2) The Prophet memorizes the verses.

3) The Prophet repeats the verses to his companions.

4) His companions write them down and the verses are eventually compiled to form one Book.

The order of the surahs as they are today is a result of the Prophet’s specific instructions for the Sahaabah.

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It has become frequent on the tongues of the people that so and so is “Salafee” and so and so is “not Salafee” so what is meant by the Salafee Manhaj, and who are the most predominant callers to it from the ‘Ulamaa of the Muslims? And is it permissible to call them Ahlus Sunnah Wal Jama’ah or the Saved Sect? Also wouldn’t this be considered a Tazkiyah (praise) of oneself?”

The meaning behind the Salafee Manhaj is that which the Salaf (predecessors) of this ummah were upon, from the Sahaabah, the Tabi’een and those esteemed Imaams from correct ‘Aqeedah, sound Manhaj and true Eemaan as well as strictly adhering to Islaam based upon Aqeedah, the legislation, etiquettes and (good) manners. In contrast to that which the Mubtadi’ah, the deviant and astray are upon.

From the most predominant callers to the Salafee Manhaj are the four Imaams (Abu Haneefah, Imaam Maalik, Imaam Shafi’ee and Imaam Ahmad), Shaykhul Islaam Ibn Taymiyah, Shaykh Muhammad Ibn ‘Abdul Wahaab and his students and other than them from every rectifier and reformist as there is no time period except that there is someone who establishes the [call to the truth] for Allaah.

There is no problem in them calling themselves Ahlus Sunnah Wal Jama’ah distinguishing themselves from those who follow deviant Mathaahib and this is not a Tazkiyah (praise) of oneself but indeed it is only a distinction of the people of truth from the people of Baatil.

[Al Muntaqaa Min Fataawa As Shaykh Saalih Al Fawzaan:1/459]

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Questioner: With due respect, what you have mentioned is simply fallacy. This would demonstrate that whatever information you’ve heard is perhaps propaganda against what you can read above. By definition of the word, the call is to the way of those who have preceded; to what the Companions were upon, and those who followed then on that path – including Imaam Abu Haneefah, Imaam Maalik, Imaam Ash-Shaafi’i, Imaam Ahmad, and others – is no doubt the correct call

With regard to the concept of ‘taqleed’, then none of the Imaams mentioned above called the people to follow them blindly.

Imaam Abu Haneefah:

“When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sallallaahu ‘alaihi wa sallam), then ignore my saying.”

Imaam Maalik:

“Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it.”

Imaam Ash-Shaafi’i:

“If you find in my writings something different to the Sunnah of the Messenger of Allaah (sallallaahu ‘alaihi wa sallam), then speak on the basis of the Sunnah of the Messenger of Allaah (sallallaahu ‘alaihi wa sallam), and leave what I have said.”

Imaam Ahmad:

“Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi’i, nor Awzaa’i, nor Thawri, but take from where they took.”

[For references, see the book 'Sifat-us-Salaah An-Nabee' by Shaykh Al-Albaani]

Indeed, these great Imaams are free of those people who claim to ‘follow’ any one of them by rejecting the authentic texts and preferring mistakes.

I advise you not to ‘cling’ to what ‘certain people’ may have told you about da’wat-us-salafiyyah, and research for yourself with sincerity

(y – x)/3 = a

x + 2a = beginning of last third of the night,

1. Lack of concern with Aqeedah.

Perhaps a man amongst them will accompany them for forty years and you will find him remaining on his innovated aqeedah, or aqeedah consisting of Shirk. And this is in opposition to the Sunnah since the Messenger of Allaah (sallallaahu alayhi wasallam) ordered Muaadh ibn Jabal when he sent him to the Yemen that he should begin by calling the people to the testimony that there is none worthy of worship (in truth) except Allaah alone and that Muhammad is His Messenger [the hadeeth is in Bukhaaree and Muslim]. Therefore, the da’wah to Tawheed comes before every single thing and the one who submits himself to Tawheed is prepared and ready to renounce/abandon everything that is in opposition to the Sharee’ah.

2. Lack of concern with Knowledge.

You will see one of them having spent twenty years (on khurooj etc…) yet he still remains in his ignorance and in abandonment of knowledge and goodness. Bukhaaree and Muslim have reported in their Saheehs that the Messenger of Allaah (sallallaahu alayhi wasallam) said: “To whomsoever Allaah intends goodness He gives him understanding of the Deen”. The caller to Allaah is the most deserving of people to have zeal and enthusiasm for the beneficial knowledge so that he can call people upon Baseerah (clear evidence, sure knowledge, with insight). Allaah said:

Say: This is my way, I call upon Allaah upon Baseerah (clear evidence, sure knowledge), I and whoever follows me and free is Allaah from all imperfections and I am not of those who associate partners with Allaah. [Yoosuf 12:108]

3. Falling short in Conveying some of the matters and being heedless of a large part of the Sharee’ah.

And Allaah the Exalted said:

O you who believe enter into Islam into fully (completely) [ref]

that is take Islaam from all its aspects. Indeed many of the excelled people of knowledge flee from their da’wah for this reason. And we are not making it obligatory upon them to speak about those matters in which they are not capable to do so and we do no permit them to speak in those matters about which they have no knowledge. But we say: Indeed it is obligatory upon the caller to Allaah that he speaks with justice due to His saying: “And when you speak then be just…”, and the Messenger of Allaah (sallallaahu alayhi wasallam) ordered Abu Dharr to speak the truth even if it was bitter.

4. Partisanship to the Madhdhab of Abu Haneefah

Partisanship towards the madhhab of Abu Haneefah is found amongst many of them – but the caller to Allaah, in fact every Muslim, it is necessary for him to comply with and to submit to the evidence.

And it is not befitting for a believing man or woman when Allaah and His Messenger have decreed a matter that they should have any choice (after that) in their affair. And whoever disobeys Allaah and His Messenger then he has strayed clearly [Surah Ahzaab 33:36]

So how can such a person call others to follow the Messenger (sallallaahu alayhi wasallam) yet he is the first of those to oppose [the Messenger]?

O you who believe! Why do you say that which you do not do? It is greatly detestable to Allaah that you say that which you do not do [Soorah Saff 61:2-3]

Do you enjoin you Al-Birr (piety and righteousness and each and every act of obedience to Allbh) on the people and you forget (to practise it) yourselves, while you recite the Book? Have you then no sense? [Soorah al-Baqarah 2:44]

And Shu’ayb (as) said:

I wish not, in contradiction to you, to do that which I forbid you. I only desire reform so far as I am able, to the best of my power. [Soorah Hud 11:88]

5. Narrating weak and fabricated hadeeth and those hadeeth which have no foundation or basis.

The Messenger (sallallaahu alayhi wasallam) said: “Beware of narrating much from me for whoever ascribes something to me, then let him say the truth and whoever says upon me that which I did not say, then let him find his seat in the Hellfire.” Reported by Ahmad from Abu Qataadah.

And whoever says: ‘Some of the people of knowledge have allowed the narrating of weak hadeeth which are related to the virtues of the actions’ then he did he has not complied with the conditions they have attached to it, and that it is that the hadeeth should not be very weak and that it should have a basis [from other hadeeth] and that acting by it should not become common and widespread. And additionally, it is not permissible to narrate except that which is established… and when he speaks with the weak and forged hadeeth and that which has no basis then it is clear that it is not permissible to act upon it and Allaah knows best.

http://www.muqbil.co.uk/

خير الناس قرني، ثم الذين يلونهم ثم الذين يلونهم

{{The best of Mankind is my generation, and then those who follow them and then those who follow them}}

[Sahih Bukhaaree, Volume 5, Book 57, No. 3]

“Here we should note that there are some people who speak of equality instead of justice, and this is a mistake. We should not say equality, because equality implies no differentiation between the two. Because of this unjust call for equality, they started to ask, what is the difference between male and female?’ So they made males and females the same, and then the communists said, ‘What difference is there between ruler and subject? No one has any authority over anyone else, not even fathers and sons; the father has no authority over his son,’ and so on.

But if we say justice, which means giving each one that to which he or she is entitled, this misunderstanding no longer applies, and the word used is correct. Hence it does not say in the Qur’aan that Allaah enjoins equality, rather it says (interpretation of the meaning):

“Verily, Allaah enjoins Al‑‘Adl (i.e. justice)”
[al-Nahl 16:90]

“and that when you judge between men, you judge with justice”
[al-Nisa’ 4:58]

Those who say that Islaam is the religion of equality are lying against Islaam. Rather Islaam is the religion of justice which means treating equally those who are equal and differentiating between those who are different.

No one who knows the religion of Islaam would say that it is the religion of equality. Rather what shows you that this principle is false is the fact that most of what is mentioned in the Qur’aan denies equality, as in the following verses:

‘Say: Are those who know equal to those who know not?”
[al-Zumar 39:9]

‘Say: Is the blind equal to the one who sees? Or darkness equal to light?’
[al-Ra’d 13:16]

‘Not equal among you are those who spent and fought before the conquering (of Makkah, with those among you who did so later’
[al-Hadeed 57:10]

‘Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allaah with their wealth and their live’
[al-Nisa’ 4:95]

Not one single letter in the Qur’aan enjoins equality, rather it enjoins justice. You will also find that the word justice is acceptable to people, for I feel that if I am better than this man in terms of knowledge, or wealth, or piety, or in doing good, I would not like for him to be equal to me.

Every man knows that he find it unacceptable if we say that the male is equal to the female.”

[Sharh al-‘Aqeedah al-Waasitah, 1/180-181]

Conclusion:

Women are like men in some aspects and they differ from them in others. Most of the rulings of Islaam apply to men and women equally. In cases where a distinction is made between the sexes, the Muslim regards that as a mercy from Allaah and a sign of His knowledge of His creation, but the arrogant kaafir sees it as oppression and injustice, so he stubbornly insists on claiming that men and women are the same. So let him tell us how a man can carry a foetus and breastfeed it? He stubbornly ignores the weakness of women and how they bleed during their monthly period, and he stubbornly beat his head against the rock of reality. But the Muslim is still at peace with his faith, surrendering to the command of Allaah.

1) Khadijah bint Khuwaylid
2) `Aishah bint Abi Bakr
3) Zainaab bint Jahsh
4) Hafsah
5) Zainaab
6) Sawdah
7) Umm Salamah
8) Maria
9) Juwayriah
10) Umm Habibah
11) Maimunah
12) Safiyah
13) Raihanah

http://www.islamonline.net/english/introducingislam/Prophet/ProphetWives/index.shtml

Narrated Abu Huraira radhiAllaahu ‘anhu:

{{The Messenger of Allaah was asked: “Messenger of Allaah, invoke a curse for us against the idolaters.” He replied: ”I was not sent as a curser. I was sent as a mercy.’”}}

[Hadith#321: Adabul Mufarrad of Imam Bukhari]

In the Qur’aan, the entire Soorah al-Hujurat is devoted to the prohibition of insulting and defaming others:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ

{{O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former. Nor defame one another, nor insult one another by nicknames}}

[Soorah al-Hujuraat, 49:11]

“Faith increases with obedience, and decreases with disobedience.”

يزيد بالطاعة الرحمن و ينقص بالطاعة الشيطان

“Faith increases with obedience to The most Merciful and decreases with obedience to Shaytaan.