الانتساب لأهل السنة وتقليل النزاع
Affiliating with Ahlus Sunnah & Reducing Disputes (Part One)
Translated by: Reza Ervani bin Asmanu
This article “Affiliating with Ahlus Sunnah & Reducing Disputes” is included in Category Aqeedah
طاف اثنان من الخوارج بالبيت الحرام، فقال أحدهما لصاحبه: جنة عرضها كعرض السماء والأرض لا يدخلها غيري وغيرك؟! فقال الآخر: نعم. فقال الأول: هي لك! وترك رأيه.
Two men from the Khawarij performed tawaf around al-Bayt al-Haram. One of them said to his companion: “A Paradise whose width is as wide as the heavens and the earth, will be entered by none except me and you?!” The other replied: “Yes.” Then the first said: “Then it is all yours!” and abandoned his opinion.
مسألة الانتساب لأهل السنة والجماعة كسائر المسائل التي تجاذبها إفراط وتفريط، فهناك من حجّر واسعاً، وحصر أهل السنة في اتباعه، وقصرهم على أصحابه،
The issue of affiliating oneself with Ahlus Sunnah wal Jamaah is like other issues, pulled between two extremes: exaggeration and negligence. Some restrict what is vast, limiting Ahlus Sunnah only to their followers and confining it only to their own group.
كما قال ابن تيمية: “كثير من الناس يخبر عن هذه الفرق بحكم الظن والهوى، فيجعل طائفته والمنتسبة إلى متبوعه الموالية له هم أهل السنة والجماعة، ويجعل من خالفها أهل البدع، وهذا ضلال مبين؛ فإن أهل الحق والسنة لا يكون متبوعهم إلا رسول الله صلى الله عليه وسلم الذي لا ينطق عن الهوى”.
As Ibn Taymiyyah said: “Many people speak about these groups based on conjecture and desire. They make their own group, and those affiliated with their leader and supporting him, the Ahlus Sunnah wal Jamaah. And they consider those who differ from them as people of innovation. This is clear misguidance. For indeed, the people of truth and Sunnah have no leader whom they follow except the Messenger of Allah ﷺ, who does not speak from his own desire.”
وفي المقابل نجد أقواماً لا يميّزون بين أهل السنة وأهل القبلة، ويلحقون أهل البدع والأهواء بأهل السنة والجماعة.
On the other hand, we also find people who do not distinguish between Ahlus Sunnah and merely the people of the qiblah, thus including innovators and followers of desires within Ahlus Sunnah wal Jamaah.
ومما يقلل الاختلاف الجاثم بين طوائف من المتسنّنة: التذكير بضرورة الاجتماع والائتلاف، والنهي عن الفرقة والاختلاف، وأن ذلك لا يتحقق إلا بلزوم السنة ظاهراً وباطناً، والاعتصام بنصوص الوحيين،
Among the things that reduce disputes weighing heavily upon groups affiliating themselves with Sunnah is reminding them of the necessity of unity and harmony, and the prohibition of division and disagreement. This cannot be realized except by adhering to the Sunnah outwardly and inwardly, and holding fast to the texts of the two revelations.
فسبب الاجتماع والألفة: العمل بالدين كله، وسبب الفرقة: ترك حظّ مما أُمر العبدُ به، ومتى ترك الناس بعض ما أمرهم الله به، وقعت بينهم العداوة والبغضاء، كما قال:
The cause of unity and love is practicing the religion as a whole, while the cause of division is abandoning part of what the servant has been commanded. Whenever people abandon part of what Allah has commanded them, enmity and hatred will arise among them.
{وَمِنَ الَّذِينَ قَالُوا إنَّا نَصَارَى أَخَذْنَا مِيثَاقَهُمْ فَنَسُوا حَظًّا مِّمَّا ذُكِّرُوا بِهِ فَأَغْرَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إلَى يَوْمِ الْقِيَامَةِ}.
As Allah said: “And from those who said: We are Christians, We took their covenant, but they forgot a portion of what they were reminded of. So We caused among them enmity and hatred until the Day of Resurrection.” (Surah Al-Maidah: 14).
كل من كان عن السنة أبعد، كان التنازع والاختلاف في مقولاتهم أعظم.
Thus, the further someone is from the Sunnah, the greater the disputes and differences in their statements will be.
فلن تجد اتفاقاً واجتماعاً إلا بأخذ الدين كله، والدخول في السلم كافة، عكس ما يتوهمه بعضهم من أن الاجتماع لا يحصل إلا بالتخلّي عما يجب التمسّك به، والتنازل عما يتعيّن الاعتصام به من أصول وقواعد لأجل مجاملات وتراجعات، أو مصالح موهومة.
Therefore, unity and agreement will not be found except by taking the religion in its entirety and entering into Islam completely. Contrary to what some imagine, that unity can only be achieved by abandoning what must be held onto, or conceding what must be adhered to from principles and foundations, for the sake of courtesies, concessions, or imagined interests.
وهذا يؤكد ضرورة التفقّه في دين الله، والرسوخ في العلم، والتمييز بين ما كان معلوماً من الدين بالضرورة فلا تصح مخالفته، ولا تصلح معارضته؛ وما كان محل اجتهاد تسع مخالفته، ويثاب مخطئه؛
This affirms the necessity of deep understanding of Allah’s religion, firmness in knowledge, and distinguishing between what is known necessarily from the religion — which cannot be opposed or contradicted — and what is a matter of ijtihad, where differences are permissible and even the one who errs is rewarded.
فهناك أصول كبيرة قد هوّن من شأنها بعض متسننة العصر – مثل: الحكم بما أنزل الله وما يناقضه – لأجل جهل مشوب بهوى، وردود أفعال،
There are major fundamentals that some in this era who affiliate with Sunnah have belittled — such as ruling by what Allah has revealed and its opposites — due to ignorance mixed with desire, and reactionary responses.
ويقابل ذلك: مسائل اجتهادية فروعية اختلف فيها العلماء قديماً، ولم يتفرّقوا ولم يبدّعوا.. لكنها صارت الآن محل تهويل وتبديع وتضليل لدى بعض المنتسبين للسنة.
On the other hand, there are subsidiary ijtihadi issues in which scholars in the past differed, but they did not divide nor declare one another innovators. Yet today, such issues have become matters of exaggeration, declaring others innovators, and misguidance among some who affiliate themselves with Sunnah.
To be continued in the next part, in shaa Allah
Source: IslamWeb
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