Question Them About The Sunnah

[Maher.ibn.Ahmad.Attiyeh]

Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah
Amma-ba'd

Question Them About The Sunnah



Hishaam Bin 'Urwah (rahimahullaah) used to say:

Do not question the people about what they have innovated today, because they have prepared answers for it; rather ask them about the Sunnah because they do not know it.

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[Salafi-Markaz.Manch.]

In The Name of Allaah, The Most Merciful The Bestower of Mercy

Be Mindful of Hasty and Overzealousness


Some Brief Reminders on Criticism and Praise

Shaikh Raslaan (may Allaah preserve him) said:


It is incumbent upon (a person) to be acquainted with what he criticises and what he is not to criticise, and to make a distinction between what he commends and what he not to commend; and if not, then there will be involvement in disparaging (one) who is not to be disparaged or praising without a right reason. And indeed Al-Haafidh Ibn Hajr (rahimahullaah) summarized this (affair) in his statement:


''Recommendation is accepted from the one who is acquainted with its reasons and not from the one who is not acquainted with it; so that he (the one who has no acquaintance with such reasons) may not give a recommendation solely based on what is apparent from the onset without pursuing (the affair practically) and without examination. Likewise, it is obligatory that disparagement and commendation are not accepted except from a person who is trustworthy and cautious. And disparagement is not accepted from one who exceeds the limits in it—that is: in disparagement—so he disparages with what does not necessitate rejection of the narration of a Muhaddith, just as (recommendation) is not accepted from the one who solely holds on to the apparent (affair of a person) and then gives a commendation.’’ [1]



Shaikh Muhammad Al-Imaam (may Allaah preserve him) said:


''Indeed, among the rejected criticisms, is criticism of every mistake, narrator and caller (to Islaam). And here we mention that there is one who disparages (based on everything) that is narrated to him via the narrations of those who are in agreement with him. This is a blameworthy practice in the view of the pious predecessors. It has been narrated from Umar Ibnul Khattaab (radiyallaahu-anhu) that he said: ‘’It is enough for a person to be considered a liar that he narrates everything he hears.’’ [Muqaddimah Saheeh Muslim: No: 5]

It has been narrated from Ibn Mas’ood (radiyallaahu-anhu) that he said: ‘’It is enough for a person to be considered a liar that he narrates everything he hears.’’[Muqaddimah Saheeh Muslim: No: 5]

Imaam Maalik (rahimahullaah) said: ‘’Know that it is great corruption that a person speaks about everything he hears.’’ [Siyah A’laam Nubulaa: 8/66]

I say: Included in these narrations are those who disparage based on every (report) transmitted to them by those they are pleased with; and that is because many of these transmissions are not safe from hastiness, presumption, mistake, a wrong understanding, revenge or other than that. Then how can this category of people be correct whilst they are upon this state of affairs!! It is not enough for the criticiser (who relies on the narrations of this category of people) to say: ‘’These narrators are trustworthy in my view and I accept what they come with (of reports)’’; unless it comes from the Imaams of Jarh-those who lay down the precise principles of trustworthiness (regarding narrators) and the (principles and conditions) for the acceptance of the narration of a narrator. And among those (affairs) which the Imaams of Jarh devote attention to: Is acquaintance with the trustworthiness of the narrators and their (habit) of staying away from doubtful affairs (in speech and action) which a person fears may ruin his hereafter. And everyone about whom these (affairs) are ascertained, then their reports are given precedence over that of others besides them ;—( and that is) those concerning whom (the conditions and precise principles) we have mentioned have not been ascertained (with regards to their affair). [2]



There are four conditions (to be fulfilled) by one who criticises or praises a narrator:

[1]He is to be a trustworthy person.
[2]He is to be a person who abandons the doubtful affairs (in speech and action) out of fear of falling to what will ruin his hereafter, and this (also) prevents him from partisanship and the following of desires.
[3]He is to be a person who is cautious and not inattentive, lest he is deceived by what is apparent from the condition of a narrator.
[4]He is to be a person who is acquainted with the reasons for criticising and praising (a narrator), so that he does criticise a trust worthy person or praise someone worthy of criticism. [3]


Shaikh Zaid Bin Haadee al-Madkhalee (hafidha-hullaah):



Firstly: Indeed Ahlus Sunnah are people who avoid doubtful affairs (in speech and actions) which a person fears may ruin his hereafter. They neither make Takfeer (i.e. declare a person a disbeliever), Tafseeq (i.e. declare a person a sinner) and Tabdee (declare a person an innovator) except against the one who deserves it based on the evidences in the Book and the Sunnnah, and the understanding of the pious predecessors of this Ummah.



Secondly, you should know: The people of desires and misguidance are (categorized into) those who are followed and those who follow. Indeed, those who are followed are the ones who set up the various principles of innovation and they call to their innovation and misguidance, and they will carry their burden of sins and the burden of the sins of those whom they misguided without knowledge, as it is clearly stated in the Qur’aan and the Sunnah.

As for the followers of a leader from amongst the people of desires, then in most cases they are of two categories:


The First Category: Those who possess knowledge, but they harbour evil intentions; so they yield to Satan, desires and the urge of the evil soul. They follow the people of mis-guidance and oppose the callers to guidance (in that which) Allaah sent His Messenger Muhammad (sallal-laahu-alayhi-wasallam) with.


The Second Category: Their share of knowledge is little, so the people of desires take advantage of them and they become (part) of their group. They convince them that what they call them to is the manifest truth and that what their opponents are upon is falsehood. And they con-vey to them a huge (number) of affairs that resemble the truth but are falsehood in reality, in order to deceive them and submerge them into misguidance.


As for those who are followed-those who set up principles of bidah and call the people to their bidah and misguidance-; then indeed they are marked with the bidah they innovated and call the people to, and for them there is no honour.

As for the followers of the people of desires, it is as I have stated that they are of two categories in most cases. They are to be called to the Sunnah and to cling to it, and that they reject the bidah they have been deceived by and have yielded to. And if they respond to the call of truth through knowledge and action, and reject that which the people of desires and innovation call them to, then this is what is desired and it is a praiseworthy aim. If they reject the advice of the advisers and bargain with falsehood at the expense of truth, and give preference to innovation over the Sunnah, then they deserve to be assigned the term mubtadi (innovator). There is no honour for them after the truth has been established with its evidences and (after) the falsity of that which is in opposition to it of newly invented affairs in the Religion has been clarified, which the Messenger (sallal-laahu-alayhi-wasallam) has named misguidance and (for which) he promised its adherents the hell fire; as he (sallal-laahu-alayhi-wasallam) said: ‘’Upon you is to adhere to my Sunnah and the Sunnah of the rightly guided khulafaah after me; hold onto it and bite onto it with your molar teeth. And beware of the newly invented affairs in the religion, for every newly invented matter in the religion is an innovation and every innovation is misguidance, and every misguidance is in the fire.’’ [4]


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[1][Shaikh Abee Abdillaah Muhammad Bin Sa-eed Raslaan: Book Title: Dawaabit At-Tabdee: page: 61-62]

[2][See: Abee Nasr Muhammad Bin Abdillaah Al-Imaam: Book Title: Al-Ibaanah An Kayfiyyah At-Ta’aamul Ma-al Khilaaf Baynah Ahlis Sunnah wal-Jamaa-ah: (page: 177; 1st Ed; and page: 197-198, 2nd Ed)]

[3][Muhammad Ibn Ash-Shaikh Al-Allaamah Ali Bin Aadam Bin Moosaa Al-Ethoobee: Book Title: Eedaahus-Sabeel Fee Sharhi It-haaf An-Nabeel Bi-Muhimmaat Ilmi Al-Jarh Wat-Tadeel: page: 38: The author referenced his quotes: Al-Mooqidha of Imaam Dhahabi: page: 82; and Nuzhatul Nadhar: pages: 70-72]
[4] [Source: Al-Ajwibah Al-Athariyyah Anil Masaa-il Al-Manhajiyyah, Khamsoona Su’aalan Wa-Jawaaban: page: 18-19:



Abu Mu-aawiyyah (Abdullaah Al-Gambi)