A Noble Advice Concerning Clinging to the Manhaj of the Salaf
A short admonition on the importance of clinging to the correct manhaj. An exemplification of why this noble Salafī manhaj is the only way which will bring rectification and success to the ummah. The questions which follow underline the evils of Abū al-Fitan (al-Maʿribī) and his similitude to the methodology of Sayyid Qutb, the destruction of the manhaj of al-muwāzināt (counterbalancing the good and bad points of a person) and the mistake of carrying the mujmal upon the mufaṣṣal (the general over the specific), destruction upon the manhaj of salaf.
A short admonition on the importance of clinging to the correct manhaj. An exemplification of why this noble Salafī manhaj is the only way which will bring rectification and success to the ummah.
The questions which follow underline the evils of Abū al-Fitan and his similitude to the methodology of Sayyid Qutb, the destruction of the manhaj of al-muwaazināʾt (counterbalancing the good and bad points of a person) and the mistake of carrying the mujmal upon the mufassal (the general over the specific), destruction upon the manhaj of salaf.
States The Imām of Jarḥ wa-al-Taʿdīl, “The Correct Aqīdah, the likes of which we ask Allāh to spread amongst the earth, there is no doubt that the bliss and good life and pleasure of the people will not come except by way of it. And by way of it, the problems of the people will be solved. The problems that relate to the affairs of the dīn and the affairs of the dunyā will be eraḍīcated…
…by following the manhaj of the prophet (ṣallallāhu ʿalayhi wa-sallam) and upon the guidance of the rightly guided Caliphs and the way of the people of knowledge... In regards to making wʿalá (allegiance) and baraa (enmity), this manhaj of which those who are upon it will be saved from the fire. There is no doubt that amongst this ummah are people who oppose this manhaj. The Prophet (ṣallallāhu ʿalayhi wa-sallam) said “The Jews were divided into seventy one sects and the Christians were divided into seventy two sects any my ummah (nation) will divide into seventy three sects, each of which would be in the Fire except one”. When he was asked who this one was, he said ‘They are the ones who are upon what I and my Companions are upon today.’ Therefore, this is an affair that is precise, the Messenger (ṣallallāhu ʿalayhi wa-sallam) has laid down for the one who intends success for himself and desires to receive the bliss in this life and in the hereafter. It is by way of this manhaj that the believer, the true believer, the successful believer, will be successful. The believer who has these characteristics is the one who looks into the affairs of this manhaj with intricacy, by way of proofs and he knows and understands how he walks, talks and deals with the people and the affairs and receives because of that, the good of the dunyā and the good of the dīn. He analyses his position as it relates to the salaf and likewise, his position with the people of bidʿah. He does not affiliate himself except with Allāh and he does not love except for the sake of Allāh. He affiliates himself for the sake of Allāh, he loves for the sake of Allāh, his actions are for the sake of Allāh and everything he does is for the sake of Allāh. And that is the true believer! The one that is true in regards to manhaj, and it is not so except that he aligns himself with this manhaj…”
[Q1] Who is it that disciplines the people of Innovation (with punishment)?
[Q2] Some People say, ‘The ʿUlamāʾ of the Kingdom (Saudi al-ʿArabīa), if someone from outside of the Kingdom opposes the manhaj, they make refutation of them but if some from within the Kingdom opposes the manhaj, the don’t refute them.’
[Q3] It has been said about the Scholars of Saudi al-ʿArabīa, the position that they hold is that the one who does not make tabdee’ (declare one to be an innovator) of Adnaan Aroor, al-Maghrawī and Abū al-Ḥasan (al-Fitan), then he himself is a mubtadee (innovator).
[Q4] Some of the people say that the affair of Abū al-Ḥasan, the most severe of his mistakes is criticising the Ṣaḥābahh and defending Sayyid Qutb. Many of the people say that he has gone back (retracted) upon that. What do you say about this?
[Q5] The person who takes the Jarḥ (disparagement), is he considered to be making taqlīd (blind-following)?
[Q6] Who are the ʿUlamāʾ of whom you advise us to refer back to?
[Q7] The questioner asks, ‘some of the people say that Jarḥ wa-al-Taʿdīl, something that involves disparaging individuals or praising individuals is something reserved for the ʿUlamāʾ?’
[Q8] Some of the people, likewise they say, ‘my Naṣīḥah (advice) to the people of knowledge, is that they should not answer questions over the phone…?’