Muslims Are Divided Into Two Groups

Shaykh Saalih bin Abdul-‘Azeez bin Muhammad Aal-Shaykh stated:

“Muslims are of two groups: Salafis and Khalafis. As for the Salafis, they are the followers of the Salafus-Saalih (first three generations of Muslims); while the Khalafis are the followers of the understanding of the Khalaf and they are called innovators. This is because everyone who is not pleased with the way of the Salafus-Saalih in knowledge and action, and understanding and fiqh then he is a khalafi, an innovator… As such, it should be said to everyone who does an action which is not upon the way of the Salaf and their understanding of the texts of the Book and Sunnah: you are a liar, an innovator, a follower of other than the way of the Believers.”

Source:  Refer to Haadhihi Mafaaheemunaa, p. 215-218 by Shaykh Saalih bin Abdul-Azeez bin Muhammad Aal-Shaykh

Levels of People in Understanding the Qur’aan and Sunnah

Shaykh Muhammad ‘Eed al-Abbaasee said,

 “… However, people are of differing types with regards to understanding and comprehension. So from them is the unlearned one who does not understand the meanings of the Glorious Qur’aan and the noble hadeeth, nor does he have the ability to deduce (rulings) from them, nor can he comprehend what is sought from them. Among them is the scholar who has understanding of the verses and the ahaadeeth and is aware of what rulings can be derived from them: he has the ability to deal with the apparent differences between them and he understands the Arabic language and its ways. And from them are those that are (at a level) between these two. They are not ignorant. But they do not have the knowledge to derive rulings, nor do they have the ability to understand what is being indicated to by the text; rather, they have some knowledge, awareness, understanding and contemplation. However, they do not reach the level of the scholar and the one who has penetrating insight into the Book and the Sunnah. So these are the levels of the people; and between them there are many varying grades.

The scholars call the first type of people muqallid, the second type are technically referred to as mujtahid, and the third type are technically referred to as muttabi’. The obligation upon the people of the first type is to perform taqleed of any scholar of the Book and the Sunnah who is reliable in his knowledge and religion. The obligation upon the second type of people is to perform ijtihaad in understanding what is indicated by (the text of) the Book and Sunnah, and then to follow it and to direct the people upon it. The obligation upon the third type is to follow (ittibaa’) those Sharee’ah evidences that they are aware of from the scholars. So whoever has the ability to perform ijtihaad, then taqleed and ittibaa’ of others is not lawful to him except in cases of necessity…whoever has the ability to perform ittibaa’ then taqleed and ijtihaad are not lawful to him. Whoever does not have the ability to perform ijtihaad nor ittibaa’ then taqleed is obligatory upon him. The proof of this is that the basic rule upon everyone is to follow (ittibaa’) the Book and the Sunnah if they have the ability, just as Allaah, the most perfect, said. “Follow what has been sent down from your Lord, and do not make ittibaa’ of friends and protectors other than Him.” [Sooratul-A’raaf 7:3].

“Take what the messenger gives you, and abstain from that which he prohibits you.” [Sooratul-Hashr 59:7].

So if a Muslim does not have the ability to understand the Book and the Sunnah, nor to deduce rulings from them, then he descends to the level of ittibaa’. If he does not have the ability to do this, then he descends to the lowest level, which is taqleed; and this is when he enters into Allaah the Exalter’s saying: “Ask the people of knowledge if you do not know.” [Sooratun-Nahl 16:43].

Source: Bid’ah at-Ta’assubul-Madhhabee, p. 14-15 by Muhammad ‘Eed al-Abbaasee, A Return to the Sunnah, p. 66-67 compiled by Maaz Qureshi

The Sign of Respecting Allah’s Obligations

Imaam Ibn Qayyim wrote:

The sign of respecting the obligations of Allah is guarding their times and limits, inspecting their pillars, obligations and perfection, eagerness to perform them during their times and hastening to them at the time of their compulsion, and being sad,  depressed  and grieved when one of their rights is missed. An example of this is a person who feels sad for missing the congregational prayer and knows that his prayer will be accepted from him if he prays alone, but he has missed twenty-seven rewards. If a man who engages in buying and selling misses a single deal whose value is twenty-seven dinars in his town without travelling or having any difficultly, he would have bitten his fingers in regret and sorrow. So how about every multiple that congregational prayer multiplies of good, which is better than a thousand, a million or as Allah wills?

Hence, if a person misses this gain - though most scholars are of the view that he has no prayer - and his heart remains calm, devoid of this calamity without panicking because of it, this shows lack of respect for Allah’s command in his heart. The same applies if he misses the earliest period of the prayer, which is pleasing to Allah the most High or misses the first row that Allah and His angels send Salaah upon those on its right side; and if a person were to know its merit, he would have fought with sword for it or draw a lot.

Similar to this is missing the congregational Prayer that has several worshippers, the (reward of) the prayer is multiplied by the abundance or fewness of the congregation; the larger a congregation, the dearer it is to Allah. In addition, the more footsteps, the better; one footstep will wipe away sin while the other will elevate in degree. Another instance is the lack of humility in Prayer and the presence of heart in front of Allah while performing it, which is the spirit and essence of the prayer. A prayer without humility or presence of heart is like a dead body that is bereft of soul. Would a servant not be shy to offer a dead slave boy or slave girl to the Creator? What does this servant think will happen if such gift is intended for a king, a leader or similar individual?

Likewise is the prayer that is devoid of humility, presence of heart and devotion to Allah the most High, it is similar to this dead slave that he intended to offer as a present to some kings. For this reason, Allah will not accept it is from him and if he misses an obligation from the rulings of the world, he will not be rewarded for it. Hence, a person will not gain anything from his prayer except what he comprehends from it as recorded in the Sunan and Musnad Imam Ahmad that the Prophet (sallallaahu alayhi wasallam) said: “A servant may offer a prayer and nothing will be written for him except half of it, or one third of it or one fourth of it or one fifth of it until it reaches one tenth of it.”[1]

Source: Al-Waabil as-Sayyib min al-Kalim at-Tayyib, p. 23 by Ibn Qayyim al-Jawziyyah (may Allah have mercy on him).

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[1] Classified saheeh by al-Albaanee in Salaatut-Taraaweeh (42)

Making a Choice Between Stricter and Easier Fatwa

Shaykh Muhammad bin Saalih al-Uthaymeen (may Allah have mercy on him) said:

If the scholars give an individual different fatwas, or if there is a difference in what he hears of their exhortations and advice, for example, then he should follow the one who he thinks is closer to the truth in terms of his knowledge and religious commitment. If the two men are equal in terms of knowledge and religious commitment, in his view, then in this case some of the scholars said that he should follow the view that is stricter. 

However, it was also said that he should follow that which is easier, and this is the correct view, because if the fatwas are equal in terms of evidence, then you should follow that which is easier, because the religion of Allah, may He be glorified and exalted, is based on ease and simplicity, not on hardship and difficulty. ‘Aa’ishah (may Allah be pleased with her) stated that the Messenger of Allah (sallallaahu alayhi wasallam) was never given the choice between two things but he would choose the easier of the two, so long as it was not a sin.[1] 

 Source: Kitaab al-‘Ilm, p. 152-153 by Shaykh Muhammad bin Saalih al-‘Uthaymeen

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[1] Recorded by al-Bukhaaree and Muslim

Gains of Restraining the Soul from Evil Desires

Imaam Ibn Qayyim (may Allah have mercy on him) wrote:

 If you ponder over the seven categories of people whom Allah will shelter under the shade of His Throne – on a day in which there will be no other shade except His shade – you will recognize that they only attain that shade by opposing base desires. The powerful and capable leader will not be able to do justice, except by opposing his desires; the youth who prefers the worship of Allah to the callings of juvenility would not have been able to do that if he did not go against his desires.

The man whose heart was attached to the mosques was only able to bear that by countering his desire that was calling him to places of pleasure. The one who spends and conceals his charity from his left hand would not have been able to achieve that if not for his subdual of his desires. The one that was invited by a beautiful and noble woman but he feared Allah and opposed his desires.

Resistance to his desires made the one who remembered Allah in seclusion and shed tears due to the fear of Allah attain that. Therefore, the heat of the standing, its perspiration and intensity will not be a problem to them on the Day of Resurrection while the companions of desires suffer from heat and sweat in excess, and they will be waiting to enter the prison of desires after that.

We ask Allah to protect us from the desires of our souls that command evil; and may He make our desires follow what He loves and He is pleased with, for He has power over everything and worthy of response.

Source: Rawdah al-Muhibbeen wa Nuzhah al-Mushtaaqeen by Ibn Qayyim al-Jawziyyah