vedaxcool: Despite the lowering of the legal age of marriage for women fell to 9,[46] and the Ayatollah Khomeini's support for early marriage for females,

It is recommended that one hurries in giving husband to a daughter who has attained puberty, meaning that she is of the age of religious accountability. His Holiness, Sadegh [the 6th Imam] salutations to him, bade that it is one of a man's good fortunes that his daughter does not see menses in his own house.

http://en.m.wikipedia.org/wiki/History_of_the_Islamic_Republic_of_Iran

despite my happiness about your Struggle against early marriage, I definately know you cannot claim to know shia more than Khomeini

Please akhee, do not relent in exposing the plots of all enemies of Islam, within and outside. And how dangerous are the enemies within! This thread has shown it.

The Salaf Loved Ramadan

‘The Salaf would supplicate to Allâh, the Mighty, six months before Ramadan that He should make them witness Ramadan, and for six month after, they would supplicate to Him that He should accept their acts in Ramadan.’

Mualiyy bn al-Fadl, Latâif al-Ma’ârif p.156
as cited in An’wâr Al-Bayân p.8

http://www.simplysalafiyyah.com/ramadan-daily-page.html[color=#000099][/color]

Just tell us when you are going to repent from what you yourselves know is BAATIL, O RAAFIDIS?

Insha Allaah the promise is still there. I have been busy somewhere in the recent days.

Yet another one:
www.nairaland.com/1229937/as-salafus-saalih-pious-predecessors

This is another:

www.nairaland.com/1229937/as-salafus-saalih-pious-predecessors

This is one of them:

www.nairaland.com/1229944/meaning-salafiyyah-ahlus-sunnah-wal-jamaaah

Muslims cannot be united except upon Salafiyyah: Being upon what the Prophet and his Companions were upon, calling to other than that is causing disunity among the Muslims, please take note. The only Taaifatu-Mansuurah (Victorious Sect), Firqatun-Naajiyah (Saved Sect) among the sects is the Ahlus-Sunnah Wal-Jama'ah which is the same as Ahlul-Hadith, as embodied in Salafiyyah. There is no confusion, please. Learn Islam correctly and you will find out.

Ash-Shaykh Saleem Al-Hilaali (may Allâh preserve him) wrote in Li Maadhaa Akhtar'tu al-Manhajas-Salafee ('Why I Have Chosen the Methodology of the Salaf'):

'This command to hold to the Book and the Sunnah according to the understanding of the Pious Predecessors is indicated in his statement (salaLlaahu alahy wa sallam) in the hadith of Al-Ir'baadh b. Saariyah (may Allâh be pleased with him):

'Whoever lives long among you will see a lot of differences, be wary of innovated practices (in the Deen) because they are misguidance. Whoever meets that among you should hold to my Sunnah and the Sunnah of the rightly-guided successors; hold unto it with your molar teeth.'

There is in the hadith of Hudhayfah that the Prophet (salaLlaahu alahy wa sallam) commanded him to hold to the root of a tree when there are differences, so as to stay away from misguidance. But there is in the hadith of Al-Ir'baadh the command that he should hold to the Sunnah of the Prophet (s) according to the understanding of the Sahabah, with his molar teeth, when there are differences, and that he should stay off the innovated practices because they are misguidance. Thus when we combine the two hadith a soothing meaning will come to the forth which is holding to the Sunnah of the Prophet (s) upon the understanding of the Pious Predecessors when the misguided sects appear and when there is no One Single Jama'aah (Jama'atul-Muslimeen which all the Muslims must belong) and their leader.

What indicates the foregoing is that the command that one should hold to the root of a tree in the hadith of Hudhayfah is not intended apparently. Rather its meaning is that one should be steadfast and patient on the truth, and that one should stay off all the sects of misguidance which are in opposition to the truth.
Or that its meaning is: The vast root of Islâm that is full of leaves will be blown off by strong winds such that its branches will veer off whereby none will remain except its Firm Root which will be daunting to the winds. It is at that point that Muslims must hold to this Root by all their might and strength because the root will grow once again irrespective of the strong and the militating winds.

Thus it is then it will be obligatory on every Muslim to extend his hand to the Group that holds to this Firm Root so as to save himself from all trials and harm.
This Group will not cease to be victorious on the truth until their last will fight Dajjaal.' End of quote.

Coutesy: www.simplysalafiyyah.com

The term Salafiyyah is an ascription to the Salaf, and it is nothing but a worthy ascription. As it has been shown <a href="www.simplysalafiyyah.com/piouspredecessors.html">HERE</a>, it is not an innovated thought nor a new school-of-thought. Rather it is a phenomenon that has always been in Islam and which has ensured the passage of Islam, upon the Mercy of Allâh the Mighty Lord, over the periods of time even in the face of massive odds.

To show the worthiness of ascription to the Salaf, Shaykhul-Islâm, Ibn Taymiyyah, rahimahuLlaahu, said in Maj'muul-Fataawaa [4/149]:

'There is no fault in a person who exhibits the school-of-thought of the Salaf, ascribes himself to it and seeks honour with it. Rather such must be accepted from him according to the consensus (of the Ummah) because the school-of-thought of the Salaf is nothing but the truth.'

In a nutshell, Shaykhul-Islâm was saying there is nothing wrong in somebody saying he follows the way of the Salaf; in other words that he is a Salafee.
Some people shudder when Salafiyyah is mentioned, they tend to believe that Salafiyyah is a new development embodied in an Islamic group which breaks off from the circle of one Jamâ'ah of Islam; that the movement takes the appellation for itself for a specific understanding and such that it seeks to become distinct within the rest of the Muslims in terms of its rulings and tendencies.

A suspicion such as above is borne out of illusions of some people who hate to hear the precious and magnificent word of Salafiyyah whose root – as it has been shown earlier on – was in the annals of the Ummah. Some people say Salafiyyah is a movement whose flag was raised by people like Jamaaldeen Al-Afghaanee and Muhammad Abdu-hu in the heydays of English colonization of Egypt!

Whoever makes – or transmits – a statement like the above is but ignorant of the historical, etymological and epochal origin of the term Salafus-Saalih. In fact, the early people of knowledge used to call anybody who remained upon the creed and methodology of the Salaf a Salafee. See for instance what the historian of Islâm, the Great Imam, Adh-Dhahabee wrote in Siyar A'alaami Nubalaa [16/457] while reporting a statement from Imâm Daaruqutunee that: 'Nothing is displeasing to me as Scholastic Theology (Il'mul-Kalaam).' Then Al-Imâm Adh-Dhahabee said: 'The man (Imâm Daaruqutunee) never entered into Scholastic Theology (which was a borrowing from the Greek Philosophy) nor argumentation (over matters of the religion); he never ventured into all those, rather he was a Salafee!'

Therefore ascription to Salafiyyah is not an innovation in the religion of Islâm though it was not in use during the time of the Companions (becuase there was no need; the themselves were the Salaf) but from the time of the Taabioon, it became imperative from linguistic and religious points-of-view. Linguistically, the Taabioon would see the Companions as their Salaf, and religiously, as the people whom they should emulate to practise the correct Deen.

To fortify the second reason, scholars of Islam say it became imperative to refer to the Companions as the Salaf during the time of the Taabioon because it was in the latter that some big heretical thoughts and divisions – like Khaarijiyyah, Qadariyyah, Ir'jaa, I'tizaal, etc – came forth. In the face of the new sects then, Salafiyyah essentially stood out because it was the only means of safety from horrendous thoughts which even made claims to following the Book of Allâh and the Sunnah of His Messenger but upon the understanding of those making the claims.

Salafiyyah says the understanding of the Book of Allâh and the Sunnah of His Messenger must be upon the understanding of the Companions because they were the transmitters of the religion to the successive generations. No Muslim will dispute the fact that remaining upon the Qur'ân and Sunnah according to the understanding of the Companions is safer.

At-Taaifatu Al-Mansuurah (the Victorious Sect) and Al-Fir'qatun An-Naajiyah (the Saved Sect):

The two terms above were alluded to in the statements of the Messenger of Allâh – Sallallâhu alayhi wa sallam – when he was talking about the divisions that would – out of the Universal Knowledge of Allâh – come upon the Ummah of Islam. It was as if he was saying that when you see divisions among the Muslims, then the way out is what he proffered as the solution.

On the authority of Abu Hurairah – the Memorizer of the Ummah, the Messenger of Allâh – Sallallâhu alayhi wa sallam – said:

'The Jews divided into seventy-two or seventy-one sects; the Christians, seventy-two or seventy-one sects, my Ummah will divide into seventy-three sects.' [Reported by Aboo Daawud (2/503) and others].

The narration of Anas bn Maalik – may Allâh be pleased with him – has an addition:

'…all the sects would be in the Hell except one; and that is the Jamâ'ah.' [See As-Saheehah 1/356].
Yet there is an addition over that in the hadith of Abdullâh bn Amr, that the Prophet – Sallallâhu alayhi wa sallam – said those who would be safe in the face of the divisions are those upon 'what I am upon today and my Companions.'

The Ahadith above illustrate the following: That in the face of divisions in the Ummah, the entity that will be safe is the one that treads the path of the Prophet and his Companions. In other words, the Fir'qatun-Naajiyyah, in the face of calamities that would befall the Ummah, are those upon the methodology of the Salaf.
As for the term At-Taaifatu Al-Mansuurah, several narrations have come to illustrate it, so also its direct link with the way of the Salaf.

On the authority of Muaawiyah bn Abee Sufyaan – may Allâh be pleased with both; he said: I heard the Messenger of Allâh – Sallallâhu alayhi wa sallam – say:

'A group of people, in my Ummah, will not cease to remain upon the command of Allâh; they will not be harmed by those who will despise them or those who will oppose them till the Command of Allâh will come, they will remain on that.' [Recorded by Al-Bukhaaree and Muslim].

Also Al-Mugheerah bn Shu'bah – may Allâh be pleased with him – reported that the Messenger of Allâh – Sallallâhu alayhi wa sallam – said:

'A people will not cease to be victorious (in my Ummah) until the command of Allâh will come while they will be on that.' [Recorded by Al-Bukhaaree and Muslim].

Imraan bn Husayn – may Allâh be pleased with him – reported from the Messenger of Allaah – Sallallâhu alayhi wa sallam – that he said:

'A group will not cease in my Ummah fighting upon the truth while being victorious against those who oppose them until their last will fight Maseeh Dajjaal.' [See As-Saheehah number: 1959].

There are several other reports wherein the Prophet – Sallallâhu alayhi wa sallam –informed of the Victorious Sect such that it can be said that the narrations reach the Tawaatur level, that is a level whereby it is highly impossible it was a falsehood.

A perusal of the narrations talking about the Victorious Sect will indicate that they are the people that will be upon the methodology of the Prophet – Sallallâhu alayhi wa sallam – and his Companions. In history of Islam, it has always been like that.

Al-Imaam Al-Munaawee – may Allâh bestow mercy on him – said in Faydul-Qadeer [6/395]:

'There is a clear wonder (in the narrations) because the People of Sunnah have never ceased to be victorious in all the generations even till now. Since the appearance of heretical thoughts in their different forms, such as the Bid'ah of the Khawaarij, Mu'tazilah, Raafidah and others beside them; none of them have been able to achieve a state (all over the Muslims), (and when they seemed to achieve that), their influence did not last long; every time they tended to inflame the populace would Allâh quench their fire with the Light of the Book and Sunnah (of His Messenger). To Allâh be all the praise and glory.'

The People of Sunnah will continue to be victorious (in all their religious endeavours) and they will continue to be hated by the People of Bid'ah. This is what occurs in all the generations. Al-Imaam Ahmad bn Sinaan Al-Qattaan – may Allâh bestow mercy on him – [d.258 hijrah] said: 'There is no person of Bid'ah in life except that he hates the People of Hadith; when a person innovates a Bid'ah, the sweetness of hadith will be taken away from his heart.' [Al-Khateeb Al-Baghdaadee mentioned it in Sharaf As'haab Al-Hadeeth (p.73)].

Abu Haatim Ar-Raazi – may Allâh bestow mercy on him – said:

'The sign of the People of Bid'ah is that they attack the People of Narrations (Athar); the sign of the heretics is that they label the People of Athar as People of Trivialities, they tend to destroy the narrations (by their that statement); the sign of the Qadariyyah (those who dispute Allâh's Predestination for His creation) is that they label the People of Sunnah as people that liken Allâh to His creatures; the Raafidis label them as haters of the family of the Prophet.' [Al-Imaam Ar-Raazi mentioned it in his Asl As-Sunnah Wa I'tiqaad Ad-Deen (which was published in the magazine of Salafiyyah University in year 1403 hijrah)].

Ahlul-Hadith

This is another term that is often mentioned alongside Salafiyyah. It should therefore be noted that the people of knowledge have come to the conclusion that Ahlul-Hadith is also the same as At-Taaifatu Al-Mansuurah and Al-Fir'qatu An-Naajiyyah.

The term Ahlul-Hadith, should not be taken in its literal sense to mean those who specialize in the hadith of the Messenger of Allâh, rather its purview is larger than that meaning. Shaykhul-Islâm Ibn Taymiyyah – may Allâh bestow mercy on him – said in Majmu'ul-Fataawaa [4/95]:

'We do not mean by Ahlul-hadith those who only heard, wrote and reported Ahadith rather they mean those who strive to protect, know and understand them whether explicitly or implicitly, and who also follow them in that regards; so also are the People of Qur'ân.'

In essence the People of Hadith are also the People of Qur'aan for in some regards, Qur'ân is also 'hadith.' Allâh the Mighty said:

"Allâh has sent down the best hadith, a Book (this Qur'ân), its parts resembling each other in goodness and truth, oft-repeated…" [Zumar: 23].

Ahlus-Sunnah Wal-Jamaa'ah

There are two central elements in the appellation: Sunnah and Jamâ'ah. And that was how the Prophet – Sallallâhu alayhi wa sallam – described those that would be safe in time of tribulations when they hold to what he – Sallallâhu alayhi wa sallam – and his Companions were upon which is the Sunnah, and their being united over that, which makes them the Jamâ'ah.

Thus the People of Sunnah and Congregation are those who remain upon the Sunnah of the Messenger of Allâh and his Companions while they unite over it. It should be noted here that what should be united upon is the way of the Messenger of Allâh and that of his Companions; it is upon that that the much-quested Muslim unity can be forged.
The School of Ahlus-Sunnah Wal-Jamâ'ah had been in existence aforetime, and it cannot be ascribed to any individual that came after the Companions of the Messenger of Allâh.

Shaykhul-Islâm Ibn Taymiyyah – may Allâh bestow mercy on him – said:

'The School of Ahlus-Sunnah Wal-Jamâ'ah had been in existence aforetime; it was in place before Allâh created Abu Haneefah, Maalik, Ash-Shaafi'yy and Ahmad. It was the school of the Companions which they derived from their Prophet. Therefore whoever opposes that is an innovator in the sight of the People of Sunnah.' [Li Maa dhaa…p.65].
Thus it is pretty clear from the above that Ahlus-Sunnah Wal-Jamâ'ah had their origin in the way of the Prophet and his Companions which is essentially what Salafiyyah embodies.

Just One Path!

Just as Islam stands out among the various religions in the world today, so also is Salafiyyah – the way of the Pious Predecessors – the only means of safety in the face of diverse thoughts, collations, formations, groupings, etc, the Ummah is witnessing today.

Ibn Mas'uud – may Allâh be pleased with him – reported: The Messenger of Allâh – Sallallâhu alayhi wa sallam – drew a line for us then he said: 'This is Allâh's path.' He then drew some other lines on its right hand side and left hand side and said: 'These paths; on each of them there is a Shaytân calling people to it.' After that he recited (Allâh's Word [interpretation of the meaning]

"And Verily, this is My Straight path, so follow it, and follow not (other) paths, for they will separate You away from His Path…" [Al-An'aam: 153].
Ibn Al-Qayyim – may Allâh bestow mercy on him – said:

'This is because the path to Allâh is one; that is the path upon which He raised His Messengers and sent down His Books. None can come to Him except through that path. If people were to come via all other paths through various doors, all other paths will be closed against them so also are the doors except this One Path; it is the One that leads to Allâh.' [At-Tafseer Al-Qayyim (pp. 14-15)].

There is no gainsaying the fact that to have the correct belief, creed, worship, manner, call, etc, the way of the Salaf must be adhered to. There should not be any compromise in this regard.

On the authority of Muaawiyyah bn Abee Sufyaan – may Allâh be pleased with both – who said the Messenger of Allâh – Sallallâhu alayhi wa sallam – said:

'Indeed those before you among the People of Scriptures divided into seventy-two sects; verily this Ummah shall divide into seventy-three sects. Seventy-two will be in the Hell and one will be in Jannah; and that is the Jamâ'ah.' [Reported by Ahmad and others; the narration is authentic.]

And the Jamâ'ah is that which conforms to the truth which the Prophet – Sallallâhu alayhi wa sallam – and his Companions were upon even if it were just a single person that is on that.

May Allâh make us among those that will be upon what the Prophet – Sallallâhu alayhi wa sallam – and his Companions – nay the Pious Predecessors – were.

Wa sallahu alaa nabiyyinaa muhammadin wa aali-hi wa sahbi-hi ajmaeen.

Courtesy: www.simplysalafiyyah.com

All praise to Allâh the Lord of the worlds; I bear witness that Allâh Alone is worthy of worship, and I bear witness that Muhammad is His slave and Messenger.
To proceed:

We live in an era where there is a rejuvenated call to following the methodology of the early generations of Muslims, and this call – all praise to Allâh – has seen a kind of acceptance in some Muslim communities all over the globe save some places where heretical practices are still commonplace. The development is such that the general populace have shown the desire to know the kind of people that constituted Al-Quroon Al-Mufaddalah (the Glorious Generations) of Islam.

Thus for the English audience we present some of the necessary things that should be known about these pious early Muslims, and why it is their methodology Muslims must strive to follow to earn safety.

In this write-up, we rely heavily on the work Ash-Shaykh Saleem bn. Eid Al-Hilaalee – may Allâh protect him – that is entitled: Limaadhaa akhtar'tu man'hajas-Salafee ['Why I have Chosen the Methodology of the Salaf'].

We ask Allâh to make it beneficial to all the Muslims in general. It is Allâh alone that grants success.
What does the term Salaf mean?

Lexically, the word Salaf means those who have preceded in terms of knowledge, faith, honour and goodness.

Ibn Mansuur, the Arabic lexicographer, said in the classical Arabic lexicon, Lisaanul-Arab [9/159], as thus:

'…also As-Salaf are those who were before you amongst your forefathers and relatives; who are older than you are and more honourable. This is why the first epoch of the Taabiuun (who came after the Sahaabah) are called As-Salafus-Sâlih.'

This lexical meaning of the word Salaf also comes into open in the statement of the Messenger of Allâh – Sallallâhu alayhi wa sallam – to his daughter, Faatimah, the Flower, may Allâh be pleased with her; he said to her when she became sad after her father told her he was about to die:
'What a good Salaf (predecessor) I am to you.' [Al-Bukhaari (7285); Muslim (2450/98)].

Technically however, the word Salaf, when it is absolutely used, refers to the Companions of the Messenger of Allâh – Sallallâhu alayhi wa sallam, while the Taabiuun who came after them also share in the appellation, from the perspective of those who came after them too.
Al-Qal'shaani said in Tahrirul-maqaalati min shar'hir-risaalah [36]:

'The Salafus-Saalih were the first epoch (of righteous men) those who were endowed with knowledge, took to the guidance of the Prophet – Sallallâhu alayhi wa sallam, and guarded his Sunnah. They were the people whom Allâh chose as the Companions of His Prophet and to entrench His Deen. Allâh was pleased with them as Leaders of the Ummah. They strove in the path of Allâh in the utmost and they tried their best to bring benefit to the Ummah, and they all made efforts with their souls to earn Allâh's Pleasure.'

Allâh – the Mighty and Exalted – praised them in His Book where He said:

"Muhammad is the Messenger of Allâh, and those who are with him are severe against disbelievers, and merciful among themselves…" [Al-Fat'h: 29].
And where He said:

"(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking bounties from Allâh and to please Him. And helping Allâh (i.e. helping His religion) and His Messenger. Such are indeed the truthful (to what they say)." [Hashr: 8]

In the Verse above, Allâh mentioned the Muhaajirun (Emigrants) and the Ansaar (Helpers) after which He praised and showed pleasure to those who followed them. And He threatened, with punishment, in another Verse, those who might oppose them and take other than their path; He said:

"And whoever contradicts and opposes the Messenger (Muhammad) after the Right Path has been shown clearly to him, and follows other than the believers' way, we shall keep him in the path he has chosen, and burn him in hell – what an evil destination." [An-Nisaa: 115].

"…and follows other than the believers' way…"

The 'believers' when the Verse above was revealed were none other than the Companions of the Messenger of Allâh – Sallallâhu alayhi wa sallam. Thus it is their way that ought to be followed in understanding the Book of Allâh and the Sunnah of His Messenger – Sallallâhu alayhi wa sallam.

Therefore, these people, the Companions of the Prophet, should be followed in what they brought (from the Messenger of Allâh – Sallallâhu alayhi wa sallam), and what they did in their time with respect to the matters of the Deen must be emulated; while forgiveness should be sought for them just as Allâh enjoins the Muslims who would come after them to do:

"And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful." [Hashr: 10].

The term, Salaf, was not new to the scholars of old. For instance, Al-Imaam Al-Bukhaari reported in his Sahih that Raashid bn Sa'd said:
'The Salaf used to prefer stallion because it was more courageous and daring.' [The Book of Jihaad, Chapter 50].

While explaining that, Al-Haafidh Ibn Hajar – rahima-hullah – said the word Salaf in the statement refers to the Companions of the Prophet – Sallallâhu alayhi wa sallam – and those who came after them. What also vindicates that view is the fact that Raashid bn Sa'd – the reporter of the statement – was a Taabi'ee (a pupil of the Companions of the Prophet), and Salaf, to a Taabi'y, is without doubt the Companions of the Prophet – Sallallâhu alayhi wa sallam.

Similarly Al-Bukhaari reported: The Chapter Illustrating that the Salaf used to save food, meat and others in their houses and on their journeys [The Book of Food, Chapter 27].

What Al-Imaam Al-Bukhaari implied by the word Salaf were the Companions of the Messenger of Allaah – Sallallâhu alayhi wa sallam.

He (Al-Bukhaari) also said: Az-Zuhree (Al-Imaam Ibn Shihaab) said with regard to bones of dead animals such as elephants' and others:

'I met a people, scholars among the Salaf, who would comb their hair with them and collect their oil in them; they did not see anything wrong in that.' [Book of Ablution, Chapter 67].

Al-Imaam Az-Zuhree – rahimahullah – was a Taabi'ee therefore those whom he meant by Salaf were the Companions of the Messenger of Allâh - salaLlaahu alaihy wa sallam.
As for Al-Imaam Muslim, another collector of Sahih, he said in the preface of his Sahih in the route of Muhammad bn Abdillah – rahimahullah – who said: I heard Aliyy bn Shaqeeq say: I heard Abdullâh bn Al-Mubaarak – rahimahullah – say in the gathering of people:

'Leave the hadith of Amr bn Thaabit [a Raafidi] for he used to vilify the Salaf.'

The Salaf being referred to above were the Companions of the Messenger of Allâh.

Al-Imaam Auzaa'ee – rahimahullah – said:

'Be patient over the Sunnah; stay where the people (Companions) stayed; say what they said and refrain from what they refrained from and follow the path of your Salafus-Saalih (the Pious Predecessors), sufficient for you is what sufficed for them.' [Al-Aajooree reported it in Ash-Sharee'ah p.58].

Also from the perspective of time, the term – Salaf – is used to indicate the best of generations (in the history of Islam); the generations that were worthy of emulation. Those were the first three generations that were confirmed to be on goodness upon the tongue of the best of men, our Prophet, Muhammad – Sallallâhu alayhi wa sallam. He said:

'The best of people is my generation then those who follow them then those who follow them. Then will come people whose testimonies will go before their vows and their vows before their testimonies.'
[The hadith was reported by many collectors at all levels: Bukhaari, Trimidhi, Ibn Hibbaan, etc.]

It is pertinent to note that even though the first three generations of Islam constitute the best of Islam, yet there were some evil people in those generations. For instance, hypocrites were existing in Madeenah even when the Prophet – Sallallâhu alayhi wa sallam – was alive. And thus when he died, many of heretical thoughts such as those of Khaarijiyyah (Al-Khawaarij), Raafidah (Shiah), I'tizaal (Mu'tazilah), Ir'jaa, etc, reared their heads. This is why it is important to qualify the people to be emulated even in those generations, thus they must be those whose understanding (of the Deen) conformed to the methodology and understanding of the Companions of the Messenger of Allâh. But one important phenomenon at the point in time was that the bulk of the scholars then were on the path of the Companions of the Messenger of Allâh thus the people of Bid'ah were easily found out and exposed to the people in the light of the Qur'ân and Sunnah.

The three generations were the best if they were to be compared to the successive generations. Things began to worsen as years passed by. This is even a confirmation of what Anas bn Maalik – may Allâh be pleased with him – heard from the Messenger of Allâh that the successive years of Islam would be worse, in terms of knowledge and understanding of the Deen, compared with the earlier years. True is the speech of the Messenger of Allâh – Sallallâhu alayhi wa sallam.

Thus as there were Salafus-Sâlih (Pious Predecessors), there were also Salafut-Tâlih (Evil Predecessors). The Companions of the Messenger of Allâh – and those who followed their way among the Taabioon – constitute the former; while the heads of heretical thoughts like Abdullah bn Ubayy, Abdullah bn Saba', Jahm bn Safwaan, Ma'bad Al-Juhani, etc, constitute the latter. As Muslims ought to follow the way and manner of the former, they must try their utmost to see the latter as evil people whom those who might represent their thoughts in the present time must be avoided. And how plenty are they in our own time!

With the foregoing in mind, it will be noted that when the term Salaf is absolutely used, it does not just include everybody in the three first generations but the Companions of the Messenger of Allâh and those who followed them in goodness. In essence, the term can be said to embody those who guard over the correct creed and methodology of Islâm which the Messenger of Allâh – Sallallâhu alayhi wa sallam – and his Companions were upon before the differing and divisions. And this cuts across all the generations only that the first three generations were attested to by the Messenger of Allâh – Sallallâhu alayhi wa sallam – thus they are the standard.
Broadly speaking therefore, Salafus-Saalih are scholars of former and latter generations who filled the annals of Islam with glories that remain unsurpassed in the history of mankind; and they can be said to run into thousands. Below are their levels:

The Sahabah (Companions): Such as Abu Bakr As-Sideeq, Umar bn Al-Khattaab, Uthmaan bn Affaan, Aliyy bn Abee Taalib; the rest of the ten that were given the tidings of Jannah; the rest of those who fought in the Battle of Badr; and those who were with the Prophet – Sallallâhu alayhi wa sallam – in Bay'atu-Ridwaan (Allegiance of Pleasure), and host of others.

The Muslim belief is that all the Companions of the Messenger of Allâh are trustworthy though they are of varying degrees in terms of knowledge and piety. May Allâh be pleased with them all and may He despise the haters – and the modernists – who cast aspersions at the personality of the Companions of the Messenger of Allâh.
Ibn Mas'uud – may Allâh be pleased with him – said:

'Allâh looked into the hearts of the slaves and saw the heart of Muhammad as the best of all the hearts then He chose him for Himself and entrusted him with His Message. Then Allâh looked into the hearts of the slaves after the heart of Muhammad and saw the hearts of his Companions as the best among the rest of the hearts thus He made them the deputies of His Prophet – to fight for His Deen. Thus whatever these Muslims (the Companions) saw as goodness is indeed goodness in the Sight of Allâh, and whatever they saw as evil is evil in the sight of Allâh.' [Recorded by Al-Imaam Ahmad (1/379) and others; it is graded as hasan].

The Taabiuun (Pupils of the Sahaabah): On their lead were Uwais Al-Qar'nee, Sa'eed bn Musayyab, Ur'wah bn Zubayr, Saalim bn Abdillah bn Umar, Ubaydullah bn Abdillah bn Utbah bn Mas'uud, Muhammad bn al-Hanafiyyah, Aliyy bn Al-Hasan Zaynul-Aabideen, Qaasim bn Muhammad bn Abee Bakr As-Sideeq, Al-Hasan Al-Basree, Muhammad bn Seereen, Umar bn Abdil-Azeez, Muhammad bn Shihaab Az-Zuhree, etc. May Allâh bestow mercy on all of them.

The Atbaaut-Taabieen (Pupils of the Taabiuun): On their lead were Maalik bn Anas, Al-Auzaai'yy, Sufyaan bn Saeed Ath-Thauree, Sufyaan bn Uyaynah Al-Hilaalee, Al-Layth bn Sa'd, etc. May Allâh bestow mercy on all of them.

Then those who followed them such as Abdullah bn al-Mubaarak, Waqee', Ash-Shaafi'yy, Abdur-Rahmaan bn Mahdee, Yahyaa Al-Qattaan, etc. May Allâh bestow mercy on all of them.

Then the pupils of the above such as Ahmad bn Hanbal, Yahyaa bn Ma'een, Aliyy bn Al-Madeenee, etc. May Allâh bestow mercy on all of them.

Then the pupils of the above such as Al-Bukhaaree, Muslim, Abu Haatim, Abu Zur'ah, At-Tir'midhee, Abu Daawud, An-Nasaaiyy, etc. May Allâh bestow mercy on all of them.
Then in the latter generations came the following: Ibn Jareer At-Tabaree, Ibn Khuzaymah, Ibn Qutaybah, Al-Khateeb Al-Baghdaadee, Ibn Abdil-Barr, Abdul-Ghaniyy Al-Maqdsee, Ibn As-Sallaah, Ibn Taymiyyah Shaykhul-Islaam, Al-Miziyy, Adh-Dhahabiyy, Ibn Qayyim Al-Jauziyyah, Ibn Rajab Al-Hanbaliyy, etc. May Allâh bestow mercy on all of them.

Then very much later other prominent figures followed them, such as Muhammad bn Abdil-Wahhaab, Abdur-Rahmaan As-Sa'dee, Ibraaheem Aal-Shaykh, Ahmad Shaakir, Muhammad Naasirudeen Al-Albaanee, Abdul-Azeez bn Baaz, As-Saalih Al-Uthaymeen,Muqbil Al-Wada'iyy, etc. May Allâh bestow mercy on all of them.

Courtesy: www.simplysalafiyyah.com

Excellence of Alee bn Abee Taalib – may Allâh be pleased with him

Whoever hates him is a Naasibi, and that is also an act of extremism just like those who hate Abu Bakr et al. in the belief of Ahlus-Sunnah wal-Jamaa'ah, Alee bn Abee Taalib – may Allâh be pleased with him – was one of the prominent persons in Islam. Just like other Companions, he had his own excellence. But in no way was he superior to the three Companions mentioned earlier. Whoever says the opposite of that is an innovator and does not belong to the AlhusSunnah wal' Jamaa'ah even if he were to make a one thousand claims.

The Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – went to the Battle of Tabook and made Alee bn Abee Taalib – may Allâh be pleased with him – deputize for him in Madeenah. Alee felt bad because he wanted to be in the battle like the other Companions. But the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – said to him, 'Are you not pleased that you are to me as Haarun was to Musa? But there is no prophet after me.'

So Alee – may Allâh be pleased with him – was like to our Prophet as Prophet Haroon was to Prophet Musa when the latter went to Toor when invited by Allaah. Haaron deputized for Prophet Musa before he arrived. So Alee – may Allâh be pleased with him – too deputized for the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – before he arrived from the battle, and no more.

It was also upon the hands of Alee bn Abee Taalib Allaah the Mighty granted victory to the Muslims in the Battle for Khaybar. The Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – described him in the event as 'a man who loves Allaah and His Messenger and Whom Allaah and His Messenger too love.' Many of the Companions including Umar desired they were made the commander in the Battle but Alee was chosen. That is Allah's favour He bestows whomever wishes. And that was on that occasion. On other occasions Allaah's favour fell on others.

Thus it was Allaah's favour that Abu Bakr, Umar and Uthmaan would be made the Khulafaa (Caliphs) before Alee bn Abee Taalib. Alee was pleased with what Allaah did decree so also were other Companions. He – may Allâh be pleased with him – knew it was a decree Allaah had made before the creation of the heavens and earths.
Whoever is however displeased with Allaah's decree, and the way He favours His slaves one above the other, should wait till the Day of Resurrection to contend with All-Wise All—Knowing.

Hope 'they' got the message and are ready to question Allaah on al-Qiyaamah.
Oh Allaah, accept this for Your Generous Face alone.

Hope to meet you in the next lesson. I think we can now go into the points. The foundations have been laid to an extent. Meanwhile I felt the neccessity of opening some other threads to aid this, have you seen them already? I may bring their links here.

Excellence of Uthmaan bn Affaan – may Allâh be pleased with him

Uthmaan bn Affaan was popularly known as 'Dhoo Nurayn' – the Possessor of Two Lights. Do you know why he was called so? He married two daughters of the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – one after the other. That is a historical fact 'they' cannot deny. 'They' might say the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – married his daughters to him just to save face, he really did not like Uthmaan because he was an unbeliever. May Allaah save us from misguidance.

The above is enough as a praise for Uthmaan bn Affaan. But we like to bring just one narration, at least, in praise of him.

Anas bn Maalik – may Allâh be pleased with him – reported that the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – was upon Mount Uhud so also were Abu bakr, Umar and Uthmaan. All of a sudden the mountain began to tremble then the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – said, 'Uhud, remain calm. There are none upon you except a prophet, a truthful person and two martyrs.' [Bukhaaree (3697)].

Can you understand the hadith? Perhaps you should read the hadith one more time. Ok, let me help you. The Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – just asked Mount Uhud to remain calm because it did not befit it to kill a Prophet of Allaah and three eminent persons. Uthmaan was among the eminent persons. The other two were Abu Bakr and Umar.

Excellence of Umar the son of Al-Khattaab – may Allâh be pleased with him

Aisha reported from the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – that he said, 'Indeed there were sages in the gone nation. If there were to be any of them in my Ummah then it would be Umar the son of Al-Khattaab.' [Muslim (2398)].

The word 'sages' is the translation we gave to 'muhaddathoon' [sing. muhaddath] which Ibn Wahb gave its meaning to be 'Mulhamoon.' A 'Mulham' is a person endowed with insight such that when he makes an opinion about a matter, his opinion will reign supreme. No wonder the Institution of Hijaab in Islam was by the instigation of Umar the son of Al-Khattaab. There were other similar matters that became laws in Islam by the instigation of Umar. Allaah used his instigation as a cause of the enthronement of those laws.

That is Umar whom the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – said the devil would not meet him on a path except that the devil takes another path [Muslim (2396)]. Till today some people when they hear 'Umar' they shiver down their spines. But the true believers love Umar and love to name their sons after him.

Excellence of Abu Bakr, the Father of Aisha the Mother of the Believer, may Allaah be pleaded with both

On the authority of Abu Saeeed Al-Khudree, the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – said, 'The most trustworthy of men to men regarding his wealth and companionship is Abu Bakr. If I were to take anyone as a bosom friend, I would take Abu Bakr but the Islamic brotherhood. No door should be allowed to open towards the mosque (in Madeenah) except he door of Abu Bakr.' [Bukhaaree (3656), Muslim (2382)].

Also on the authority 'Amr bn Al-Aas, the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – sent him as the commander in the Battle of Chains, he said, 'I came back to him – – Sallallâhu alayhi wa sallam – and said, 'Whom among the people is most beloved to you?' He – Sallallâhu alayhi wa sallam – said, 'Aaisha.' Amr said 'I said, 'Among the men?' The Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – said, 'Her father.' 'Then after him?' He said, 'Umar.' And he continued to mention other names.' [Bukhaaree (3662), Muslim (2384)].

Abu Bakr was Aisha's father.

Some people will definitely hate to hear that Aisha – may Allâh be pleased with her – was actually the most beloved of the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam. Don't they say she became a disbeliever right from the lifetime of the Prophet – Sallallâhu alayhi wa sallam? Indeed they have come with the most untrue of speech.
Jubayr reported from his father Mut'im that a woman came to the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – and asked him regarding a matter, the Prophet – Sallallâhu alayhi wa sallam – commanded her to come back after sometime. The woman said, 'O Messenger of Allaah, what if I come and do not see you?' He – Sallallâhu alayhi wa sallam – said, 'If you come and do not see me, go to Abu Bakr.' [Bukhaaree (3659), Muslim (2386)].

The people of knowledge say the hadith is among the numerous narrations suggesting that the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – actually wanted Abu Bakr – may Allâh be pleased with him – to become the Khaleefah after him though he did not expressly state that because Allaah did not ask him to.

Let start with a general hadith then we will move to the specifics, Insha Allaah.

On the authority of Abudllaah bn Mas'ood – may Allaah be pleased with him, the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – said, 'The best of the people are my generation then those after them, then those after them…' [Saheeh al-Bukhaaree no:3651].

Authentic Narrations from the Sunnah About the Companions of the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam

As promised in the last lesson, below are some authentic narrations from the Sunnah about some Companions of the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – indicating that he – Sallallâhu alayhi wa sallam – loved his Companions and they him, quashing the claim – by the mischievous people – that the Companions were only pretentious to the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – in his lifetime and that after his demise, they turned on their heels and defeated the very message brought by the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam, may Allaah save us from such an evil thought.

You could see the new dimension, from keypad to keyboard. Laugh. To a standstill, Insha Allaah. See you later.

Meanwhile, I will like you to go over this answer given by one of the scholars to a question asked about the issue we are looking at.

Question: Mention some virtues of the Companions (of the Messenger of Allâh (Sallallâhu alayhi wa sallam)); and what is the ruling of he that abuses the Companions?

Answer: There are many works on the topic among which is Al-Isâbah Fee Ma'rifatis-Sahâbah, written by Al-Hâfidh Ibn Hajar; so also Al-Istî'aab of Ibn Abdul-Barr and Asadul-Gâbah of Ibn Al-Athîr.

I shall mention some Verses of the Qur'ân and Ahâdîth of the Messenger of Allâh (Sallallâhu alayhi wa sallam) on the excellence of all the Companions; it is Allâh that grants what is correct.

Allâh the Mighty said:

"You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; You enjoin Al-Ma'rûf (i.e. Islâmic Monotheism and all that Islâm has ordained) and forbid Al-Munkar (polytheism, disbelief and All that Islâm has forbidden), and You believe In Allâh. And had the people of the Scripture (Jews and Christians) believed, it would have been better for them..." [Aal-Imrân: 110].

Al-Hâfidh Ibn Kathîr said in the Tafsîr of the Verse: From Ibn Abbâs (may Allâh be pleased with him) who said: Those who migrated with the Messenger of Allâh (Sallallâhu alayhi wa sallam) from Makkah to Madînah.

What is more correct is that the Verse is general to all the Ummah; each generation according to what it possesses of goodness. But the best of the generations was that of which the Messenger of Allâh (Sallallâhu alayhi wa sallam) was raised up, then those who followed them then those who followed them; as Allâh the Mighty said in another Verse: "… thus we have made you a Wasat nation…" that is, the best nation. "… that you be witnesses over mankind …" End of quote from Tafsîr Ibn Kathîr.

Allâh the Blessed also said:

"And the first to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madînah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success." [At-Taubah: 100].

He also said:

"(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking bounties from Allâh and to please Him. And helping Allâh (i.e. helping his religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say). And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy In their breasts for that which they have been given (from the booty of Banî An-Nadîr), and give them (emigrants) preference over themselves, even though they were In need of that. And whosoever is saved from his own covetousness, such are they who will be the successful. And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us In Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful." [Al-Hashr: 8-10].

Ibn Kathîr (may Allâh bestow mercy on him) said: What an excellent meaning Al-Imâm Mâlik derived from this Noble Verse; that the Raafidi who abuses the Companions will not have any share in the booty because they did not fit the description of the praise Allâh mentioned about those people in His Statement:
"And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any Hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful." [Al-Hashr: 10].

He the Blessed said:

"…the Day that Allâh will not disgrace the Prophet (Muhammad) and those who believe with him..." [At-Tahrîm: 8].

Al-Imâm Al-Bukhâri said [7/3649]: The Chapter of the Excellence of the Companions of the Prophet; and any Muslim that was the companion of the Prophet or saw him is among his Companions:

Alî b. Abdillâh narrated to us, he said Sufyân narrated to us from Amr who said: I heard Jâbir b. Abdillâh saying: Abu Sa'îd Al-Khudrî narrated to us, he said: The Messenger of Allâh (Sallallâhu alayhi wa sallam) said:

'A time will come upon the people where a group among them will fight and they will say: Are there Companions of the Messenger of Allâh among you?' They will say to them: 'Yes.' Then victory would come their way. Then another time will come upon the people where a group among them will fight and it will be said: 'Are there among you those who followed the Companions of the Messenger of Allâh?' they will reply: 'Yes.' Then victory will come their way. Another time will come upon the people and a group among them will fight and it will be said: 'Are there those who followed the Followers of the Companions of the Messenger of Allâh among you?' They will reply: 'Yes.' And victory will come their way.
Muslim also reported it [4/1962].

Is'hâq narrated to me, he said An-Nadr narrated to us, he said Shu'bah told us from Abu Jamrah: I heard Zahdam b. Mudarrib saying: I heard Imrân b. Husayn (may Allâh be pleased with him) saying: The Messenger of Allâh (Sallallâhu alayhi wa sallam) said:

'The best of my Ummah is my generation then those who follow them then those who follow them.'

Imrân said: 'I do not know whether he mentioned two generations or three after his generation.'

(The Prophet (Sallallâhu alayhi wa sallam) continued 'Then after them will come a people that will give testimony while they are not asked to give it; they will betray trust they will not be trusted; they will make vows and will not fulfill them and there will appear fatness in them.'
Muslim reported it too [4/2535].

Muslim said [4/1965]: Abu Bakr b. Abi Shaybah and Shujaa' b. Makhlad narrated to us – the wording is that of Abu Bakr: They said Husayn narrated to us – who was the son of Alî Al-Ju'fî, from Zâidah from As-Sudî from Abdullâh Al-Bahî from Âishah (may Allâh be pleased with her) who said: A man asked the Prophet (Sallallâhu alayhi wa sallam): 'Who are the people?' He replied:

'The generation which I am, then the second then the third.'

Then he said [16/82] – if read alongside the Shar'h of Al-Imâm An-Nawawi: Abu Bakr b. Abi Shaybah, Is'hâq b. Ibrâhîm and Abdullâh b. Umar b. Abbân narrated to us; all of them from Hasan who said: Abu Bakr said: Husayn b. Ali Al-Ju'fî narrated to us from Majamma' b. Yahyâ from Sa'îd b. Abi Bur'dah from his father (may Allâh be pleased with him); he said: We observed the Maghrib Prayer with the Messengers of Allâh (Sallallâhu alayhi wa sallam) then we said: 'Perhaps if we can sit until we would observe the Ishâ Prayer.' He said: We then sat after which he (Sallallâhu alayhi wa sallam) came out to us and said: 'You are still here?'

We said: 'O Messenger of Allâh, we observed the Maghrib Prayer with you then we said we should sit until Ishâ so that we would observe it with you.' Then he said: 'You have done well' or 'You have done what is correct.'

He said: Then he raised his head to the sky – he used to do that often; and he said:

'The stars are the security of the sky, when the stars are no more what has been promised the sky will come to pass. I am the security of my Companions, when I am no more, what has been promised them will come to pass. My Companions are the security of my Ummah, when they are no more, what has been promised my Ummah will come to pass.'

As for the ruling of whoever abuses the Companions, here is the comment of Shaykhul-Islâm for you in his book, As-Sârimul-Mas'lûl [3/1108]: A Section on Different Sayings with Regard to them – that is, those who abuse the Companions.

'As for whoever adds the claim that Alî is Allâh with his abuse, or that he was supposed to be the Prophet that Jibrîl only made a mistake in commissioning the Prophet (Sallallâhu alayhi wa sallam), there is no doubt that this constitutes an act of unbelief, in fact there is no doubt with regard to the unbelief of whoever is doubtful of the unbelief of such a person. So also is whoever thinks that the Qur'ân is incomplete, that there are some Verses missing or that were concealed; or he thinks he has some secret explanations that remove some religious obligation from him, or what is similar to such claims. It is these people that are called Al-Qarâmitah and Al-Bâtiniyyah; from among them is the Tanâsukhiyyah Sect; all these people there is no difference in their committing an act of unbelief.

'As for whoever only abuses them (the Companions), who does not puncture their trustworthiness and their religiosity, like if he says a Companion is miserly or cowardly, or that he has less knowledge or does not renounce the world, or what is similar. Whoever comes with such (among the 'hmn') is entitled to correction and discretional punishment; he will not be declared as a Kâfir just like that. This is what should be thought about the scholars who do not declare the ... as unbelievers.

'As for whoever curses and despises them absolutely, this is a point of difference among the scholars because of the fact that the curse could have been from mere act of extremism (against the Companions) or from belief (that the Companions deserve the curse).

'As for whoever (among the ...) who goes beyond that saying that all the Companions - except a very people that did not reach ten - became Kuffâr after the demise of the Messenger of Allâh (Sallallâhu alayhi wa sallam); or that all of them sinned. Whoever comes with that is undoubtedly a Kâfir because he belies the text of the Qur'ân – which appears in more than a place – in terms of Allâh's Pleasure with them and His praise over them; in fact whoever is in doubt with regard to the unbelief of such (...) his own Kufr is clear; because what that implies is that the Transmitters of the Book (of Allâh) and the Sunnah of the Messenger of Allâh (Sallallâhu alayhi wa sallam) were Kuffâr or Fussâq; and that this Verse:

"You [true believers In Islâmic Monotheism, and real followers of Prophet Muhammad and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind…" [Aal-Imrân: 110]

– and its best was the First Generation, that all the people in that Generation were Kuffâr or Fussâq; therefore the Verse will imply that those people were the worst of the people, that the first set of people of this Ummah were its worst. The Kufr of whoever utters this kind of statement is what cannot be denied in the Deen of Islâm. This is the reason the bulk of those who come with this kind of statement will become clear as a Zindîq (a heretic), and the rest of the heretics hide behind their school-of-thought. Allâh's various punishment have occurred to such people. A lot of reports have come that their faces were changed to those of pigs both in life and the hereafter. Many scholars have gathered several reports that came to them over that. Among those who have written on that is Al-Hâfidh Abu Abdillâh Muhammad b. Abdul-Wâhid Al-Maqdisî; his book, An-Nahyy 'An Sabbi Al-As'hâb Wa Mâ Jâ Fî-hi Minal-Ithm Wal-Iqâb.

In summary, there are among those who abuse the Companions those who undoubtedly become unbelievers when they do so, and there are those who will not be ruled as unbelievers; and there are those among them whose matter is not certain, here might not suffice as a place to discuss that. We have only mentioned this matter because it completes the issue which we have intended.' End of quote.

Those who abuse the Companions most among the people are the ...; these are the people whom Shaykhul-Islâm said about them in Minhâjus-Sunnah: 'They are the most ignorant among the people with regard to what is intelligible and reported.'

The Messenger of Allâh (Sallallâhu alayhi wa sallam) said as it has come in the Sahîhayn, in the hadîth of Abu Sa'îd Al-Khudrî (may Allâh be pleased with him):

'Do not abuse my Companions; because if any of you were to spend the like of Uhud in gold, he will not attain the level of each of them nor its half.'

A warning came from one of the Salaf as regard abusing the Companions of the Messenger of Allâh (Sallallâhu alayhi wa sallam); among that is what Muslim reported: Yahyâ b. Yahyâ narrated to us, he said Abu Muâwiyah told us from Hishâm b. Ur'wah from his father who said: Aaisha told me: 'O son of my sister; it was commanded that forgiveness should be sought for the Companion of the Messenger (Sallallâhu alayhi wa sallam) but (some people) began to abuse them.'
May Allâh bestow His Mercy on Al-Qahtânî when he composed:

The 'yyyy' are the worst to tread upon the pebbles from all the talking people and Jinns.
They praised the Prophet but accused his Companions of betrayal; they alleged them of injustice and enmity.
They loved his relations but abused his Companions; the two will dispute before Allâh and they are not the same.
It is as if the family of the Prophet and his Companions is a soul all contained in two bodies.
They are two groups whom the Sharî'ah of Ahmad joined together; by my father and mother those are two groups.
Two groups that tread the path of guidance and both are steadfast on the Deen of Allâh.
Thus whoever disparages the Companions' is essentially disparaging the Sunnah even the Qur'ân because they are the ones that transmitted it both to us.

In the next lesson Insha Allaah, we shall be looking at the authentic narrations from the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – praising the Companions, individually or jointly. I have to take a rest now, I am very sleepy.

But remember the thread is meant to teach the fundamentals of the belief of Ahlus-Sunnah Wal-Jamaa'ah, can you recall the meaning of the term, 'Ahlus-Sunnah Wal-Jamaa'ah'? That is the Muslims who obey the Qur'aan and Sunnah not according to their personal understanding – because it is defective – but according to the understanding of the Companions who learnt directly from the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam. But we had to look at whom the Companions are so that we would appreciate them, that was what informed the Verses we have brought.

Meet you in the next lesson.

Baarakallahu feekum.

Another Verse:

'So if they believe in the like of that which you believe, Then they are rightly guided, but if they turn away, Then they are Only In opposition. So Allâh will suffice You against them. and He is the All-Hearer, the All-Knower.' [Al-Baqarah: 137].

In the Verse above, Allaah the Mighty informed us that the Jews and the Christians (and of course every other person beside them) is not rightly guided until they believe

'in the like that which you believe.' You might not have got the message clearly, the accusative pronoun 'you' there is not singular rather it is plural. In fact, the Verse is saying the Jews and the Christians will not be rightly guided unless they believe in what 'you, the Companions' believe in. so what the Companions believe in is very important, and that is what we shall be learning very much later. Therefore we must all believe in what the Companions belive in because that is the path of najaat – success. Now what will you say about those who scorn those Companions? Don't you know they are in trouble already unless they repent. May Allaah guide them.

And when we say it is there in the Qur'aan that it is mandatory upon us to follow the Qur'aan and Sunnah according to the understanding of the Companions because they were the people that saw the Qur'aan and Sunnah in action hence they understood them better than those who came after them. Here are some of the Verses:

'And whoever contradicts and opposes the Messenger (Muhammad) after the Right Path has been shown clearly to him, and follows other than the believers' way. We shall keep Him In the Path He has chosen, and burn Him In Hell - what an evil destination.' [Nisaa: 115].

The Verse is very clear in saying the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – must be obeyed and the 'path of the believers' must be followed. Akhee, 'the believers' mentioned in the Verses when it was revealed were not me and you because we had not come on, rather they were the believers, the Companions, that were with the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam. Hence the Verse is a warning against me and you that we should never oppose the path of the believers. So the two go hand-in-hand, obeying the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – and following the path of the believers in doing so. What is the result of whoever fails to do that? You can read the rest of the Verse for the answer, just go back now and read it.

And the following Verses specifically praised the Muhaajiroon on the lead of whom were Abu Bakr, Umar, Uthmaan and Alee:

One, 'Verily, those who have believed, and those who have emigrated (for Allâh's religion) and have striven hard In the Way of Allâh, all these hope for Allâh's Mercy. And Allâh is Oft-Forgiving, Most-Merciful.' [Al-Baqarah: 218].

Two, 'Those who emigrated in the Cause of Allâh and after that were killed or died, surely, Allâh will provide a good provision for them. and Verily, it is Allâh who indeed is the best of those who make provision. Truly, He will make them enter an Entrance with which they shall be well-pleased, and Verily, Allâh indeed is All-Knowing, Most Forbearing. Truly, He will make them enter an Entrance with which they shall be well-pleased, and Verily, Allâh indeed is All-Knowing, Most Forbearing. '[Hajj: 58-59].

Ponder on this aspect of the Verse, 'and after that were killed or died.' That is, it is the same whether those Muhaajiroon were killed in battles or naturally died later, 'surely, Allâh will provide a good provision for them' not only that, 'He will make them enter an Entrance with which they shall be well-pleased.'

Third Verse: The Statement of Allaah, the Mighty Lord:

'O Prophet (Muhammad)! Allâh is sufficient for you and for the believers who follow you.' [Q.8 v.64].

'The believers who follow you'[color=#990000][/color] when this Verse was revealed were not other than Abu Bakr, Umar, Uthmaan, Alee, etc. May Allaah be pleased with all of them without any exception. So Allaah is sufficient for the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – and for the Companions, and other believers that would come after them. What is important from the Verse is that Allaah recognized them by saying He is sufficient for them.

In fact , in some interpretation of the Verse, ' and for the believers who follow you ' is said to mean, Allaah is sufficient for you so also is the believers who follow you sufficient for you. Although this interpretation has been said to be very weak yet the fact remains that friends of a person can also be his source of strength. No wonder the Companions were ready to lay their lives for the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – in battles and occasions.

Second Verse: The Statement of Allaah, the Mighty Lord:

'Allâh has forgiven the Prophet, the Muhajirûn (Muslim emigrants who left their homes and came to Al-Madinah) and the Ansar (Muslims of Al-Madinah) who followed Him (Muhammad) in the time of distress (Tabûk expedition, etc.), after the hearts of a party of them had nearly deviated (from the Right Path, that is the trio who stayed back from the battle), but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful.' [Q.9 v.117].

The Verse also praised all the Companions who fought behind the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – in the Battle of Tabuk and said He specially forgave the trio who stayed behind unjustifiably from the battle. Allaah forgiving the Prophet – Sallallâhu alayhi wa sallam – and the Companions here means that He is pleased with them, having known what they hid and made open in the hearts. Indeed the Verse is a proof against those who dispraise the Companions.

You can check, Ahkaamul-Qur'aan 4/371.

The Excellence of the Companions of the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – in the Qur'aan and Purified Sunnah. By 'Purified Sunnah', we mean authentic narrations that have come from the Prophet – Sallallâhu alayhi wa sallam.
First Verse : Allaah the Mighty Lord said,

'And the first to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them gardens under which rivers flow (Paradise), to dwell therein forever. that is the Supreme success.' [Q.9 v. 100].

Akhee, if you read the Verse very carefully, it is enough to make you understand that the Companions of the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – were righteous and upright men and women. Allaah said they were ' the first to embrace Islâm ' (as-Saabiqoon al-awwaloon), He praised for that 'first position' and He never said they backslided nor apostatized. Rather He stated very clearly that '[He] is well-pleased with them.' That phrase, 'well-pleased with them,' Akhee, ponder over it, it means Allaah was/is never angry with them. Yes they were humans, they could make one mistake or the other, but the fact that they were the first to embrace Islam with the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam –, upon faith, is enough for them to earn the everlasting pleasure of Allaah. Hear His Eternal Promise for them, Allaahu Akbar, 'He has prepared for them gardens under which rivers flow (Paradise), to dwell therein forever…' thus whoever said the Companions became unbelievers after the demise of the Messenger of Allaah – SallaLlâhu 'alahyi wa sallam – has belied Allaah Who said they would earn His Everlasting Pleasure. And if such were to say, the Verse was referring to just some of the Companions, then such has come with the furthest meaning not known with the people of correct knowledge. Therefore such an interpretation could have just come from some whims and caprices.

Akhee, if you can read Arabic, you have to learn it if you have not, then read the tafseer of the Verse ib the following sources: Tafseer Al-Qurtubee 8/236; Tafseer Ar-Raazee 16/168-172, Al-Awaasim minal Qawaasim 1/180. Baarakallaahu feek.

Important Notice, the word 'akhee' means 'my brother.' It is just a polite manner of showing love to one's brother in Islam. As for ' Baarakallaahu feek,' it means, 'may Allaah bless you.'

Insha Allaah I will be mentioning the nitty-gritty of the belief of AhlusSunnah Wal Jamaa'ah. Who are they? They are those upon what Messenger of Allaah and his Companions were in terms of Aqeedah (belief), Manhaj (methodology), Ibaadah (worship), Suluuk (manners) etc. They are called Ahlus-Sunnah – People of Sunnah, because they hold to the authentic Sunnah of the Messenger of Allaah, and are called Al-Jamaa’ah, because they are united upon that. The Messenger of Allaah did authentically inform us that the Ummah will divide into 73 sects, all of them in the Hell except one, ‘Those upon what I and my Companions are ’ in the paramenters I earlier mentioned. Holding to what the Prophet and the Companions were upon is the safe Islam. Any other thought is definitely misguidance, according to the Qur’aan and Sunnah.

Insha Allaah in the next lesson, I will bring the Verses and Ahadiths talking about the virtue of the Companions.
Meanwhile, whoever can lay his hand on Haa’iyyah of Ibn Abee Daawud should try and do so, it is from the Nadhm we shall be bringing our points. Insha Allaah I will accompany it with the commentary of Shaykh Muhammad bn Zayd Al-Madkhalee – hafidhahullah.


Hope to meet you in the next lesson, Insha Allaah.

Ok, I am going to continue the thread now that the comment has been removed. And Insha Allaah I will not pay attention to 'them'.

@vedaxcool, may Allaah reward u best. But why was my reply hidden and his venom allowed? Whoever has done that has been unfair. Well I will go and open another thread.

Another dimension without 'namecalling.' Insha Allaah, you would like it.