Distinguishing Signs of the Sunnah

[Land-marks along the Road]

Concerning the Creed of The Victorious, Saved Group

 

al-‘Allaamah Haafidh Ibn Ahmad Ibn Alee al-Hakami

                                                 (Rahimahu-llah) 

                                                             13421377 AH

 

Introduction:

Importance of this Subject                                                                                    2

 

Definitions:                                                                                                                            ‘Sunnah’                                                                                                          4

‘I’tiqaad’                                                                                                         5

‘al-Firqah an-Naajiyah’                                                  6

‘at-Taa’ifah al-Mansoorah’                                                                           7

 

Biography of the Author – (Rahimahu-llah)                                                8         

 

The Questions                                                                                              12

 

 

 

 

Supplement                                                                                                   53        

The importance of Knowledge, and the status of the Scholars              54

Some of the Names By which the People of Haqq (Truth) are Known     55

The Madhhab of Ahlu-s-Sunnah wa-l-Jamaa’ah Concerning al-Emaan     56

The Conditions of Laa ilaaha ill Allah                                                          57

Two Divisions of Shirk                                                                                 60

Tawheed & Its Categories                                                                           61

Deviations in Tawheed as-Asmaa’ was-Sifaat                                          63

Comprehensive Definition of al-‘Ibaadah                                                   64       

An-Naseehah (Advice)  for the Student                                                    65

 

 

 

 

 

 


 

Importance of the Subject of ‘Aqeedah

 

Whoever reflects upon the text of the Noble Qur’an will find that it makes clear and repeats again and again the matter of al-‘Aqeedah (Creed).  The Qur’anic text invites and calls to al-‘Aqeedah al-Islamiyyah (Islamic Creed) and warns against what opposes it.

 

This is found in many verses of the Qur’an, using various ways and different manners of explanation.  In one place it makes clear that this creed is the greatest goal [sought by the believer], and the very reason for the existence of the creation.

 

In another place it clarifies the fact that the divine scriptures were revealed, and the Messengers were sent and missioned, to fulfill or realize this ‘Aqeedah.  In yet another place, it explains the severe threat (of punishment) for whoever opposes the correct ‘Aqeedah’ (beliefs) and follows that which contradicts it….

 

Allah, the Most High, said:

I have not created the jinn and men except to worship Me” [adh-Dhaariyaat 51:56]

 

Allah, the Most High, said:

Indeed, We have sent among every Ummah (community) a Messenger (proclaiming):  ‘Worship Allah (Alone) and avoid the Taaghoot (false deities)… [an-Nahl 16:36]  

 

Such verses as these are many in the Qur’an.  Indeed, the whole of the Qur’an, from the beginning to the end, contains the confirmation of this Creed. 

 

It is either information about Allah, the Mighty, the Majestic; that which He should be described with, and that which He must not be described with – and this is at-Tawheed al-Ilmee al-Khabaree al-I’tiqaadee (Tawheed related to the knowledge and information that creed is based upon). [This is what is often referred to as Tawheed ar-Ruboobiyyah (Lordship) and Tawheed al-Asmaa’ was-Sifaat (the Names and Characteristics of Allah)].

 

Otherwise, it is calling to worship Allah, alone, without any partners, and leaving whatever is worshipped besides Him.  And this is at-Tawheed at-Talabee al-Iraadee (Tawheed related to what is required of the people, i.e. the worship of Allah). [This is what is often referred to as Tawheed al-Uboodiyyah].

 

 

 

 

Otherwise, it is commands and prohibitions and the requirement of obedience to Allah; and this is part of the rights and obligations of Tawheed and that which completes and perfects it.

 

The Qur’an also deals with information about the honor which Allah will bestow upon the People of Tawheed: the help and aid that He gives to the People of Tawheed in this world, and what He will honor them with in the Here-after.  And this is the reward of establishing His Tawheed.

 

Likewise, the Qur’an deals with information about the People of Shirk, how Allah dealt with them in this world – making an example of them, and what He will do to them in the end in terms of punishment.  And this is the recompense for whoever goes outside the bounds of what is legislated concerning His Tawheed.

 

Consequently, the whole of the Qur’an is dealing with Tawheed, its requirements and reward, the matter of Shirk, its people and their ‘reward’.

[Quoted from the book: ‘Shaykh Abdur-Rahman ibn Sa’dee and his Efforts Concerning the Clarification of al-‘Aqeedah’,  by Shaykh Abdur-Razzaq ibn Abdul-Muhsin al-‘Abbaad, pgs. 73-74].

 

Other points showing the Importance of al-‘Aqeedah

·         The Prophet focused upon it - to the exclusion of other matters - for 13 years before the Hijrah (migration from Makkah to Madeenah).

·        Al-‘Aqeedah (Creed) is considered as al-Usool (the Fundamentals/Foundation) of the Deen, while al-Fiqh (Jurisprudence) is considered as al-Furoo’ (the Branches/Secondary Matters).

·        Imaam Abu Haneefah (Rahima-hu Allah), the great scholar of Fiqh (Jurisprudence), entitled is small essay dealing with al-‘Aqeedah: ‘al-Fiqh al-Akbar  (‘The Greatest Fiqh’).


 

 

 

Definition of Sunnah

 

 

The original meaning of  Sunnah’  is at-Tareeqah (the Way) and as-Seerah (the Life).  However, if it is applied in the Shar’  (Divine Legislation), then what is intended by it is that which the Prophet has

(a)  Amara bi-hi (commanded) and

(b)  Nahaa an-hu (prohibited) and

(c)  Nadaba ilai-hi (encouraged),

(d)  whether by Qawl (speech) or Fi’l  (action),

(e)  not including that which is from the pronounced text (i.e. the actual verses) of al-Kitaab al-‘Azeez (Qur’an).  For this reason it is said, concerning the evidences of the Divine Legislation: ‘al-Kitaab was-Sunnah’ – meaning, ‘al-Qur’an  and al-Hadeeth .

 

[Taken from the book: ‘An-Nihaayah fee Ghareeb al-Hadeeth wal-Athar ‘ – by al-Imaam Ibn al-Atheer 2/409]

 

From this definition, we can derive three (3) meanings for the word ‘Sunnah’ :

  1. at-Tareeqat/as-Seerah, meaning the Way/Life of the Prophet,
  2. The sayings and actions [and approvals]  of the Prophet,
  3. Commands, prohibitions, etc. which are not Qur’anic verses.

 

Other meanings applied to the word ‘Sunnah’  according to the Islamic Scholars:

  1. Sunnah is the opposite to Wajib / Fard, i.e. that which is not obligatory, [as used by the scholars of Jurisprudence],
  2. Sunnah is the opposite of  Bid’ah (innovation), i.e. that which is founded in the divine legislation.
  3. Sunnah as defined by the scholars of Hadeeth: ‘Whatever has been reported from or about the Prophet, including his speech, actions and approvals (of what was done in his presence, or he came to know about it), in addition to his physical characteristics, moral character and his life history before and after the Prophethood.’  According to some scholars, this definition of ‘Sunnah’  makes it synonymous to ‘Hadeeth’.  [as-Sunnah wa Makaanatu-haa fee at-Tashree’ al-Islaamee, Dr. Mustafa as-Sabaa’ee, pgs. 47-49].
  4. Sunnah also refers to the Creed (‘Aqeedah) as in the titles of many books of Islamic Creed, such as ‘Usool as-Sunnah’  (‘Fundamentals of the Sunnah’) [Imaam Ahmad] , ‘Sharh as-Sunnah ’ (‘Explanation of the Sunnah’) [Imaam al-Barbahaaree], etc.

 

 

Definition of al-I’tiqaad

 

Linguistically, the word I’tiqaad is on the Arabic linguistic pattern of Ifti’aal  from the word Aqd, which means ar-Rabt (tying, binding) and ash-Shadd (tightening).

 

Technically, it is Hukmu adh-Dhihni al-Jaazimu (that which the mind has determined with certainty).  If someone says:  I’taqadtu Kadhaa’ , he means: I am certain about it in my heart.  Hence, it is that which the mind/heart is sure about. 

 

If that matter [which one’s mind/heart is certain about] is in accord with reality, then it is Saheeh (correct), while if it contradicts reality, then it is Faasid (false).  Hence,  our belief that Allah is Ilaahun Waahidun (the One God that deserves to be worshipped) is Saheeh (correct), while the belief of the Christians that Allah is three (3) [Trinity] is Baatil (false),  since it contradicts reality.

 

The way in which this meaning is connected to the linguistic meaning is obvious, since that matter - about which he has made a determination in his heart – is as though he has tied  his heart to it and tightened  it in such a way that he can not free himself from it.  [Taken the Noble Shaykh Muhammad ibn Saalih al-Uthaimeen’s  Explanation of al-‘Aqeedah al-Waasitiyyah, vol. 1, pg. 50]

 

This is similar to the definition of Aqeedah.

Linguistically, the word ‘aqeedah means: ‘to knot, bind, fasten tightly, fortify, consolidate and cement.’ 

Technically, it means:  ‘a firm, unwavering  belief or conviction - which is not open to any doubt - in the mind and heart of  the one who holds this conviction.’

 

 

1)      Allah, the Most High, and what is due to Him of the Tawheed in one’s belief, worship and obedience to Him,

2)     His Angels,

3)     His Scriptures,

4)     His Messengers,

5)     The Last Day,

6)     The Divine Decree (Qadr and Qadaa’): accepting its good and its evil.

 

Additionally, one must belief in whatever is confirmed from the remaining matters of the Unseen and reports concerning the previous nations and future events.

 

 

Al-Firqah an-Naajiyah (the Saved Sect)

 

The Noble Shaykh Muhammad Ibn Saalih al-Uthaimeen (Rahima-hu Allah) said:

 

Al-Firqah an-Naajiyah is the sect/group which adheres to that which the Prophet was upon in al-‘Aqeedah (creed, beliefs), al-‘Ibaadah (worship), al-Akhlaaq (character) and al-Mu’aamalah (business and social dealings with others).

 

Shortcomings in these matters does not [necessarily] exclude someone from being of the ‘Saved Sect’.  However, everyone will reach the degree which is based upon his works.

 

Note that shortcomings/defects in the sphere of at-Tawheed could perhaps exclude someone from being of the ‘Saved Sect’.  For example defects in one’s Ikhlaas (doing something for the sake of Allah alone) [could take someone outside of the realm of the ‘Saved Sect’].  Similar is the case of one who falls into bid’ah (innovation), if the person engages in an innovation [Bid’ah Mukaffirah (a type of innovation which entails disbelief)] which excludes him from being among the ‘Saved Sect’.

 

The mention of al-Firqah an-Naajiyah  came – with its description – in the Hadeeth which is authenticated from the Prophet: That the Jews divided into seventy-one (71) sects and the Christians divided into seventy-two  (72) sects , and the Ummah (nation) of Muhammad [Ummah al-Ijaabah] will be divided into seventy-three (73) sects – and all of them would be in the Fire, except one (sect).  When he was asked who they were, he said:  ‘They are those who are upon that which I and my companions are upon today.’   In another narration, he said:  [The saved group is] al-Jamaa’ah  (i.e. those who unite together upon the Truth and do not divide themselves over it).

[Reported by Abu Daawood, at-Tirmidhee, Ibn Maajah, Ibn Hibban, al-Haakim, Ahmad…and it is authentic.  See: Silsilah al-Ahaadeeth as-Saheehah, vol. 1, pg. 402-414, Shaykh al-Albaanee]

 

The words: ‘…all of them would be in the Fire, except one (sect)…do not necessitate that they remain in the Fire eternally (al-Khulood).  Rather, the meaning is that their actions are such that justify them being admitted into the Fire (ad-Dukhool).

 

The words: ‘They are those who are upon that which I and my companions are upon today’  indicate that they are holding fast to the pure Islam which is absolutely free from any blemish or foreign influence.

[Quoted from: Majmoo’  Fataawa al-‘Aqeedah, Shaykh al-‘Uthaimeen, 1/38, 39 & Sharh al-‘Aqeedah al-Waasitiyyah, al-‘Uthaimeen, 2/370-371]

At-Taa’ifah al-Mansoorah (the Victorious Group)

 

The Noble Shaykh Muhammad Ibn Saalih al-Uthaimeen (Rahima-hu Allah) said:

 

At-Taa’ifah al-Mansoorah – they are Ahlus-Sunnah wal-Jamaa’ah  (those who adhere to the Prophet’s Way and Unite upon the truth).  They are those about whom the Prophet said: “A Taa’ifah (Group) from my Ummah  will remain upon the Truth – Mansoorah (Victorious, by the support of  Allah); they will not be harmed by those who abandon them, nor by those who oppose them, until  the command of Allah comes.  In another narration: “…until the Hour (of Judgement)  comes.” [al-Bukhaaree, Muslim, Abu Daawood, at-Tirmidhee…See: Silsilah al-Ahaadeeth as-Saheehah, 4/597-604, Al-Albaanee]

 

The meaning of the words: “…until the Hour (of Judgement)  comes,” is until the actual Judgement is near.  The only reason why we have explained it in this way is in order to reconcile between this Hadeeth and the Hadeeth: “…Verily, from the most evil of humanity are those whom the Hour (of Judgement) will overtake while they are still living.  Indeed, the Ahlus-Sunnah wal-Jamaa’ah are the best of the creation, after the Prophet.  Hence, it is not possible for the Hour (of Judgement) to overtake them [while they are still living].

 

The words: ‘…And they are at-Taa’ifah al-Mansoorah’ mean that the Ahlus-Sunnah wal-Jamaa’ah - they are the “Victorious Group” which Allah, the Mighty the Majestic will support and give victory to.  This is because they are included in His, the Most High’s, saying: “Verily, We will indeed make victorious Our Messengers and those who believe in this world’s life and on the Day when the witnesses will stand forth (i.e. the Day of Resurrection).”  [Ghaafir 40:51]  Hence, they are supported and victorious [in this world] as well as the fact that the final end will be for them (in the next life)….

 

Also, [know] that an-Nasr (the Victory) is not the victory of an individual by himself.  Rather, the real victory is that Allah, the Most High, supports the Truth that you call to.  Even if a person is afflicted with humiliation in this world, this does not negate the  (promised) victory.  Indeed, the Prophet was persecuted greatly.  However, in the end he was given victory over those who persecuted him, and he entered Makkah victorious, strengthened and triumphant, after going out in fear…

 

The words: ‘A Taa’ifah (Group) from my Ummah  will remain upon the Truth…’

 This group is not limited to a certain number, place and time.  It is possible that it be supported in some matter of the Deen in one place, while in another place another group [from the people of Truth] will be supported.  Hence, collectively through these two groups the Deen will remain victorious, triumphant.

 [Quoted from Majmoo’  Fataawa al-‘Aqeedah, Shaykh al-‘Uthaimeen, 4/314, & Sharh al-‘Aqeedah al-Waasitiyyah, al-‘Uthaimeen, 2/377-380]

Biography of the Author – (Rahimahu-llah)

 

His is ash-Shaykh al-‘Allaamah – Haafidh ibn Ahmad ibn Alee ibn Ahmad ibn Alee al-Hakami – one of the noble scholars from Saudi Arabia, from the southern province, the city of ‘Tihaamah’.  The name ‘al-Hakami’ indicates his relationship to ‘al-Hakam ibn Sa’d’.

 

He was born on the 24th night of the blessed month of Ramadan, in the year 1342 AH [i.e. after the Hijrah of the Prophet], [1924 CE] in the village of ‘as-Salaam’ which is under the jurisdiction of the city of ‘al-Madhaayaa’, south-east of the city of ‘Jaazaan’.   Then, he moved with his father to the village of ‘al-Jaadhi’ – which is under the jurisdiction of the city of ‘Saamitah’.

 

Early Upringing

He was brought up – and good and righteous upbringing - in the shelter of his two parents