بسم الله الرحمن الرحيم
دمغ دمدماتَ الكِلاب على الدعوة السلفية
ردود على
غاريث براينت امريكي
Part 1
Stamping out the Growls of the Dogs against the Call of Salafiya
Response to Gareth Byrant statements Against Umar the Ameerulmumineen and Dawatul Salafiya
الحمد لله رب االعالمين والصلاة والسلام على رسوله الكريم
بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ
” Rather to throw the truth upon falsehood, and stomp it out [falsehood] until it is no more [or not able to stand]” Surah Anbiyaa verse 18
It’s funny to find someone claiming to hate being labeled as “Salafist/terrorist/Jihadi/Sufi”. In one of your poems, i.e. someone who claims to dislike being judged, being so fierce in judging other groups of Muslims, rather than busying himself with seeking knowledge or calling to goodness. Indeed, many Muslims are actually doing to other fellow Muslims the very same thing they accuse the non-Muslims of doing to them: Judging based on anecdotes and generalizing.
In a post, Gareth speaks about being a non-sectarian Muslim. He then gives his reasons for not being Salafi, Sufi, Shi’a or Khāriji. First of all, there are more sects than these four. If the goal is to go through a process of elimination and show that since all the sects are false, then it’s best to be ‘non-sectarian’, i.e. to simply be ‘Muslim’, then you have failed. Since you didn’t mention all the groups, you can’t say that the way you’re upon is the best way.
Secondly, you criticize the Salafiyyah by saying that they are the ‘elite’ Muslim group to be saved, and that all other groups will go to the hellfire. This belief is from none other than Rasul Allāh sall-Allāhu ‘alaihi wa sallam HIMSELF, who said: “There will befall my Ummah exactly (all those) evils which befell the people of Isrāil, so much so that if there was one amongst them who openly committed fornication with his mother there will be among my Ummah one who will do that, and if the people of Isrāil were fragmented into seventy-two sects my Ummah will be fragmented into seventy-three sects. All of them will be in the Fire except one sect. They, (the Companions), said: Allāh’s Messenger, which is that? Whereupon he said: It is the one that is upon what I and my Companions are upon.” (Tirmidhi 171, Hasan Hadeeth). He, sall-Allāhu ‘alaihi wa sallam is the one who prophesied that ONLY ONE of the 73 groups/SECTS would be saved. The description of the saved group is that they would be upon what he was upon. Meaning the group that most strictly adheres to his Sunnah. A very important benefit from this Hadeeth is, that IT’S IMPOSSIBLE TO BE NON-SECTARIAN! This is clear from the wording, “All of them will enter the Hellfire except ONE (sect)”. The Prophet sall-Allāhu ‘alaihi wa sallam refers clearly to a SECT being saved! So it’s absurd and misleading to say, “I’m a non-sectarian Muslim”. And guess what? You just formed a sect by that statement alone! Let’s say you cut a cake into 73 thin slices, and that 72 slices are rotten, and only one is not. A fool then says: “The 73rd one is a “non-slice” piece of the cake!!!” What? As soon as you have AT LEAST 2 parts of a whole, you automatically have two sections or, in the case of a religion, two sects. It’s misleading to claim that, “I’m not part of a sect,” when as soon as the Ummah splintered into more than one group, you automatically became part of a sect/group! Yes, the ‘saved’ group becomes a sect from the other groups decision to split. In addition, it’s VERY fascinating that you don’t mention the ikhwāni sect, which believes in “putting all differences in aqeedah aside and uniting upon what we have in common”. We suspect that you are ikhwāni, that’s why you don’t criticize them.
Now, on Salafiyyah itself. Salafiyyah is a minhāj (methodology) more than anything! As a “former” Salafi, you would know that this minhāj is about how you understand the religion of Islam. Should I understand the Qur’ān and Sunnah from my intellect? “This verse means such and such, because that makes the most sense!” Do we understand the religion of Islām according to modern day points of view? I.e. can a person say that, “I’m living in the West and this is the 21st century, so women don’t need to wear hijāb?” Or, “I’m a modern Muslim, in this day and age it’s ok to celebrate the holidays of the Christians?” Or, “Islām should be reformed to fit modern day standards?” Do we understand the deen by the “opinions” of the “Maulānas”? Meaning, “my maulāna said it’s halāl to celebrate the birthday of the Prophet sall-Allāhu ‘alaihi wa sallam, therefore it’s ok; I don’t need to find out his proof/evidence for this action, (Milād un Nabi), as an act of worship”. Do we understand the deen based on taqleed (blind following): “Imām Abu Hanifah holds that you shouldn’t raise the arms within the prayer because the hadeeth for raising the arms was abrogated by another one. I’m satisfied with this SOLELY on the basis that THIS IS MY MADHAB, not because I’ve researched the proof for it in the form of an AUTHENTIC hadeeth.” [SIDE NOTE: In fact, Imām Abu Hanifah (rahimahullāh) was NOT a muhaddith (hadeeth was not his field of expertise), and MORE THAN 200 Companions (ra) have been recorded raising the arms, AND the ahadeeth which ‘abrogated’ raising the arms in prayer have been found to be weak. Is it ok to use weak ahadeeth? Some people (esp “shaykhs” in the West) have said that it’s ok to use weak ahadeeth for ebaadah. This is NAIVE to the MAX, especially considering that MANY of the weak ahadeeth are from the enemies of Islām who seek to destroy it by inserting misleading texts and attributing them the Prophet sall-Allāhu ‘alaihi wa sallam. It’s a HUGE mistake to accept weak ahadeeth in the religion. Yet, many maulānas accept them. Is that the correct manhāj???
In contrast to the aforementioned methodologies, salafiyyah is about understanding the Qur’ān and Sunnah according to the way the Companions, the tabi’oon and tabi’e tabi’een understood them. Thus, a Salafi is a person who ascribes/attaches himself to the understanding, or Way of the Salaf as-Sāleh (pious predecessors). Why? So as to remain as close as possible to the Prophet’s sall-Allāhu ‘alaihi wa sallam, way of practicing Islām himself. WHAT’S WRONG WITH THAT??? Who in his right mind, claiming to be Muslim, would say that it’s wrong to seek the closest understanding of Islām so as to practice it as if the Prophet sall-Allāhu ‘alaihi wa sallam were right here with us today? Only those who follow their desires object to that. Where’s the criticism? The Prophet sall-Allāhu ‘alaihi wa sallam said HIMSELF that the saved SECT is the one that is upon what he was upon. Why shouldn’t we strive to be as close to what he was upon? Don’t criticise Salafiyyah on the basis of ‘monopoly’, rather you should prove why it’s wrong to follow the Qur’ān and Sunnah according to the understanding of the Companions and righteous predecessor. How is it wrong to seek authentic sources? How is it wrong to be careful of religious books that don’t mention sources or used weak sources? The funny thing is that in your college research papers, theses, and essays you MUST provide authentic sources. What’s more important academia or your religion? Why would someone treat his religion, upon which lies his eternity, with less importance and scrutiny than his career, upon which lies his temporary material life?
You claim with to have happily left Salafiyyah. You were better off sticking to it. Look at how now you find it ok to criticize the beloved Companions (ra) of the Prophet sall-Allāhu ‘alaihi wa sallam. Actually, you didn’t just criticize any Companion, but you criticize 1. ‘Umar bin Al Khattāb, AMEER ul mu’mineen, khaleefah raashid! You say “nobody is above criticism”. Well, the Prophet sall-Allāhu ‘alaihi wa sallam, said: “Do not revile my Companions, do not revile my Companions. By Him in Whose Hand is my life, if one amongst you would have spent as much gold as Uhud it would not amount to as much as one mudd on behalf of one of them or half of it.” (Saheeh Muslim). This is where minhāj becomes important! You say it’s ok to criticise the Companions (ra), the Prophet sall-Allāhu ‘alaihi wa sallam, said not to. Obviously, your statement is to be rejected because you are clearly going against a clear authentic hadeeth. Shaykh Uthaymeen (rahimahullah), said: “Reviling the Sahābah (may Allāh be pleased with them) is not only an insult against the Sahābah (may Allāh be pleased with them), rather it is an insult against the Sahābah, against the Prophet sall-Allāhu ‘alaihi wa sallam, against the laws of Allāh and against Allāh Himself, may He be glorified and exalted.” He also said:
” If he reviles them in a way that does not reach the level of doubting their religious commitment, such as saying that they were cowardly or miserly. He is not a kāfir, but he should be given a disciplinary punishment, (tazeer) to serve as a deterrent. This was stated by Shaykh al-Islām Ibn Taymiyyah, in al-Saarim al-Maslool, where he narrates on p. 573 that Ahmad said: It is not permissible for anyone to mention any of their bad qualities or to criticize any of them for a fault or shortcoming. Whoever does that should be disciplined, then if he repents all well and good, otherwise he should be flogged in prison until he dies or recants.”
Fatāwa al-Shaykh Ibn Uthaymeen (5/83, 84).
Abu Zarah al-Rāzi, a great Muslim shaykh said:
If you see a man criticizing any of the Companions of the Messenger of Allāh, then you should know that he is a heretic, because the Messenger is true, the Qur’ān is true, and what he brought is true. All of that was transmitted to us by the Sahābah, so whoever criticizes them is intending to prove that the Qur’ān and Sunnah are false. So he is the one who most deserves to be criticized and the ruling that he is a heretic who has gone astray and is a liar and evildoer is more apt.
Al-Sawā’iq al-Muhriqah (2/608).
Do you see how FAR you’ve strayed since leaving Salafiyyah!? Subhān Allāh!
One of the ways of knowing when someone is (just like the non-Muslims) brainwashed is that they keep repeating ignorant stereotypes, before researching them. You said that Salafiyyah is only 100 years old or less. That’s incorrect and you’re simply repeating the statements of the non-Muslims actually (who coined the term ‘wahābbi’, thus disparaging one of Allāh’s names). I will use just one instance to disprove the claim that Salafiyyah is a very recent ‘movement’, for the sake of saving time. Ibn Taymiyyah, born in 1263-1328 (700 YEARS AGO) said in Majmoo al Fatāwah, P149, 4th Volume: “There is no criticism for the one who proclaims the way of the Salaf, who attaches himself to it, and refers to it, rather it is OBLIGATORY to accept that with UNANIMOUS agreement (Ijmaa’) … as the way of the Salaf is NOTHING BUT the TRUTH.” It’s a very old methodology that the pious scholars have used themselves because the splitting of the Ummah into groups.
We could refute MANY more problematic statements from the things you said, but it’s clear that you are speaking from ignorance. There’s no need to debate you on every point since we have refuted the most important points that you made.
We find that the people who love to criticize the methodology of the Salaf, (Salafiyyah) on the basis of the harshness of SOME of its adherents (ie. fallacy of generalization), to be themselves harsh in their excessive, anecdotal criticism of Salafiyyah. We find that they accuse Salafis of being ‘elite’ and claiming to be ‘the saved sect’, while they don’t realize that they are doing just that by the mere fact of criticizing Salafiyyah as being incorrect. If you say that Salafiyyah is wrong, this must imply that YOU are upon the Haqq. Pot calling the kettle black? Also, we find that these same individuals love to criticize the Kingdom of Saudi Arabia on every single flaw. They don’t see that their countries are FAR WORSE, and are being pecked by the vultures from among the disbelievers! If you are a convert, or son of a convert, then you CAN’T EVEN CLAIM a Muslim country! Until you establish your perfect “non-sectarian” Muslim country, what gives you the right to criticize another Muslim country? In fact, we see that the countries that uphold the minhāj of Salaf (Saudi, Kuwait, UAE, etc), are the ones doing well in these times where the rest of the Muslim countries are in a state of perpetual fitan (protesting, revolting, sectarian infighting, civil wars, etc). No government is perfect, but don’t throw stones, when you live in a cracked up, jacked up, glass house! If you don’t live in a house at all, that’s far worse!
May Allāh guide us and you to the correct understanding of His religion, and forgive us of our shortcomings. Verily, He is Most Forgiving, Most Gracious. Ameen.
Subhanak Allāhumma wa bihamdik, Ash’hadu an lā ilāha illa ant, astaghfiruka wa atoobu ilayk.
By Brother Abdul Jabar Jabari Amreeki and Islam’s Finest Staff, Safar 04, 1435
Footnotes:
1.Gareth Bryant One thing that should be note from this story is the following: Nasr ibn-ul-Hajjaj, was banished from al-Madinah & commanded to go to Basra, by ‘Umar ibn-il-Khattab, to “avoid ‘Fitnah/Drama’”, among the (Muslim) Women of al-Madinah. But, what happened in Basra?!!! Nasr got it poppin’ wit another man’s wife, Shamilah, the wife of the Governor of Basra, Mujashah ibn-Mas’ud, at that, which subsequently caused the destruction of a marriage. Now, again, with absolutely no disrespect to ‘Umar, at all, but, it’s pretty easy to see, based upon the immature, unfair, judgement of ‘Umar that what happened when Nasr was banned from al-Madinah was something much worse than what had happened, when he was forced to go to Basra.
Gareth Bryant 2. No one is misleading anyone. Furthermore, what’s a worse sin, Fornication or Adultery? Adultery…we can agree upon that. Now, Nasr ibn-al-Hajjaj was forced to leave al-Madinah, based upon speculation, that Fornication may be manifested, as a result of him not leaving, because of his good-looks. Furthermore, it was confirmed that the persons writing the poetry about Nasr were Muslim-Women of impeccable religio-personal character, and that nothing Islamically unacceptable had ever transpired between Nasr & the (Muslim) Women of al-Madinah. Also, even in the story, itself, Nasr, via poetry, had, pesonally, written, self-expressed his own personal-reservations against the order of `Umar, explaining that it was done out of jealousy. And, look at what happened?!!! As a result of Nasr being sent to Basra, he eloped with a married-woman, the wife of the Governor of the same place which he was sent to, how ironic!!!
Gareth Bryant One, no none claimed to have a Sanad going back to Muhammad (Peace be upon him). Two, my writing hasn’t, as you’ve so vehemently claimed, “gone to my head”. No one is free from criticism, this is Islam…Unless you’re a person whom was endowed with Revelation, from Allah, via Gabriel (Peace be upon him), you are totally subject to critism.Gareth Bryant Furthermore, criticizing the Companions isn’t a crime, Islamically, whereas cursing, disrespecting, mocking, backbitting/slandering, hating them are crimes, Islamically.https://www.facebook.com/gareth.bryant15/posts/10201093712563782
End of his quotes.
In response to this foolishness:
Harb bin Ismaa’eel al-Kirmani (d. 280H), in the treatise “Masaa’il Harb bin Ismaa’eel al-Kirmaanee Anil-Imaam Ahmad” said:
هذا مذهب أهل العلم، وأصحاب الأثر، وأهل السنة المتمسّكين بها، المُقتدى بهم فيها من لَدُن أصحاب النبي -صلى الله عليه وسلم- إلى يومنا هذا، وأدركت من أدركت من علماء أهل الحجاز والشام -وغيرهم-؛ فَمَن خالف شيئاً من هذه المذاهب أو طعن فيها، أو عاب قائلَها، فهو مخالفٌ مبتدعٌ خارجٌ عن الجماعة، زائلٌ عن منهج السّنّة وطريق الحق.
قال: وهو مذهب أحمد وإسحاقَ بن إبراهيم بن مَخْلَد، وعبدالله بن الزبير الحُمَيدي، وسعيد بن منصور -وغيرهم- ممن جالسْنا وأخذنا عنهم العلم، فكان من قولهم
This is the madhhab of the People of Knowledge, the Ashaabul-Athar (People of the Narrations), Ahl us-Sunnah wal-Jamaa’ah, those who stick fast to it [Ahl us-Sunnah] and who seek to guide themselves by [them i.e. the Ahl us-Sunnah] from among those in the presence of the Messenger of Allaah (sallallaahu alaihi wasallam) up until this day of ours. And I met whomever I met from among the Scholars of the people of Hijaaz and Shaam and others besides them. Whoever differs with and opposes a single matter from the madhaahib [of these People of Knowledge] or contests and defames them or criticizes the one who speaks [by what they speak with], then he is a mukhaalif (opposer), a mubtadi’ (an innovator) and one who has left the Jamaa’ah, who has ceased to be upon the manhaj of the Sunnah and the Path of Truth.
And this [i.e. the path of the People of Knowledge] is the madhhab of [Imaam] Ahmad, Ishaaq bin Ibraaheem, Abdullaah bin Zubair al-Humaidee, Sa’eed bin Mansoor and others besides them amongst those with whom we have sat and taken knowledge from…
Then he says later in the treatise from that which is from the madhhab ijmaa’ of the people of knowledge, Ahl us-Sunnah wal-Jamaa’ah:
وذكر محاسن أصحاب رسول الله صلى الله عليه وسلم، والكف عن ذكر مساويهم التي شجرت بينهم؛ فمن أصحاب رسول الله صلى الله عليه وسلم، أو واحدا منهم، أو تنقصه أو طعن عليهم، أو عرض بعيبهم، أو عاب أحدا منهم، فهو مبتدع رافضي خبيث مخالف، لا يقبل الله منهم صرفا ولا عدلا، بل حبهم سنة، والدعاء لهم قربة، والإقتداء بهم وسيلة، والأخذ بآثارهم بها فضيلة
And the mentioning of the good qualities and deeds of the Companions of the Messenger of Allaah (sallallaahu alaihi wasallam) and refraining from mentioning their shortcomings and mistakes, those which occurred between them. Whoever reviles the Companions of the Messenger of Allaah (sallallaahu alaihi wasallam), or a single one amongst them, or reduces [their worth and status] or insults them or exposes their faults or criticises a single one amongst them then he is a mubtadi’ (an innovator), a raafidee (an extreme shi’ite), a khabeeth (vile and repugnant) and a mukhaalif (an opposer) and Allaah will not accept from him any of his efforts nor his fair dealings. Rather loving them is a sunnah, supplicating for them is nearness (Allaah), taking them as a model for guidance is a means (of nearness to Allaah) and accepting and taking from their narrations is an excellence
And then he mentions shortly afterwards:
لا يجوز لأحد أن يذكر شيئا من مساويهم، ولا أن يطعن على أحد منهم بعيب أو نقص؛ فمن فعل ذلك فقد وجب على السلطان تأديبه وعقوبته، ليس له أن يعفو عنه، بل يعاقبه، ويستتيبه، فإن تاب قبل منه، وإن لم يتب أعاد عليه العقوبة، وخلده في الحبس، حتى يموت أو يرجع
It is not permissible for anyone to mention anything of their shortcomings, and nor to revile anyone of them on account of a fault or deficiency. Whoever does that, then it is obligatory upon the ruler to discipline him and punish him. It is not for him (the ruler) to pardon him, rather he should punish him and seek his repentance. So if he repents, it is accepted from him and if he does not repent, the punishment is repeated upon him, and he is kept in prison until he dies or recants.
Imam Al-Tahhawi said:
We love the Companions of the Messenger of Allah (peace and blessings be upon him) without exaggerating in our love for any of them, nor do we disavow any of them. Indeed, we hate those who hate them, and we only mention them in good terms. Loving them is part of our religious commitment, faith and ihsan, and hating them is disbelief, hypocrisy and wrongdoing.
Imam Abu Zar’ah al-Razi said:
If you see a man criticizing one of the Companions of the Messenger of Allah (peace and blessings be upon him), then know he is a disbeliever.
Imam Ahmad said:
If you see a man mentioning one of the Companions of the Messenger of Allah (peace and blessings be upon him) in a negative way, then call his Islam into question.
Giving more details about this issue Ibn Taymiyah said:
If a person slanders them in a way that does not impugn their good character or religious commitment, such as describing one of them as being stingy or cowardly or lacking in knowledge or not being an ascetic and so on, then he deserves to be rebuked and disciplined, but we do not rule him to be a kafir because of that. This is how we should interpret the words of those scholars who did not judge such (slanderers) as disbelievers.
If a person curses them and slanders them in general terms, this is an area of scholarly dispute, depending on whether this cursing is motivated by grudge or by a belief.
If a person goes beyond that and claims that they apostatized after the death of the Messenger of Allah (peace and blessings be upon him), apart from a small group of no more than ten or so individuals, or that most of them rebelled and did evil, then there is no doubt that such a person is a kafir, because he has denied what is stated in more than one place in the Qur’an; that Allah the Almighty was pleased with them and praised them, … because this implies that those who transmitted the Qur’an and Sunnah were kafirs or evildoers and that the best of this Ummah which is described in the verse (You are the best of peoples ever raised up for mankind) (Aal `Imran 3: 110) – the first generation – were mostly kafirs and hypocrites. This implies that this Ummah is the worst of nations, and that the first generations of this Ummah are the most evil. No doubt this is blatant disbelief, the evidence for which is quite clear.
Hence, you will find that most of those who proclaim such views will sooner or later be shown to be heretics.
In conclusion, there are some groups of those who slander the Companions concerning whom there is no doubt that they are kafirs, others who cannot be judged to be kafirs, and others concerning whom there is some doubt regarding that.
Imam Taqiy al-Din al-Subki also stated:
If a person slanders all the Companions, then he is undoubtedly a kafir. The same applies if he slanders one of the Companions just because he is a Companion, because this is demeaning the virtue of the Companions and indirectly slandering the Prophet (peace and blessings be upon him). So, undoubtedly the person who does this is a kafir.
When asked why the Raafidah – who emerged during the caliphate of ‘Ali ibn Abi Talib (radiallaahu ‘anhu) – attack the companions of Allaah’s Messenger (salallaahu ‘alayhi wa sallam), shaikhul-Islaam Ibnu Taymeeyah (rahimahullaah Ta’aala) said: “The Rafidah revile the companions and their narrations, but the inner reality of the matter is that they desire revilement of the Messengership (itself).”
Narrated Abu Waa`il: (One day) I sat along with Shaiba on the chair inside the Ka’ba. He (Shaiba) said, “No doubt, ‘Umar sat at this place and said, ‘I intended not to leave any yellow (i.e. gold) or white (i.e. silver) (inside the Ka’ba) undistributed.’ I said (to ‘Umar), ‘But your two companions (i.e. the Prophet and Abu Bakr) did not do so.’ ‘Umar said: They are the two persons whom I always follow.’ “ [Bukhaaree; The Book of Hajj]
Abdullah bin Umar (may Allah be pleased with both the father and the son) narrates that one day the Holy Prophet, may Allah send greetings and salutations on him, went out and entered the mosque with Abu Bakr and Umar, one on his right hand and the other on his left, holding their hands. Then he said:
هكذا نبعث يوم القيامة
“We will be raised thus on the Day of Resurrection.” [Sunan Tirmidhi, Hadith 3669]
Jabir bin Abdullah (may Allah be pleased with both the father and the son) narrates:
قال عمر لأبى بكر يا خير الناس بعد رسول الله. فقال أبو بكر أما إنك إن قلت ذاك فلقد سمعت رسول الله -صلى الله عليه وسلم- يقول ما طلعت الشمس على رجل خير من عمر
Umar said to Abu Bakr, “O best of men after Allah`s Messenger, may Allah send greetings and salutations on him!” Abu Bakr replied, “Seeing that you have that, (I would also tell you that) I heard Allah`s Messenger, may Allah send greetings and salutations on him, say, “The sun has not risen on a better man than Umar.”” [Sunan Tirmidhi, Hadith 3684]
Abdullah ibn ‘Umar said that the Prophet, may Allah bless him and grant him peace, said,
أريت فى المنام أنى أنزع بدلو بكرة على قليب ، فجاء أبو بكر فنزع ذنوبا أو ذنوبين نزعا ضعيفا ، والله يغفر له ، ثم جاء عمر بن الخطاب فاستحالت غربا ، فلم أر عبقريا يفرى فريه حتى روى الناس وضربوا بعطن
“I dreamt that I was at a well drawing water with a young camel’s bucket, Abu Bakr came and drew one or two buckets, but there was some weakness in his drawing. May Allah forgive him. Then ‘Umar ibn al-Khattab came and it turned into a large bucket in his hand. I have not seen a leader among the people work so well as he did until the people watered their camels.” [Sahih al-Bukhari, Book of the Virtues of the Companions, Hadith 3479]
Ibn ‘Abbas said,
وضع عمر على سريره ، فتكنفه الناس يدعون ويصلون قبل أن يرفع ، وأنا فيهم ، فلم يرعنى إلا رجل آخذ منكبى ، فإذا على فترحم على عمر ، وقال ما خلفت أحدا أحب إلى أن ألقى الله بمثل عمله منك ، وايم الله ، إن كنت لأظن أن يجعلك الله مع صاحبيك ، وحسبت أنى كنت كثيرا أسمع النبى – صلى الله عليه وسلم – يقول ذهبت أنا وأبو بكر وعمر ، ودخلت أنا وأبو بكر وعمر ، وخرجت أنا وأبو بكر وعمر
“‘Umar ibn al-Khattab who had been placed on his bed, and the people gathered around him to make supplication and pray before he was removed. I was among them. I was startled when a man took hold of my shoulders, and it was ‘Ali ibn Abi Talib. He asked for mercy for ‘Umar and said, ‘You have not left behind anyone I would prefer to encounter with the like of your actions. By Allah, I used to think that Allah would put you with your two companions. I reckoned this as I often heard the Messenger of Allah, may Allah bless him and grant him peace, say, “I and Abu Bakr and ‘Umar went…” and “I and Abu Bakr and ‘Umar entered…” and “I and Abu Bakr and ‘Umar left.”‘” [Sahih al-Bukhari, Book of the Virtues of the Companions, Hadith 3482]
Abdullah Ibn Mas’ood Radi Allahu Ta’ala Anhu said:
لو وضع علم عمر في كفة ميزان و وضع علم الناس في كفة لرجح علم عمر
“If the knowledge of ‘Umar was put on one side of a scale, and the knowledge of the people on the other side of the scale, ‘Umar’s knowledge would weigh more.” [Al-Mustadrak ‘ala al-Sahîhayn, Vol. 3, Page 92, Hadith 4497]
Shaykh Saalih ibn Fawzaan al Fawzaan
Excerpt
So who is Gareth Bryant the layman to criticize Ameerulmumineen!
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