As-Salafiyyah (English)

Imaam Al-Barbahaaree, may Allah have mercy upon him explained: “Whoever restricts himself to the Sunnah of the Messenger of Allah ﷺ, and to what his Companions and the Jamaa’ah were upon, will triumph over all the people of innovation, and his body will be at rest and his religion will be safe for him, if Allah wills; because the Messenger of Allah ﷺ said: ((My Ummah will split)), and the Messenger of Allah ﷺ clarified for us the saved group from among them, as he said: ((That which I and my Companions are upon today)).” 📚 Sharhus-Sunnah (100 https://x.com/i/status/2088246147525562562 https://linktr.ee/Assalafiyyahind

*“To Leave Good Deed For Fear Of Crisis”* Imam Bukhari رحمه الله has included a section in his Sahih titled “To Leave Good Deed For Fear Of Crisis”. That means, if doing something is better or desirable but by doing it there is fear of trials (Fitnah), then not doing it is better, provided the act or deed is not obligatory (Wajib), its only better if done. And if the deed is just permissible, then in such circumstances it should be left out in the first instance. The matters of Wajib (obligatory) and Haram (prohibited) are different. That is, if the circumstance is not of forcefulness then, Wajib is to be done in every circumstance and Haram is to be left in every circumstance. However, if something to be done is of prime level then it could be left if there is a fear of trials. Then Imam Bukhari has given an example; that of construction of Kabah. The Messenger of Allah ﷺ said to Aisha رضي الله عنها regarding the construction of Kabah: “Aisha, had your tribe, that is, Quraish of Makkah, not been close to the era of Kufr, I would have demolished the Ka'bah now and reconstructed it on the model of Ibrahim عليه السلام. But I fear they will gossip, he has wiped out the signs of our forefathers too.” Here, one should note that, during the construction of Kabah, due to lack of resources, the Quraish of Makkah couldn't construct it according to Ibrahim's model. Then during the governance of Abdullah bin Zubair, he constructed the Kabah on Ibrahim's model as per the wishes of the Messenger of Allah ﷺ. However, during the reign of Banu Umayyah it was reconstructed as it was earlier. And later during the Abbasid’s reign, he ruled to demolish the structure that stood during the Ummayids reign and reinstate the structure in the model of Abdullah bin Zubair. However, the Ulamas of that era prohibited them from doing so and till now it stands on the same foundation that of the Banu Umayyah. And the area which is left out is known as Hatim around which one circumambulates. Allama Hafiz ibn Hajar A’sqalani in his book Fath al-Baari, which is a commentary of Sahih al Bukhari, refers to this Hadith and mentions various guidelines and principles that, by performing an act that is good, if there is a fear of spreading of mischief, then it can be left for some time till those conditions of the Fitnah remains. But it cannot be abandoned. Because those commands that are evident in the Quran and Sunnah cannot be abrogated by anyone. Although, for a little while it can be discontinued on the grounds of expediency. Later, when there is no more fear of the mischief then the command is to be practised again. This has become the principle and rule. https://archive.org/details/differences-sectrianism https://linktr.ee/Assalafiyyahind

🔸Meetings with Scholars 🔻 Take advantage of the meeting for increasing in knowledge and for studying, not for preoccupation with complaints and worldly conversations. This is how the meetings of the early Muslims were, their scholarly discussions. 📕Abdul Rahman bin Mahdi said in his interviews: “When a man of knowledge met someone more knowledgeable than himself, it would be a day he seized. He would ask him questions and learn from him. When he met someone less knowledgeable, he would teach him and be humble towards him. And when he met someone of equal knowledge, he would discuss and study with him.” This was narrated by Ahmad bin Abi Khaythama, may Allah have mercy on him, in his “Taareekh” (1/1036). https://t.me/alwadeia

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Umar on Trustworthiness It is reported that ʿUmar b. Al-Khaṭṭāb – Allāh be pleased with him – said: Do not expose yourself to what does not concern you, stay away from your enemy, beware of [taking as] your friend anyone except the trustworthy amongst people – and there is no one who is trustworthy except one who fears Allāh; and do not accompany the sinner in case you learn his sinfulness, and do not let him know your secrets, and consult those who fear Allāh for your affairs. Ibn Abī Shaybah, Al-Muṣannaf 34476. (www.sayingsofthesalaf.net) https://linktr.ee/Assalafiyyahind

👉 A Clear Difference Between the People of Truth and Falsehood: Focus and Care for Authenticity ♦️Shaykhul-Islaam Ibn Taymiyyah, may Allah have mercy on him, said: “Most of the people of innovation do not distinguish between the authentic hadeeth and the one that is not authentic. Rather, whatever agrees with their opinions and their desires is the truth in their view, even if the one who narrated it lied against the Messenger of Allah ﷺ. And whatever goes against that, they reject it, unlike the people of the Sunnah.” ♦️Shaykh Mohammad AlAnjari, may Allah preserve him, commented: “With these words, Shaykhul-Islaam Ibn Taymiyyah, may Allah have abundant mercy upon him, established a great principle that separates truth from falsehood. And part of the completeness of this distinguishing methodology with the people of the Sunnah is that they do not only give attention to the authenticity of the prophetic hadeeth, but they also carefully examine the authenticity of the reports that are claimed to be from the Companions, may Allah be pleased with them all, in understanding the Book and the Sunnah, and then the reports from the Taabieen, the students of the Companions. They do not use anything as proof except that whose chain of narration is authentic and whose transmission is established, unlike those who overlook the chains of narration of the reports, whether they are fabricated or weak or without any chain at all, so long as they agree with their positions in religion and creed. Allah the Most High said: {O you who believe, if you have taqwaa of Allah, He will grant you Furqaan (clear distinction between truth and falsehood} [Surah Al-Anfaal:29]” https://x.com/i/status/2078130667741680053 https://linktr.ee/Assalafiyyahind

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Allaah the Most High says: { لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ} *{If you give thanks (by accepting faith and worshipping none but Allâh), I will give you more (of My Blessings).}* (Ibrahim 14:7)" Ibnul-Qayyim رحمه الله: By being always thankful and grateful is a reason for growth and increase in one's situation.The proof of this is in the statement of Allaah: *{If you are thankful I will increase you.}* So whenever you notice that your situation is not increasing (stagnant), turn to Allaah by being thankful to Him. 📖 Reference: Madaarij As-Salikeen 2/236 https://t.me/alwadeia

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*Ask Allaah ﷻ to make you firm* Sheikh Uthaymeen رحمه تعالى said: I advise myself first and thereafter you, to always ask Allaah to make us firm upon Imaan (Faith) whilst being afraid. (This is) because below your feet are dangers. If Allaah ﷻ does not make you firm, you will surely fall into destruction. Listen to the statement of Allaah ﷻ towards His Messenger, the most firmest and strongest of all creation in Imaan (Faith). {وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا} *{And had We not made you stand firm, you would nearly have inclined to them a little.}* [Al-Isra 17:74] Meaning: Incline little by little .... Allaah ﷻ then said that if he did that ⏬ {إِذًا لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًا} *{In that case, We would have made you taste a double portion (of punishment) in this life and a double portion (of punishment) after death. And then you would have found none to help you against Us.}* [Al-Isra 17:75] So, if Allaah ﷻ directed this speech to His Messenger (ﷺ), then what about our situation? We are known for weak imaan and weak conviction. Doubtful matters afflicts us at one time and our desires afflicts us at other times. All of this shows us that we are in great danger. 📖Reference: Explanation of Al-Mumti' [388/5] https://t.me/alwadeia

So establishing the position of Ahl al-Sunnah regarding the Companions exposes the methodology of the Rafidah, and establishing the position of Ahl al-Sunnah regarding rulers exposes the methodology of the Khawarij. https://x.com/i/status/2073453763155599504 https://linktr.ee/Assalafiyyahind

*The Difference Between Ahl al-Sunnah and Ahl al-Bid'ah* The difference between Ahl al-Sunnah and Ahl al-Bid'ah manifests in several aspects, the greatest of which are: creed, methodology, source of learning, and following. First: Source of Learning Ahl al-Sunnah wal-Jama'ah: derive their religion from the Noble Qur'an and the authentic Sunnah, understood according to the Companions, may Allah be pleased with them, and those who followed them in righteousness. Ahl al-Bid'ah: introduce into the religion what is not part of it, and some of them prioritize reason, personal taste, visions, or the sayings of men over the religious texts. In fact, their reliance is not on the texts themselves but on the sayings of those they follow, after which they interpret the texts to conform to those sayings. Second: Following vs. Innovating Ahl al-Sunnah: adhere to the Sunnah of the Prophet ﷺ and are keen on following it, based on his saying: "Hold fast to my Sunnah and the Sunnah of the rightly-guided caliphs after me." Ahl al-Bid'ah: introduce into the religion acts of worship, beliefs, or methodologies that were not brought by the Book and the Sunnah. Third: Position Toward the Companions Ahl al-Sunnah: love all the Companions, from the household of the Prophet and others, ask Allah's pleasure upon them, believe in their integrity, and refrain from delving into disputes that occurred among them. Ahl al-Bid'ah: some of them criticize certain Companions, declare them disbelievers, curse them, or go to excess regarding some of them. Fourth: Unity and Division Ahl al-Sunnah: call for adherence to the united community, holding fast to the Book and the Sunnah, and obeying the ruler in what is right, without rebelling against him. Ahl al-Bid'ah: are often characterized by an abundance of personal whims, division, and factionalism outside the Sunnah. Fifth: Position on the Texts Ahl al-Sunnah: affirm what Allah and His Messenger affirmed, without distortion, negation, anthropomorphizing the manner, or likening Allah to creation. Ahl al-Bid'ah: many of them fall into reinterpreting the texts, rejecting some of them, or distorting their meanings in accordance with their own principles. Abdullah ibn Mas'ud stated a great principle: "Follow and do not innovate, for you have been given sufficiency." Imam Malik ibn Anas said: "The latter part of this nation will not be rectified except by what rectified its first part." The criterion for judging a person or group as belonging to Ahl al-Bid'ah is their agreement or disagreement with the foundational principles of Ahl al-Sunnah in creed and methodology, while distinguishing between falling into an innovation that constitutes disbelief and one that does not, and between judging a statement or action and judging a specific individual, for that has its own guidelines established by the people of knowledge. The important distinction between Ahl al-Sunnah who follow the methodology of the righteous predecessors, and the deviant, misguided sects and groups, is that Ahl al-Sunnah who follow the methodology of the Salaf have concerned themselves with major principles, speaking about them extensively and continuing to spread them and call people to them for the wellbeing of religion, worldly life, nations, and people. These are: 1. Establishing monotheism and warning against polytheism 2. Establishing the Sunnah and warning against innovation 3. Responding to the people of innovation and their sects and factions, refuting their falsehood and exposing their specious arguments, for the preservation of religion 4. Establishing the position of Ahl al-Sunnah regarding rulers, and warning against its opposite and its adherents 5. Establishing the position of Ahl al-Sunnah regarding the Companions, and warning against its opposite and its adherents As for the deviant, misguided sects, they distance themselves from this, and may even oppose it.

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The disputes that occur among students of knowledge from the people of the Sunnah, which they display publicly before the common people — and the common people understand nothing from them except the mutual abuse, insults, and the abandonment of the etiquette of seeking knowledge and the etiquette of disagreement — these disputes are a trial (fitnah) upon people and cause them to be repelled from the religion of Allah. Whoever displays them becomes a cause of people's trial away from their religion. So I remind them of the saying of the Prophet (peace be upon him): "Are you causing dissension, O so-and-so?" — the Prophet (peace be upon him) mentioned his name. And his saying: "Indeed, among you are those who repel people." And his saying (peace be upon him) to the two he sent for calling people to Islam: "Make things easy and do not make them difficult, give glad tidings and do not repel people, cooperate with one another and do not differ." And [consider] his refraining from killing the hypocrites, to avoid a greater harm, and his refraining from naming certain people when issuing warnings at times — not always — saying instead: "What is the matter with some people..." So either resolve these disputes by referring your case to someone from the people of knowledge whom you both accept, or keep these disputes among yourselves and do not spread them before the common people, in order to preserve their religion. Our time is one in which trials (fitan) have grown immense, ignorance has increased, knowledge has diminished, desires have prevailed, and we are approaching trials as great as mountains — unless Allah wills otherwise — so estimate it at its true measure. Make the truth clear to people with its evidence, and explain to them the call of Islam with gentleness, wisdom, and good manner. Do not argue and do not quarrel, as the scholars of the early generations (salaf) said: "Make the truth clear, but do not quarrel over it." Permissible disputation has its known guidelines, which can be reviewed at the beginning of "Al-Shari'ah" by Al-Ajurri. Beware of Satan's deception and the exaggeration of disputes, and beware of seeking victory for oneself at the expense of the [Islamic] call. Be wise and merciful. [This is] advice from one who loves Islam and the Muslims, and who is compassionate toward this call — the call to monotheism (tawhid) and the Sunnah and its people. https://x.com/i/status/2070086890850533782 https://linktr.ee/Assalafiyyahind

*Shia Scholars Don't Want You to Know This About Karbala!* Shaykh Iḥsān Ilāhī Ẓahīr رحمه الله said: Now let's stop here and listen to another matter; the dhākir (Shīʿah scholar) takes the names of the martyrs of [the battle of] Karbalāʾ. Are you listening? They say so-and-so and so-and-so got martyred. Who did? He says ʿAwn got martyred, Muḥammad got martyred, [Unclear] got martyred, Ḥurr al-Tamīmī was killed, and so-and-so. I ask – and you should commit this matter to memory as well, ask a dhākir this some day – I said: you take the names of everyone’s sons; why don't you name the sons of Ḥusayn’s father? You did not understand, did you? You take the names of others’ sons, that Jaʿfar al-Ṭayyār’s sons were killed, ʿAqīl’s sons were killed, ʿAbd Allāh ibn Jaʿfar’s sons were killed, [Unclear]’s son was killed. Why don't you mention whether any of ʿAlī’s sons were martyred or not?! Why don't you mention them? Why don't you mention them? In the entire world – one book! Listen to this claim. One book in the entire world – there is not one book in the entire world in which the story of the battle of Karbalāʾ was mentioned, and the names of the sons of ʿAlī were not recorded in it. There is not one book in the entire world, in which the story of the battle of Karbalāʾ was mentioned, and the names of the sons of ʿAlī were not recorded in it. The Mawlawī names everyone but does not name ʿAlī’s sons. Why does he not [name them]? He does not name them because it is written in the books of the story of Karbalāʾ; while fighting alongside Ḥusayn, while protecting Ḥusayn, while wielding the sword under Ḥusayn's flag, *the first one who was martyred, was ʿAlī’s son, Abū Bakr! Then the one who got martyred, was ʿAlī’s son, ʿUmar! Then the one who got martyred, was ʿAlī’s son, ʿUthmān! They do not take their names because if the names of Abū Bakr, ʿUmar and ʿUthman were taken, the ones listening would say, there was enmity with them, then why did ʿAlī name his sons after their names?* This is because one does not name his sons after the names of his enemies. Who does he name [his sons] after? Tell me. He names them after whom? He names [them] after his companions. He will ask! The one who was crying would come to his senses. Where did this Abū Bakr come from? This ʿUmar, this ʿUthmān. Then, you name everyone – why don't you name Ḥasan’s sons?! The ones who were martyred in Karbalāʾ; Ḥasan’s son Abū Bakr was among them! Ḥasan’s son ʿUmar was among them! Ḥasan’s son ʿUthmān was among them! You name everyone; Aṣghar (the younger one), Akbar (the older one). These were named by you. Go! Show us the names of “Aṣghar” and “Akbar” in any old reliable book. Do you know why they named them [these names]? To hide! That Ḥusayn's first son who was martyred! Ḥusayn’s own son, his name was Abū Bakr! Ḥusayn's second son who was martyred, his name was ʿUmar! Ḥusayn's third son who was martyred, his name was ʿUthmān. If this repetition takes place, *Abū Bakr ibn ʿAlī, Abū Bakr ibn Ḥasan, Abū Bakr ibn Ḥusayn, ʿUmar ibn ʿAlī, ʿUmar ibn ʿUthmān, ʿUmar ibn Ḥasan, ʿUmar ibn Ḥusayn, ʿUthmān ibn ʿAlī, ʿUthmān ibn Ḥasan, ʿUthmān ibn Ḥusayn.* People will ask where did all these names come from? Where did they come from? Tr: Abū ʿAbd Allāh Ayman al-Hindī

It is the ulamas' precept that every person who commits a Bid'at (an innovation) is not a Bid'ati (innovator). Every person who commits Kufr (disbelief) is not a Kaafir. Every person who commits Shirk (polytheism) is not a Mushrik. And one should not even call them that. If their act is termed as shirk in the Quran and Sunnat, then it can be said that his act is shirk, likewise his act is Bid'at, his act is Kufr. But it doesn't necessarily mean that every doer of an act or deed is either Bid'ati or kaafir or a Mushrik. Because, there are some conditions to pass such a (decree) fatwa on him or attribute him to it. The rule is, firstly, one should be aware that the person is saying a thing consciously and not by mistake or in a state of forgetfulness. Secondly, his fallacy should be established through evidences that are completely factual and manifest. DiffERENCES & SECTARIANISM in the Muslim Ummah Shaikh Dr. Abdul Qayyum Bastawi Compiled By: Shafique Abdur Rauf Hurzuk Translated by: Hina Munir Kazi SUBAI JAMIAT AHLE HADEES, MUMBAI https://linktr.ee/Assalafiyyahind

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Free Book: Selected Rights of the Chosen One ﷺ Author: Shaykh Sālih bin ‘Abd al-‘Azīz Sindī Translation: Hamza Kantarevic for Mahajja Publishing Whenever speech is connected to the Messenger of Allāh ﷺ the heart feels fondness, and the tongue feels sweetness. With his mention, the sittings are adorned, the mouths perfumed, and the hearing is delighted. Therefore, it is not a secret that his rights upon this nation [the Muslims] are the greatest of rights, after the rights of Allāh ﷺ. Happiness in this world and the next is connected to the upholding or leaving off of these rights. Selected Rights of the Chosen One [https://mahajjapublishing.home.blog/wp-content/uploads/2026/02/selected-rights-of-the-chosen-one-book.pdf] https://linktr.ee/Assalafiyyahind