Following on from the previous post.
“Thus, they do not take as methodology the adoption of Islaam as a whole, instead they invite those around them to a general call, and upon a principle which, it is apparent to me, summarises their call as being one centred upon: gathering the people together, then teaching them one time–and then no more.
For they call the people [in accordance to one of the sayings] said in some Levantine countries, ‘Whoever follows a religion, may God aid him in that,’ [i.e., each to his own; let a person be and follow what he wants whatever that may be].
And an incorrect understanding may be coupled with this which is based upon a hadith that has no basis which is, as you know, ‘The differing of my Ummah is a mercy,’ and upon this they founded a statement of theirs which has no basis, i.e., ‘Whoever blindly follows a scholar will meet Allaah safe and sound.’
So, most regretfully, we find some of their prominent heads and those who have some fiqh which they call comparative jurisprudence [fiqhul-muqaarin]–but when comparative jurisprudence is not coupled with choosing the stronger opinion after careful research and consideration [tarjeeh] which is in accordance with the Book and the authentic Sunnah, then rigid ‘madhhabism’ is better than it–[so] we find that some of these people who have studied comparative fiqh take, from every madhhab, that which they think will make things easy for the people and bring them closer to the deen and will not turn them away from it even if it means declaring something which Allaah has forbidden to be permissible.
So we find, for example, that some of them declare musical instruments to be permissible and do not hold them to be forbidden even though there are authentic hadiths regarding that as you know. Thereafter they cause the people to doubt the authenticity of these hadiths even though they are authentic.
And he adds another doubt he invented to that, and it is in opposition to what all of the four Imaams and their followers are upon, and it is the saying of one of them regarding musical instruments and their prohibition that, ‘No text unequivocal in its prohibition [of them] exists,’ he says, ‘unequivocal,’ ‘No text unequivocal in its prohibition exists,’–[he says this] while he knows that in the eyes of all the scholars of the Muslims, it is not a condition for sharee’ah rulings that an ‘unequivocal’ text be present concerning it, rather, these fuqahaa, especially those who came later, distinguish between texts in their usool, saying [incorrectly], ‘A text may be unequivocally established [i.e., there being no doubt regarding its authenticity] but not unequivocal in the point being proven/derived from it; and [conversely] it may be unequivocal in the point being proven/derived from it, but not unequivocally established [as an authentic text].’
So concerning sharee’ah rulings they suffice themselves with the fact that the proof should be presumptively established, even presumptive in the point it is proving, and what they mean by ‘presumptive’, as will not be hidden from those present inshaa Allaah, is predominant possibility.
So we find him making it a condition in some of the rulings of the sharee’ah which he declared to be permissible, despite the presence of some authentic hadiths regarding them [being forbidden, we find that] he negates their meaning because they are not, ‘unequivocally established,’ and not, ‘unequivocal in their denotation/meaning.’
An example of that is the hadith which Bukhaari reported as is known, “From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful. And (from them) there will be some who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, ‘Return to us tomorrow.’ Allaah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection.” [Bukhaari, no. 5590]
So he says that this hadith is not ‘unequivocally established’, and he mentions a doubt which he quotes from Ibn Hazm, may Allaah have mercy on him, where Ibn Hazm said that between Imaam Bukhaari and his shaikh Hishaam ibn Ammaar the chain in this hadith is disconnected–but there is no disconnection in it at all as is mentioned in other places.
And one of the reference books which I advise be referred to for the correct refutation of Ibn Hazm in this claim and others regarding this hadith is Fathul-Baari of Shaikh Ahmad ibn Hajr al-Asqalaani, may Allaah have mercy on him, for he has answered this doubt comprehensively.
There is no doubt that the person we alluded to [i.e., the one who used Ibn Hazm’s quote] has come across al-Haafidh Ibn Hajr’s statements and his refutation of Ibn Hazm, in fact, he has come across the statements of Ibn Taymiyyah, Ibn al-Qayyim and many of the scholars of hadith who were perfectly sure of the authenticity of this hadith.
So he doubts the point being proven/the meaning in the hadith and [he also doubts] its being established, saying, ‘In terms of its being established [as a sound narration], there is the doubt of it being disconnected.’ And he says, [concerning his doubt about] the point/meaning [being conveyed in it], ‘The hadith forbids all of these things when done together, not musical instruments on their own.’
There is another place to discuss this topic and its details, I just wanted to say that the Ikhwaan al-Muslimoon, even though their da’wah is more beneficial to the youth to a certain extent, do not traverse the methodology of the Salaf as-Saalih in their call–this is how Hasan al-Banna demarcated it for them, may Allaah have mercy on him and forgive him.
And Sayyid Qutb followed that same way, but I believe that at the end of his life in prison, a very big transformation towards some of the Salafi Usool became apparent from Sayyid Qutb, even though in his old books there are many mistakes in terms of knowledge whether those connected to aqidah or ahkaam. But I say: in prison, it became apparent from him that he wasn’t calling to this gathering of people and this factionalism [tahazzub] which is not based upon purification and cultivation. And these statements of his are recorded in his well-known book, ‘Why Did They Execute Me?’ So I advise the Ikhwaan al-Muslimoon to read this piece from this man to whom it became apparent that the plan which they are still working according to, will not bring to fruition what they are aiming for, i.e., establishing the rule of Islaam or the realisation of an Islamic country.
Because that requires beneficial knowledge and righteous action, and beneficial knowledge is not acquired except by studying it and doing so upon the methodology which we just mentioned, i.e., returning to the Book and the Sunnah and the methodology of the Salaf as-Saalih, may Allaah the Most High be pleased with them.
And in ending I say:
“All good is in following the Salaf, and all evil is in the innovations of those who came later [khalaf].”
And maybe you will allow me to stop now for the time you allotted has ended, may Allaah reward you all with good, and convey my salaam to those who hear me and to whoever this reaches, inshaa Allaah.
Questioner: Wa alaikum salaam wa rahmatullaah. In conclusion …
Questioner: We thank your eminence, and all of the youth are eagerly giving you salaam.
Al-Albaani: Wa alaihimus salaam wa rahmatullaahi wa barakaatuhu.
Questioner: And all of them were listening intently to you, and we thank Allaah for the presence of your eminence, from whose knowledge, intellect and wisdom we seek light. And we ask Allaah, the Blessed and Most High, to bless your life and to benefit Islaam and the Muslims through you.
Al-Albaani addressing the Questioner who is Shaikh al-Ubailaan: May Allaah bless you, O Shaikh Abdullaah [ibn Saalih al-Ubailaan, [here is his website]], and goodness and blessing is in you, I advise the brothers who are present with you to regard this as an opportunity to take beneficial knowledge from you, inshaa Allaah, and in you there is an abundance [of knowledge for them] and sufficiency, inshaa Allaah.
Questioner: May Allaah reward you with good, O Shaikh.
Al-Albaani: Was-Salaamu alaikum wa rahmatullaahi wa barakaatuhu.”
Al-Hudaa wan-Noor, 805.