How strange that you find a person amongst the masses, he does not comprehend anything regarding Islaam, neither does he memorize anything regarding its rulings but he knows the story of Umar burying his daughter alive!

The sad reality is that the preachers and lecturers will bear the sin of spreading this fabricated story which has been falsely attributed to the Chief of the Believers Umar Ibn al-Khattaab (رضي الله عنه).

Strangely, this story has no mention in the books of Sunnah, Hadeeth, nor the books of narrations or history. Also nothing is known about the origins of the story except that the Raafidhah (Shee’ah) have fabricated it, out of jealousy, and without any evidence or proof.

This type of narration cannot be deemed accurate unless it has an authentic chain of narration, and we do not have an authentic chain of narration proving that Umar (رضي الله عنه) did such an action.

Additionally, there are other facts that prove this story is fabricated,

1. It is known that the first woman Umar married was Zaynab bint Madh’oon (رضي الله عنها), the sister of Uthmaan. The children born to them were: Hafsah, Abdullah and AbdurRahmaan al-Akbar. [1] The birth of Hafsa was five years before prophethood, so she was the oldest daughter of Umar. [2] So why did Umar Ibn Al-Khattaab (رضي الله عنه) not bury his daughter Hafsa (رضي الله عنها) and she is his oldest daughter? In fact his Kunya is Abu Hafsah. Why would he bury his daughter who is younger than her? Why is there no information regarding the daughter that he supposedly buried? None of his relative mentioned this story, neither is she mentioned along with his other children. [3]
2. It was not known about the tribe of Banee Adiyy, to whom Umar Al-Farooq ascribed to, that they used to bury their daughters alive. This is shown by the fact that his own sister Faatimah, remained alive and married their cousin Sa’eed Ibn Zayd.
3. After searching the books of Hadeeth and Takhreej (wherein the books of Hadeeth are analysed and graded), I did not find a single narration except in the books of the Raafidhah (Shee’ah). It is not mentioned in the books of Sunnah or Hadeeth, and neither is it mentioned in the books of Aathaar (narrations) and History. This in itself is a clear indication that the story is absolute falsehood..
4. Finally, one of the tactics used in insulting the companions is to broadcast stories which are “innocent” if taken in their apparent sense. Therefore, it is befitting for each person to verify and know where he is taking knowledge from.

So this story is from the fabrication and lies of the Rawaafidh.

The one who is accused of fabricating this story is the corrupt Raafidhee Ni’matullah Al-Jazaairee, the one who wrote Al-Anwaar an-Nu’maaniyyah. In order to hide the fact that the story is fabricated, he used the term: ‘it has been narrated…’ [4 ]

We should all spread this message in order to expose this lie, and in order to defend Chief of the Believers Umar Ibn Al-Khattaab رضي الله عنه and to defend all the companions of the Prophet (صلى الله عليه وسلم ).

Footnotes

[1] This has been mentioned by Ibn Katheer in Al-Bidaayah wan-Nihaayah. He said, “Al-Waaqidee, Ibn Al-Kalbee and others said that Umar married Zaynab bint Madh’oon in Jaahiliyyah, the sister of Uthmaan Ibn Madh’oon. The children born to them were: Hafsa, Abdullah and AbdurRahmaan al-Akbar.”

[2] As has been narrated by Al-Haakim in al-Mustadrak and others: ‘Umar said: “Hafsa was born whilst the Quraysh were building the Ka’bah. This was before the prophethood by five years.”

[3] The biography of the mother of the believers, Hafsah (may allaah be pleased with her) in Al-Isaabah by Al-Haafidh Ibn Hair 7/582

[4 ] i.e. he did not say: “such a person said or heard.” This type of wording would give us a level of confidence that the story has been narrated first hand. However when it is said, ‘is has been narrated,’ it shows that the narration may not be accurate.
Article originally posted by The Obligatory Knowledge.

minor corrections for editing only. Featured image from google images.

I only knew a few things about him, (1) I believed him as a scholar of Islaam, who graduated with a degree in usul al-hadeeth in the Islamic University of Madina who founded Muslim Matters website and their group in New Orleans, USA. And (2) that he is currently taking up his Doctorate Degree in Yale University. I admired his articles, his lectures, and his manner of approach in many contemporary issues our Ummah is facing today. If you didn’t know much about him like I did, you would have admired him as much as well. True, he is indeed one who has quite an astonishing intelligence and brilliance, cognitively speaking.

It was two years ago that I learned about Salafiyyah, it was something new to me. As a student of both this religion and school-based curricula, I was never a person who immediately accepts one thing without discourse. Expect that I would be dwelling much of my time in one matter especially if it claims to be the truth. The typical rationale of truth is it is always perfect of contradictions and errors. Truth can never be two different opposing matters – it could either be that one is true and the other is false or neither of them is true at the same time. Salafiyyah was one of which that was overbearing in many aspects. As a methodological approach, it is one that fits the truth. And like all other definitions of truth, all other opposite to salafiyyah is false.

From that which I discovered within the Salafi Methodology are many things that reason and philosophy could not argue. One thing for sure, in Islaam, we do not adopt any other philosophy aside from the manner of philosophy the Prophet (sallallaahu ‘alayhi wassallam) taught us, and that is, the Qur’aan, the Sunnah, along with the best generations he (sallallaahu ‘alayhi wassallam) described are the key to our success and we unarguably cast away that which opposes them. Abu Bakr as-Siddiq (radiyallahu ‘anhu), the Prophet’s (sallallaahu ‘alayhi wassallam) best friend, the first Caliph of Islaam fits the best description of how we should enact our creed and faith in Allaah and the Prophet. He undoubtedly believed the words of the Qur’aan to be true and whatever comes from the Prophet (sallallaahu ‘alayhi wassallam) are to be taken and should cling to. That, among other companions of the best generation in Islaam, should be our manner, attitude and behaviour towards our deen. However, today we see many long threads of which opposes this nature. And they themselves call towards deviancy and illusionary exemplifications of truth whereas it is baatil.

Dr. Yasir Qadhi, along with his colleagues are among the many of who constantly attacks salafiyyah in many aspects. Fair enough he does praise salafiyyah in one or two occasions but many a time he praises other groups as well. And we boil back to the simple rationale before, the truth can never be of two matters with opposite directions. And this is where Dr. Yasir Qadhi falls. His belief that there is no existing firqah (group) that is true towards the call of Islaam. That all we have today are a fraction of truths divided along with the different groups that claim to be Islaam. That in order to be within the truth, one must take a mixture of Sufism, Ash’ariyyah, Deobandiyyah, Tablighiyyah, Shi’ism, and all other different groups in order to become close to the truth.

This reminds us of a particular Filipino delicacy during summer, the “halo-halo”, a mixture of different sweet ingredients potted on one long glass poured with milk. But Islaam is not a delicacy, nor is the Sunnah a food that we eat. If Islaam was a mixture of everything in the world, then it should have not been any different with other religions existing, then how come should we apply such philosophy in our belief? There are a number of Prophetic narrations that explains that there will be ‘one’ group that shall be the truth which he described as the ‘firqatun naajiyah’. Unfortunately, Dr. Yasir Qadhi believes that this group should be the mixture of all other groups – our ‘halo-halo glass’.

On this perspective personal philosophy of Dr. Yasir Qadhi, we put our Ummah in grave danger. In many areas, one can immediately put forth an argument that if a person is undoubtedly new to Islaam (a revert), he is neither one of many things. How will he be able to identify the truth if he will be taking lectures and lessons from different groups teaching different creed and conviction? Yes it is true that in the school of jurisprudence (madhaab) there are differences, but such differences are null and void because each proponent of this school of jurisprudence disclaimed that if any of their ijtihaad in concluding an Islamic Ruling should be thrown away if and only if there is a better opinion in such matter. This applies in rules of fiqh and not in conviction and creed. The ever popular reciting of the basmalah before wudhu is an issue of Fiqh and not an issue of creed. This is an example wherein it does not nullify a person’s faith in the religion, whereas the conviction and creed puts a different scenario. If one person believes that the Qur’aan is a “makhluq” then this is an issue of creed and conviction. It endangers the person’s belief in Islaam and may put forth a severe reality that he may have committed kufur. This is an example of what Dr. Yasir Qadhi wants us to exemplify which is very dangerous for each and every Muslim – to pick parts and parcel of different beliefs in creed and conviction from different groups claiming to be Islaam.

How will one then distinguish the truth from all other parties who claim to be true? Dr. Yasir Qadhi implies that one should stick to the Qur’aan and the Sunnah to answer such question. This is true indeed but not everyone has an ability to understand the Qur’aan without the tafsir, much more if it is in Arabic. Not one is able to understand the hadeeth without the explanations of the scholars, much more if it is in Arabic. By such token, we have one common denominator in these scenarios, we run back to the scholars for help in understanding of our religion. But Dr. Yasir Qadhi has a problem with this for he does not wish for us to cling to the Scholars of the deen except that he wishes us to distance ourselves from them. It is not within one occasion where he criticised the likes of Sheikh Salih al-Fawzan (hafidhahullaah) on their fatawa as he believes that they (these scholars) does not have any full knowledge of our dilemma. Profoundly it was never in one case wherein he was reprimanded by the scholars, even when he was still a student in the Islamic University of Madina where his teachers have asked him to abandon his beliefs and rationale on many Islamic issues. There was even one occasion where one of his teachers have openly told everyone that he (Dr. Yasir Qadhi) was no less than a hizbee! Far indeed we are compared to the scholars, and for such we go back to these authentic scholars who have served their life learning about this religion and continuously study our society. It is but strange to ask for a baker the process of building a mechanical engine for your car. How much more would it be if you ask a person about Islaam whereas he is sufficiently unsuited to explain this deen?

Again, one major anchor of salafiyyah or the salafi methodology is to listen and adhere to the scholars of this deen. How many of our Muslims wish to go to the Islamic University of Madinah to Study? Or to Ummul Qura’ in Makkah? Would it be not deserving to listen to the teachers themselves of these institutions? Those who have doctorate degrees from these Jami’ah? Who have been known to be scholars with great grasp of this religion? Or would you rather choose not too because of your personal philosophies or because you know your persona as a “scholar” or “preacher” would not be fully ratified? The Qur’aan have already spoken on to whom we should seek questions to. And the hadeeth of the Prophet (sallallaahu ‘alayhi wassallam) has identified the victorious group. And this group is not one who is a mixture of many things but those who cling to the Qur’aan and the Sunnah of this deen.

Thus, for those who say, like Dr. Yasir Qadhi is saying that we should be another “halo-halo” Muslims, then I ask you to look back and see for yourself. Is it not that these “halo-halo” mixture of creed and conviction one of the reasons of the fall of Christianity and Catholicism? Do you wish to like so? Then what difference do we have from them within?

Nas’alullaahu liljami’it tawfeeq wal hidaya.

*This article is a reaction to the article made by Dr. Yasir Qadhi entitled “On Salafi Islam” published in his website Muslim Matters dated April 22, 2014.

Any part of this article written may be reproduced without alteration of any part within and should be accredited back to the writer as it his responsibility to address both negative and positive responses.

For whatever goodness and benefit you take from this article is from the goodness of Allaah and whatever mistakes and errors herewith are mine due to my shortcomings and limitations of ‘ilm upon this deen.

Assalaamu ‘alaykum wa rahmatullaahi wa barakaatuh.

Shaykh Al Albani and Shaykh Abdul Muhsin Al Abbad
debate Concerning Fasting on Saturdays

Al Albaanee: Yes, Shaykh ‘Abdul Muhsin has something to say, please go ahead.

‘Al ‘Abbaad: It is about the issue of Saturday, you say that it is not permissible to fast on Saturday’s at all, whether a person singles it out or combines it with another day.

Al Albaanee: Yes, except during an obligation as was stated [by the Messenger – صلي الله عليه و سلم -], there is no difference between fasting it on its own and combining a day before it or a day after it with it. I say this while having the Hadeeth of Juwayreeyah in mind al Hamdulilaah; “…did you fast a day before it…will you fast a day after it, she said no…”

Al ‘Abaad: [Meaning] the Friday.

Al Albaanee: Yes, the Friday.

Al ‘Abaad: The Friday which comes before Saturday. [i.e. the Shaykh is indicating that since Saturday comes after Friday, then the Hadeeth is permitting fasting Fridays with Saturdays.]

Al Albaanee: What I’m saying is; those who are claiming that it is permissible to fast on Saturday’s because of this Hadeeth, this Hadeeth is associated with another Hadeeth. They are saying that if a person fasts on Friday, then he can fast on Saturday, the Hadeeth of Juwayreeyah clearly states that. But we respond by saying, as was mentioned earlier, with the issue related to the statement of the Messenger – صلي الله عليه و سلم – “Nothing cuts off the Salaat.”

Al ‘Abaad: No, I only intended the issue of Saturday, meaning is it permissible for someone to fast a supernumerary fast on Saturday if he combines it with another day?

Al Albaanee: No, no, I say no may Allaah bless you. What I meant by referring to the previous issue, is that the Hadeeth of Juwayreeyah permits the fasting of Saturday, and the other Hadeeth prohibits it, so the prohibition takes precedence over the permit. This is what I intended when referring to the previous issue.

Al ‘Abaad: But isn’t the Hadeeth that is prohibiting fasting on Saturday only prohibiting it if it was singled out in fasting?

Al Albaanee: As is known to you, as you are the people of the Arabic language, and it is us who are learning from you, the Messenger – صلي الله عليه و سلم – said: “Do not fast on Saturday unless it is obligated upon you.” Unless it is obligated upon you.

Al ‘Abaad: But isn’t the meaning here that you single it out with fasting?

Al Albaanee: No, because this understanding would be contradictory to the exception [i.e of fasting only when it is an obligation]. Likewise, what do the people of knowledge say if ‘Eed is on Saturday? Let’s say for example, that fasting on the day of ‘Arafah is followed by a Saturday, the virtues of fasting on ‘Arafah is well known to noble students of knowledge like yourselves. The differing of fasting on the day of ‘Arafah for those who are in ‘Arafah is known, and the Sunnah is that they shouldn’t fast, and fasting is a virtue for those who are not at ‘Arafah.
In any case, lets say that the day of ‘Arafah is on Friday, so the day after it is ‘Eed which is on a Saturday. Is it permissible to fast on Friday, knowing that fasting on ‘Arafah and fasting on Saturday which is the day of ‘Eed is prohibited as is known to us all. Can we do so with the claim that we are not fasting Saturday on its own and the Hadeeth only prohibits singling out Saturday with fasting? I do not think that any of the people of knowledge would say so in such a case, and it happens often, that the day of ‘Arafah is on a Friday, so the day following it would be a Saturday. So can we say that it is permissible to fast on that day because we fasted Friday, being that Friday was the day of ‘Arafah? I do not believe anyone would permit this.

Al ‘Abaad: But this is because it is prohibited to fast on ‘Eed.

Al Albaanee: If you would permit, your statements are in agreement with mine. When I say that I do not think any of the people of knowledge would permit this type of fast, if this is the case, then saying it is permissible [to fast Saturday’s when combined] is not free of error. Saying that the prohibition is only for singling out Saturday in fasting is not free of error, that in this case Saturday was not singled out, so what is the response? It is as you have just kindly said; that the prohibition of fasting on the day of ‘Eed is well known. Ok, may Allaah bless you, what is the difference between the first prohibition [of fasting Saturday] and the second prohibition [of fasting on ‘Eed]?
I say, the difference is that the prohibition of fasting on ‘Eed is known to most scholars, rather it is known to most students of knowledge. As for the prohibition of fasting on Saturdays, then it was unknown, it was buried in the books, it was forgotten. This is the only difference, otherwise the prohibition by the Messenger – صلي الله عليه و سلم – whether here or there is the same. Rather, I say that his prohibition of fasting on Saturday is more severe than his prohibition of fasting on ‘Eed. This is because the prohibition of fasting on the day of ‘Eed is nothing more than his prohibition – صلي الله عليه و سلم – of fasting on the day of ‘Eed. As for the prohibition of fasting on Saturday, then it is coupled with a statement that emphasizes the prohibition, and it is none other than his saying; “…if you do not find anything but a bark of a tree, then chew on it.” Meaning that the person would affirm that he is not fasting by doing so in obedience to the order of the Messenger – صلي الله عليه و سلم -. This statement by the Messenger, if it does not emphasize or render the fasting of Saturday to be more severe that fasting on ‘Eed, then at least it makes it equal. So why is it that some of the people of knowledge differentiate between the fasting of Saturdays, saying that what is meant is singling it out with fasting, why is it that you don’t say the same thing about singling out ‘Eed with fasting. It is because of the prohibition, and the prohibition is given precedence over the permit, this is my opinion on the matter.

Al ‘Abaad: The Hadeeth of Juwayreeyah, does it not affirm that what is meant by the Hadeeth; “Do not fast on Saturdays except in what has been obligated upon you.”is that the prohibition is specific to singling out Saturday with fasting? Because the Hadeeth clarifies that Juwayreeyah affirms that she fasted on a Saturday combined with a Friday. Likewise is the statement of the Messenger – صلي الله عليه و سلم – “Whoever fasts Ramadaan and follows it with six days of Shawaal…” If it is on a Saturday for a benefit, should a person not continue fasting [on the Saturday]? Meaning that he fasts six days in succession including a Saturday. Likewise are the three days in the middle of a month if Saturday is included in them, or that the day of ‘Arafah is on a Saturday?

Al Albaanee: I believe that this is only repeating what I have already said. We said that the Hadeeth of Juwayreeyah permits [fasting on Saturdays] and the Hadeeth that prohibits fasting on Saturday is given precedence because the prohibition is given precedence over the permit. The virtues of fasting the six days of Shawaal are no doubt known, but if happens that one of those six days is a Saturday – and I see the gentleman over there coming and going, it is as if he is waiting for us, be patient and your patience is only by Allaah. I say, Whoever wants to fast on Saturday as you are saying, combining it with another day and not singling it out, as for me, I fast the six days of Shawaal, and if I come to a Saturday I would not fast, and if I fast a Friday combining it with a Thursday I would fast it, but if Saturday is included in these six days I would not fast it.
I believe, and I mean what I say, that I have a better way that is closer to guidance, and more correct in speech when I do not fast on a Saturday as opposed to the person who fasts on Saturday as one of the six days of Shawaal. Why? Because I have not given up the fasting of a Saturday due to my desires or innovation in the religion, I have only given it up for Allaah the Elevated and His Messenger – صلي الله عليه و سلم -, and he says as is well known to you; “Whoever leaves something for Allaah, Allaah would replace it with something better for him.”Therefore I do not fast, and this is better than fasting [on Saturday] because I did not fast that day for Allaah the Magnificent.
The point is, may Allaah bless you, is that we remember the clear example that has already been mentioned, the example that cannot be argued against; it the day of ‘Eed is also a day that is virtuous to fast on, do we fast?
The answer is no.
What is the legislated reason for this?
There is no legislated reason other than the principle of the prohibition is given precedence over the permit. If the people of knowledge have another reason, then I may change my opinion of fasting on Saturdays. As for falling into the dilemma of sometimes permitting the fasting of a day that the Messenger – صلي الله عليه و سلم – prohibited in totality and stating that the statement; “…except on what has been obligated upon you..” stating that this is only when it is singled out, what are we holding on to here, a principle, a text? This text prohibits, it prohibits all types of fasting [on Saturday] except those that have been obligated. So fasting on the day of ‘Eed if it coincides with a day of virtue, or fasting on a Saturday if it coincides with a day of virtue, do we fast it while contradicting a text that prohibits it?
We say no, we do not fast it, why? Because the prohibition takes precedence over the permit. So I feel at peace that I am not in confusion in my understanding and knowledge ; sometimes permitting what the legislation prohibited with the claim that it is permissible when combined with another day, and at other times prohibiting while the ruling is clear.

Al ‘Abaad: The way to combine the evidences; the Hadeeth; “Do not fast on Saturdays except in what has been obligated upon you.” And the Hadeeth of Juwayreeyah; “Are you going to fast tomorrow (Saturday)? She said no, then do not fast [on Friday]”

Al Albaanee: May Allaah bless you, I say; this is only repetition, I know what they mean by combining the Ahaadeeth, but why do they not implement this with the issue of fasting on the day of ‘Eed? The response: Because fasting on ‘Eed is prohibited.

Al ‘Abaad: No, we say that it is not permitted at all.

Al Albaanee: Why my Sayyid? This is what you are saying, but what is the knowledgeable response? It is because the Messenger – صلي الله عليه و سلم – prohibited it, and what did I say was the knowledgeable response? It is that the prohibition is given precedence to the permit. As for saying it is because [fasting of ‘Eed] has been prohibited, then we say; likewise fasting on Saturdays has been prohibited, and we mentioned earlier that fasting on Saturdays has been emphasized more than fasting on ‘Eed, because he said; “…if you do not find anything but a bark of a tree, then chew on it.” A bark is not food, it does not even have any moisture in it, no sweetness, nothing at all. But it was mentioned to emphasize the obedience of the noble Hadeeth practically, so a person chews on this bark to establish his obedience to the prohibition of the Messenger – صلي الله عليه و سلم.

A person from the crowd interrupts: But you O Shaykh, you are of the opinion that if the day of ‘Arafah is on a Saturday, that it should not be fasted?

Al Albaanee: Subhaan Allaah.

Person: By saying this we would make the Muslims miss out on a lot of good.

Al Albaanee: You have forgotten what we have said earlier…

(debate continues with person for a short while with others which has been ommited)

Al ‘Abbad: O noble Shaykh, may Allaah preserve you, are you aware of any scholars who held the opinion that it is not permissible to fast on Saturdays whether it is singled out or combined with another day?

Al Albaanee: Firstly I say; if you consider the narrator of this Hadeeth to be a scholar, then the answer is yes.

Al ‘Abbaad: I mean a scholar – other than you – from the scholars of old.

Al Albaanee: I say yes, the narrator of the Hadeeth, the Sahaabee.

Al ‘Abbaad: But the Sahaabee did not say that he understood the Hadeeth as you have understood it.

Al Albaanee: What did the Sahaabee say?

‘Abbaad: He only narrated the Hadeeth, and it is possible to understand it in a way that is in agreement with the Hadeeth of Juwayreeyah.

Al Albaanee: No it is not that, I meant something else, and it is that he [the companion] said; ‘Whoever fasts on Saturday has neither fasted nor has he eaten.’

‘Abbaad: This is understood only if he singles out Saturday with fasting.

Al Albaanee: This is how you understand it, but I am speaking about him [the companion].

‘Abbaad: Others have also understood it likewise.

Al Albaanee: No, no, I am speaking about the narrator of the Hadeeth, this understanding is your understanding, we are not differing about this.

‘Abbaad: The narrator of the Hadeeth…this does not apply except with those who say that he is making up an obligatory fast. So if he is not fasting an obligatory fast [speech not clear], so he is not to fast a supererogatory fast on Saturday except if he combines it with another day such as Friday.

Al Albaanee: In any case, do not blame me, Shaykh ‘Abdul Muhsin…

‘Abbaad: No there is no blame at all.

Al Albaanee: …if I were to say that this is only repetition. You asked me previously if any of the people of knowledge held this opinion. I say yes, a number of the scholars of old as well as more recent scholars held this opinion. But I aimed high and referred you to the narrator of the Hadeeth, he said:

“The one who fasts on Saturday has neither fasted nor eaten.”

He derived this from the statement of the Messenger – عليه الصلاة والسلام – concerning the person who fasts for a whole year:

“Neither has he fasted, nor has he eaten.”

So do you order the person who wants to fast the whole year to fast or not to fast? There is no doubt that in this issue, you would order him not to fast the whole year…

A person interrupts: The Hadeeth…

Al Albaanee: Excuse me, if you would please, I am speaking with Shaykh ‘Abdul Muhsin.

Person: Continue…

Al Albaanee: I do not believe that you would prefer, or a more precise statement would be; that you consider the preponderant opinion to be that a person should fast the whole year – because he is drawing close to Allaah the Glorified by doing so – with your knowledge of the Prophets statement; “Whoever fasts the whole year has neither fasted nor has he eaten.” So what do we understand from this statement concerning fasting of Saturdays? Does it encourage one to fast or does it encourage one not to fast?

‘Abbaad: It encourages one not to fast if he singles it out in worship, meaning if he singles it out with fasting he should not fast.

Al Albaanee: You, O shaykh – may Allaah reward you, are imposing your understanding on the narrator of this Hadeeth.

Al ‘Abbad: Interjecting…

Al Albaanee: Sorry, if you would permit me, what I want you to do, is bring a statement that you could add to the statement of the narrator that would be in agreement with your understanding. As for understanding his statement according to yours, then this is an understanding that cannot be imposed on the Hadeeth. But in conclusion, I say that the statement of the Messenger, ‘Alayhi as Salaam, is clearer and more confirmatory than the statement of the narrator. As for the narrator, then we can say he was being creative in his statement, he was drawing attention to the Hadeeth of the Messenger; “Whoever fasts the whole year has neither fasted nor has he eaten.” He was being creative, he meant [the person who fasts on Saturdays] has no reward either. These words from the narrator benefit me a lot in reality, for he chose the opinion I hold, which is not to fast, over the opinion of fasting that others hold. This is because this companion is saying; fasting on Saturdays is like fasting for the whole year, the person is neither fasting nor is he not fasting.
As for me, I have left fasting on Saturdays for the pleasure of Allaah, and Allaah will replace it for me with something better in its place, As Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatahu.

A Person: The Hadeeth of fasting a day and missing a day, is it not contradictory to this?

Al Albaanee: While getting up: May Allaah bless you, you continue to revolve around general texts, there is a general text concerning what you have said, and a general text can be specified by other texts, and this is what we were speaking about. Please forgive me O Shaykh [‘Abbad], for I went ahead and responded to the question in your presence [i.e. I should have let you respond to the question – the Shaykh is saying this out of politeness and good mannerisms indicating that Shaykh ‘Abdul Muhsin has great knowledge and should be given precedence in responding to questions]

‘Abbaad: And you are greater than me, in knowledge and age.

[End of debate]

Arabic Manuscript of the topic CLICK HERE

source: http://www.subulassalaam.com/articles/article.cfm?article_id=92#1

Questioner: Some of our brothers from the Callers to Allaah (du’aat plural for da’ee) say that they reject to say that they are Salafi, because they are afraid that people will look at them as being hizbee (biased partisan group) Is this speech correct? Or is it upon him to show the people Salafiyyah?

Sheikh al-Albaani: I’m going to tell you now a debate that took place between me and one of the Islamic authors who agreed like us upon the Qur’aan and Sunnah. The debate took place as follows, I wish that the students of knowledge memorize this debate because its fruits (results) are very important.

I said to him, If someone questions you, what is your madhaab? What is your reply?

He said: Muslim.

I said to him that This answer is wrong.

He said: Why?

I said, If someone asks you what is your religion? What would you say?

He said: Muslim.

I said, (at first) I didn’t ask you what your religion was, I asked what you what your madhaab was. That is firstly, second, you know, that in the Islaamic world today there are a great many madhaahib (plural for madhaab). You are with us in the ruling that some of them have nothing to do with Islaam at all. Such as the druz and the isma’eelis and the ‘alawis etc and with this, all of them say that they are Muslims. And there are other groups, which we don’t say are like the first group, that they are out of Islaam, but no doubt that they are from the misguided groups which has deviated a lot form the Qur’aan and the Sunnah, such as the mu’tazila, and the khawaarij, and the murji’a and jabariyya etc. what do you think, is this available today or not?

He said: Yes.

I said, So if we asked a person from these people what is your madhhaab? He will say as you said, conservatively, a Muslim. So you are a Muslim, and he is a Muslim. Therefore, we want form you to clarify in your answer about your madhaab, after your Islaam, your religion.

So he said to me: Then my madhaab is the Qur’aan and the Sunnah.

I said to him, This answer is also not sufficient.

He said, Why?

I said: Because from those who we mentioned, who say that they are Muslims, none of them say that they are not upon the Qur’aan and the Sunnah. Everybody says it. All the Shia say that. Do the Shia say that they are against the Qur’aan and the Sunnah? No! they say that they are upon the Qur’aan and the Sunnah, and that we are the ones who have deviated from the Qur’aan and the Sunnah. So it is not enough for you to say that you are a Muslim upon the Qur’aan and the Sunnah. So there must be an addition. what do you think, is it okay for us today, who hold onto the Qur’aan and Sunnah that we understand the Qur’aan and the Sunnah, with a new understanding? Or do we have to hold unto them with the understanding of the salafus saaalih?

He said, We must do that.

I said, Do you believe that the followers of the other madhaahib, there are those who are outside of Islaam, but claim Islaam, and ones who are still in the fold of Islaam, but have been led astray from some of its rulings? Do you believe that they will say with you, and with me, that they are on the Qur’aan and the Sunnah upon the methodlogy of the Salaafus Saalih?

He said, No they will not take part with us.

So I said, it is not enough for you to say that you are upon the Qur’aan and the Sunnah. There must be another addition.

He said, Yes.

I said, So you will say, I am upon the Qur’aan and the Sunnah upon the methodology of the Salafus Saalih. So now we get to the bottom line.

So I said to him and he is a well-mannered man, and an author, I said, Is there any word in the Arabic language that will specify all these words together – Muslim, upon the Qur’aan and Sunnah, and the methodology of the Salafus Saalih. For example, I am a Salafi?

So he said, I am the same.

And it was placed in his hand. This is the answer. So if anyone doesn’t accept from you, your saying that you are a Salafi, say to him the speech we mentioned before. [end of audio translation]

Click here to listen to the audio recording: Sheikh al-Albaani Recording on Calling Oneself a Salafi

لا عيب على من أظهر مذهب السلف وانتسب إليه واعتزى إليه، بل يجب قبول ذلك منه بالاتفاق، فإن مذهب السلف لايكون إلا حقاً.

 

There is no fault (blame) uopn the one who proclaims the madhhab of the Salaf, who ascribes to it and traces himself back to it. Rather, it is obligatory to accept that from him by unanimous agreement, for the madhhab of the Salaf is never but the truth.

 

The statement of Ibn Taymiyyah above was a refutation of the Sufi, Ashari known as al-Izz bin Abd al-Salam who made a remark (والآخر يتستر بمذهب السلف), “And another (one) who conceals himself with the madhhab of the Salaf.” Ibn Taymiyyah reconnected the Ummah back to the Salaf after a period of four centuries (from 400H to 700H) in which the Ahl al-Kalaam severed the Ummah from the Righteous Salaf, and he aided and supported their way which accounts for the great enmity shown towards him from many different factions of Innovators, chief amongst them the Ahl al-Kalaam and the Soofees.

You can also refer to this article from Ibn Taymiyyah who explains that abandoning ascription to the Salaf is a slogan and emblem of the Innovators.

source: http://www.salafis.com/articles/emndqhc-ibn-taymiyyah-obligatory-to-accept-ascription-to-the-way-of-the-salaf.cfm

He says (4/154 onwards):

And the Mu’tazilah declare factions from the Sahaabah and Taabi’een as sinners, and they revile many of them with respect to what they narrated of ahaadeeth which oppose their opinions and desires. Rather, they also make takfeer of those from the Salaf and Khalaf who oppose the foundations (usool) which they adoptedd. Hence, they have such revilement upon the Scholars of the Salaf and in their knowledge that is not found for Ahl al-Sunnah wal-Jamaa’ah.And ascribing to and adopting (intihaal) the madhhaab of the Salaf is not from their slogans, even if they affirm the khilaafah of the four caliphs and venerate those from the Imaams of Islaam and their majority that are not venerated by those (Raafidah and Khawaarij), for they have revilement upon many of them, this is not the place to (elaborate). And al-Nadhdhaam (a Mu’tazili figurehead) has revilement upon the Sahaabah, this is not the place (to elabaorate)….

So the intent here: Is that the well-known general factions (of the Muslims) known to Ahl al-Sunnah wal-Jamaa’ah as being upon bid’ah, they do not ascribe to the Salaf… (فعلم أن شعار أهل البدع هو ترك انتحال اتباع السلف) and so it is known that the slogan (shi’aar) of Ahl al-Bid’ah is to abandon ascription to following the Salaf. For this reason Imaam Ahmad said in his risaalah to Abdoos bin Maalik, “The founndational principles of the Sunnah with us are: To hold fast to what the Companions of the Prophet (sallallaahu alayhi wasallam) were upon…”

After this Ibn Taymiyyah talks about the Mutakallimeen (Ahl al-Kalaam) such as the Kullaabiyyah, Karraamiyyah and Ash’ariyyah and says that whilst they – in general – do not revile the Salaf and respect and veneration might be found amongst them for the Salaf, they nevertheless do not ascribe to the Salaf. He said (p. 156):

As for ascribing to the Salaf being a slogan of Ahl al-Bid’ah, then this is falsehood (baatil) absolutely, for that is not possible, except where ignorance becomes widespread and knowledge diminishes. And what explains this is (the following): that many of the associates of Abu Muhammad [al-Juwaynee) from the followers Abu al-Hasan al-Ash’hari make their opposition to the Salaf explicitly clear in the likes of the issue of faith (eemaan) and the issue of ta’weel of the verses and ahaadeeth (pertaining to the attributes)…

Ibn Taymiyyah goes on to cite statements from their books where they say for example, “The Salaf said such and such but as for the Mutakallimoon from our associates their madhhab is such and such…” so these people explicitly state and acknowledge their opposition to the Salaf, indicating that it is falsehood to claim that they ascribe to the Salaf and adopt their way in principle.

At the end page 156, Ibn Taymiyyah says (after making the previous point):

Does not an intelligent person reflect? Does not the deceived person feel deterred? [By the fact] that [the doctrine of the Salaf] is established from the Salaf even through the explicit acknowledgement of the opposer, yet he invents a new saying that exits (from what they were upon). Is this not an explicit (claim) that the Salaf were astray from Tawheed and Tanzeeh (freeing Allaah of defects) and only the latecomers came to know of it?! This is [known] to be corrupt through necessity of sound knowledge and firm religion.

source: http://www.salafis.com/articles/sdgpalr-ibn-taymiyyah-from-the-slogans-of-ahl-al-bidah-is-to-abandon-ascription-to-the-way-of-the-salaf.cfm

O slaves of Allah verily we have been plagued for some time now by a great tribulation done by some people whom Allah has favored with marriage. And this is their taking pictures of the wedding party; pictures with the camera and perhaps with tapes which can be placed in the television and these are the video tapes. This is the affliction which we have been plagued with. And I do not know the intent of these people.

Do they do this in order to increase the love between the husband and his wife? Or do they do this because that is more pleasing to the wife from the husband? Or do they do this to announce the wedding? Or do they do this because it draws them closer to Allah the Exalted? Or do they do this because it is ingratitude to Allah for this favor?

None of these worldly and religious benefits are obtained by way of this reprehensible impermissible action. Rather the only thing that is obtained from this is exposing their disobedience to Allah the Exalted, and removing the veil of shyness from the husband and the wife, and from the community of women.

These pictures which are taken will be exposed for the onlookers anytime they want to look at them. Does it please you to expose your women in front of the immoral people? Does it please you to expose your women in front of the people every time someone wants to show your sister’s face, or your daughter’s face, or your wife’s face? Does that please you O believers?

Do you have jealousy? Do you have belief in Allah? Do you fear Allah’s punishment? Do you not fear that the favor that was sent upon you will be changed into a punishment? Do you not fear the Creator of the earth and the heavens? Are you not afraid that you will be united with the enemies of Allah from the disbelievers and those who resemble them? Because the Prophet صلى الله عليه وسلم said

مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُم
Whoever resembles a people then he is from them.

Are you pleased for the husband and wife to be punished through hatred and animosity between the two of them until the family bond dissolves? All of these affairs are possible to occur even if we are given respite while opening disobeying our Lord. This is only respite from Allah the Exalted. (And the Prophet صلى الله عليه وسلم said:

إِنَّ اللَّهَ لَيُمْلِي لِلظَّالِمِ ، حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ
Verily Allah grants the oppressor respite until He seizes him He does not release him.

And the Messenger of Allah صلى الله عليه وسلم recited

وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ

And thus is the seizure of your Lord when He seizes the cities while they are committing wrong. Indeed, His seizure is painful and severe. (Soorah Hud 11:102)

O people think, and use your intelligence concerning this affair. What is the result, what are its benefits, what are its harms? Verily Allah has given you intellects He did not make you like animals who do not know what is being done to them. They are driven to their place of slaughter and it goes submissively, and it is taken to pasture so it goes submissively.

You have intellects, with your intellects you perceive that which is beneficial and that which is harmful. And Allah has perfected His favor upon you by sending down upon you His Book and by what He revealed to His Messenger Muhammad صلى الله عليه وسلم. This affair is horrid. This affair is known by the legislation, known by the intellect, perceived by the senses. It is not hidden from anyone except the one whom Allah has erased away the light of his insight and diminished the jealous from his heart and decreased the religion from his heart.

O Muslims, O you who have jealousy, reflect upon this affair which your scholars have prohibited you from. Do not allow this blessing to sweep you into an abyss. This affair is evil, this affair is haram, and this affair is a prelude to corruption, this affair gradually leads to haram enjoyment and pleasure. Because everyone who takes these pictures whether on video tapes or by camera, he is able to look and enjoy these pictures anytime he wants to look at them.

This issue is very clear. But where are those designated guardians those who have direct responsibility over these women. And where are the guardians over the general affairs, those who have the ability to discipline those who do this with a discipline that will act as a deterrent for them and others. It is upon us to be strong in the religion of Allah. And it is upon us to not be concerned with anyone other than Allah the Exalted. And it is upon us to establish the limits of Allah. And verily I swear that whoever establishes the limits of Allah, for the sake of Allah, according to what the laws of Allah requires then Allah will assist him against all of his enemies.

O believers, O designated guardians, O general guardians, verily it is upon us all to come together to eliminate this evil corrupt phenomenon. By Allah this corruption is not a light matter even if some of the people take it lightly. Enjoying the wedding only occurs by showing gratitude for the blessings of Allah and establishing the ordinances that the legislation allows and not going beyond them or exceeded the limits of Allah or His laws.

Allah the Exalted said

وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَاءِ وَالْأَرْضِ وَلَكِنْ كَذَّبُوا فَأَخَذْنَاهُمْ بِمَا كَانُوا يَكْسِبُونَ * أَفَأَمِنَ أَهْلُ الْقُرَى أَنْ يَأْتِيَهُمْ بَأْسُنَا بَيَاتاً وَهُمْ نَائِمُونَ * أَوَأَمِنَ أَهْلُ الْقُرَى أَنْ يَأْتِيَهُمْ بَأْسُنَا ضُحىً وَهُمْ يَلْعَبُونَ * أَفَأَمِنُوا مَكْرَ اللَّهِ فَلا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخَاسِرُونَ الأعراف:96-99

And if only the people of the cities had believed and feared Allah, We would have opened upon them blessings from the heaven and the earth; but they denied [the Messengers], so We seized them for what they were earning.”

Then, did the people of the cities feel secure from Our punishment coming to them at night while they were asleep?

Or did the people of the cities feel secure from Our punishment coming to them in the morning while they were at play?

Did they then feel secure against the plan of Allah? None feels secure from the plan of Allah except the people who are the losers. (Soorah Al A’raf: 7:96-99)

Verily it is upon us, the believers; a responsibility. We are not like those who disbelieve, and enjoy themselves and eat as cattle eat, while the fire is their destination. Verily it is upon us believers, those who thank Allah for favoring us with Imaan, there is a great responsibility upon us that we implement the laws of Allah. This is the freedom that is beneficial freedom not unrestricted freedom at the expense of others.

Translated by Rasheed ibn Estes Barbee
http://mtws.posthaven.com/wedding-pictures-a-warning-from-shaykh-uthaym
http://salaf-us-saalih.com/2013/03/10/wedding-pictures-a-warning-from-shaykh-uthaymeen/

| Many Shahadah but Few Muslims |

And الله said in the Qur’aan, Surah al-Baqarah verse 148:

وَلِكُلٍّ۬ وِجۡهَةٌ هُوَ مُوَلِّيہَا‌ۖ فَٱسۡتَبِقُواْ ٱلۡخَيۡرَٲتِ‌ۚ

For each [religious following] is a direction toward which it faces. So race to [all that is] that is good.

This verse is often read out by many of the callers towards Islaam to which they gather many non-Muslims in one place and pursue them into Islaam. And truly there is nothing wrong in this as their intention is to preach the deen of الله and the Prophets of Islaam. The beauty of this faith is overwhelming that once heard by those of different faith, immediately their hearts turn to shiver and submission, thus they perform the shahadah.

However what comes next is the greatest of all misfortunes. Truly we have many callers to Islaam and many have testified but few remain to fulfill their testification. Many a time today that our callers look into non-muslims and have fulfilled their obligation towards them, but what about their obligations toward the fellow muslim?

An-Nu`man bin Bashir narrated that Allah’s Messenger (ﷺ) said, “You see the believers as regards their being merciful among themselves and showing love among themselves and being kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it.”

حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا زَكَرِيَّاءُ، عَنْ عَامِرٍ، قَالَ سَمِعْتُهُ يَقُولُ سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ، يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ تَرَى الْمُؤْمِنِينَ فِي تَرَاحُمِهِمْ وَتَوَادِّهِمْ وَتَعَاطُفِهِمْ كَمَثَلِ الْجَسَدِ إِذَا اشْتَكَى عُضْوًا تَدَاعَى لَهُ سَائِرُ جَسَدِهِ بِالسَّهَرِ وَالْحُمَّى ‏”‏‏.‏

Sahih al-Bukhari (6011) and Sahih Muslim 2586

If Muslims should treat our brethren in such a way, that we are upon one body, ins’t it that we can say that our strength is only as strong as our weakest Muslim? If a Muslim revert entered upon Islaam, isn’t it our primary obligation to teach them so that they may uphold their faith? But how many reverts have returned back to apostasy because they were not given much attention. Once they entered Islaam, our callers have initiated less attention towards them. It is as if they give more importance to non Muslims instead of our brothers in faith. What does this teach us? What about the hadeeth narrated above?

We are callers towards the truth and our duty is not just to invite them but also to suffice their needs. The same way that we treat our visitors at home that once they are inside our premises, we show kindness, courtesy and hospitality. And our home is our religion. So treat our brothers the same way that we treat ourselves for we are as one body.

Anas narrated that The Prophet (ﷺ) said, “None of you will have faith till he wishes for his (Muslim) brother what he likes for himself.”

حَدَّثَنَا مُسَدَّدٌ، قَالَ حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم‏.‏
وَعَنْ حُسَيْنٍ الْمُعَلِّمِ، قَالَ حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ لا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ ‏”‏‏.‏

Sahih al-Bukhari (13)

If this is the Prophet’s صلى الله عليه وسلم measurement of Eeman towards how we treat our brethren. What did you do after the non-Muslim entered Islaam? Look around my brother (sister) in Islaam, do we have as many Muslims as the number of testification suggests or do we only have many testifications but few Muslims?

Wa nas’alullaaha liljami’it tawfeeq wal hidaya.

#TareequlIslam

It was narrated that ‘Aishah said:
“I said: ‘O Messenger of Allah, ‘And those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear.” [23:60] Is this the one who commits adultery, steals and drinks alcohol?’ He said: ‘No, O daughter of Abu Bakr’ – O daughter of Siddiq – rather it is a man who fasts and gives charity and prays, but he fears that those will not be accepted from him.’”

حَدَّثَنَا أَبُو بَكْرٍ، حَدَّثَنَا وَكِيعٌ، عَنْ مَالِكِ بْنِ مِغْوَلٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَعِيدٍ الْهَمْدَانِيِّ، عَنْ عَائِشَةَ، قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ ‏{وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ}‏ أَهُوَ الرَّجُلُ الَّذِي يَزْنِي وَيَسْرِقُ وَيَشْرَبُ الْخَمْرَ قَالَ ‏”‏ لاَ يَا بِنْتَ أَبِي بَكْرٍ – أَوْ يَا بِنْتَ الصِّدِّيقِ – وَلَكِنَّهُ الرَّجُلُ يَصُومُ وَيَتَصَدَّقُ وَيُصَلِّي وَهُوَ يَخَافُ أَنْ لاَ يُتَقَبَّلَ مِنْهُ ‏”‏ ‏.‏

Source: Sunan Ibn Majah 1/37:4198 (Hasan)

A hadeeth with such warning that not because you are doing what is right of you then you should feel confident that your actions are already accepted. It is not amongst the attitude of a believer to be at ease and carefree just because he prays, fasts, gives charity and performs hajj. How sure are you that الله will accept all of these? This narration is an explanation of a verse from the Qur’aan al-Kareem that we must be wary always because we are not the judge of ourselves in the day of recompense and on that they we will surely be trying to safeguard our own from the pulpits of hell. It is by الله with His mercy and compassion that we may enter jannah and not by our mere number of actions and deeds. If the Prophet صلى الله عليه وسلم explained that this is the condition of the believers as how it was stated in the verse, then what about us who are not amongst the level of eeman like those of the salaf where this narration was given? Thus, shed those tears for tawbah.

Sheikh Rabee bin Hadee was asked if tawbah an-nasuha can erase all your sins and he responded:

So these sins of yours, regardless of whether they have occurred in private or otherwise, once you have repented with a truthful repentance, a sincere repentance (tawbah), then Allaah will forgive you for whatever has preceded. [1]

It is but unfortunate that the truth is many of our brethren are more into performing the deeds in quantity but less in quality. They focus on the number of actions and yet forgets the sincerity of the deed. Many of those in the masjid with heavy hearts to perform the salah and hurries up standing after the tasleem. Have they forgotten the words of الله in Surah al-Maa’idah?

إنما يتقبل الله من المتقين – سورة المائدة ٢٦
Verily Allaah only accepts the actions of the Muttaqeen (pious) [5:27]

Thus we must be very fearful of an incident in the Day of Judgment that our deeds will not be accepted. The same way that our salaf was very fearful of such circumstance. This state of fear has been long missing in our time today especially in our native lands. Truly, many have fallen into numbers and many are inviting others towards numbers, when in fact our deen teaches us something far more important.

Now we should at the end look back at ourselves and ask, “Was I fearful when I performed such and such?”, “When was the last time I shed a tear for tawbah or a tear of joy for praising الله?” “Was I more concerned on doing the deed instead of perfecting it?”

Allahumma inna nas’alukal huda wat tuqa wal ifaafah wal gina’. Wa ba’ad…

السلام عليكم و رحمة الله و بركاته

Footnote:

[1] sunnahpublishing.net via salafitalk.net re: Benefits in Ramadhaan and Beyond.

#TareequlIslam

All Bid’ah in the religion is Evil – even if the people see it as good; (portions taken from Shaikh ‘Ali Nasr Al-Faqeehi’s (hafidhahullaah) book on Bid’ah), Compiled and Translated by Abdul-Ilah Lahmami (hafidhahullaah)

We all know of the many people who will be celebrating the Prophet’s birthday on the 12th of Rabi Al-Awal, and previously some spent all night specifying worshipping on 15th Sha’baan (Shababaraat). Likewise we have those who have strayed, following the Sufi path, writing weak articles in defense of these innovations, saying, “what is the fuss about?” (Abu ‘Aliyah Surkheel Sherrif said this on his infamous website in aid of the people of innovation). Oh Ahlus-Sunnah, stick to the scholars of Ahlus-Sunnah and hold on to the narrations (athaar) even if the people were to abandon you.

Al-Hamdulillah, the scholars of Ahlus-Sunnah in this time are all in agreement that these are acts of innovations in the religion which are not permitted. Shaikh ‘Abdul-Aziz bin Baaz, Shaikh Al-Albaani and Shaikh Ibn ‘Uthaimeen (rahimahumullaah) all spoke against this bid’ah. Likewise, today Shaikh Saalih bin Fawzan Al-Fawzaan, Shaikh Rabee’ bin Haadi al-Madhkhali, Shaikh ‘Abdul-Muhsin Al-‘Abbad, Shaikh ‘Ubayd Al-Jaabiri, (to name a few, hafidhahumullaah) have all spoken against this bid’ah in the religion.

Let us see “what the fuss is about” from our beloved Prophet (sallallaahu ‘alaihi wa sallam) and his companions and those that followed them upon righteousness…

The Prophet (sallallaahu ‘alaihi wa sallam) did not celebrate his birthday nor did the Companions (radiallaahu ‘anhum), neither the scholars in best three generations.

The Prophet (sallallaahu ‘alaihi wa sallam) said: “Every Bid’ah is misguidance.” [Sahīh Sunan Abī Dawood no. 4607].

Imam Shatbi (rahimahullaah) in his Fatawa (p.180-181) in explaining this hadeeth said: “This is taken upon its general meaning without an exception in anything being made at all, and there is nothing in it that is considered to be good.”

‘Abdullaah ibn ‘Abbaas (radiallaahu ‘anhummaa) said: “Indeed the most hated of affairs with Allaah is bid’ah (innovation).” [al-Laalikaai (1/132) Abu Nu’aim in Hulyah (7/26) and Baghawi in Sharh Sunnah (1/216)].

‘Abdullah ibn ‘Umar said: “All bid’ah is misguidance even if the people see it as good.” [al-Laalikaai (126) Ibn Batta (205) Baihaqi in Madkhal ila Sunnan (191) ibn Nasr (70) with an authentic chain].

Abu ‘Abdur-Rahman ‘Abdullaah ibn Mas’ood (radiallaahu ‘anhu) saw a group of people making dhikr in a mosque in a way other that the way of the Prophet (sallallaahu ‘alaihi wa sallam). They were saying “Allaahu Akbar, Laa ilaaha il-allaah, Subhana Allaah” in a collective gathering so ‘Abdullaah bin Mas’ood said to them, “Count your sins… Woe to you o nation of Muhammad! How quick you rush to destruction. These are the Companions of your Prophet (sallallaahu ‘alaihi wa sallam) who are many in number and these are his clothes that have not worn out and his utensils haven’t broken. By the One whose Hands is my soul, either you are upon a path better than the guidance of Muhammad (sallallaahu ‘alaihi wa sallam) or you are opening a door to misguidance.” They said, “By Allaah, O Abu ‘Abdur-Rahman, we only intended good.” He replied, “And how many people intend good but don’t reach it.” [Sunan ad-Daarimi (1/67-69) with an authentic chain].

Naafi’ (rahimahullaah) reported that a man sneezed by the side of Ibn ‘Umar (radiallaahu ‘anhumma) and said, “All praise is due to Allaah and peace and blessings be upon His Messenger!” So Ibn ‘Umar said: “And I say All praise is due to Allaah and peace and blessings be upon His Messenger, but this is not how the Messenger (sallallaahu ‘alaihi wa sallam) taught us; rather he taught us to say ‘All praise is due to Allaah in all situations.'” [Saheeh Sunan Tirmidhi 2738, Haakim 4/265-266, Mizi in Tahdeeb al-Kamal 6/553]

The religion is complete, and nothing should be added to this perfect religion. Allaah said:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

“This day I have perfected your religion and completed My favour upon you and have made Islam pleasing as your religion.” [Maaidah: 3]

The scholar of Tafseer, Shaikh ‘Abdur-Rahman Al-Sa’di (rahimahullaah) said regarding this Verse: “the day referred to here is the day of Arafat when Allaah completed His religion, and gave victory to His servant and Messenger… This is why the Book and the Sunnah are sufficient in the rulings of the religion, its fundamentals and branches.”

Imam Maalik (rahimahullaah) said, “Whoever innovates in Islam and sees it as good, it is as if he claims that Muhammad (sallallaahu ‘alaihi wa sallam) has deceived the Message because Allaah says: “This day I have perfected your religion and completed My favour upon you and have made Islam pleasing as your religion.” So what was not Islam then is not considered to be Islam today.” [Al-I’tisaam of Shaatbi (1/64)]

The Prophet (sallallaahu ‘alaihi wa sallam) said:

(( من أحدث في أمرنا هذا ما ليس منه فهو ردّ))

“Whoever introduces into our affairs that which is not from it, it will be rejected.” [Saheeh Al-Bukhaari and Saheeh Muslim]

It is said to the innovators:

تعصي الإله وأنت تظهر حبه هذا لعمرك في القياس بديع

لو كان حبك صادقا لأطعته إن المحـب لمن يحب مطيـع

You disobey Allaah while showing outwardly that you love Him

This no doubt as an analogy is considered something new

If your love for Allaah were true then you would have obeyed Him

The one who loves someone obeys Him

The Prophet (sallallaahu ‘alaihi wa sallam) said: “For whomsoever lives amongst you after me will see many differences. So upon you is to follow my Sunnah and the Sunnah of the rightly-guided caliphs after me. Stick to it, and bite onto it with the molar teeth and be warned of the newly invented matters for verily every newly invented matter is an innovation and every innovation is misguidance.”Sahīh Sunan Abī Dawood no. 4607.

Source: Salafitalk.com