Is there a Difference Between the Term Sunni and Salafi? – Shaikh Muhammad Ibn Hizaam

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بسم الله الرحمن الرحيم 
⏩ Is there a Difference Between the Term Sunni and Salafi? – Shaikh Muhammad Ibn Hizaam
Question : Is there a difference between a Sunni and Salafi?
Answer : “No,no there is no difference between them. A man who is upright upon the Book and Sunnah is called a Sunni due to him following the Sunnah of the Prophet (ﷺ) and following the path of the Prophet (ﷺ).
فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيينَ، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ
So upon you is my Sunnah and the Sunnah of the Rightly guided Caliphs. Bite onto it with your molar teeth [Saheeh Musnad no. 938 ]
He is called a Salafi because he follows the Pious Predecessors (may Allah be pleased with them). In the same Hadith is also evidence for that. The origin of the word Salaf is what has preceded. A man who holds fast to the Book and the Sunnah according to the understanding of the Pious Predecessors is called a Salafi. This is because he follows the Salaf. So the affair is one and there is no difference between them. Each of them indicates holding fast to the Book and the Sunnah according to the understanding of the Pious Predecessors (may Allah be pleased with them). And that he is upon the straight path and he does not follow the crooked paths”
[Source ]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
🔗 http://darussaafi.com/?p=4126

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Hamza Yusuf in a nutshell and racism. | Musa Millington 

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Hamza Yusuf in a nutshell and racism.
Well in a nutshell in case we forgot:
Hamza Yusuf is a Sufi, Ashari, promoter of Shirk (Qaseedah Burdah) and Bid’ah in the West who said that the most sacred place on earth is the grave of the Prophet (صلى الله عليه و سلم). He is also an extreme Muqallid of the Maliki madhab and associates with the likes of Habeeb Jifri; who calls to the worship of graves and shrines and the likes of them. That should be enough for us to be outraged, to distance ourselves from him and to warn others from his misguidance.
His comments regarding the struggles of African Americans also shows his extreme ignorance regarding the political, social and economic history of the United States as it relates to African descendants. Making foolhardy and rash statements that satisfy the white political oligarchy as well as many Muslim American immigrants who wish not to associate with the lower echelons of American society is not from the Sunnah. Rather the Prophet (صلى الله عليه و سلم) addressed it head on without any room for interpretation.
For the record the Prophet (صلى الله عليه و سلم) said: “Upon you is to hear and obey even if it is an Ethiopian slave as if his head is (dark) like a raisin.”
Some foolish orientalists have interpreted this statement as one of racism. However, this is how he chose to address the Arabs as they disliked those of African descent. So he demonstrated that one’s skin colour was not a deficiency.
He also said to Abu Dharr when he called Bilaal the son of a black woman: “Did you find deficiency in him because of his mother. Verily you are a man who has Jaahileeyah (pre-islamic ignorance).”
He also said as narrated in Adab Al Mufrad by Imam Al Bukhari: “Whoever takes pride in his ancestry then let him bite unto the private part of his father.”
He also said: “There is no preference of an Arab over a non Arab or a white over a black…”
Hence, unlike the soft and tamed responses of many Muslims toward Hamza’s remarks (and racism in general) the Prophetic methodology was to take this matter head on in the face of those who have racism within their hearts. He also said as narrated in Saheeh Muslim:
“Three things from Jaahileeyah (pre-islamic ignorance) would remain in my Ummah. Taking pride in one’s lineage, cursing those of others and Niyahah (screaming and ripping off clothes at the death of someone).”
Hence, the one who is racist is not only ignorant but has an aspect of pre-islamic ignorance. The phrase Jahileeyah affected the companions so much that the great Sahabee, Abu Dharr, upon hearing the statement of the Prophet (صلى الله عليه و سلم) went to Bilaal, put his head to Bilaal’s feet, apologized and asked Bilaal to stamp on his head.
But to Hamza racism is just another sign of ignorance which in itself proves the extent of his ignorance regarding Islam’s stance on racism.
And for the information of those out there who don’t know there were many Africans (yes black people) who played a very important role in early Islam. Just to name a few:
Bilaal Al Habashi, the first Mu’addhin.
Summayah the first matyr of Islaam
Najashi, the king of Ethiopia and his priests.
Mahajja the first matyr of Badr.
Bareerah who was freed by ‘Aisha.
Umm Barakah the first one who nursed the Messenger (صلى الله عليه و سلم) after his mother died.
Aslam the servant of ‘Umar Ibn Khattab.
Zaid Ibn Aslam who was one of the narrators of Muwatta’
Sa’eed Ibn Jubair who was seen as the most knowledgeable of the Tabi’een.
‘Ataa Ibn Rabaah who was a scholar of Tafseer.
Usama Ibn Zaid who led Muslim armies at 17 years old after the death of the Prophet.
Wahshi who killed Musailamah Al Kaddhab.
Naafi’ the servant of Ibn ‘Umar who brought to us the two recitations of Qaaloon and Warsh.
And there are many more who I didn’t mention and are found in a book called the raising of the status of Africans (Arabs used to refer to all Africans as Ethiopians) by Imam As Suyooti.
The Sahabah didn’t see race as an issue. Africans, as is observed by the list I wrote here, were prominent in the intellectual, political and social development of the early Islam. The likes of this took place with Malcolm X in the 1960s who by Allah’s will made Islam a household name and even presented it as a solution to America’s racial problems!
It is disturbing to see that in 2016, almost 50 years after the assassination of brother Malcolm that immigrant Muslim Americans have compressed themselves into a bubble wherein they boisterously applaud their ambivalence and nonchalance regarding the struggles of those who were pivotal in the development and existence of Islam in the U.S.
Sadly enough, amidst this ambivalence and nonchalance all and sundry cry foul when Trump is selected!
SMH!
#RIS2016

Hamza Yusuf in a nutshell and racism.


 
 

Indeed this knowledge is your flesh | Imam Malik

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قال الإمام مالك رحمه الله
 “إن هذا العلم هو لحمك ودمك وعنه تُسأل يوم القيامة فانظر عمّن تأخذه” 

Imam Maalik said:
Indeed this knowledge is your flesh and blood, you will be asked regarding it on the day of judgement thus look at whom you take it from 
Al Kifaaya 21

الكفاية ٢١
Majeed Al Afghanee

What do You do if You are Doubtful Whether You Made One or Two Prostrations in a Rak’ah? – Shaikh Bin Baz

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بسم الله الرحمن الرحيم 
⏩ What do You do if You are Doubtful Whether You Made One or Two Prostrations in a Rak’ah? – Shaikh Bin Baz
Question : A man is doubtful in his prayer in any rak’ah. He does not know if he made one or two prostrations. What is required from him? Does he make the prostration of forgetfulness? And when is this prostration of forgetfulness performed in this situation: is it before or after the Tasleem? What do you advise the one who has a lot of doubts and satanic whispers in his prayer? May Allah reward you
Answer : “If his doubt arises after the prayer, that is: after the Tasleem (salutations), this the doubt arises, then in this case, his prayer is valid and there is no prostration of forgetfulness. As for if the doubt was in the prayer, then he does the prostration and builds on certainty. If he is doubtful whether he performed one or two prostrations, then he performs the second prostration, whether it be the first, second, third, or fourth rak’ah. He does the prostration of forgetfulness before the Tasleem. If he prostrates after the tasleem, then there is no harm, but prostrating before the tasleem is better.
As for if his doubt is after the prayer and after he finished, then the doubt arises, then this is from satanic whispers. Do not turn towards it. Doubt after prayer does not affect [it]”
[http://www.binbaz.org.sa/fatawa/4485 ]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
🔗 http://darussaafi.com/?p=4094

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Employment is Not a Condition For Marriage – Shaikh Ahmad an-Najami

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Employment is Not a Condition For Marriage – Shaikh Ahmad an-Najami
 darussaafi Thu 16 Rabi Al Awwal 1438AH

Question: The questioner says: I am a young man who wants to propose to a young girl and she is from our tribe. However he father, may Allah preserve him, rejected that with the argument that I do not have employment and I do not have a specific amount of money going into the marriage. What do you advise me? May Allah reward you
Answer: “In reality, the people in this time have become attached to employment. It has become the most important thing to them. Provisions are upon Allah, the Exalted. This is especially so if you have the physical capability [to earn], a yearning for marriage, and your father is hastening to marry you off. That which I see is that it should not prevent you and perhaps you will find employment afterwards or some freelance work by which Allah will provide for you”
[http://www.alnajmi.net/voices-action-show-id-1446.htm]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan

A weekend of ‘ilm

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A fatwa on the absurd murder of the Russian Ambassador in Turkey | Sh.Hasan Ba Shu’aib

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Shaikh Hasan Ba Shu’aib (may Allah preserve him) was asked:
Question: What is the Legislated ruling on the murder of the Russian ambassador in Turkey ? And what is the ruling on killing this ambassador as form of support for the Muslims in Syria?
Answer: “He [takes] the ruling of a disbeliever who [signed] a covenant and one who is given or has sought safety. So murdering him is considered a betrayal of the covenant due to the statement of our Prophet (may peace and blessings be upon him):
‎ من قتل نفسًا معاهدًا لم يُرِحْ رائحة الجنة
Whoever kills a Mu’aahad (one who has taken a covenant) that he will not smell the scent of Paradise
The issue is one of religion and not empty zeal/enthusiasm or a violent storm of emotion” 
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan

An advise to those who like to take pictures of their belongings and post it

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An advise to those who like to take pictures of their belongings and post it:
Imam Ibn Hazm Al Andalusi May Allah Have mercy upon him said:

“How many have we seen from those who boast with that which he owns from belongings, and thus it was a reason for its destruction, either due to the evil eye of an envious one or the plotting of an enemy. Thus beware of this (boasting with that which one owns) for it is purely a harm and no benefit in it”

From the book Al Akhlaq Was Siyar

Majid Jawed Al Afghani

The Concept of Salafiyyah – Shaikh Abdul-Aziz ar-Raajihi

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The Concept of Salafiyyah – Shaikh Abdul-Aziz ar-RaajihiWed 15 Rabi Al Awwal 1438AH
Question: Is Salafiyyah a partisan group like the Ikhwaan, Suroriyyah, and Tableegh?
Answer: “This understanding is mistaken. Rather Salafiyyah is a genuine Legislated name. What is intended by it is Ahlus-Sunnah wal-Jama’ah, Ahlul Athar, Ahlul Hadith, the Saved Sect, the Victorious group, and the people of Atbaa’ (i.e those who follow the Prophet (ﷺ)). For verily Shaikhul-Islaam Ibn Taymiyyah (may Allah have mercy upon him) mentioned in his Fataawa, in refutation of the statement of al-‘Izz Ibn Abdus-Salam,: “There is no haram upon the one who makes apparent the methodology of the Salaf, attributes to it and ascribes to it. Rather it is obligatory to accept that from him by consensus. For verily the methodology of the Salaf is nothing but the truth. If he is in accordance to it internally and externally, then he is in the position of a believer who is upon truth internally and externally. If he is in accordance to it externally only not internally, then he is in the position of a hypocrite. His apparent [form] is accepted and his inner secrets are left to Allah. For verily we have not been ordered to examine the hearts of people nor tear open their insides” [Majmoo’ al-Fataawa (4/149)]
He (may Allah have mercy upon him) also said in al-Fatawa al-Hamawiyyah: “Know that there is nothing in the clear intellect nor authentic text what obligates opposes the methodology of Salafiyyah at all” [Majmoo’ Fataawa (5/28)]
Salafiyyah is Islam.
Adh-Dhahabi (may Allah have mercy upon him) said in at-Tadhkirah when he mentioned the biography of Ibn Salaah (may Allah have mercy upon him): “He was Salafi, with good belief, far from the (false) interpretations of people of rhetoric, a believer in what was affirmed of the texts without plunging nor indulging in the details (regarding it)” [Tadhkiratul-Huffadh (4/1431)]
Shaikh al-‘Allamah Ibn Baz (may Allah have mercy upon him) said in his fatwa: “Wahabiyyah is not a fifth mathhab as the ignorant and bias claim. Verily it is a call to the Salafi Aqeedah and reviving what is studied from the signs of Islam and Tawheed” [ Fataawa Ibn Baz (3/1306)]
And in his admonishment to some of the students of knowledge, he (may Allah have mercy upon him) said: “I advise you to hold fast to the Islamic University in Madinah al-Munawarrah for verily it is a Salafi university in which its students are taught the Aqeedah of Ahlus-Sunnah wal-Jama’ah”
‘Allamah Ibn Uthaymeen (may Allah have mercy upon him) said in his Explanation of Aqeedatul-Waasitiyyah: “He is mistaken, the one who says: Ahlul Sunnah wal-Jama’ah are three: Salafiyoon, Ashari’oon, and Maturidiyyah. This is a mistake. We say: how can all of them be Ahlul Sunnah and they differ…[until he said]…So Ahlul Sunnah wal-Jama’ah are the Salaf in belief, [and] even those who come after until the Day of Judgement. If he is upon the way of the Prophet and his Companions, then he is Salafi” [Sharh Aqeedatul-Wasitiyyah (1/53-54)]
al-Albani (may Allah have mercy upon him) said in the Magazine al-Asaalah when answering the question: Is Salafiyyah a partisan da’wah or a group or a mathhab or a new sect in Islam?
He said: “There are from those who claim knowledge who detest this ascription claiming that there is no foundation for it. They say: it is not allowed for a Muslim to say: I am Salafi. It is as if he says: it is not allowed for a Muslim to say: I follow the Pious Predecessors in what they are upon of Aqeedah, worship, and behavior. No doubt the likes of this detestation, if this is what he means, it necessitates freeing oneself from the authentic Islaam which the Pious Predecessors were upon and at the head of them is the Prophet (ﷺ)…There is no doubt that the clear, distinguishing, prevalent name is that we say: I am a Muslim upon the Book and the Sunnah according to the methodology of the Pious Predecessors. In short, it is to say: I am Salafi“. [Al-Asaalah issue 9 (pg. 86-90)]
We say to the students of knowledge as Shaikh Bakr Abu Zaid (may Allah have mercy upon him) said: “Be a [Serious] Salafi on the path” [ Hilyah Talib ul-Ilm (pg. 12)]. So it is obligatory upon the student of knowledge to renounce Hizbiyyah and to free himself from it. For verily two men from the Muhaajireen and the Ansaar differed and the Muhaajir called: ‘O, Muhajireen!’ and the Ansaari called: ‘O, Ansaar!’ So the Prophet (ﷺ) said: “Is it the call of the Times of Ignorance while I am in your ranks? Leave it, for it is filthy” [Bukhari and Muslim]
The Muhajireen and the Ansaar are two Islamic Names, but the Prophet (ﷺ) considered them to be from the call to the Times of Ignorance because both [names] became a cause for partisanship.
As for if you intending to ascribe to the Sunnah and the Pious Predecessors, then there is no harm in that. For Ahlus-Sunnah wal-Jam’aah do not become different groups. The believers are one group and they are the Party of Allah. The disbelievers are the party of Shaytan”
[Sharh Wasiyatul-Kubra of Shaikhul-Islam Ibn Taymiyyah no. 13]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan
[http://darussaafi.com/?p=4012]

What is the Definition of the Aqeedah of the Salaf? – Shaikh Abdul-Aziz ar-Raajihi

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What is the Definition of the Aqeedah of the Salaf? – Shaikh Abdul-Aziz ar-RaajihiWed 15 Rabi Al Awwal 1438AH
Question: What is the definition of the Aqeedah of the Salaf?
Answer: “The Aqeedah of the Salaf: is what has come in the Book of Allah and the Sunnah of the Messenger of Allah (ﷺ) from Belief in Allah, the Angels, His Books, His Messengers, the Last Day, and in Qadr, the good of it and the bad of it. This is general and the detail of that is well-known in the texts” [Sharh Aqeedaus-Salaf wa Ashaabul-Hadith no. 15]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan