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SALAFIYYAH

From the book, 'HADIHI MAFAHIMUNA'

By Shaikh Saaleh ibn Abd ul-Aziz Aal Shaikh

With additional quotes of: Shaikhul-Islam Ibn Taymiyah
Shaikh Ibn il-Qayyim
Allamah Abd ul-Aziz ibn Baaz
Allamah Ibn al-Uthaimeen

Shaikh Yusuf al-Ghafees

Compiled and Translated by Shawana A.Aziz

About the Book

The first section of this book is a translation of a small section from the book, 'Hadhihi Mafahimuna' by Shaikh Saaleh ibn Abdul-Aziz ibn Muhammad ibn Ibraheem Aal-Shaikh (hafidhahullah), who writes in the introduction,

...in every region of the world, where you find the grave-worshipers, you will most probably find a group following the guidance of Prophet Muhammad ﷺ, who are neither deceived nor affected by doubts – they are the Ghuraba (strangers) in many lands, guiding the people to Sunnah, and guiding them to the Tawheed and turning the hearts to Allāh, to fearing and revering Him, to hope for what is with Him, attaching the hearts to their Creator Alone, and not to any of the creation.

They do not love, except for Allāh, and they do not hate, except for Allāh, and the do not worship except Him. Their concern is calling the people to Tawheed of their Rabb in the actions; actions of the hearts and actions of the limbs.

They call themselves: 'Followers of as-Salaf as-Saaleh'. He is honored, who follows them (i.e., as-Salaf as-Saaleh) contrary to the one, who is disgraced because of his following al-Khalaf at-Taaleh (i.e., the evil Khalaf).

Their enemies call them, 'Wahhabis' or 'Extremists' and seek to publish books defying the Dawah of the Shaikh, the reformer, Muhammad ibn Abd ul-Wahhab (rahimahullah) as a (means of) refuting them, and the followers of the pure Salafi Dawah.

Further, towards the end of the book (p.215), the Shaikh writes a short but notably comprehensive explanation of,

معنى الانتساب إلى السلف والسلفية
'Meaning of Ascribing Oneself to the Salaf and Salafiyyah',

And in this section, the Shaikh has elaborated upon a number of issues, which are essential to be clearly understood by everyone, who ascribes himself to Salafiyyah, beginning with:

• Defining Salafi and Khalafi, and as-Salaf as-Saaleh.
• The need and importance of the following as-Salaf as-Saaleh.
• How one's Approach and Way becomes Salafi or Khalafi?
• Why all misguided groups are capable of deriving their deviated ideologies from apparent proofs of the Qur'ān and the Hadeeth?
• The Three Sources from which the Khalaf derive Doubts for Justifying their Bidahs (innovations).
• The Way Out of Deriving false beliefs from Qur'anic verses and Ahadeeth of the Prophet.
• The salafi Attitude with regards to three situations;
  1. All or some of the Sahabah have acted or supported an act, and there is no disagreement known.
  2. Some Sahabah have acted upon an act while others – who were more number – have opposed them in the issue.
  3. The issue is not acted upon by the Sahabah (at all).

And then the Shaikh ends with a summary and praise for those, who follow the Sahabah in what they acted upon and in they left, in their knowledge, understanding and actions.

In order to make the reader's understanding of Salafiyyah more comprehensive, additional clarifications and explanations from the words of Major Scholars were appended concerning the Salaf's Way of Differing and Disagreements, because Salafiyyah is following the Salaf in all matters, including their way of differing and unity:

• There is No Disagreement in Aqeedah neither amongst the Sahabah, nor those who came after them – permanent Committee for Scholarly Research and Ifta.
• Salafiyyah is not a Hizbi (partisan) Madhhab, such that everyone who differs is considered astray – except in matters of Aqeedah – in the words of Allamah ibn al-Uthaimeen (rahimahullah).
• Differentiating between Disagreements which can be excused and Disagreements that cannot be excused – in the words of Allamah Ibn Baaz and Allamah Ibn al-Uthaimeen.
• Replying to those who say, 'there is no Condemnation with regard to issues concerning which the scholar has differed' – with reference from various scholars.
• Can it be said, 'there is no Inkaar in issues of Khilaaf' with regard to issues of listening to music and unveiling of a women's face? – in the words of Shaikh Saaleh Aal Shaikh.
• Beware of the Scholar's mistake but DO NOT totally abandon him – in the words of Shaikh Saaleh Aal Shaikh.
• Salafiyyah does NOT contradict following Madhhabs in the words of Shaikh Yusuf al-Ghafees.

And finally an advice of Shaikh Saaleh Aal Shaikh to those who Call to Salafiyyah: Do NOT constrict the scope of Salafi Dawah.

May Allāh make this booklet a source of enlightenment for those, who ascribe themselves to as-Salaf as-Saalleh, and a means of clarification/ elucidation for those who oppose Salafiyyah.

I ask Allah to forgive my errors, and accept my humble efforts to highlight the guidance of the scholars. Aameen, Ya ar-Hamar Rahimeen.

Translator, Shawana Abd ul-Aziz
Friday 13^th, Jumadaha ath-Thani 1433, (4^th May 2012)
facebook.com/Shawana.A.Aziz

– COMMITTED to spreading of Deen in the words of the Scholars

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“

Our Lord, do not impose blame upon us if we have forgotten or erred.

”

– [Sūrah al-Baqarah (2) : 286]

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All titles and sub-tiles with an asterisk (*) at the end of the statement are by the translator.

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Shaikh Saaleh ibn Abd ul-Aziz ibn Muhammad Aal Shaikh (hafizahullah) writes in Hadhihi Mafahimuna (p. 215):

Who are as-Salaf as-Saaleh
and why follow them?*

Muslims are of two categories;

• Salafiyyun (sing. Salafi)
• Khalafiyyun (sing. Khalafi)

Salafiyyun are the followers of (the understanding of) as-Salaf as-Saaleh (i.e., the pious predecessors). (As-Salaf: the predecessors, as-Saaleh: the pious)

Khalafiyyun are the followers of the understandings of the Khalaf (those who came on later on), and they are called innovators – because anyone, who is not pleased with the way of as-Salaf as-Saaleh in knowledge, action and understanding – is a 'Khalafi Mubtadi (an innovator who is following the understanding of the Khalafi)'.

As-Salaf as-Saaleh are 'the best generations'. At their head are Sahabah (Companions) of the Prophet – those whom Allah has praised in His Saying;

“

Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer]...

”

– [ Sūrah al-Fath (48) : 29 ]

The prophet (also) praised him in his saying,

The best of mankind is my generation, then those who follow them, then those who follow them...

— [ Saheeh al-Bukaree (2652); Saheeh al-Musllim (2533) ]

Many Statements of Sahabah themselves, and of the Taba'een have been reported in succession – statements of praise for the Sahabah as a group, and (admiration of) following their Maslak (way).

Ibn Mas'ud (radhi y-Allah hu-Anh) said,

Whosoever amongst you wants to follow an example, then let him follow the example of Sahabah of Prophet Muhammad ﷺ

• They were the most pious hearted,
• The most deep-rooted in knowledge,
• The least pretentious,
• The most consistent in guidance,
• They had the people whom Allah chose to accompany his Prophet and establish his Deen.

So, know their virtue and follow them in their aathaar (i.e., statements and actions) for they were upon the upright guidance."

This is an agreed upon matter amongst the Ahl us-Sunnah, and more none of them have disagreed concerning this. So, if the Sahabah hold such great virtue, then no wonder that the Muslim is honored to ascribe (himself) to the way of Sahabah – ascribing to sahabah's way in

• Understanding the Book and the Sunnah, and
• Interpreting the Book and the Sunnah, and
• Acting upon the text (of the Deen).

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How one's Approach and Way becomes Salafi?*

Every misguided group in the Ummah, derived its objectives and ideologies from the Qur'anic verses and Ahaadeeth – (but their understanding was) against/ contradicted the Salaf's understanding of verses and Ahaadeeth.

They exploited this (i.e., understanding the texts of Deen according to their own understanding) to such an extent that they called each other disbelievers, and they brought up some parts of the Book of Allah against another – all this due to their understanding of the text according to what each group began claiming, "We take (our objectives and understandings) from the Qur'an and Sunnah."

The issue thus, became uncertain/vague for those who are weak in perception/awareness and have little knowledge.

The Way Out these Perverse Claims is Ittiba (following) of the way of the best generation;

• What they understood from the texts is al-Haqq (i.e., the correct and established understanding),
  AND
• What they did not understand, and did not act upon, is NOT al-Haqq (i.e., the correct and established and understanding).
  Likewise, (following) those who followed them in the good and took (the knowledge and understanding) from the Sahabah.

So, One's Approach and Way becomes Salafi by;

• Deriving one's understanding from the Manhaj (way) of these Sahabah – in understanding the Book and the Sunnah, and taking (one's understanding) from what is authentically reported from Sahabah through Marfu^[1] Narrations.
  AND
• Abandoning the intellectual opinions and the innovated understandings.

And he, whosoever’s approach is not like this, then he has become Khalafi innovator.

The Salafi Attitude
With regards to three situations*

If what has been explained earlier, is established (and understand), then every issue of knowledge ought to have one of the following three situations:

1. All or some of the Sahabah, and those who followed them, have support it and acted upon it – and no disagreement is known.
2. Some of them (i.e., the Sahabah) have acted upon it while others – who are more in number – have opposed them in the issue.
3. The issue is not acted upon by them (at all).

The first situation is that all or some of the Sahabah have acted upon the issue, and no disagreement/opposition is known concerning it – then without doubt, this issue is the established/practiced Sunnah, and the clear and manifest Nahj (way), and as-Siraat al-Mustaqeem (the straight path).

It is not permissible for everyone to oppose/disagree with the sahabah in this situation. Examples of this category – from the Aqaaid (beliefs) and Ibadaat (acts of worship) – are famous, and too many to be mentioned here.

The second situation is that some Sahabah have acted upon it, while other have opposed them – and those (who have opposed) are more in numbers. Such that the Sahabah in general have reported and a acted differently from what those few have preferred.

The Obligation of Following the Majority*

(Imam) Ash-Shatibi said in 'al-Mu'afiqaat fi Usool ash-Sharee'ah' (3/57) concerning the obligation of following the majority,

... as for that which is not acted upon except by few, then it is obligatory to verify it, and to be careful in acting according to it, and (it is obligated) to stick to that which is famous and (acted upon by) the majority.

The majority of Awwaleen's^[2] continued opposition of the few would have either been due to:

• a Sharee'ah reason, OR
• a non-Sharee'ah reason.

(However,) it is false that it would have been on for a non-Shar'ee reason. It surely must have been for a Shar'ee reason.

So, if it is so, then acting in accordance with (the action of) the few is like opposing the cause which lead the majority to (oppose the action of the few)...

So it is necessary to seek that which they sought, and be in agreement with that which they adhere to.

Then he (ash-Shatibi) said,

For this reason, it is necessary for the Aamil (the one who acts) to seek action in accordance with the action of the Awwaleen.

He should not allow himself to act in accordance with the few except in rare cases; when in need and when necessity strikes – (and only) if it is required to choose (between that which is famous and that which is acted upon by few) and it is not feared that,

• the act is abrogated,
• the daleel (evidence) lacks authenticity or
• there is a possibility that the lead daleel (evidence) does not rise to the status of being a Hujjah (proof)

or any other similar reasons.

As for, if one were to act upon the (action of the) few always, then the case is necessarily one of the following:

• Opposition to the only Awwaleen in their abandonment of the act, and differing from the Salaf in this matter.
• Calling for not acting upon that which they (the majority of the Salad) acted upon, because they (the majority of the Salaf) acted different from those (few) aathaar – so, holding onto acting in accordance with that which the majority did not act upon is opposing that which they (the majority) adhere to
• An excuse to wipe out the information of what the Salaf acted upon, and to propagate what the Salaf opposed...

Be warned! Be warned against opposing the Awwaleen!...

Translator's Note

An example of the second situation

References

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1. Marfu narration is a narration in which words, actions or approvals are attributed to the Prophet ﷺ.
2. Awwaleen are those who were the foremost to embrace Islam