Archive for the ‘Fundamentals in the Manhaj of the Salaf’ Category

Fundamentals in the manhaj of the Salaf (Part 3)

May 20, 2012

From: http://ah-sp.com/2012/02/10/fundamentals-in-the-manhaj-of-the-salaf-part-3/

 

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa ba’d:

Clinging to the way of the Salaf, was from the Manhaj of the Salaf!

A question that must arise when one calls to the way and methodology of the Salaf is:

‘Was it from the manhaj of the Salaf..to call to the manhaj of the Salaf?’

Hopefully the following narrations will bring clarity to this issue.

Upon the Authority of Abdullah Ibn Mas’ood – Radhiyallahu ‘Anhu who said:

Indeed we follow (i.e. the prophet and those who preceded us) and we dont initiate, we imitate (i.e. the prophet and those who preceded us) and we dont innovate, and we will never go astray as long as we hold on to that which they have left

(Collected by Imaamud Daarimi in his ‘Sunan/Musnad’ (205) and Ibn Nasr in ‘As Sunnah’ (28) and At Tabaraani in ‘Mu’jamul Kabeer’ 8770)

Upon the Authority of Ubai Ibn Ka’b – Radhiyallahu ‘Anhu who said:

Cling to the Path (The Sabeel) and the Sunnah for indeed there is no servant upon the path (sabeel) and the Sunnah who remembers Allah and his eyes shed tears due to fear of Allah, that will ever enter the fire. Certainly moderation upon the Sunnah and that which is good, is better than striving (hard) in opposition to the Path (Sabeel) and the Sunnah

(Collected by Al Lalakaa’ee (1/87) and Al Khateeb in ‘Al Faqeeh wal Mutafaqih’ (1/147))

Look how here Ubai Ibn Ka’b used the same expression (that is As Sabeel (the Path) and As Sunnah(the Sunnah)) that Ibn Abbaas – Radhiyallahu anhu used in his tafseer of the word ‘Minhaaj’ in the statement of Allah:

“..To each (nation) among you we prescribed a law and a ‘Minhaaj’..”

(Suratul Maa’idah Vs 48)

Indicating they understood what ‘manhaj’  was and the importance of clinging to it.

Upon the authority of Uthmaan Ibn Haadhir Al Azdi – Rahimahullah who said: I entered upon Ibn Abbaas – Radhiyallahu ‘anhumaa – and said “Advise me” so he said: ”Remain Upright, Follow and do not Innovate, Follow the narrations of the first generation and do not innovate

(Collected by Ibn Nasr in ‘As Sunnah’ (29) and by Ibn Battah in ‘Al Ibaanatul Kubraa (157,158,200))

Muhammad ibn Seereen said: “They used to say, If a man is upon (following) the narrations (i.e. of the Salaf) then he is upon the path

(Collected by Ad Daarimi (140, 141) and Al Khalaal in ‘As Sunnah’ (1102))

Abul ‘Aaliyah said: “Cling to the first affair that they (i.e the Salaf) were upon before they (the Muslims) began to split (i.e. into groups and sects)

(Collected by Abu Nu’aym in ‘Al Hilyah (2/218) and Al Marwazi in ‘As Sunnah’ (26))

Imaamul Auzaa’ie mentioned: “Cling to the Narrations of those who have passed, even if the people reject you, and be aware of the opinions of people, even if they are beautified with speech. For certainly the affairs will become clear and you will find yourself upon a straight path.

(Collected by Adh Dhahabee in siyar ‘Alaamun Nubalaa (7/120))

Imaam Ahmad – Rahimahullah mentioned: “The foundations of the Sunnah as far as we are concerning are:

To cling to that which the companions of the Messenger -Sallallahu ‘alaihi Wa Salam were upon, and to follow them and to leave innovation

(Usoolus sunnah Imaam Ahmad p25-27 Maktabah Ibn Taimiyah print)

Al Imaamul Aajurri mentions in ‘As Shari’ah’ 1/301:

The sign of one who Allah wants good for, is that he follows this path: the book of Allah The Sunan of the messenger of Allah, and the sunan of his companions and those who follow them upon goodness. Likewise that which the Imaams of the Muslims were upon from every land to the another, those who are from the Ulamaa, the likes of Al Awzaa’ie, Sufyaan Ath Thowri, Maalik ibn Anas, Ash Shaafiee’, Ahmad Ibn Hanbal, Al Qaasim bin Salaam and those who are upon their path and staying away from every path these Ulamaa have dispraised

And that continues to be the case till this very day.

Wallahu A’lam

Abu Hakeem

Fundamentals in the Manhaj of the Salaf (Part 2)

May 20, 2012

From: http://ah-sp.com/2012/01/29/fundamentals-in-the-manhaj-of-the-salaf-part-2/

 

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

The term ‘Salaf’ and its usage

For the one who is familiar with the classical works of the Imaams of this Ummah the term ‘Salaf’ may not be a new entity. It is, unfortunately, new to those who do not have that familiarity, so we mention here a small portion of the usage of the term in the Book, the Sunnah and within the various sources of the deen, that it may become clear that it is nothing new, and that the only new affair, is ignorance of it.

‘Salaf’ in the Qur’aan

The term being used in reference to a past affair

Allah the most high states:

{وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ}

“Do not marry the women your fathers have married except that which has ‘Salaf’ (past) (Suratul Nisaa Vs 22)

{فَمَنْ جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهَى فَلَهُ مَا سَلَفَ}

“Whoever come to them an admonition from their lord (concerning Interest) and desists) then to him is what has ‘Salaf’ (past) and his affair is with Allah (Suratul Baqarah Vs 275)

The term being used in relation to a group of people

{فَجَعَلْنَاهُمْ سَلَفًا وَمَثَلًا لِلْآخِرِينَ}

“So we made them a ‘Salaf’ (precedent) and an example to later generations” (Suratuz Zukhruf Vs 56)

Salaf in the Sunnah

No doubt from the clearest of the texts of the sunnah mentioning the term salaf is an authentic hadeeth wherein the prophet – Sallallahu Alaihi wa Sallam – referred to himself as a blessed salaf for his daughter and – it follows – the rest of the Ummah in general

The messenger – Sallallahu alaihi was Sallam while he was ill prior to him passing away, Fatimah His daughter – Radhiyallahu anhaa – came to his bedside and the messenger of Allah whispered to her twice. When he did so in the first instance she began to weep, then when he whispered on the second occasion she began to laugh. Aisha – Radhiyallahu anhaa asked her about that and Fatima refused to divulge the secret that messenger gave to her that brought about this weeping and laughter. After the death of the messenger – Sallallahu alahi Was Salam she informed her that now I will inform you so she said:

« أَنَّ جِبْرِيلَ كَانَ يُعَارِضُهُ الْقُرْآنَ فِى كُلِّ سَنَةٍ مَرَّةً وَإِنَّهُ عَارَضَهُ الآنَ مَرَّتَيْنِ وَإِنِّى لاَ أُرَى الأَجَلَ إِلاَّ قَدِ اقْتَرَبَ فَاتَّقِى اللَّهَ وَاصْبِرِى فَإِنَّهُ

«نِعْمَ السَّلَف أَنَا لَكِ »

The messenger – Sallallahu alaihi wa Salam – said: Indeed Jibreel used to listen to my recitation of the Qur’aan once a year, and he has now (i.e. this year) done so twice, and i do not see except that my appointed time is close, so fear Allah and be patient for indeed I am a blessed ‘salaf’ (Predecessor) for you”

(Collected by Bukhaari (5928) and Muslim (2450))

She explained to her that this was what caused her to weep in the first instance and that the Messenger – Sallallahu Alaihi was Salam then informed her that she would be the leader of the female believers or the leader of women of this Ummah, and so she laughed.

Thus here we see the Messenger refering to himself as a ‘Salaf’ thus just as one refers to himself as ‘Sunni’ (follower of the Sunnah) the muslim likewise refers to himself as ‘Salafi’ (follower of the Salaf) and what a blessed ascription!

Examples of early scholars refering to other scholars as being ‘Salafi’

Indeed those familiar with the statements and writings of the people of knowledge past and present will know that they find no problem using this term in praise of scholars who proceeded them. The following are some examples of this:

1. Muhammad Ibn Khalaf Ibn Hayyaan (died 306H)

He mentions in his book ‘Akhbaarul Qudhaah’ P.342:

And they say that Isma’eel Ibn Hamaad Ibn Abi Haneefah was a true Salafi…”

the statement “And they say…” indicates that it was being used by scholars before his time.

2. Umar Ibn Abdil Azeez ibn Abi Jaraadah (died 660H)

He mentions in his book ‘Bughyatut Talab fee taareekhi Halab’ (10/4565) narrating from his shaikh Ibnil Hanbali concerning the biography of Abil Fath Ar Roohaawi:

He was a good shaikh, a man of religion and worship, one upon the way of Imaam Ash Shaafie and a ‘Salafi’!”

3.Imaamudh Dhahabee (Died 748H) mentions this in praise of a number of scholars in a number of his books, from that:

His book ‘Tadhkiratul Hufaadh’ 4/149:

Under the biography of Imaam Ibn Salaah (4/149):

He was a ‘Salafi’ having good sound belief..”

In his book Siyar A’laamin Nubalaa:

He mentions under the biography of Imaamul Fasawi (13/183):

“I do not know that Ya’qoob al Fasawi was anything but ‘Salafi’, he authored a small book concerning the Sunnah (meaning here belief)”

Under the biography of Uthmaan Ibn Khurrazaadh (13/380):

“that which a haafidh needs to be God fearing, Intelligent, a grammarian, a linguist, one who purifies his own soul, one who is modest, (and) a ‘Salafi’…!

Under the biography of Al Imaamud Daaraqtni (16/457)

He mentions concerning him: “..The man never entered into theoretical speech nor argumentation neither did he delve into that, rather he was a ‘Salafi’

He mentions concerning Ibnil Majd (23/118):

“He wrote much, he collected and authored, he excelled in (the knowledge of) Hadeeth, He was Thiqqah (trustworthy) strong, Intellegent, A ‘Salafi’, Pious..”

Al Haafidh Ibn Hajr (852H) mentions in Lisaanul Meezaan (5/348) concerning Imaam Muhammad ibnil Qaasim Ibn Sufyaan:

“..He has (authored) an Ahkaamil Qur’aan, (a book concerning the virtues of Imaam Maalik, and he also narrates from him and (A book concerning) the rites (of Hajj), (a book concerning weak positions in jurisprudence and other than that and he was ‘salafi’ in Madhhab..”

Imaamus Suyooti (911H) mentions under the biography of Imaam In Salaah in ‘Tabaqaatul Hufaadh P503:

“he was from the great scholars of the deen one of the noble ones in his era, in Tafseer, and hadeeth , Fiqh and he contributed to many sciences, he was very well versed in the fundamentals of the religion and its subsidury affairs, he is used as a (noble) example, he was ‘Salafi’, Abstained from the dunya, of sound aqeedah and possesed many excellent traits…”

The usage of the term ‘Salafiyah’ as a path, methodology, and body of principles in the writings of the earlier scholars

Imaam As Safdi (764H) mention in the biography of Imaam Muhammad ibn Muhammad ibn Ahmad An Naysaaboori the statement of Imaam Haakim (the author of the ‘Mustadrak’):

He was from the righteous, those firmly established upon the path of ‘Salafiyah”

(Al Waafi Wal Wafayaat (2/55 Ar Risaalah print)

Al Imaam Ibn Katheer (774H) mentions in ‘Al Bidaayah wan Nihaayah’ when speaking about Imaam Fathud deen Ibn Sayyidin Naas:

” He has ‘Al Aqeedatus Salafeeyah’ authored from ayaat (of the Qur’aan), citations, narrations and prophetic traditions”

Imaam Muhammad ibn Ismaa’eel As San’aani (852H) mentions in Subulus Salaam (4/145):

“..but this has been supported by narrations of ‘salafeyah’ from the companions”

The statements regarding this from Shaikhul Islaam and his student Ibnil Qayyim are too numerous to mention

As far as this coming from our contempory scholars then I will mention one example from Shaikh Muhammad Ibn Saalih Al Uthaimeen who mentions in ‘Ad Diyaaul Laami’ Minal Khutabil Jawaami’ (P170 risaalah print)

“..and this position was chosen by, from the later day scholars, our Shaikh, The Salafi, The Athari, Abu Abdillah Abdul ‘Azeez Ibn Baaz”

Thus we see the ascription to salafiyah is not a new affair, rather that which is new is ignorance of it. Wallahul Must’aan

Was Sallallahu ‘Alaa Nabiyinaa Muhammad

Abu Hakeem

 

Fundamentals in the Manhaj of the Salaf (Part 1)

May 20, 2012

From: http://ah-sp.com/2012/01/15/fundamentals-in-the-manhaj-of-the-salaf-part-1/

 

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ’Alaa Rasoolillahi

Ammaa Ba’d:

Indeed from the most important of the branches of our deen is that which is related to its foundations and its fundamental (Usool)

Since the scholars mention that the definition of ‘Usool’ (Foundations/fundamentals/roots) is that it is the plural of ‘Asl’ which is defined as ‘that which has other than it, built upon it’.

Thus when we speaking about the usool of the deen we are addressing an issue that the whole deen is built upon thus it forms the foundation of that which in the heart of the muslim.

Manhaj

The term ‘Manhaj’ (also minhaaj, translated Methodology) is the clear-cut path laid down for the muslim, by way of which one understands all aspects of the religion and implements them, not in accordance with his own understanding, but in accordance with this pristine crystal clear methodology. Thus the methodology is a path that is followed in the implementation and understanding of all aspects of the religion, the framework by way of which we approach applying the deen.

Minhaaj in the Qur’an

Allah the most high mentions:

{ لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا }

“To each among you we have prescribed a law and a clear way (minhaaj)”

(Suratul Maa’idah Vs 48)

Ibn Abbas – Radhiyallahu anhumaa mentioned: “a Way and a path”

Here we see Allah the most high informs us that every nation was given a law and was given a clear path to follow. The manhaj of this Ummah is the Manhaj of its Salaf.

What is the ‘Salaf’ and ‘Salafiyyah’?

The Salaf linguistically refers to that which has passed or those who have preceded you from your forefathers.

The great scholar of the arabic language Ibn Faaris mentions in definition of the arabic term ‘Salaf’

“Anyone who has preceded you from you forefathers and relatives, then they are your salaf. Its plural is ‘Sullaaf’ and ‘Aslaaf’..”

(Mu’jam Maqaayeesil Lughah 3/95)

When the term is coupled with the term ‘Saalih’ then it is a reference to a particular group of people and they are the first three generations of righteous Imaams of Guidance (i.e. 1. The Sahaabah (Companions of the messenger of Allah. 2. The Taabi’een (successors of the companions and 3. The Atbaa’ut Taabieen (successors of he successors of the Companions)

This is who we mean when we say Salaf and it is their way that is the embodiment of this ummah’s clear pristine methodology

Imaamus Safaarini mentions In Lawaami’ul Anwaar 1/20

المراد بمذهب السلف ما كان عليه الصحابة الكرام – رضوان الله عليهم – وأعيان التابعين لهم بإحسان وأتباعهم وأئمة الدين ممن شهد له بالإمامة ، وعرف عظم شأنه في الدين ، وتلقى الناس كلامهم خلف عن سلف ، دون من رمي ببدعة ، أو شهر بلقب غير مرضي مثل الخوارج والروافض والقدرية والمرجئة والجبرية والجهمية والمعتزلة والكرامية

“The intend behind the ’Way of the Salaf’ is that which the Noble companions were upon – May Allah be pleased with them – and individuals from those who succeeded them upon righteousness, and their successors, and the great Imaams of the religion those who have had witness borne for (them and) their Imaamate. (Individuals) whose great station in the religion is (well) known. Those whose statements are accepted generation after generation…”

Hence Salafiyah is ‘True’ orthordox Islaam manifest in clear principles supporting its tenets, and even though this is the case, shaytaan still attempts, by way of his callers from among mankind, to create confusion in the minds of the sincere concerning this noble methodology, even though its proponents propagate it diligently day and night.

Thus the intend behind this most important series of posts is to attempt to simplify these usool in bitesize pieces that they may be stepping-stones for those who wish to be upon clarity in regards to the affair.

Wallahu A’lam

Wa Sallallahu ’Alaa Nabiyinaa Muhammad

Abu Hakeem