Where Do Salafis Derive Their Foundations And Principles From? – Shaykh Ubayd Al-Jaabiree

Shaykh Ubayd Al-Jaabiree said, “They [the Salafi principles and foundations] derive from the text of the Book (Quran) and the Sunnah and the ijma (consensus) of the Salaf al-Salih, (The Rightly Guided Predecessors).

Its foundation is calling to Tawhid [the worship of Allah alone] and forbidding and warning against Shirk [worshipping something else along with Allah], and then after this the rest of the obligatory actions from the religion.

Therefore the principle of that which Allah (subhānahu wa ta’āla) is pleased with for the slaves and the land and he is not pleased with other than it can be gathered and restricted in two matters:

1a. Purifying the religion for Allah (subhānahu wa ta’āla), and the foundation of this is the Tawhid of Allah (subhānahu wa ta’āla), then the other obligatory actions of the religion.

1b. At-Tahdir, warning from everything which angers Allah (subhānahu wa ta’āla) and the greatest thing which Allah (subhānahu wa ta’āla) is disobeyed with and the most detested thing to Allah (subhānahu wa ta’āla) is shirk (worshipping other than Allah (subhānahu wa ta’āla)). Then warning against major sins; disobedience, innovation (bidah) and misguidance, because these matters, will spoil  and pollute a person’s faith (Iman) and cause it to decrease.

This is firstly.

2) Secondly, the Muslims unity upon a specific methodology (manhaj).

His Messenger (sallallāhu ‘alayhī wa sallam) said, “The ummah would split into 73 sects all of them in the hellfire except for one.”

And the Companions asked, “Who are the Saved Sect, Oh Messenger of Allāh.” And he said, “al-Jamaah.” (Abu Dawud, Ibn Maajah, Ahmad, Ad-Daaramee – classed as saheeh by Shaykh Albani in silsilah al-ahadeeth as-saheeha 203)

The Jamaah, this Jamaah is As-Salafiyyah, The Saved Sect, The Victorious Group, those who are upon that which the Prophet (alayhi al-salātu wa salām) and his companions were upon that day. Allah (subhānahu wa ta’āla) refuses that mankind gather upon other than this.

3) Thirdly there has to be a distinction between truth and falsehood, whether it be in worship; whether it be in interactions; whether it be in the way one proceeds upon something so in everything it’s binding there has to be a distinction between the truth and the falsehood.

The Prophet (alayhi al-salātu wa salām) when he said, “Whoever innovates something into this religion of ours then it is rejected,” this is reported in al-Sahihayn in al-Bukhari and Muslim.

Also in a narration of Muslim it comes as “Whoever does an action that is not in accordance with our religion it will be rejected.”

The statement of the Prophet when he said, “There will come a people that will inform you of that which neither you or your fathers have ever heard, so beware of them.” (the Introduction to Saheeh Muslim 1/12)

Listen carefully to the part of the ḥadīth narrated upon Irbad Ibn Sariyyah (radhī allāhu ʿanhu) which is authentic and well known, when he said,

“The Prophet admonished us, and our hearts were filled with fear and our eyes were filled with tears and we said ‘Oh Messenger of Allah it is as if, it is a farewell sermon, so advise us, admonish us,’” and in one narration it comes as, “So, what do you advise us with.”

So the Prophet said, “I advise you to fear Allāh (subhānahu wa ta’āla), and to listen and obey even if an Ethiopian slave was a ruler over you. And beware of newly invented matters. And surely, the one who lives long from you will see much differing, so stick to my Sunnah and the Sunnah of the rightly guided khulāfah who come after me and hold onto it with your molar teeth.”

This is only some of the narrations from the Sunnah which show nothing is suitable for the people, and nothing would allow the people to unite and give the people their rank except following the Prophet (sallallāhu ‘alayhī wa sallam).

In fact this can be clarified even further by that which Imam Ahmed reported upon Abdullah ibn Amr ibn al Aas (radiyallāhu anhu) that the Messenger said, “There was not a Prophet before me except it was obligatory upon him to direct his ummah to all of the good of which he knew for them and to warn them about all of the evil which he knew could afflict them. And verily your Ummah, your nations well being has been placed at its first part and calamities will afflict the later part, and matters which you will criticise and dislike.” (Saheeh Muslim)

This hadith, oh my child, affirms that which was reported by Abu ‘Umar ibn Abdul Barr in his book ‘at-Tamheed’ with the chain to Imam Malik who said, “Wahb ibn Qaysan (radiyallāhu anhu ta’āla) use to sit amongst us, and he would not stand until he would say,

“Know that verily the latter part of this Ummah will not be rectified except by that which rectified the first part.”

There are many narrations reported upon the companions of the Prophet concerning the refutation of that which is in opposition to the Sunnah even if it is a matter which is not connected to innovation.

I will mention some of those which are authentic, inshallah.

He said, al- Farūq (radiyallāhu ta’āla anhu) said, “Beware of the people of opinion for verily they were unable to memorise the ahadith of the Prophet (ﷺ) so they spoke with opinion, therefore they were misguided and they misguided others.”

And Ibn Masud (radiyallāhu anhu) he said, “Follow and do not innovate, for verily it is sufficient for you.”

And ash-Shabi (radiyallāhu anhu wa ta ala) said, “Beware of opinion by By Him Who my soul is in His Hands if you were to practice qiyas (analogical deduction) you would make halal haram and haram halal. So that which comes to you from the companions of the Messenger of Allah then take it.”

And Awza’i (radiyallāhu anhu) said, “Have patience upon the Sunnah and speak with that which they spoke and refrain from that which the nation refrained from and proceed upon the path of your rightly guided predecessors for that which is sufficient for them is sufficient for you.”

So with all of this (the narrations which were mentioned) it becomes clear that the companions of the Prophet and those who came after them from the Tabi’un (the companions students including their students students), and those who came after them, all of them have unanimously agreed upon refuting everything that is in opposition to the Sunnah of the Prophet (alayhi wa salātu wasalām).

Their role model or example in this was your Prophet, for verily he refuted those matters of opposition, which were in opposition to the Sunnah in a strong manner and with a severe scolding which would cause the one who heard it, if he had a heart and understanding, to refrain from being in opposition to the Sunnah and opposition to the deen.

When he went to Thakeef and Awatif after the opening of Makkah, the passed by a tree, a lote tree, that the mushrikūn (the polytheists) use to hang their weapons upon called Dhat Anwat.

So those who were new to the religion said, “Oh Messenger of Allāh, make for us Dhat Anwat, a tree, like they have Dhat Anwat.”

Allah’s Messenger said, “Allahu Akbar (Allah is Great), By the One Who holds my soul in His Hands, verily these were the ways of those who came before you. You have said the like of that which Banu Israel said to Musa. ‘Make for us a god just as their gods.’”

If we were to look at the actual contents of these statements and the time at which they were said, the most amazing thing would become apparent, and then the caller of Allah (subhānahu wa ta’āla), upon knowledge would become strong and proceed upon that which he is calling to from the truth.

So firstly, from the aspect of wording, then there is a difference. The companions of Muhammad said “Oh Messenger of Allah,” and the companions of Musa (alaihis-salaam) said, “Oh Musa.”

Yet are not the two groups different due to the wording of which they used. The companions of Muhammad called upon him using the name of the ‘Message’ meaning saying “Oh Messenger of Allah,” which shows extreme respect and politeness.

Whereas, companions of Musa (ʿalayhi al-salām) called him by his name which shows bad manners and rudeness.

The companions of Mohammad (alaihis-salaam) said, “Make for us a Dhat Anwat,” they never said, “Make for us a god.” The companions of Musa (alaihis-salaam) they clearly stated, “Make for us a god.”

After all of this, the Prophet never differentiated between the two sayings because the result is one, which is worshipping other than Allah (subhānahu wa ta’āla).

Secondly, as for the time. Then surely, the Prophet was on his way to a battle. The ones who made that statement from approximately 2,000 or more from the army. This never prevented the Prophet (alaihi wa salātu wasalām) from making his scolding statement which was directed to them because if the Prophet would have ignored their statement out of politeness, and he is far removed from this, but hypothetically, then they would have gone to the battle and in their nafs would have been something of shirk, and if they went while holding this belief without removing this from their heart and if they were victorious their victory would not be a victory of al-Islam.

The number who made this statement, not all of the companions, or not all of those who were with the Messenger and he said, and if those who made this statement would have died then he would have died upon disbelief.

Therefore the Prophet scolded them in this manner, for this, and this was in the manner, which totally removed and uprooted all traces of shirk from their hearts. He did not say we are going to a battle or war with the enemy and they form a sixth of the army approximately. No, he never said this.

So it is necessary for at-tasfiyyah (purification) and at-tarbiyyah (cultivation).

Thus there has to be leadership, a leadership of at-Tawhid and foundation of at-Tawhid and it is a must that the seeds of shirk be exterminated and uprooted from the heart so no trace remains.

There are many, many narrations upon the Prophet (sallallāhu ‘alayhī wa sallam), showing this matter, the matter of refuting al-mukhallif (opponent to the truth), the one who is in opposition to the Sunnah or opposition to the deen in totality.

That which we intended to clarify that al-radd al-mukhallif (the refutation of the one who is in opposition to the truth) is from the fundamentals of this deen and from the qawaid (principles) of this dawah to Allah (subhānahu wa ta’āla), upon knowledge.” Ref: troid.ca

Posted by Abdul Kareem Ibn Ozzie

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About Abdul Kareem Ibn Ozzie

I am a revert trying to spread the sunnah inshallah.
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