Explanation of the author's statement: "As for what follows, this is the belief of the saved, victorious group until the Hour, the people of the Sunnah and the community"
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The Shaykh : He said: "As for what follows, this is the belief of the saved group" and so on.
"As for what follows" They said: This "ama" stands in place of a conditional noun and its verb, and the implied meaning is: "Whatever happens." Ibn Malik said:
"Ama is like 'whatever happens,' and the fa' that follows it is obligatory, a thousand times over"
So their saying "As for what follows" implies the meaning: "Whatever happens after this, then this is..." Accordingly, the "fa" here is a connector for the answer, and the sentence following it is in the position of the conditional answer. In my view, it is also possible that "As for what follows, this is" means that "ama" is a conditional particle of specification, or simply a conditional particle without specification. The implied meaning is: "As for what follows the mention of this, I am mentioning such and such." There is no need to assume a conditional verb and say that "ama" is a particle that takes the place of a sentence.
And his saying: "this is the belief" — this demonstrative pronoun must refer to something known. How can it be known when the sermon is at the beginning of the book?
Some said: It is possible that the author wrote this sermon after writing the book. In that case, what is being referred to is something known, apparent, and tangible.
And some said: What is being referred to is what is in the author's mind. So what is in his mind, due to his strong recollection of it, is as if it is present and tangible. Note that when I say "this," I am pointing to what? To something tangible and apparent. Here, the author wrote the sermon before the book, before the book was published to the world of the witness. How is that possible?
I say: The scholars say that if the author wrote the book and then wrote the introduction and sermon, what is being referred to is something existing and tangible, and there is no problem with that.
And if he did not, then the author is referring to the meanings that arose in his mind, which he will write in this book. Do you understand? Good.
I have a third perspective on this: The author said this considering the state of the addressee. The addressee was not addressed with this until after the book was published and issued. So it is as if he is saying: "This is what is before you, such and such."
So how many perspectives are there? Three perspectives.
"As for what follows, this is the belief" — "Belief" (i'tiqad), in terms of morphology, is the form "ifti'al" from "aqd" (to tie or bind). This is from the linguistic morphological perspective: "ifti'al" from what? From "aqd," which is binding and tying.
And in their technical terminology, it is the decisive judgment of the mind. This belief, "I believe such and such," means: I am certain of it in my heart. So it is the decisive judgment of the mind. If it matches reality, it is valid; if it contradicts reality, it is defective.
Our belief that Allah is one God is valid. The Christians' belief that Allah is the third of three is invalid because it contradicts reality. So, linguistically, "belief" is from "aqd," which is binding and tying. And you know what a knot is, don't you? In technical terminology: it is the decisive judgment of the mind. If it matches reality, it is valid; if it contradicts, it is invalid. It is clear, and the connection to the linguistic meaning is apparent, because this person who has judged something in his heart is as if he has tied it to it and bound it to it so that it does not slip away from him.
And the author's saying "the group" with a kasrah on the fa' means: the sect. Allah the Exalted said:[At-Tawbah 9:122] And as for "al-firqah" with a dammah, it is derived from "iftiraq" (separation). "Al-firqah" means the sect.
"The saved": This is an active participle from "najja" (to be saved) if one is safe. Saved from what? Saved in this world from religious innovations, safe from them, and saved in the Hereafter from the Fire. The reason for this is that the Prophet (peace and blessings be upon him) said:.
This hadith clarifies for us the meaning of "the saved." Whoever is upon what the Prophet (peace and blessings be upon him) and his Companions were upon is saved from what? Saved from religious innovations, andSunan Ibn Majah 3993Sahih (Darussalam) so it is saved from the Fire. Thus, salvation here is from religious innovations in this world and from the Fire in the Hereafter.
"The victorious until the Hour" — O Allah, make us among them. The victorious until the Hour. The author expressed it this way in accordance with the hadith where the Prophet (may Allah's prayer and peace be upon him) said:Sahih Ibn Hibban 62:598 And the one who supports it is Allah, His angels, and the believers, who support one another. The angels support the believer and firm him. Allah the Exalted said: [Al-Anfal 8:12] So it is supported until the Hour. Supported by the Lord (Mighty and Majestic), by the angels, and by His believing servants. Until a person may be supported by the jinn; the jinn support him and intimidate his enemy.
And his saying: "until the Hour" means until the Day of Resurrection. So it is supported until the Hour.
Here a problem arises: The Messenger (may Allah's prayer and peace be upon him) informed that the Hour will come upon the worst of creation, and that it will not come until it is not said: "Allah, Allah," and Islam is erased. How do we reconcile this with the author's saying: "until the Hour"?
The answer is: It is said that the meaning is "until near the Hour" or "until the Hour," meaning their Hour, which is their death, due to his saying:Sahih Muslim 1920 Because whoever dies, his Hour has come. But the first interpretation is closer. So they are supported until near the Hour. And we resorted to this interpretation due to evidence. Interpretation with evidence is permissible because everything is from Allah.
"Until the Hour, the people of the Sunnah and the community": He attributed them to the Sunnah because they hold fast to it, and to the community because they are united upon it.
If you say: How can he say: "the people of the Sunnah and the community" because they are a community? How is a thing attributed to itself?
The answer, O servant of Allah, is: The original meaning of the word "al-jama'ah" is gathering, so it is a verbal noun. This is in the original sense. Then it was transferred from this original sense to the people who are gathered. Accordingly, the meaning of "the people of the Sunnah and the community" is: the people of the Sunnah and gathering. They are called the people of the Sunnah because they hold fast to it, and they are called the people of the community because they are united upon it. So they are characterized by this description: the people of the Sunnah hold fast to the Sunnah outwardly and inwardly, and the community is united upon it. For this reason, this sect and this group did not split as the people of innovation split. We find the people of innovation, such as the Jahmiyyah, are scattered; the Mu'tazilah are scattered; the Rafidah are scattered; and others from the people of denial of the divine attributes are scattered. But this group is united upon the truth. Even if disagreement sometimes occurs among them, it is a disagreement that does not harm, and it is a disagreement that does not mislead one another. That is: their hearts are broad enough for it. Otherwise, they have differed in matters related to creed, such as: Did the Prophet (peace and blessings be upon him) see his Lord with his eyes or not? And such as: Is the punishment of the grave upon the body and soul, or the soul only? And such as some matters in which they differ. But these are considered secondary issues relative to the fundamentals; they are not from the fundamentals of the fundamentals.
And with that, if they differ, they do not mislead one another, unlike the people of innovation. Do you understand what? They are united upon the Sunnah, so they are the people of the Sunnah and the community.
It is known from the words of the author (may Allah have mercy on him) that those who differ from them in their methodology are not included among them. For example, the Asha'irah and the Maturidiyyah are not considered among the people of the Sunnah and the community in this chapter, because they contradict what the Prophet (peace and blessings be upon him) and his Companions were upon regarding the attributes of Allah (Glorified and Exalted is He). Therefore, it is an error for one to say: "The people of the Sunnah and the community are three: Salafis, Asha'irah, and Maturidiyyah." This is a mistake. We say: How can they all be people of the Sunnah when they differ from one another? What is there after the truth but misguidance? And how can they be people of the Sunnah when each one refutes the other? This is impossible unless it is possible to combine two opposites. If so, then yes; otherwise, there is no doubt that one of them is the one who follows the Sunnah. Who is it? The Asha'irah, the Maturidiyyah, or the Salafis? We look at who agreed with the Sunnah; he is the one who follows the Sunnah. And whoever contradicted the Sunnah is not a follower of the Sunnah. So we say: The Salaf are the people of the Sunnah and the community, and this description does not apply to anyone else, ever. Words are judged by their meanings, so let us look at how we can call those who contradicted the Sunnah "people of the Sunnah"? It is impossible. And how can we say these are three different groups? We say: They are united. Where is the unity? So the people of the Sunnah and the community, if they are the Salaf, are they the Salaf in time or the Salaf in belief? The Salaf in belief, so that even the later generations until the Day of Resurrection, if they are upon the way of the Prophet (peace and blessings be upon him) and his Companions, are Salafis. So who are the people of the Sunnah and the community? I am obligated to answer, so correct me or confirm me. Are the people of the Sunnah and the community the Salafis, the Asha'irah, and the Maturidiyyah? No, that is wrong. Are the people of the Sunnah and the community the Salafis? Yes, the Salafis. So the people of the Sunnah, after the people of the Sunnah and the community, are those who are upon what the Prophet (peace and blessings be upon him) and his Companions were upon, and only them. And whoever contradicted them, no.
"As for what follows" They said: This "ama" stands in place of a conditional noun and its verb, and the implied meaning is: "Whatever happens." Ibn Malik said:
"Ama is like 'whatever happens,' and the fa' that follows it is obligatory, a thousand times over"
So their saying "As for what follows" implies the meaning: "Whatever happens after this, then this is..." Accordingly, the "fa" here is a connector for the answer, and the sentence following it is in the position of the conditional answer. In my view, it is also possible that "As for what follows, this is" means that "ama" is a conditional particle of specification, or simply a conditional particle without specification. The implied meaning is: "As for what follows the mention of this, I am mentioning such and such." There is no need to assume a conditional verb and say that "ama" is a particle that takes the place of a sentence.
And his saying: "this is the belief" — this demonstrative pronoun must refer to something known. How can it be known when the sermon is at the beginning of the book?
Some said: It is possible that the author wrote this sermon after writing the book. In that case, what is being referred to is something known, apparent, and tangible.
And some said: What is being referred to is what is in the author's mind. So what is in his mind, due to his strong recollection of it, is as if it is present and tangible. Note that when I say "this," I am pointing to what? To something tangible and apparent. Here, the author wrote the sermon before the book, before the book was published to the world of the witness. How is that possible?
I say: The scholars say that if the author wrote the book and then wrote the introduction and sermon, what is being referred to is something existing and tangible, and there is no problem with that.
And if he did not, then the author is referring to the meanings that arose in his mind, which he will write in this book. Do you understand? Good.
I have a third perspective on this: The author said this considering the state of the addressee. The addressee was not addressed with this until after the book was published and issued. So it is as if he is saying: "This is what is before you, such and such."
So how many perspectives are there? Three perspectives.
"As for what follows, this is the belief" — "Belief" (i'tiqad), in terms of morphology, is the form "ifti'al" from "aqd" (to tie or bind). This is from the linguistic morphological perspective: "ifti'al" from what? From "aqd," which is binding and tying.
And in their technical terminology, it is the decisive judgment of the mind. This belief, "I believe such and such," means: I am certain of it in my heart. So it is the decisive judgment of the mind. If it matches reality, it is valid; if it contradicts reality, it is defective.
Our belief that Allah is one God is valid. The Christians' belief that Allah is the third of three is invalid because it contradicts reality. So, linguistically, "belief" is from "aqd," which is binding and tying. And you know what a knot is, don't you? In technical terminology: it is the decisive judgment of the mind. If it matches reality, it is valid; if it contradicts, it is invalid. It is clear, and the connection to the linguistic meaning is apparent, because this person who has judged something in his heart is as if he has tied it to it and bound it to it so that it does not slip away from him.
And the author's saying "the group" with a kasrah on the fa' means: the sect. Allah the Exalted said:
For there should separate from every division of them a group
فَلَوْلا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ"The saved": This is an active participle from "najja" (to be saved) if one is safe. Saved from what? Saved in this world from religious innovations, safe from them, and saved in the Hereafter from the Fire. The reason for this is that the Prophet (peace and blessings be upon him) said:
This Ummah will split into seventy-three sects, all of them in the Fire except one. They said: Who is that, O Messenger of Allah? He said: The one who is upon what I and my Companions are upon.
وستفترق هذه الأمة على ثلاث وسبعين فرقة كلها في النار إلا واحدة قالوا من هي يا رسول الله قال من كان على مثل ما أنا عليه وأصحابيThis hadith clarifies for us the meaning of "the saved." Whoever is upon what the Prophet (peace and blessings be upon him) and his Companions were upon is saved from what? Saved from religious innovations, and
all of which will be in Hell apart from one
كلها في النار إلا واحدة"The victorious until the Hour" — O Allah, make us among them. The victorious until the Hour. The author expressed it this way in accordance with the hadith where the Prophet (may Allah's prayer and peace be upon him) said:
A group from my Ummah will remain upon the truth, supported, until the Hour.
لا تزال طائفة من أمتي على الحق منصورة[Remember] when your Lord inspired to the angels, "I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved
إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا سَأُلْقِي في قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَAnd his saying: "until the Hour" means until the Day of Resurrection. So it is supported until the Hour.
Here a problem arises: The Messenger (may Allah's prayer and peace be upon him) informed that the Hour will come upon the worst of creation, and that it will not come until it is not said: "Allah, Allah," and Islam is erased. How do we reconcile this with the author's saying: "until the Hour"?
The answer is: It is said that the meaning is "until near the Hour" or "until the Hour," meaning their Hour, which is their death, due to his saying:
until Allah's Command is executed
حتى يأتي أمر الله"Until the Hour, the people of the Sunnah and the community": He attributed them to the Sunnah because they hold fast to it, and to the community because they are united upon it.
If you say: How can he say: "the people of the Sunnah and the community" because they are a community? How is a thing attributed to itself?
The answer, O servant of Allah, is: The original meaning of the word "al-jama'ah" is gathering, so it is a verbal noun. This is in the original sense. Then it was transferred from this original sense to the people who are gathered. Accordingly, the meaning of "the people of the Sunnah and the community" is: the people of the Sunnah and gathering. They are called the people of the Sunnah because they hold fast to it, and they are called the people of the community because they are united upon it. So they are characterized by this description: the people of the Sunnah hold fast to the Sunnah outwardly and inwardly, and the community is united upon it. For this reason, this sect and this group did not split as the people of innovation split. We find the people of innovation, such as the Jahmiyyah, are scattered; the Mu'tazilah are scattered; the Rafidah are scattered; and others from the people of denial of the divine attributes are scattered. But this group is united upon the truth. Even if disagreement sometimes occurs among them, it is a disagreement that does not harm, and it is a disagreement that does not mislead one another. That is: their hearts are broad enough for it. Otherwise, they have differed in matters related to creed, such as: Did the Prophet (peace and blessings be upon him) see his Lord with his eyes or not? And such as: Is the punishment of the grave upon the body and soul, or the soul only? And such as some matters in which they differ. But these are considered secondary issues relative to the fundamentals; they are not from the fundamentals of the fundamentals.
And with that, if they differ, they do not mislead one another, unlike the people of innovation. Do you understand what? They are united upon the Sunnah, so they are the people of the Sunnah and the community.
It is known from the words of the author (may Allah have mercy on him) that those who differ from them in their methodology are not included among them. For example, the Asha'irah and the Maturidiyyah are not considered among the people of the Sunnah and the community in this chapter, because they contradict what the Prophet (peace and blessings be upon him) and his Companions were upon regarding the attributes of Allah (Glorified and Exalted is He). Therefore, it is an error for one to say: "The people of the Sunnah and the community are three: Salafis, Asha'irah, and Maturidiyyah." This is a mistake. We say: How can they all be people of the Sunnah when they differ from one another? What is there after the truth but misguidance? And how can they be people of the Sunnah when each one refutes the other? This is impossible unless it is possible to combine two opposites. If so, then yes; otherwise, there is no doubt that one of them is the one who follows the Sunnah. Who is it? The Asha'irah, the Maturidiyyah, or the Salafis? We look at who agreed with the Sunnah; he is the one who follows the Sunnah. And whoever contradicted the Sunnah is not a follower of the Sunnah. So we say: The Salaf are the people of the Sunnah and the community, and this description does not apply to anyone else, ever. Words are judged by their meanings, so let us look at how we can call those who contradicted the Sunnah "people of the Sunnah"? It is impossible. And how can we say these are three different groups? We say: They are united. Where is the unity? So the people of the Sunnah and the community, if they are the Salaf, are they the Salaf in time or the Salaf in belief? The Salaf in belief, so that even the later generations until the Day of Resurrection, if they are upon the way of the Prophet (peace and blessings be upon him) and his Companions, are Salafis. So who are the people of the Sunnah and the community? I am obligated to answer, so correct me or confirm me. Are the people of the Sunnah and the community the Salafis, the Asha'irah, and the Maturidiyyah? No, that is wrong. Are the people of the Sunnah and the community the Salafis? Yes, the Salafis. So the people of the Sunnah, after the people of the Sunnah and the community, are those who are upon what the Prophet (peace and blessings be upon him) and his Companions were upon, and only them. And whoever contradicted them, no.