Posts Tagged ‘Salafi’

Unity as opposed to division is must and a Useful point on how to deal with innovators- Shaikh ibn Uthaymeen

May 17, 2014 Leave a comment


To establish the religion means to apply it in an upright manner, according to what Allah has legislated. And Allah has forbidden us from division because division poses a great threat to the Muslim nation.


Division represents  painful and saddening situation:

“And do not dispute and [thus] lose courage and [then] your strength would depart.” [Quran 8:46]


When the people are divided and when they dispute with one another, they lose courage, they fail, their strength departs, and they have no weight or importance.


Division among Muslims pleases the enemies of Islam, including those who ascribe themselves to Islam openly but inwardly harbour hatred towards Islam and those who are outwardly as well as inwardly enemies of Islam. These are the ones that ignites the flames of  division, the one who sow dissensions among those who call to the way of Allah. It is incumbent upon us to make a stand, resisting the plots of those who show enmity to Allah, to His Messenger [sallallahu alaihi wasallam], and to His religion. We must be as one hand – brothers united upon Allah’s book and the Prophet’s Sunnah, as were our pious predecessors in their methodology and in their Dawah to Allah.



Division among Muslims is the greater joy of devils from mankind and the jinn, because devils do not want the people of truth to unite upon anything. They want Muslims to divide because they know that division the strength that is realized through a unified stance –  one of the obedience to Allah. Allah says:

“And do not dispute and [thus] lose courage and [then] your strength would depart.” [Quran 8:46]


And Allah says:

“And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment.” [Quran 3:105]


And Allah says:

“He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus – to establish the religion and not be divided therein.” [Quran 42:13]



Allah forbade us from becoming divided and clarified the detrimental  consequences of division. Therefore, it is incumbent upon us to truly be one nation, upon one word, even if our views differ in certain issues or regarding certain means of making Dawah. Division is an evil that brings about weakness.



The companions differed among themselves in certain issues, but they were not divided, nor did they harbour enmity or hatred towards one another. Difference of opinion occurred among them even during the life time of Prophet [Sallallahu alaihi wasallam]. For example, the Prophet [sallallahu alaihi wasallam] said to his companions:

“Let no one from you pray Asr , except in Bani Quraydhah [i.e., until you reach bani Quraydhah]” [Al- bukhari 946]


The companions were leaving Al-Madina and heading to Bani Quraydhah. When the time for the Asr was drawing  to an end, the companions differed among themselves. Some among them said, “We will only pray Asr in Bani Quraydhah, even if the Sun sets, for the Messenger of Allah [sallallahu alaihi wasallam] said: “”Let no one from you pray Asr , except in Bani Quraydhah [i.e., until you reach bani Quraydhah].” So we say, ‘We heard and obeyed.’


 Others among them said, “Verily, the Prophet [sallallahu alaihi wasallam] intended by that [statement] that we should hasten and travel quickly. Nonetheless, if the time for prayer draws near, we will pray it on time.” News of what happened reached Prophet Muhammed [sallallahu alaihi wasallam], and he did not censure any of them, nor did he scold anyone from the two groups for their particular interpretation of his command. And they themselves did not become divided due to the different way in which each group understood the Prophet’s hadeeth. Similarly, it is compulsory upon us to not become divided; instead, we should be one nation. 



The solution to the problem of disunity lies in us following the way of the companions. We should realize that differences that are brought about because of Ijtihad (deriving a ruling from revealed texts when revealed texts do not clearly establish a given ruling), in issues wherein Ijtihad is permissible, should affect our unity in a negative way. In such issues, each one of us takes what he feels is supported by the strongest proofs, so none of us should feel any rancor for his brother; instead, we should praise our brother for following what he feels to be the strongest proofs.



If one of us were to force another to take our opinion, then I, for instance, would not be more worthy of forcing my brother to accept my opinion than he is of forcing me to accept his opinion. Therefore, we should agree to disagree in issues wherein the disagreement is based on Ijtihad, so that we become united and so that good results.



If our intentions are pure and good, then the remedy for problems pertaining to disunity is easily applied. But if our intentions are not good and pure, with each person becoming self-absorbed in his opinions, while not caring about others, then success will become far off indeed.


Allah ordered His slave to unite:

“O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him]. And hold firmly to the rope of Allah all together and do not become divided.” [Quran 3:102,103]

Unity in Islam


A Useful Point


One might say,

“If the one who disagrees with us is an innovator (i.e., one who innovates in Religion), then how should we deal with him?


My answer: Innovations are classified into two categories:

1) An Innovation that makes its perpetrator a disbeliever

2) An Innovation that does not makes its perpetrator a disbeliever


Regardless of whether one – one from those who ascribe themselves to Islam – is upon the first or second kind of Innovation, we must invite him to the truth, by means of clarifying the truth, and not by means of attacking the way he is following, which we only resort to after we come to know that he is too proud to accept the truth. Allah said to the Prophet:

And do not insult those they invoke other than Allah , lest they insult Allah in enmity without knowledge.” [Quran 6:108]



First we call an innovator to the truth by clarifying it through the mention of proofs; after all, the truth is acceptable to those who are upon a sound and undistorted nature. If we find that an innovator persists upon falsehood because of his pride, we then move on to clarifying his falsehood.


As for breaking off ties with an innovator; doing so depends on his innovation. If his innovation takes him outside the fold of Islam, then it is obligatory upon us to dissociate ourselves from him. If his innovation is of lesser kind, then we study his situation: if, by breaking off ties with him, there is some benefit to be achieved, then we break off ties with him. But if there is no benefit to be achieved by breaking off ties with him, we do not do so, because the basic principle in Islam is that it is forbidden to break ties with a believer. The Prophet [sallallahu alaihi wasallam] said:

It is not permissible for a believing man to break off ties with his brother for more than 3 days.” [Al-Bukhari 6077]


Therefore, it is forbidden to part company with a believer – even though he may be an evildoer –  unless there is some benefit in doing so. If there is some benefit to be derived from breaking of all the ties with him, then that is what we do, because doing so becomes a remedy. But if there is no benefit or if the innovator increases in his falsehood and rebelliousness due to our parting company from him, then the following rules applies: :As for a matter that is bereft of benefit, forsaking it becomes the |deed of| benefit.”


[The Islamic Awakening, page 98-101 by Ibn Uthaymeen]




Are all the pious shaykhs Salafis?

April 12, 2013 Leave a comment


From Islam-qa

Praise be to Allaah.


Yes, the closest of the groups that exist nowadays to the Sunnah are the Salafis, because:

their principles are based on the idea of referring all matters of religion, theoretical and practical, to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him),


and the consensus of the earliest generations (salaf) of this ummah, the first three generations: the generation of the Prophet (peace and blessings of Allaah be upon him), then those who followed them, then those who followed them;


as well as venerating the Sunnah of the Prophet (peace and blessings of Allaah be upon him) and the way of the Rightly-Guided Caliphs;


loving those who follow the Sunnah,


avoiding bid’ah and innovations in the religion of Allaah, both theoretical and practical, and condemning those who follow them; striving to cleanse people’s thoughts and actions of these innovations and to bring them back to the way of life of the Prophet (peace and blessings of Allaah be upon him) and his companions, following his guidance and the true religion.



But… this does not mean that all the pious shaykhs are Salafis or that all the Salafis are pious and that others are not pious. No, this is not the case.



Piety (taqwa) means doing that which Allaah and His Messenger (peace and blessings of Allaah be upon him) have enjoined and forsaking that which Allaah and His Messenger (peace and blessings of Allaah be upon him) have forbidden. Everyone who obeys Allaah and avoids disobeying Him is following light from Allaah and is pious. Everyone who disobeys Allaah is falling short in piety to the extent of his disobedience or sin.



If this is what piety means, then it cannot be attained simply by calling oneself a Salafi or anything else, or joining any of the groups. Rather the more one attains of the causes of piety – such as learning about Allaah and His laws and acting upon them – the greater share one will have of piety and the higher his status will be in Islam.



Because of that,

we have to differentiate between the Salafi manhaj (way or methodology) which is protected from error as it is based on the sources of sharee’ah, namely the Qur’aan, Sunnah and scholarly consensus, and the individuals who claim to belong to this path. These individuals are not free of error with regard to their knowledge or actions, whether that error is a sin or even a bid’ah (innovation). Rather the person who does it is to blame for it; it is not permissible to blame the manhaj for this mistake. That leads to vilification of the Salafi manhaj on the grounds that So and so (a Salafi) made a mistake and did such and such. 



There follow some examples which will explain that:

Islam is undoubtedly the religion of Allaah, and He will not accept any other. Allaah says (interpretation of the meaning):

“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers”

[Aal ‘Imraan 3:85]

“Truly, the religion with Allaah is Islam”

[Aal ‘Imraan 3:19].

This does not mean that the Muslims are infallible or that everything the Muslims do is correct. Indeed many Muslims – unfortunately – have gone against Islam and disobeyed the Sovereign, the All Knowing. Just as it is essential to differentiate between Islam and what the Muslims do, it is also essential to differentiate between the Salafi manhaj (way) and the Salafis.


And Allaah knows best.


Related links:

¶ Chronological usage of the term Salaf.

¶ The Salafi Da’wah with Respect to Other Jamaa’ahs – Imaam Muhammad Naasir ud deen al-Albaanee

¶ True Salafeeyah- The Grand Mufti speaks.



Advice to the Youth of Ahl-us-Sunnah by Shaykh Sultan Eeid

December 27, 2012 Leave a comment


From that also is something which I also indicated before, which is linked to being merciful, is to forgive and pardon. If your Sunni brother makes a mistake then you have to pardon and forgive him, you make mistakes and your brothers make mistakes. If the brothers always manifest harshness, boycotting and abandoning for everything that occurs then who will remain with you akhee? Many people are like this in that there are those who have harshness and do not correctly estimate matters and err so it is upon you to pardon and forgive. Allah says,


خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ

Take what is given freely, enjoin what is good, and turn away from the ignorant. (Surah: 7  Ayah:199)

Some of them said “Grant forgiveness as much as you can with regards to people’s character”, it is not possible for the people to be always as how you want. A man came and grabbed the Prophet (Sallallahu alaihi wasallam) by his collar and said: “O Muhammed give me the money that I lent to you for Allah!” Due to this man pulling on the robe from Najran that the Prophet (sallallahu alaihi wasallam) was wearing it bruised the Prophet’s neck. The Prophet (sallallahu alaihi wasallam) smiled and instructed to give him some of the money that was owed, this is how the Prophet sallallahu alaihi wasallam was. Thus, errors will happen however, by Allah, Our Sunni brother even if he errs we love him, we love him even though he commits an error. Also, safeguarding the Dawah of Ahl us Sunnah and this is the Dawah of all of us, and Ahl us Sunnah has no honour except with this Dawah and supporting it and spreading it among people and conveying it to the servants of Allah. This is the reputation of the Dawah and of the most important issues connected to this is that there are ta’awwun (co-operation) among brothers and tarahhum (showing mercy), wherein they praise each other, thank each other and co-operate among themselves as Allah says,

 وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ


And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah ; indeed, Allah is severe in penalty. ( Surah: 5 Ayah: 2)



We should co-operate among ourselves as the people are now waiting for this Dawah and you can see that the Dawah of Ahl us Sunnah, all praise be to Allah, has spread among all peoples. The people love the Dawah however it is possible that we can of those who support this Dawah and convery Allah’s deen and invoke Allah to aid it and safe guard it to the utmost, an so that we are not of those who destroy it.


Yes, from the people are those who merely set out to destroy via nameemah, qeel wa qal, ifsad (causing corruption) , writing things on the internet, tarnishing the reputations of Ahl us Sunnah and entering matters which they do not adequately understand. All of this also leads on to what I advise: which is that a Sunni youth should not get involved in that which he does not understand and not indulge in major Issues as these issues should be left to the senior scholars. If any argumentation, dispute or discussion occurs between two scholars or two people from Ahl us Sunnah- my brother do not get involved, Allah has not obligated that upon you. Why are you even getting involved?! Did Allah instruct you to get involved?! Allah has not instructed you to get involved! It is enough for you to learn which will benefit you such as the Ahkam of Salah, Ibadah, Ahkam ul Muamlat and creedal issues. Now, you may not even have studied any creedal books! Shaykh Muhammed bin AbdurRahmaan bin Qaasim read al-Aqeedah al-Wasitiyyah with the former Mufti of Saudi, Shaykh Muhammed bin Ibraheem eight times over and each time he wrote out a complex explanation. He then published these explanation in one compilation entitled Sharh Aqidah al wasitiyyah li’sh Shaykh Muhammed bin Ibraheem and it is one of the best explanations of this creed and, rather it is the best explanation of this creed in my humble view.



So my brother, leave entering into these issues (among the  scholars) and do not preoccupy yourself with this so that you can relax, feel assured and give concern to that which Allah has instructed you with. Allah has instructed you to worship Him, pray the night prayer, to remember Him with tasbeeh and tahleel and if you were to occupy yourself with things which you do not adequately understand Shaytan will start to confuse you and in the end will deviate you from the way of the  blessed Salafi Dawah. You will begin to preoccupy yourself with matters which you are not of the calibre to indulge in. Do not get involved in such issues, this is my advice to the youth. If you do not get involved and entrust the matter to the Ulama, you will relax and co-operate. But if you get involved in such major Issues there will be differing, argumentation and disputation which even reaches the level of tabdi- for what? This destroys the Dawah, the people are in need of it and are in need of us to teach them Allah’s book and the sunnah of the Prophet Sallallahu alaihi wasallam. They are in need of those who will guide them to this truth and to this good, they are in need of one who will come to them with saheeh ut Targheeb by Shaykh Al Albani, Riyad us Saaliheen, Bukhari and so on in order to teach people the Hadith of Prophet, may Allah increase you in goodness! This brings the Heart together. Be careful O gathering of the Believers!



I also Advise to safeguard seeking Knowledge and I mean by this serious knowledge seeking, it is inadequate for a person to come to a lesson or a conference for a day or two, No! Everyday one should seek knowledge via lessons, audios, books, sitting among ourselves and learning. We should read the books of the people of knowledge and this can be based upon your own knowledge, find that which suits you. Everyday one should always be searching for knowledge, not just once a week if someone has the virtue of time the basis has to be knowledge and learning. I finally advise you all to have Taqwa of Allah open and Secretly.


Source: From the lecture Mawaqif min as Sirat in Nabawwiyah, held in Dubai, 13 May, 2005CE. Translated by: Abdul Haq ibn kofi ibn kweshi al-Ashanti.

The Majority is not a Proof- Sh. Salih al-Fawzan

September 21, 2011 Leave a comment


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 Allah says: And if you obey most of those on earth, they will mislead you far away from Allah’s path.

They follow nothing but conjecture, and they do nothing but lie. 

[Surah Al-An’aam, ayah 116]


And He says:

But most of mankind doesn’t know. 

[Surah Al-A’raaf, ayah 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, ayah 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 Allah says:

And no one believed with him except for a few. 

[Surah Hood, ayah 40]


And in a hadeeth in which the nations were presented to the Prophet, he (sallallahu ‘alayhi wa sallam) said that he saw a prophet who had a small group of followers with him, and a Prophet who had a man or two men following him, and another Prophet who had no one with him. (Sahih Al-Bukhari).


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 (sallallahu ‘alayhi wa sallam) said:

“Islam began strange and it will return back to being strange as it began.”

(Saheeh Muslim)



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 (sallallahu ‘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 (sallallahu ‘alayhi wa sallam) was the only one calling the people. So those who 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, ayah 103]


And if you obey most of those on earth, they will mislead you far away from Allah’s path. They follow nothing but conjecture, and they do nothing but lie.

[Surah Al-An’aam, ayah 116]


* [In his sharh (explanation) of Imam Muhammad ibn ‘Abdul-Wahhab‘s (rahimahullaah) statement: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`an.]

Source: Sharh Masaa’il-ul-Jaahiliyyah (pg. 60-62) of Shaikh Muhammad ibn ‘Abdul-Wahhab (rahimahullaah), via al-Ibaanah.



Just a Muslim?-I am a Salafi

September 21, 2011 Leave a comment

Allaah Has Named us Muslims, So Why Ascribe Ourselves to the Salaf ?

This questions was very beatifully answered by Imaam al-Albaani in his discussion with someone on this subject, recorded on the cassette entitled, “I am Salafi”

 Allaah Has Named us Muslims, So Why Ascribe Ourselves to the Salaf ?


This questions was very beatifully answered by Imaam al-Albaani in his discussion with someone on this subject, recorded on the cassette entitled, “I am Salafi”, and here is a presentation of the vital parts of it:


Shaykh al-Albaani: “When it is said to you, ‘What is your madhhab’, what is your reply?”


Questioner: “A Muslim”.


Shaykh al-Albaani: “This is not sufficient!”.


Questioner: “Allaah has named us Muslims” and he recited the saying of Allaah Most High, “He is the one who has called you Muslims beforehand.” (al-Hajj 22:78)


Shaykh al-Albaani: “This would be a correct answer if we were in the very first times (of Islaam) before the sects had appeared and spread. But if we were to ask, now, any Muslim from any of these sects with which we differ on account of Aqeedah, his answer would not be any different to this word. All of them – the Shi’ite Rafidi, the Khaariji, the Nusayri Alawi – would say, “I am a Muslim”. Hence, this is not sufficient in these days.”


Questioner: “In that case I say, I am a Muslim upon the Book and the Sunnah.”


Shaykh al-Albaani: “This is not sufficient either”.





Shaykh al-Albaani: “Do you find any of those whom we have just mentioned by way of example saying, ‘I am a Muslim who is not upon the Book and the Sunnah’?” Who is the one who says, ‘I am not upon the Book and the Sunnah’?”


At this point the Shaykh then began to explain in detail the importance of being upon the Book and the Sunnah in light of the understanding of the Salaf us-Saalih…


Questioner: “In that case I am a Muslim upon the Book and the Sunnah with the understanding of the Salaf us-Saalih”.


Shaykh al-Albaani: “When a person asks you about your madhhab, is this what you will say to him?”


Questioner: “Yes”.


Shaykh al-Albaani: “What is your view that we shorten this phrase in the language, since the best words are those that are few but indicated the desired intent, so we say, ‘Salafee’?”

Questioner: “Alright, I will submit to you and I say to you: Yes (I agree about summarising with saying ‘I am Salafee’), yet my belief is what has preceded, since the first thing that a person thinks of when he hears that you are a Salafee is that he recalls much of the experience he has had and which has involved severity which leads to harshness, all of which sometimes occurs from the Salafiee’s.”


Shaykh al-Albaani: “Lets accept that your words are correct. If you said ‘I am a Muslim’, will not a person’s think of a Shi’ite Rafidee, or a Druze or an Ismaa’eeli (and incline to him).”


Questioner: “It is possible, however, I will have followed the noble verse, “He has named you Muslims”.


Shaykh al-Albaani: “No my brother! You have not followed the verse, since the verse means the correct form of Islaam. It is necessary that you address the people according to their level of understanding… so will anyone understand from you (when you say ‘I am a Muslim’) that you are indeed a Muslim with the desired meaning in the verse (of correct Islaam)? As for the various cautionary matters you have mentioned, then these are sometimes correct and sometimes they are not correct.

Since your saying about harshness, then this can sometimes occur from individuals, yet this is not representative of a methodology  that is tied to knowledge and belief.

Leave aside individuals for now, we are actually talking about Manhaj (methodology). This is because when we say Shi’ite, or a Druze, or a Khaarijee, or a Soofee, or a Mutazilee, the various cautionary matters you raised come into play (and can apply to them aswell).

Hence, this is not the subject of our discussion. We are investigating a name which gives evidence to the madhhab of an individual and by which he worships Allaah… Are not all the Companions Muslims?”


Questioner: “Naturally.”


Shaykh al-Albaani: “However, there was amongst them, one who stole, or fornicated, but this does not allow any of them to say, ‘I am not a Muslim’, rather he is a Muslim and a Believer in Allaah, as a chosen way, however he sometimes opposes his chosen way, because he is not infallible. And it is for this reason that we – may Allaah bless you – are speaking about a word which indicates our Aqeedah and our thought and our starting point in our lives and which relates to the affairs of our religion by which we worship Allaah.

As for the issue of so and so who is harsh and so and so who is lax and too soft, then that is an entirely different issue…. I wish that you would reflect upon this concise word (i.e. Salafee) so that you do not persist upon the word ‘Muslim’. And you know that there is no one who will understand what you really intend (by using the word ‘Muslim’ alone) ever…” End Quote (Cassette “I am a Salafee”).

Hence, the point is that naming with “Muslim” or “Sunni” is not enough, since everyone will claim that. And Imaam al-Albaani emphasised the importance of the truth being distinguished from the falsehood – from the point of view of the basis of Manhaj and Aqidah, and that is taking from the Salaf us-Saalih, as opposed to the various sects and groups whose understandings are based upon those of their mentors and leaders and not that of the Salaf, fundamentally.

Chronological usage of the term Salaf.

September 19, 2011 Leave a comment

Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,

As Salaamu ‘Alaykum wa Rahmatullaahi wa Barakatuh…


Chronological usage of the term Salaf.


1. Prophet Muhammad صلى الله عليه وسلم (d. 11H)

2. Ayyub Al-Sakhtiyani (130H)

3. Abu Haneefah (d.151H)

4. Abdur-Rahmaan al-Awzaa’ee (d. 157H)

5. Ahmad ibn Hanbal (d.241H)

6. Abu Ja’far at-Tahawi (d. 321)

7. Abu Muhammad Ibn Abi Zayd al-Qayrawani (d.386)

8. al-Laalikaa’ee (d. 418H)

9. Aboo ‘Uthmaan as-Saboonee (449H)

10. Al-Khateeb al-Baghdaadee (d.463H)

11. Al-Asbahaanee (d.535H)

12. As-Sam’aanee (d.562H)

13. Ibn Qudaamah al-Maqdisee (d.620H)

14. lbn Taymiyyah (d.728H)

15. Adh-Dhahabee (d.748H)

16. Ibn al-Qayyim (d.751H)

17. Ibn Kathir (d.774H)

18. Ash-Shatibi (d.790H)

19. Ibn Abi al-Izz al-Hanafi (d. 792H)

20. Al-Hafidh Ibn Hajar al-Asqalani (d. 852H)

21. As-Suyooti (d. 911H)

22. As-Safaareenee (d.1188H)

23. Muhammad Ibn ‘Abdul-Wahhaab (d.1206H)

24. Abdur Rahmaan as-Sa’dee (d.1376H)

25. Muhammad Naasir-Uddin al-Albaanee (d.1420H)



1. Prophet Muhammad صلى الله عليه وسلم (d. 11H)


‘Aisha reported: We, the wives of Allaah’s Prophet صلى الله عليه وسلم, were with him (during his last illness) and none was absent therefrom that Fatima, who walked after the style of Allaah’s Messenger صلى الله عليه وسلم, came there, and when he saw her he welcomed her saying: You are welcome, my daughter. He their made her sit on his right side or on his left side. Then he said something secretly to her and she wept bitterly and when he found her (plunged) in grief he said to her something secretly for the second time and she laughed.


I (‘A’isha) said to her: Allaah’s Messenger has singled you amongst the women (of the family) for talking (to you something secretly) and you wept. When Allaah’s Messenger صلى الله عليه وسلم recovered from illness, I said to her. What did Allaah’s Messenger صلى الله عليه وسلم say to you?


Thereupon she said: I am not going to disclose the secret of Allaah’s Messenger (صلى الله عليه وسلم).


When Allaah’s Messenger صلى الله عليه وسلم died, I said to her: I adjure you by the right that I have upon you that you should narrate to me what Allaah’s Messenger صلى الله عليه وسلم said to you.


She said: Yes, now I can do that (so listen to it). When he talked to me secretly for the first time he informed me that Gabriel was in the habit of reciting the Qur’an along with him once or twice every year, but this year it had been twice and so he perceived his death quite near, so fear Allaah and be patient (and he told me) that he would be a befitting SALAF (forerunner) for me and so I wept as you saw me. And when he saw me in grief he talked to me secretly for the second time and said: Fatima, are you not pleased that you should be at the head of the believing women or the head of this Umma? I laughed and it was that laughter which you saw.





Narrated ‘Aisha:

He added, ‘But this year he (referring to Gabriel due to hadith in Sahih Muslim above) reviewed it with me twice, and therefore I think that my time of death has approached. So, be afraid of Allah, and be patient, for I am the best SALAF (predecessor) for you (in the Hereafter).’ “


Fatima added, “So I wept as you (‘Aisha) witnessed. And when the Prophet saw me in this sorrowful state, he confided the second secret to me saying, ‘O Fatima! Will you not be pleased that you will be chief of all the believing women (or chief of the women of this nation i.e. my followers?”)


[Sahih Bukhari, Volume 8, The Book of Asking Permission, No. 5885]




2. Ayyub Al-Sakhtiyani (130H)


Whoever loves Abu Bakr has upheld the religion, whoever loves ‘Umar has made the way clear, whoever loves ‘Uthman is enlightened by the light of Allah, and whoever loves ‘Ali has taken the firmest handhold. Whoever speaks well of the Companions of Allah’s Messenger – Allah’s peace and blessings be upon him – is clear of hypocrisy (nifaq), but whoever belittles any one of them or dislikes [any one of them] for something he did, then he is a heretic (mubtadi’), an opponent of the Sunnah and the SALAF (Righteous Predecessors), and it is feared that none of his deeds will be raised to the heavens until he loves all of [the Companions] and his heart is clear towards them.


[Ibn Abi Zamanin, Usul Al-Sunnah article 189]




3. Abu Haneefah (d.151H)


“Stick to the athaar (narrations) and the way of the SALAF and beware of newly invented matters, for all of it is innovation.”


[Related by as-Suyootee in Sawnul-Mantaq wal-Kalaam (p.32)]




4. Abdur-Rahmaan al-Awzaa’ee (d. 157H)


“Hold fast to the narrations of the SALAF, even if people were to abandon you. Beware of the opinions of the people, no matter how much they beautify it with their speech.”


[Related by al-Khateeb al-Baghdadee in his excellent book Sharafu Ashaabul-Hadeeth (p.7)]


al-Awzaa’ee also said:

“Fortify your soul with having patience upon the Sunnah. And stop at where the people (i.e. the Salaf) have stopped. And derive your statements from where they drew their statements (i.e. the Qur’aan and Sunnah). And be satisfied with what they were satisfied with. And tread the path of your SALAF AS-SAALIH (PIOUS PREDECESSORS), for indeed you will be sufficed by what sufficed them.”


[Reported by Ismaa’eel Ibn al-Fadl in Al-Hujjah fee Bayaan-il-Mahajjah with an authentic chain of narration]




5. Ahmad ibn Hanbal (d.241H)


Ninety men from the Taabi’een, the scholars of the Muslims and of the SALAF and the Jurists of the various cities are [unanimously] agreed that the Sunnah upon which the Messenger of Allaah (صلى الله عليه وسلم) died is: [then he listed 14 points]


[Tabaqaatul-Hanaabiliah, 1/130-131]




6. Abu Ja’far at-Tahawi (d. 321)


And the early scholars from the SALAF (the early predecessors), and the Taabi’een (successors) who came after them: the people upon good and the narrations, and the people of Fiqh and discernment; are not to be mentioned except with fine words; and whoever speaks ill of them then he is not upon the correct path.


[Aqeedah Tahawiyyah, point 203]




7. Abu Muhammad Ibn Abi Zayd al-Qayrawani (d.386)


He said while discussing the affairs of the Religion that the Muslim nation has unanimously agreed upon and the aspects of the Sunnah that if opposed is considered innovation (bid’ah) and misguidance, “[This requires] total submittance to the Sunnah. It is not to be opposed by opinion or averted by way of analogy.The way the texts were interpreted by the righteous SALAF, then we interpret them in the same fashion; and whatever way they applied them, then we apply them in the same way and whatever they abandoned then we abandon. We refrain from what they refrained from and we follow them in what they have explained.”


[al-Jami (p.117) of Ibn Abi Zayd al-Qayrawani]




8. al-Laalikaa’ee (d. 418H)


That which is most obligatory upon a Muslim: Knowledge of the aspects of the creed of the Religion and what Allaah has obligated upon His Servants including the understanding of His Tawheed and of His Attributes, and believing in His Messengers with evidences and with certainty.

And arriving at [all of] that and seeking evidences for them with clear proofs. And among the mightiest of statements and clearest of proofs and understandings is:


[1] The Book of Allaah, the Manifest Truth

[2] Then the Saying of the Messenger of Allaah (sallallaahu alaihi wasallam)

[3] And of his Companions, the chosen, pious ones

[4] Then that which the SALAF US-SAALIH were unanimously agreed upon

[5] Then holding fast to all of that and remaining firm upon it till the Day of Judgement

[6] Then turning away from the innovations and from listening to them – from amongst those things the astray people have invented…


[Sharh Usool ul-I’tiqaad (1/9)]




9. Aboo ‘Uthmaan as-Saboonee (449H)


The scholars of the Ummah and in particular the aa’immah from the SALAF, raheemahumullaah, did not disagree that Allaah, The Most High, is over His Throne and the Throne is above the seven heavens. They affirm what Allah, the Most High, has affirmed, and believe in what He, The Lord, the Most Majestic, has informed us with.”


[‘Aqeedatus-Salaf as’haabul-Hadeeth – The Creed of the (Pious) Predecessors & the People of Hadeeth, Chapter 5 : Allaah Istiwaa over his throne, point 22]




10. Al-Khateeb al-Baghdaadee (d.463H)


He said in his treatise al-Kalaam fis-Sifaat,

“As for speech concerning the Attributes, then whatever is related about them from the authentic Sunanin the madhhab of the SALAF – may Allaah be pleased with them all – is to be affirmed and conveyed upon its apparent (dhaahir) meaning, and the kayfiyyah (modality) and tashbeeh (resemblance) must be negated from it.”


[Recorded by Ibn Qudaamah in Dhammut-Ta’weel (p. 17-18)]




11. Al-Asbahaanee (d.535H)


“The sign of Ahlus-Sunnah is that they follow the SALAFUS-SAALIH and abandon all that is innovated and newly introduced into the Deen.”


[Al-Hujjah fee Bayaanil Mahajjah 1/364]




12. As-Sam’aanee (d.562H)


“We have been commanded to follow and we have been encouraged with this. We have been forbidden from innovating (bid’ah) and severely warned against such behaviour. The hallmark of the People of the Sunnah is their adherence to AL-SALAF AL-SALIH (the Pious Predecessors) and their abandonment of everything that constitutes an innovation(mubtada’) or a matter from the Religion that appears without precedent (muhdath)”


[al-Intisar li Ahl al-Hadith of Abu al-Muzaffar al-Sam’ani by way of the book Sawn al-Mantaq wa al-Kalam (p.158)]


As-Sam’aanee also said in al-lnsaab (3/273):

AS-SALAFI: this is an ascription to the SALAF and following their ways, in that which is related from them.”


lbn al-Atheer (d.630H) said in al-Lubaab fee Tahdheebul-lnsaab (2/162), commenting upon the previous saying of as-Sam’aanee: “And a group were known by this ascription.”



13. Ibn Qudaamah al-Maqdisee (d.620H)


Abu Dawood reported in his Sunan that the Prophet صلى الله عليه وسلم said:

“Indeed what is between one level of heaven and (another) level of heaven is a distance of such and such…” He continued until he صلى الله عليه وسلم mentioned:


“And above that is the Throne. And Allaah, the One free of all defects, is above that.”

This and what is similiar to it is from what the SALAF, may Alllah have mercy of them, have unanimously agreed upon reporting and accepting. And we do not incline towards rejecting it, nor toward distorting its meaning (ta’weel), nor towards making comparisons to it, nor towards likening it.


[Lumut-ul-Itiqaad (Sufficiency in Creed) of Ibn Qudaamah al-Maqdisee, Chapter/Section: Mentioning Some of the Ahaadeeth of Allaah’s Attributes, points 18 – 19]



14. lbn Taymiyyah (d.728H)


“There is no criticism for the one who proclaims the way (madhab) of the SALAF, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq) because the way (madhab) of the SALAF is nothing but the Truth (Haqq).”


[Majmoo al-Fataawaa 4:149]




15. Adh-Dhahabee (d.748H)


“It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than ‘ilmul-kalaam (innovated speech and theological rhetoric). I say: No person should ever enter into ‘ilmul-kalaam, nor argumentation. Rather, he should be SALAFEE (a follower of the Salaf).”


[Siyar 16/457]


Adh-Dhahabee also said concerning the biography of Muhammad Ibn Muhammad al-Bahraanee, “He was a good SALAFEE with respect to the Religion.”


[Mu’jamush-Shuyookh (2/280)]


He also said about Imaam Abul-Abbaas bin Majd al-Maqdisi, “He was reliable and trustworthy, intelligent, SALAFI and pious…”


[Siyar 23/118]




16. Ibn al-Qayyim (d.751H)


“Our Shaykh said, ‘The reality of disbelief has been married to immoral innovation (bid’ah) and they have given birth to a state of loss in the life of this world and the hereafter.’ If he overcomes this imposing obstacle and escapes it with the light of the Sunnah, and he seeks to stay clear of it by truly adhering to the Sunnah and by emulating those who have passed from the illustrious SALAF from the Companions and their students who followed them in goodness, and it is rare for these later generations to produce one of these types of people…”


[Madarij al-Salikin (1/223)]




17. Ibn Kathir (d.774H)


His tafsir of: and then He rose over (Istawa) the Throne [Surah Al-A’raf (7):54]


“the people had several conflicting opinions over its meaning. However, we follow the way that ourSALAF (righteous predecessors) took in this regard, such as Malik, Al-Awza’i, Ath-Thawri, Al-Layth bin Sa’d, Ash-Shafi’i, Ahmad, Ishaq bin Rahwayh and the rest of the scholars of Islam, in past and present times. Surely, we accept the apparent meaning of, Al-Istawa, without discussing its true essence, equating it (with the attributes of the creation), or altering or denying it (in any way or form).”


And his tafsir of: The Most Gracious Istawa the Throne [Surah Ta-Ha (20):5]


“discussion concerning this has already preceded in Surat Al-A’raf, so there is no need to repeat it here. The safest path to take in understanding this, is the way of the SALAF (predecessors). Their way was to accept that which has been reported concerning this from the Book and the Sunnah without describing it, reinterpreting it, resembling it to creation, rejecting it, or comparing it to attributes of the creatures.”


[Tafsir Ibn Kathir, Section:The Qur’an is a Reminder and a Revelation from Allah]




18. Ash-Shatibi (d.790H)


“The SALAFUS-SALIH, the Companions, the tabi’een and their successors knew the Qur’aan, its sciences and its meanings the best.”


[al-Muwafiqat (2/79) of ash-Shatibi]




19. Ibn Abi al-Izz al-Hanafi (d. 792H)


And whoever hears the hadiths of the Messenger – salla Allahu ‘alayhi wa sallam- and the words of theSALAF, will find innumerable evidences of Allah’s Elevation, and there is no doubt that when Allah created the creation, He did not create them in His divine Essence, Exalted is Allah from this!


[Sharh al-‘Aqeedah al-Tahawiyah by Ibn Abil-`Izz al-Hanafi (1/372,379-380)]




20. Al-Hafidh Ibn Hajar al-Asqalani (d. 852H)


“..the saying of who said: the way of the SALAF is safer and the way of the Khalaf is wiser is not correct, because he thought that the way of the SALAF is only the belief in the Lafz (words/letters) of the Quran and Hadith without having understanding of it , (and) the way of the Khalaf is to derive the meanings of the texts that are turned away from their haqiqa with different types of majaz (figurative meaning); so the one who said this combined between the ignorance of the way of the SALAF and the claiming of the way of the Khalaf, and it is not like he thought/assumed. The SALAF had utmost knowledge of what befits Allah, and had the utmost glorification, obedience to His commands and submission to what He intended/willed, and the one who took the path of the Khalaf is not sure that his ta’wil is what is intended, and he can’t be positive of the correctness of his tawil.”


[Fath al Bari sharh Sahih al Bukhari, Book of Tawhid, 1st chapter, 2nd hadith – in its explanation]


Stated al-Haafidh Ibn Hajr about Abu Amr Ibn as-Salaah, “He was extremely strong and given to devotion, SALAFI in the generality (of his affairs)…”


[Siyaar 23/142]




21. As-Suyooti (d. 911H)


Stated as-Suyooti about Ibn as-Salaah, “He was SALAFI, abstemious and was of sound creed…”

[Tabaqaat al-Huffaadh p.500]




22. As-Safaareenee (d.1188H)


“What is meant by the madh-hab (belief) of the SALAF is that which the Companions, may Allaah be pleased with them, adhered to, as well as the distinguished ones who followed them upon goodness, their successors and the Imaams of the Religion – those who received testimony as to their leadership, were known for their great status in the Religion and whose words are taken by the people after the SALAF, apart from those who are accused of innovation or renowned for unacceptable ascriptions such as the Khawaarij, Rawaafid, Qadariyyah, Murji’ah, Jabariyyah, Jahmiyyah, Mu’atazilah, Karaamiyyah and those similar to them.”


[Lawaami’-ul-Anwaar: (1/20)]




23. Muhammad Ibn ‘Abdul-Wahhaab (d.1206H)


After mentioning the hadith ending in “Ukashah has preceded you” which is recorded in the two Sahihs (Bukhari and Muslim), the following important points/benefits derived from this hadith were noted:



* That the SALAF used to keep away from riyaa’ and anything that might lead to it

* The profound knowledge of the SALAF


[Kitab at-Tawheed, Chapter: The one who fulfils tawhid enters paradise without reckoning]




24. Abdur Rahmaan as-Sa’dee (d.1376H)


“Know that from the agreed upon principles by the SALAF and the Imaams of this Ummah (Muslim nation) is belief in His Names and Attributes and the verdicts concerning those Attributes.”


[His Tafsir of the Qur’aan: Tayseer al-Kareem ar-Rahmaan fee Tafseer Kalaam al-Mannaan, Tafsir of Surah Al-Fatihah]




25. Muhammad Naasir-Uddin al-Albaanee (d.1420H)


“…as for the one who ascribes himself to the SALAF AS-SALIH collectively – then he ascribes himself to that which is protected from mistakes”


[Al-Asaalah Magazine (no.9/p87)]


Taken from

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