The Issue of Legitimate Interests; Assessing Interests in the Matter of Abandoning the Sunnah.

The questioner : Shaykh, regarding the issue of legitimate interests, assessing interests in the matter of abandoning the Sunnah. Some people... a family matter occurred.

The Shaykh : What is the issue? Abandoning the Sunnah?

The questioner : Abandoning the Sunnah, such as the jummah (hair tuft), meaning the hair tuft and others; they cite the hadith of Aisha: ; they say we abandon all the Sunnahs because these Sunnahs repel people; do we accept this statement from them?

The Shaykh : I do not know if you asked this before or someone else did?

The questioner : I asked you by telephone, O Shaykh, and you said to me: No, we do not abandon the Sunnah...; and I asked you this afternoon and you said something different; did you retract?

The Shaykh : What is the difference between the two statements?

The questioner : The first statement is that you say: No, we do not abandon the Sunnah.

The Shaykh : Yes, and I still say so, and the last statement, do you say you retracted it or not, what is it?

The questioner : You say there are scholars... in this matter.

The Shaykh : Is this support for that statement or...?

The questioner : By Allah, I do not know, I asked now to seek light, O Shaykh.

The Shaykh : If it is true that you do not know, then I do not know what to say to you? Know! "Everyone laughs", this does not contradict that; because as long as the hadith is before us, but who delayed the repair of the Ka'bah and returning it to the foundations of Ibrahim (peace be upon him)? Is it one of these people who say it is in the interest of the da'wah to abandon the Sunnah, or is it one who brought the Sunnah?

The questioner : The one who brought the Sunnah.

The Shaykh : Good; ... he is established in his knowledge, then if he says: I see the interest in abandoning one of the Sunnahs, then at that time we say:
If Hudham speaks, then believe her *** For the truth is what Hudham says
The Shaykh: There is no difference between the two statements at all; because you are asking by telephone, and I am answering you, I give you the rule: Do not abandon the Sunnah, just because a person claims, and this statement is exploited today; that for the sake of the interest of the da'wah we abandon the Sunnah. This is al-Ghazali controlling those who hold fast to the Sunnah, and he wants the Muslim, if he goes to Europe, to become Europeanized! And if he goes to America, to become Americanized! And he... how is this? It is the interest of the da'wah!! And he does not see the interest of the da'wah to be, for example, wearing a robe like a sack and a turban like a tower, and he is the one whom... his country in his time, Muhammad 'Abduh, criticized; he used to make examples of the scholars of al-Azhar that their turbans were like towers and their robes like sacks; so he adorns himself with this attire, so if he goes to the lands of disbelief, I do not know, by Allah, does he remain holding fast to this attire, which is not an Islamic attire, or does he become Europeanized and Americanized, I do not know what to say? But his methodology is denying holding fast to these customs in the way of what? The interest of the da'wah. A man who assesses the interest of the da'wah with its true worth, and places things in their proper places with wisdom, we accept from him. But you see how he fights the Sunnahs and fights the hadiths in the authentic ones, just for a crude rational opinion; which has not been liberated and purified by studying the Sunnah and establishing faith in the heart by the unseen, which is the first obligation of the believer, as the Lord of the Worlds said in His Noble Book: Who are they? , and the scholars of tafsir say: Faith in the unseen is the firm application of everything that is hidden from his mind; meaning: what his mind did not grasp, this is faith in the unseen. This man does not have faith in the unseen, every time a hadith comes to him that requires faith, he demolishes it completely; this is not reasonable!! This is not acceptable!! And this is proof that the scholars of hadith do not have fiqh, they do not have knowledge, and, by the will of Allah, all the fiqh is with him!! He does not have fiqh of the Book or the Sunnah, nor of what the Imams went to, so sometimes you see him as a rigid, literalist Hanbali who permits musical instruments and songs, even if it is Umm Kulthum, and sometimes he takes offense at the Salafis who take the hadiths, and he says these people do not respect the Imams or appreciate them with their true worth! And this is his description, not the description of the others; because if the matter turns between appreciating the Messenger (peace and blessings be upon him) and not appreciating some of the scholars; then there is no doubt that appreciating and honoring the Messenger is more worthy than those, and the opposite is not correct. As for him, when he stands before his personal desire, he does not honor the Messenger (meaning: in his hadiths), and he does not honor (also) the scholars in their rulings. The four madhahib agree on the prohibition of musical instruments, he does not give it weight; why? Because Ibn Hazm went to its permissibility, but why? And what is his argument in the hadith narrated by al-Bukhari, he does not know anything about it at all; because it has a relation to the science of hadith and the hadith scholars, and he is a jurist, and he was content with what... , and he does not have fiqh or hadith.