Abu Taymiyyah – Al Mubaadi Al Mufeedah 6
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Mohammed
Commencing in the book
The beneficial elementary principles
in by
the
Sheikh
We reached
number 19.
Question number 19
in this great book.
The sheikh, he says, when it is said
to you, what is your?
Say,
I am a sunni.
Salafi
and the proof is the hadith of in
Masaria.
That the
prophet
said, so adhere to my sunnah and the
sunnah,
the way
of the right right rightly guided Khalifa.
Hold on to it
and bite upon it
with your molar teeth,
and beware of newly invented matters,
for verily every newly invented matter is a,
meaning an innovation, and every is a misguidance.
Narrated by Abu Dawood and others transmitted it,
and it's a Hassan Hadith.
Okay. As for the issue about
the our
like we have mentioned many, many, multiple times,
should be the book of Allah subhanahu wa
ta'ala
acting upon it
and using it. And likewise, the
sunnah of the prophet
upon the understanding of the Sahaba.
This word sunni
and this word salafi that the sheikh has
mentioned
has come under much controversy.
Rather, many of the people they do not
understand this word or where it has come
from
or they ascribe to it many different types
of
things. But inshallah by the end of today
we will all understand how this word came
about, what is it, and what it is
affiliated to.
In the Arabic language, there's something called You
Nisbah.
You and Nisbah.
This letter You, you put it at the
end of Arabic word in order to affiliate
yourself to or you ascribe yourself to.
For example, now when I say
Yemen
or I say Somali
or I say
Britani.
Okay?
These are countries.
These are countries.
If I put the yeah at the end
of the word, Methanen, I say, Yemeni.
I am a Yemeni.
You are now ascribing yourself to that
country.
Okay? It's like something to ascribe yourself to.
So this year Nisba has this type of
significance in the Arabic language.
As for the meaning of salaf, the meaning
of salaf comes from where?
It means predecessors.
Those that were before us like the Sahaba.
They preceded us in iman, in faith, and
everything else.
So the person that says Salafi Yun, he's
ascribing himself to the Sahaba.
Those that were there before him, and those
that came after the Sahaba.
As for the Salaf,
the righteous preset predecessors,
when we ascribe ourselves to them,
not everyone can do this.
If a person is clearly not following the
ideology and the way of the sahaba, he
cannot affiliate himself to them.
Those that can only affiliate themselves to the
sahaba are those that act upon what they
say.
They act upon what they say,
they say what they say and they believe
in what they believe in.
If a person
does these acts then there's no doubt
that he's from the ways of the or
his ways are from the ways of the
Sahaba
And the prophet sallallahu
alaihi wasallam.
In this time you find people have played
around games of this name.
Everybody uses it.
Everybody uses it. Some people, they've changed into
a group,
like it's become a hizb,
which is actually not correct
you find
those that call themselves Jamaat or Jihad or
the Sufis or anyone else, they say we
are Salafi
jihadi,
or we are Salafi
Sufi, or we are Salafi Ikhwani.
We have names like this
going around
Britain and many other places.
Like I mentioned before as well this is
not Hizb.
Rather everyone that
follows the way of the salaf, the sahaba
goes under this category or under this banner.
And it doesn't have restrictions
like some people they might claim or they've
changed into.
As long as you are with me, I'm
with you. Where did this come
from? Something that is absolutely false.
They come up with principles
whether you are with me, if you are
with me, I'm with you.
This is not from the ways of the
Salaf Raba. This is from the Usul
of the
parties that come around.
This is from the fundamentals of the parties
that come around. Different types of groups.
And our religion
has what?
Prohibited us from making groups.
Our religion has prohibited us from making groups.
Everybody should be upon the fitrah the natural
way of following Allah subhanahu wa ta'ala's book
and his messenger.
How many ayaats
you find in the Quran
informing us not the split between us?
Here as soon as the differences happen, this
person goes to wherever he wants and he
makes a new group.
And they're calling for something that's not even
from the book of
Allah It's upon us all to be
1
under
the name
of Islam, then upon under the name of
the Sunnah.
Allah
has said in the Quran.
Allah says in the Quran
Do not be from the polytheists
and
those who have split
and divided within themselves.
Different groups. This person comes along tomorrow and
he says, his name is
or this person comes along tomorrow and he
says, we are from this group.
Man's are Allah Subhanahu Wa Ta'ala, Muhammad Sultan.
Allah Subhanahu Wa Ta'ala
hasn't brought this down in his book and
also the prophet
has an aided this.
Rav is only names
that people and their fathers have come up
with. Like Allah says in here
This has no in the religion,
rather this is the
This is the origin of splitting the religion
and the origin of dalala, misguidance.
As soon as the people, they started doing
this, affiliating themselves to different people or different
groups, the Ummah started
to defer.
There was a time as well
in the Haram of Allah Subhanahu Wa Ta'ala.
People became so fanatic
about who they followed,
they refused to pray behind Fulan.
At the time, there was 4
salat at one time in the Haram.
The Shafi'is wouldn't pray behind the Hanafis.
Hanafis wouldn't pray behind the Shafi'is.
And the Hanabir wouldn't pray behind the Malekis
and
vice versa.
The 4, they didn't call to this. They
didn't call the people to divide within themselves.
Rob has only the actions and the ways
of the people
that this caused.
Imam Ahmed
and Imam Shafi'i, Imam Malik, Imam Abu Hanifa,
they called the people to follow the book
of Allah Subhanahu Wa Ta'ala.
Imam Ahmed used to say,
do not blind follow me and do not
blind follow Malik and and
Take from where we took it from. Meaning,
the Quran
They didn't call us to specify ourselves and
be fanatic over 1 person
and divide within ourselves.
No. They didn't call to this.
Imam al Shafi'i and Imam Abu Hanifa used
to say, when Sahal Hadith of our Al
Habibi,
if you find the hadith, this
is my.
This is my way.
Okay?
And likewise, Imam Malik
and Imam
Shafi'i, one time he said, if you find
a hadith that goes against my statement and
throw against the wall.
This is how
they respected the proofs.
This is how they greatened
the religion of Islam,
the religion of Allah
They didn't call the people to be fanatic
over them or to blind follow them or
to stick to their personalities. No. They didn't
call you this. Rather, the people that came
after them, they caused a split between the
people.
They caused a split between the people. You
find people, they free themselves,
they hate
each other because of who you follow or
who you affiliate yourself
to.
How do you know if you are from
that
people that follow the salaf?
There's many, many hadith
which tell us and inform us
who these people are, who the saved sect
are. And it's very very simple.
Very very simple. The
prophet said
Those that live, they are going to see
many, many differences.
This is from the signs of prophecy.
The prophet mentioned this 1400 years ago, and
you can see this happening now.
So much
within the Ummah.
And he mentioned in the same hadith,
upon you is the way
upon you is upon you is to follow
my way,
my way.
And the ways
of the 4
rightly guided Khalafa.
Meaning, Abu Bakr
It's upon you to follow this way.
And hold on to it with your teeth.
Just how we would,
hold on to the meat that we eat,
try and bite it off like that. And
like how a dog would bite upon a
person when he grabs onto him and wouldn't
let go.
This is how we should be regarding our
religion, regarding a sunnah.
In every case, we always go back to
it. We stick to it and we bite
onto it. Meaning, we hold very fast upon
it.
And, likewise, the prophet
mentioned in another hadith,
this ummah
sorry.
The Jews, they split into 71 sects.
It's very, very well known hadith.
And the Christians, they will split into 72
sects.
And my ummah will split into 73 sects.
So the prophet
then said, all of them are in the
hellfire except for 1.
And then in another hadith, it comes when
the Sahabi asked him, who is this
group? The prophet
replied by saying,
what I am upon and my companions.
So if you are upon
what the prophet
was upon,
what the were upon, then you are from
the rightly guided ones. You are from the
rightly guided ones, and you know you are
safe.
As for you going into other things,
following
doubts
and affairs that go against the prophet
and desires,
then this is when you go astray. This
is when you go astray and you go
far from the religion of Allah subhanahu wa
ta'ala.
And, also, it's very, very important.
We know how to preserve
the way of the Salaf.
This way of the prophet
Other they were all otherwise, there will be
a major confusion regarding the Dawa.
Major confusion you want the prophet
called to.
The prophet called us
to stick firm upon the sunnah and stay
away from the misguided affairs.
And likewise, the misguided people.
Allah says in the Quran
Do not incline towards those
who oppress,
lest you will be touched with fire.
What I mean by this,
when we call or when we form any
sort of Dua, our Dua has to be
far
from the Dua of those that call to
different
kind of things
or misguided affairs.
So the people, they do not get confused.
Methanol, one good example,
we have a masjid.
One person is calling to the sunnah
all day long.
The next day, an innovator comes along. He's
calling the people to bid up.
If we carry on mixing like this
and inclining to each other, what will happen?
There will be a very big confusion.
People will not know what is a sunnah,
and people will will not know what is
goes against the sunnah.
So this differentiation is very, very important
so that the people, they do not get
confused and they do not become misguided.
Because once you start sharing a platform and
start mixing with these things, people will what
what will what will happen? People will take
from him and take from you, and there
will be a clash
in Apeida.
Because different things are being called to upon
one basis.
So this is also something very, very important
that we know.
Very, very important that we know, and we
also
differentiate and stay away from the falsehood
that is called to.
And this is what the prophet called
to. He differentiated between falsehood and what is
haqq.
Until the Quraysh, they said, Muhammad Farrak An
Nas.
Muhammad has split the people.
Did he split the people just in out
of argument's sake just to split the people?
No. He tried to split the people so
they understand the difference between
Haqq and Baatil.
People are calling to shirk. It is not
from the masrahah, it's not from the major
interest that we go and start mixing with
them,
or that we
associate
our calling with them. This is what the
prophet
done. He called the people to the sunnah
in order the people, they differentiate between the
and also the battle.
I hope that's understood
what the that we should be following and
what this word actually means.
You're gonna hear this all the time.
You're gonna hear this all the time. Salafi
this, salafi that, salafi this.
Okay?
And you also will find a lot of
people, they have the wrong impression about this
word.
They have the wrong impression about this word.
They think it's a hisb. They think it's
a part of, partisanship
or all these other things, and also because
of the actions of the people.
The actions of the people,
they have caused major, major confusion.
You have people coming along. They're doing things
that are not even in the way of
the
salaf,
and they claim salafiya.
So what are the general mass gonna say?
This is the salafiya.
Because of the actions of the people, this
is salafiya.
This is what these people are calling to.
So the person now when he says this
word, he affiliates himself to this,
to the way of the salaf,
that his actions has to be based upon
the way of the salaf.
Otherwise,
you're going to blow it for the all.
All the people, they're gonna get the wrong
impression.
Well, like, how many people did I see?
I go and speak to them, the salafis
are this. They are this. They are this.
They are that.
Because they run into wrong people
or people that called to other
than the way of the salaf or they
were harsh
or they didn't deal with the issues in
the right way, they got the wrong impression.
And because of maybe of some of the
actions,
all of it has turned into
what's his name? Something very negative.
Something very negative, and he has caused the
wrong impression.
So a person
needs to be very, very careful
of what he does, what he says, and
what he believes.
Otherwise,
it's going to blow it for all.
Number 20. When it is said to you
who is the first of the messengers to
the people of earth,
and who is the last of them?
Say the first of them is
and the last of them is the best
of the prophets,
our prophet Muhammad,
And he being sent is the first of
the minor signs
of the final hour.
And it is incumbent upon us to believe
in all of them. Meaning all the messengers
and the prophets.
And the proof is the hadith of Abu
Hurayat Radiallahu An
that the prophet
said about the people
at the place of the gathering on the
day of resurrection.
Then they will go to the and they
will say, oh, no, you are the first
of the messengers
sent to the people of earth.
And Allah called you
a grateful slave.
We'll be doing a bit of reading because
all of it is, like, connected.
And the proof that the last of them
is Muhammad
is the same one of Allah
Muhammad is not the father of any of
your men. But he is the messenger of
Allah and the seal of the prophets.
And the hadith of that the prophet
said, I am the seal of the prophets.
There is no prophet after me.
And the proof that he is the best
of the prophets is the hadith of Uhura
that the prophet
said,
I am the said, head leader
of the people on the day of resurrection.
And the proof that he is the first
of the signs of the final hour is
the Hadith of Salim Nasad
that the prophet
said, I have been sent
along with the coming of the final hour
like this, and he pointed to his fingers.
And he has also been narrated
on Anas ibn Malik in the radiAllahu anhu
that the prophet
said, I have been sent along with the
coming of the final hour like these 2.
He joined together the index finger and the
middle finger.
Just to show you how close
the hour is
and the proof that this is incumbent upon
us to believe in
and all of them and whoever denies any
of them then he has denied all of
them.
Meaning, whoever denies one of the prophets,
then this person has denied all of the
prophets. But Insha'Allah, I'm going to speak about
it
in detail.
The messenger believes
in what has been sent down to him.
From his Lord and so do the believers.
All of them believe in Allah and his
angels and books and his messengers.
We make no distinction
between any of his messengers.
We make no distinction
between any of his messengers.
And the statement of Allah,
Verily those who disbelieve in Allah and his
messenger
and wish to make a distinction between Allah
and his messenger, and they say,
we believe in some and disbelieve in others
and wish to adopt a way in between.
Those are truly disbelievers, and we have prepared
for the disbelievers a humiliating
punishment.
Okay.
All the proof that have been mentioned in
these two pages
are clear indication
that there's many prophets
and also messengers.
And, likewise, it's upon us to believe in
every single messenger
and in every single prophet,
even though that we haven't seen them.
Believing in the things that Allah
has told us
and we haven't seen
is from the signs of the believers.
Like Allah
Those that believe in the unseen and they
establish their prayers and they pay the zakat.
They are from those who are successful.
And what we gave them, they're spending.
And then Allah
then says
They are those who are upon guidance,
and they are from those who are successful.
These are important affairs. What Allah subhanahu wa
ta'ala tells us in the Quran, whether we
see it, whether we intellect it, or whether,
it goes against our aqal, our minds, we
still have to believe in it.
Whether it is angels, whether it is books,
and we're going to come to the part
where he talks more about the iman. Some
of the pillars of iman.
As for the issue about the prophets
and messengers, Allah Subhanahu Wa Ta'ala has mentioned
some of them in the Quran,
and some of them have not been mentioned
in the Quran.
Messengers we have told you about, and as
messengers we haven't told you about. What do
we understand from this? Some we know and
some we don't know.
25
prophets have been mentioned in the Quran.
Most of them are mentioned on one page
of Surah Al An'am.
Allah
Quran. Can someone count
That's 18 so far, isn't it? 18
of them of the prophets have been mentioned
on this page.
As for there's another 7 that have been
mentioned in the other
verses of Allah Subhanahu Wa Ta'ala.
So these are 25 prophets
that are mentioned in the Quran.
As for those other messengers and prophets that
are mentioned in the Quran, we still believe
in it because Allah subhanahu wa ta'ala has
informed us there's other messengers.
Is there a specific number of how many
messages there are?
The answer is yes.
The
prophet mentioned in a hadith
which was narrated
by
on the authority of Abu Muhammad Bahili.
1 of the Sahabi asked the prophet
was Adam a prophet?
There's a difference between a prophet and a
messenger, and Insha'Allah will come to explain this
later on.
Was Adam a prophet? He said yes.
So we asked
how many,
how long was it between Adam and Nuh?
He said 10 centuries.
How many years in a century?
A 100, isn't it? Okay. So that's how
many years? A 1000.
A 1000 years was between
Adam and Noah.
So the second question he asked,
how how long was it between
Nuh and Ibrahim?
He said 10 centuries.
And the last question he asked,
how many messengers were there? So he replied
by saying 315.
315
messengers
were there. Like the prophet
mentioned in this hadith.
As for the amount of prophets,
there's some narrations where it says a 124,000,
but most of them they seem to be
but
Allah
knows best of how many
prophets there was.
Okay.
Like weak weak weak
weak narrations.
Okay?
As for the statement of Allah
he mentions,
This is a very, very important statement that
we need to contemplate,
which means we make no distinct distinction between
any of the messengers.
At Tabari, he mentions in
that the Christians,
they believed in Islam, they didn't believe in
Muhammad.
They used to distinguish between the prophets.
As for the Jews, they believed in Musa,
and they didn't believe in Esau.
And they made this distinction.
Rather weighs upon us, we believe in every
single one that has been mentioned.
In opposition to what they believed.
They believed in some and they didn't believe
in others.
Is from the things that makes our religion
different to those or to theirs.
Okay.
Someone might misunderstand this verse.
We do not make any distinction between
them.
Someone might think that
all the prophets and messengers are all the
same in superiority and also in virtue.
Rather, this is not the case.
There's messengers who are more superior and more
virtuous than others.
And there's proof for all of this.
Like I mentioned earlier, there's 25 mentioned in
the Quran. And there's those that are not
mentioned in the Quran.
Just them being mentioned in the Quran makes
them superior
over the other. That's a great honor just
being mentioned in the Quran.
Then from them 25
or another 5 called.
Them 5 are better than the rest of
the 25.
And Allah subhanahu wa ta'ala has mentioned them
in 1 verse.
And when we made an agreement, a covenant
with them, with the prophet
No, Musa, and Aisa.
That's how many? 5, isn't it?
5.
Ibrahim and Ibrahim Nam. 5 of them. While
Allah subhanahu wa ta'ala mentions.
These are the best of the 25.
They are called the
And you have from them 5,
where the prophet
is the most superior and the most virtuous.
Why? Because he is the leader on Yom
Kiyama.
Like he mentioned in Abu Hadith,
and I say I am the leader of
the children of Adam
without pride
and arrogance.
Like the prophet
said, unlike what Allah says,
that's from the messengers that we have preferred,
some over others.
The prophets and messengers,
they what? They
differ in virtue.
But at the same time, we do not
believe in any of them. Rather, we have
to believe in every single one of them
and respect every single one of them in
opposition
to what the Jews
and the Christians
done.
Okay.
The difference between
a messenger and a prophet.
This can get very, very confusing,
Just be very attentive
when I mention this.
A messenger
actually the ulama firstly,
they have
mentioned 2 aqwal
or 2 qals.
Two statements regarding this issue.
He says that the messenger is someone
who has been given revelation
with a legislation
and has been ordered to convey it.
He has been ordered to convey it.
As for the prophet, he's been given a
legislation, but he hasn't been ordered to convey
it.
As for the second statement,
and this is the outward opinion, and more
correct to the
Sawab,
the messenger is one who has been dispatched
by Allah
with the legislation
specifically
for him and his people.
As for the prophet,
he conveys
the message of the prophets before him.
You can understand the difference now.
In the second one, the prophet, he conveys
the message before him.
As for the messenger,
he has been revelated to, and he has
been sent to his people
with the legislation.
Okay?
And every messenger
is a prophet, but not every prophet is
a messenger.
Every messenger is a prophet, and not every
prophet is a messenger.
Adam Alaihi Salam was a prophet.
But wasn't? A messenger.
As for no, he was a messenger also,
the prophet.
So the first prophet was Adam
and the first messenger was
Nuh.
As for the last messenger and last prophet
was who? Prophet
So we understand
now the difference?
The other now. Yeah? Okay.
Carrying on
from what I was mentioning before the
Adan, from the proof that we're taking today,
just in summarization,
is that we have to believe in every
single prophet
and not do what the Christians and the
Jews did. They believed in some and they
disbelieved in others.
And also that the prophets,
they differ in virtue.
There's from them that is more virtuous than
the other.
Like, the 25 dimension in the Quran, they're
more virtuous than the others. The other mentioned
in the Quran. Then you have the ululazim,
the 5.
No Ibrahim, Musa Aisa, and the prophet
Then he gets more specific.
Muhammad Sallallahu Alaihi Wasallam is the best of
them and the more virtuous of them.
And he is the leader of all the
people on Yomaltayama,
which shows his great superiority
and also his virtue upon the rest of
the creation.
Okay.
There's another hadith which might cause a bit
of confusion,
and it could be apparent to someone that
this is contradicting
some of the proofs that we've taken today
rather than a way to combine
all these proofs.
Never you will find,
like Imam Shankiti said,
proofs from the Quran and the sunnah contradicting
each other.
It's only because you have that weakness
or that shortcomings
in your mind.
There's always a way to combine them.
Okay?
There's a hadith
which was narrated by Buhari.
That's a man from from the Jews, he
said,
Musa
He swore by the one that chose
Musa Alaihi Salam
from all the creation. This is why he
said in front of a Sahabi.
So the Sahabi got angry and he slapped
him.
So they took this case to the prophet
So the prophet replied by saying,
Musa,
do
not prefer me
above Musa or do not choose me above
Musa.
So what do we understand from this now?
That we can understand from this or some
it could come to the mind of someone
that all the prophets are the same and
not one any of them is virtuous than
the other.
The ulama dev
explained this. They said this that the prophet,
sallallahu alaihi wa sallam, he said this out
of humbleness.
The prophet, sallallahu alaihi wa sallam, said this
out of humbleness
and out of Ihtiram.
As for the other proofs where the prophet
he said,
I am the leader of the children of
Adam
without pride and arrogance
without pride and arrogance, which shows that he
is the
best of them and the most virtuous
of all the prophets and messengers.
As for the last thing
that inshallah I'm gonna mention today regarding the
last aya
on the page, Where Allah
said, verily those who disbelieve in Allah and
his messengers
and wish to make distinction
between Allah and his messenger.
We have the creed of some who say
is sufficient for us who is mentioned in
the Quran
and the hadith books have been chucked in
the bin,
it's not like needed,
it's not needed.
This goes under this prohibition
or under this Wa'id al Shalid.
This big threat that Allah Subhanahu Wa Ta'ala
mentions in this Ayah.
Those that believe in Allah and don't believe
in the Messenger.
And under it goes those that take from
Allah and don't take from the Messenger of
the Prophet the Messenger
Sallallahu Alaihi Wasallam.
Rather, Allah tells us to what? To follow
what the prophet said.
What the Prophet came with, take it
and likewise the Sunnah
clarifies and explains the Quran
because Allah
says in the Quran
and we send down
the dikr upon you, meaning the Quran,
so that you can clarify to the people.
You clarify to the people. The prophet is
the one that clarifies
to the people.
And you will find this you will find
this. These people are called the Quran Yoon
they believe in the Quran and there's no
Sunnah
even though the Bukhari
is the most authentic book after the Quran.
The Ijma and Muslimeen.
There's absolutely no khalaf regarding this. Every hadith
in that book is sahih.
There is no difference differences between the ulama
regarding it.
And no one has ever found a hadith
of the ifiha.
No hadith of the if has been found
in a book.
And still you find that it's not considered
by some and is thrown at the window.
We ask Allah to
benefit us from what we have taken today
and to keep us steadfast upon
the Quran and the sunnah,
and make us from those
who die upon the Quran and the sunnah,
and that are not misguided.
If anyone has any questions or any problems
understanding what we took today, then we try
to solve this issue.
Otherwise, we conclude the lesson
with that.
Was everything understood,
what we took today?
Any problems?
Any more clarifications
regarding the
messenger and prophet Nam?
Okay. I forgot to mention the hadith
for reminding me. The prophet
said to Fatima,
and he said Sahih Muslim,
What an excellent Salaf I am to you.
Meaning, what an excellent predecessor
I am to you.
And like I mentioned at the start of
the lesson,
there's a thing in the Arabic language called
Yal Nizba.
A word in the Arabic language, if I
want to affiliate myself to it,
I have to put the at the end.
Methanol,
Yemen.
I want to say I am from them.
What do I say? I put a at
the end.
And the meaning of Salaf, what does it
mean? It means the predecessors, the Sahaba.
So if I put at the end, I
affiliate myself to the Sahaba.
I am from those
that follow their ways.
And linguistically, this is mentioned in the hadith.
The prophet
mentioned it to Fatima
and likewise Allah says in the Quran
and those that were foremost
from the Muhajirin
and Ansar,
and those that followed them with Ihsan.
Those that
followed them
with excellence.
Allah
is pleased with them, and and they are
pleased with Allah.
So from these proofs you understand that this
has an
in
the deen. This has an origin in the
religion.
And linguistically,
it means the salaf, the sahaba.
That word, it means the sahaba. Now what
some people they claim today or they make
it look alike, this is the meaning.
Okay? I hope that's clear, inshallah.
Okay.