The Majority is not a Proof that something is Correct
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Sharh Masaa'il-ul-Jaahiliyyah (pg.60-62)
PRODUCED BY: Al-Ibaanah. com
Imaam Muhammad bin 'Abdil-Wahhaab ( rahimahullaah) said:
[5] From the greatest of their principles was that they would be deluded by the majority, using that to determine the correctness of a matter. They would also determine the falsehood of something if it was strange and that its adherents were few. So Allaah brought them the opposite of that, clarifying this in many places of the Qur'aan.
- the explanation -
From the characteristics of the people of the Days of Ignorance is that they would view the majority as proof that something was true and the minority as proof hat something was false. So according to them, whatever the majority of the people was upon, that was the truth. And whatever the minority was upon, that was not the truth. In their eyes, this was the balance used to determine truth from falsehood. However, this is wrong, for Allaah says: "And if you obey most of those on earth, they will mislead you far away from Allaah's path. They follow nothing but conjecture, and they do nothing but lie." [Surah Al-An'aam: 116]
And He says: "But most of mankind know not." [Surah Al-A'raaf: 187]
And He says: "And most of them We found to be not true to their covenant, but most of them We found indeed to be evil sinners." [Surah Al-A'raaf: 102]
So the balance is not the majority and the minority. Rather, the balance is the truth. So whoever is upon the truth, even if he is by himself, he is the one who is correct and deserves to be emulated. And if the majority of the people are upon falsehood, then it is obligatory to reject them and not be deceived by them. So consideration is given to the truth. This is why the scholars say: "Truth is not known by way of men, but rather men are known by way of the truth." So whoever is upon the truth, then he is the one we must follow and emulate.
In Allaah's stories about the prior nations, He informs us that it is always the minority that is upon the truth, as Allaah says: "And no one believed with him except for a few." [Surah Hood: 40]
And in a hadeeth in which the nations were presented to the Prophet, he (sallAllaahu 'alayhi wa sallam) said that he saw a prophet that had a small group of followers with him, and a prophet that had a man or two men following him, and another prophet that had no one with him. So consideration is not given to which opinion or view has the most followers. Rather, consideration is given to its being either true or false. So whatever is true, even though a minority of the people or no one is upon it – so long as it is the truth – it must be adhered to, for indeed it is salvation. Falsehood is not aided by the fact that it has a majority of people following it, ever. This is a determining measure that the Muslim must always abide by.
The Prophet (sallAllaahu 'alayhi wa sallam) said: "Islaam began strange and it will return back to being strange as it began." This will occur at the time when evil, calamities and misguidance increase. So no one will remain upon the truth except for the strange ones amongst the people and those who extract themselves from their tribes (for the sake of their religion). They will become strangers in their society. The Messenger (sallAllaahu 'alayhi wa sallam) was sent while the whole world was submersed in disbelief and misguidance. And when he called the people, only one or two answered his call. It was only until later on that they grew to be many. The tribe of Quraish, not to mention the whole of the Arabian Peninsula and the whole world, was upon misguidance. And the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) was the only one calling the people. So those that followed him were few with respect to the entire world.
So consideration is not given to the majority. Consideration is only given to what is correct and to achieving the truth. Yes, if the majority of the people are upon correctness, then that is good. However, the way of Allaah is that the majority of the people is always upon falsehood.
"And most of mankind will not believe even if you desire it eagerly." [Surah Yoosuf: 103]
"And if you obey most of those on earth, they will mislead you far away from Allaah's path. They follow nothing but conjecture, and they do nothing but lie." [Surah Al-An'aam: 116]
Monday, December 29, 2008
Outstanding attributes of the Saved Sect
Outstanding Attributes of the Saved Sect, by Shaikh Muhammad ibn Salih Al-'Uthaimeen (may Allaah have mercy on him)
Question:
What are the most outstanding attributes of the Saved Sect? And does a
deficiency in any of these attributes remove a person from the Saved
Sect?
Answer, by Shaikh Al-'Uthaimeen: The most
outstanding attributes of the Saved Sect are adherence to that which
the Prophet (salallaahu 'alaihiwasallam) followed in beliefs, worship, character and conduct - one finds these four things outstanding in them.
In
beliefs, one finds them holding fast to what is proven by the book of
Allaah and the Sunnah of His Messenger (salallaahu 'alaihiwasallam) ,
sincerely declaring the Oneness of Allaah in matters of worship,
Lordship, and Names and Attributes.
In worship, we find that this sect
stands out due to its complete adherence and implementation of what followed by the Prophet (salallaahu 'alaihiwasallam) in acts of worship
in all of their forms, their characteristics, their numbers, their
times, their places and their causes. And one does not find them
innovating in the religion of Allaah; rather they behave in the best
manner towards Allaah and His Messenger (salallaahu 'alaihiwasallam)
and they do not precede Allaah nor His Messenger (salallaahu
'alaihiwasallam) including anything in their acts of worship which was
not permitted by Allaah.
In character, one finds that
likewise, they stand out from others due to their fine character, such
as in their love of what is good for the Muslims, their open
heartedness, cheerful faces, good way of speaking, generosity, bravery
and other noble traits of character and qualities.
In conduct, one finds them treating the people with honesty and openness, and these two qualities
were referred to by the Prophet (salallaahu 'alaihiwasallam) in his words:
Both
parties in a business transaction have the right to annul it as long as
they have not separated; and if they speak the truth and make
everything clear, they will be blessed in their transaction; but if
they tell a lie and conceal anything, the blessing on their transaction
will be blotted out." [1]
A deficiency in these
characteristics [character and conduct] does not prevent a person from
being among the Saved Sect, but everyone will be at a level according
to his deeds; and deficiency in matters of Tawheed might remove one from the Saved Sect, such as violations in Ikhlas [2] and likewise due to committing innovations, for a person might commit innovations that prevent him from being among the Saved Sect.
Regarding the matter of character and
conduct, deficiency in them does not remove one from this sect, even though it may diminish his status.
We
might require a more detailed explanation of the matter of character,
for among the most important aspects of good character is unity of
voice and agreement upon the truth which Allaah, the Most High has
enjoined upon us in His words:
He
(Allaah) has ordained for you the same religion (Islam) which He
ordained for Nuh (Noah), and that which We have inspired in you (O
Muhammad), and that which We ordained for Ibrahim (Abraham), Musa
(Mosesý) and 'Iesa (Jesus) saying you should establish religion (i.e.
to do what it orders you to do practically) , and make no divisions in
it (religion) (i.e. various sects in religion). Intolerable for the
Mushrikun , is that to which you (O Muhammad) call them. Allaah chooses
for Himself whom He wills, and guides unto Himself who turns to Him in
repentance and in obedience. (Ash-Shura 42:13)
And
He has informed us that Muhammad (salallaahu 'alaihiwasallam) is
innocent of those who are divided in the matter of their religion and
break up into sects, for Allaah, the Almighty, the All-Powerful
says: ý
Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad) have no concern with them in the least... (Al-An'aam 6:159)
So unity of voice and harmony of the hearts are among the most outstanding characteristics of the Saved Sect - Ahlus-Sunnah wal Jama'ah, and when differences occur between them arising from Ijtihad
in matters in which it is permissible to exercise juristic reasoning,
they bear neither resentment nor enmity, nor hatred towards each other.
Rather, they feel that they are brothers even if this difference occurs
between them, so much so that one of them will even pray behind a
person whom he considers is not in a state of ritual impurity, while
the Imam considers that he is in a state of ritual impurity.
For
example, when of them prays behind a person who has eaten camel meat
and that Imam considers that it does not invalidate his ablution, while
the one who is being led in prayer believes that it does invalidate his
ablution, yet he considers his prayer behind that Imam correct, even
though, if it were he who was praying it himself, he would consider
that his prayer was not correct.
All of this is because they
hold the view that differences arising out of Ijtihad, in matters that
it is permissible to exercise Ijtihad, are not in truth differences.
Because each of those who are in disagreement has followed the evidence
which he is obliged to follow, evidences it is not permissible for him
to renounce. So, they hold the view that their brother, if he disagrees
with them in any particular action - following some evidence - then he
is in fact in agreement with them, because they call to compliance with
the evidence, wherever it may be. If he disagrees with them, in
accordance with some evidence which he has, then he is in truth in
agreement with them, because he is acting in conformity with what they
call and guide to, which is to judge by the Book of Allaah and the
Sunnah of the Messenger of Allaah (salallaahu 'alaihiwasallam) .
The
differences which occurred between the companions, may Allaah be
pleased with them, in such matters as these are well known to many of
the scholars, even in the time of the Prophet (salallaahu
'alaihiwasallam) and he did not rebuke any of them. Because when he
(salallaahu 'alaihiwasallam) returned from the Battle of Al-Ahzab and
Jibril ('alaihi salaam) came to him and directed him to attack Banu
Quraizah, who had violated their treaty, he commissioned his
companions, may Allah be pleased with them, saying, "None of you should pray the 'Asr prayer except at Banu Quraizah." [3]
So,
they left Al-Madinah for Banu Quraizah and the time for the 'Asr prayer
overtook them. Some of them delayed the 'Asr prayer until they reached
Banu Quraizah after the expiry of the time for it, because the Prophet
(salallaahu 'alaihiwasallam) had said: None of you should pray the 'Asr
prayer except at Banu Quraizah.
Some of them performed the prayer at its stated time and they said: The Messenger
(salallaahu 'alaihiwasallam) wanted us to set out early for Banu
Quraizah and he did not want us to delay the prayer past its stated
time. They (the latter group) were right, but in spite of this, the
Prophet (salallaahu 'alaihiwasallam) did not rebuke anyone among the
two groups, and neither of the two groups held any enmity or rancor
towards the other, due to their differing in understanding these words.
For this
reason, I consider it an obligation upon the Muslims who claim
adherence to the Sunnah to be one people, and not to divide into
factions, this one belonging to this group and that one belonging to
that group, and the third belonging to a third group and so on, causing
them to attack each other with hostile words, harboring enmity and
hatred towards each other due to differences in matters where it is
permissible to exercise juristic reasoning (Ijtihad). There is no need
to single out every faction by name but the wise person understands,
and the matter is clear to him.
I consider that it is an
obligation upon Ahlus-Sunnah wal-Jama'ah to unite, even if they
disagree in some matters which is necessitated by the evidences
according to their understanding. Because there is room for
accommodation in these matters, all praise and thanks is to Allaah.
The
important thing is that hearts should be in harmony and that people
should speak with one voice, for there is no doubt that the enemies of
the Muslims love to see the Muslims divided, whether they be enemies
who openly display their enmity, or enemies who give the appearance of
being friends to the Muslims or to Islam while they are not so. So, it
is incumbent upon us to be distinguished by this characteristic of the
Saved Sect, and that is to speak with one voice.
Footnotes:
[1]
Reported by Al-Bukhari in the Book of Sales, in the Chapter: If Two
Parties in a Business Transaction are Open and do not Hide Anything and
Act in Good Faith (2079); and it was reported by Muslim in the Book of
Sales, in the Chapter on Honesty and Openness in Business Dealings
(1532).
[2] Here Ikhlas means doing deeds purely for Allaah alone.
[3]
Reported by Al-Bukhari in the Book of Fear, in the Chapter on the
Prayer of the One Searching and the One Searched for (946); and it was
also reported by Muslim in the Book of Jihad and Maneuvers, in the
Chapter on Not Delaying Going out to Battle (1770).
Source: Fatawa Arkan-ul-Islam, Vol. 1, Sixth Question
Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk
If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan.
Translated by Br. Yasin ibn Ahmad Maher ibn Ahmad from USA
http://salafitalk. net/st/viewmessa ges.cfm?Forum= 9&Topic=7559
also visit www.calgaryislam.com and www.blogtalkradio.com/knowing_ true_islaam
Question:
What are the most outstanding attributes of the Saved Sect? And does a
deficiency in any of these attributes remove a person from the Saved
Sect?
Answer, by Shaikh Al-'Uthaimeen: The most
outstanding attributes of the Saved Sect are adherence to that which
the Prophet (salallaahu 'alaihiwasallam) followed in beliefs, worship, character and conduct - one finds these four things outstanding in them.
In
beliefs, one finds them holding fast to what is proven by the book of
Allaah and the Sunnah of His Messenger (salallaahu 'alaihiwasallam) ,
sincerely declaring the Oneness of Allaah in matters of worship,
Lordship, and Names and Attributes.
In worship, we find that this sect
stands out due to its complete adherence and implementation of what followed by the Prophet (salallaahu 'alaihiwasallam) in acts of worship
in all of their forms, their characteristics, their numbers, their
times, their places and their causes. And one does not find them
innovating in the religion of Allaah; rather they behave in the best
manner towards Allaah and His Messenger (salallaahu 'alaihiwasallam)
and they do not precede Allaah nor His Messenger (salallaahu
'alaihiwasallam) including anything in their acts of worship which was
not permitted by Allaah.
In character, one finds that
likewise, they stand out from others due to their fine character, such
as in their love of what is good for the Muslims, their open
heartedness, cheerful faces, good way of speaking, generosity, bravery
and other noble traits of character and qualities.
In conduct, one finds them treating the people with honesty and openness, and these two qualities
were referred to by the Prophet (salallaahu 'alaihiwasallam) in his words:
Both
parties in a business transaction have the right to annul it as long as
they have not separated; and if they speak the truth and make
everything clear, they will be blessed in their transaction; but if
they tell a lie and conceal anything, the blessing on their transaction
will be blotted out." [1]
A deficiency in these
characteristics [character and conduct] does not prevent a person from
being among the Saved Sect, but everyone will be at a level according
to his deeds; and deficiency in matters of Tawheed might remove one from the Saved Sect, such as violations in Ikhlas [2] and likewise due to committing innovations, for a person might commit innovations that prevent him from being among the Saved Sect.
Regarding the matter of character and
conduct, deficiency in them does not remove one from this sect, even though it may diminish his status.
We
might require a more detailed explanation of the matter of character,
for among the most important aspects of good character is unity of
voice and agreement upon the truth which Allaah, the Most High has
enjoined upon us in His words:
He
(Allaah) has ordained for you the same religion (Islam) which He
ordained for Nuh (Noah), and that which We have inspired in you (O
Muhammad), and that which We ordained for Ibrahim (Abraham), Musa
(Mosesý) and 'Iesa (Jesus) saying you should establish religion (i.e.
to do what it orders you to do practically) , and make no divisions in
it (religion) (i.e. various sects in religion). Intolerable for the
Mushrikun , is that to which you (O Muhammad) call them. Allaah chooses
for Himself whom He wills, and guides unto Himself who turns to Him in
repentance and in obedience. (Ash-Shura 42:13)
And
He has informed us that Muhammad (salallaahu 'alaihiwasallam) is
innocent of those who are divided in the matter of their religion and
break up into sects, for Allaah, the Almighty, the All-Powerful
says: ý
Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad) have no concern with them in the least... (Al-An'aam 6:159)
So unity of voice and harmony of the hearts are among the most outstanding characteristics of the Saved Sect - Ahlus-Sunnah wal Jama'ah, and when differences occur between them arising from Ijtihad
in matters in which it is permissible to exercise juristic reasoning,
they bear neither resentment nor enmity, nor hatred towards each other.
Rather, they feel that they are brothers even if this difference occurs
between them, so much so that one of them will even pray behind a
person whom he considers is not in a state of ritual impurity, while
the Imam considers that he is in a state of ritual impurity.
For
example, when of them prays behind a person who has eaten camel meat
and that Imam considers that it does not invalidate his ablution, while
the one who is being led in prayer believes that it does invalidate his
ablution, yet he considers his prayer behind that Imam correct, even
though, if it were he who was praying it himself, he would consider
that his prayer was not correct.
All of this is because they
hold the view that differences arising out of Ijtihad, in matters that
it is permissible to exercise Ijtihad, are not in truth differences.
Because each of those who are in disagreement has followed the evidence
which he is obliged to follow, evidences it is not permissible for him
to renounce. So, they hold the view that their brother, if he disagrees
with them in any particular action - following some evidence - then he
is in fact in agreement with them, because they call to compliance with
the evidence, wherever it may be. If he disagrees with them, in
accordance with some evidence which he has, then he is in truth in
agreement with them, because he is acting in conformity with what they
call and guide to, which is to judge by the Book of Allaah and the
Sunnah of the Messenger of Allaah (salallaahu 'alaihiwasallam) .
The
differences which occurred between the companions, may Allaah be
pleased with them, in such matters as these are well known to many of
the scholars, even in the time of the Prophet (salallaahu
'alaihiwasallam) and he did not rebuke any of them. Because when he
(salallaahu 'alaihiwasallam) returned from the Battle of Al-Ahzab and
Jibril ('alaihi salaam) came to him and directed him to attack Banu
Quraizah, who had violated their treaty, he commissioned his
companions, may Allah be pleased with them, saying, "None of you should pray the 'Asr prayer except at Banu Quraizah." [3]
So,
they left Al-Madinah for Banu Quraizah and the time for the 'Asr prayer
overtook them. Some of them delayed the 'Asr prayer until they reached
Banu Quraizah after the expiry of the time for it, because the Prophet
(salallaahu 'alaihiwasallam) had said: None of you should pray the 'Asr
prayer except at Banu Quraizah.
Some of them performed the prayer at its stated time and they said: The Messenger
(salallaahu 'alaihiwasallam) wanted us to set out early for Banu
Quraizah and he did not want us to delay the prayer past its stated
time. They (the latter group) were right, but in spite of this, the
Prophet (salallaahu 'alaihiwasallam) did not rebuke anyone among the
two groups, and neither of the two groups held any enmity or rancor
towards the other, due to their differing in understanding these words.
For this
reason, I consider it an obligation upon the Muslims who claim
adherence to the Sunnah to be one people, and not to divide into
factions, this one belonging to this group and that one belonging to
that group, and the third belonging to a third group and so on, causing
them to attack each other with hostile words, harboring enmity and
hatred towards each other due to differences in matters where it is
permissible to exercise juristic reasoning (Ijtihad). There is no need
to single out every faction by name but the wise person understands,
and the matter is clear to him.
I consider that it is an
obligation upon Ahlus-Sunnah wal-Jama'ah to unite, even if they
disagree in some matters which is necessitated by the evidences
according to their understanding. Because there is room for
accommodation in these matters, all praise and thanks is to Allaah.
The
important thing is that hearts should be in harmony and that people
should speak with one voice, for there is no doubt that the enemies of
the Muslims love to see the Muslims divided, whether they be enemies
who openly display their enmity, or enemies who give the appearance of
being friends to the Muslims or to Islam while they are not so. So, it
is incumbent upon us to be distinguished by this characteristic of the
Saved Sect, and that is to speak with one voice.
Footnotes:
[1]
Reported by Al-Bukhari in the Book of Sales, in the Chapter: If Two
Parties in a Business Transaction are Open and do not Hide Anything and
Act in Good Faith (2079); and it was reported by Muslim in the Book of
Sales, in the Chapter on Honesty and Openness in Business Dealings
(1532).
[2] Here Ikhlas means doing deeds purely for Allaah alone.
[3]
Reported by Al-Bukhari in the Book of Fear, in the Chapter on the
Prayer of the One Searching and the One Searched for (946); and it was
also reported by Muslim in the Book of Jihad and Maneuvers, in the
Chapter on Not Delaying Going out to Battle (1770).
Source: Fatawa Arkan-ul-Islam, Vol. 1, Sixth Question
Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk
If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan.
Translated by Br. Yasin ibn Ahmad Maher ibn Ahmad from USA
http://salafitalk. net/st/viewmessa ges.cfm?Forum= 9&Topic=7559
also visit www.calgaryislam.com and www.blogtalkradio.com/knowing_ true_islaam
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