Manhaj Benefits


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Benefit 10: The reality of a matter is in its substance not in its name.

A Salafi is one who follows the manhaj of the Salaf and adheres to their understanding. If he does not find anything from the Salaf in an issue, he takes from the understanding of the followers of the Salaf.

The claimants to Salafiyyah today are many. Some do so for ulterior motives, such as fame, acceptance, fear, etc.

You will find people writing on the Internet; Abu Abdullah As-Salafi, Umm Abdirrahman As-Salafiyyah, but if you analyse their writings and posts in line with the manhaj of the Salaf, you will realise that they are actually takfeeris.

So whoever claims to be Salafi, we look at their statements and actions and compare them to what the Salaf were upon. If it conforms to that, then they are Salafi. Otherwise, they are Khalafi (opponents of the Salaf).


Benefit 9: what do people mean when they say, “I am Salafi”?

Question:

Some of the Du‘āt say: “I refuse to say that I am salafi out of fear that people will think I am a Hizbi (partisan).” Is this statement correct or do I have to explain what Salafiyyah is to the people?

Sheikh Albāni raḥimahullāh responded:

A discussion took place between me and an Islamic writer who is with us upon the Qur’ān and Sunnah. I ask our brothers from the students of knowledge to memorise this discussion as it has an important benefit.

I told him: “If someone asks you “What is your Madhab (viewpoint)?” What would your answer be?”

He said: Muslim

I said: “This answer is wrong”

He said: “Why?”

I said: “If someone asks you “What is your religion?” What would your answer be?”

He said: Muslim

I then said: “At first, I didn’t ask you what your religion is, I asked you what your madhab is. And you know that in the Islamic lands today there are a lot of different madhabs. You are with us in declaring that some of them have left the fold of Islam, like the “Durooz” and the “Ismā‘īliyyah” and the “‘Alawiyyah” and other similar groups. And yet, those groups still say “We are Muslims”. And there are other groups which we do not say that they have left the fold of Islām, but there is no doubt that they are from the deviant groups that went past the Qur‘ān and Sunnah in a lot of issues; like the “Khawarij”, the “Mu‘tazilah”, the “Murji’ah, the “Jabriyyah” and other similar groups. What is your opinion, is this not present in this day and age?”

He said: “Yes”

I said: “So if a person from one of these groups asks us “What is your madhab?” He will reply with your answer. “Muslim” is a reserved answer. As he is a Muslim and so are you. So we want you to clarify in your answer, what is your madhab after your religion?”

He said: “Then my madhab is the Qur’ān and the Sunnah”

I said: “Again this answer is not enough”

He said: “Why?”

I said: “Because the groups that we have mentioned all say that they are Muslim. And none of them says “I am not upon the Qur’ān and Sunnah” For example, do the “Shi‘ah” say we are against the Qur’an and Sunnah Rather they say “We are upon the Qur’ān and Sunnah and you have deviated from the Qur‘ān and Sunnah”. So it is not enough to say that you are a Muslim upon the Qur’ān and Sunnah, there has to be another enclosed description. Is it permissible for us to understand the Qur’ān and Sunnah by adopting a new method of understanding, or do we stick to the understanding of the pious predecessors (Salaf As-Sālih)?

He said: “Absolutely”

I said: “Do you believe that the people of the other madhabs-who have left the fold of Islām, and claim to be Muslim, and from the groups who have not left the fold of Islām but have deviated from some of its rulings- Do you believe that they say like you and I?- “We are upon the Qur’ān and Sunnah according to the methodology of the Salaf As-Sālih?

He said: “No they do not associate with us in that”

I said: “Then it is not enough for you to say I am upon the Qur’ān and Sunnah. There has to be another enclosed description.”

He said: “Yes”

I said: “Therefore you will say, upon the Qur’ān and Sunnah according to the understanding of the Salaf As-Sālih.” Then I told him, and he was an author and a poet “Is there a single word in the Arabic language that summarises this statement “Muslim upon the Qur’ān and Sunnah according to the understanding of the Salaf As-Sālih” like the word “Salafi”?”

He said: That’s the one

So he was left with no choice but to agree. This is the answer. If someone censures you then tell him this. Ask him “What are you?” He will say “Muslim” and then from there carry on the fore-mentioned discussion with him.

[حكم تعدد الجماعات الحزبية from the tape]


7⃣. The great scholars generation after generation all called to following the way of the Salaf.

Al-Awzā’i states: “Be patient upon the Sunnah and stop where the people (i.e. The Salaf) stopped and speak with what they spoke, avoid what they avoided and traverse the way of the Salaf, what is good for you is that which was good for them.” [Ash-Sharī’ah, p.58]

He also said: “Stick to the narrations of those who preceded (Salaf) even if the people reject you! And beware of the opinions of men even if their speech is adorned for you.”

Imam Ahmad stated: “The Usul of the Sunnah with us is: to hold firm to what the Companions of the Messenger of Allah ﷺ were upon and leave off innovation.”

8⃣. If we do not follow their way, then we will go astray; because rather than interpreting the texts through their understanding, we will end up interpreting them according to our own intellect and desires.

Ibn Abil-’Izz al-Hanafi said: “Nothing caused the rejection of the Khawarij, nor the departure of the Mu’tazilah, nor the rejection of the Rawafidh, and the splitting of the Ummah into 73 sects except corrupt and false interpretations.” [Sharh ’Aqidah at-Tahawiyyah, p. 189]

Similarly, Sheikh Albani rahimahullah said: “So whoever claims that he follows the Qur'aan and the Sunnah, and that he doesn't follow the Salaf As-Saalih, and he expresses in both words and actions that: "They are men and we are also men" [i.e. the Companions and them are equal], then this person is in deviance and misguidance. Why - because he did not accept these texts, which we related to you just now. Did he follow the "Way of the Believers"? No. Did he follow the Companions of Allaah's Messenger? No. What did he follow? He followed his desire, and he followed his intellect. Is one's intellect infallible and free from error? The answer is no. Therfore, he is upon clear misguidance. I believe that the reason for the many inherited differences found in the well-known sects of the past and the differing that has come about recently today is due to the lack of returning back to this third source, which is the Salaf As-Saalih.” [lecture entitled, This is our call]

In summary: The manhaj of the Salaf is like Noah's ark; whoever embarks on it and clings to it will be saved, and whoever abandons it will perish.

Note: The terms: Salafiyyah, Ahlus-Sunnah wal Jamaa'ah, Al-Firqah An-Nājiyaj, At-Tai'fah Al-Mansurah, Ahlul-Hadith, ashabul-hadith, all refer to the same group of people.


Benefit 8: Do we have to follow the manhaj of the Salaf?

Yes, we must follow their way because:

1⃣. Allāh commanded us to do so:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَكُونُوا مَعَ الصَّادِقِينَ﴾

“O believers! Fear Allāh and be with the truthful.” [Sūrah At-Tawbah: 119]

Ibnul Qayyim raḥimahullāh said:
«قال غير واحد من السلف: هم أصحاب محمد ﷺ»
“More than one from among the Salaf said: They are the Companions of Muḥammad ﷺ.” [I’Lām Al-Muwaqqi’ēn (4/120)]

• And He ﷻ said:

﴿وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ﴾

“follow the way of those who turn to Me ˹in devotion˺.” [Sūrah Luqmān: 15]

Al-Baghawi raḥimahullāh stated that this is referring to the Prophet ﷺ and his Companions. [Tafsīr Baghawi]

Also, Ibnul Qayyim raḥimahullāh said [I’Lām Al-Muwaqqi’ēn (4/120)]:
«وكل من الصحابة منيب إلى الله فيجب اتباع سبيله وأقواله واعتقاداته من أكبر سبيله والدليل على انهم منيبون إلى الله تعالى أن الله تعالى قد هداهم وقد قال: {وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ}»

“All of the Companions turned to Allāh in devotion, thus it is obligatory to follow their way; and their statements and creed is the most crucial part of [following] their way. The proof that they turned to Allāh in devotion is the fact that Allāh has guided them, as He ﷻ said:
﴿وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ﴾
“And He guides to Himself whoever turns to Him.” [Sūrah Ash-Shūrā: 13]

2⃣. Allāh prohibited us from opposing their way and warned those who oppose their path with a severe Punishment:

﴿وَمَن یُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعۡدِ مَا تَبَیَّنَ لَهُ ٱلۡهُدَىٰ وَیَتَّبِعۡ غَیۡرَ سَبِیلِ ٱلۡمُؤۡمِنِینَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصۡلِهِۦ جَهَنَّمَۖ وَسَاۤءَتۡ مَصِیرًا﴾

“And whoever opposes the Messenger, after guidance has been made clear to him, and follows a path other than that of the believers, We shall leave him on his chosen path- We shall burn him in Hell, what an evil destination!” [Sūrah An-Nisā': 115]

3⃣. Allāh is Pleased with those who follow their way and He has promised them a great reward:

﴿وَٱلسَّـٰبِقُونَ ٱلۡأَوَّلُونَ مِنَ ٱلۡمُهَـٰجِرِینَ وَٱلۡأَنصَارِ وَٱلَّذِینَ ٱتَّبَعُوهُم بِإِحۡسَـٰنࣲ رَّضِیَ اللهُ عَنۡهُمۡ وَرَضُوا۟ عَنۡهُ وَأَعَدَّ لَهُمۡ جَنَّـٰتࣲ تَجۡرِی تَحۡتَهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِینَ فِیهَاۤ أَبَدࣰاۚ ذَ ٰ⁠لِكَ ٱلۡفَوۡزُ ٱلۡعَظِیمُ﴾
“And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajirun) and those who follow them in goodness, Allah is pleased with them and they are pleased with Him. And He has prepared for them Gardens under which rivers flow, to stay there for ever and ever. That is the ultimate triumph.” [Sūrah At-Tawbah: 100]

4⃣. The Prophet ﷺ instructed his us to follow his Sunnah and the Sunnah of the Rightly guided Khulafa’ after him.

He ﷺ said: "Whoever of you lives will see many differences, so stick to my Sunnah and the Sunnah of the Rightly guided Khulafa’ after me. Hold firm to it and bite onto it with the molars. And beware of the newly invented matters! For every newly invented matter is an innovation and every innovation is misguidance. ” [Reported by Ahmad and Abu Dawud]

He also said ﷺ: “The best of people are my generation, then those after them, then those after them.”

5⃣. They are Al-Firqatun Nājiyyah (the saved sect)

When the Prophet ﷺ described the saved sect in the Hadith of splitting, he said: “[they are those who adhere to] what I and my Companions are upon.”
[رواه الترمذي: 2641، وحسنه الألباني]

So whoever is upon the likes of what they were upon is from the saved sect and whoever opposes them is from the misguided sects who have been threatened with the Fire.

6⃣. They are At-Ṭāifah Al-Manṣūrah (the victorious party)

The Prophet ﷺ said: “There will never cease to be a group from my Ummah triumphant upon the truth. They will not be harmed by those who forsake them nor those who oppose them until Allāh's decree comes (i.e. the day of judgement).”

BENEFIT:
https://t.me/madrasatuna/1118


Benefit 7: What do we do if there's no statements from the Salaf in a particular issue?

If we want to commentate on an Ayah, explain a hadith, or pass Judgement on a matter, and there's no authentic statements from the Salaf in this regard, what's obligatory upon us according to the manhaj of the Salaf is to return to the well-grounded scholars who are known for their adherence to the Salafi Manhaj.

إذا لم نجد قولا للسلف نرجع إلى أتباع السلف!


٠


If the Salaf differ concerning an Āyah, a ḥadīth, or a particular ruling, such that we have 3 or 4 views in the matter, then in this case:

1⃣. We cannot go beyond the views of the Salaf in the issue and introduce a new view contrary to their's, because the truth is confined to their views, and anything beyond that is falsehood!

2⃣. However, it's allowed to combine between their views by choosing the strongest feature of each view.

For example: how does one go down into sujūd; hands first or knees? There's 2 views in this matter, and we cannot go beyond these 2 views. So it's not permissible for one to invent a 3rd view stating that he goes into sujūd by placing the hands and knees on the ground at the same time. But if someone says, he bends over and goes down with his body, then before reaching the ground he places his hands on the ground, this view is allowed because he has combined between the 2 available views.

3⃣. We must combine between their opinions if possible. And this is possible from two angles:

1. If the differing views relate to khilaf tanawwu' (https://t.me/madrasatuna/1263); as is the case with the tafsir of the Salaf, where different views are presented, but rather than contradicting one another, these views are all in line with one another.

2. If the differing views relate to khilaf tadhaad we try and combine between the evidences if possible.

4⃣. If that's not possible, we must determine which view is stronger and adopt that.

____

▪️NOTE: the issues of differing amongst the Salaf are issues wherein there's room for manoeuvre! This means a person chooses whichever view he believes to be strongest, but he must not behave harshly to anyone who choose a different view to him, and this issue should not lead to separation and disunity.


Benefit 6: How to deal with issues of differences amongst the Salaf


Benefit 5: What constitutes Manhaj As-Salaf?

What is meant by Manhaj Salaf As-Sālih, which must be adhered to in order to understand the texts, is what they were upon collectively - not individually. Or what they agreed upon - not what they differed concerning.

And their agreement on a matter comes in two forms:

The first form:
They all say the same thing and are vocal about this, like in the issues of Creed (’Aqīdah); for they were all on the same Creed, and they all professed this. 

For example: the belief that the Qur'ān is the uncreated Speech of Allah, and that whoever says it is created then he is a disbeliever. This is from the Manhaj us-Salaf, because all of the Salaf, collectively, were on this same belief.

The second form:
A statement emanates from some of them; three or four of them for example, and they profess this and it becomes something well-known from them, and it is not known that anyone from the Salaf opposed them in this, therefore this matter becomes an issue of manhaj that we must follow; this is what is known as Al-Ijmā’ As-Sukooti (silent/tacit concensus), and there is no doubt that during the time of the Sahabah, this (Al-Ijmā’ As-Sukooti) is a valid proof (Ḥujjah), for two reasons:

The first reason:
The Sahabah were together and not separated. Unlike those after them, the countries expanded and people became dispersed.

The second reason:
The Sahabah would profess the truth, so if any of them heard a false statement been uttered, they would not hesitate to denounce it. Therefore, if it has not been relayed with certainty that any of them opposed in this, then the matter in question is considered to be from the Manhaj As-Salaf, from the angle of Al-Ijmā’ As-Sukooti.


Benefit 5: What constitutes Manhaj As-Salaf?


Репост из: Manhaj Benefits
Benefit 4: What does 'Salaf' mean?

LINGUISTICALLY:

It refers to someone/something that came before.

Example:
سلفُ الرجلِ: آباؤه المتقدمون
A man's Salaf is his forefathers

{...إِلَّا مَا قَدۡ سَلَفَ}
“with the exception of what preceded (this ruling).” [Sūrah An-Nisāʾ: 22-23]

• BENEFIT: سِلْف/سِلَف is a name of a place. An individual ascribed to this place is السِّلَفِيّ (with a kasrah on the سِ), for example:
إسماعيل بن عبَّاد السِّلَفِيّ (scholar)


TECHNICALLY:

The term 'Salaf' has two usages; general and specific

General usage:
كل من تقدم عليك وسبقك من علماء السنة فهو سلفك
All the Sunni scholars who came before you are your Salaf.

So, in relation to us, Sheikh Albani, Sheikh Muqbil, Sheikh Uthaymeen, Sheikhul Islam Muhammad ibn Abdilwahhab, Sheikhul Islam ibn Taymiyyah, Ash-Shāfi’ē, Ahmad...are all our Salaf.

Specific usage:
It carries the same meaning as the general usage, only that it is confined to a particular time period.

What time period?

1• Some scholars said, it refers to the Sahābah specifically. As for those who come after them; who follow their way, then they are merely followers of the Salaf (Sahabah) and not the 'Salaf' themselves. Thus, according to this view, people are categorised into 3:
a. The Salaf (the Sahabah)
b. Followers of the Salaf (those who follow the way of the Salaf)
c. The Khalaf (those who oppose the way of the Salaf; partly or completely).

2• Some scholars said, 'Salaf' refers to the first generation. So, this includes the Sahabah and any believers who met the Sahabah (the taabi'oon).

3• Others said, 'Salaf' refers to the first three generations of believers, due to the statement of the Prophet ﷺ:
((خير الناس قرني، ثم الذين يلونهم، ثم الذين يلونهم))
“The best of people are my generation, then those who follow them and then those who follow them.” [Bukhāri & Muslim]

4• There are some scholars who said, everyone who lived prior to 500 Hijri is considered to be from the Salaf. However, this is overstepping the limit in the issue.

Note: The people of innovation during this era, such as the khawarij and the Qadariyyah, are not considered to be from the 'Salaf'. This is why we say Salaf "As-Salih"; in order to exclude the people of innovation.

The strongest opinion:
What is apparent to me is that, the term 'Salaf' originally refers to the Sahabah. As for the Tabi'oon and the Atbaa' At-Tabi'oon, then they are the best of those who follow the way of the Sahabah, and they are a good example for us to follow.

This meaning is apparent from the statements of the imams of the Salafi manhaj, past and present:

For example: Imām Aḥmad raḥimahullāh states:
”أصول السنة عندنا التمسك بما كان عليه أصحاب رسول الله ﷺ والاقتداء بهم.“
The fundamental Principles of the Sunnah with us are: holding fast to what the Sahabah of the Messenger ﷺ were upon, and following their example.”

Similarly, As-Saffārīni states:
”المراد بمذهب السلف ما كان عليه الصحابة الكرام رضوان الله عليهم، وأعيان التابعين لهم بإحسان، وأتباعهم، وأئمة الدين ممن شُهد له بالإمامة وعُرف عظم شأنه في الدين وتلقى الناس كلامهم خلفا عن سلف.“
“What is meant by the madh-hab of the Salaf is that which the honorable Sahabah were upon, may Allah be pleased with them, as well as the notables from the Tabi'oon who followed them in goodness, and those who followed them, and the imams whose leadership and greatness in religion has been attested to and whose statements people have received with acceptance generation after generation.”


Benefit 4: Definition of 'Salaf'


Benefit 3: Requirements for one to be upon the correct Manhaj

There are 3 requirements:

1⃣. Acquiring beneficial knowledge
2⃣. Implementing beneficial knowledge
3⃣. Remaining steadfast upon that

The evidence for these three requirements is the saying of Allāh ﷻ:

﴿ٱهۡدِنَا ٱلصِّرَ ٰ⁠طَ ٱلۡمُسۡتَقِیمَ (6) صِرَ ٰ⁠طَ ٱلَّذِینَ أَنۡعَمۡتَ عَلَیۡهِمۡ غَیۡرِ ٱلۡمَغۡضُوبِ عَلَیۡهِمۡ وَلَا ٱلضَّاۤلِّینَ (7)﴾

“Guide us along the Straight Path (6) the Path of those You have favoured—not those You are displeased with, or those who are astray.” [Sūrah Al-Fātiḥah: 6-7]

● Whoever does not seek beneficial knowledge is from ٱلضَّاۤلِّینَ (those who are astray)

● Whoever does not implement beneficial knowledge is from ٱلۡمَغۡضُوبِ عَلَیۡهِمۡ (those whom Allāh is displeased with)

● Whoever does not remain steadfast upon this path is opposing ٱلَّذِینَ أَنۡعَمۡتَ عَلَیۡهِمۡ (those whom Allāh have favoured)


Репост из: Manhaj Benefits
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Which circle represents ’Aqīdah?
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Репост из: Manhaj Benefits
Difference between Manhaj, ’Aqīdah and Tawḥīd


Benefit 2: What is the difference between ’Aqīdah and Manhaj

From the definition of manhaj (https://t.me/almanhajussalafi/28), we realise that 'manhaj' is synonymous to true Islām, which includes ’Aqīdah and all other aspects of Islām.

• Sheikh Ṣāliḥ Al-Fawzān ḥafidhahullāh was asked: “Is there a difference between ’Aqīdah and manhaj?”

He responded: “Manhaj is broader than ’Aqīdah, manhaj (methodology) occurs in ’Aqīdah, and in sulūk (behaviour) and in akhlāq (manners) and in mu’āmalāt (dealings), and in all the life of a Muslim. As for ’Aqīdah, then the foundation of Ēmān (faith) is intended by it, and the meaning of the two testimonials and whatever is required by them both, this is ’Aqīdah.

📜 Source: Al-Ajwibah Al-Mufīdah, P. 123 (3rd edition)

• Similarly, Sheikh Albāni raḥimahullāh was asked, “Some of the youth differentiate between the ’Aqīdah of the Salaf and the manhaj of the Salaf so you see some of them upon the ’Aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice. So is there a binding link between the ’Aqīdah and manhaj of the Salaf in the practical implementation of the Salafi manhaj?“

The Sheikh responded: “That which I believe and worship Allāh with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and ’Aqīdah. ’Aqīdah is more specific than manhaj as all of you know. ’Aqīdah has a link with what is called, in the view of many of the Jurists the “knowledge of tawhid”, and this is the chief and fundamental aspect of Islām. However, manhaj is more vast than Aqīdah or Tawḥīd. As for those who claim that the differentiation that has come in this question (between ’Aqīdah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their daw’ah to Islām which the Salaf Aṣ-Ṣāliḥ were not upon...So we say that what has come in the Book and the Sunnah and what the Salaf Aṣ-Ṣāliḥ were upon with respect to objectives, goals and ways and means are sufficient for the Ummah...We say, our Lord, the Mighty and Majestic has removed us from having any need, by our Shari’ah, of this separation which has been explained (i.e. between ’Aqīdah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shari’ah by which they guide themselves. It is for this reason that we say that manhaj is more vast than ’Aqīdah and Tawḥīd, hence it is necessary to adhere to what the Salaf Aṣ-Ṣāliḥ were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning ’Aqīdah.”

📜 Source:
Al-Aṣālah Magazine, Vol 22.

• Likewise, Sheikh Rabī’ ḥafidhahullāh said:

“The issue of differentiating between ’Aqīdah and manhaj came about in this era. People never used to differentiate between ’Aqīdah and manhaj, but due to the Fitnah, some of Ahlus-Sunnah were forced to differentiate between ’Aqīdah and manhaj, but Sheikh Ibn Baz does not differentiate between ’Aqīdah and manhaj, so he says they are all one.

And I am forced to say: ’Aqīdah is broader than manhaj because the ’Aqīdah is included in manhaj. The manhaj of Ahlus-Sunnah with relation to belief in the Names and Attributes as stated in the Qurʿān and Sunnah. The manhaj of Ahlus-Sunnah is such. The manhaj of Ahlus-Sunnah in evidencing is such. The manhaj of Ahlus-Sunnah in verifying reports is such. This is their manhaj as it relates to how they evidence. How do they accept/verify reports? This is from the manhaj.

📜 Source:
https://rabee.net/alfatawi/%D9%85%D8%A7-%D8%A7%D9%84%D9%81%D8%B1%D9%82-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D8%B9%D9%82%D9%8A%D8%AF%D8%A9-%D9%88%D8%A7%D9%84%D9%85%D9%86%D9%87%D8%AC%D8%9F/


Benefit 1: What is 'Manhaj'?

LINGUISTICALLY:

نهِج ينهَج - ونهَج ينهِح (نَهْجًا)، أي وضُح
to become clear

المَنْهَجُ: الطريق الواضح
Manhaj: A clear path

والنَّهْجُ: سُلوكُ ذلك الطريقِ
Nahj: To tread that clear path


● TECHNICALLY:

المسلَكُ الواضح المستقيم الذي كان عليه المسلمون في صدر الإسلام

The clear and straight path that Muslims adhered to at the beginning of Islām; i.e. the path of the righteous predecessors, may Allāh be pleased with them.

The proof for this is the saying of Allāh ﷻ:

{ وَأَنَّ هَـٰذَا صِرَ ٰ⁠طِی مُسۡتَقِیمࣰا فَٱتَّبِعُوهُ}

“This is My Path—perfectly straight, so follow it.” [Sūrah Al-An’ām: 153]

Sheikh Muḥammad Amān Al-Jāmi raḥimahullāh said:

”المنهج في الاصطلاح الطريق الواضح الذي سار عليه المسلمون الأولون في دينهم؛ عقيدة وشريعة وسلوكا وأخلاقا وجميع نواحي الحياة.“

“Manhaj, according to the technical definition, is the path followed by the early Muslims as it relates to their religion, beliefs, legislation, behaviour, morals, and all aspects of life.”


بــســـم الــلــه الــرحــمــن الــرحـــيــم

All praise is due to Allāh. We praise Him. We seek His help and forgiveness. We seek refuge with Allāh from the evils of ourselves and from the wickedness of our own deeds. Whomever that Allāh guides, none can mislead him, and whomever He sends astray, none can guide. I bear witness that there is no deity worthy of worship but Allāh alone with no partner, and I bear witness that Muḥammad is His slave and Messenger.

To proceed:

The purpose of this channel (https://t.me/almanhajussalafi) is to clarify the Manhaj of the Salaf, invite others to it, and warn against whatever opposes it.

May Allāh grant us success.

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