Al-Salafiyyah: The Methodology of the Pious Predecessors

All praises and thanks are due to Allh, and may the blessings and prayers be upon the Messenger of Allh, his
family, his companions, and all those who follow in their footste
Al-Islam is a collection of rules and articles of faith, of knowledge and action, of things we should know and things
we should do. The theoretical part is the theology aspect of the religion, and the rules are either related
with Allh (and this is known as Ibaadah, or acts of worship or related to dealing with other humans and
creations. Therefore, the religion is made up of A!idah, "i!h and #ulook (eti!uettes and sociali$ing. The details
related to all of these areas ha%e been addressed in the &ur
'uring the time of (mar)s *hilafah,
told (mar the good news of how many people had started reading the &ur
of Islam and by the new generation of Muslims. This sounded like %ery good news, but it did not satisfy Ibn )Abbas
who was asked by (mar , +,hat you think-. Ibn )
/hristians had their books, but it did not sa%e them from becoming di%ided and fighting one another. I wish they
did not do that without understanding it first. I worry that they will be di%ided o%er the &ur
one another like the people of the 0ook did.. (mar agreed w
on the mark in describing how this (mmah will be di%ided.
The %erses of the &ur1n and the statements of the 2rophet
practice them and what methods should be used to understand them- The companions (#ahabah took directly
from the 2rophet by watching him as a practical e3ample in front of them. )A)ishah
his character,. and the #ahabah witnessed the 2rophet
re%ealed in the language of the #ahabah, and it was re%ealed within their cultural setting. Add to this their
trustworthiness which is referenced in the &
Any person, who comes after the #ahabah, must go through a lengthy process before he4she can deri%e any
rulings from a hadith, for e3ample. 5e must look at the authenticity of the narratio
familiari$e himself with the history of the te3t, e%aluate what scholars ha%e said about it, and look at it through the
principles of (sool before arri%ing at any ruling(s, but as for the #ahabah, they did not need any of
0ecause of that, the #ahabah ha%e become the role models for the Muslim (mmah, and following them is the
means of following the &ur1n and #unnah. They had no imam or Madh
himself. They are our predecessors (#alaf, and they are an e3ample for all others. Ibn Mas)oud
(the companions possessed the most pious hearts of this (mmah. They were the most profound in knowledge
and had the least constraint. They were a people whom Allh chose for the comp
emulate their character and way, for by the 6ord of the *a)bah, they are upon the straight path.. 7As
Al-Aa8urri9
:ot too long after what Ibn )Abbas
&ura)n and #unnah to support their own ideas, and they interpreted them a different way other than the way of
the #ahabah. The most famous e3amples in Islamic history are those of the *hawari8 and the #hi)ah, who opposed
the way of the companions and e%en considered most of the #ahabah to be *uffar (disbelie%ers. The *hawari8, for
e3ample, took up arms against the *halifah Ali
that says, +Allh is the ;nly <udge.. They understood that to mean that mediation is not allowed, and they
considered arbitration as an act of disbelief. ,hen Ibn Abbas
see any one of the companions with you.. In other words, he was saying that no one among the #ahabah
understood what the *hawari8 understood from this %erse and that the understanding of the #ahabah was the
criterion.
As they were the first of our (mmah to precede us, following the companions became known as following the
+#alaf. (predecessors, and their way of understanding the religion and practicing it became known as the
methodology of the #alaf. Al-imam al-
where the people (i.e. the companions stopped, say what they say and refrain from that which they refrained.
Tra%erse upon the path of your #alaf as
sufficient for you.. 5e also said, +5old fast to the Athar (narrations of the #alaf, e%en if people abandon you.
0eware of the opinions of men, no matter how much they beautify it with their speech, for indeed the matter will
become manifest whilst you will be upon the correct straight path concerning it.. 7#harh (sool I=ti!ad Ahl
Assunnah wal-<ama)ah by A6-6alaka)i9

Salafiyyah: The Methodology of the Pious Predecessors
Sh. Waleed Basoyuni
All praises and thanks are due to Allh, and may the blessings and prayers be upon the Messenger of Allh, his
family, his companions, and all those who follow in their footsteps until the 'ay of <udgment.
Islam is a collection of rules and articles of faith, of knowledge and action, of things we should know and things
we should do. The theoretical part is the theology aspect of the religion, and the rules are either related
with Allh (and this is known as Ibaadah, or acts of worship or related to dealing with other humans and
creations. Therefore, the religion is made up of A!idah, "i!h and #ulook (eti!uettes and sociali$ing. The details
areas ha%e been addressed in the &ur1n and #unnah.
one of his companions came back from al-#haam (#yria42alestine and
told (mar the good news of how many people had started reading the &ur1n and memori$ing it in this
of Islam and by the new generation of Muslims. This sounded like %ery good news, but it did not satisfy Ibn )Abbas
, +,hat you think-. Ibn ) said, +; 2rince of the 0elie%ers, the <ews and
did not sa%e them from becoming di%ided and fighting one another. I wish they
did not do that without understanding it first. I worry that they will be di%ided o%er the &ur
one another like the people of the 0ook did.. (mar agreed with Ibn )Abbas and his wisdom. This narration is
on the mark in describing how this (mmah will be di%ided.
n and the statements of the 2rophet are the sources of our religion, but how do we
practice them and what methods should be used to understand them- The companions (#ahabah took directly
by watching him as a practical e3ample in front of them. )A)ishah
his character,. and the #ahabah witnessed the 2rophet li%ing the &ur1n in his daily life. The &ur
re%ealed in the language of the #ahabah, and it was re%ealed within their cultural setting. Add to this their
trustworthiness which is referenced in the &ur1n, and this gi%es them an instant ad%antage o%er e%eryone else.
Any person, who comes after the #ahabah, must go through a lengthy process before he4she can deri%e any
rulings from a hadith, for e3ample. 5e must look at the authenticity of the narration, study the culture of the time,
familiari$e himself with the history of the te3t, e%aluate what scholars ha%e said about it, and look at it through the
principles of (sool before arri%ing at any ruling(s, but as for the #ahabah, they did not need any of
0ecause of that, the #ahabah ha%e become the role models for the Muslim (mmah, and following them is the
n and #unnah. They had no imam or Madh-hab or source other than the 2rophet
#alaf, and they are an e3ample for all others. Ibn Mas)oud
(the companions possessed the most pious hearts of this (mmah. They were the most profound in knowledge
and had the least constraint. They were a people whom Allh chose for the companionship of 5is 2rophet
emulate their character and way, for by the 6ord of the *a)bah, they are upon the straight path.. 7As
said to (mar , his fear became a reality. Muslims began using the
&ura)n and #unnah to support their own ideas, and they interpreted them a different way other than the way of
he most famous e3amples in Islamic history are those of the *hawari8 and the #hi)ah, who opposed
the way of the companions and e%en considered most of the #ahabah to be *uffar (disbelie%ers. The *hawari8, for
e3ample, took up arms against the *halifah Ali Ibn Abi Talib , based on their faulty understanding of the %erse
that says, +Allh is the ;nly <udge.. They understood that to mean that mediation is not allowed, and they
considered arbitration as an act of disbelief. ,hen Ibn Abbas debated them on this
see any one of the companions with you.. In other words, he was saying that no one among the #ahabah
understood what the *hawari8 understood from this %erse and that the understanding of the #ahabah was the
re the first of our (mmah to precede us, following the companions became known as following the
+#alaf. (predecessors, and their way of understanding the religion and practicing it became known as the
-Aw$a=i (d. >?@ 5. said, +2atiently restrict yourself upon the #unnah, stop
where the people (i.e. the companions stopped, say what they say and refrain from that which they refrained.
Tra%erse upon the path of your #alaf as-#alih (righteous predecessors, for indeed what
sufficient for you.. 5e also said, +5old fast to the Athar (narrations of the #alaf, e%en if people abandon you.
0eware of the opinions of men, no matter how much they beautify it with their speech, for indeed the matter will
ecome manifest whilst you will be upon the correct straight path concerning it.. 7#harh (sool I=ti!ad Ahl
Salafiyyah: The Methodology of the Pious Predecessors
All praises and thanks are due to Allh, and may the blessings and prayers be upon the Messenger of Allh, his
ps until the 'ay of <udgment.
Islam is a collection of rules and articles of faith, of knowledge and action, of things we should know and things
we should do. The theoretical part is the theology aspect of the religion, and the rules are either related to dealing
with Allh (and this is known as Ibaadah, or acts of worship or related to dealing with other humans and
creations. Therefore, the religion is made up of A!idah, "i!h and #ulook (eti!uettes and sociali$ing. The details
#haam (#yria42alestine and
n and memori$ing it in this new land
of Islam and by the new generation of Muslims. This sounded like %ery good news, but it did not satisfy Ibn )Abbas
said, +; 2rince of the 0elie%ers, the <ews and
did not sa%e them from becoming di%ided and fighting one another. I wish they
did not do that without understanding it first. I worry that they will be di%ided o%er the &ur1n, and they will fight
and his wisdom. This narration is
are the sources of our religion, but how do we
practice them and what methods should be used to understand them- The companions (#ahabah took directly
by watching him as a practical e3ample in front of them. )A)ishah said, +The &ur1n was
n in his daily life. The &ur1n was
re%ealed in the language of the #ahabah, and it was re%ealed within their cultural setting. Add to this their
n, and this gi%es them an instant ad%antage o%er e%eryone else.
Any person, who comes after the #ahabah, must go through a lengthy process before he4she can deri%e any
n, study the culture of the time,
familiari$e himself with the history of the te3t, e%aluate what scholars ha%e said about it, and look at it through the
principles of (sool before arri%ing at any ruling(s, but as for the #ahabah, they did not need any of these steps.
0ecause of that, the #ahabah ha%e become the role models for the Muslim (mmah, and following them is the
hab or source other than the 2rophet
#alaf, and they are an e3ample for all others. Ibn Mas)oud said, +They
(the companions possessed the most pious hearts of this (mmah. They were the most profound in knowledge
anionship of 5is 2rophet , so
emulate their character and way, for by the 6ord of the *a)bah, they are upon the straight path.. 7As-#hari=ah by
, his fear became a reality. Muslims began using the
&ura)n and #unnah to support their own ideas, and they interpreted them a different way other than the way of
he most famous e3amples in Islamic history are those of the *hawari8 and the #hi)ah, who opposed
the way of the companions and e%en considered most of the #ahabah to be *uffar (disbelie%ers. The *hawari8, for
, based on their faulty understanding of the %erse
that says, +Allh is the ;nly <udge.. They understood that to mean that mediation is not allowed, and they
debated them on this opinion, he said, +I do not
see any one of the companions with you.. In other words, he was saying that no one among the #ahabah
understood what the *hawari8 understood from this %erse and that the understanding of the #ahabah was the
re the first of our (mmah to precede us, following the companions became known as following the
+#alaf. (predecessors, and their way of understanding the religion and practicing it became known as the
said, +2atiently restrict yourself upon the #unnah, stop
where the people (i.e. the companions stopped, say what they say and refrain from that which they refrained.
#alih (righteous predecessors, for indeed what was sufficient for them is
sufficient for you.. 5e also said, +5old fast to the Athar (narrations of the #alaf, e%en if people abandon you.
0eware of the opinions of men, no matter how much they beautify it with their speech, for indeed the matter will
ecome manifest whilst you will be upon the correct straight path concerning it.. 7#harh (sool I=ti!ad Ahl-

#ince years to come after that, do$ens of groups and sects appeared in the history with a wide %ariety of
ideologies and %iews, but with one common factorA they all did not follow the way of al
freed themsel%es of it. #heikh al Islam Ibn Taymiyyah
people of inno%ation is their disassociation of themsel%es from the followers of the #alaf.. (Ma8moo) al
B4>??. At the same time, there were always those who followed the footsteps of the companions as Allh and 5is
Messenger commanded.
Allh said,






And the first forerunners (in the faith) among the Muhajireen, and the Ansar, and those who followed them
with good conduct Allh is pleased with them and they are pleas
gardens beneath which rivers flow, wherein they will abide forever !hat is the great attainment" #$urah At
!aubah, %&&'
5e also said,






And whoever opposes the Messenger after guidance has become clear to him and follows other than the way
of the believers (e will give him what he has ta)en and drive him int
#$urah An*+isa,, %%-'
There were no other belie%ers when this %erse was re%ealed other than the #ahabah, and it is their way we are
commanded to follow.
$o if they believe in the same as you believe in, then they
The #ahabah -may Allh be pleased with them
then he will be upon guidance and upon the straight path as well. It is the #ahabah who are th
addressed in the %erse, then those who came after them and followed their path.
The 2rophet said, +"or indeed, those who will still be ali%e after me will see many differences, so hold fast to my
#unnah and to the sunnah of the rightly guided *halifahs after meA Adhere to and cling tightly to it and beware of
newly-in%ented matters, for e%ery newly
Tirmidhi and Abu 'awud9
Also, he said, +The <ews split up into se%enty
(mmah (Muslims will split up into se%enty
+,hich is that one ; Messenger of Allh-. 5e replied, +,hoe%er is upon that which I am upon and my
companions.+ 7At-Tirmidhi9
0ased on this, the scholars who refused to follow any way other than the way of the companions in understanding
or practicing the religion were known as +the followers of al
that name, so they will not praise themsel%es or di%ide the co
the &ur1n and #unnah in this sense, but those labels were merely used to distinguish those who follow the way of
the #alaf from those who do not.
Al-imam Ahmad bin 5anbal (d. CB> 5. said, +The "undamental
to what the /ompanions of the Messenger of Allh
followed, and the abandonment of inno%ations. And e%ery inno%ation is misguidance. 7(sool Al
Abdullah Ibn Abi Dayd al &airawani (d. EFG 5. said, +#al%ation lies in seeking
Almighty and the #unnah of 5is 2rophet and following the path of the belie%ers and that of the best of generations
of the best community produced for mankind. Heliance on that is protection. #al%ation lies in following the
righteous #alaf.. 7Introduction to his book al
#ince years to come after that, do$ens of groups and sects appeared in the history with a wide %ariety of
ideologies and %iews, but with one common factorA they all did not follow the way of al
Islam Ibn Taymiyyah said, +It is therefore known that the characteristic of
people of inno%ation is their disassociation of themsel%es from the followers of the #alaf.. (Ma8moo) al
B4>??. At the same time, there were always those who followed the footsteps of the companions as Allh and 5is
And the first forerunners (in the faith) among the Muhajireen, and the Ansar, and those who followed them
Allh is pleased with them and they are pleased with .im, and .e has prepared for them
gardens beneath which rivers flow, wherein they will abide forever !hat is the great attainment" #$urah At
And whoever opposes the Messenger after guidance has become clear to him and follows other than the way
(e will give him what he has ta)en and drive him into .ell, and evil it is as a destination"
There were no other belie%ers when this %erse was re%ealed other than the #ahabah, and it is their way we are
$o if they believe in the same as you believe in, then they have been (rightly) guided/" #$urah Al
may Allh be pleased with them- were upon that guidance and the truth and whoe%er follows it,
then he will be upon guidance and upon the straight path as well. It is the #ahabah who are th
addressed in the %erse, then those who came after them and followed their path.
said, +"or indeed, those who will still be ali%e after me will see many differences, so hold fast to my
#unnah and to the sunnah of the rightly guided *halifahs after meA Adhere to and cling tightly to it and beware of
ed matters, for e%ery newly-in%ented matter is an inno%ation and e%ery inno%ation is de%iation.+ 7At
Also, he said, +The <ews split up into se%enty-one sects, the /hristians split up into se%enty
will split up into se%enty-three sectsA all of them are in the "ire e3cept one.. #omeone asked,
+,hich is that one ; Messenger of Allh-. 5e replied, +,hoe%er is upon that which I am upon and my
fused to follow any way other than the way of the companions in understanding
or practicing the religion were known as +the followers of al-#alaf. or +#alafi.. They might not call themsel%es by
that name, so they will not praise themsel%es or di%ide the community by using a name that is not mentioned in
n and #unnah in this sense, but those labels were merely used to distinguish those who follow the way of
imam Ahmad bin 5anbal (d. CB> 5. said, +The "undamental 2rinciples of the #unnah with us areI 5olding fast
to what the /ompanions of the Messenger of Allh were upon, taking them (and their way as a model to be
followed, and the abandonment of inno%ations. And e%ery inno%ation is misguidance. 7(sool Al
Abdullah Ibn Abi Dayd al &airawani (d. EFG 5. said, +#al%ation lies in seeking protection in the 0ook of Allh
Almighty and the #unnah of 5is 2rophet and following the path of the belie%ers and that of the best of generations
of the best community produced for mankind. Heliance on that is protection. #al%ation lies in following the
ighteous #alaf.. 7Introduction to his book al-Hisalah9
#ince years to come after that, do$ens of groups and sects appeared in the history with a wide %ariety of
ideologies and %iews, but with one common factorA they all did not follow the way of al-#alaf. They re8ected it and
said, +It is therefore known that the characteristic of the
people of inno%ation is their disassociation of themsel%es from the followers of the #alaf.. (Ma8moo) al-"atawa
B4>??. At the same time, there were always those who followed the footsteps of the companions as Allh and 5is
And the first forerunners (in the faith) among the Muhajireen, and the Ansar, and those who followed them
ed with .im, and .e has prepared for them
gardens beneath which rivers flow, wherein they will abide forever !hat is the great attainment" #$urah At*
And whoever opposes the Messenger after guidance has become clear to him and follows other than the way
o .ell, and evil it is as a destination"
There were no other belie%ers when this %erse was re%ealed other than the #ahabah, and it is their way we are
have been (rightly) guided/" #$urah Al*0a1arah, %23'
were upon that guidance and the truth and whoe%er follows it,
then he will be upon guidance and upon the straight path as well. It is the #ahabah who are the ones first
said, +"or indeed, those who will still be ali%e after me will see many differences, so hold fast to my
#unnah and to the sunnah of the rightly guided *halifahs after meA Adhere to and cling tightly to it and beware of
in%ented matter is an inno%ation and e%ery inno%ation is de%iation.+ 7At-
one sects, the /hristians split up into se%enty-two sects, and this
three sectsA all of them are in the "ire e3cept one.. #omeone asked,
+,hich is that one ; Messenger of Allh-. 5e replied, +,hoe%er is upon that which I am upon and my
fused to follow any way other than the way of the companions in understanding
#alaf. or +#alafi.. They might not call themsel%es by
mmunity by using a name that is not mentioned in
n and #unnah in this sense, but those labels were merely used to distinguish those who follow the way of
2rinciples of the #unnah with us areI 5olding fast
were upon, taking them (and their way as a model to be
followed, and the abandonment of inno%ations. And e%ery inno%ation is misguidance. 7(sool Al-#unnah9
protection in the 0ook of Allh
Almighty and the #unnah of 5is 2rophet and following the path of the belie%ers and that of the best of generations
of the best community produced for mankind. Heliance on that is protection. #al%ation lies in following the
Abu Al-&asim Al-6alaka)i (d. B>F 5. said in the introduction of his book #harh (sool I=ti!ad Ahl As
<ama=ah, when speaking about understanding of Tawheed and Allh)s Attributes, +"rom the g
statements and the clearest of proofs and reasoning are Allh)s 0ook, the /lear Truth, then the sayings of the
Messenger of Allh and his pious companions, then what was agreed upon by the Highteous #alaf, then holding on
to it until the 'ay of <udgment, and a%oiding inno%ations and listening to what was inno%ated by the mi
7#harh (sool I=ti!ad Ahl As-#unnah wal-
Al-imam al-'hahabi (d. @BF 5. in his great collection of biographies entitled )#iyar A)lam Al
Al-'ara!utni (d. EF? 5. by saying, +It was soundly reported from
hated to me than the art of Al-*alam (A philosophic way of understanding the :ature of Jod and 5is 'i%ine
Attributes.) I sayI Al-'ara!utni was ne%er in%ol%ed in any *alam
indeed a #alafi.. 7>G4BK@9
Ibn 5a8ar Al-)As!alani (d. F?C 5. said, +The happy one is the one who sticks to what the #alaf were upon and
a%oids what was inno%ated by the *halaf.. 7*halafI The ones who came after the time of the pious #alaf,
successors9 7"ath Al-0ari by Ibn 5a8ar >E4CG@9
Throughout history, those who held onto the way of the #ahabah (as opposed to the way of others carried and
were gi%en many labels such as Ahl As
#alafis, and at a time they were known as Al
"i!h, but because they followed him and not the Mu)ta$ilah who claimed that Al
and that 5e does not speak. These title
methodology and way of understanding the religion according to the way the 2rophet
followed. It is the pure, simple, clear, comprehensi%e understanding of Islam. "or that reason the title was only
used when there was a need to distinguish between understandings, and otherwise no titles were used. Al
Malik was asked what defines +Ahl As-#unnah wa al <ama)ah-. 5e repli
they are known byA they are not the <ahmis, nor Hafidis, nor &adaris.. 7Ma8moo) al
B4>??9
About a hundred years ago the Muslim nation drifted far away from the way of the #alaf and surely f
#unnah of the 2rophet Muhammad
understanding the principles of the religion in completely unprecedented manners. That led many people to call
the Muslims to go back to the way of the #alaf and lea%e the e3tremism that destroyed the beauty of Islam.
Hampant #ufisim had robbed the religion of its strength and purity by basing it on inno%ations and fairy tales. The
erection of shrines and the worshiping of the dead and the <inn
e%en though they run contrary to monotheism of Islam. The followers of the Madhahib (the famous four schools
of "i!h emptied the #hari)ah from its strength by closing the door for I8tihad and transformed the be
di%ersity into a curse of di%ision. It reached the e3tent that in Mecca there were four prayers, four Adhans, and
four <um)ahs. Lou would find statements in 5anafi "i!h books saying that a 5anafi male is allowed to marry a
/hristian or <ewish woman but ne%er a #haf)i. In a #haf)i book, you would find that praying behind a 5anafi is only
allowed in the case of necessity. Towards the end of the ;ttoman #tate some /aliphs replaced the Islamic law with
the western secular law, and a big part of the Musl
resistance became a strange %oice. Many scholars, acti%ists, and leaders among the Muslim (mmah from the
mountains of the "ar Mast to the coasts of the ,est, from the cold of the north to hot forest
interest to change the situation of the Muslims. The title of +#alafiyyah. and the re%i%al of the methodology of Al
#alaf were needed more than e%er before. Many mo%ements and groups in India, Ira!, Arabia, #yria, Mgypt, and
:orth Africa called for restoring Islam in all aspects of life to the way it was during the 2rophet)s time and the early
Muslims, i.e. following the way of al-#alaf. Al
rectified e3cept by that which rectified the first of this (mmah.. :ot all of those %oices for change and correction
necessarily were upon the way of Al-#alaf in all aspects, and some of them focused on some areas at the e3pense
of others for %arious reasons. ;ur religion is A!idah,
attempt to go back to the way of the #alaf, concentrated on the #alaf)s methodology concerning some of these
areas and neglected the understanding of the #alaf in the others.
Take-away points from the historical ackground to the Salafiyyah
N "ollowing the way of Al-#alaf is not an optionA it is a must.
N "ollowing the way of the #alaf does not mean following a specific scholar or group of scholars, nor does it mean
to be a member of a particular mo%emen
was understood and practiced by the first three generations of Islam.
N <ust as merely labeling oneself +a #alafi. does not automatically make one a follower of +Al
true that one who does not label himself +a #alafi. is thus remo%ed out of +Al
that is known through its members and who, by default, are called #alafi based on their membership.
6alaka)i (d. B>F 5. said in the introduction of his book #harh (sool I=ti!ad Ahl As
<ama=ah, when speaking about understanding of Tawheed and Allh)s Attributes, +"rom the g
statements and the clearest of proofs and reasoning are Allh)s 0ook, the /lear Truth, then the sayings of the
and his pious companions, then what was agreed upon by the Highteous #alaf, then holding on
to it until the 'ay of <udgment, and a%oiding inno%ations and listening to what was inno%ated by the mi
-<ama)ah by 6alikai >4>?B9
'hahabi (d. @BF 5. in his great collection of biographies entitled )#iyar A)lam Al
'ara!utni (d. EF? 5. by saying, +It was soundly reported from Al-'ara!utni that he said, )There is nothing more
*alam (A philosophic way of understanding the :ature of Jod and 5is 'i%ine
'ara!utni was ne%er in%ol%ed in any *alam-based arguments, nor did he e%er
)As!alani (d. F?C 5. said, +The happy one is the one who sticks to what the #alaf were upon and
a%oids what was inno%ated by the *halaf.. 7*halafI The ones who came after the time of the pious #alaf,
0ari by Ibn 5a8ar >E4CG@9
Throughout history, those who held onto the way of the #ahabah (as opposed to the way of others carried and
were gi%en many labels such as Ahl As-#unnah ,al-<ama=ah, Ahlul-5adeeth, Ahlul-
, and at a time they were known as Al-5anabilah not because they followed the Madhhab of imam Ahmad in
"i!h, but because they followed him and not the Mu)ta$ilah who claimed that Al-&ur1n is one of Allh)s creations
and that 5e does not speak. These titles were ne%er a description of the members of a group, rather the
methodology and way of understanding the religion according to the way the 2rophet
lear, comprehensi%e understanding of Islam. "or that reason the title was only
used when there was a need to distinguish between understandings, and otherwise no titles were used. Al
#unnah wa al <ama)ah-. 5e replied, +They are those who ha%e no title that
they are known byA they are not the <ahmis, nor Hafidis, nor &adaris.. 7Ma8moo) al
About a hundred years ago the Muslim nation drifted far away from the way of the #alaf and surely f
in all areasI "i!h, A!idah, mannerisms, spirituality, politics and e%en began
understanding the principles of the religion in completely unprecedented manners. That led many people to call
ay of the #alaf and lea%e the e3tremism that destroyed the beauty of Islam.
Hampant #ufisim had robbed the religion of its strength and purity by basing it on inno%ations and fairy tales. The
erection of shrines and the worshiping of the dead and the <inn became common practices in the Muslim world,
e%en though they run contrary to monotheism of Islam. The followers of the Madhahib (the famous four schools
of "i!h emptied the #hari)ah from its strength by closing the door for I8tihad and transformed the be
di%ersity into a curse of di%ision. It reached the e3tent that in Mecca there were four prayers, four Adhans, and
four <um)ahs. Lou would find statements in 5anafi "i!h books saying that a 5anafi male is allowed to marry a
but ne%er a #haf)i. In a #haf)i book, you would find that praying behind a 5anafi is only
allowed in the case of necessity. Towards the end of the ;ttoman #tate some /aliphs replaced the Islamic law with
the western secular law, and a big part of the Muslim (mmah was under occupation, and the call for <ihad and
resistance became a strange %oice. Many scholars, acti%ists, and leaders among the Muslim (mmah from the
mountains of the "ar Mast to the coasts of the ,est, from the cold of the north to hot forest
interest to change the situation of the Muslims. The title of +#alafiyyah. and the re%i%al of the methodology of Al
#alaf were needed more than e%er before. Many mo%ements and groups in India, Ira!, Arabia, #yria, Mgypt, and
rica called for restoring Islam in all aspects of life to the way it was during the 2rophet)s time and the early
#alaf. Al-imam Malik said, +The matters of the last of this (mmah will not be
ich rectified the first of this (mmah.. :ot all of those %oices for change and correction
#alaf in all aspects, and some of them focused on some areas at the e3pense
of others for %arious reasons. ;ur religion is A!idah, "i!h, and #uluk. Many of the modern mo%ements, in an
attempt to go back to the way of the #alaf, concentrated on the #alaf)s methodology concerning some of these
areas and neglected the understanding of the #alaf in the others.
istorical ackground to the Salafiyyah
#alaf is not an optionA it is a must.
N "ollowing the way of the #alaf does not mean following a specific scholar or group of scholars, nor does it mean
to be a member of a particular mo%ement. Hather it is following what the companions agreed upon and that which
was understood and practiced by the first three generations of Islam.
N <ust as merely labeling oneself +a #alafi. does not automatically make one a follower of +Al
true that one who does not label himself +a #alafi. is thus remo%ed out of +Al-#alafiyyah.. It is not a specific group
that is known through its members and who, by default, are called #alafi based on their membership.
6alaka)i (d. B>F 5. said in the introduction of his book #harh (sool I=ti!ad Ahl As-#unnah ,al-
<ama=ah, when speaking about understanding of Tawheed and Allh)s Attributes, +"rom the greatest of
statements and the clearest of proofs and reasoning are Allh)s 0ook, the /lear Truth, then the sayings of the
and his pious companions, then what was agreed upon by the Highteous #alaf, then holding on
to it until the 'ay of <udgment, and a%oiding inno%ations and listening to what was inno%ated by the misguided..
'hahabi (d. @BF 5. in his great collection of biographies entitled )#iyar A)lam Al-:ubala) reports from
'ara!utni that he said, )There is nothing more
*alam (A philosophic way of understanding the :ature of Jod and 5is 'i%ine
based arguments, nor did he e%er use it. 5e was
)As!alani (d. F?C 5. said, +The happy one is the one who sticks to what the #alaf were upon and
a%oids what was inno%ated by the *halaf.. 7*halafI The ones who came after the time of the pious #alaf, the
Throughout history, those who held onto the way of the #ahabah (as opposed to the way of others carried and
-Athar, Al-"ir!ah Al-:a8yah,
5anabilah not because they followed the Madhhab of imam Ahmad in
n is one of Allh)s creations
s were ne%er a description of the members of a group, rather the
methodology and way of understanding the religion according to the way the 2rophet himself did that they
lear, comprehensi%e understanding of Islam. "or that reason the title was only
used when there was a need to distinguish between understandings, and otherwise no titles were used. Al-imam
ed, +They are those who ha%e no title that
they are known byA they are not the <ahmis, nor Hafidis, nor &adaris.. 7Ma8moo) al-"atawa by Ibn Taymiyyah
About a hundred years ago the Muslim nation drifted far away from the way of the #alaf and surely from the
in all areasI "i!h, A!idah, mannerisms, spirituality, politics and e%en began
understanding the principles of the religion in completely unprecedented manners. That led many people to call
ay of the #alaf and lea%e the e3tremism that destroyed the beauty of Islam.
Hampant #ufisim had robbed the religion of its strength and purity by basing it on inno%ations and fairy tales. The
became common practices in the Muslim world,
e%en though they run contrary to monotheism of Islam. The followers of the Madhahib (the famous four schools
of "i!h emptied the #hari)ah from its strength by closing the door for I8tihad and transformed the beauty of
di%ersity into a curse of di%ision. It reached the e3tent that in Mecca there were four prayers, four Adhans, and
four <um)ahs. Lou would find statements in 5anafi "i!h books saying that a 5anafi male is allowed to marry a
but ne%er a #haf)i. In a #haf)i book, you would find that praying behind a 5anafi is only
allowed in the case of necessity. Towards the end of the ;ttoman #tate some /aliphs replaced the Islamic law with
im (mmah was under occupation, and the call for <ihad and
resistance became a strange %oice. Many scholars, acti%ists, and leaders among the Muslim (mmah from the
mountains of the "ar Mast to the coasts of the ,est, from the cold of the north to hot forests of Africa, there was
interest to change the situation of the Muslims. The title of +#alafiyyah. and the re%i%al of the methodology of Al-
#alaf were needed more than e%er before. Many mo%ements and groups in India, Ira!, Arabia, #yria, Mgypt, and
rica called for restoring Islam in all aspects of life to the way it was during the 2rophet)s time and the early
imam Malik said, +The matters of the last of this (mmah will not be
ich rectified the first of this (mmah.. :ot all of those %oices for change and correction
#alaf in all aspects, and some of them focused on some areas at the e3pense
"i!h, and #uluk. Many of the modern mo%ements, in an
attempt to go back to the way of the #alaf, concentrated on the #alaf)s methodology concerning some of these
N "ollowing the way of the #alaf does not mean following a specific scholar or group of scholars, nor does it mean
t. Hather it is following what the companions agreed upon and that which
N <ust as merely labeling oneself +a #alafi. does not automatically make one a follower of +Al- #alafiyyah., it is also
#alafiyyah.. It is not a specific group
that is known through its members and who, by default, are called #alafi based on their membership.
N Mistakes committed by anyone associated with Al
criticism against Al-#alafiyyah is indeed both disconcerting and pre8udiced, and it is caused by the failing to
understand the difference between Al-#alafiyyah as a methodolo
N Most certainly Al-#alafiyyah does not mean that all who associate with it are to agree on e%ery issue related to
"i!h or political stance which is based on the e%aluation of Al
#alaf)s (and thus #alafis) consensus on a general methodology does not mandate that they should agree on the
details. Al-#alaf Al-#alih (righteous predecessors did not agree on many of the "i!h issues due to their differences
in weighing the benefits and harms that may result from such issues. This definitely did not call for critici$ing any
of them due to that differing, as long as e%ery one of them held fast to the general principles and methodology. ;n
the contrary, difference of opinion is a sign of the strength and fle3ibility of the #alafi methodology.
N "alling into mistakes does not take one out of Al
fundamentals while stri%ing to obser%e such principles in their real life. Th
ma8or fundamental principle of the #unnah, or when one continuously comes up with ideas contradicting the
principles of the #unnah, to the point where he may be characteri$ed as being a de%iant from its path. It is
important though to differentiate between this matter as a rule and applying it to a specific person.
N /onsidering Al-#alafiyyah as a methodology, not a group, necessitates that by default all Muslims are followers of
Al-#alafiyyah, being that e%ery Muslim
methodology of the companions of the 2rophet
Muslims and any de%iation from it becomes the e3ception. Therefore, attempting to restrict
specific matters is nothing but due to ignorance of certain people or perhaps a %endetta against Al
certain groups and or indi%iduals that ha%e their own agendas.
N Al-#alafiyyah being a methodology, not a group, does not
interpret the te3ts lead to an acceptable and correct result all the time. Al
own principles and guidelines with %ast room for I8tihad. 5owe%er, Al
wealth does in no way lead to ambiguity in finding decisi%e solutions among all of the acceptable attempts of
I8tihad and recogni$ing the opposing unacceptable I8tihad.
I ask Allh to help all of us to follow the #unnah of the 2rop
good ending and grant us 2aradise.
Al-Oasan Al-0aPrQ (d. >>K 5. said, +Rerily, you will find the belie%er (Mu
one way, showing the same faceA 7whereas9 you will fi
e%eryone around him, running with e%ery wind.. 7AbS 0akr Al
!e"ical Meaning:
Ibn "aris (d. ET? 5. statesI +The (letter #i
precedence and antecedence. A deri%ation of this root is +Al
the #alaf are the predecessors. 7Ma!ayis Al

associated with Al-#alafiyyah should ne%er be attributed to it. #uch generali$ed
#alafiyyah is indeed both disconcerting and pre8udiced, and it is caused by the failing to
#alafiyyah as a methodology and #alafis as indi%iduals and groups.
#alafiyyah does not mean that all who associate with it are to agree on e%ery issue related to
"i!h or political stance which is based on the e%aluation of Al-Masaalih wal-Mafaasid (benefits and
#alaf)s (and thus #alafis) consensus on a general methodology does not mandate that they should agree on the
#alih (righteous predecessors did not agree on many of the "i!h issues due to their differences
benefits and harms that may result from such issues. This definitely did not call for critici$ing any
of them due to that differing, as long as e%ery one of them held fast to the general principles and methodology. ;n
s a sign of the strength and fle3ibility of the #alafi methodology.
N "alling into mistakes does not take one out of Al-#alafiyyah as long as one holds fast to its principles and
fundamentals while stri%ing to obser%e such principles in their real life. The only e3ception is when one opposes a
ma8or fundamental principle of the #unnah, or when one continuously comes up with ideas contradicting the
principles of the #unnah, to the point where he may be characteri$ed as being a de%iant from its path. It is
portant though to differentiate between this matter as a rule and applying it to a specific person.
#alafiyyah as a methodology, not a group, necessitates that by default all Muslims are followers of
#alafiyyah, being that e%ery Muslim is re!uired to follow Islam based on e%idence and according to the
methodology of the companions of the 2rophet . Al-#alafiyyah as such becomes the default state of all
Muslims and any de%iation from it becomes the e3ception. Therefore, attempting to restrict
specific matters is nothing but due to ignorance of certain people or perhaps a %endetta against Al
certain groups and or indi%iduals that ha%e their own agendas.
#alafiyyah being a methodology, not a group, does not mean that all human efforts to understand and
interpret the te3ts lead to an acceptable and correct result all the time. Al-#alafiyyah is a methodology that has its
own principles and guidelines with %ast room for I8tihad. 5owe%er, Al- #alafiyyah in its %
wealth does in no way lead to ambiguity in finding decisi%e solutions among all of the acceptable attempts of
I8tihad and recogni$ing the opposing unacceptable I8tihad.
I ask Allh to help all of us to follow the #unnah of the 2rophet and his companions and to gi%e us a good life, a
said, +Rerily, you will find the belie%er (Mu1min consistent Ume aVer Ume, upon
one way, showing the same faceA 7whereas9 you will find the hypocrite (Munfi! changing colors, trying to be like
e%eryone around him, running with e%ery wind.. 7AbS 0akr Al-'aynSrQ, Al-Mu8lasah wa <awhir Al
Ibn "aris (d. ET? 5. statesI +The (letter #in, the (letter 6am, and (letter "a (together, is a root which indicates
precedence and antecedence. A deri%ation of this root is +Al-#alaf. which means those who ha%e passed on, and
the #alaf are the predecessors. 7Ma!ayis Al-6ugha by Ibn "aris, the rootI #alaf9
#alafiyyah should ne%er be attributed to it. #uch generali$ed
#alafiyyah is indeed both disconcerting and pre8udiced, and it is caused by the failing to
gy and #alafis as indi%iduals and groups.
#alafiyyah does not mean that all who associate with it are to agree on e%ery issue related to
Mafaasid (benefits and harms. The
#alaf)s (and thus #alafis) consensus on a general methodology does not mandate that they should agree on the
#alih (righteous predecessors did not agree on many of the "i!h issues due to their differences
benefits and harms that may result from such issues. This definitely did not call for critici$ing any
of them due to that differing, as long as e%ery one of them held fast to the general principles and methodology. ;n
s a sign of the strength and fle3ibility of the #alafi methodology.
#alafiyyah as long as one holds fast to its principles and
e only e3ception is when one opposes a
ma8or fundamental principle of the #unnah, or when one continuously comes up with ideas contradicting the
principles of the #unnah, to the point where he may be characteri$ed as being a de%iant from its path. It is
portant though to differentiate between this matter as a rule and applying it to a specific person.
#alafiyyah as a methodology, not a group, necessitates that by default all Muslims are followers of
is re!uired to follow Islam based on e%idence and according to the
#alafiyyah as such becomes the default state of all
Muslims and any de%iation from it becomes the e3ception. Therefore, attempting to restrict it to a group or few
specific matters is nothing but due to ignorance of certain people or perhaps a %endetta against Al-#alafiyyah by
mean that all human efforts to understand and
#alafiyyah is a methodology that has its
#alafiyyah in its %astness, fle3ibility and
wealth does in no way lead to ambiguity in finding decisi%e solutions among all of the acceptable attempts of
and his companions and to gi%e us a good life, a
1min consistent Ume aVer Ume, upon
nd the hypocrite (Munfi! changing colors, trying to be like
Mu8lasah wa <awhir Al-WIlm X>TEG9
n, the (letter 6am, and (letter "a (together, is a root which indicates
#alaf. which means those who ha%e passed on, and