dhahabee agreed from the hadeeth of Muaawiyaah ibn Abee Sufyaan (ra) in marfoo' form.

It is reported by Ibn Maajah (2/1322) from Awf ibn Maailik (ra) in marfoo form.

It is declared Saheeh by our shaykh in Silsilatul-Ahaadeeth us-Saheehah (3/480) and declared Saheeh by a number of the scholars,such as ash-Shatibee in al-Istisaam (2/189-190) and muhammad ibn al-Wazeer in ar-Rawd-ul-Baasim (2/115) and our Shaykh in Silsilatul-Ahaadeeth us-Saheehah (no.203 and 204) and Ibn katheer in his tafseer of the sublime Quraan (1/390) that it was strong and al-Haafidh Ib hajr declares it hasan in Takhreej ul-Kashhaaf (p.63) saying, "And its isnaad is hasan".

The narration which al-Masoomee (ra) mentioned is reported by at-Tirmidhee (5/25) by way of Abd ur-Rahmaan ibn Ziyaad al-Ifreeqee, the judge of Africa,who is weak on account of his memory, as al-Haafidh says in at-Taqreeb. However it has a supporting narration which brings it to the level of Hasan, which is reported by al-'Uqailee in ad-Duafaa and at-Tabaranee in as-Sagheer (no.150) by way of Abdullah ibn Sufyaan al-Madanee, from Yahya ibn Saeed al-Ansaree from Anas (ra) in marfoo form. Therefore al-Haafidh al-Iraqee indicates Hasan in al-Mughnee an Hamlil-Asfaar (3/199) and it is declared Hasan by our Shaykh al-Albanee (ha) in Saheeh ul-Jaami(5/80)

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The Basis of Islaam is to Act upon the Book and the Sunnah (contd)

FOOT NOTES
[1] Sooratun-Nisaa(4):65

[2] The following of madhabs has not only led the blind followers to prefer the sayings and opinions of men to the clear texts of the Quran and Sunnah,it has further taken them even to forget the authentic sayings of their own Imaams(ra)-preferring the sayings of the later followers,thinkinbg that they are the madhabs of the scholars, without discrimination or research and that is due only to the severity of their blind following.It is known that the scholars wrote down their positions in books and left what they regarded to be correct according to their own ijtihaad.Imaam Maalik(ra) -left his position in al-Muwatta and Imaam ash-Shafiee left his position in al-Umm. If we wish to know the madhab of any of those scholars we have to refer back to his book.It is not fitting as being the saying of Imaam Maalik, Imaam Ash-Shafiee and Imaam Abu Haneefah (ra) -which they never said or did. For example, the Maalikees leave their arms at their side, during the Slaah and read Qunoot in fajr,whereas we find Maailik-(ra) quotes in al-Muwatta: "Chapter: placing the two hands, one upon the other in Prayer."He reported narrations therein,from them: That Abdul Kareem ibn Abil Makhaariq al-basaree said, "From the sayings of prophethood is: If you feel shame, then do as you wish; placing the hands one upon the other in prayer;being early in breaking the fast;and delaying taking the predawn meal (suhoor)"

But the later Maalikees use as evidence that Maalik used to pray with his hands hanging at his side,this is ignorance with regard to the madhab which they follow.Since Jafar ibn Sulayman, the governor of al-Madeenah lashed the Imaam in the year 146H and streched out his arms until his hands became dislocated and so he was not able to place his hands one over the other in Prayer.(See al-Intiqaa, p.44). He wrote al-Muwatta two years after this happened. Imaam Maalik (ra) also reports in the chapter of the Qunoot in Fajr prayer (1/159) that, "Ibn Umar(ra) did not read the Qunoot in any of his prayers".

As for Imaam ash-Shafiee (ra) then it is ignorantly attributed to him that he holds the salaat upon the Prophet(saw) to be a sunnah whereas he says in al-Umm (1/117) that it is obligatory:"Allaah, the Most high, made obligatory the salaat upon His Messenger(saw) saying:

"Allah and the angels send salaat upon the Prophet(saw): O you who believe send salaat upon him and greet him with respect.( Sooratul-Ahzaab (33):56)

There is no place which has more right for that be obligatory therein than within the Prayer.We find proof from Allahs Messenger (saw) of what I have said,that salaat upon His Messenger (saw) is obligatory in prayer and Allaah, the Most high, knows best.

As for the books of later Hanafees, such as al-Khulaash of al-Kaidanee,they quote that amongst those things which are prohibited in prayer is making a sign with your forefinger, like Ahlul-Hadeeth. In the book of Prayer of al-Masoodee, he states that pointing with the forefinger was a Sunnah with the older generations, then was practiced by the Sheeah and Raffidees and so the later scholars of Ahlus-Sunnah left it and so became abrogated.Whereas we find in fath-ulQadeer of ibn ul-Hammaam and he is one of the greatest of them, that the pointing is Sunnah and that he who says other than that then he has gone against what is related, rather Muhhamad ibn al-Hasan ash- Shaybaanee, the student of Abu Haneefah reported in his Muwatta that it is Sunnah. Is there not in these examples a clear proof that blind following of madhabs is a calamity that has taken the Muslims away from the following the way of the beset of generations?!

[3] This excellent saying,overflowing with great wisdom,was said by the learned man of this Ummah, Abdullaah ibn Abbas (ra) as quoted by Taqiyyuddeen as-Subkee in his Fatawaa(1/148) being amazed by its beauty. It was taken from Ibn Abbaas (rta) by Mujaahid, as occurs in Jaami Bayaan ul-ilm wa Fadlihee (1/91) and al-Ihkaam fee Usool il-Ahkaam (1/145). Maalik took it from Mujaahid and it is ascribed to Maalik and became well known from him. It was taken from them by Imaam Ahmad (ra) Abu Daawood says in Masaa-il-ul-Imaam Ahmad (p.276) "I heard Ahmad say: There is no one except that his opinion may be taken or left,except fpr the prophet(saw).

[4] From the sayings of Imaam Abu Haneefahan-Nauman (ra) and it is established from him by a number of narrations.See al-Intiqaa of Ibn 'Abdul-Barr(p.145) and Alaam ul-Muwaqqieen of Ibn ul-Qayyim(2/309).

[5] The two Imaams Abu Haneefah and ash-Shaafiee (ra) stated that. See Rasm ul-Muftee from the collected Rasaa'il of ibn 'Abideen (1/4) and Eeqaz ul-Hamam of al-Fulaanee (p.62 and 107).Imaam ash-Shafiee (ra)-said to Imaam Ahmad (ra) "You know better about hadeeth than us, so if an authentic hadeeth comes to you,then inform me of it,that I may according to it,whether its source is the Hijaaz or Koofa or Egypt" (See al-Intiqaa of Ibn Abdul-Barr,p.75).

[6] This is a saying of ash-Shafiee(ra). See al-Majmoo of an-Nawawee(1/63) and Alaam ul-Muwaqqieen of Ibn ul-Qayyim al-Jawziyyah (2/361)

[7] You should know,O brother in Islaam,may Allaah grant you success by His obedience and guide you to the truth by his permission,that the truth about the matters which the author mentioned from the later Hanafees is as follows:

(i) As regards the pointing with the forefinger in Tashahhud:

The author mentioned that the later hanafees reject pointing with the forefinger in more than one place in his treatise and that they go against the 'verfiers' within their own madhab. (Amongst them) Imaam at-Tahawee said in his book Sharh Maaniyy ul-Aathaar" In it is a proof that it was at the end of prayer" and ash-Shaykh Abul Hasan as-Sindee says in his footnotes to the Sunan of an-Nasaee(2/236), "The hadeeth about pointing has preceded and the majority of our scholars and others have accepted that,as for rejection of that by some of our scholars,than that deserves no attention".The sunnah with regards to pointing ,is to move the forefinger throughout the tashahhud,in accordance with the hadeeth of Wail ibn Hujr(ra) -which is reported by Ahmad(4/138), Abu Daawood(no.727), an-Nasaaee(2/236), ad-Daarimee (1/314-315),I bn ul-Jaarood(no.208) and Ibn Khuzaimah (no.714) with Saheeh isnaad and there occurs in it,

"...then he closed his fingers and made a ring,then he raised his finger and I saw him moving it and making duaa with it, then I came in a time and when it was cold and so I saw the people with cloaks upon them moving their hands beneath their clothes due to the cold".

As for the hadeeth of Abdullah ibn az-Zubair (ra)- where in is mentioned that the Prophet (saw) used to point with his finger when he made duaa and not move it.It is reported by Abu Dawood(no.989), its isnaad is not authentic since it contains Muhammad ibn 'Ajalah,about whom adh-Dhabee says, "of average memory," The ahadeeth of the like of him are not acceptable if they contradict anyone who is more reliable than him and his narration becomes shaadh and therefore Muslim does not report from him except to endorse something. Even if this hadeeth were established,then it is a denial and the hadeeth of Waail ibn Hujr is affirming. That which affirms is taken over that which denies, since the one who affirms something has an increase in knowledge and what he knows is a proof against he who does not. This sunnah is also from the sayings of Imaam Maalik (ra)-as occurs in the book ar-Risaalah of Abdullah ibn Abee Zaid al-Qairwanee al-Maalikee (p.27) and the book al-Fiqh alal madhaahib il-Arbaah (no.98).Imaam Ahmad was asked,Should a man point his finger in the Prayer? So he said,"Yes strongly." See Masaail ul-Imaam Ahmad,the narration of Ibn Haani (1/80).

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The Basis of Islaam is to Act upon the Book and the Sunnah

http://allaahuakbar.net/

By Shaikh Muhammad Sultaan al-Ma`soomoee

Source: Hadiyyat us-Sultaan ilaa Muslimee Bilaad al-Yaabaan salafipublications

This is the deen of islaam in truth and its fundamental and its basis is the Book and the Sunnah. So they are the points of reference in every dispute that the Muslims fall into and he who refers back to other than them is not a believer! As Allah the most Most high says:

"But no,by your Lord,they can have no faith,until they make you (O Muhammad (saw) judge in all disputes between them and find in the,selves no resistance against your decisions and accept (them) with full submission. [1]

Not one of the scholars said, 'follow me in my opinion' rather they said, 'take from where we have taken,' besides, much has been added to these madhabs from the understanding of their later generations[2]. They contain many errors and matters of conjecture,which if the Imaams to whom they are attributed were to see them, then they would absolve themselves of them and from those who said them.

All of the people of knowledge from the Pious predecessors clung to the manifest texts of the Book and thew Sunnah and encouraged the people to stick to them and act accordingly. This is established from the Imaams from amongst them. Abu Haneefah, Maalik, Ahmad,ash-Shafiee, the two Sufyaans, ath-Tahwree and Ibn Uyaiynah, al-Hasan al-Basree, Abu Yousuf Yaqoob-the Qadee, Muhammad ibn al-Hasan ash-Shaybaanee, Abdur Rahmaan al-Awzaee, Abdullah ibn al-Mubarak, al-Bukharee, Muslim and the rest (ra). All of them warned against innovations in the Deen and against blind following of anyone except the infallible Messenger (saw). As for other than him, then he is fallible whoever he may be, his saying which is in accordance wiht the Book and the Sunnah is accepted and that which goes against them is to be rejected. As Imaam Maalik (ra) said, "The saying of everyone may be taken or rejected except for the companion of this grave" and he pointed to the grave of the Prophet (saw) [3]

The scholars,the four Imaams and the others, all followed this way,all of them warned against blind following! Since Allaah, the Most High, condemned the blind followers in more than one place in His book. Most of the earlier and later people became disbelievers due to their blind following of their priests, rabbis, old people and forefathers. It is established from Imaams Abu Haneefah (ra), Maailik,ash-Shafiee, Ahmad and others (ra) -that they said:

"It is not permissible for any one to give judgement with our saying unless they know the source from which we took it" [4]

"If the hadeeth is found to be authentic then it is my madhab" [5]

"If I say something then compare it to the Book of Allah and the Sunnah of His Messenger and if it agrees to them,then accept it and that which goes against them,then reject it and throw my saying against the wall".[6]

These are the sayings of these prominent Imaams, may allaah enter them into the Home of Peace.Unfortunately, the later blind followers and authors who wrote the books, whom the people think to be scholars and infallible mujtahids, have made it obligatory for the people to blindly follow one of the four Imaams and their well known madhaabs. After declaring this to be obligatory, they forbade taking or acting upon anyone else's saying,it is as if they have made him (ie the Imaam) Prophet to be obeyed. It would have been better had they acted upon the sayings of the Imaams.However, most of them know nothing of the Imaam whom they claim to follow,except his name. Further,some of the latter followers invented questions, created new madhabs and ascribed them to the original Imaams. So those who came after them think that it is the saying of the Imaaam or his students and in reality it goes against what the Imaam said and approved;he is free from what they ascribe to him, such as the saying of many of the later Hanafees that it is forbidden to point the forefinger in the tashshuud in prayer [6] or that what is meant by Allah's hand id His power,or that He is present by His Dhaat (self) in every place and not above the Arsh because of this and its like the unity of the Muslims has been destroyed their community has seperated, the splits increased and the horizons filled with hypocrisy and disunity!Each of them declaring those who differ from them in the slightest matter to be upon misguidance ,to the extent that some of them declare the others to be disbelievers and some striking the necks of the others to be disbelievers and some striking the necks of the others and have become fitting for what the truthful and trustworthy Messenger, the most noble of us ,Muhammad(saw) said,

"My Ummah will split into seventy -three sects,all of them in the fire except one" It was said, 'Who are they O Messenger of Allaah? He said, "That which I and my Companions are upon" [7]

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The Four Well Known Imams

Abu Haneefah an-Nu‘mân ibn Thâbit was born in Kufa in 80 AH (d. 150). He made his living as a cloth merchant but devoted his entire life to studying and teaching Islam. Imam Abu Haneefah met the Sahabî (companion of the Prophet), Anas, and studied under the great Hadîth scholar, Hammâd ibn Zaid, for 18 years.

He persistently refused to accept the office of Qâdî (judge) which the Umayyad governor of Kufah, Yazeed ibn ‘Umar and later the Caliph, al-Mansoor wanted him to accept. By his refusal, he incurred corporal punishment and imprisonment, leading to his death in prison. His rulings and reasonings became enshrined in the Hanafee school of Islamic law.

Mâlik ibn Anas was born in 93 AH (d. 179) in Madeenah, where he grew up studying Hadîth from the scholars there. Imâm Mâlik eventually became the leading scholar of the region and was jailed and flogged by the ‘Abbasid governor of Madeenah, Jafar ibn Sulaiman, when he (Imâm Mâlik) gave a fatwâ (legal ruling) against the policy of the Caliph al-Mansoor.

Imâm Mâlik compiled the earliest work of Hadîth to reach us called al-Muwatta and taught it for approximately forty years. Students came to learn it from all corners of the Muslim world and as a result there exist about sixteen different versions of it today. The most authoritative of them being that of Mâlik’s Spanish pupil, Yahyâ ibn Yahyâ. The Mâlikee school of Islamic law which developed in Madeenah took its name after Imâm Mâlik.

Muhammad Ibn Idrîs ash-Shâfi‘î was born in Ghazzah in 150 AH (d. 204) and was raised in Makkah, where he studied Hadith and Fiqh. At an early age, he went to Madeenah and studied under Imâm Mâlik and learned the Muwatta (Hadîth book of Imam Mâlik) by heart. He later studied under the students of Imâm Abu Haneefah in Iraq, Muhammad ibn al-Hasan ash-Shaybânî and Abu Yûsuf, as well as Imâm al-Layth ibn Sa‘d in Egypt.

He is credited with initiating the science of Usool al-fiqh, which he investigated in his book, ar-Risâlah . However his major work in Islamic Law is called Kitâb al-Umm. He died in Fustat, Egypt in 820 CE, and the Shâfi‘ee school of Islamic law was named after him.

Ahmad ibn Muhammad ibn Hanbal was born in Baghdad in 164 AH (d. 241) and traveled extensively in Iraq, Syria, Hijâz (Western Arabia) and Yemen collecting Hadîths. After returning home, he studied fiqh (Islamic law) under Imâm ash-Shâfi‘i. During the reign of the ‘Abbâsid caliphs, al-Ma’mûn (813-833 CE), al-Mu‘tasim (833-842 CE) and al-Wâthiq (842-847 CE), the Mu‘tazilite dogma became the official doctrine of the state and inquisition courts were set up to enforce it.

Imam Ahmad openly denounced the pagan Greek philosophical concepts on which Mu‘tazilite thought was based and, as a result, he was subsequently subjected to imprisonment and corporal punishment. Under Caliph al-Mutawakkil (847-861 CE), his trials ceased and the fame of Ibn Hanbal’s learning, piety and unswerving faithfulness to tradition gathered a host of students and admirers around him.

He died in Baghdad in 855 CE and the Hanbalee school of Islamic law was named after him. His major work, al-Musnad, contained approximately 40,000 Hadîth narrations.

Abdoos Ibn Maalik al-‘Attaar narrated (to me):

I heard Abu Abdullah Ahmad ibn Hanbal, may Allah be pleased with him, saying:

The Fundamental Principles of the Sunnah with us are:

1. Holding fast to what the Sahaabah (Companions) of the Messenger of Allah were upon. Taking them [and their way] as a model to be followed.

2. The abandonment of al-Bid’ah (innovations), and every Bid’ah is misguidance.

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How To Distinguish Between Sunnah And Arab Culture Shaykh Nasirudeen Al-Albani

http://www.alalbany.ws/search/view.php?id=3286

The following is a summary translation taken from alalbany.ws

Questioner:

May Allah bless you, what is the criterion according to the Islamic legislation for distinguishing between the Sunnah which is considered custom and the Sunnah which is considered worship?

Shaykh Albani:

The criterion requires a level of knowledge as relates to the one who wishes to distinguish between a Sunnah that is worship and a Sunnah that is a custom. And it has been mentioned that there are actions of the Prophet peace and blessings are upon him, that came from him and he did them seeking to get closer to Allah the Blessed and Exalted; this category is the Sunnah that is worship.

Its opposite is another category that also mentions actions of the Prophet, peace and blessings are upon him; and the least we can say is these actions don't have the ruling of worship, rather they have the ruling of customs or that the affair returns back to the desire of the person and they have no connection to worship. This category is clear that it has no connection to worship so it will be in the category of customs; and between these two are doubtful matters.

If we look at these doubtful matters from a particular angle then the person might lean towards connecting an action to worship, and if we look at these doubtful matters again we might lean towards connecting them to a Sunnah that is only a custom; according to the student of knowledge (who is investigating these issues). And it is sufficient for the student of knowledge to stop at the second category that is opposite the first category.

For example: The Prophet used to have sandals that had two straps1 , so what appears at first glance is that if the student of knowledge has sandals with one strap then they are opposing the Sunnah!! And the Sunnah is to have sandals with two straps!! It appears that this has a connection to worship, but it is only a custom of the Arabs, they used to wear this type of sandals. And they didn't wear the type of footwear known today as 'shoes' or what resembles that with the different names according to the different countries.

And what is left as relates to the student of knowledge is the category that can be linked to the first group or the second group, and this requires knowledge to distinguish or to determine that it is from the first group and not the second group or the opposite, such that it is from the second group and not the first group.

And with this we find the Scholars agreeing upon affairs that they are from the Sunnah of custom but differing upon the particulars of it, is it from the Sunnah of custom or from the Sunnah of worship.

An example of this is what is connected to the Hajj, and soon we shall be greeting the Hajj inshaALLAH. It is related that the Prophet prayer and peace are upon him, descended at Al Batha2 so some of the companions said, and I think it was Aisha, 'Staying at Al-Mahassab in not the Sunnah.'

And they only agree that he pitched a tent there and rested, but some of the people who arrive believe that resting at Al Batha is from the completeness of Hajj. And here there could be a difference of opinion because this affair requires something extremely clear in order to connect it to the first category or the second category.

Now we shall mention some current examples, because many of the youth and all praises belong to Allah, shorten their garments and don't allow their garments to flow long and they intend by this to follow the Sunnah, so is this a Sunnah that is custom or a Sunnah that is worship?

If we looked at this action (shortening the garment) of the Prophet, prayer and peace are upon him, separately from some of his statements then perhaps we would waver between connecting this action to the Sunnah that is worship or the Sunnah that is custom.
But when the hadith containing the statements of the Prophet, prayer and peace are upon, came such as the hadith where he said, 'The izaar of the believer is to the midway point of the shin and if it is longer then let it go to the ankles and if it is longer then it is in the fire.'

This (hadith) cuts off the wavering between whether this action is a Sunnah of worship or a Sunnah of custom and it is certain that this is a Sunnah of worship because when he described the method of clothing as it relates to the believer he said it is to the midway point of the shin and if it is longer then it is no problem, if it goes to the ankle but as for what is longer than that then it is in the fire.

Opposite to this is a Sunnah that has been establish for the Prophet prayer and peace are upon him, and it is that he used to have long hair.

Sometimes his hair would reach his earlobes and if it was longer then it would reach the top of his shoulders. Rather, it has been confirmed that when the Prophet, prayer and peace are upon him, entered Mecca he has his hair in four braids. Therefore is growing the hair long firstly, and then putting it into braids secondly, a Sunnah of worship or a Sunnah of custom?
The answer as I see it, there is nothing here that calls to or justifies or can be construed to cause any wavering concerning this Sunnah of custom.

Why? Firstly, because the Prophet, prayer and peace are upon him, was not the one who started this Sunnah. Rather this was present before the Messenger was born, not to mention before he became a Prophet, prayer and peace are upon him!!!

This was the custom of the Arabs; they used to grow their hair long. And some of the youth to this day, some of the youth in the deserts of Syria that we have witnessed, some of them bunch their hair and put it into braids.

So this is a custom that was not started by the Prophet, peace and blessings are upon him, rather he just continued upon the customs of the Arabs, and he let his hair grow and when he entered Mecca he put it into four braids.

There is nothing here that would hurt us if we considered this Sunnah a Sunnah of custom, as opposed to a Sunnah of worship.
Another example: The Prophet peace and blessings are upon him used to wear white; is this Sunnah of custom or a Sunnah of worship?

If his statement had not been narrated, "The best clothes for you are white clothes, therefore dress your living in white clothes and bury your dead in white clothes;" if it were not for this statement we would have said this was his preference. And the Messenger used to love white clothes just as he used to love honey for example and he used to hate lizard meat, this was his preference.

But when his statement came, 'the best clothes for you are white', and then he ordered with wearing it and at the least a command shows that it is recommended, so he said dress your living in white clothes and bury your dead in white clothes, then this left from being a Sunnah of custom and it became a Sunnah of worship.

And with this standard and with this criterion it is obligatory for us to weight the actions of the Prophet, prayer and peace is upon him. Therefore what he started and there is nothing in the context of it that can make us believe it is a Sunnah of custom then it is a Sunnah of worship.

But as for his actions prayer and peace are upon him, which are consistent with the customs of the Arabs then these actions are from the Arab customs and it is no problem for the one who does them and it is no problem for the one who leaves them.

And also his actions peace be upon him, that dealt with his disposition or his personal taste then this also has no connection to the affairs of worship.

And as for the aforementioned example, the Prophet peace and blessing are upon him, used to love honey and it's possible that we will find some people that hate honey, but we don't say they have opposed the Sunnah!! Because eating honey in its origin is not worship. Therefore if it is not easy for a person to eat honey or if they have no desire to eat honey then we don't say he has opposed the Sunnah, but he has opposed the disposition of the Prophet which was that he loved honey.

But from a different angle the Prophet peace and blessing are upon him, used to hate lizard meat and the Arabs used to find it pleasant. And when it was put on the table of the Prophet peace be upon him and it was said that it was lizard meat he didn't touch it.

And in front of him was one of the famous companions, none other than Khalid ibn Walid. And Khalid ibn Walid used to eat with enormous desire such that it would cause people to look at him; he would eat and the juices would stream down his beard. So when saw that his Prophet was not eating he said, "Oh Messenger of Allah is this (lizard meat) haram? Because he felt a shock inside of himself, he's eating ravenously and the Prophet is not reaching his hand towards the food; so he said, 'is this haram'.

The Prophet said, 'No, but this was not in the land of my people so I find that I detest it.'
Therefore we don't say to the person that loves lizard meat, 'You have opposed the Sunnah', because the Prophet peace and blessings are upon him, used to hate lizard meat and we also don't say this to the one who does not like honey.

And you will find those who don't like honey, and I have found that one of my sons does not like honey. I love honey and I love all sweets in general, but one of my sons hates honey; but I don't say to him, 'You have opposed the Sunnah', because this has no connection to worship.

And like this, it is incumbent upon us to look at the actions of the Prophet peace and blessings are upon him, and many of the people especially the students of knowledge during this time period are heedless of these specifics and some of them go to extremes.
So you find some of the youth intending to grow their hair long believing that this is the Sunnah of the Prophet peace and blessings are upon him. Yes I say this is from the actions of the Prophet peace and blessings are upon him, but there is no proof that this is better. Rather the Prophet peace and blessings are upon him, announced as is found in Sahih Muslim, 'Shave it all or leave it all'.

Therefore if the hair is grown long then it is not a Sunnah of worship rather it is only a Sunnah of custom. So if a person continues to shave his head his entire life it can not be said that he is opposing the Sunnah of the Prophet because the Prophet grew his hair his entire life; with the exception being during the Hajj and Umra because he (peace and blessings of Allah be upon him) used to shave his head during this time.

And you know the hadith that appears in Sahih Bukari and Muslim where the Prophet (peace and blessings of Allah be upon him) said, 'Oh Allah forgive those who shave their heads, oh Allah forgive those who shave their heads, oh Allah forgive those who shave their heads, they said and those who cut their hair short oh Messenger of Allah, and he said 'and those who cut their hair short. But those who only cut their hair short receive a lesser reward, and to shave the head in more virtuous.

Therefore if the person grows their hair long out of habit or because this is just his natural disposition then there is nothing preventing this, but as for the one who intends by this to get closer to Allah because the Prophet, peace and blessings are upon him, grew his hair long then we say verily this is in opposition to the Sunnah of the Prophet peace and blessings are upon him.

And there is a detail that attention has to be given to, by the one who grows his hair long because the Prophet peace be upon him grew his hair long, so he believes that he is following the Prophet peace be upon him by growing his hair long. But I say with all frankness that he is opposing the Prophet.

But his opposition is not apparent rather it is hidden on the inside. So from what is apparent it seems that he is following the Prophet by growing his hair long, so what is the opposition?
The opposition: It is obligatory upon us to pay attention to the statement of our Prophet peace and blessing be upon him, 'Verily Actions are (judged) by intentions, so each man will have what he intended. Thus, he whose migration was to Allah and His Messenger, his migration is to Allah and His Messenger; but he whose migration was for some worldly thing he might gain, or for a wife he might marry, his migration is to that for which he migrated.'
So the one who goes out with the Prophet peace and blessings are upon him, as a mujahid then the apparent is what? The apparent is that he is a mujahid in the path of Allah; but in reality he went out for some worldly gain or to marry a woman therefore he opposed the Prophet peace and blessings be upon him, in his intention.

So will he be rewarded as a mujahid, when he opposed the best of the mujahids; opposed him in what, in his intention, the answer is no.

Now the one who grows the hair on his head long, emulating his Prophet, his example is like the example of the mujahid that went out with the Prophet as a mujahid, but his intention was opposed to the intention of the Prophet peace and blessings are upon him. (So the question may be) how is this related to the one who grows his hair long?
We say to him: Do you know that when the Prophet peace and blessings are upon him, grew the hair on his head long that his intention with this was to get closer to his Lord? If you believe that then your action is a blessing and if you don't believe this then you opposed the Messenger in his intention.

He did not seek to get closer to Allah by loving honey, and he did not seek to get closer to Allah by hating lizard meat, and also he did not seek to get closer to Allah the Mighty and Majestic by growing his hair long!! So you seek to get closer to Allah (by growing your hair long)? Then you have opposed the Prophet peace and blessings are upon him, in the strongest condition from the conditions of worship.

The first condition: The intention must be sincerely for the face of Allah the Blessed and Exalted.

The second condition: It must be in accordance with the action of the Prophet.
You are in accordance with him in his action, but you opposed him in his intention.
As relates to the Fajr prayer, both the Sunnah for Fajr and the Fajr prayer itself both are two rakats. So if a man prayed the two Sunnah rakat for Fajr with the intention that they were obligatory, was he in accordance with the Sunnah?

The answer is no.

And from the misguidance of the Qadianis is that they believe the two Sunnah rakats for Fajr are obligatory. So when they pray these two rakats the appearance is as though they are in accordance with the Messenger peace and blessings are upon him. But their heart and their intention opposed the Messenger peace and blessings are upon him. So the one who prays the two Sunnah rakats of Fajr with the intention that they are obligatory, this one is like the one who opposed the Messenger in his intention but agreed with him in the appearance. And the appearance doesn't have any value because the deeds are by the intentions. And the meaning of the hadith is the righteous deeds are only by righteous intentions.

Therefore if we don't know that the Prophet peace and blessings are upon him, sought to get closer to Allah by growing his hair long then it's not permissible for the Muslim to seek to get closer to Allah by something that the Prophet peace and blessings are upon him did not seek to get closer to Allah with; this is innovation in the religion.

As you all know the hadiths that warn with a severe warning against innovation in the religion. Whoever invents something into this affair of ours that is not from it then it is rejected. Therefore this is a newly invented matter because the person seeks to get closer to Allah by something that the Prophet did not seek to get closer to Allah with, peace and blessings are upon him. And this is the nature of the innovator, because they bring actions that the Prophet peace be upon him, did not seek to get closer to his Lord with.
And like that, we distinguish between the Sunnah of worship that which we emulate the Messenger in and between the Sunnah of custom, that which we have a choice to do it or to leave because it is only a Sunnah of habit.

Shaykh Albani continues, may Allah have mercy upon him.
This point, it is incumbent that we separate between this and that; meaning our following the Messenger peace be upon him, is in the affairs of the religion not in the affair of the worldly life.

And in this there are mistakes, severe mistakes from some of the ignorant people, those who do not separate between the Sunnah of habit and the Sunnah of worship.

The Sunnah of worship does not accept anything extra and for this reason the Messenger peace be upon him said, 'every innovation is misguidance and every misguidance is in the fire'.

The Sunnah of custom accepts an increase and it accepts a decrease and it accepts everything, because it's a custom. I will strike for you one example from the Sunnah of custom, from the Messenger of Allah peace be upon him.
He (the Prophet) entered Mecca with four braids, what do you all call them; Braids? (Translator's note: Here the Sheikh uses the word ÖÝÇÆÑ for braids.)

Those present respond: Braids (using the same word ÖÝÇÆÑ)
Sheikh Albani: Braids (ÖÝÇÆÑ), or braids (using the other word ÛÏÇÆÑ)
He entered Mecca, opening Mecca the day Allah helped him against the people of Mecca, and he had four braids. This is the Sunnah of the Arabs, to this day you find this Sunnah with some of the youth from the Bedouin. I have seen them in the desert; until today this custom is present with them.

You are free with regards to this, if you see that it is suitable for you then you do it, and if you want you can leave it, and you have not opposed the Sunnah of the Messenger with regards to this. Why, because it is a Sunnah of custom not a Sunnah of worship.

This categorization is from the completeness of comprehension and understanding in the religion where many of those beginners in calling to knowledge and they are not scholars.

Related Links :

• The Status of Sunnah in Islam - by Shaik Nasiruddin Albanee [PDF]
• The Deviation of those who are satisfied with The Qur'an to the exclusion of Hadeeth - by Shaik Nasiruddin Albanee

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