The Authentic Knowledge: Manhaj

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Describing the Condition of the Strangers

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		<h3>
			
				Describing the Condition of the Strangers
			
		</h3>
	
	
		This is the translation of the treatise, 'Kashful Kurbah Fee Wasfi Haali Ahl-il-Gurbah' (Alleviating Grievances in 
		Describing the Condition of the Strangers) written by al-Imaam al-Haafidh Ibn Rajab al-Hanbalee (rahimahullaah) [died: 795AH]
	
	
		All praise is for Allaah with much praises and blessings, as our Lord loves and is pleased with and as is
		required for attaining the honor of His most Sublime Face.<a href="#1">[1]</a> And may the peace and blessings of Allaah
		be upon our teacher Muhammad, sallAllaahu ‘alayhi wa sallam, his family and his companions.
	
	
		Imaam Muslim reported in his Saheeh from the hadeeth of Aboo Hurairah, radyAllaahu ‘anhu, that the
		Prophet, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			“Islaam began as something strange and it will return to
			being strange as it began. So Toobaa<a href="#2">[2]</a> is for the strangers.” <a href="#3">[3]</a>
		</blockquote>
		
	
		Imaam Ahmad and Ibn Maajah have also reported this hadeeth on the authority of Ibn Mas’ood,
		radyAllaahu ‘anhu, with the addition at the end of it:
		<blockquote>
			“It was said: ‘O Messenger of Allaah, and who are
			the strangers?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘The Nuzaa’ (those who extract themselves)
			from their families and close relatives.’” <a href="#4">[4]</a>
		</blockquote>
	
	
		Aboo Bakr Al-Aajurree also transmitted it and in his report there occurs:
		<blockquote>
			"It was said: ‘Who are they, O
			Messenger of Allaah?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘Those who rectify (themselves/others)
			when the people have become corrupt.’” <a href="#5">[5]</a>
		</blockquote>
	
	
		Others have transmitted it with the following words, in which he, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			"They are those who flee from trials (fitan) for the sake of their Religion."
		</blockquote>
	
	
		At-Tirmidhee reported it from the hadeeth of Katheer Ibn 'Abdillaah Al-Maznee on the authority of his
		father who reported from his grandfather that the Prophet, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			"Verily, this
			Religion began as something strange. And it will go back to being something strange. So Toobaa is
			for the strangers – those who rectify what the people have corrupted after me of my Sunnah." <a href="#6">[6]</a>
		</blockquote>
	
	
		It has also been transmitted by At-Tabaraanee from the hadeeth of Jaabir, radyAllaahu ‘anhumaa, on the
		Prophet, sallAllaahu ‘alayhi wa sallam. And in the hadeeth there occurs:
		<blockquote>
			"It was said: 'And who are they, O Messenger of Allaah?' He said: 'They are those who rectify
			and make corrections when the people have become corrupted." <a href="#7">[7]</a>
		</blockquote>
	
	
		He (At-Tabaraanee) also reported it from the hadeeth of Sahl Ibn Sa'ad, radyAllaahu ‘anhu, with a similar
		wording. <a href="#8">[8]</a>
	
	
		Imaam Ahmad also transmitted it from the hadeeth of Sa’ad Ibn Abee Waqqaas, radyAllaahu ‘anhumaa, on
		the authority of the Prophet, sallAllaahu ‘alayhi wa sallam. And it is stated in the hadeeth:
		<blockquote>
			“So Toobaa on that day will be for the strangers – when the people have become corrupt.” <a href="#9">[9]</a>
		</blockquote>
	
	
		In another narration transmitted by Imaam Ahmad and At-Tabaraanee from the hadeeth of 'Abdullaah
		Ibn 'Amr, radyAllaahu ‘anhumaa, the Prophet, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			“Toobaa is for the
			strangers.” It was said: “And who are the strangers? He, sallAllaahu ‘alayhi wa sallam, said: “A
			righteous people surrounded by people abounding in much evil. Those who disobey them are
			more numerous than those who obey them.” <a href="#10">[10]</a>
		</blockquote>
	
	
		And it has been reported on ‘Abdullaah Ibn ‘Amr, radyAllaahu ‘anhumaa, in marfoo’ and mawqoof <a href="#11">[11]</a> form
		in this hadeeth, that:
		<blockquote>
			“It was said: ‘Who are the strangers?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘They
			are the ones who flee for the sake of their Religion. Allaah, may He be Exalted, will send them
			with ‘Eesaa Bin Maryam’” <a href="#12">[12]</a>
		</blockquote>
	
	
		Concerning his, sallAllaahu ‘alayhi wa sallam, statement: “Islaam began as something strange”, then it is
		referring to the people before his advent, who were upon widespread deviance. This is as the Prophet,
		sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			“Indeed Allaah looked at the people of the earth and hated them,
			both Arabs and non-Arabs, except for some remnants that were from the People of the Book.” <a href="#13">[13]</a>
		</blockquote>
	
	
		So when the Prophet was sent forth and began calling towards Islaam, his call was not answered at first
		instance except by a few from each tribe. And those that did accept his call feared from their tribes and
		families lest they should be subjected to extreme punishment. And they would suffer while being patient
		with that for sake of Allaah.
	
	
		Due to their weakness, the (first) Muslims would be frightened by every opposing force and they would
		flee for the sake of their Religion to far-off lands as was shown when they migrated twice - to the land of
		Abysinnia, and then when they migrated to Madeenah. And there was from among them, he who was
		tortured for the sake of Allaah and he who was killed. So those who entered into the fold of Islaam,
		back in those days – they were the strangers.
	
	
		Then Islaam spread after the Hijrah to Madeenah and its followers became victorious over every group.
		After that, the people entered into the Religion of Allaah in multitudes. And Allaah perfected the
		Religion for them and completed His favor upon them. Then the Messenger of Allaah died, and the
		Muslims were upon the utmost level due to their firm adherence to their Religion. They were powerful
		and dominant. And they continued to be upon this condition during the times of Abu Bakr and ‘Umar
		(during their Khilaafah).
	
	
		Then the Shaytaan (Devil) unleashed his evil plot upon the Muslims and discord fell between them. And
		the trials of Doubts (Ash-Shubuhaat) and Desires (Ash-Shahawaat) became widespread. These two
		evils did not stop increasing at all until the plan of Shaytaan was established and the majority of the
		creation obeyed him.
	
	
		So from among them were those who entered into obedience to him by way of the evil of Doubts (Ash-
		Shubuhaat). And from among them, were those who fell into the evil of Desires (Ash-Shahawaat). And
		from among them, were those who combined between them both. All of that was from what the
		Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, had warned us would occur.
	
	
		<h6>
			As for the evil of Doubts:
	</h6>
		Then it has been reported on the Prophet through many paths of narration that his ummah would divide
		into more than seventy sects. This is based on the differing found in the reports concerning the exact
		number with which they will exceed the number seventy. And it is reported on him, sallAllaahu ‘alayhi wa
		sallam, that all of these groups will be in the Hellfire, except for one group – and it is that (group) which
		adheres to what he and his companions were upon (during their time). <a href="#14">[14]</a>
	
	
		<h6>
			And as for the evil of Desires:
	</h6>
		It is reported in Saheeh Muslim on the authority of 'Abdullaah Ibn 'Amr, radyAllaahu ‘anhumaa, that the
		Prophet, sallAllaahu ‘alayhi wa sallam, said: 
		<blockquote>
			“When the treasures of the Persians and the Romans are
			opened for you, how will your people be?” ‘Abd-ur-Rahmaan Ibn ‘Awf, radyAllaahu ‘anhu, said:
			“We will say what Allaah has ordered us (to say).”<a href="#15">[15]</a> He, sallAllaahu ‘alayhi wa sallam, said: “Or other
			than that. You will compete against each other, then you will envy one another, then you will turn
			your backs on one another.” <a href="#16">[16]</a>
		</blockquote>
	
	
		And in Saheeh Al-Bukhaaree on the authority of 'Amr Ibn 'Awf, radyAllaahu ‘anhu, the Prophet, sallAllaahu
		‘alayhi wa sallam, said:
		<blockquote>
			“I swear by Allaah! It is not poverty that I fear for you. Rather, what I fear
			the most for you is that the pleasures of this world will be presented to you as they were presented
			to those before you. And you will compete against each other for it, as they competed against each
			other. And it will destroy you, just as it destroyed them.” <a href="#17">[17]</a>
		</blockquote>
	
	
		And there occurs in the two Saheeh collections on the authority of 'Uqbah Ibn 'Aamir, radyAllaahu
		‘anhu, a hadeeth from the Prophet, sallAllaahu ‘alayhi wa sallam, with a similar meaning.
	
	
		And when the treasures of Kissra (Chosroes) were opened for ‘Umar Ibn Al-Khattaab, he began to weep
		and said:
		<blockquote>
			“Indeed this (treasure) did not open upon a people ever, except that Allaah placed discord
			between them.” <a href="#18">[18]</a>
		</blockquote>
	
	
		The Prophet used to fear these two evils (of Doubts and Desires) for his ummah as has been reported in
		the Musnad of Imaam Ahmad on the authority of Abu Barzah that the Prophet, sallAllaahu ‘alayhi wa sallam,
		said:
		<blockquote>
			“Indeed, I only fear for you the desires of transgression found in your stomachs and your
			private parts and the calamities (fitan) that lead people astray."
		</blockquote>
		And in another narration there occurs:
		<blockquote>
			"...and the desires (hawaa) that lead people astray." <a href="#19">[19]</a>
		</blockquote>
	
	
		So when a majority of the people fell victim to either or both of these evils, they began to cut off ties with
		one another and they began to hate one another. This only came after them having been brothers, loving
		and supporting one another. Indeed the evil of Desires became something common and accepted
		amongst a majority of the creatures. And it tested people by way of the worldly life and its pleasures. So
		that became the goal of the people’s striving. They sought after it and became pleased with it. They
		became angry due to it and they hated for its sake and loved for its sake. Because of this, they would
		sever family relations and spill blood unlawfully. And for this purpose, they committed disobedience to
		Allaah.
	
	
		As for the evil of Doubts and vain desires that lead astray, then it was because of this that the Muslims
		divided and became sects, some groups declaring others as disbelievers. Thus, they became enemies,
		divided into groups and parties. This only happened after having been brothers. Their hearts were united
		upon the heart of one man. So not one of all these sects is saved, except for the one saved sect (Al-
		Firqat-un-Naajiyah). And they are the ones mentioned in the saying of the Prophet, sallAllaahu ‘alayhi wa
		sallam:
		<blockquote>
			“There will not cease to be a group from my ummah triumphant upon the truth. Those who
			oppose them will not be able to harm them, nor will those who abandon them, until Allaah’s order
			comes about (Day of Judgment) and they are in that state.” <a href="#20">[20]</a>
		</blockquote>
	
	
		They will be the strangers – the ones who have been mentioned in the previous ahaadeeth – during the
		Last Days. They are the ones who will correct others when the people have become corrupt. They are
		those who will rectify what the people have corrupted of the Sunnah. They are the ones who will flee
		from affliction for the sake of their Religion. They are the ones who will extract themselves from their
		close relatives (for Allaah’s sake).
	
	
		This is because they are so few that you will not find any among them in an entire tribe (family), except
		one or two. In some tribes, you will not find any of them, just as it was when the first people entered into
		Islaam. This is the way the majority of the scholars have explained this hadeeth.
	
	
		<ol>
			<li>
				
					<a href="#strangeness">The Strangeness of the Sunnah and its adherents</a>
				
			</li>
			<li>
				
					<a href="#last-days">The Strangeness of the Believer during the last days</a>
				
			</li>
			<li>
				
					<a href="#clinging">Clinging to the Sunnah during times of afflictions</a>
				
			</li>
			<li>
				
					<a href="#knowledge">The Hadeeth of Imaam Ali concerning Knowledge</a>
				
			</li>
			<li>
				
					<a href="#bearers">Categories of the bearers of Knowledge</a>
				
			</li>
			<li>
				
					<a href="#characteristics">Characteristics of the People of Knowledge</a>
				
			</li>
			<li>
				
					<a href="#believers">Type of Believers according to their Strangeness</a>
				
			</li>
			<li>
				
					<a href="#types">Types of Strangeness</a>
				
			</li>
		</ol>
	
	
		<h4>
			
				<a id="strangeness"></a>
				The Strangeness of the Sunnah and its adherents
			
		</h4>
	
	
		Concerning the statement of the Prophet: “Islaam began as something strange and will return to
		being strange, as it began”, Imaam Al-Awzaa’ee (rahimahullaah) said:
	
	
		“As for this, then it does not mean that Islaam will go away, but rather it means that the Ahl-us-Sunnah <a href="#21">[21]</a>
		will go away, up to the point that there will not remain in a land, any from them except one person.”
	
	
		Based on this understanding, there can be found in the statements of the Salaf much praise for the
		Sunnah and their describing it as being strange, and describing its adherents and followers as being few.
	
	
		Al-Hasan Al-Basree (rahimahullaah) used to say to his companions: “Oh Ahl-us-Sunnah! Be gentle with
		one another and may Allaah have mercy on you. For indeed, you are from amongst the fewest of
		people.” <a href="#22">[22]</a>
	
	
		Yoonus Ibn ‘Ubayd (rahimahullaah) said: “There is not a thing more stranger than the Sunnah. And what
		is more stranger than it, is the one who knows it.”
	
	
		Sufyaan Ath-Thawree (rahimahullaah) said: “Treat the Ahl-us-Sunnah kindly, for verily, they are
		strangers.” <a href="#23">[23]</a>
	
	
		The understanding of the term “Sunnah” to these scholars, was the way of the Prophet – that which he
		and his companions were upon – free from Doubts (Ash-Shubuhaat) and Desires (Ash-Shahawaat). Due
		to this, Al-Fudayl Ibn ‘Iyaad (rahimahullaah) used to say: “Ahl-us-Sunnah is he who knows what is
		entering his stomach from the halaal.”
	
	
		That is because the consumption of halaal is from the greatest aspects of the Sunnah, which the Prophet
		and his companions were upon.
	
	
		Then it remained the custom of the majority of the later scholars, from the scholars of hadeeth and other
		fields, that the Sunnah consisted of what was free from Doubts in regards to Creed. This was especially
		the case with issues such as the belief in Allaah, His angels, His books, His messengers, the Last Day,
		and other issues such as Al-Qadar (Divine Pre-Ordainment) and the merits of the Sahaabah. They
		compiled literary works concerning this knowledge and named them books of “Sunnah”. This
		knowledge was only labeled with the name “Sunnah”, because its significance was tremendous and all
		those who opposed it were on the brink of destruction.
	
	
		And as for the complete Sunnah, then it is the path that is free and safe from Doubts and Desires, as has
		been stated by Al-Hasan, Yoonus Ibn ‘Ubayd, Sufyaan, Al-Fudayl and others besides them. Due to this,
		its adherents are described as strange because of their small number and rarity in the Last Days.
	
	
		This is why it has been mentioned in some of the previously stated reports that they are: "A righteous
		people surrounded by people abounding in much evil. Those who disobey them are greater in
		number than those who obey them." <a href="#24">[24]</a>
	
	
		In this is an indication of the smallness of their amount in number and in the amount of those who answer
		and accept their call. We also are made aware of the greatness in number of those who oppose them and
		disobey them.
	
	
		That is why it is reported in numerous ahaadeeth, praise for the one who sticks firmly to his Religion
		during the Last Days. And that he who does so will be like one who holds tightly onto hot pieces of coal.
		And that the one who acts upon it, will receive fifty times the reward more than those before him. <a href="#25">[25]</a>
		This is because he will not find any supporters in doing good deeds.
	
	
		These strangers are of two categories: The first of them are those who rectify themselves when the people
		have become corrupt. The second category contains those who rectify what the people have corrupted of
		the Sunnah. And this (latter one) is the most highest and virtuous of the two categories.
	
	
		<h4>
			
				<a id="last-days"></a>
				The Strangeness of the Believer during the last days
			
		</h4>
	
	
		At-Tabaraanee and others transmitted with a chain of narration that has some speculation to it,<a href="#26">[26]</a> from the
		hadeeth of Abu Umaamah, radyAllaahu ‘anhu, that the Prophet said:
		<blockquote>
			“Verily, for every matter there is a progression and a regression. And verily from the progression
			of this Religion is what you used to be upon from blindness and ignorance and what Allaah sent
			me with. And verily from the progression of this Religion is that the clan was taught (Islaam) by
			its family members, to the point that there was not found amongst them (the tribes) anyone except
			for one evildoer or two evildoers. So these two were oppressed and degraded. When they want to
			speak, they are restrained, subdued and persecuted. And verily from the regression of this
			Religion is that the tribe acts harshly against its family members, to the point that there is not seen
			amongst them anyone except one faqeeh (one with understanding) or two faqeehs. Thus they will
			both be oppressed and degraded. If they speak and command the good and forbid the evil, they
			are restrained, subdued and persecuted. And they will not find any supporters or helpers in that
			matter.”
		</blockquote>
	
	
		Thus, the believer who is knowledgeable of the Sunnah and who possesses understanding of the
		Religion, is described in this hadeeth as being one who during the Last Days – at the point of its
		corruption – will be oppressed, debased and not able to find any helpers or supporters.
	
	
		At-Tabaraanee also reported with a weak chain of narration on the authority of Ibn Mas’ood, radyAllaahu
		‘anhu, that the Prophet, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			“And verily from its signs (i.e. the Hour) is that
			the believer will be in the sight of his tribe, more lower (in status) than the young sheep.” <a href="#27">[27]</a>
		</blockquote>
	
	
		And it is recorded in the Musnad of Imaam Ahmad that 'Ubaadah Ibn As-Saamat, radyAllaahu ‘anhu, said
		to one of his companions: "It is imminent that should your life be prolonged for you, you will see a man
		who recites the Qur'aan upon the tongue of Muhammad repeating it and displaying it, allowing its halaal
		and forbidding its haraam. He will then be lowered in his status and his position will be neglected
		amongst you and considered just as the position of a dead donkey.”
	
	
		And similar to this is the saying of Ibn Mas’ood, radyAllaahu ‘anhu:
		“There will come upon the people a time in which the believer will become lower than the bondmaid.”
	
	
		Indeed the believer will only be debased in the Last Days due to his strangeness in front of the evildoers
		from among the people of Doubts and Desires. Every one of them will hate him and abuse him because
		of his opposing of their way by following his way, and because of the seeking of his goal over their goal,
		and because of his evidences over what is with them.
	
	
		And when Dawood At-Taa’ee died, Ibn As-Samaak said: “Indeed Dawood looked with his heart at what
		was in front of him and the sight of his heart overtook the sight of his eyes. So it was as if he no longer
		saw what you were looking at, and as if you could not see what he was looking at. And you were
		amazed at him, and he was amazed at you. It became strange to you that he was alive in the middle of
		death."
	
	
		And from among them was he whose own family and children would hate him due to their loathing of
		his condition. ‘Umar Ibn ‘Abd-il-‘Azeez once heard his wife say: “May Allaah relieve us from you.”
		So he said: “Ameen.”
	
	
		Our Salaf (Predecessors), during their lifetimes, would mainly describe the believer with strangeness as
		has preceded in their narrations.
	
	
		And from the words of Ahmad Ibn ‘Aasim Al-Andaakee, who was one of the biggest scholars at the time
		of Sulaymaan Ad-Daaraanee, was: 
		“Indeed, I have reached from all the times, a time when Islaam has returned to being strange as it began.
		In it, the description of truth has returned to being strange as it began. If you were to turn to the scholar,
		you would find him being tested with the love of this worldly life and the love for honor and authority.
		And if you were to turn to the worshipper, you would find him ignorant in his worship, deceived and
		fallen victim to his enemy Iblees. He has mounted to the highest levels of worship while being ignorant
		of how to perform them so how can he be at that level? And the rest of the people are from among the
		ignorant followers, simple-minded and quick to follow a way, as if he were a wolf looking to steal a
		sheep, or a hungry lion, or a fox on the prowl. This is the description of the people of your time from the
		carriers of knowledge and the Qur’aan and the callers of wisdom.” <a href="#28">[28]</a>
	
	
		This was the description of the people of his time. So how much has the situation increased and the crisis
		become greater after it. Indeed, it has reached a point that would have never been thought of nor
		imagined.
	
	
		<h4>
			
				<a id="clinging"></a>
				Clinging to the Sunnah during times of afflictions
			
		</h4>
	
	
		At-Tabaraanee reported from the hadeeth of Abu Hurairah, radyAllaahu ‘anhu, that the Prophet. sallAllaahu
		‘alayhi wa sallam, said:
		<blockquote>
			“The one who clings onto my Sunnah at the time of the corruption of my
			ummah will receive the reward of a martyr.” <a href="#29">[29]</a>
		</blockquote>
	
	
		And Abu Ash-Shaikh Al-Asbahaanee reported with a chain connected to Al-Hasan (Al-Basree), that he
		(rahimahullaah) said: “If a man from the first generation of Muslims were sent (to us) today, he would not
		recognize anything from Islaam except for this prayer!”
	
	
		Then he (rahimahullaah) said: “I swear by Allaah, that if he were to live to the time of these evils, he would
		see the innovator calling to his innovation, or the individual involved with the worldly life calling to his
		worldly affairs. Then Allaah would protect him and his heart would long for that which the Salaf As-
		Saalih (pious predecessors) were upon. And so he would follow their footsteps and act according to their
		ways. For him there will be a great reward.”
	
	
		Ibn Al-Mubaarak reported from Al-Fudayl from Al-Hasan that he once mentioned the rich and
		extravagant man who has authority and who amasses wealth claiming that he has no end in it. And then
		he mentioned the misguided innovator who sets out against the Muslims with an unsheathed sword,
		changing the meaning of what Allaah has revealed concerning the disbelievers in favor of the Muslims.
	
	
		Then he said: “Your Sunnah, and I swear by the One besides whom there is nothing worthy of worship
		except Him, is between these two: between the self-sufficient one and the hard-hearted, the extravagant
		one and the ignorant. So have patience upon it, for indeed, Ahl-us-Sunnah are from amongst the fewest
		of people, those who do not fall into the category of the extravagant ones in their excessiveness nor do
		they fall with the innovators in the following of their desires. Rather, they bear with patience upon their
		Sunnah until they meet their Lord. So be that way, if Allaah wills!” <a href="#30">[30]</a>
	
	
		Then he (rahimahullaah) said: “I swear by Allaah, that if a man were to reach these evils, he would hear
		someone say: ‘Come over to me!’, and someone else say: ‘Come over to me!’ So he would say: ‘No! I
		do not want anything but the Sunnah of Muhammad’, seeking after it and asking questions on it. Indeed
		this one will be given a great reward. So be that way, if Allaah wills!”
	
	
		<h4>
			
				<a id="knowledge"></a>
				The Hadeeth of Imaam Ali concerning Knowledge
			
		</h4>
	
	
		And from this understanding, is what Abu Nu’aim and others have reported from Kumail Ibn Ziyaad <a href="#31">[31]</a>
		on the authority of ‘Alee, radyAllaahu ‘anhu, that he said:
	
	
		“The people are of three types: the learned scholar, the student of knowledge who is upon the path
		towards salvation and the uncivilized ignorant follower following every ideology, blowing in the
		direction of every wind. He is not guided by the light of knowledge nor is he established upon a firm
		pillar.”
	
	
		Then he mentioned some words on the benefit of knowledge, up to the point where he said:
		“Here! Indeed, here is immense knowledge – and he pointed to his chest – if only I could gather those
		who would carry it!
	
	
		But yes, instead I have found he who is unreliable and not to be entrusted with it. Doing the works of the
		Religion for the sake of this worldly life, making a demonstration of the favors of Allaah (i.e. the
		knowledge he was given) in front of His servants and using His arguments against His beloved ones (the
		true scholars).
	
	
		Or he is one who is honest and obedient towards the carriers of truth, while possessing no understanding
		and insight (of his own) in his mind. Doubt has pierced his heart and troubled it upon the first time
		problems were presented to it. Indeed, he is neither this nor that.
	
	
		Or he is one who is greedy for fulfilling his pleasures. He has become submissive to the guidance of his
		desires or infatuated with the piling up of wealth and treasures. These individuals are not from among
		the shepherds of the Religion in any way. The closest things in resemblance to them are the cattle that
		graze about freely. Just like that, the knowledge has died with the death of its carriers. <a href="#32">[32]</a>
	
	
		O Allaah! Verily, do not isolate on this earth, he who establishes the evidences for Your sake, whether
		he be apparent and well known or fearful and obscure in order that the evidences and clear proofs of
		Allaah may not be refuted.
	
	
		And how many of them are there? Where are they? I swear by Allaah, they are the fewest in number,
		yet the greatest in stature in the sight of Allaah. Allaah preserves His evidences and manifest proofs
		through them until their likes desist from it and plant it into the hearts of those similar to them.
	
	
		Through them, knowledge is fortified upon the reality of evidences. And they spread the glad tidings of
		the spirit of certainty. They soften what those who give in to excessiveness have roughened. And they
		draw close to that which the ignorant feel repelled by and estranged from.
	
	
		They accompany the world with their bodies while their souls are drawn towards the great abode. They
		are Allaah’s aides on His earth and the callers towards His Religion. And they long for their look (at
		Him in Paradise)." <a href="#33">[33]</a>
	
	
		<h4>
			
				<a id="bearers"></a>
				Categories of the bearers of Knowledge
			
		</h4>
	
	
		The Commander of the Believers has divided the carriers of knowledge into three categories:
	
	
		<h6>
			Category One: The People of Doubts
	</h6>
		They consist of the one who has no evidences from the carriers of knowledge. Doubt has pierced his
		heart when it was first presented to him. He grasped it and thus fell into mass confusion and uncertainty.
		From that, he came out producing such acts as innovations and misguided affairs.
	
	
		<h6>
			Category Two: The People of Desires
	</h6>
		Their portion is of two types: The first consists of he who seeks after the worldly life, under the pretense
		of desiring knowledge. So he makes knowledge a means of attaining worldly goals. The second portion
		consists of the one who is overcome with the desire of amassing worldly gains, its riches and its
		treasures.
	
	
		None of these types of people are from amongst the shepherds of the Religion. Rather, their similitude is
		only like that of the cattle.
	
	
		For this reason, Allaah the Most High has compared those who were entrusted with the Torah and then
		failed that trust to donkeys carrying books. And He has compared the learner of evil, the one who
		detaches himself from the verses of Allaah, clinging onto this world and following his lusts, with the
		likeness of a dog. And the donkey and the dog are the lowest forms of animals and the worst of
		examples.
	
	
		<h6>
			Category Three: The Carriers of Knowledge
	</h6>
		They are the possessors of knowledge. They uphold it, protect it and establish it upon the evidences and
		clear proofs of Allaah.
	
	
		It already has been stated that they are the fewest of people yet greatest in stature in the sight of Allaah.
		This is an indication towards their few numbers and towards the strangeness of the carriers of knowledge
		from this category.
	
	
		Likewise, Al-Hasan Al-Basree (rahimahullaah) has divided the carriers of the Qur’aan into a similar
		division as that of ‘Alee’s division of the bearers of knowledge.
	
	
		Al-Hasan Al-Basree (rahimahullaah) said: 
		“The reciters of the Qur’aan are of three types: Those who take it as a commodity and gain their
		sustenance from it. Those who establish its words, yet neglect its commandments (i.e. read it but don’t
		practice according to it). Due to (their knowledge of) it, they act arrogantly towards the people of their
		land and they use it (the Qur’aan) as a support for gaining positions of authority. This type of people
		from among the bearers of the Qur’aan are many. May Allaah diminish their number! And there is a
		type who apply the remedy of the Qur’aan and thus place it over the sickness of their hearts. Due to it,
		their battles come to a standstill and they feel compassionate in their burnooses (long capes worn by the
		people of old). And they feel a sense of fear (of Allaah) and the worries (of the worldly life) have left
		them. They are the ones whom Allaah sends His rain down upon and He sends victory through them over
		the enemies. By Allaah, this type of group from the carriers of the Qur’aan are more honorable than that
		of flaming torches in the sight of the rest of the reciters of the Qur’aan."
	
	
		Thus, he (rahimahullaah) has informed us that this group – and they are the reciters of the Qur’aan who
		place it as a cure for their hearts, such that all traces of fear and worry leave them – is more honorable
		amongst the other reciters than the example of flaming torches.
	
	
		<h4>
			
				<a id="characteristics"></a>
				Characteristics of the people of Knowledge
			
		</h4>
	
	
		The Commander of the Believers, radyAllaahu ‘anhu, has described this category from the carriers of
		knowledge with certain attributes:
	
	
		From them is that: “Through them, the knowledge is fortified upon the reality of evidences.”
	
	
		The meaning of this is that the knowledge directs them to the highest of goals and this is the awareness of
		Allaah. Thus they fear Him and love Him to the point that everything that is difficult upon others
		becomes easy upon them.
	
	
		So they do not look for a way towards that which others seek a way towards, from those who stop with
		this worldly life, its attractions and its pleasures. And from those who have pride in that and do not
		spread the knowledge, exaltation and honoring of Allaah in their hearts. Rather, they are the ones who
		turn towards that which the self-sufficient ones have abandoned.
	
	
		Verily, the self-sufficient one, who has fallen and given into the desires of the world and its pleasures,
		finds difficulty in abandoning its desires and pleasures. This is because there is no substitute that could
		replace his desire for this world if he were to abandon it. So he does not have the patience for
		abandoning it.
	
	
		In the hearts of this type of people, for what they seek a way towards, is the biggest substitute over the
		desire to acquire the knowledge of Allaah and the love and honor for Him. This is as Al-Hasan
		(rahimahullaah) used to say: “Verily, the ones who love Allaah are only those who inherit the good life
		and taste its pleasures due to what they seek a way towards, such as the private attachment to their
		Beloved (Allaah). And due to what they find from the sweetness of their love for Him in their hearts.”
		

	These individuals only befriend that which the ignorant feel repelled by because those who are ignorant
	about Allaah are opposed to abandoning the worldly life and its pleasures. And this is because they don’t
	know anything that can compare to it (i.e. the worldly life) and thus it is that which they love and
	befriend. On the other hand, these individuals feel repelled by that and instead find love in Allaah, His
	remembrance, awareness of Him, love for Him, and the recitation of His Book. Meanwhile, those who
	are ignorant about Allaah feel repelled by these things and do not find any love or enjoyment in them.


		And from another of their attributes, which the Commander of the Believers has described them with,
		was: 
	“They accompany the world with their bodies while their souls are drawn towards the great
	abode.”


	
		<blockquote>
			“O my people! Truly, the life of this world is nothing but a (quick passing) transition, and verily,
			the Hereafter that is the home that will remain forever." [Surah Ghaafir: 39]
		</blockquote>
	
	
	And the Prophet, sallAllaahu ‘alayhi wa sallam, said to Ibn ‘Umar: 
	<blockquote>
		“Be in this world as if you were a
		stranger or a passer-by.” <a href="#34">[34]</a>
	</blockquote>
	
	
		So it is to be in this world as if you did not exist and in the next life as if you did not cease to exist.
	
	
		And in another report it is stated:
		<blockquote>“Count yourself amongst the inhabitants of the graveyards.” <a href="#35">[35]</a>
	</blockquote>
	
	
		From the advice that the Maseeh ‘Eesaa gave was his words to his companions: “Pass through it and do
		not become an inhabitant of it."
	
	
		And he also said: "Who is the one who will build a home upon the waves of the ocean? This is the
		worldly life, so do not take it as a home that will last forever."
	
	
		Thus, the believer, in this world is like the stranger crossing through a land other than his own, longing
		for his homeland and the day when he will return to it. He makes provision of what is necessary for his
		path back homeward. He does not compete for status with the people of the land he is passing through.
		Nor does he grieve over the degradation he experiences while amongst them.
	
	
		Al-Fudayl Ibn ‘Iyaad (rahimahullaah) said: “The believer in this world is worried and distressed. His
		main concern is to repair his equipment (as one who is stranded fixes his vehicle).”
	
	
		And Al-Hasan (rahimahullaah) said: “The believer in this world is like the stranger. He does not become
		upset when it degrades him, nor does he compete with others with regard to what it gives of honor. For
		him is a condition and for the people are a condition.”
	
	
		In reality, the believer is a stranger in this world because his forefather (Aadam) used to reside originally
		in the eternal abode and was then cast out from it. So he is constantly longing to return to his first place
		of residence. And he is always concerned with returning to the home from which he was cast out of.
	
	
	This is as is said: “Love of one’s homeland is part of Faith.” <a href="#36">[36]</a>

	
		And as it is said:
	
	
		
			
				"How many homes in the world does the young man take charge of. 
				Yet his longing will forever be for his first home."
			
		
	
	
		Some of our scholars <a href="#37">[37]</a> have said:
	
	
		
			
				“So rush to the Gardens of Eden for indeed 
				it is your original home, and in it is a place of rest. 
				However, we are in the captivity of the enemy, so don't you see? 
				Shall we return to our homes and find peace? 
				And it has been determined that when the stranger is far away 
				and his home has disappeared, then he is lost. 
				So what type of strangeness is greater than our strangeness 
				which the enemies amongst us have manifested?"
			
		
	
	
		<h4>
			
				<a id="believers"></a>
				Type of Believers according to their Strangeness
			
		</h4>
	
	
		The believers in this category can be further divided into several categories. From among them is he
		whose heart is attached to Paradise. And from among them is he whose heart is attached to His Creator.
		And these are the ‘Aarifoon (those who have complete awareness of Allaah). Perhaps, the Commander
		of the Believers ‘Alee, radyAllaahu ‘anhu, was only indicating this category. Thus, the ‘Aarifoon have their
		bodies in this world while their hearts are with their Guardian (Allaah).
	
	
		And from the Maraaseel of Al-Hasan, the Prophet, sallAllaahu ‘alayhi wa sallam, reported that Allaah said:
		<blockquote>
		"The signs of purity is that the heart of the servant be attached to Me. So if it is that way, then he
		will not forget under any condition. And if it is that way, I will bless him with preoccupation of
		(his time with) Me in order that he will not forget Me. So if he does not forget Me, I will change his
		heart. So when he talks, he will talk for My Sake and when he remains silent, he will remain silent
		for My Sake. He is the one whom I have given assistance from Myself.”
	</blockquote>
	
	
		The people of this condition are the strangers amongst the strangers and their strangeness is the greatest
		of strangeness.
	
		
			<h4>
				
					<a id="types"></a>
					Types of Strangeness
				
			</h4>
		
		
			Indeed, the strangeness in the sight of those who have treaded its path is of two types: the apparent and
			the hidden.
		
		
			<h6>
				The Apparent:
			</h6>
			The strangeness of those who correct themselves and others in the presence of evildoers 
			The strangeness of the truthful in front of the people of hypocrisy and those who show off 
			The strangeness of the scholars in the presence of the people who are ignorant and possess bad manners 
			The strangeness of the scholars seeking the next life in the presence of the scholars of this worldly life
			who are those deprived of the fear and humility (of Allaah). 
			And the strangeness of the ascetics in the presence of those who turn towards what depletes and does not
			remain.
		
		
			<h6>
				The Hidden:
		</h6>
			The strangeness of one's desires – and it is the strangeness of the ‘Aarifoon amidst the entire creation,
			even including the scholars, the worshippers and the ascetics. For verily, these (three) stop at where their
			knowledge, worship and asceticism take them. But these individuals only stop when they reach He
			whom they worship and their hearts do not swerve away from Him.
		
		
			This is what Abu Sulaimaan Ad-Daaraanee used to say concerning their attributes: "Their longing is not
			like the longing of the people. And their desire is for the Hereafter contrary to the desires of the people.
			And their supplication is not like the supplication of the people."
		
		
			And he (rahimahullaah) was once asked concerning what the best of deeds was, so he began to weep and
			said: "It is that He takes over your heart and so you are not seen wanting from this world or the next one,
			anything other than Him."
		
		
			Yahyaa Ibn Mu'aadh (rahimahullaah) said: "The Zaahid is the stranger of this world and the 'Aarif is the
			stranger of the Hereafter."
		
		
			He is indicating that the one who abandons the worldly life is a stranger amidst the people of this world,
			while the one who is aware of Allaah is a stranger amidst the people of the Hereafter. Thus, neither the
			worshippers nor the ascetics will be able to recognize him.
		
		
			Verily, only those who are similar to him and whose desires are similar to his desires will be able to
			recognize him. Or perhaps all of these strange qualities or most or some of them will be gathered in the
			‘Aarif (one who is aware of Allaah). So let no one ask about his strangeness at that point. Thus the
			‘Aarifoon are the foremost to the people of this world and the Hereafter.
		
		
			Yahyaa Ibn Mu'aadh (rahimahullaah) said: "The ‘Aabid (worshipper) is well-known (amongst the people),
			while the ‘Aarif (knowledgeable one) is hidden (unknown)."
		
		
			And perhaps the condition of the ‘Aarif is hidden from even himself, due to the concealment of his
			condition and the bad thoughts he holds for himself.
		
		
			Ibraaheem Ibn Adham (rahimahullaah) said: "I have not seen this matter except in a man who did not know
			that about himself nor did the people know him."
		
		
			In the hadeeth of Sa'ad, radyAllaahu ‘anhu, the Prophet, sallAllaahu ‘alayhi wa sallam, said:
			"Verily, Allaah loves the servant who is fearfully submissive of Allaah (i.e. has Taqwaa), who is
			prosperous and who is concealed." <a href="#38">[38]</a>
		
		
			And in the hadeeth of Mu'aadh Ibn Jabal, radyAllaahu ‘anhu, the Prophet, sallAllaahu ‘alayhi wa sallam, said:
			"Verily, Allaah loves the righteous, those who possess Taqwaa, those who are concealed. When
			they are absent, they are not missed. And when they are present, they are not recognized." <a href="#39">[39]</a>
		
		
			These individuals are the roads of guidance and the lampposts of knowledge.
		
		
			'Alee Ibn Abee Taalib, radyAllaahu ‘anhu, said: "Toobaa (good) is for every servant who does not know the
			people nor do the people know him, yet Allaah knows him, to Himself, being well pleased (with him).
			These are the stars of guidance. Every darkening evil has been removed from them.”
		
		
			So these individuals are the most specific (i.e. few) of strangers. And they are the ones who flee from
			trials for the sake of their Religion. They are the ones who extract themselves from their families and
			who will be resurrected with 'Eesaa Bin Maryam. And they are in the presence of the inhabitants of the
			Hereafter, more honorable than flaming torches. So what is their condition amidst the inhabitants of this
			world? Their condition is for the most part concealed from these two groups (inhabitants of this world
			and the next).
		
		
			[This is where we will end the translation of the treatise. In this treatise the Imaam
			goes into discussion of themes founded upon Sufi concepts which have no basis in Islaam and
			which have little benefit, so All praise is due to Allaah through whose Grace all good deeds are
			completed.]
		
	
		
			Translated by: Ismaa'eel Alacron
		
	
		
			<h4>
				
					<a id="footnotes"></a>
					Footnotes & References
				
			</h4>
		
		
			<ol style="font-size:small;">
				<li>
					<a id="1"></a>What is meant here is the attainment of Paradise in which the people who are granted it will be able to see the
					Face of Allaah, as has been stated in various texts of the Qur'aan and the Sunnah.
				</li>
				<li>
					<a id="2"></a>It is said that Toobaa means something good. Allaah mentions this word in Surat-ur-Ra’ad of His Final
					Revelation: “Those who believe and do righteous deeds, Toobaa is for them and a pleasant destination.”
					According to Ibn Katheer’s Tafseer (Abridged 1/281), Ibraaheem An-Nakha’ee (rahimahullaah), the great
					Taabi’ee, said it means “good is for them.” Qataadah said: “When a man says Toobaa for you it means you
					have attained something good. ‘Ikrimah and Mujaahid said that Toobaa means Paradise. And it is also said
					that Toobaa refers to a tree in Paradise which the Prophet, sallAllaahu ‘alayhi wa sallam, spoke of when he said:
					“Verily, there is a tree in Paradise under the shadow of which a rider can travel for a hundred years
					without being able to cover (it’s distance) completely.” [Saheeh Muslim] This is what seems to be indicated
					in the above hadeeth, due to another hadeeth reported on the Prophet, in which he said: “Toobaa is a tree in
					Paradise. Its (shade’s) distance (in traveling) is one hundred years. And the garments of the
					inhabitants of Paradise will be extracted from its branches.” Imaam Al-Albaanee graded it hasan in his
					Silsilat-ul-Ahaadeeth As-Saheehah (no. 1985).
				</li>
				<li>
					<a id="3"></a>Saheeh Muslim (1/130): See Sharh Saheeh Muslim of Imaam An-Nawawee (2/175-176)
				</li>
				<li>
					<a id="4"></a>Sunan Ibn Maajah (no. 3988), Sunan At-Tirmidhee (5/18) and he said it was authentic, Musnad Ahmad
					(5/296). It has also been recorded by Al-Khattaabee in his Ghareeb-ul-Hadeeth (1/175). Shaikh Al-Albaanee
					declared it weak (da'eef) in his collection Al-Ahaadeeth As-Saheehah (no. 1273)
				</li>
				<li>
					<a id="5"></a>This hadeeth is also reported by Ahmad and At-Tabaraanee and it is saheeh as has been stated by Shaikh
					Saleem Al-Hilaalee in his book Toobaa Lil-Ghurabaa (no. 1). However the hadeeth with a different wording
					from the hadeeth of 'Abd-ur-Rahmaan Ibn Sanah is weak. See Toobaa Lil-Ghurabaa (no. 10)
				</li>
				<li>
					<a id="6"></a>This hadeeth was reported by At-Tirmidhee in his Sunan (5/18) and he said it was saheeh. It was also
					reported by Ibn 'Adiyy in Al-Kaamil (6/2080), At-Tabaraanee in Al-Kabeer (17/16), Abu Nu'aim in Al-Hilyah
					(2/10) and Al-Khateeb Al-Baghdaadee in Al-Jaami' (1/112) as well as others. In his checking to the book Al-
					'Itisaam of Imaam Ash-Shaatibee (1/22), Shaikh Saleem Al-Hilaalee said concerning At-Tirmidhee's
					authentication of this hadeeth: "This is from the hadeeth that he, may Allaah have mercy on him, has
					overlooked. For indeed, Katheer (Ibn 'Abdillaah) is very weak. Rather, Ash-Shaafi'ee accused him of being a
					liar! And he described him with that (lying) as being one of his main supports, as occurs in Manaaqib-ush-
					Shaafi'ee of Al-Bayhaqee (1/547-548). This is a criticism (jarh) that reaches the highest level of severity.
					Thus his hadeeth are to be disregarded completely." Therefore, the hadeeth is da'eef jiddan (very weak) as is
					stated in Toobaa Lil-Ghurabaa (no. 13) and Da’eef Al-Jaami’-us-Sagheer (no. 1441)
				</li>
				<li>
					<a id="7"></a>This hadeeth has been reported by At-Tahaawee in Mushkil-ul-Aathaar (1/298), Al-Laalikaa'ee in Sharh
					Usool 'Itiqaad Ahl-is-Sunnah (2/112), and Al-Bayhaqee in Az-Zuhd-ul-Kabeer (200). Al-Haythamee
					attributed it to At-Tabaraanee in his book Majma'-uz-Zawaa'id (7/278), saying: "In its chain is 'Abdullaah Ibn
					Saalih, the scribe of Laith, and he is weak. However, he has been declared reliable."
				</li>
				<li>
					<a id="8"></a>At-Tabaraanee reported this hadeeth in his Kabeer (6/164) and his Sagheer (1/104). Al-Haythamee said in
					Majma’-uz-Zawaa'id (7/278): "Its narrators are all of the standards of the Saheeh (collections), except Bakr
					Ibn Saleem, for he is reliable. Saleem Al-Hilaalee said in his checking of Al-'Itisaam (1/18): "Bakr Ibn Saleem
					is weak. However, he is used as a support during cases when hadeeth need to be backed up and supported. Al-
					Haafidh (Ibn Hajr) said in At-Taqreeb: 'He is acceptable' meaning when a hadeeth needs to be supported. And
					if this is not the case, then he is layyin."
				</li>
				<li>
					<a id="9"></a>This hadeeth is recorded by Imaam Ahmad, Al-Bazaar and Abu Ya’laa. Al-Haythamee said in Majma’-uz-
					Zawaa’id (7/277): "Its narrators are the narrators of the standard of the Saheeh (collections)." Saleem Al-
					Hilaalee declared it saheeh in his Toobaa Lil-Ghurabaa (no. 11)
				</li>
				<li>
					<a id="10"></a>Al-Haythamee (rahimahullaah) said in Majma’-uz-Zawaa'id (7/278): "In its chain is Ibn Lahee'ah and there is
					weakness in him." The hadeeth can be found in the Musnad of Imaam Ahmad (2/177). It is authentic due to
					its many paths of narration. Imaam Al-Albaanee authenticated it in Saheeh Al-Jaami'-us-Sagheer (no. 3291)
				</li>
				<li>
					<a id="11"></a>A marfoo' hadeeth is a statement that has been reported by a companion, yet "raised" to the level of being a
					saying of the Prophet. A mawqoof hadeeth is a statement that is reported by a companion and "stopped",
					meaning it ends up being only his statement, as opposed to being raised to a saying of the Prophet.
				</li>
				<li>
					<a id="12"></a>This hadeeth has been narrated by Imaam Ahmad in mawqoof form, and by his son ‘Abdullaah in marfoo’
					form. It can be found in Az-Zuhd (77149). The hadeeth is da'eef as has been clarified by Shaikh Saleem Al-
					Hilaalee in his book Toobaa Lil-Ghurabaa (no. 3)
				</li>
				<li>
					<a id="13"></a>Saheeh Muslim (Eng.): vol. 4, no. 6853. What is meant by the remnants of the People of the Book are those
					who stuck to their religion upon truth without changing it.
				</li>
				<li>
					<a id="14"></a>This hadeeth has been reported from a number of different routes. Perhaps the one most similar to what the
					Shaikh (Ibn Rajab) is paraphrasing here is that which has been reported by At-Tabaraanee in his Mu'jam-us-
					Sagheer (no. 724), in which the Prophet said: "This ummah will split into seventy-three sects, all of which
					will be in the Hellfire, except for one." They asked: "And which is that sect?" He, sallAllaahu ‘alayhi wa
					sallam, said: "(The ones that adhere to) That which I and my Companions are upon today." In another
					narration on the authority of Anas Ibn Maalik, radyAllaahu ‘anhumaa, the Prophet, sallAllaahu ‘alayhi wa sallam,
					said: "Every one of them will be in the Hellfire, except one and it is the Jamaa'ah." And in another
					narration on the authority of Abu Sufyaan, radyAllaahu ‘anhu: "The Messenger of Allaah, sallAllaahu ‘alayhi wa
					sallam, stood amongst us one day and said: 'Indeed those before you from the People of the Book divided
					into seventy-two groups. And, indeed, this group (Muslims) will divide into seventy-three. Seventy-two
					groups will be in the Fire and one of them will be in Paradise. And it is the Jamaa'ah.’" This latter
					hadeeth was reported by Ahmad, Al-Haakim, Abu Dawood and others. Al-Haakim authenticated it and Adh-
					Dhahabee agreed. At-Tirmidhee (no. 2641) also reported a similar hadeeth to it and graded it saheeh. Imaam
					Al-Albaanee listed all its paths of narrations and different wordings in his Silsilat-ul-Ahaadeeth As-Saheehah
					(no. 204) and clarified that it is an authentic hadeeth without any doubt about its authenticity. In summary, the
					hadeeth and its additions are hasan due to its various paths of narrations, which serve as supporting evidences.
				</li>
				<li>
					<a id="15"></a>He means by this: We will praise Him, thank Him and ask Him for an increase in His Bounty.
				</li>
				<li>
					<a id="16"></a>Saheeh Muslim (no. 2962) and Sunan Ibn Maajah (no. 3996)
				</li>
				<li>
					<a id="17"></a>Saheeh Al-Bukhaaree (Eng.): vol. 5, no. 351
				</li>
				<li>
					<a id="18"></a>Refer to Al-Bidaayah-wan-Nihaayah (7/70) of Ibn Katheer for an account of the event. It is recorded in his
					book under the section of the Battle of Jaloolaa'.
				</li>
				<li>
					<a id="19"></a>Imaam Ahmad (4/423) and others reported this hadeeth. Al-Manaawee said that it had a good chain in his
					book Al-Jaami’-ul-Azhar (1/146). Al-Albaanee graded it saheeh in his checking of At-Targheeb wat-Tarheeb
					(no. 49)
				</li>
				<li>
					<a id="20"></a>Saheeh Al-Bukhaaree (4/252), Saheeh Muslim (no. 170), Sunan At-Tirmidhee (4/504), and Sunan Ibn
					Maajah (no. 3952)
				</li>
				<li>
					<a id="21"></a>What is meant by the term Ahl-us-Sunnah are all the Muslims who strictly follow the Sunnah of the Prophet
					Muhammad. They learn it, act upon it, enforce it and teach it to others. They consist of the scholars, their
					students and those that follow in their footsteps.
				</li>
				<li>
					<a id="22"></a>This report was recorded by Al-Laalikaa'ee. Badr Al-Badr indicated its weakness in his notes to Kashf-ul-
					Kurbah. However, a similar narration to this one has been recorded by Ad-Daarimee (1/72) and its wording is:
					"For verily, Ahl-us-Sunnah are the least of people in number who have preceded, and they are the least of
					people in number who remain." This narration is authentic. See Dr. Nasr Al-'Aql's book Mafhoom Ahl-is-
					Sunnati wal-Jamaa'ah (pg. 84)
				</li>
				<li>
					<a id="23"></a>This narration was recorded by Al-Laalikaa'ee in his Sharh Usool 'Itiqaad Ahl-is-Sunnah (1/64) and it was
					mentioned from him by Ibn Al-Jawzee in Talbees Iblees. Dr. Nasr Al-'Aql mentioned it in his book Mafhoom
					Ahl-is-Sunnati wal-Jamaa'ah (pg. 85)
				</li>
				<li>
					<a id="24"></a>Musnad Ahmad (2/177) and its checking has been stated previously.
				</li>
				<li>
					<a id="25"></a>This saying is based on the following hadeeth of the Prophet: "Verily, after you there will come times
					requiring patience. (In those days) the one who holds fast to that which you are upon will have the
					reward of fifty amongst you. He will receive the reward of fifty (i.e. the one holding onto the way of the
					companions in later times)." Reported by Al-Marwazee in As-Sunnah (no. 35), At-Tabaraanee in Al-Kabeer
					(17/117), Abu Dawood in his Sunan (no. 3441), At-Tirmidhee (no. 3057), who declared it saheeh, and Ibn
					Maajah (no. 4014). Imaam Al-Albaanee authenticated it in As-Saheehah (no. 494)
				</li>
				<li>
					<a id="26"></a>Al-Haythamee (rahimahullaah) said: “In its chain is ‘Alee Ibn Yazeed and he is rejected.” [Majma’-uz-
					Zawaa’id: 7/261]. Thus the hadeeth is da’eef (weak)
				</li>
				<li>
					<a id="27"></a>The hadeeth is as Ibn Rajab stated in that it has a weak chain of narration, may Allaah have mercy on him.
					Thus, the hadeeth is da’eef.
				</li>
				<li>
					<a id="28"></a>Hilyat-ul-Awliyaa (9/286)
				</li>
				<li>
					<a id="29"></a>This is a weak hadeeth reported by Abu Nu’aim who attributes it to At-Tabaraanee. Al-Haythamee (1/172)
					said: “In the chain is Muhammad Ibn Saalih Al-‘Adawee. I did not find anyone that wrote a biography for
					him. The rest of the narrators are reliable.” Abu Nu’aim indicated its weakness by labeling it strange from
					‘Abd-ul-‘Azeez from ‘Ataa. Thus the hadeeth is da’eef due to the condition of Muhammad Ibn Saalih. See
					Silsilat-ul-Ahaadeeth Ad-Da’eefah (no. 327) of Imaam Muhammad Naasir-ud-Deen Al-Albaanee.
				</li>
				<li>
					<a id="30"></a>The chain quoted for this report by Ibn Rajab is not authentic. However, a similar narration to this can be
					found in Sunan Ad-Daarimee (1/71-72). Dr. Nasr Al-'Aql mentioned it in Mafhoom Ahl-is-Sunnah (pg. 84-85)
				</li>
				<li>
					<a id="31"></a>He is Kumail Ibn Ziyaad An-Nakha’ee (rahimahullaah). He was one of the righteous and noble amongst the
					Taabi’een. He was captured and killed by Al-Hajaaj Ibn Yoosuf Ath-Thaqafee in 82H. See Al-Ma’rifah wat-
					Taareekh (2/481) of Al-Fasawee (rahimahullaah).
				</li>
				<li>
					<a id="32"></a>The great scholar Ibn Abeel-'Izz Al-Hanafee (rahimahullaah) said in his book Al-Itibaa' (pg. 86): "In this
					narration, the Commander of the Believers has divided the blameworthy carriers of knowledge into three
					categories: 1) The wicked innovator who is not trustworthy and has no Eemaan. He is the one who rejects the
					truth which the Book came with, despises the creation and argues about the verses of Allaah without any
					authority. There is only pride in his heart, 2) the blind-follower that follows without any clear guidance or
					certainty, and 3) the one who follows the desires of the body and wealth."
				</li>
				<li>
					<a id="33"></a>This report has been transmitted by Abu Nu’aim in Al-Hilyah (1/79) and Al-Khateeb in Al-Faqeeh wal-
					Mutafaqqih (1/49). Also see Jaami’ Bayaan-ul-‘Ilm of Ibn ‘Abd-il-Barr (2/112) and Al-Bidaayah wan-
					Nihaayah of Ibn Katheer (9/47). Shaikh Saleem Al-Hilaalee mentioned it in one of his articles in Al-Asaalah
					magazine (Sha’abaan issue no. 3 of 1413H).
				</li>
				<li>
					<a id="34"></a>Saheeh Al-Bukhaaree (Eng.): vol. 8, no. 425
				</li>
				<li>
					<a id="35"></a>Sunan Ibn Maajah (no. 4114). This addition was graded weak by Shaikh Al-Albaanee in Da’eef Sunan Ibn
					Maajah (no. 895)
				</li>
				<li>
					<a id="36"></a>This statement is based on a fabricated hadeeth: “Love of ones homeland is part of Eemaan (Faith).”
					Imaam Al-Albaanee declared it mawdoo’ (fabricated) and he listed several scholars from the past that held the
					same opinion. It is for this reason, that the author (Ibn Rajab) has not attributed it to the Prophet, but merely
					claimed it as a saying. However, the meaning of the statement itself seems to be incorrect. The scholars have
					discussed various meanings for it. What is the most correct is that if it is used as a saying, then it is correct in
					the context that the author (Ibn Rajab) has put it in here, in the sense that the homeland refers to the original
					abode of Paradise. Therefore, the love for this original abode is from the aspects of Faith. The saying taken in
					any other sense would breed love for nationalism and party spirit and these two are abhorred and detested in
					the Religion. Refer to Imaam Al-Albaanee’s long discussion of this statement in his Al-Ahaadeeth Ad-
					Da’eefah (vol. 1, no.36).
				</li>
				<li>
					<a id="37"></a>He is referring here to his teacher Ibn Al-Qayyim (rahimahullaah). See his book Haadee Al-Arwaah (pg. 7).
				</li>
				<li>
					<a id="38"></a>Saheeh Muslim (4/2277)
				</li>
				<li>
					<a id="39"></a>This hadeeth was reported by Al-Haakim in his Al-Mustadrak (1/4) and he authenticated it. Adh-Dhahabee
					agreed.
				</li>
			</ol>
		
	</div>

Describing the Condition of the Strangers

Describing the Condition of the Strangers This is the translation of the treatise, 'Kashfu...

7:02 AM

Calling to Salafiyyah

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		<h3>
			
				Calling to Salafiyyah
			
		</h3>
	
	
		In his last five minutes of a very beneficial lecture Shaykh Saalih Aal-is-Shaykh (Head of the Ministry of Islamic Affairs, KSA) said:
	
	
		“…Whenever we say ad-da’wa-tul-islaamiyyah (the call to Islaam), ad-da’wa-tul-islaamiyyah is the pure da’wah that is derived from the 
		Book of Allaah and the sunnah of the Messenger (sallallahu 'alayhi wa sallam) and the guidance of the salafus-saalih.
	
	
		To the extent of a person’s closeness and the observance to this prophetic manhaj, then this will be the extent of a person’s closeness
		and the observance to this ad-da’wa-tul-islaamiyyah. What is obligatory upon the du’aat (callers) to as-salafiyyah in these days and
		times is that they do not constrict the scope of ad-da’wa-tul-islaamiyyah to the point that it is restricted to such and such, 
		and one particular group. ad-da’wa-tus-salafiyyah is the da’wah of Islaam, within its encompassing capacity as understood by its scholars.
	
	
		This is why one finds the a’immah (Imaams) of ad-da’wa-tus-salafiyyah such as Imaam Ahmad, Imaam of Ahl-us-Sunnah wal-Jamaah, 
		the remainder of the four a’immah, Ibn Taymiyyah, Ibn-ul-Qayyim, Shaykh Muhammad ibn ‘Abdul Wahhaab, Shaykh Muhammad ibn Ibraheem, 
		Shaykh ibn Baaz, and the likes of them, they had a very good grasp of the affairs when it came to addressing the Muslims, and they 
		were farsighted in their vision when weighing the pros and cons of the harms and benefits. They were ever enthusiastic to increase goodness, 
		and they would never approve of at-tahazzub (hizbiyyah or partisanship).
	
	
		And this is why ibn Taymiyyah (rahimahullaah) specifically stated that whoever calls the people to rigidly adhere to one of the madhaahib 
		from the four madh'hab, he should be disciplined. Whoever says, ‘Oh people stick to the Hanbalee madh'hab because it is the haqq, and 
		everything outside of it is not…,’ then he should be disciplined. Likewise, the one who calls the people to adhere to tareeqah from amongst 
		the various turuq, then he should be made to repent as ibn Taymiyyah said.
	
	
		Ad-da’wah to as-Salafiyyah, we must understand that is the da’wah to Islaam. So whenever we restrict ad-da’wa-tus-salafiyyah to be a da’wah 
		that is limited to a particular country, or a particular person, or it is a specific manhaj, or a particular understanding etc. 
		ad-da’wa-tus-salafiyyah is large, and the manhaj of the salaf is the haqq, clear and unambiguous. And the people will get closer or more 
		distant in accordance with their learning and understanding of this manhaj.

We do not have the right to make definitive judgments that this person who calls others – provided that he is not from amongst the well 
		known callers to innovations and misguidance – that he is salafee or he is not, the matter is not like this. Or that this da’wah is the 
		salafee da’wah or it is not the salafee da’wah.
	
	
		The minhaaj is the minhaaj of Islaam which as wide, wide enough to encompass the da’wah along with its’ detailed matters. 
		This is why one should not judge one specific way as being the only correct manhaj and everything besides it is not, as some groups in 
		certain countries are inclined to do! It is obligatory on us that we expand our understanding as it relates to time and place in order to 
		increase in number those who answer to our da’wah to Islaam, those who also answer to the da’wah to as-salafiyyah.
	
	
		It is not permissible to constrict what is understood to be ad-da’wa-tus-salafiyyah, to the point that it is constricted as it relates 
		to time or place. We call to Islaam upon the manhaj of the salaf and as a result we will see one day that even those who are opposed to 
		as-salafiyyah, by calling them with true sincerity, they will be closer to as-salafiyyah.
	
	
		If we look at the manner in which the noble Shaykh ibn Baaz (rahimahullaah) dealt with those who opposed the manhaj, many of them 
		became pleased with the details of ad-da’wa-tus-salafiyyah through this approach. There used to be groups who were very far off, 
		but because of his wisdom, the ampleness of his da’wah, and his sincere adherence to the da’wah, he was able to influence many of them 
		to be closer to this minhaaj. Today we see that in the Muslim countries, those who call to as-salafiyyah are the one who the people accept. 
		The du’aat from this country, those whom they refer to as ‘Wahabis,’ they are the ones who the people accept. Those who have the widest 
		acceptance are those du’aat from the Kingdom of Saudi Arabia. Others have acceptance also, but the du’aat from this country have a special 
		status – their scholars, their du’aat, and their students of knowledge.
	
	
		This is why we must expand the understanding in order to enable us to make ad-da’wa-tul-islaamiyyah – as-salafiyyah – to have that great 
		effect throughout the world. And may peace and salutations be upon our Prophet Muhammad, and our final da’wah is all praises due to 
		Allaah Rabbul-‘Alameen.”
	
	
		
			This lecture was delivered in Riyadh 11/5/1428 (11/15/2007) at Masjid al-Ameer Turkee ibn ‘Abdillaah.
		
	
</div>

Calling to Salafiyyah

Calling to Salafiyyah In his last five minutes of a very beneficial lecture Shaykh Saalih Aal-...

10:31 AM

Ascribing to a particular Shaykh is not Salafiyyah

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	</div>
	
		<h3>
			
				Ascribing to a particular Shaykh is not Salafiyyah
			
		</h3>
	
	
		Shaykh Muhammad bin Saalih al-Uthaymeen (rahimahullah) said:
	
	
		Salafiyyah is following the way of the Prophet ﷺ and his companions, because they are our Salaf (predecessors) coming before us.
		Therefore, following them is Salafiyyah. As for taking Salafiyyah as a specific way that specific people are upon and consider
		whoever differs with them as misguided, even if the truth is with them, then this without doubt is in opposition to Salafiyyah! 
		All of the Salaf called to Islaam and clinging firmly to the Sunnah of the Messenger ﷺ. They did not consider those who differed 
		with them in interpreting verses as misguided, by Allaah except in Aqeedah (creed). They (i.e. the Salaf) regarded those who differed 
		with them in that (i.e. Aqeedah) as the one who is misguided.
	
	
		But, some people subscribe to Salafiyyah in our time have begun to make anyone who differs with them misguided, even if the truth 
		is with him. Some of them have taken it as a Hizbee Manhaj (fanatical methodology) like some of the other fanatical groups that ascribe 
		themselves to Islaam, and this is what is repudiated and is impossible to accept. It should be said: “Look at the way of the Salaf-us-Saalih 
		(pious predecessors), how they were open hearted with those who differed with them in those matters where Ijtihaad (using your mind to derive 
		a ruling without the use of a text from the Qur’aan or the Sunnah) was warranted.” They even used to differ in major issues, like Aqeedah 
		and scholastic issues. You’ll find some of them, for example, deny that the Messenger ﷺ saw his Lord; some people say that. 
		And some people say that the things that will be weighed on the day of judgement are the actions, where some say that it is the books 
		of actions that will be weighed. You’ll also find them differing in matters of fiqh (jurisprudence) like: nikaah (marriage), faraaidh 
		(inheritance), iddah (annulment), buyoo‘ (trading), and other that. And with all of that, they never would consider each other as misguided.
	
	
		Therefore, Salafiyyah with the meaning that it’s a specific Hizb (group/faction) that has special merits where you consider everyone
		else as misguided, those people have nothing to do with Salafiyyah! But as for Salafiyyah, that is following the Manhaj of the Salaf 
		in Aqeedah, speech, actions, in differing, agreeing, having mercy, and loving as the Prophet ﷺ said, 
		<blockquote>
			“The example of the Mu’minoon (believers) in their loving, mercy, and kindness is like one body. If one limb complains, 
			then the rest of the body totters with fever and staying awake at night.”
		</blockquote>
		This is the true Salafiyyah! [Liqaa-ul-Baab-il-Maftooh 1322]
	
	
		Shaykhul-lslaam Ibn Taymiyyah (d.728H) - rahimahallaah - said:
	
	
		"The Religion of the Muslims is built upon following the Book of Allaah, the Sunnah of His Prophet ﷺ,
		and that which the Ummah has agreed upon. So these are the three infallible usool (fundamentals). So whatever the Ummah differs in,
		then it is referred back to Allaah and His Messenger ﷺ. Thus, it is not for anyone to set-up a person for the Ummah, and to call to his way,
		and form walaa' (love, loyalty and allegiance) and 'adaa' (enmity and hatred) based upon that, except for the Prophet ﷺ.
		Nor is any speech set-up for them based upon which they form walaa and 'adaa, except for the speech of Allaah, and that of His
		Messenger ﷺ, and that which the Ummah has agreed upon. Rather, this is the practice of the people of Innovation, who set-up a person,
		or a saying, with which they cause splits in the Ummah; forming walaa or 'adaa based upon that saying or ascription." [Majmoo' Fataawaa (20/164) of Ibn Taymiyyah]
	
	
		Shaykhul-lslaam Ibn Taymiyyah (d.728H) - rahimahallaah - also said:
	
	
		"It is not for anyone to ascribe himself to a particular Shaykh and to have walaa' with those who follow him, or to have 'adaa based upon that.
		Rather, he should have walaa' for everyone who is from the people of eemaan (i.e. is a Muslim) and is known to have taqwaa (piety and obedience
		to Allaah in that which He has ordered and prohibited), from the Shaykhs, or from others. No one should be particularised with an increase
		in walaa' except if he sees from him greater eemaan and taqwaa. So precedence and excellence is given to whomsoever Allaah and His Messenger ﷺ
		have given them to. Allaah - the Most High - said:
		<blockquote>
			"O mankind! Indeed We created you from a man and a woman, and made you into nations and tribes, that you may know one another.
			Indeed the most noblest of you with Allaah are those that have the most taqwaa (piety)." [Soorah al-Hujuraat 49:13]
		</blockquote>
		 [Majmoo' Fataawaa (11/512)]
	
</div>

Ascribing to a particular Shaykh is not Salafiyyah

Ascribing to a particular Shaykh is not Salafiyyah Shaykh Muhammad bin Saalih al-Uthaymeen (ra...

9:44 AM

A Brief Introduction to the Salafee Da'wah

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 <h3>
 
 A Brief Introduction to the Salafee Da'wah
 
 </h3>
 
 
 The Salafee Da'wah (da'wah literally means 'call', and in this sense it refers to calling to the truth,
 preaching and propagation) is that of the Qur'aan and the Sunnah (i.e. the Religion of Islaam - pure and free
 from any and all additions, deletions and alterations). It means adherence to the Path of the Messenger,
 may the peace of Allaah be upon him, and the Faithful Believers, namely the Pious Forefathers (i.e. As-Salaf
 as-Saalih) of the Islamic Community of Believers and all those who follow in their footsteps in belief,
 actions and morals.
 
 
 Allaah has said:
 <blockquote>
 "And whoever contends with and contradicts the Messenger after guidance has been clearly
 conveyed to him and chooses a path other than that of the Faithful Believers, We shall leave him in the
 Path he has chosen and land him in Hell, what an evil refuge! [Soorah an-Nisaa' 4:115]
 </blockquote>
 
 
 Shaykh-ul-Islaam Ibn Taymiyyah commented on this verse:
 <blockquote>
 "All who contradict and oppose the Messenger
 after the right path has been clearly shown to them, have followed other than the Path of the Believers;
 and all who follow other than the Path of the Believers have contradicted and opposed the Messenger after
 the right Path has been shown to them. If one thinks that he is following the Path of the Faithful Believers
 and is mistaken, he is in the same position as one who thinks he is following the Messenger and is
 mistaken."
 </blockquote>
 
 
 <ol>
 <li>
 
 <a href="#who-are-salafees">Who are the Salaf and who are the Salafees?</a>
 
 </li>
 <li>
 
 <a href="#why-call-salafees">Why do we call ourselves Salafees?</a>
 
 </li>
 <li>
 
 <a href="#fundamentals">What are the Knowledge-Based Fundamentals of the Salafee Da'wah?</a>
 
 </li>
 <li>
 
 <a href="#aims">The Aims of the Salafee Da'wah</a>
 
 </li>
 <li>
 
 <a href="#characteristics">The Distinguishing Characteristics of the Salafee Da'wah</a>
 
 </li>
 </ol>
 
 
 <h4>
 
 <a id="who-are-salafees"></a>
 Who are the Salaf and who are the Salafees?
 
 </h4>
 
 
 The Pious Forefathers (i.e. As-Salaf as-Saalih) of the Islamic Community of Believers are the Companions
 of the Prophet, peace be upon him, their Followers (the Taabi'een and the Taabi'u Taabi'een (i.e. the first
 three generations of Muslims) and the Scholars of the Ahl-us-Sunnah wal-Jamaa'ah after them who
 followed their way in belief and deed. Among them are :
 <ul>
 <li>
 Imaam Aboo Haneefah (150 AH),
 </li>
 <li>
 Al-Awzaa'ee (157 AH),
 </li>
 <li>
 Ath-Thawree (161AH),
 </li>
 <li>
 Al-Laith ibn Sa'd (175 AH),
 </li>
 <li>
 Imaam Maalik (179 AH),
 </li>
 <li>
 Abdullaah ibn-ul-Mubaarak (181 AH),
 </li>
 <li>
 Sufyaan ibn Uyaynah (198 AH),
 </li>
 <li>
 Imaam Ash-Shaafi'ee (204 AH),
 </li>
 <li>
 Ishaaq (238 AH),
 </li>
 <li>
 Imaam Ahmed ibn Hanbal (241 AH),
 </li>
 <li>
 Al-Bukhari (256 AH),
 </li>
 <li>
 Muslim (261 AH),
 </li>
 <li>
 Aboo Daawood (275 AH) and others.
 </li>
 <li>
 Ibn Taymiyyah (728 AH), and his students: Adh-Dhahabee (748 AH), Ibn al-Qayyim (751 AH), Ibn Katheer (774 AH) and others.
 </li>
 <li>
 <a href="http://sahih-ilm.blogspot.com/2014/01/shaykh-muhammad-ibn-abdul-wahhab.html">Muhammad ibn 'Abdul-Wahhaab</a> (1206 AH) and many of his students.
 </li>
 <li>
 And in our time: Abdul Azeez ibn Baaz, Muhammad ibn Saalih al-Uthaymeen, Muhammad Naasir-ud-Deen al-Albaani.
 </li>
 </ul>
 
 
 The Salafees are the Ahl-us-Sunnah wal-Jamaa'ah. They are the Taaifatul-Mansoorah (the Aided, Victorious
 Group) and the Firqat-un-Naajiyah (the Saved Sect) which have been mentioned in the following
 statements of the Messenger, peace be upon him:
 
 <blockquote>
 "There shall not cease to remain a single group from my community upon the Truth, victorious; they are
 unharmed by those who abandon them and those who oppose them. They will remain (in my community
 and in such a state) until they fight the liar (i.e. the Anti-Christ (Dajjaal)." [Reported in Saheeh Muslim]
 </blockquote>
 <blockquote>
 "Verily those before you from among the People of the Book split into seventy-two sects and verily this
 religion . . . "
 </blockquote>
 
 and in another narration:
 
 <blockquote>
 " . . . this Ummah will split into seventy-three sects: seventy-two will be in the Fire and one in Paradise
 and that is the Jamaa'ah." [Reported by Abu Daawood - Saheeh]
 </blockquote>
 <blockquote>
 "And this Ummah will divide into seventy-three sects all of which except one will go to Hell and they (i.e.
 the Saved Sect) are those who are upon what I and My Companions are upon (i.e. those who follow My
 Way and the Way of my Companions.)" [Reported by at-Tirmidhee - Hasan]
 </blockquote>
 
 <h4>
 
 <a id="why-call-salafees"></a>
 Why do we call ourselves Salafees?
 
 </h4>
 
 
 The name Salafee refers to the one who attaches himself to that group of people about whom the Prophet,
 peace be upon him, said:
 <blockquote>
 "The best of people is my generation, then those who come after them, then
 those who come after them (i.e. the first three generations of Muslims)." [Reported by al-Bukharee and
 Muslim - Mutawaatir].
 </blockquote>
 This attachment is not to a single person or persons (i.e. scholars), which is the
 case of many groups present today. It is not an attachment to a person or even tens of people, but to that
 which will not err, since it is impossible that the Salaf would unite upon error or misguidance. So in his
 subscribtion to the way of the Salaf, the Salafee has attached himself to that which cannot go wrong. This is
 taken from the hadeeth:
 <blockquote>
 "My Ummah will not unite upon error." [Reported by at-Tirmidhee and Haakim -Saheeh],
 </blockquote>
 and it is not correct that this hadeeth refers to the people of later ages, since it was only in the era of
 the Prophet, peace be upon him, and his Companions that the Ummah was free from widespread division
 and deviation. The deviant sects separated themselves from the Jamaa'ah after them, and from that time
 onwards there was disunity.
 
 
 The previous ahaadeeth about the Taaifat-ul-Mansoorah (the Aided Group) and the Firqat-un-Naajiyah
 (the Saved Sect) show who is meant in this hadeeth, i.e. those who have the outlook and follow the way of
 the original guided and united group, the first three generations of Muslims: As-Salaf as- Saalih.
 
 
 The word Salafee is an abridgement for a long definition. Someone who is a Salafee means:
 <ul>
 <li>
 He is not of the sects of the Khawaarij who consider the Muslims to be Kaafirs (nonbelievers) due to their
 commiting major sins, and make lawful the taking of their wealth and blood.
 </li>
 <li>
 He is not of the sects of the Shee'ah (Shi'ites) who hate and curse the Prophet's Companions and claim
 them to be apostates, claim that the Qur'aan has been altered, reject the authentic Sunnah and worship the
 Prophet's Family, peace be upon them.
 </li>
 <li>
 He is not of the Qadariyyah who deny Qadr (the Divine Decree).
 </li>
 <li>
 He is not of the Murji'ah who claim Eemaan (Faith) to be only in words and not in deed.
 </li>
 <li>
 He is not of the Ash'arriyah who deny Allaah's Attributes.
 </li>
 <li>
 He is not of the Sufis who worship graves, saints and claim Divine incarnation.
 </li>
 <li>
 He is not of the Muqallidoon who necessitate that every Muslim adhere to the Madh'hab (School of
 Thought) of a particular Imaam or Shaykh, even when that madh'hab differs with the clear verses of the
 Qur'aan and authentic hadeeths of the Prophet, peace be upon him.
 </li>
 <li>
 He values Tawheed (the Unity of Allaah), singling out Allaah in his worship, supplication, seeking aid,
 seeking refuge in times of ease and hardship, sacrifice, vow-making, placing total reliance in Him and in
 judging by what Allaah has revealed as well as all other forms of worship. This is the foundation he strives
 to build without which there is no true Islamic Governance.
 </li>
 <li>
 He actively tries to remove Shirk (asscociating partners with Allaah) which is present in all the Muslim
 lands, as removing it is a requirement of Tawheed. He knows victory is not possible without Tawheed and
 that Shirk cannot be fought with the likes of it (i.e. another form of Shirk). So he follows the way of all the
 Prophets and the example of our Noble Prophet Muhammad, peace be upon him, and he renounces those
 who, whilst claiming to be the true reformers, compromise with the proponents of Shirk within the
 Muslim Ummah.
 </li>
 <li>
 He adheres to the Prophet's, peace be upon him, way in his life and the way of his Companions after him.
 The Prophet, peace be upon him, said:
 <blockquote>
 "I am leaving you two things and you will never go astray as long
 as you cling to them -- they are the Book of Allaah and my Sunnah." [Reported by al-Haakim - Saheeh].
 </blockquote>
 </li>
 <li>
 He returns to the Word of Allaah and His Prophet, peace be upon him, whenever there is disagreement or
 difference of opinion, acting in accordance with the saying of Allaah:
 <blockquote>
 "If you differ in anything among
 yourselves refer it to Allaah and His Messenger if you do believe in Allaah and the Last Day, that is more
 better and more suitable for final determination." [Soorah an-Nisaa' 4:59]
 </blockquote>
 </li>
 <li>
 He gives precedence to the Word of Allaah and His Prophet, peace be upon him, above the words of
 anybody else, according to the speech of Allaah:
 <blockquote>
 "O you who believe! Do not put yourselves forward in the
 presence of Allaah and His Prophet and fear Allaah. Verily Allaah is All-Hearing and All-Knowing." [Soorah al-
 Hujuraat 49:1].
 </blockquote>
 </li>
 <li>
 He revives the Sunnah of the Prophet, peace be upon him, in his worship and behaviour and thus his
 behaviour and his life become a stranger among the people as the Prophet, peace be upon him, has
 mentioned in his saying:
 <blockquote>
 "Islaam began as a stranger and shall return as a stranger as it began. So give glad
 tidings to the strangers." [Reported by Muslim - Saheeh].
 </blockquote>
 And in another narration:
 <blockquote>
 "So give glad tidings to
 the few, those who purify, correct what the people have corrupted of my Sunnah." [as-Silsilah of Shaykh
 al-Albaani - Saheeh].
 </blockquote>
 </li>
 <li>
 He enjoins the good (calls to Tawheed, obedience to Allaah and imitation of the Prophet, peace be upon
 him,) and forbids the evil (warns against Shirk, disobedience to Allaah and turning away from the
 Prophet's, peace be upon him, Sunnah). Thus he warns the people, out of deep concern, about the
 innovations, misguided ways and of the deviant, destructive groups who only invite the people for worldly
 gain, rule and authority in the land and not for the establishment of Tawheed or the removal of Shirk.
 </li>
 <li>
 He acts in accordance with speech of Allaah:
 <blockquote>
 "Truly he succeeds who purifies it (i.e. the soul)". [Soorah as-
 Shams 91:8]
 </blockquote>
 so he seeks constant forgiveness, makes true repentance, brings Allaah to mind abundantly,
 and rushes to perform the righteous deeds in order to purify his soul.
 </li>
 <li>
 He worships Allaah out of a combination of Fear, Hope and Love. Allaah says in the Qur'aan:
 <blockquote>
 " . . . Call upon Him, with Fear and Hope. [Soorah al-A'raaf 7:56]
 </blockquote>
 and He says:
 <blockquote>
 "Their limbs do forsake their
 beds the while they call upon their Lord out of Fear and Hope and they spend (in charity) out of the
 sustenance which We have bestowed upon them." [Soorah as-Sajdah 32:16]
 </blockquote>
 and He says:
 <blockquote>
 "Yet there are
 men who take (for worship) others besides Allaah: as equal (with Allaah). They love them as they should
 love Allaah. But the Believers are overflowing in their love for Allaah." [Soorah al-Baqarah 2:165]
 </blockquote>
 The Salaf used to say:
 <blockquote>
 "Whoever worships Allaah with Love only is indeed a Zindeeq (Heretic) and whoever worships
 Him with Hope only is indeed a Murji' (one who believes that sins impart no harm as long there is Faith)
 and he who worships Him with Fear only is indeed a Harooree (one of those who deserted from the army of
 'Ali and fought against him). But he who worships Him with Love, Fear and Hope is indeed a believing
 Muwahhid (i.e. one clinging to the Tawheed of Allaah.)"
 </blockquote>
 </li>
 </ul>
 
 
 The word Salafee is an abridgement of that long definition. Furthermore, Salafiyyah is not the blind
 following of any particular Shaykh or Imaam. It is only adherence to the Qur'aan and Sunnah as understood
 by the Pious Forefathers (i.e. as-Salaf as-Saalih) of the Islamic Community of Believers (Ummah).
 
 
 Therefore, upon comprehending this, a Muslim has no option but to become a Salafee; since in doing so he
 attaches to that group which has been guaranteed success, victory, salvation and safety from the Fire by
 the Prophet, peace be upon him, in Saheeh (Authentic) hadeeths, and he dissociates himself from that which
 has deviated and separated from the Firqat-un-Naajiyah (the Saved Sect).
 
 
 <h4>
 
 <a id="fundamentals"></a>
 What are the Knowledge-Based Fundamentals of the Salafee Da'wah?
 
 </h4>
 
 
 <h6>
 
 
 The belief that Allaah exists and is the Creator of all things, and all other aspects of
 Tawheed.
 
 
 </h6>
 
 
 Rather this fundamental encompasses much more. It means:
 <ul>
 <li>
 Belief in Allaah's Names and Attributes mentioned in the Qur'aan and authentic Sunnah, in
 accordance to their literal Arabic meanings without denial of these attributes or likening them to
 the attributes of His Creation. This principle is known as Tawheed-ul-Asmaa' was-Sifaat (Unity of
 Names and Attributes). Allaah says in the Qur'aan:
 <blockquote>
 "Say, (O Muhammad): He is Allaah the One, Allaah the Self-Sufficient Master (whom all creatures need).
 He begets not, nor was He begotten. And
 there is nothing comparable to Him." [Soorah al-Ikhlaas 112].
 </blockquote>
 And Allaah also says:
 <blockquote>
 "There is nothing
 like unto Him, and He is the All-Hearer, the All-Seer." [Soorah ash-Shooraa 42:11]
 </blockquote>
 </li>
 <li>
 To single out Allaah in all acts of worship. This principle is known as Tawheed-ul-Ibaadah (Unity of
 Worship). Allaah says in the Qur'aan:
 <blockquote>
 "And the Mosques are for Allaah (alone) so do not invoke
 anyone along with Allaah." [Soorah al-Jinn 72:18].
 </blockquote>
 And He says:
 <blockquote>
 "Whoever has hopes in the meeting
 with his Lord, let him work righteous actions and in the worship of his Lord admit no one as
 partner." [Soorah al-Kahf 18:110]
 </blockquote>
 </li>
 <li>
 To single out Allaah in His Ruboobiyyah (Lordship). This principle is known as Tawheed-ur-Ruboobiyyah
 (Unity of Lordship)
 </li>
 </ul>
 
 
 The Salafee Minhaaj (i.e. methodology of beliefs) maintains that these three aforementioned principles of
 Tawheed are inseparable from one another because they are the pillars of the meaning of the testimony:
 "Laa ilaaha illallaah" (There is nothing which has the right to be worshipped except Allaah). Under these
 principles lie many issues which the scholars among the Salaf have expounded upon in their books
 throughout the centuries. The Salafee constantly directs his attention to learn and apply these issues so that
 he may actualize and perfect his Tawheed.
 
 
 <h6>
 
 Ittibaa' (Following)
 
 </h6>
 
 
 <blockquote>
 "Say: If you (men) really do love Allaah then follow me, Allaah will love you and forgive you your sins. And
 Allaah is Oft-Forgiving, Most Merciful." [Soorah Aal Imraan 3:31]
 </blockquote>
 
 
 After the Salafee has learnt Tawheed in accordance with its aforementioned principles, it is incumbent
 upon him to adhere to the way of the Prophet Muhammad, peace be upon him. This is the actualization of
 his declaration that: "Muhammad-ur-Rasoolullaah" (Muhammad is the Messenger of Allaah). This
 fundamental does not only mean that Muhammad ibn 'Abdullah is the last Prophet and Messenger, rather
 this fundamental is incomplete except with the following:
 <ul>
 <li>
 Belief that the Prophet, peace be upon him, came with two revelations: the Qur'aan and the Sunnah.
 The Prophet, peace be upon him, has said:
 <blockquote>
 "I have indeed been given the Qur'aan and something
 along with it." [Reported by Aboo Daawood and ad-Daarimee - Saheeh].
 </blockquote>
 And he, peace be upon him, has
 said:
 <blockquote>
 "As long as you hold fast to two things which I have left among you, you will never go astray:
 Allaah's Book (i.e. the Qur'aan) and the Sunnah of His Messenger." [Reported by Al-Haakim - Saheeh].
 </blockquote>
 </li>
 <li>
 Belief that obedience to the Messenger is absolute and that his position is unapproachable by
 anyone else among mankind. Therefore, the Prophet, peace be upon him, is alone to be obeyed and
 followed. All beliefs, statements, deeds and morals which are against his are to be rejected and
 annihilated.
 </li>
 <li>
 Adherence to the Way of the Prophet Muhammad, peace be upon him, is never complete except
 with the perfection of love towards him. What assists in developing this love is constant adherence
 to his commands, haste in obeying him, placing forward his statements above all others, the study
 of his Seerah (life and biographical accounts) and the study and practical implementation of his
 Sunnah in everyday life. The Prophet, peace be upon him, said:
 <blockquote>
 "None of you believe until I
 become more beloved to him than his father, child and all mankind." [Reported by Muslim -
 Saheeh].
 </blockquote>
 </li>
 </ul>
 
 
 It is unfortunate that true adherence to the Way of the Prophet, peace be upon him, has weakened in the
 Ummah and true love for him has all but disappeared. This is due to many reasons among which are:
 <ul>
 <li>
 The abandoning of the Sunnah of our Prophet, peace be upon him, its removal from our daily lives,
 belittling it and the attitude of pride and arrogance towards it.
 </li>
 <li>
 The spread of numerous unsubstantiated and fabricated hadeeths throughout the Ummah, which
 are the among the sources of difference and disunity.
 </li>
 <li>
 The spread of many innovated practices among the Ummah.
 </li>
 <li>
 The requiring of each Muslim to blindly adhere to a particular madh'hab (i.e. taqleed: literally
 "blind following").
 </li>
 <li>
 The deliverance of religious verdicts without knowledge or evidence.
 </li>
 <li>
 The cessation of the implementation of the Sharee'ah (Islamic Law) throughout the lands of Islaam
 and its replacement by the ways and laws of the Kuffaar (disbelievers).
 </li>
 </ul>
 
 
 <h6>
 
 Tazkiyah (Purification)
 
 </h6>
 
 
 <blockquote>
 "Allaah did confer a great favour upon the believers when He sent a Messenger from amongst themselves
 reciting unto them His verses (i.e. the Qur'aan) and purifying them (from sins and pagan ignorance by their
 adoption of his way) and instructing them in the Book (i.e the Qur'aan) and the Wisdom (i.e. the Sunnah)
 while before they had been in manifest error." [Soorah Aal Imraan 3:164]
 </blockquote>
 <ul>
 <li>
 The Qur'aan and Sunnah are the only sources for Tazkiyah (i.e. purification, integrity, honesty, righteousness, justice, etc.).
 </li>
 <li>
 The Prophet Muhammad, peace be upon him, is the purest of mankind in his soul, and his
 character was that of the Qur'aan. There is none that comes close to him in this. For this reason he is
 the model for Tazkiyah. Allaah says in the Qur'aan:
 <blockquote>
 "Indeed in the Messenger of Allaah is a beautiful
 pattern of conduct to follow for anyone whose hopes lie in Allaah and the Last Day and who
 remembers Allaah abundantly." [Soorah al-Ahzaab 33:21].
 </blockquote>
 </li>
 <li>
 The Prophet's Companions and the rest of the Salaf are also, as a whole, a fine model to follow in
 Tazkiyah.
 </li>
 <li>
 There is no way of drawing closer to Allaah except by adhering to what the Prophet Muhammad,
 peace be upon him, came with. The Prophet, peace be upon him, has said:
 <blockquote>
 "If anyone introduces
 into this affair of ours (i.e. the religion of Islaam) anything which does not belong to it, he will have
 it rejected." [Reported by Muslim - Saheeh].
 </blockquote>
 And he, peace be upon him, said:
 <blockquote>
 "Whoever does an
 action which we (Allaah and His Messenger) have not commanded it will be rejected." [Reported by
 Muslim - Saheeh]
 </blockquote>
 </li>
 <li>
 There does not exist any specific set of actions which lead to Tazkiyah, rather the whole of Islaam
 leads to Tazkiyah (i.e. purification of the soul). Allaah says:
 <blockquote>
 "O you who believe! Enter into Islaam
 wholeheartedly (i.e. obey all the regulations of Allaah and His Messenger) and follow not the
 footsteps of Shaytaan. Verily! He is to you an open enemy." [Soorah al-Baqarah 2:208].
 </blockquote>
 </li>
 <li>
 The farce referred to as Sufism has corrupted the beliefs, deeds and morals of the Muslims.
 </li>
 <li>
 The Salafee Minhaaj (i.e. methodology or way) stands between the two extremes of mysticism (i.e.
 Sufism) and scholastic theology (i.e. the use of logical and rationale "proofs" to explain the
 teachings of Islaam -- such as the misguided Mu'tazilah).
 </li>
 <li>
 The Salafee Minhaaj represents a true exemplification of piety. It is Imaan (Faith) and not Nifaaq
 (hypocrisy), purity and not filth.
 </li>
 </ul>
 
 
 <h4>
 
 <a id="aims"></a>
 The Aims of the Salafee Da'wah
 
 </h4>
 
 
 The Salafee Da'wah is neither directed towards a specific belief nor a particular action. Likewise the Salafee
 Da'wah is neither a movement of social reform nor a political party. Rather the Salafee Da'wah is that of
 Islaam in the total sense of the word. As Islaam is the religion of Allaah, it follows therefore, that it is neither
 the religion of a specific nation nor of a particular group of people. It is the religion intended for the whole
 earth and all of mankind. For this reason the Salafee Da'wah is neither one of a specific nation nor of a
 particular group of people; but it is the Minhaaj inclusive of understanding Islaam and acting according to
 its teachings. Built upon this understanding is the realization that the aims of the Salafee Da'wah are the
 same as those of the Da'wah (Call) of Islaam and not those of a particular religious sect or group, therefore
 the Salafees remain distinct from the various sects and groups in respect to the way and methodology of
 Da'wah (i.e. calling, propagating, preaching). They call to Islaam as a whole, for its correct understanding
 and implementation. They do not call to particular aspects of Islaam, unlike the many misguided groups
 who emphasize and call to a particular aspect of it, thereby playing fast and loose with its other aspects to
 suit their own needs. Thus this true call is, in essence, the call of all the Prophets; to the Tawheed of Allaah,
 the annihilation of Shirk, sincerity in His worship, obedience to his Messengers and the following of their
 way; this is also the essence of the Salafee Da'wah.
 
 
 Here are the aims of the Salafee Da'wah which are included in, and of themselves are, the aims of the
 Da'wah of Islaam:
 
 
 To produce "true" Muslims.
 <ul>
 <li>
 To bring into existence a "true" Islamic Society. Allaah says:
 <blockquote>
 "They (i.e. the Believers) are those who
 if We give them the authority in the land, establish the prayer, give the obligatory charity (i.e.
 Zakat) and enjoin what is good (i.e. to worship Allaah in His Oneness and to obey all of His
 commandments) and to forbid wrong (i.e. to join others in worship with Allaah and to disobey any
 of His orders). And with Allaah rests the decisions of all affairs." [Soorah al-Hajj 22:41].
 </blockquote>
 </li>
 <li>
 To establish the proofs of Allaah against the Kuffaar and the deviant heretics and groups within the
 Ummah. Allaah says in the Qur'aan:
 <blockquote>
 "[We have sent] Messengers as bearers of good news and as
 warners, in order that mankind shall have no plea against Allaah after the Messengers. And Allaah is
 Ever-Powerful, All- Wise." [Soorah Aali Imraan 3:165].
 </blockquote>
 </li>
 <li>
 To absolve ourselves with Allaah by discharging the trust of Da'wah which He has made obligatory
 upon us. Allaah says:
 <blockquote>
 "And when a community amongst them said: 'Why do you preach to a people
 whom Allaah is about to destroy and punish with a severe torment?' The preachers said: 'In order to
 be free from guilt before your Lord (i.e. Allaah) and perhaps that they may fear Allaah.'" [Soorah Araaf
 7:164].
 </blockquote>
 </li>
 </ul>
 
 
 <h4>
 
 <a id="characteristics"></a>
 The Distinguishing Characteristics of the Salafee Da'wah
 
 </h4>
 
 
 Among the distinguishing characteristics of the Salafee Da'wah are:
 <ul>
 <li>
 Actualization of Tawheed in the beliefs, statements, and deeds of the Muslims. Allaah says:
 <blockquote>
 "Worship Allaah (alone) and join none with Him in worship." [Soorah al-Nisa' 4:36].
 </blockquote>
 </li>
 <li>
 Actualization of the unity of the Muslims through their strict adherence to the Sunnah. Allaah says:
 <blockquote>
 "And hold fast all of you together to the Rope of Allaah (i.e. the Qur'aan) and be not divided among
 yourselves . . . " [Soorah Aali Imraan 3:103].
 </blockquote>
 </li>
 </ul>
 
 
 
 Prepared by Abu 'Iyad as-Salafi
 
 
</div>

A Brief Introduction to the Salafee Da'wah

A Brief Introduction to the Salafee Da'wah The Salafee Da'wah (da'wah literally means 'ca...

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