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Is Abandoning The Sunnah Disbelief? Shaykh Salih Al Fawzan

بسم الله الرحمن الرحيم

Q: Is everyone that abandons the sunnah a disbeliever?

A: In this issue there is a detailed explanation. This is due to the fact that on rare occasions a narration may not have reached an individual, or perhaps it reached him and is sound with others but he didn’t consider it to be so. Moreover a narration reaches him which he deems to be sound, however he explains it with that which is apparent to him but not to others, or he interprets it incorrectly, and the correct interpretation is with others. In this case he is excused. Due to this shaykh-ul-Islam authored a book (1) and mention therein those excused in this regard. Consequently if he has an excuse, he is not deemed astray on the contrary it is said that he is mistaken. As for he who is deliberate then there is no doubt that he has either gone astray or disbelieved.  

Translated by Najeeb Al Anjelesi

Source: http://www.alfawzan.af.org.sa/node/2396


1: The book of Ibn Taymiyah mentioned here is:  رفع الملام عن الأئمة الأعلام

 

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The Opinion Of The Majority Is Not Consensus: Shaykh Salih Al Fawzan

بسم الله الرحمن الرحيم

Q: Is the opinion of the majority (of scholars) deemed ijmaa (consensus)?

A: No, the majorities’ opinion is not considered as consensus, it is only deemed as the majorities’ opinion and that’s it. For this reason the four Imams (whenever they all agreed on a matter) it was not said about them they had consensus on the contrary it would be said that they agreed. The four imams had agreement in such and such an issue however it is not said a consensus (among all scholars). An agreement (among the four) is not a consensus (among all the scholars).

Translated by Najeeb Al Anjelesi

Source:  http://www.alfawzan.af.org.sa/node/2388

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Opposing Consensus Is Disbelief: Shaykh Salih Al Fawzan

بسم الله الرحمن الرحيم

Q: What is the meaning of shaykh-ul-Islam’s statement, “Whoever opposes the consensus has disbelieved”?

A: Ah yes, Allah says this:

ومن يشاقق الرسول من بعد ما تبين له الهدى و يتَّبع غيرَ سبيل المؤمنين نولِّهِ ما تولَّى و نصله جهنم و سائت مصيراً

“And whoever opposes the messenger after guidance has been made clear to him and follows a path other than that of the believers We will keep him upon the path he has chosen and will burn him in Hell, an evil destination.” [an-Nisaa: 115] 

This is proof that whoever opposes the consensus has disbelieved.

Translated by Najeeb Al Anjelesi

Source: http://www.alfawzan.af.org.sa/node/2376

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The Ruling On Calling Someone A Shaheed (Martyr): Shaykh Muqbil

بسم الله الرحمن الرحيم
Q: What is the ruling with regards to saying ash-shaheed (martyr) concerning the one who is killed?
 
A: Before that (we ask) did he pray? That’s one situation, another situation is did he fight for the sake of the religion or for the country?
 
  If it’s a righteous man that fought for the religion then we hope for him martyrdom. Verily the Prophet عليه الصلاة و السلام dubbed some of those that were killed during his time as martyrs, like the martyrs of Uhud. Whenever there was doubt about an individual the Prophet عليه الصلاة و السلام would say: “Indeed he is from the people of the Fire for in that place he killed himself.” He would command someone to announce that none would enter Paradise except a believing soul. Thus it should not be said he is a shaheed (martyr) because Allah is more knowledgable concerning those who fought for His sake. The narration (with this meaning) is found in Bukhari.
 
 Therefore if his outward appearance is good, righteous, and we know that he fought for the religion then we hope for him martyrdom. If we dub him a shaheed then we mean by that, that we hope for him martyrdom. We say the martyrs are in Paradise as for us being absolutely certain (about a specific individual) then from the creed of Ahlis Sunnah is that we don’t have absolute certainty that someone is from the people of the Paradise except whoever the Messenger of Allah mentioned, like Hasan, Husayn, Fatima, Ukaasha and others from those who the Prophet عليه الصلاة و السلام mentioned are in Paradise. Likewise whoever he mentioned is in the Fire (we affirm) is in the Fire.
 
  Thus it’s not permissible for us to claim absolute certainty regarding an individual being in Paradise nor a sinful Muslim being from the dwellers of the Fire. It’s not permissible and this is the creed of Ahlis Sunnah wal Jamaa’ah.
 
مأخوذ من الكتاب: الرحلة الأخيرة
ترجمة: نجيب بن يوسف الأنجلسي
Translated by Najeeb Al Anjelesi 

 

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The 5th Khaleefah

بسم الله الرحمن الرحيم

Doctor Nasr Ali Shaykh says in his book “The Belief of Ahlis Sunnah wal Jamaa’ah regarding the noble companions”:

When the 4th khaleefah Ali was martyred due to being killed by one of the khawarij (Abdur Rahmaan ibn Amr Al-Muraadi on the 17th night of Ramadan 40 yrs after the hijra of the Prophet) the pledge was then given to his son Hasan after him. For 7 months (some say 8 months while others say 6 months) he endured being khaleefah over the Hijaz, Yemen, Iraq, and Khuraasan. Thus his succession, its time period is included in the time period of the rightly guided successors in reality. This is because the time period (of the succession of Hasan) completes the time period of the rightly guided successors in which the Prophet (sallahu alayhi wa salaam) informed us that its time period would be 30 yrs then monarchies.

At-Tirmidhi narrated (in his sunan) with a chain that ends at Safinah in which he said: The Messenger of Allah said: “The succession in my nation will be for 30 yrs and after that monarchies.”

Likewise the hadith of Safinah is related by Imaam Ahmad (in his musnad) with the wording “The succession is for 30 yrs then there will be monarchies to succeed that.”

Also related by Abu Dawud (in his sunan) with the wording: “The succession of prophethood is 30 yrs then Allah will give to whomever He wills sovereignty.”

So there wasn’t a successor during the 30 yrs after the passing of the Prophet (sallahu alayhi wa salaam) except the four successor Abu Bakr, Umar, Uthmaan, and Ali along with the days of Hasan. Consequently a number of scholars from the people of knowledge concluded in their explanations to the Prophet’s statement “the succession in my nation is 30 yrs” that the months in which Hasan ibn Ali assumed authority after the death of his father are in fact included in the time period of the succession of the Prophet and finalized it.

Abu Bakr ibn al Arabi said: ” A truthful promise was accomplished regarding the Prophet’s statement: “The succession in my nation is 30 yrs then monarchies.” So this period consisted of Abu Bakr, Umar, Uthmaan, Ali and the 8 months that were exclusively for Hasan without the increase or decrease of a day.”

Al-Qaadhi Iyyadh said: ” So there wasn’t a successor during the 30 yrs except the 4 rightly guided successions and the months of Hasan ibn Ali…

Furthermore he said: ” What’s intended by the succession is 30 yrs, is succession of the prophet. Thus it was explain in accordance to this in other (authentic) narrations.

Al Haafith ibn Kathir said: “The proof that Hasan is one of the rightly guided successors is the hadith that we reported as evidence from Safinah in which the Messenger said: “The succession after me is 30 yrs then monarchies.”

Thus the 30 yrs was completed with the succession of Hasan ibn Ali ibn Abi Talib.”

In Addition the statements in the explanation of At-Tahawiyyah: “The succession of Abu Bakr was 2 yrs and 3 months. The succession of Umar was 10 yrs and 6 months. The succession of Uthmaan was 12 yrs. The succession of Ali was 4 yrs and 9 months, and lastly, the succession of Hasan which was 6 months.”

Translated by Najeeb ibn Yusuf Al Anjelesi

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