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)
1342 – 1377 AH
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
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’ :
Other meanings applied to the word ‘Sunnah’ according to the Islamic Scholars:
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.
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