Usûlus-Sunnah

by the Imâm of Ahlus-Sunnah wal-Jamâ’ah
Imâm Ahmad bin Hanbal
(164-241H) rahimahullâh

Commentary

   [1] This is the isnâd (chain of narration connected to the text) which - just as in the case of with the hadîth (narrations) of the Prophet sallallâhu ’alayhi wa sallam - helps ascertain whether or not the statement and the ascription is authentically related back to the one it is being reported from. As regards the importance of the isnâd, then a few statements from the Scholars of the early generations will be mentioned.

Sufyân ath-Thawrî (d.161H) - rahimahullâh - said:
“The isnâd is the weapon of the Believer . So if he has no weapon with what will he fight?” [1]

Ibn al-Mubârak (d.181H) - rahimahullâh - said:
“The isnâd is with me from the Dîn. If there was no isnâd, then whosoever wanted would relate whatever they wanted. However, when it is said to him: ‘Who narrated to you?’ He remains silent.” [2]

As regards the ascription to Imâm Ahmad, then a number of Scholars have agreed to its ascription from ’Abdûs ibn Mâlik al-’Attâr - one of the close students of the Imâm - and from these verifying Scholars are: Ibn Abî Ya’lâ in Tabaqâtul-Hânabilah (1/241-246), al-Lâlikâ’î in Sharh Usûl I’tiqâd Ahlus-Sunnah wal-Jamâ’ah (1/158-164) and also Ibn al-Jawzî in Manâqib Ahmad (pp.222-228).

The text of this brief ’aqîdah was first printed by Dârul-Manâr in al-Mujâhid magazine (nos.28-29, Sha’bân - Ramadhân 1411H); and the original is a manuscript copy, transcribed by the Shaykh and muhaddith, Muhammad Nâsirud-Dîn al-Albânî, hafidhahullâh, in the month of Sha’bân 1374H, from the manuscript copy (no.68, Q.10-15) which is housed at the Dhâhiriyyah library in Damascus, Syria. We ask Allâh - the Most High - to grant us the ability to serialize the introduction of this valuable and concise tract, adding to it - for the benefit of the honourable readers - a brief commentary and explanation.

   [2] He is Abû ’Abdullâh Ahmad ibn Muhammad ibn Hanbal ash-Shaybânî - the Imâm of Ahlus-Sunnah wal-Jamâ’ah in his time. Born in Baghdâd in Rabî’ul-Awwal, 164H, he attended the circles of Qâdî Abû Yûsuf (the student of Abû Hanîfah) - rahimahullâh - where he studied Fiqh. He left this in favour of Hadîth, which he began to study at the age of thirteen - having already memorised the Qur‘ân at a young age. He traveled extensively acquiring and learning ahadîth from over two-hundred and eighty teachers. From them are: Wakî’ ibn al-Jarrah, Yahyâ ibn Sa’îd al-Qattan, ’Abdur-Rahmân ibn Mahdî, Sufyân ibn ’Uyainah, ash-Shâfi’î, Yazîd ibn Harûn and others - rahimahumallâh. He underwent severe torture and trial due to defending the correct ’aqîdah - the ’aqîdah of Ahlus-Sunnah wal-Jamâ’ah (the Prophet sallallâhu ’alayhi wa sallam, his Companions and those who followed them in ’aqîdah and manhaj) - being from those who were foremost in clinging on to their way, whilst shunning the innovations.

Abû ’Umayr said: “May Allâh have mercy upon him. There was no one having greater patience regarding this world than him, nor anyone more closely resembling those who came before him, nor anyone more righteous amongst the righteous. This world was presented to him, but he refused it; and innovations he expelled.”

In his time he was the Imâm of the People of Hadîth specifically and the Muslims in general. [3]

Imâm ash-Shâfi’î (d.204H) - rahimahullâh - said:
“I left Baghdâd and I did not leave behind me a man better, having more knowledge, or greater Fiqh (understanding), nor having greater taqwâ (piety) than Ahmad ibn Hanbal.”

Ishâq ibn Râhawaih (d.238H) said:
“I used to sit with Ahmad and Ibn Ma’în revising ahâdîth; and I would say: What is the Fiqh (understanding) of it? What is its explanation? So they would remain silent except for Ahmad.”

Abû Dâwûd (d.275H) said:
“The lectures of Ahmad were sittings for the Hereafter. He would not mention in them any of the worldly affairs; and I never saw him mention this world.”

’Alî ibn al-Madînî (d.234H) - rahimahullâh - said:
“Indeed Allâh aided this Dîn through Abû Bakr as-Siddîq on the day of the apostasy; and through Ahmad ibn Hanbal on the day of the trial.” [4]

Due to these qualities he became a sign for Ahlus-Sunnah - as Qutaibah ibn Sa’îd (d.240H) said: “If you see a man loving Ahmad then know that he is a person of Sunnah.”

And Abûl-Hasan al-Ash’arî (d.324H) declared:
“Our saying which we hold and take as our Dîn is: Clinging to the Book of Allâh, our Lord - the Mighty and Majestic - and to the Sunnah of our Prophet Muhammad sallallâhu ’alayhi wa sallam and what is reported from the Sabâbah, the Tâbi’în and the Imâms of Hadîth. This is what we cling on to, and also that to which Abû ’Abdullâh Ahmad ibn Muhammad ibn Hanbal - may Allâh enlighten his face, raise up his rank and grant him a huge reward - used to say, distancing ourselves from those who oppose his saying. Since he was the noble and complete Imâm, by whom Allâh made the truth clear, and removed the misguidance, and made the minhâj (methodology) clear, and through whom Allâh annihilated the innovation of the Innovators, the deviation of the deviant and the doubts of the doubters. So may Allâh have mercy upon him, the foremost Imâm.” [5]

Tâjud-Dîn as-Subkî (d.770H) - rahimahullâh - said:
“Abûl-Hasan al-Ash’arî is the foremost of Ahlus-Sunnah after Ahmad bin Hanbal ...  ” [6]

Ibrâhîm al-Harabî (d.285H) - rahimahullâh - said:
“I saw Abû ’Abdullâh; and it was as if Allâh had gathered for him the knowledge of the earlier and later people.”

Imâm Ahmad bin Hanbal died in the year 241H.

   [3] The term (Sunnah) here refers to the principles and foundations of the correct Islâmic ’aqîdah (belief) and manhaj (methodology), since the Salafus-Sâlihîn (the Pious Predecessors) would apply this term to matters of ’aqîdah and manhaj - as can be seen from their books and writings - for example:- (i) Kitâbus-Sunnah of Imâm Ahmad bin Hanbal (d.241H). (ii) As-Sunnah of al-Athram (d.273H). (iii) Kitâbus-Sunnah of Abû Dâwûd (d.275H) - being part of his Sunan. (iv) Kitâbus-Sunnah of Ibn Abî ’Âsim (d287H). (v) Kitâbus-Sunnah of ’Abdullâh (d.290H), the son of Ahmad bin Hanbal. (vi) As-Sunnah of al-Marwazî (d.292H). (vii) Sarîhus-Sunnah of Ibn Jarîr at-Tabarî (d.310H). (viii) As-Sunnah of al-Khallâl (d.311H). (ix) Sharhus-Sunnah of al-Barbahârî (d.329H). (x) As-Sunnah of al-’Asâl (d.349H) and (xi) As-Sunnah of at-Tabarânî (d.360H).

The term (Sunnah) was employed in this context, to differentiate those matters of ’aqîdah and manhaj that the Salafus-Sâlihîn were upon, from that which was innovated by the deviant and misguided sects.

   [4] Meaning: with the scholars of Ahlus-Sunnah wal-Jamâ’ah and at the head of them in his time was Imâm Ahmad bin Hanbal. And in this regard, the way of the Salafus-Sâlihîn (the Pious Predecessors) was to point out to the people, the true followers and adherers of the Sunnah so that their ’aqîdah and manhaj (methodology) could be learnt and adhered to - as the Imâm Ayyûb as-Sakhtiyânî (d.131H) - rahimahullâh - said: “From the success of a youth or a non-Arab is that Allâh guides him to a Scholar of the Sunnah.” [7]

And ’Amr ibn Qays al-Mulâ‘î (d.143H) said:
“If you see a youth when he begins to sprout, keeping company with Ahlus-Sunnah wal-Jamâ’ah then have hope for him. If you see him keeping company with the people of Innovation then fear for him.Because the youth is according to his initial up-bringing.” [8]

   [5] (Companions): Arabic: Sahâbah or Ashâb (singular: Sahâbî). As regards the Sharî’ah definition of (Sahâbî) or (Companion), then:-

Al-Hâfidh Ibn Hajar (d.852H) - rahimahullâh - said:
“The most correct of what I have come across is that a Sahâbî (Companion) is one who met the Prophet sallallâhu ’alayhi wa sallam whilst believing in him, and died as a Muslim. So that includes the one who remained with him for a long or a short time, and those who narrated from him and those who did not, and those who saw him but did not sit with him and those who could not see him due to blindness.” [9]

Imâm an-Nawawî (d.676H) - rahimahullâh - said:
“The correct position, which is that of the great majority, is that every Muslim who saw the Prophet sallallâhu ’alayhi wa sallam, even for an hour, then that person is from his Sahâbah.” [10]

Imâm Ahmad (d.241H) - rahimaullâh - said:
“Every person who accompanied the Prophet sallallâhu ’alayhi wa sallam - whether for a year, a month, a day, an hour, or even just saw him - is from his Companions.” [11]

Imâm al-Bukhârî (d.256H) - rahimahullâh - said:
“He who accompanied the Prophet sallallâhu ’alayhi wa sallam, or saw him - from the Muslims - then he is from his Sahâbah.” [12]

Al-Hâfidh Ibn Hajar said in Fathul-Bârî (7/1):
“That which al-Bukhârî states is the saying of Ahmad and the
great majority of the Scholars of Hadîth.”

Some of the proofs that the Scholars have used for this are:-

The Prophet sallallâhu ’alayhi wa sallam, saying: 

“There will come upon the people a time when a group of the people will go off to fight and it will be said to them: Is there any amongst you who have seen Allâh’s sallallâhu ’alayhi wa sallam? So they will say: Yes. So victory will be granted to them. Then a group will go off to fight and it will be said to them: Is there any amongst you who have seen those who were Companions of Allâh’s Messenger sallallâhu ’alayhi wa sallam? So they will say: Yes. So victory will be granted to them: Is there any amongst you who have seen those who were companions of the Companions of Allâh’s Messenger sallallâhu ’alayhi wa sallam? So they will say: Yes. So victory will be granted to them.” [13]

The Prophet sallallâhu ’alayhi wa sallam also said:

“You will not cease to be upon good as long as there are amongst you those who saw me and accompanied me. By Allâh! You will not cease to be upon good as long as there are amongst you those who saw those who saw me and accompanied me.” [14]

So these narrations contain a clear proof that a Muslim seeing the Messenger of Allâh is granted virtue and excellence and is established as being from the Sahâbah.

Ibn Kathîr (774H) - rahimahullâh - said:
“The fact that just seeing him (the Prophet) is enough for one to be called a Sahâbî (Companion) is clearly stated by al-Bukhârî, Abû Zur’ah and others who have written books on the names of the Sahâbah - such as Ibn ’Abdil-Barr, Ibn Mandah, Abû Mûsâ al-Madanî, Ibn al-Athîr ... ” [15]

As regard the statement attributed to the tâbi’î and Imâm, Sa’îd ibn al-Musayyib - rahimahullâh - concerning the definition of a Companion, then this cannot be used at all.

Al-Hâfidh al-’Irâqî - rahimahullâh - says:
“The third saying is: What is reported from Sa’îd ibn al-Mussayib, that he had not used to count someone as being a Sahabî, except one who accompanied the Prophet sallallâhu ’alayhi wa sallam for a year or two and fought along with him in one or two battles. Ibnus-Salâh said: What is meant by this - if it is authentic from him - refers back to what the Scholars of Usûl say (i.e. what is meant by companionship language wise). But this definitions contains restrictions, which will mean that we do not count as Companions those such as Jarîr ibn ’Abdullâh al-Bajalî - who obviously does not fulfill these conditions that are made - but such are people about whom we know no difference of opinion as regards them being Companions. I say (i.e. al-’Irâqî): This is not authentic from Ibn al-Mussayib - since the isnâd from him contains Muhammad ibn ’Umar al-Wâqidî - who is da’îf (weak) in Hadîth.” [16]

   [6] Here the Imâm - rahimahullâh - explains and lays down the sign-posts for the correct manhaj (methodology) - the manhaj followed by the Ahlus-Sunnah wal-Jamâ’ah - and that is the methodology of the best and most excellent of mankind, the Companions, then those who followed them (the Tâbi’în), then those who followed them (the Atbâ’ut-Tâbi’în).

So Ahlus-Sunnah wal-Jamâ’ah cling to that which the first three generations of the Muslims were upon - the Salafus-Sâlih - whose excellence has been testified to by the Messenger of Allâh sallallâhu ’alayhi wa sallam in his saying: “The most excellent of mankind is my generation, then those who follow them, then those who follow them.” [17] And he sallallâhu ’alayhi wa sallam said: “The most excellent Ummah is the generation which I have been sent in, then those who follow them, then those who follow them.” [18]

As regards to the following generations, then they have not been praised with any specific excellence, rather they have, in general, be spoken ill by the Prophet sallallâhu ’alayhi wa sallam. Indeed, in some authentic narrations - after mentioning the excellence of the first three generations - the Prophet sallallâhu ’alayhi wa sallam said: “ ... then there will come a people in whom fatness will appear and who testify without having being asked to do so.” [19] And in another narration: “ ... then there will come a people in whom you will find no good.” [20] Also, there occurs in another authentic narration, the wording: “ ... then there will come a people who will testify without being asked to do so, who make promises but do not keep them, who are treacherous and not trustworthy and fatness will appear amongst them.” [21]

So it is the first three generations - the Salafus-Sâlih - whose have been praised with an excellence, who path is to be followed and who understanding of the Dîn is to be accepted and affirmed. ’Âishah - radiallâhu ’anhâ - said: A man came to the Prophet sallallâhu ’alayhi wa sallam and said: Who is the most excellent of mankind? So the Prophet sallallâhu ’alayhi wa sallam said: “ The generation of those that I am in, then the second, then the third.” [22]

And it is the first of these generations - the Companions, radiallâhu ’anhum - who were the foremost in excellence from mankind, since they were: (i) those who learnt the Dîn directly from the Prophet sallallâhu ’alayhi wa sallam, and: “Being informed is not like seeing.” [23] (ii) those who knew best and understood the Dîn, - and this is the root of their excellence - as the Prophet sallallâhu ’alayhi wa sallam said: “Whosoever Allâh intends to show excellence to, He gives him the understanding of Dîn.” [24] (iii) They were those who followed it the best, and (iv) they were the ones who were furthest away from and remained free from innovations.

About the excellence of the Salafus-Sâlih, the excellence of those who follow them, and the obligation to follow their path, Allâh - the Mighty and Majestic - says:

“The foremost, from those who fast migrated (the Muhâjirîn) and those that helped them (the Ansâr) and those who followed them in goodness, Allâh is well-pleased with them and they are well-pleased with Him. He has prepared for them gardens beneath which rivers flow, to dwell therein forever. That is the supreme success.” [25]

And Allâh - the Most Perfect - says:

“Whosoever contends with the Messenger - even after guidance has been clearly conveyed to him - and follows a path other than that of the Believers, We shall leave him in the path he has chosen and land him in Hell, what an evil destination.” [26]

Indeed: “This is a clear explanation and a decisive proof upon the worshipper, in making obligatory following the path of the Believers. And who were the Believers at the time this verse was revealed except the Companions, radiallâhu ’anhum. Thus, Allâh has threatened those who leave their way and traverse other than their path, with lowliness and humiliation in this world; and a severe punishment in the Hereafter.” [27]

What further adds to the above decisive proof - and is considered to be the correct explanation of those Âyât - are the ahâdîth of the Prophet sallallâhu ’alayhi wa sallam:-

“Indeed my Ummah will split-up into seventy-three. All of them are in the Fire accept one.” It was said: What is the one? He said: “The Jamâ’ah.” And in another authentic narration he said: “That which I and my Companions are upon.” [28]

He, sallallâhu ’alayhi wa sallam, also said:

“Those of you who survive after me will see great difference of opinion. So hold fast to my Sunnah and the Sunnah of the rightly-guided Khalîfahs after me. Cling to it tightly and beware of newly-invented matters for every newly-invented matter is an innovation and every innovation is a going astray.” [29]

And he, sallallâhu ’alayhi wa sallam said:

“The stars are the custodians for the sky, so when the stars pass away, that which has been decreed for the sky will come upon it. I am the custodian for my Companions, so when I pass away, there will come upon my Companions that which is decreed for them. And my Companions are the custodians for my Ummah, so when my Companions pass away, that which has been decreed upon my Ummah will come upon it.” [30]

Below is a summary of the aforementioned proofs:-

[i] That the iftirâq (splitting-up) of the Ummah into various sects - on the basis of differences in ’aqîdah and manhaj - has been foretold.

[ii] All the various firaq (sects) have been threatened with Hell Fire, except those who take adhere to the ’aqîdah and manhaj of the Prophet sallallâhu ’alayhi wa sallam and his Companions - and that is al-Firqatun-Nâjiyah (the Saved Sect) and the Jamâ’ah.

[iii] That the authentic hadîth about iftirâq is an explanation of, and in full agreement with the âyah from Sûrah Nisâ [4:115] - in that all those who “follow a path other than that of the Believers (the Companions),” have been threatened with Hell Fire.

[iv] The obligation to follow the Prophet sallallâhu ’alayhi wa sallam and his Companions - and that is the way of Ahlus-Sunnah wal-Jamâ’ah (those who adhere to the Sunnah and to the Jamâ’ah) - cannot be fulfilled, except by avoiding and shunning Innovations.

[v] When differences and innovations arise, it is obligatory to cling to the Sunnah and also that which the Jamâ’ah have ijmâ’ (consensus and agreement) upon.

[vi] That the Companions were made examples to be followed and became for this Ummah - after the Prophet sallallâhu ’alayhi wa sallam - the custodians of the correct knowledge, manhaj and ’aqîdah.

[vii] The root of the Companions excellence is in their understanding of, and clinging on to, the correct ’aqîdah and rnanhaj - and also in their defending it, preserving it and in their conveying it.

[viii] This is also the root cause of excellence for those who followed the Companions in the next two generations. So it is binding upon the Muslims to follow the path taken by the Salafus-Sâlih, those Muslims who - living in the first three generations - adhered to the correct ’aqîdah and manhaj and have been praised with an excellence over and above the rest of mankind.

[ix] Opposing the way of the Salafus-Sâlih in matters of ’aqîdah is considered iftirâq and opposing them in matters concerning the Islâmic manhaj is also considered as iftirâq. So whoever chooses to oppose their knowledge and understanding of the Revelation, has split from them; and has therefore split from the way of Ahlus-Sunnah wal-Jamâ’ah, and has taken one of the forbidden and innovated paths.

Ibn Mas’ûd radiallâhu ’anhu, when he said:
“Indeed Allâh looked into the hearts of the servants and found the heart of Muhammad sallallâhu ’alayhi wa sallam to be the best of the hearts of the servants So He chose him for Himself and sent Him as a Messenger. Then He looked into the hearts of the servants after Muhammad sallallâhu ’alayhi wa sallam and found the hearts of the Companions to be the best of the hearts of the servants. So He made them ministers of His Messenger, fighting for His Dîn. So whatever the Muslims (i.e. the Companions) hold to be good, is good with Allâh, and whatever the Muslims hold to be evil, is evil with Allâh.” [31]

Imâm al-Barbahârî (d.329H) - rahimahullâh - said:
“The foundations upon which the Jamâ’ah is made clear is the Companions of Muhammad sallallâhu ’alayhi wa sallam. They are Ahlus-Sunnah wal-Jamâ’ah, so whoever does not take from them has gone astray and innovated; and every innovation is misguidance, and misguidance and its people are in the Fire.” [32]

Indeed: “The truth is that which comes from Allâh - the Mighty and Majestic. The Sunnah is that which the Messenger of Allâh sallallâhu ’alayhi wa sallam laid down, and the Jamâ’ah is that which the Companions of the Messenger of Allâh sallallâhu ’alayhi wa sallam were united upon, in the Khilâfah of Abû Bakr, ’Umar and ’Uthmân. So he who limits himself to the Sunnah of the Messenger of Allâh sallallâhu ’alayhi wa sallam and that which the Companions were upon, is successful and triumphs over all the people of innovation, and is saved and his Dîn is preserved - if Allâh wills. Since the Messenger of Allâh sallallâhu ’alayhi wa sallam said: “My Ummah will split up into seventy-three sects.” and he told us that which would be the saved sect, saying: “That which I and my Companions are upon.” So this is the cure, the explanation, the dear affair and the straight and distinct road.” [33]

Ibn Mas’ûd - radiallâhu ’anhu - said:
The Prophet sallallâhu ’alayhi wa sallam drew a line for us and said: “This is Allâh’s Straight Path.” Then he drew lines to its right and its left and said: “These are other paths. Upon everyone of them there is a devil calling towards it.” Then he recited: “Indeed this is My Straight Path, so follow it and do not follow other paths, they will separate you from His Path.” [34]

About Allâh’s saying: “And do not follow other paths.” ad-Dârimî relates in his Sunan (l/68) and al-Bayhaqî relates in al-Madkbal ilas-Sunan (no.200) that Mujâhid (d.104H) said, explaining this âyah: “Innovations and doubts.”

Abûl-’Âliyah (d.90H) - rahimahullâh - said:
“Learn Islâm. Then when you have learnt Islâm, do not turn away from it to the right nor the left. But be upon the Straight Path and be upon the Sunnah of your Prophet and that which his Companions were upon ... And beware of these innovations because they cause enmity and hatred amongst you, but stick to the original state of affairs which was there before they divided.” [35]

   [7] Arabic: Bida’ (sing. Bid’ah). Linguistically bid’ah means: a newly invented matter. The Sharî’ah definition of bid’ah is: “A newly invented way [ belief or actions] in the religion, in imitation to the Sharî’ah (prescribed Law), by which nearness to Allâh is sought, not being supported by any authentic proof - neither in its foundations, nor the the manner in which it is performed.” [36]

Imâm ash-Shâtibî (d.777H) - rahimahullâh - said:
“Everyone who follows the mutashâbihât (those ayât without a clear meaning), or twists the underlying reasons, or gives a meaning to the âyat not given to it by the Salafus-Sâlih, or clings on to the very weak and unauthentic ahâdîth, or takes that which is apparent as a proof - for every action, saying or belief, in agreement with his objectives and intentions, not finding a fundamental proof for understanding it in that manner - then this is the method of deduction and derivation which gives rise to innovations and those who innovators.” [37]

Ibn ’Abdul-Hâdî (d.745H) - rahimahullâh - said:
“It is not permissible to invent an interpretation about an ayâh or a Sunnah which was not there in the time of the Salaf, nor did they have any knowledge of it, nor explain it to the Ummah. Since this would mean that the Salaf were ignorant of the truth in this matter and failed to reach it, whereas the late-coming opponent is somehow guided to the truth!” [38]

Imâm Ibn al-Qayyim (d.756H) - rahimahullâh - said:
“Inventing an explanation with regards to the Book of Allâh - to which the Salaf and the Scholars are in opposition - necessitates one of two things: (i) either the explanation is in itself a mistake, or (ii) that the sayings of the Salaf which run contrary to it are in error! And no one with an ounce of intellect would doubt that the one whose saying is in opposition to that of the Salaf is the one who is mistaken and in error.” [39]

And avoiding bida’ (the Innovations) is one of the great usûl (fundamentals) of Ahl-Sunnah wal-Jamâ’ah, and it involves: (i) keeping away from it, (ii) having hatred for it, (iii) warning the people about it, (iv) explaining it to the people so they do not fail into it, and (v) refuting the innovators.

Imâm as-Sâbûnî (d449H) said about Ahlus-Sunnah:
“They follow the Salafus-Sâlihîn (the Pious Predecessors) - the Imâms and the Scholars of the Muslims - and they cling to the firm Dîn that they dung to and to the clear truth. And they hate Ahlul-Bid’ah (the People of Innovation) who innovate into the Dîn that which is not from it. They do not love them and they do not keep company with them. They do not listen to their sayings, nor sit with them, nor argue with them about the Dîn, nor debate with them. Rather, they protect their ears from hearing their futility - things which if they pass through the ears and settle in the hearts - will cause harm and cause doubts and wicked ideas to appear. And concerning this Allâh - the Mighty and Majestic - sent down: “And when you see people engaged in vain discourse about Our Signs, then him away from them unless they turn to a different theme.” [40]” [41]

Imâm ash-Shawkânî (d.1255H) said:
“And this Âyah contains a severe reprimand for those who allow people to sit with the Innovators, who twist the Words of Allâh, play around with His Book and the Sunnah of His Messenger and refer them back to their own misleading desires and wicked innovations. Since if he is unable to reprimand them and change them from what they are upon, then at the very least he should avoid sitting with them - and that is easy for him, not difficult. And the innovators may make use of his presence with them - even though he is free of their mistakes - through a doubt by which they beguile the common people, in which case his presence will cause an extra evil in addition to just listening to their evil.” [42]

The Prophet sallallâhu ’alayhi wa sallam said:

“Indeed, Allâh does not accept the repentance of an innovator, until he stops the innovation.” [43]

And: “Every innovation is misguidance and going astray.” [44] And he sallallâhu ’alayhi wa sallam also said: “Whosoever innovates, or accommodates an innovator, then upon him is the curse of Allâh, His Angel and the whole of mankind.” [45]

Sufyân ath-Thawrî - rahimahullâh - said:
“Innovations are more beloved to Iblîs than sin. Since a sin may be repented from, but innovation is not repented from.” [46]

The following narrations will highlight - if Allâh wills - the manhaj adopted by our Salafus-Sâlih with regards to the mubtudi’în (the Innovators):

A man said to ’Abdullâh ibn ’Umar:
Najdah (a man from the Khawârij) says such and such. So Ibn ’Umar prevented himself from listening for fear that some of it should enter his heart. [47]

Al-Hasan (d.110H) - rahimahullâh - said:
“Do not sit with the people of innovation and desires, nor argue with them, nor listen to them.” [48]

Asmâ bint ’Ubayd said:
Two of the people of vain desires and innovations entered upon Ibn Sîrîn (d.110H) and said: O Abû Bakr, may we speak to you? He said: “No!” They said: May we recite to you an âyâh from the Book of Allâh? He said: “No! Indeed, either you will get up and leave me, or I will get up.” So they went out and some of the people said: O Abû Bakr, what harm would it have done to you, for them to read an âyah from the Book of Allâh? He said: “I feared they they would read an âyah to me and change it, and that would remain in my heart.” [49]

An innovator asked Ayyûb as-Sakhtiyânî (d.131H):
O Abû Bakr, may I ask you about a word: He turned away and indicated with his hand - “No, not even half a word.” [50]

Ibrâhîm ibn Maysarah (d.132H) - rahimahullâh - said:
“He who honours an innovator, has assisted in the demolition of Islâm.” [51]

Abû Qilâbah (d.140H) - rahimahullâh - said:
“Do not sit with the people of innovation, because I do not feel secure that they will not drown you in their misguidance and make part of what you used to know, unclear to you.” [52]

Ibn Awn (d.150H) - rahimahullâh - said:
“Whosoever sits with an innovator is worse than them.” [53]

It was said to Imâm al-Awzâ’î (d.157H) - rahimahullâh: A person says, ‘I sit with Ahlus-Sunnah and I sit with the innovators.’ So al-Awzâ’î said: “This person desires to fluctuate between the truth and falsehood.” [54] Commenting upon this saying, Ibn Battah said: “Al-Awzâ’î has indeed spoken the truth. And I say: Indeed this person does not know the truth corn falsehood, nor faith from disbelief.”

Sufyân ath-Thawrî (d.164H) - rahimahullâh - said:
“Whosoever listens to an Innovator has left the protection of Allâh and is entrusted to the innovation.” [55]

Al-Fuday ibn ’Iyâd (d.187H) - rahimahullâh - said:
“Do not sit with an innovator, for I fear that the curses will descend upon you.” [56]

Imâm Mâlik (d.197H) - rahimahullâh - said:
“How evil are the people of innovation, we do not give them salâm.” [57]

Imâm ash-Shâfi’î (d.204H) - rahimahullâh - said:
“That a person meets Allâh with every sin except Shirk is better than meeting Him upon any one of the innovated beliefs.” [58]

Abû Dâwûd as-Sijjistânî (d.275H) said:
I said to Abû ’Abdullâh Ahmad ibn Hanbal: If I see a man from Ahlus-Sunnah sitting with a man from the people of Innovation, should I abandon speaking to him? He said: “No, you should first inform him that the one whom you saw him with is a person of innovation. Either he will cease speaking to the innovator - so continue speaking to him - or if not, then regard him to be like him. Ibn Mas’ûd said: A person is like his friend.” [59]

Indeed, the people of knowledge throughout the ages continued warning the masses against the innovators and considered this matter important enough to dedicate chapters in their various books about this. For example:-

Abû Dâwûd has a chapter in his Sunan (4/197): “Chapter: Turning away from the Innovators and having hatred for them.”

Al-Hâfidh al-Mundharî (d.656H) in At-Targhîb wat-Tarhîb (3/14) has a chapter: “Deterrent against loving the people of Innovation, since a person will be with those whom they love.”

Imân an-Nawawî (d.676H) mentions in al-Adkhâr (p.323): “Chapter: Dissociating from the people of Innovation and the people of Sin.”

Al-Bayhaqî (d.458H) said in al-I’tiqâd (p.236): “Chapter: Forbiddance of sitting with the Innovators.”

Imâm al-Lâlikâ’î (d.418H) said in Sharh Usûl I’tiqâd Ahlus-Sunnah wal-Jamâ’ah ( l/128): “What is related from the Prophet sallallâhu ’alayhi wa sallam with regards the forbiddance of debating with the Innovators.”

Imâm al-Baghawî (d.516H) - rahimahullâh - said:
“The Prophet sallallâhu ’alayhi wa sallam informed about the splitting of this Ummah and the appearance of innovations, and he stated that those who followed his Sunnah and the way of his Companions - may Allâh be pleased with them all - would be saved. So the Muslim, when he sees a person zealously engaged in any of these innovations out of belief, or taking any of the Sunnah lightly - must avoid him and be free of him, and abandon him, whether alive or dead. So he does not give salâm to him when he meets him, nor reply to it if he says it first - until he abandons his innovation and returns to the truth. And the forbiddance of avoiding for more than three days between two people refers to things that happen between people - not what is done for the sake of the Dîn - since avoiding people of innovation continues until they leave their innovation.” [60]

Qâdî Abû Ya’lâ (d.333H) - rahimahullâh - said in Hijrul-ilbbtadi’ (p.32): “There is ijmâ’ (consensus) from the Sahâbah and the Tâbi’în as regards dissociating and cutting-off from the Innovators.”

It is also necessary to mention here, the distinction that the Scholars make between a newly invented matter being a bid’ah (innovation) and passing a judgement upon one who is involved in it that he is a mubtadi’ (innovator).

Shaykh ’Alî al-Halabî - hafidhahullâh - says:
“Since ruling about a newly-invented matter that it is a bid’ah is a judgement in accordance with scholarly principles and fundamental guidelines. So as for a person committing this bid’ah, then it may be that such a person is a mujtahid, as has preceded. So the like of this ijtihâd, even if erroneous, then it prevents him being described as an innovator. It could also be that such a person involved in this bid’ah may be ignorant, so this description of him being an innovator will be withheld from him - even though he may be sinful due to his deficiency in acquiring knowledge - unless Allâh wills. There may also be other factors present, which prevent the one committing innovation from being described as an innovator.

However, as for the one who persists in his innovation - after the truth is made clear to him - either due to following of forefathers, and following that which he is accustomed to - then the description of being an innovator fully befits such a person, due to his deliberate rejection and opposition to the truth and distancing himself and making false excuses against it. So when this is understood and adhered to, it will clarify many doubts which are raised against the callers to the Sunnah, from its opponents - those who falsely accuse the callers to the Sunnah of declaring the Scholars to be innovators and the choice ones of this Ummah, as being astry and misguided.” [61]

   [8] Just as the Messenger of Allâh sallallâhu ’alayhi wa sallam said in his khutbahs: “ ... and every innovation is misguidance and all that misguides, misguides to the Fire.” [62]

And ’Abdullâh ibn ’Umar - radiallâhu ’anhu - said:
“Every innovation is misguidance, even if the people think it is good.” [63]

Imâm al-Barbahârî (d.329H) - rahimahullâh - said:
Beware of small innovations, because they grow until they become large. This was the case with every innovation introduced into this Ummah. It began as something small, bearing resemblance to the truth, which is why those who entered into it were mislead and then were unable to leave it. So it grew and became the religion which they followed, and thus deviated from the Straight Path and left Islâm. And may Allâh have mercy upon you! Examine carefully the speech of everyone you hear from in you time particularly. So do not act in haste and do not enter into anything from it until you ask and see: Did any of the Companions of the Prophet sallallâhu ’alayhi wa sallam speak about it, or any of the Scholars? So if you find a narration from them about it, cling to it, do not go beyond it for anything and do not give precedence to anything over it and thus fall into the Fire.” [64]

Al-Hasan al-Basrî said: 
“The Sunnah is - by Him besides whom none has the right to he worshipped - between those who exceed the limits and those who fall short. So be patient upon it, may Allâh have mercy upon you. For indeed, Ahlus-Sunnah were a minority from those who preceded and shall be a minority from those to come. They did not accompany the people of excessiveness when they exceeded, nor the people of innovation when they innovated. Rather, they persevered upon the Sunnah, until they met their Lord.” [65]

In summary: two major principle of methodology - with regards to the ’aqîdah of Ahlus-Sunnah wal-Jamâ’ah - have been covered in the first part of this serialisation:

Firstly: “The source for the ’aqîdah is: The Book of Allâh, the Sunnah of Allâh’s Messenger sallallâhu ’alayhi wa sallam, and the ijmâ’ (consensus) of the Salafus-Sâlih.”

Secondly: “Every newly-invented matter in the Dîn is an innovation, and every innovation is misguidance, and every misguidance is in the Fire.” [66]

References

1. Narrated by Ibn Hibbân in al-Majrûhîn (1/27).
2. Narrated by at-Tirmidhî in al-’Ilal(4/388), Ibn Hibbân in al-Majrûhîn (1/18) and al-Khatîb in al-Kifâyah (no.393)
3. For a comprehensive biography of the Imâm, refer to Manâqib Ahmad of Ibn al-Jawzî and also Siyâr A’lâmun-Nubulâ (11/177-358) of adh-Dhahabî - from which the above biography and most of the following narrations have been taken.
4. Tadhkiratul-Huffadh (2/432) of adh-Dhahabî. The trial mentioned here is the trial of torture and persecution that lmâm Ahmad suffered, whilst refuting the kufr (disbelief) of those who declared that the Qur‘ân is created, and standing firm upon the correct belief that the Qur‘ân is the Word of Allâh uncreated. An explanation of this matter will come at its relevant place - if Allâh wills.
5. Al-Ibânah’an Usûlid-Diyâanah (no.24) of Abûl-Hasan al-Ash’arî.
6. Tabaqât ush-Shâfi’iyyatul-Kubrâ (2/250).
7. Related by al-Lâlikâ‘î in Sharh Usûl I’tiqâd Ahlul-Sunnah wal-Jamâ’ah (no.30).
8. Related by lbn Battah in Al-Ibânah’an Usûlid-Diyâanah (p.133).
9. Al-Isâbah (1/4-5) of al-Hâfidh lbn Hajar.
10. Sharh Sahîh Muslim (16/85) of an-Nawawî.
11. Al-Kifâyah fî ’Ilmir-Riwâyah (p.99) of al-Khatîb al-Baghdâdî.
12. Sahîhul-Bukhârî (7/1 - with Fath) of lmâm al-Bukhârî.
13. Related by al-Bukhârî (no.3649) and Muslim (no.3456) from Abû Sa’îd al-Khudrî radiallahu ’anhu.
14. Related by Ibn Abî Shaybah in al-Musannaf (no.324217) from Wâthilah radiallâhu ’anhu. Al-Hâfidh Ibn Hajar authenticated it in Fathul-Bârî (7/7) saying: “Its isnâd is Hasan.”
15. Mukhtasar Ulûmul-Hadîth (p.174 - with Sharh) of Ibn Kathîr.
16. Fathul-Mughîth (p.346) of al-Hâfidh al-’Irâqî.
17. Related by al-Bukhârî (no.2652) and Muslim (no.2533) from ’Abdullâh ibn Mas’ûd radiallâhu ’anhu.
18. Related by Muslim (no.2534) from Abû Hurayrah radiallâhu ’anhu.
19.Sahîh: Related by at-Tirmidhî (no.2334), Ibn Hibban (no.2285) and others, from ‘Imrân ibn Husayyin radiallâhu ’anhu. It was authenticated by al-Albânî in as-Sahîhah (no.699).
20. Hasan: Related by at-Tabarânî, from Ibn Mas’ûd. Al-Albânî authenticated it in Sahîhul-Jâmi’ (no.3293).
21. Related by Muslim (7/186) and Abû Dâwûd (no.4657) from ‘Imrân ibn Husayyin.
22. Related by Muslim (no.2536).
23. Sahîh: Related by Ahmad (1/215) from ’Abdullâh ibn ’Abbâs radiallâhu ’anhumâ.
24. Related by al-Bukhârî (l/25) and at-Tahâwî in Mushkilul-Âthâr (2/278), from Mu’âwiyah radiallâhu ’anhu.
25. Sûrah Tawbah 9:100
26. Sûratun-Nisâ 4:115
27. As-Sabîl ilâ Manhaj Ahlis-Sunnah wal-Jamâ’ah (p.16) of Shaykh ’Adnân al-’Ar’ûr.
28. The first hadîth is related by Abû Dâwûd (no.4598) and ad-Dârimî (2/249) and is Sahîh, whilst the second is related by at-Tirmidhî (no.2792) and al-Hâkim (l/128-129) and it is Hasan. Shaykh al-Albânî has authenticated them both in as-Sahîhah (nos.204-205).
29. Sahîh: Related by Ahmad (4/126), Abû Dâwûd (no.4607) and Ibn Mâjah (no.43), from al-’Irbâd ibn Sâriyah radiallâhu ’anhu. It was authenticated by al-Hâfidh lbn Hajar in Takhrîj Ahâdîth Mukhtasar Ibnul-Hâjib (1/137).
30. Related by Muslim (16/82) and Ahmad (4/398), from Abû Mûsâ al-Ash’arî radiallâhu ’anhu.
31. Related by Ahmad (no.3600) and at-Tiyalasî (no.23). Al-Hâfidh lbn Hajar authenticated it in ad-Dirâyah (2/187) as did as-Sakhâwî in al-Maqâsidul-Hasanah (no.959).
32. Kitâb Sharhus-Sunnah (no.2) of Imâm al-Barbahârî.
33. Kitâb Sharhus-Sunnah (no.82).
84. Sahîh: Related by Ahmad (l/435), an-Nasâ’î (7/49) and ad-Dârimî (1/67-68). Shaykh al-Albânî authenticated it in his checking to Kitâbus-Sunnah of Ibn Abî ’Âsim (nos.16-17).
35. Related by Ibn Battah in al-Ibânah (no.136) and Abû Nu’aym in Hilyatul-Awliyâ (2/218).
36. Al-I’tisâm (l/37) of the Imâm - the Scholar of Usûl - ash-Shâtibî.
37. Al-I’tisâm (l/231) of ash-Shâtibî.
38. As-Sârimul-Munkî (p.427) of Ibn ’Abdil-Hâdî.
39. Mukhtasar as-Sawâ‘iqul-Mursalah (Z/128) of Ibn al-Qayyim.
40. Sûrah An’âm 6:68
41. Risâlah fî I’tiqâd Ahlus-Sunnah Ashâbul-Hadîth (p.100) of Imâm as-Sâbûnî.
42. Fathul-Qadîr (2/128) of as-Shawkânî.
43. Sahîh: Related by at-Tabarânî in al-Awsat (no.4360) and others. Shaykh al-Albânî authenticated it in as-Sahîhah (no.1620).
44. Sahîh: Related by Abû Dâwûd (no.4607), at-Tirmidhî (no.2676) and others, and al-Hâfidh Ibn Hajar authenticated it in Takhrîj Ahâdîth Ibnul-Hâjib (1/137).
45. Related by al-Bukhârî (12/41) and Muslim (9/140) and the hadîth is general, as has been duly explained by al-Hâfidh Ibn Hajar in Fathul-Bârî (13/281).
46. Related by al-Lâlikâ‘î (no.238).
47. Related by al-Lâlikâ‘î (no.199).
48. Related by ad-Dârimî in his Sunan (l/121) and Ibn Battah in al-Ibânatul-Kubrâ (2/444).
49. Related by ad-Dârimî in his Sunan (l/109).
50. Fathul-Qadîr (2/128) of ash-Shawkânî.
51. Related by al-Lalikâ‘î (l/139).
52. Related by al-Bayhaqî in al-I’tiqâd (p.118) and ’Abdullâh ibn Imâm Ahmad in as-Sunnah (p.18).
53. Related by Ibn Battah in al-Ibânatul-Kubrâ (no.446).
54. Related by Ibn Battah (1/456).
55. Related by Abû Nu’aym in al-Hilyah (7/26) and Ibn Battah (no.444).
56. Related by al-Lâlikâ‘î (no.262) and Ibn Battah (no.441).
57. Related by al-Baghawî in Sharhus-Sunnah (1/234).
58. Related by al-Bayhaqî in al-I’tiqâd (p.158).
59. Related by Ibn Abî Ya’la in Tabaqâtul-Hanâbilah (l/60) and Ibn Muflih in Âdâbush-Shar’iyyah (1/263).
60. Sharhus-Sunnah (1/224) of al-Baghawî.
61. ’Ilm Usûlil-Bida’ (pp.l09-110) of Shaykh ’Alî Hasan al-Halabî.
62. Sahîh: Related by an-Nasâ’î (l/224), from Jâbir radiallâhu ’anhu, and declared authentic by Shaykhul-Islâm lbn Taymiyyah in Majmû’ul-Fatâwâ (3/58).
63. Related by al-Lâlikâ‘î (no.l26), Ibn Battah (no.205), al-Bayhaqî in al-Madkhal ilas-Sunan (no.191) and Ibn Nur in as-Sunnah (no.70). This narration refutes the concept of bid’ah hasanah (good innovation) with regards to beliefs and worship, and a more detailed explanation of this will come in a later issue - if Allâh wills.
64: Kitâb Sharhus-Sunnah (nos.7-8) of al-Barbahârî.
65. Related by ad-Dârimî in his Sunan (1/71-72).
66. Mujmal Usûl Ahlus-Sunnah wal-Jamâ’ah fil-’Aqîdah (pp.7-9) of Shaykh Nâsir al-’Umar.