What Is Salafiyyah?

What Is Salafiyyah?

Question:

What is As-Salafiyyah and what is your opinion regarding it?

Answer:

All praise is due to Allaah alone, and peace and blessings be upon the Messenger, his family and his Companions.

To proceed:

"As-Salafiyyah" is an attachment or affiliation to the 'Salaf'. And "The Salaf" are the Companions of the Messenger of Allaah (salallaahu 'alaihi wassallam) and the Imaams of guidance (may Allaah be pleased with them) from the first three generations, those whose goodness Allaah's Messenger (salallaahu 'alaihi wasallam) bore witness to in his statement:

"The best of mankind is my generation, then those who follow them, then those who follow them. Then there will come people where bearing witness of one of them will precede his taking an oath and his taking an oath will be his bearing witness."

[Reported by Imaam Ahmad ibn Hanbal in the 'Musnad', 'Al-Bukhaaree', and Muslim]*

And "The Salafiyyoon [or Salafees]" is the plural of "Salafi", an attachment or affiliation to the Salaf, and its meaning has already preceded above - and they are those who traverse upon the Methodology (Manhaj) of the Salaf in following the Book of Allaah and the Sunnah [of the Messenger of Allaah], and inviting to them, and acting upon them, and they are, due to this, Ahlus-Sunnah wal-Jamaa'ah.

* Imaam Ahmad: (4/426). Al-Bukhaaree: (2651). Muslim: (2535).


Permanent Committee for Research and Verdicts
Shaykh `Abdul-`Azeez Bin Baz

"Fataawa Al-Lajnah Ad-Daa'imah": (2/165-166). Fatwa No. (1361).

Remaining Firm Upon Salafiyyah

Question:

What are some things that will keep a person firm upon Salafiyyah and distant from the paths of misguidance?

Answer:

There are a number of affairs that will help someone in this. From them:
[1] Staying close to the people of knowledge, those who are known for:

[a] their capabilities;

[b] being foremost in virtues;

[c] being well versed in knowledge;

[d] their strength in (knowledge of) the Sunnah;

[e] their adherence to it;

[f] their harshness against the people of desires.

It is suitable that they are the ones to take (knowledge) from, the knowledge that is paired with wisdom.

[2] Staying distant from the people of innovation and desires, keeping away from their gatherings, and not subjecting oneself to their debating and argumentation.

[3] Reading the books authored by the Salaf, reading them with the scholars if that is possible. If that is not possible, then asking about the phrases or subjects which are difficult to understand within these Salafee books, asking the people of knowledge about them, so they can clarify any misunderstandings one encounters.

Shaykh `Ubayd al-Jaabiree
www.bakkah.net

What Is Salafiyyah?

Shaykh Saalih ibn Fowzaan al-Fowzaan was asked:

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?”

He answered:

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

Are the Salafis A New Sect?

Shaikh Salih al-Fawzaan was asked, "Is Salafiyyah a hizb (party) from amongst the parties. And is ascribing to them (i.e. the Salafis) a blameworthy thing?"

To which he replied, "As-Salafiyyah (i.e. the Salafis) is the Saved Sect, and they are Ahl us-Sunnah wal-Jamaa’ah. It is not a hizb (party) from amongst the various parties, those which are called "parties" today.Rather they are the Jamaa’ah, the Jamaa’ah upon the Sunnah and upon the Deen (religion). They are Ahl us-Sunnah wal-Jamaa’ah. The Messenger (sallallaahu alaihi wasallam) said, "There will not cease to be a group from my Ummah manifest and upon the truth not being harmed by those who forsake them neither by those who oppose them" and he (sallallaahu alaihi wasallam) also said, "And this Ummah will split into seventy-three sects, all of them in the Hellfire but one". They said, which one is this O Messenger of Allaah? He replied, "They are those who are upon what I and my companions are upon today". Hence Salafiyyah is a group of people (i.e. the Salafis) upon the madhhab of the Salaf, upon what the Messenger (sallallaahu alaihi wasallam) and his companions were upon and it is not a hizb from amongst the contemporary groups present today. Rather it is the very old Jamaa’ah, from the time of the Messenger (sallallaahu alaihi wasallam) which inherits (this way) and continues, and which never ceases to be upon the manifest truth until the establishment of the Hour, as he (sallallaahu alaihi wasallam) has informed (us)."

(Cassette: "at-Tahdheer min al-Bid’ah" second cassette, delivered as a lecture in Hawtah Sadeer, 1416H).

In the verdict of the Permanent Committee, No. 1361 (1/165) there occurs, "Salafiyyah is an ascription to the Salaf, and the Salaf are the Companions of Allaah’s Messenger (sallallaahu alaihi wasallam) and the Imaams of Guidance from the the first three generations (may Allaah be pleased with them), those whose goodness has been testified for by Allaah’s Messenger (sallallaahu alaihi wasallam), "The best of people are my generation, then those who follow after them, then those who follow after them, then there will come a people whose testimony will precede their oath and their oath will precede their testimony." Reported by Imaam Ahmad in his Musnad and also by al-Bukhaari and Muslim. And "the Salafis" (Salafiyyoon) is the plural of "Salafi", which is an ascription to the Salaf, and its meaning has already preceded. And they are the ones who traverse upon the minhaaj of the Salaf, from amongst the followers of the Book and the Sunnah, those who call to them both, and to acting upon them, as a result of which they are from Ahl us-Sunnah wal-Jamaa’ah."

Why the word Salafee?

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: Al-Asaalah Magazine, Issue 9
PRODUCED BY: Al-Ibaanah.com

Question: Why use the name Salafee? Is it a call towards a party or a group or a madh-hab (school of thought)? Or is it a new sect in Islaam?

Answer: Indeed, the word Salaf is well known in the Arabic language as well as in the religious terminology. But what concerns us here, is its discussion from the religious standpoint. Thus, it has been authentically reported on the Prophet, sallAllaahu 'alayhi wa sallam, that during the sickness from which he died from, he said to Faatimah, radyAllaahu 'anhaa: "So fear Allaah and have patience. And I am the best Salaf (predecessor) for you." [Saheeh Muslim: no. 2450]

Furthermore, the scholars have used this word "Salaf" many times, such that it would be too abundant to number and take into account. Sufficient for us, is one example, and it was that which they have used in their battle against innovations:

"And every good lies in following he who has preceded,

while every evil lies in the innovating of he who came after."

However, there are from those who claim to have knowledge, some people who reject this ascription, claiming that there is no basis for it! And so they say: "It is not permissible for a Muslim to say: 'I am a Salafee.'" So it is as if he is saying that it is not permissible for a Muslim to say: "I am following the Salaf As-Saalih (the Pious Predecessors) in what they were upon from beliefs, worship and methodology"! There is no doubt that such a rejection - if that is what he intended - necessitates that one free himself from the correct Islaam, which the righteous predecessors were upon, at the head of whom was the Prophet, sallAllaahu 'alayhi wa sallam. This is as is indicated in the mutawaatir hadeeth found in the two Saheehs and other than them, that he, sallAllaahu 'alayhi wa sallam, said:

"The best of mankind is my generation, then those that come after them, then those that come after them."

So it is not permissible for a Muslim to absolve himself from this ascription to the righteous predecessors, whereas, if he were to absolve himself from any other ascription, none of the scholars would be able to ascribe him with disbelief or sinfulness.

As for the one who rejects this name from himself, will you not see him ascribing himself to one of the madh-habs?! Regardless of whether this madh-hab is related to 'Aqeedah (Creed) or Fiqh (Jurisprudence)? So he is either Ash'aree or Matureedee. Or perhaps he is from the people of Hadeeth or Hanafee, or Shaafi'ee or Maalikee or Hanbalee or whatever else enters into the title of Ahl-us-Sunnah wal-Jamaa'ah. But the one who ascribes himself to the Ash'aree madh-hab or to one of the four madh-habs is in fact ascribing himself to individuals that are not infallible, without a doubt, even if there were scholars among them who were correct (in their verdicts). I wish I knew - would these people reject the likes of these ascriptions to individuals who are not free from error?

As for the one who ascribes himself to the Salaf As-Saalih (righteous predecessors), then he indeed ascribes himself to infallibility ('ismah), in the general sense. The Prophet, sallAllaahu 'alayhi wa sallam, has mentioned that one of the signs of the Saved Sect is that they will hold tightly onto what the Messenger of Allaah, sallAllaahu 'alayhi wa sallam, was upon and what his Companions were upon. So whosoever holds tightly onto them, then he is certainly upon the guidance from his Lord.

And furthermore, it is an ascription that brings honor to the one that ascribes himself to it, and one that facilitates for him the way of the Saved Sect. And these matters do not apply to anyone that ascribes himself to any other ascription, since they are not free from one of two things. Either it is an ascription to a specific individual that is not infallible or it is an ascription to a group of people who follow the methodology of this individual who is not infallible. So there is no infallibility (in their ascriptions) either way. On the opposite of this, there is the infallibility of the companions of the Prophet, sallAllaahu 'alayhi wa sallam, (as a whole). And it is that which we have been commanded to hold tightly onto, from his Sunnah and the Sunnah of his Companions after him.

And we must persist and strongly emphasize that our understanding of Allaah's Book and the Sunnah of his Messenger, sallAllaahu 'alayhi wa sallam, be in accordance with the methodology of his, sallAllaahu 'alayhi wa sallam, Companions. This is so that we can be upon infallibility, as opposed to inclining away towards the right or the left, or deviating with an understanding that comes solely from ourselves, of which there is not found in the Book of Allaah or the Sunnah of His Messenger, sallAllaahu 'alayhi wa sallam, that which provides evidence for it.

Furthermore, why is it not sufficient for us to ascribe ourselves to (just) the Qur'aan and the Sunnah? The reason goes back to two matters, the first of which is related to the religious texts, and the second of which is due to the appearance of numerous Islaamic groups.

With regard to the first reason, then we find in the religious texts, a command to obey something else in connection with the Qur'aan and the Sunnah, as is found in Allaah's saying:

"And obey Allaah and obey His Messenger and those in authority over you."

So if there were someone in authority, who was given the oath of allegiance by the Muslims, it would be obligatory to obey him just as it would be obligatory to obey the Qur'aan and the Sunnah. This is in spite of him, as well as those around him, committing errors. So it would be obligatory to obey him in order to repel the harm of differences of opinions. And this is with the well-known condition: "There is no obedience to the creation in disobeying the Creator." [See Silsilat-ul-Ahaadeeth As-Saheehah: no. 179]

And Allaah, may He be Exalted, says:
"And whosoever opposes the Messenger after the guidance has been clearly explained to him, and he follows a way other than the way of the believers, We will turn him to what he has chosen and burn him in Hell - what an evil destination." [Surah An-Nisaa: 115]

Indeed, Allaah, Mighty and Sublime, is free and far removed from all imperfections and defects. And there is no doubt or uncertainty that His mentioning of "the way of the believers" here, is only due to an immense and comprehensive wisdom and benefit. So it indicates that there is an important obligation - and it is that our following of the Book of Allaah and the Sunnah of His Messenger, sallAllaahu 'alayhi wa sallam, must be in accordance with what the first Muslims were upon. And they are the Companions of Allaah's Messenger, sallAllaahu 'alayhi wa sallam, then those who came after them, then those who came after them. And this is what the da'wat-us-salafiyyah (The Salafee Call) invites and calls to. And it is that which is its main priority in the foundation of its call and the methodology of its educating process.

Indeed, the Salafee Call truly unites the ummah, while any other call only causes division to the ummah. Allaah, Mighty and Sublime, says:

"O you who believe, fear Allaah, and be with the truthful." [Surah At-Tawbah: 119]

So anyone that makes a distinction between the Book and the Sunnah from one perspective and between the Salaf As-Saalih (Righteous Predecessors) from another perspective, then he can never be truthful.

As for with regard to the second reason, then the groups and parties of today do not direct at all towards the following of "the Way of the Believers", which has been mentioned in the ayah. And there are some ahaadeeth, which further confirm and support that ayah, such as the hadeeth of the seventy-three sects. All of them will be in the Hellfire except one. The Messenger of Allaah, sallAllaahu 'alayhi wa sallam, described them as: "The one which is upon the same thing that I and my companions are upon today." [See As-Saheehah: no. 203 & 1492]

This hadeeth resembles that ayah which mentions the "Way of the Believers". Also, there is the hadeeth of Al-'Irbaad Ibn Saariyah, radyAllaahu 'anhu, in which he, sallAllaahu 'alayhi wa sallam, said: "So stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs after me." [See Irwaa-ul-Ghaleel: no. 2455] So therefore, there are two Sunnahs: The Sunnah of the Messenger, sallAllaahu 'alayhi wa sallam, and the Sunnah of the righteous Khaleefahs.

So there is no doubt that we - us who come in a later time - we must return back to the Qur'aan, the Sunnah and the Way of the Believers. And it is not permissible for us to say: "We can understand the Qur'aan and the Sunnah by themselves, without turning towards what the righteous predecessors were upon."

There must be an ascription in this time that distinguishes and is detailed. So it is not sufficient for us to say, "I am a Muslim" only! Or "My madh-hab is Islaam"! For every sect says that! - the Raafidee, the Ibaadee, the Qadyianee, as well as other sectarians!! So what is it that distinguishes you from them?

And if you were to say, "I am a Muslim who is upon the Qur'aan and the Sunnah", this would also not be sufficient. This is because, the members of these sects - of the Ash'arees and the Matureedees and the Hizbees - they all claim to follow these two sources also. So there is no doubt that the clear, plain, distinctive and decisive classification is to say, "I am a Muslim who is upon the Qur'aan and the Sunnah and upon the methodology of the Salaf As-Saalih (Pious Predecessors). And that can be said in short by saying, "I am a Salafee."

So based on this, indeed the truth which is unavoidable, is that it is not enough to rely on the Qur'aan and the Sunnah without the methodology of the Salaf, for it explains these two with regard to understanding and concept, knowledge and action, and da'wah (calling) and Jihaad.

And we know that they (the Sahaabah), may Allaah be pleased with them, did not used to fanatically cling onto one specific madh-hab or to one specific individual. So there was not found amongst them he who was Bakree (a follower of Abu Bakr), or 'Umaree (a follower of 'Umar), or 'Uthmaanee (a follower of 'Uthmaan) or 'Alawee (a follower of 'Alee). Rather, if it were more easy for one of them to ask Abu Bakr or 'Umar or Abu Hurairah, he would ask any of them. This is because they believed that it was not permissible to have total and unrestricted devotion in following, except to one individual. Indeed, he was the Messenger of Allaah sallAllaahu 'alayhi wa sallam, the one who did not speak from his own desire, rather it was only revelation revealed to him.

And if we were to submit to these criticizers, for the sake of argument, that we would name ourselves "Muslims" only, without ascribing ourselves to the Salaf - in spite of it being an honorable and correct ascription. Would they abandon classifying themselves with the names of their parties or their madh-habs or their ways - based on the fact that they are not prescribed in the Religion nor are they correct?

"So this contrast between us is enough for you

And every container will eventually let out what is in it."

And Allaah is the Guide to the Right Path. And He, free is He from all defects, is the One in whom we seek assistance. [1]




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Footnotes:

[1] Translator's Note: It must be noted here that there is a difference between one ascribing himself to the Salaf and thus saying he is Salafee and one taking that as part of his name, calling himself i.e. Abu Fulaan As-Salafee. This (latter example) is not what is intended here by the speech of our noble scholar, Muhammad Naasir-ud-Deen Al-Albaanee, as can be seen in his example, since he did not used to attach the phrase "as-Salafee" at the end of his name. Neither was this the example set forth by the other major scholars of our time, such as Imaams Ibn Baaz, Ibn 'Uthaimeen and Muqbil bin Haadee Al-Waadi'ee. In spite of this, they were salafee in their Creed and their Methodology and when asked as to their methodology, they never hesitated to say that they were salafee or upon the Salafee Manhaj, and Allaah knows best.

The Meaning of the Word “Salaf”

AUTHOR: Abu 'Abdis-Salaam Hasan bin Qaasim ar-Raymee
SOURCE: At-Tuhfat-ul-Mahdiyyah Liman Sa'ala 'an Ma'anaa as-Salafiyyah (pg. 7-11)
PRODUCED BY: Al-Ibaanah.com

Chapter One: The Meaning of the Word “Salaf”

The Linguistic Meaning:

Ibn Mandhoor said: “The words Salaf, Saleef and Salafah all refer to the unified group of the past.” [1]

Abus-Sa’adaat Ibn-ul-Atheer said: “It is said that the Salaf amongst people are those who died previously, such as one’s forefathers and relatives. This is why the first generation, such as the Taabi’een, were called the Salaf as-Saalih (pious predecessors).” [2]

‘Abdul-Kareem As-Sam’aanee said: “The word ‘Salafee’ with an ‘a’ after the S and L and ending with an F is an ascription to the Salaf and an attribution to their beliefs.” [3]

After quoting these words from As-Sam’aanee, Abul-Hasan Ibnul-Atheer Al-Jazree said: “A group of people were known by this ascription.” [4]

The Religious Meaning:

Imaam As-Safaareenee said: “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.” [5]

The Permanent Committee (for Research and Verdicts) was asked: “What is Salafiyyah, and what is your opinion concerning it?”

So they replied: “Salafiyyah is an ascription to the Salaf. The word ‘Salaf’ refers to the Companions of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) and the Imaams of guidance from the first three generations of whom the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) testified for as to their superiority when he said: ‘The best of mankind is my generation, then those who come after them, then those who come after them. Then there will come a people who will bear witness before taking an oath, and take an oath before bearing witness.’ [Reported by Imaam Ahmad in his Musnad, Al-Bukharee and Muslim]

The word Salafiyoon is the plural of Salafee, and it is an ascription to the Salaf. The meaning of the word Salaf has already been mentioned. Furthermore, it also refers to those who follow the methodology of the Salaf, which entails following the Book and the Sunnah, calling the people to them and acting upon them. So as a result of this, they become the adherents of the Sunnah and the unified body (Ahlus-Sunnah wal-Jamaa’ah).” [6]

Our teacher, Muhammad Amaan bin ‘Alee Al-Jaamee, may Allaah have mercy on him, said: “When we use the word ‘Salaf’ generally, from a religious standpoint, we mean by it: The Companions of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) – i.e. those who were present during his lifetime and accepted the Religion from him directly…those who also fall under this term are the ones who followed them – those who inherited their knowledge before a long time had passed and those who fall under the testimony and praise of Allaah’s Messenger for them that they were the best of mankind, when he (sallAllaahu 'alayhi wa sallam) said: ‘The best of mankind is my generation, then those who come after them, then those who come after them.’ This term (Salaf) also includes the successors of the Taabi’een.” [7]

Our teacher, Saalih bin ‘Abdillaah Al-‘Abood, said: “What is intended by the term ‘Salafiyyah’ is: Following the way of the Pious Predecessors (Salaf as-Saalih) of this Muslim ummah, who are in fact Ahlus-Sunnah wal-Jamaa’ah. This means uniting oneself and gathering others upon the following of the Sunnah of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam), in hidden and in open, and following the way of the first and foremost from the Muhaajireen and Ansaar, who followed them in goodness.” [8]

Shaikh Bakr bin ‘Abdillaah Abu Zaid said: “If it is said: the Salaf or the Salafees or their efforts, Salafiyyah, then these are all ascriptions to the Salaf as-Saalih (righteous predecessors), which includes all of the Companions, may Allaah be pleased with them, as well as those who followed them in goodness, excluding those who were driven by vain desires. Those who remained firm upon the methodology of the prophets (after them) were ascribed to their righteous predecessors because of that. And so they were called: Salaf, Salafees, and their ascription would be: Salafee. So based on this, the term Salaf means the righteous predecessors. When used generally, this term means: Everyone that strives to follow the Companions, even if they are in our time, and so on. This is what the scholars all agree on. So it is an ascription, which can be traced back to the Book and the Sunnah, and it is an ascription that cannot be separated for even a moment from the first generation (i.e. Salaf), rather it was from them and returns to them. As for the one who opposed them by using a different name or ascription, then no (he is not from them), even if he lived amongst them and was their contemporary. This is why the Companions were free from the Qadariyyah and the Murji’ah.” [9]

He also said: “Be a Salafee upon earnestness, following the way of the pious predecessors , as well as those after them, who followed their footsteps in all aspects of the Religion, such as Tawheed, acts of worship and so on…” [10]




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Footnotes:

[1] Lisaan-ul-‘Arab (6/330)
[2] An-Nihaayah fee Ghareeb-il-Hadeeth (2/390)
[3] Al-Ansaab (7/104)
[4] Al-Lubaab fee Tah’dheeb-il-Ansaab (2/126)
[5] Lawaami’-ul-Anwaar: (1/20)
[6] Al-Lajnat-ud-Daa’imah Lil-Buhooth-il-‘Ilmiyyah (no. 1361) (2/165-166)
[7] As-Sifaat-ul-Ilaahiyyah fil-Kitaabi was-Sunnah (pg. 57)
[8] ‘Aqeedat-ush-Shaikh Muhammad bin ‘Abdil-Wahhaab as-Salafiyyah (pg. 254-255)
[9] Hukm-ul-Intimaa ilal-Firaq wal-Ahzaab wal-Jamaa’aat al-Islaamiyyah (pg. 46-47)
[10] Hilyat-ut-Taalib al-‘Ilm (pg. 8)

10 Points on the Salafee Manhaj

AUTHOR: Shaikh Ahmad bin Yahyaa An-Najmee
SOURCE: Al-Fataawaa al-Jaliyyah ‘anil-Manaahij Ad-Da’wiyyah (pg. 56-57) compiled by Hasan
Ibn Mahmood Ibn Mansoor ad-Daghreeri
PRODUCED BY: Al-Ibaanah.com

The Salafee Manhaj

1. We worship Allaah by way of Tawheed. So we do not supplicate to anyone besides Allaah nor do we seek refuge in anyone besides Him in matters of bringing about good or repelling some harm. We perform worship by having hatred and enmity for the polytheists. However, we are obligated to call them to Tawheed first and clarify to them that there is no Islaam without Tawheed and that whoever calls unto other than Allaah has committed disbelief. So whoever persists after that, then at that point we are obligated to distance ourselves from him and hate him for the sake of Allaah.

2. The Creed of the Salaf is established upon the principle that "Allaah is described with what He has described himself with in His Book and upon the tongue of His Messenger (sallAllaahu 'alayhi wa sallam), without resorting to tahreef, tamtheel, tashbeeh, ta’teel or ta’weel." [1]

3. We affirm for Allaah the best of Names, which He has affirmed for Himself and which He has praised Himself with, whether they are mentioned in the Qur’aan or the Sunnah.

4. We believe that there is no path towards achieving Allaah’s contentment, or a way towards Paradise, except through the Way of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam). And whoever seeks a way towards gaining Allaah’s contentment through other than the Way of Allaah’s Messenger, then he has gone astray and been blinded from the truth. And he has lost in this world and the next.

5. We believe that the Legislation of Allaah is what has been brought down through the two revelations: The Book of Allaah and the Sunnah of His Messenger (sallAllaahu 'alayhi wa sallam). This is what our Lord has indicated in his saying: "Then we placed you on a Sharee'ah (Legislated System) based on Our Command, so follow it, and do not follow the desires of those who have no knowledge." [Surah Al-Jaathiyah: 18]

6. We believe that the Qur’aan is the Speech of Allaah, which was revealed and not created, and that the Sunnah is what explains and clarifies it. The Qur’aan is interpreted by the Sunnah and by the interpretations of the Sahaabah (Companions) and those who followed them in goodness. So the interpretation of the Qur’aan is by way of the narration, meaning by way of the Sahaabah, the Taabi’een and the Ahaadeeth concerning it. And the books that contain these interpretations are the ones we are obligated to acquire and read, such as the Tafseer of Ibn Jareer, the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee, the Tafseer "Ad-Durr Al-Manthoor" of As-Suyootee and so on.

7. We are obligated to take the Sunnah according to the way of the Muhadditheen - in terms of their authenticity or weakness. So we take what is found to be authentic and leave off what is weak.

8. We worship Allaah by obeying the rulers, as long as they are Muslims who seek judgement through Allaah’s Legislation and who establish the prescribed punishments, and as long as they establish the prayer. Obeying them is an obligation even if they commit oppression. And whoever says something contrary to this and makes it permissible to revolt against the Muslim leader, even if he may be oppressive, then he is an innovator and a deviant. And it is obligatory on the Muslim scholars to refute this statement of his and to expose his deviance.

9. We hold that it is not permissible to spread the faults of the leaders, because doing this influences and brings about trials and afflictions (fitan), and causes them to spread.

10. We are obligated to worship Allaah through the Sunnah, by following it and by loathing innovations and the innovators. This is based on the Prophet’s saying: "Whoever does a deed, which is not in accordance to our affair (i.e. the Sunnah) is rejected." And in another narration: "Whoever introduces into our affair (Sunnah) that which isn’t part of it is rejected."

This is a summary and some brief words on the Creed of the Salaf, which we are obligated to accept and follow if we truly want salvation and the truth. And we must renounce those opinions of men, which cannot be traced back to any source of evidence, since men are known by way of the truth and the truth is not known by way of men. Lastly, we must beg and implore Allaah to show us the truth as true and enable us to follow it, and to show us the falsehood as false and enable us to avoid it. Indeed Allaah is Responsible for that and Able to make it happen. And may the peace and blessings of Allaah be on Muhammad - the best, most dutiful, most pious and purest of creation - and on his family and his Companions.


--------------------------------------------------------------------------------

Footnotes:

[1] Translator’s Note: These are forbidden acts committed against Allaah’s Names and Attributes. Tahreef means to change or distort the wording of Allaah’s name or attribute. Tamtheel and tashbeeh means to give a like resemblance to a name or an attribute. Ta’teel means total denial of a name or an attribute. Ta’weel means to misinterpret a name or an attribute, thus changing it’s meaning.

Is calling oneself 'Salafee' a form of Tazkiyah?

Shaykh Muhammad ibn Haadee al-Madkhalee was asked:

Is ascribing oneself to the (Manhaj of the ) Salaf or calling oneself “Salafee” considered to be a form of Tazkiyah (praise) to oneself?

He answered:
No it is not a Tazkiyah for yourself when you say; “I am Salafee”, rather it is a declaration of the path that you are upon especially if there is a necessity that calls for that, and in this day and time the necessity calls for it because how many sects are there which call themselves Jama’at ad da’wiyah right now? How many? They are in abundance. There are a lot so it is imperative for you to clarify that you follow no path except the path of the Salafus Saalih.

So if you are asked then it is upon you to respond in order that you distance yourself from any type of accusation or Shubhah (doubt) , because it maybe that someone would just remain silent (when asked) or respond in a general manner which is known from [the ways] of the people of desires and Bid’ah. He says “I’m Muslim!” We all call ourselves Muslims, we say La Ilaha IlaAllaah Muhammdur Rasool Allaah, but what are their actions in regards to this (Shahadatain)?

From them (actions) is Shirkul Akbar (major shirk) such as making Tawaaf around the graves, slaughtering for them, swearing by them and seeking their needs from them. So if a person is asked then he should clarify and this is not to be considered a trial or a test for the people.

Audio Tape: Al Wara’ Fee Deen Allaah

Shaykh ul Islam ibn Taymiyyah (rahimullah) said:

"There is no blameworthiness upon the one who manifests the madh-hab of the salaf, or affiliates himself or ascribes himself to it, rather [the scholars are] unanimously agreed that it is obligatory to accept that from him, because the way of the salaf can be none other than the truth."

Majmoo' al-Fataawa (4/149)

Imaam al-Asbahaanee (d.535H) - rahimahullaah - said: "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]

Abu Haneefah (d. 150H) (rahimahullaah) said: "Adhere to the athar (narration) and the tareeqah (way) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation"
[Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32]

Imaam adh-Dhahabee (d.748H) - rahimahullaah - said: "It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than 'ilmul-kalaam (innovated speech and rhetorics). I say: He never entered into 'ilmul-kalaam, nor argumentation. Rather, was a Salafee (a follower of the Salaf)."
[Siyar 16/457]

As-Sam'aanee (d.562H) 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." So the meaning is: that the term Salafi, and its ascription to them, was a matter known in the time of Imaam as-Sam'aanee, or before him.

It is not correct to differentiate between the Salafis and Ahl al-Sunnah

Question:
What is your view of those who differentiate between the Salafis and Ahl al-Sunnah, and who regard the Salafis as a more specific group than Ahl al-Sunnah, and they that the principles of this group are based on the opinions of the group’s shaykhs?

Answer:

This is not correct, because the Ahl al-Sunnah are those who follow the Sahaabah and the path of the Salaf (the early generations of Islam). These are not two distinct groups, and the Salafis are not a more specific group!

According to the terminology that is well known, the Salaf are the Sahaabah and those who follow their path, and the Ahl al-Sunnah are those who follow the Sunnah of the Messenger (peace and blessings of Allaah be upon him). They are the ones concerning whom the hadeeth was reported: “Whoever follows the same path as me and my Companions” (The hadeeth about the saved group).

Stirring up disputes and conflict on the grounds of names alone is not permissible. Allaah has commanded the believers to be united and has forbidden them to be divided and warned them against that.

The individual’s aim must be to seek the truth, and when he speaks he should say what is fair and just, and not hate individuals in such a way that his hatred makes him reject the truth that the person is saying, or look for faults in him. He should not come up with things that are ambiguous or far-fetched for that purpose. This is not the way of Ahl al-Sunnah, and the Muslim has to like for his brother what he likes for himself. He must be sincere towards him, and hold love and sincerity in his heart.



Shaykh ‘Abd-Allaah al-Ghunaymaan

Source

Ruling on saying “I am a Salafi”

Question:
I have come to know a person who follows the Salafi da’wah and I have read a book about this movement. I believe that the Salafi da’wah is correct and that those who follow it have the sound ‘aqeedah belief), but there are some matters I want to ask about
How correct is it from an Islamic point of view to use the word “Salafi” and to describe oneself in this way?
If a person says that he is a Salafi, is he praising himself? Is this considered to be dividing the ummah?
If we tell the Sufis that their madhhab is not correct, and that neither the Prophet (peace and blessings of Allaah be upon him) or his Companions taught it, they will respond that the Prophet (peace and blessings of Allaah be upon him) or his Companions did not use the word “Salafi” either, so how should we reply to them?

Answer:

Praise be to Allaah.

We can answer this question with the following points:

Each person is obliged to follow the guidance of the Messenger of Allaah (peace and blessings of Allaah be upon him) and his Companions. This is the way of Ahl al-Sunnah wa’l-Jamaa’ah and the followers of the righteous predecessors (al-salaf al-saalih). Allaah says (interpretation of the meanings):

“Say (O Muhammad): ‘This is my way; I invite unto Allaah with sure knowledge, I and whosoever follows me with sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the mushrikeen (polytheists… those who worship others along with Allaah or set up rivals or partners to Allaah).” [Yoosuf 12:108]

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the oath he has chosen, and burn him in Hell – what an evil destination!” [al-Nisa’ 4:115]

Whoever follows the way of the Messenger of Allaah (peace and blessings of Allaah be upon him) belongs to the salaf al-saalih, even if the people call him something else; by the same token, whoever goes against it and deviates from the Sunnah is an innovator, even if he claims to be a Salafi.

If a person calls himself a Salafi to express his gratitude for having been guided to this way, or to clearly distinguish himself from innovation, then this is OK and is allowed in Islam. But if he says it only for the purpose of praising himself, then this is not allowed, because Allaah says (interpretation of the meaning): “… therefore justify not yourselves…” [al-Najm 53:32 – Yusuf ‘Ali’s translation]. Similarly, it is not allowed if it is said in a spirit of tribalism or sectarianism, because such attitudes are forbidden, as is clear from the following story: Jaabir ibn ‘Abd-Allaah said: “A man from the Muhaajireen shoved a man from the Ansaar from behind, so each man’s people gathered around him, saying ‘O Muhaajireen (come and help)!’ or ‘O Ansaar (come and help)!’ News of this reached the Prophet (peace and blessings of Allaah be upon him) and he said, ‘Stop this, for it is repulsive.’ Then he said, ‘What is this call of the people of jaahiliyyah? What is this call of the people of jaahiliyyah?’” (Reported by Imaam Ahmad, 14105; the hadeeth is also to be found in al-Saheehayn). The Prophet (peace and blessings of Allaah be upon him) called it the call of the people of jaahiliyyah and described it as repulsive, even though the words “Ansaari” and “Muhaajiri” are Islamic words, the first referring to those who supported Allaah and His Messenger, and the second referring to those who left the land of kufr and migrated to Allaah and His Messenger. Why were they described in this manner? Because in this instance, the words were not used in a permissible fashion; the usage was a sectarian and political one that could have led to fighting between the two groups. The same applies to the word “Salafi”.

If the Ahl al-Sunnah and the salaf draw a line between themselves and the innovators, this is not considered to be dividing the ummah, as those who criticize the use of this word think is the case, but this distancing of oneself has to be done in accordance with the degree of bid’ah – whether it is major or minor – and should be regulated by the overall interests of the Islamic da’wah.

The Sufi claims mentioned in the question are not valid. The denunciation is not merely because of the word “Sufi”, which is a general word that may be applied to things approved of in Islam, such as asceticism (zuhd) and fear of Allaah, or it may be applied to innovations such as monasticism and extremism. Rather the denunciation is because of the various types of shirk, major and minor, that are connected with Sufism and its tareeqahs. The word Tasawwuf (Sufism) now refers to the Sufi tareeqahs and the kinds of innovations they have. Sufism – as is obvious from their books and how Sufis actually are – includes deviant ideas of kufr, such as hulool (incarnation or the belief that the Creator may be indwelling in His creation – exalted be Allaah above what they say), ittihaad (union) and wahdat al-wujood (pantheism or the unity of existence, which is the belief that the Creator and His creation are the same thing, and that everything in existence is Allaah – exalted be Allaah above what they say), and going to extremes in what they say about the awliya’, in addition to their innovations in the matter of acts of worship and awraad (du’aa’s).

The one who is seeking salvation has to work hard to gain beneficial knowledge and do righteous deeds, and he should avoid vain arguments and futile discussions in which there is no benefit.

We ask Allaah to help us and you to follow the truth and act upon it. May Allaah bless our Prophet Muhammad.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Why should you ascribe yourself to Salafiyyah?

Shaykh Naasir-ud-Deen al-Albaanee

Brief Description : The Shaikh explains why the term Salafi is important.

| Part1 | | Part2 |

Arabic with english translation.

Defining The Salaf and a Salafi
Abdur Rahman Al-Afriki

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Shaykh 'Ubayd al-Jaabiree of al-Madeenah on those who say that referring to oneself as a Salafee is a self-tazkiyah

QUESTION
What is your position on someone who says, "Whoever calls himself a salafee is giving himself a tazkiyah (ie. ascribing purity to himself); thus it is obligatory upon a person of the Sunnah, if he is asked about this, to say (only): 'I am upon the manhaj of the Salaf'"?

ANSWER by Shaykh 'Ubayd Al-Jaabiree, well-known scholar and retired professor from the Islaamic University of Al-Madeenah [ audio in 'Arabic only ]

This is a form of playing with words. The followers of Al-Ikhwaan Al-Muslimoon openly claim Ikhwaaniyyah (ie. they call themselves ikhwaanees), the followers of Jamaa'ah At-Tableegh openly claim Tableeghiyyah (ie. they call themselves tableeghees), and so forth.

So then why would a Salafee hide his Salafiyyah? And I have just previously mentioned that Shaykh Al-Islaam Ibn Taymiyyah relayed that there exists ijmaa' (scholarly consensus), and I have referred you to its source. [1]

FOOTNOTES
[1] Shaykh Al-Islaam Ibn Taymiyyah stated, "There is no blame on the one who openly manifests the math-hab of the Salaf, ascribes himself to it, and takes honour in it. Rather, that must be accepted from him due to the agreement (of the scholars). For verily the math-hab of the Salaf is nothing but Truth..." [Majmoo' Al-Fataawaa, 4/149]

SOURCE
This was translated exclusively for www.bakkah.net from a published recording entitled Liqaa' Maftooh, dated 1424/6/9. [ file no. AAUJ002 - click here for audio ]

QUESTION
Please I would like to know if there is anything wrong with not subscribing to a math-hab. I learn from both the Salafees and Sunnees (ie. I try to adhere to the Qur'aan and the Sunnah) but I don't like to claim either of the two because I fear that pride that might grow in me and cause me to avoid the truth if it comes from another source. In other words, I don't want to be like some people who follow a math-hab and don't want to change when the proof is against them. Please advise me.

ANSWER by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah

This question requires that we clarify some issues first. In the first part of the question, it seems the questioner is asking about blindly following math-habs. Then, the questioner refers to the following of a general manhaj, one that includes the math-habs of Fiqh and others, called the Salafee manhaj, or Sunnee (manhaj).
Then, he makes a distinction between a Salafee and a Sunnee, while the Salafee is the who who follows the Sunnah of the Messenger (sallallaahu 'alayhe wa sallam), the one he was upon as understood by the Salaf, may Allaah have Mercy on them. So every Salafee is a Sunnee, and every Sunnee is a Salafee most definitely, if we are using the word "Sunnee" with its proper meaning.
His statement in the question, "I learn from both the Salafees and Sunnees," seems to make a distinction between the Salafee Muslims and the Sunnees. It can be understood from this that the questioner does not understand that Salafiyyah and Sunniyyah are the same thing, and that every Salafee is a Sunnee and every Sunnee is a Salafee...
[ Someone interrupts, "Or it could be that they are learning from Sunnees, meaning the Soofees that claim they are Sunnees, saying, 'We are Ahlus-Sunnah...'" ]
...So there seems to be some confusion about these names... if it is the case that some Soofees are saying that they are the Sunnees while they are actually Soofees, then this is a big form of deception that must be warned against. [1]
Anyway, let me rephrase the question and then answer it.
Is the Muslim obliged to follow a Fiqh math-hab? And is the Muslim obliged to follow Salafiyyah, or should he follow the manhaj of other groups and parties... like the manhaj of the Tableeghees, the Soofees, the Ikhwaanees, the Tahreerees, etc.?
So then as for the Muslim following a Fiqh math-hab, like the Hanafee math-hab, the Maalikee math-hab, the Shaafi'ee math-hab, or the Hambalee math-hab, I say: The basic ruling regarding this affair is that a Muslim is not required to follow any of these four math-habs.
The Messenger (sallallaahu 'alayhe wa sallam) only called the people to follow the Book and the Sunnah. And he clarified to them that they must understand the Book and the Sunnah as he and his Companions (may Allaah be pleased with them) understood it. He also emphasized that we follow the rightly-guided khaleefahs. This remained the case all the way to the era of the four imaams of Fiqh and others. There was never any obligation for the Muslim to follow any of these four math-habs.
So then, based on this, I say that the correct position is that Islaam does not require the Muslim to follow one of the four math-habs. And this is clear, in shaa' Allaah.
However, I say: The Muslim should evaluate himself. If he finds that he has reached the level of ijtihaad and he can look into the evidences, then he must look into the evidences and follow what is clear to him from the evidences, whether the evidence contradicts the Hanafee, Maalikee, Shaafi'ee or Hambalee math-hab. There is no harm in that, as the important thing is that he follows the evidence.
However, if a Muslim is not able to look into the evidences and make ijtihaad, then it is obligatory on him to ask the people of knowledge, those known for their adherence to the Book and the Sunnah in light of the understanding of the righteous Salaf. This is based on Allaah's Statement [2]:

( Then ask the people of knowledge if you do not know )

Therefore, the common Muslim who is not able to look into the evidences and make ijtihaad must ask the people of knowledge, and to learn the affairs of his Religion he needs from them, without restricting himself to a specific math-hab. Thus, the scholars say, "The math-hab of the common Muslim is the math-hab of the one who gives him his fatwaa."
One last thing before I address the other topic: In our time and in the times before us, there are and were great scholars who ascribe to math-habs, while, in reality, they followed the evidences. Their ascription to their math-hab only came because they studied that math-hab specifically, or that it was the one that was common in their land. Thus, they have been given the ascription to the math-hab, not because they were blind followers.
So it is said about Ibn Taymiyyah, for example, that he was a Hambalee, and the reality was that he followed the evidences. It is said about Ibn Al-Qayyim that he was a Hambalee, too, and the reality was that he followed the evidences. It is also said that Ibn Hajr was a Shaafi'ee, and the reality was that he followed the evidences. It is said about Al-Laknawee that he was a Hanafee, and the reality was that he followed the evidences. And it is said about Shaykh Bin Baaz and Shaykh Ibn 'Uthaymeen that they were Hambalees, and the reality is that they followed the evidences. It is said that Shaykh Muhammad ibn Ibraaheem was a Hambalee, and the reality is that he followed the evidences. It is said that Shaykh Al-Fawzaan is a Hambalee, and the reality is that he follows the evidences.
The manhaj of all of these great scholars is to give verdicts according to the evidence. When the evidence came to them, they followed it. If they did not have the evidence, then they would give a verdict according to their math-hab. They would clarify the ruling of on something based on their math-hab.
So this is a very important point to pay attention to when we talk about adhering to a math-hab.
We do not say that everyone must be mujtahids and follow the evidences. Without a doubt, the common people are not able to make ijtihaad and look into the evidences. We also do not say that everyone must follow a specific math-hab and follow it. Rather, what we say is that whoever is able to look into the evidences and draw his rulings from them, then he must make ijtihaad, looking into the evidences and following them.
And his status of being someone who make ijtihaad and looks into the evidences does not prevent him from being ascribed to a math-hab that he studied, or one that was common in his land, or one that he sees as being the closest to the truth in general when he is not able to derive a ruling himself from the evidences. This does not harm someone who is from those who can make ijtihaad and follow the evidences.
As for the one who does not reach this level, then he must ask the people of knowledge, as Allaah the Exalted says [2]:

( Then ask the people of knowledge if you do not know )

When he asks, he should try his best to make sure that the one he is asking is from the people of knowledge, and he should not specify that the one he asks be ascribed to a certain math-hab. Rather, he must follow what the scholar giving him his verdict says, so long as he is upon evidence, and Allaah knows best.
As for the second part of the question that is related to ascribing oneself to the manhaj of one of the so-called "movements" as they are calling them, I say that the Muslim is obliged to ascribe to the Salafee/Sunnee manhaj. Moreover, I say that Islaam, true Islaam, is just that. It is to follow what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon. It is to understand the Religion in light of the understanding of the righteous predecessors. So then the Muslim is indeed required to follow this methodology.
It is not permissible for the Muslim to abandon what the Messenger (sallallaahu 'alayhe wa sallam) and the Companions were upon for any reason whatsoever.
Therefore, this is the manhaj, the straight path by which a person reaches salvation on the Day of Standing, in shaa' Allaah. The Messenger (sallallaah 'alayhe wa sallam) said,

"The Jews split into 71 sects, and the Christians split into 72 sects. My nation is going to split into 73 sects, and all of them will be in the Hellfire except one."

It was said, "Who are they, O Messenger of Allaah?" He replied,

"They those who are upon what I and my Companions are upon." [3]

This is what the Salafee manhaj is. It is the following of the Messenger (sallallaahu 'alayhe wa sallam) and his Companions. So then can we say to the new Muslim, "You are not required to follow this manhaj"? No! Rather we say, "Your Islaam will never be true, sound Islaam, free of innovations and mistakes, unless you follow this manhaj, unless you follow what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon."
Whoever opposes what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon is from the people of differing, and he is included in the 72 groups. He is still a Muslim, however he is subject to the threat mentioned in the hadeeth - that "All of them will be in the Hellfire except one."
When I say, "He is subject to the threat mentioned in the hadeeth," I mean that he is subject to the Will of Allaah. If Allaah wants, He punishes them; if He wants, He forgives them.
Due to his opposition to what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon, then he can only be in one of two categories: (1) his contradiction leads him outside of the Religion, thus he is from the disbelievers; or (2) his contradiction does not expel him from the Religion, thus he is from the people of disobedience and innovation, and thus from the 72 groups that are subject to punishment, and Allaah knows best.
So, with this, we have differentiated between the issue of following a Fiqh math-hab and the issue of following the Salafee manhaj. So the Muslim is not required to follow one of the math-habs. But as for following the Salafee manhaj, meaning to understand the Religion in light of what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon, to follow the way of the Salaf, I say that this is the true Islaam. Whoever goes away from this, he only goes away from the true Islaam. And his departure from true Islaam is either a departure from the Religion in totality, or a deviation from the straight path that makes him from the people of innovation, disobedience, and error, and thus is considered to be from the 72 groups, and Allaah knows best.
FOOTNOTES
[1] And this is the case with many of the deviant groups of today. They try to make a distinction between Salafiyyah and Ahlus-Sunnah, saying that Salafiyyah is a new sect or math-hab different from Ahlus-Sunnah. In reality, they are one in the same as the shaykh explains. This confusion comes from many different groups, like the Tableeghees, the Naqshabaandees, and other Soofee groups. While they claim that they are Ahlus-Sunnah, they are actually people of innovation far from the Sunnah.
[2] the meaning of Soorah An-Nahl (16):43
[3] From an authentic hadeeth collected by Aboo Daawood, At-Tirmithee, Ibn Maajah, and others. Al-Albaanee discusses its different chains and wordings in Silsilatul-Ahaadeethis-Saheehah (203-204).
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB040, dated 1423/8/17. NOTE: His answer has been slightly abridged in places for clarity.

CLICK HERE FOR MORE QUESTIONS & ANSWERS

format_quote Originally Posted by Faiza.

What Is Salafiyyah?
Shaykh Muhammad Saalih Ibn al-Uthaymeen (rahimahullaah)

Source: Liqaa-al-Baab al-Maftooh, #1322
Published: Monday 29th May, 2006


Question: What Is Salafiyyah?

Answer: [COLOR="Blue"][FONT="Century Gothic"][SIZE="2"]Salafiyyah is following the way of the Prophet (sal-Allaahu ‘alayhe wa sallam) and his Sahabah for they are our Salaf (predecessors) who preceded us, so following them is Salafiyyah. As for taking Salafiyyah as a special Manhaj (Methodology) such that everyone who differs with it is considered astray even if he was on the truth; then this is beyond doubt opposite to Salafiyyah.

All the Salaf called to Islaam and to unite upon the Sunnah of Allaah’s Messenger (sal-Allaahu ‘alayhe wa sallam) and they did not declare astray anyone who differs with them (in a certain issue) because of (a different) interpretation (Taweel), except in matters of Aqeedah (beliefs) because they considered him, who differed in Aqeedah as astray.

Thus, Salafiyyah that is taken to mean a special party (Hizb) with specific rules whose members consider anyone who differs with them as astray then they have nothing to do with Salafiyyah.


But the Salafiyyah that is to follow the Salaf in beliefs, sayings, actions, their way of differing and unity, their way of being merciful and compassion to one another as the Prophet (sal-Allaahu ‘alayhe wa sallam) said,

Am I to understand from this that salafiyyah does not have a particular methadology to derive fiqh? So it's not like another madhab?