zubeyr:

Salafis are at the roots of all Muslims problems today most of them are narrow minded harsh in their interpretations of the quran and sunna their tribals cultures mixed with a rigid views vis a vis of women and minorities make them the worst school of thought in Islam ibn Abdel wahhab ibn teymiyyah and ibn Alqayim are the leaders of this movement

I'm not meant to say this, but honestly, you diminish in my estimation for this statement.
Salafi remains the greatest reformer of this ummah. How can Ibn Taymiyyah be a problem to this ummah.

@Jarusl Likewise and I can care less of what you think of me but I will reiterate my opinion again and again about those ''salafis'' whom inspired generations of Muslims to divide their Umma and to deviate them  from the right path of moderation to the one of terrorism and killing both Taliban and Al qaeda found their ideology in this school of thought derived from the Hanbali'' Madhab '' and lead by Ibn Abdul Wahab Ibn Teymiyyah Ibn alqayyim and Ibn baz

As far as Ibn teymiyyah Ulema Ahl sunna do not consider ibn teymiyyah as an authentic sunni scholar he is a bit of controversial figure in Islam and has found mostly extreme veneration amongsts "salafis" aka wahabis
Ibn teymiyyah was condemned by most his contemporaries scholars  Imam Ibn Hajar Alasqalani ,Abu Hamed Alghazali ,Ibn Battouta
Ibn teymiyyah has suggested that Allah was corporeal entity in writings such" Alaqida Alhamawiya"here he indicates that Allah" Hand"(Yed)
"Foot" (Qadam) "Face" (Wajh) and elevation (Ulluw) are literal(haqiqi) Attributes and that He is upon the Throne in Person a statement that his student Al  Dhahabi  has condemned as innovated in the religion he was also   disrespectful to the sahabas Ali and Uthman he was refuted by reputable scholars in his  time such as Imam Subki and Ibn Hajar and many others
His famous "Mardin fatwa " is a classical text for militants extremists who say it allows Muslims to declare others Muslim infidels and wage war on them
Most his legal views violated the scholars consensus (Ijma) of sunni Muslims and their standards of faith( Aqidah)

He differed with other Ulemas and Imams  about the permissibility of"tawassul  (supplication) to the Prophet"PUH and the travelling to visit his grave  All Jurists whether Maliki Shafii Hanbali or Hanafi are unanimous about the permissibility  of this way of supplication whether  it was in life time of the Prophet or after his passing
The Abasside caliph Almansur once asked Malik Ibn Anass (The Imam of the Medina(City) of the Prophet PUH and founder of the Maliki school of Jurisprudence which we follow mainly in North and West Africa Emirates Kuwait and some others countries) whether he should turn towards the shrine of the Prophet PUH or face the Kiblah for supplication ? Imam Malik answered him "Why you want to turn away from the Prophet PUH when He is the Wassilah (means) for you and your father Adam towards Allah on the day of the resurrection Imam Malik added "turn to Him (The Prophet PUH and seek his intercession (shafaa)

Also his follower Ibn Abdul wahab became more extreme and with his followers destroyed many graves of the companions of the Prophet PUH and extended the meaning of Bidaa(innovation) in manner that was not heard of before( Tariq Almadhahib Al islamiya P :199)
Ibn teymiyyah was a misled person he is without doubt one of the think tank forefathers of the wahabia aka salafis doctrine

Brothers lets not turn this into an argument. I do agree there are lots of 'scholars' who mislead people, But lets not insult anybody.
May Allah guide us in the right path and save us from being misled by such people. Ameen.


[center] And hold fast, all together, by the rope which God (stretches out for you), and
be not divided among yourselves;
and remember with gratitude God's favour on you;
for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren;
and ye were on the brink of the pit of Fire, and He saved you from it.
Thus doth God make His Signs clear to you: That ye may be guided. 
Quran (3:103)[/center]

Ameen Ya Rab Al Alemine

@ abul banat (the father of the girls) 
From your name I assume you might be an Arab trader in Nigeria bro you seem not immersed enough in the salafi movement I suggest you do your homework first and talk later

Salaamu alaik. Pls where can i find salafiyyoon in Lagos,is there a masjid,centre? Jazaakumullaahu khair

I am sure you will be able to find them anywhere in Nigeria since their west African headquarter is based in Banjul Gambia (Daru Alathar )

@codebase, @Abulbannat,

A well presented 'lecture'. But many sincere questions to be ask.
I must say it took me days to read, digest and verify certain facts.

If I may collapse the presentation on the O. P(about Salafism), I'd say the call or origin is in the hadith of the holy prophet (blessing on him and his household) which says:

"Aleikum bi sunnati wa sunnatal khulafi Rashidun..." (Adhere to my sunnah and the sunnah of the rightly guided khalifa...)

NB: Is there any difference in the Sunnah of Muhammad and that of "Rightly guided khalifa?" Or any better sincere explanation of the above hadith?

Sincere explanation is many things are expected to come up which were not apparently appeared during the time of Nabi (saws); we hereby expect the guidance (sunnah) of these right khalifa in accordance with their understanding of the sunnah of the holy prophet(saws).

1. The fact that the word "Salafus salih" is being used, meaning "Righteous predecessor" simply indicate that not ALL the sahaba, tabi'in... were righteous. This synchronized with "khulafai RASHIDUN" (Rightly guided khalifa). Meaning there were many wrong khalifas in the course of Muslim history (Islamic history explore this fact).

The question is WHO ARE THESE KHULAFAI RASHIDUN (Rightly guided khalifa)?

No doubt they were to be followed after the demise of the holy prophet (saws) so the question of the holy prophet doesn't designate a successor after him does not arise.

The pathetic answer many muslim scholars do give is: "The rightly guided khalifas are four viz: Abu Bakar, Umar, Uthman, and Ali in that order"

Where (sahih or daif hadith is welcome) has the holy prophet (saws) numbered them as FOUR or named and position them in that order?

On the other hand, what the holy prophet said was that the khalifa or Amir or Imam to succeed him will be TWELVE (12) in number and ALL from Quraysh (in another version from BANU HASHIM to be precise) as reported in Sahih al-bukhari, Sahih Muslim and many other ref. Books.

Who are these 12 leaders?

2. "Obey Allah, and Obey the prophet and those vested in authority amongst you..."

No doubt at the immediate revelation of these ayah, Allah was addressing the generality of Sahaba; hence, the use of "...and those vested in authority amongst you..."

According to Imam Fakhrudeen Razi in his "Tafsir al-Kabir", he explained that:

The fact that the same command of "ATIU (OBEY)" is used for both the holy prophet (saws) and Ulul Amr (those vested in authority), it is imperative for "these Ulul Amr" to be Ma'sum (infallible) since the prophet (saws) himself is Ma'sum.

Here, I see the union of "Ulul Amr and Khulafai Rashidun".

So who are (were) these "Ulul Amr?"
After all the sahaba MUST had asked the holy prophet (saws) about them since its Allah's command that must be adhere unto.

3. THE LEGACY OF RASUL (saws)
A leader that leaves his back unattended to is not a true leader, no doubt.

There's not a single hadith (correct me if am wrong please) where the holy prophet (saws) used the word "salafus salih". So telling Muslims to attach to this "way" is like disregarding the hadith of the legacy of Muhammad (saws) which says:

"I left for you two weighty things, so long you adhere to it, you will never go ASTRAY; book of God and my progeny, my Ahl al-bayt" (kutubu sittah except al-bukhari)

"The similitude of my ahl al-bayt is that of the ark of Noah. Whoever embarks it is saved and whoever turn away from it is drowned. So don't outstrip them for then you shall perish, and don't fall short of them, for then you shall perish. Don't teach them for they are more knowledgeable than you" (al-Mustadrak ala sahihayn of Imam Hakim- who claimed the hadith is sahih according to the criteria used by Bukhari and Muslim but the two did not recorded it- vol. III p. 17, vol. IV p. 366;; Ibn Hajar in sawaiq al-Muriqa p. 136, 227; al-suyuti, al-Jami al-saghir Vol. II p. 132; Musnad Ahmad Ibn Hanbali vol. III p. 17 and vol. IV p. 366; Tabarani in al-Mu'Jam al-saghir vol. II p. 22; Talkhis al-dhahabi etc)

NB: the hadith of "kitabullah wa sunnah" (book of God and sunnah) is never found in Kutubu sittah; all distinguished scholars of rijal have dubbed the hadith either weak or fabricated (no chain of transmitter, reporter were fabricator etc)

NB: this is not to say we should follow the sunnah of the holy prophet (saws) but since it was not written or authenticated by Rasul himself as does the Qur'an, the stress is to take SUNNAH or understanding of Hadith from his ahl al-bayt (a.s).

Here also, I see the union in "Khulafai Rashidun, Ulul Amr and Ahl al-bayt" being the righteous successor of Muhammad (saws).

To me the idea of Salafism is alien.

Expecting your just reply sir.

Salam.

abdulai faisal is not a shayk..wer are d shuyukh dat acclaim is scholarship,wer are is work?

AS-SALAFUS-SAALIH

THE PIOUS PREDECESSORS

Compilation: Aboo Aamir Al-Atharee

All praise to Allâh the Lord of the worlds; I bear witness that Allâh Alone is worthy of worship, and I bear witness that Muhammad is His slave and Messenger.

To proceed:

We live in an era where there is a rejuvenated call to following the methodology of the early generations of Muslims, and this call – all praise to Allâh – has seen a kind of acceptance in some Muslim communities all over the globe save some places where heretical practices are still commonplace. The development is such that the general populace have shown the desire to know the kind of people that constituted Al-Quroon Al-Mufaddalah (the Glorious Generations) of Islam.

Thus for the English audience we present some of the necessary things that should be known about these pious early Muslims, and why it is their methodology Muslims must strive to follow to earn safety.

In this write-up, we rely heavily on the work Ash-Shaykh Saleem bn. Eid Al-Hilaalee – may Allâh protect him – that is entitled: Limaadhaa akhtar'tu man'hajas-Salafee ['Why I have Chosen the Methodology of the Salaf'].

We ask Allâh to make it beneficial to all the Muslims in general. It is Allâh alone that grants success.

What does the term Salaf mean?

Lexically, the word Salaf means those who have preceded in terms of knowledge, faith, honour and goodness.

Ibn Mansuur, the Arabic lexicographer, said in the classical Arabic lexicon, Lisaanul-Arab [9/159], as thus:

'…also As-Salaf are those who were before you amongst your forefathers and relatives; who are older than you are and more honourable. This is why the first epoch of the Taabiuun (who came after the Sahaabah) are called As-Salafus-Sâlih.'

This lexical meaning of the word Salaf also comes into open in the statement of the Messenger of Allâh – Sallallâhu alayhi wa sallam – to his daughter, Faatimah, the Flower, may Allâh be pleased with her; he said to her when she became sad after her father told her he was about to die:

'What a good Salaf (predecessor) I am to you.' [Al-Bukhaari (7285); Muslim (2450/98)].

Technically however, the word Salaf, when it is absolutely used, refers to the Companions of the Messenger of Allâh – Sallallâhu alayhi wa sallam, while the Taabiuun who came after them also share in the appellation, from the perspective of those who came after them too.

Al-Qal'shaani said in Tahrirul-maqaalati min shar'hir-risaalah [36]:

'The Salafus-Saalih were the first epoch (of righteous men) those who were endowed with knowledge, took to the guidance of the Prophet – Sallallâhu alayhi wa sallam, and guarded his Sunnah. They were the people whom Allâh chose as the Companions of His Prophet and to entrench His Deen. Allâh was pleased with them as Leaders of the Ummah. They strove in the path of Allâh in the utmost and they tried their best to bring benefit to the Ummah, and they all made efforts with their souls to earn Allâh's Pleasure.'

Allâh – the Mighty and Exalted – praised them in His Book where He said:

"Muhammad is the Messenger of Allâh, and those who are with him are severe against disbelievers, and merciful among themselves…" [Al-Fat'h: 29].

And where He said:

"(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking bounties from Allâh and to please Him. And helping Allâh (i.e. helping His religion) and His Messenger. Such are indeed the truthful (to what they say)." [Hashr: 8]

In the Verse above, Allâh mentioned the Muhaajirun (Emigrants) and the Ansaar (Helpers) after which He praised and showed pleasure to those who followed them. And He threatened, with punishment, in another Verse, those who might oppose them and take other than their path; He said:

"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 path he has chosen, and burn him in hell – what an evil destination." [An-Nisaa: 115].

"…and follows other than the believers' way…"

The 'believers' when the Verse above was revealed were none other than the Companions of the Messenger of Allâh – Sallallâhu alayhi wa sallam. Thus it is their way that ought to be followed in understanding the Book of Allâh and the Sunnah of His Messenger – Sallallâhu alayhi wa sallam.

Therefore, these people, the Companions of the Prophet, should be followed in what they brought (from the Messenger of Allâh – Sallallâhu alayhi wa sallam), and what they did in their time with respect to the matters of the Deen must be emulated; while forgiveness should be sought for them just as Allâh enjoins the Muslims who would come after them to do:

"And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful." [Hashr: 10].

The term, Salaf, was not new to the scholars of old. For instance, Al-Imaam Al-Bukhaari reported in his Sahih that Raashid bn Sa'd said:

'The Salaf used to prefer stallion because it was more courageous and daring.' [The Book of Jihaad, Chapter 50].

While explaining that, Al-Haafidh Ibn Hajar – rahima-hullah – said the word Salaf in the statement refers to the Companions of the Prophet – Sallallâhu alayhi wa sallam – and those who came after them. What also vindicates that view is the fact that Raashid bn Sa'd – the reporter of the statement – was a Taabi'ee (a pupil of the Companions of the Prophet), and Salaf, to a Taabi'y, is without doubt the Companions of the Prophet – Sallallâhu alayhi wa sallam.

Similarly Al-Bukhaari reported: The Chapter Illustrating that the Salaf used to save food, meat and others in their houses and on their journeys [The Book of Food, Chapter 27].

What Al-Imaam Al-Bukhaari implied by the word Salaf were the Companions of the Messenger of Allaah – Sallallâhu alayhi wa sallam.

He (Al-Bukhaari) also said: Az-Zuhree (Al-Imaam Ibn Shihaab) said with regard to bones of dead animals such as elephants' and others:

'I met a people, scholars among the Salaf, who would comb their hair with them and collect their oil in them; they did not see anything wrong in that.' [Book of Ablution, Chapter 67].

Al-Imaam Az-Zuhree – rahimahullah – was a Taabi'ee therefore those whom he meant by Salaf were the Companions of the Messenger of Allâh - salaLlaahu alaihy wa sallam.

As for Al-Imaam Muslim, another collector of Sahih, he said in the preface of his Sahih in the route of Muhammad bn Abdillah – rahimahullah – who said: I heard Aliyy bn Shaqeeq say: I heard Abdullâh bn Al-Mubaarak – rahimahullah – say in the gathering of people:

'Leave the hadith of Amr bn Thaabit [a Raafidi] for he used to vilify the Salaf.'

The Salaf being referred to above were the Companions of the Messenger of Allâh.

Al-Imaam Auzaa'ee – rahimahullah – said:

'Be patient over the Sunnah; stay where the people (Companions) stayed; say what they said and refrain from what they refrained from and follow the path of your Salafus-Saalih (the Pious Predecessors), sufficient for you is what sufficed for them.' [Al-Aajooree reported it in Ash-Sharee'ah p.58].

Also from the perspective of time, the term – Salaf – is used to indicate the best of generations (in the history of Islam); the generations that were worthy of emulation. Those were the first three generations that were confirmed to be on goodness upon the tongue of the best of men, our Prophet, Muhammad – Sallallâhu alayhi wa sallam. He said:

'The best of people is my generation then those who follow them then those who follow them. Then will come people whose testimonies will go before their vows and their vows before their testimonies.'

[The hadith was reported by many collectors at all levels: Bukhaari, Trimidhi, Ibn Hibbaan, etc.]

It is pertinent to note that even though the first three generations of Islam constitute the best of Islam, yet there were some evil people in those generations. For instance, hypocrites were existing in Madeenah even when the Prophet – Sallallâhu alayhi wa sallam – was alive. And thus when he died, many of heretical thoughts such as those of Khaarijiyyah (Al-Khawaarij), Raafidah (Shiah), I'tizaal (Mu'tazilah), Ir'jaa, etc, reared their heads. This is why it is important to qualify the people to be emulated even in those generations, thus they must be those whose understanding (of the Deen) conformed to the methodology and understanding of the Companions of the Messenger of Allâh. But one important phenomenon at the point in time was that the bulk of the scholars then were on the path of the Companions of the Messenger of Allâh thus the people of Bid'ah were easily found out and exposed to the people in the light of the Qur'ân and Sunnah.

The three generations were the best if they were to be compared to the successive generations. Things began to worsen as years passed by. This is even a confirmation of what Anas bn Maalik – may Allâh be pleased with him – heard from the Messenger of Allâh that the successive years of Islam would be worse, in terms of knowledge and understanding of the Deen, compared with the earlier years. True is the speech of the Messenger of Allâh – Sallallâhu alayhi wa sallam.

Thus as there were Salafus-Sâlih (Pious Predecessors), there were also Salafut-Tâlih (Evil Predecessors). The Companions of the Messenger of Allâh – and those who followed their way among the Taabioon – constitute the former; while the heads of heretical thoughts like Abdullah bn Ubayy, Abdullah bn Saba', Jahm bn Safwaan, Ma'bad Al-Juhani, etc, constitute the latter. As Muslims ought to follow the way and manner of the former, they must try their utmost to see the latter as evil people whom those who might represent their thoughts in the present time must be avoided. And how plenty are they in our own time!

With the foregoing in mind, it will be noted that when the term Salaf is absolutely used, it does not just include everybody in the three first generations but the Companions of the Messenger of Allâh and those who followed them in goodness. In essence, the term can be said to embody those who guard over the correct creed and methodology of Islâm which the Messenger of Allâh – Sallallâhu alayhi wa sallam – and his Companions were upon before the differing and divisions. And this cuts across all the generations only that the first three generations were attested to by the Messenger of Allâh – Sallallâhu alayhi wa sallam – thus they are the standard.

Broadly speaking therefore, Salafus-Saalih are scholars of former and latter generations who filled the annals of Islam with glories that remain unsurpassed in the history of mankind; and they can be said to run into thousands. Below are their levels:

The Sahabah (Companions): Such as Abu Bakr As-Sideeq, Umar bn Al-Khattaab, Uthmaan bn Affaan, Aliyy bn Abee Taalib; the rest of the ten that were given the tidings of Jannah; the rest of those who fought in the Battle of Badr; and those who were with the Prophet – Sallallâhu alayhi wa sallam – in Bay'atu-Ridwaan (Allegiance of Pleasure), and host of others.

The Muslim belief is that all the Companions of the Messenger of Allâh are trustworthy though they are of varying degrees in terms of knowledge and piety. May Allâh be pleased with them all and may He despise the Shiah – and the modernists – who cast aspersions at the personality of the Companions of the Messenger of Allâh.

Ibn Mas'uud – may Allâh be pleased with him – said:

'Allâh looked into the hearts of the slaves and saw the heart of Muhammad as the best of all the hearts then He chose him for Himself and entrusted him with His Message. Then Allâh looked into the hearts of the slaves after the heart of Muhammad and saw the hearts of his Companions as the best among the rest of the hearts thus He made them the deputies of His Prophet – to fight for His Deen. Thus whatever these Muslims (the Companions) saw as goodness is indeed goodness in the Sight of Allâh, and whatever they saw as evil is evil in the sight of Allâh.' [Recorded by Al-Imaam Ahmad (1/379) and others; it is graded as hasan].

The Taabiuun (Pupils of the Sahaabah): On their lead were Uwais Al-Qar'nee, Sa'eed bn Musayyab, Ur'wah bn Zubayr, Saalim bn Abdillah bn Umar, Ubaydullah bn Abdillah bn Utbah bn Mas'uud, Muhammad bn al-Hanafiyyah, Aliyy bn Al-Hasan Zaynul-Aabideen, Qaasim bn Muhammad bn Abee Bakr As-Sideeq, Al-Hasan Al-Basree, Muhammad bn Seereen, Umar bn Abdil-Azeez, Muhammad bn Shihaab Az-Zuhree, etc. May Allâh bestow mercy on all of them.

The Atbaaut-Taabieen (Pupils of the Taabiuun): On their lead were Maalik bn Anas, Al-Auzaai'yy, Sufyaan bn Saeed Ath-Thauree, Sufyaan bn Uyaynah Al-Hilaalee, Al-Layth bn Sa'd, etc. May Allâh bestow mercy on all of them.

Then those who followed them such as Abdullah bn al-Mubaarak, Waqee', Ash-Shaafi'yy, Abdur-Rahmaan bn Mahdee, Yahyaa Al-Qattaan, etc. May Allâh bestow mercy on all of them.

Then the pupils of the above such as Ahmad bn Hanbal, Yahyaa bn Ma'een, Aliyy bn Al-Madeenee, etc. May Allâh bestow mercy on all of them.

Then the pupils of the above such as Al-Bukhaaree, Muslim, Abu Haatim, Abu Zur'ah, At-Tir'midhee, Abu Daawud, An-Nasaaiyy, etc. May Allâh bestow mercy on all of them.

Then in the latter generations came the following: Ibn Jareer At-Tabaree, Ibn Khuzaymah, Ibn Qutaybah, Al-Khateeb Al-Baghdaadee, Ibn Abdil-Barr, Abdul-Ghaniyy Al-Maqdsee, Ibn As-Sallaah, Ibn Taymiyyah Shaykhul-Islaam, Al-Miziyy, Adh-Dhahabiyy, Ibn Qayyim Al-Jauziyyah, Ibn Rajab Al-Hanbaliyy, etc. May Allâh bestow mercy on all of them.

Then very much later other prominent figures followed them, such as Muhammad bn Abdil-Wahhaab, Abdur-Rahmaan As-Sa'dee, Ibraaheem Aal-Shaykh, Ahmad Shaakir, Muhammad Naasirudeen Al-Albaanee, Abdullah bn Baaz, As-Saalih Al-Uthaymeen, Ash-Shaykh Rabee al-Madkhalee, Muqbil Al-Wada'iyy, etc. May Allâh bestow mercy on all of them.

BIOGRAPHY OF SOME SALAF

The Three Golden Centuries are considered for the purpose; in each century, five of the Salaf are looked at.

In the Century of the Companions:

Abu Bakr As-Sideeq

He was the best in the Ummah after the Prophet (Sallalahu alayhi wa sallam). He was the first Successor of the Messenger of Allâh and the second in the Cave with him in the event of the Hijrah . He is name is Abdullah bn Abee Quhaafah; his father real name was Uthmaan Al-Quraashi At-Taymee. He was the first man to accept Islam. He was nicknamed As-Siddeeq because he never doubted the Prophet (Sallalahu alayhi wa sallam) and was an epitome of truthfulness. Also he was known as Al-Ateeq because the Messenger of Allâh (Sallalahu alayhi wa sallam) said as regard him: 'Abu Bakr is the ransom of Allâh from Fire.' [Al-Imaam Al-Albâni authenticated the hadith in As-Saheehah 4/102.]

He witnessed all the battles fought by the Messenger of Allâh (Sallalahu alayhi wa sallam) such as Badr and Uhud. The Prophet (Sallalahu alayhi wa sallam) said about him: 'The most trustworthy person to me with regard to his wealth is Abu Bakr; if I were to take anyone as a Khaleel (a bosom friend) I would take Abu Bakr as a Khaleel, if not the Islamic brotherhood…' [Muslim; 2382].

A woman asked the Messenger of Allâh (Sallalahu alayhi wa sallam) about a thing; the Prophet (Sallalahu alayhi wa sallam) however asked the woman to come back. She said: 'O Messenger of Allâh, what if I come and do not meet you?' He replied (Sallalahu alayhi wa sallam) : 'If you do not meet me, go to Abu Bakr.' [Muslim; 2385].

Abu Bakr died in the month of Jumadal-Aakhirah year thirteen of the Hijrah. He was then sixty-three years old. It was Umar bn Al-Khattaab that prayed over him. May Allâh be pleased with Abu Bakr a worthy Salaf.

Umar bn Al-Khataab

He was the first to be called Ameerul-Mu'mineen [the Leader of the Faithful]. He was Abu Hafs Al-Adawi Al-Faaruuq. Allâh used him to aid the religion of Islam. During his reign, a lot of cities were liberated. He was the one the Prophet (Sallalahu alayhi wa sallam) said could be a prophet after him – but there is no prophet after the Prophet. The Prophet (Sallalahu alayhi wa sallam) informed him that the devil used to run away from any path he took.

That was Umar bn Al-Khattaab whom none will hate except an ignorant one or a rebellious Raafidite. His opinions about certain Islamic public phenomena were often granted by Allâh; such as the issue of making the Station of Ibraahim (at the Holy Sanstuary of the Ka'bah) a place to observe a two-unit optional prayer, the issue of the Hijaab for the Prophet's wives (which later became a legislation for all the Muslim women) and the issue of what should be done to the captives of Badr; his opinion regarding that was that they should be killed.

Umar bn Al-Khataab was martyred in the last days of Dhul-Hijjah in year 23 of Hijrah. He was killed by a Zoroastrian slave, Abu Lu'luah. He lived for sixty-three years. May Allâh be pleased with Umar bn Al-Khataab.

Uthman bn Affaan

The Leader of the Believers who came to power after Umar bn Al-Khattaab. He was known as Dhu-Nurayn [the Possessor of Two Lights] because he married two daughters of the Prophet (Ruqaayah and Ummu Kulthuum); one after the other. He married Ummu Kulthuum after the death of Ruqayyah. Even when the second died, the Prophet (Sallalahu alayhi wa sallam) said he could give him another if he had. He was born in the 6th year after the Event of the Elephant.

He witnessed all the battles fought by the Prophet (Sallalahu alayhi wa sallam) except Badr and Hudaybiyyah. Before the Battle of Badr, he was allowed to stay in Madeenah to look after his sick wife, Ruqayyah. And at Hudaybiyyah, he was the one the Prophet (Sallalahu alayhi wa sallam) sent to liaise with the Quraysh in Makkah, and it was on the occasion of the rumor of his murder by the Quraysh that the Messenger of Allâh (Sallalahu alayhi wa sallam) sought a renewed allegiance from the Muslims to fight the unbelievers.

Uthmaan was among the Ten that were given the tidings of paradise from the earth. He used to spend a lot for Islam. He was the one that purchased Ruumah Well from a Jew for the Muslims' use. He was a bashful type such that the Prophet (Sallalahu alayhi wa sallam) said even the angels used to be shy of him.

His reign began in year 24 of the Hijrah. He was killed by some rebels from outside the city of Madeenah on Friday 17th day of the month of Dhul-Hijjah in year 35 of the Hijrah. He was killed while reciting the Qur'aan, thus he was a lover of Qur'aan recitation. He was the one Allâh used to gather the Muslims over a copy of the Qur'aan to be recited all over the regions of Islam.

When he was killed, Uthmaan was eighty years old. May Allâh be pleased with him.

Alee bn Abee Taalib

He was Abu Al-Hasan Al-Haashimi, the foremost judge in the Ummah, and the horseman of Islaam. He accepted Islam at a very early age; it was said he was the first young person to accept Islam; that was when he was about ten years old. He was among the Ten that were given the tidings of Paradise. The Prophet (Sallalahu alayhi wa sallam) used to love him and his sons – Hasan and Husayn, such that he regarded him as an integral part of his household. The Prophet (Sallalahu alayhi wa sallam) said: 'Whoever I am his friend, Alee is.' And he (Sallalahu alayhi wa sallam) once said to him: 'You are to me as Haaroon was to Moosa, only that there is no prophet after me.' [Muslim 2404].

Alee was married to the most beloved daughter of the Messenger of Allâh, Faatimah. The marriage took place in the second year of the Hijrah.

Alee witnessed all the battles fought by the Messenger of Allâh (Sallalahu alayhi wa sallam) except the Taabuk Expedition. At Khaybaar, it was under Alee's command that victory was granted the Muslims over the Jews, as the Prophet (Sallalahu alayhi wa sallam) foretold, that Allâh would grant the victory via a person whom Allâh and His Messenger (Sallalahu alayhi wa sallam) loved.

He was killed in year 40 of Hijrah by a miscreant sponsored by the Khawwarij (the rebels of the state). May Allaah be pleased with Alee bn Abee Taalib.

Sa'd bn Abee Waqaas
He was among the Ten given the tidings of Jannah from earth and one of the early entrants into Islam, he accepted Islam at seventeen; that day there was none else that accepted Islam alongside with him. He was among those who witnessed the battle of Badr and the event of Hudaybiyyah. He was also among the Six that constituted the Shûrah that chose Uthmaan as the Khaleefah after Umar bn Al-Khattaab. He was the first person to shoot an arrow in a battle fought by the Muslims; that was at Uhud. The Prophet (Sallalahu alayhi wa sallam) enjoined him to do so, ransoming him with his father and mother; the only person the Prophet (Sallalahu alayhi wa sallam) ever said that to. [See Al-Bukhaari, 4055].

Sa'd bn Maalik Abee Waqaas was a person whom when he supplicated his supplication would be granted. That was by the blessing of the Messenger of Allâh (Sallalahu alayhi wa sallam); he said: 'O Allâh grant Sa'd's supplication when he supplicates to You' [Al-Imaam Al-Albaanee authenticated it in Mishkaat Masaabih 6116].

There was no person he made supplication for or against except that it was granted. A woman once falsely accused him of usurping her land and she took his matter to the ruler, Sa'd supplicated that the woman should lose her sight and eventually die if she was dishonest. The woman afterwards lost her sight and fell into a pitch and died. So also was his supplication against a man in Kuufah who accused him of a wrongdoing; he said the man should be blinded if he was falsely accusing him, and so it happened.

It was Sa'd, Allâh used to liberate the whole of Iraaq; he was the commander of the Muslim army in the Battle of Qadisiyyah which saw the end of the Persian Power.

Sa'd died at Al-Aqeeq, a suburb of Madeenah, in year 55 Hijrah. He was carried to Madeenah where he was buried at Baqee'. May Allâh be pleased with Sa'd bn Maalik Abee Waqaas.

In the Century of the Taabioon (the Followers of the Companions):

Sa'eed bn Al-Musayyab

He was an Imaam, Shaykhul-Islam and jurist of Madeenah. He was regarded as the best among the Taabiuun in terms of knowledge. He was born in the first two years of the reign of Umar bn Al-Khattaab; there was a difference of opinion whether he heard from Umar or not. But he heard narrations from Uthmaan, Zayd bn Thaabit, Aaishah, Abu Hurairah, etc, much of his narrations were from Abu Hurayrah such that he married the daughter of Abu Hurairah. Sa'eed was very knowledgeable, very polite, deep in religion and always speaking the truth. Other Taabioon used to rely on his judgments because he was more conversant with the judgments of the Messenger of Allâh (Sallalahu alayhi wa sallam) and his Companions than any of them.

He was a devout person such that he performed the Hajj forty times. He was also a knowledge seeker; he used to travel far and wide in search of knowledge.

Al-Ajdee reported that Sa'eed bn Al-Musayyab would not take grants from rulers so that he would not be afflicted by them. He was a business man of a sort; he would trade in oil (for home use) and other items.

It was said that he died in year 105 Hijrah. May Allâh bestow mercy on him.

Al-Imaam Ash-Sha'bee

He was Abu Amr Aamir bn Sharaaheel Al-Hamdaanee Al-Kuufee. He was born during the reign of Umar bn Al-Khattaab. He was an Imaam, a memorizer, a jurist and an expert in various Islamic fields. He used to say: 'I never put white on black.' That is, he never wrote down anything; he used to memorize.

He heard narration from the Companions such as Imraan bn Husayn, Jareer bn Abdillâh, Abu Hurairah, Ibn Abbaas, Aaisha etc.

In the opinion of Sulaymaan At-Taymee, Ash-Sha'bee was more knowledgeable than Ibn Al-Musayyab, Taawus, Attaa, Al-Hasan and Ibn Seereen.

Ibn Seereen said: 'Stay with Ash-Sha'bee, verily I saw him giving verdicts while the Companions of the Messenger of Allâh were available.'

Ibn Uyaynah said: 'Scholars are three; Ibn Abbaas in his time, Ash-Sha'bee in his time and Ath-Thauree in his time.'

Al-Ash'ath reported from Ibn Seereen that the latter said: 'I arrived in Kuufah, there was a very huge Halqah (circle of learning) of Ash-Sha'bee in place while the Companions of the Messenger of Allâh were many.'

May Allâh bestow mercy on Al-Imaam Ash-Sha'bee.

Muhammad bn Seereen

His brother, Anas bn Seereen, said he was born in the last two years in the reign of Uthmaan. He learnt from a number of notable Companions of the Messenger of Allâh (Sallalahu alayhi wa sallam). He was an Imaam and a person deep in knowledge, he was also trustworthy in narrations and was an ascetic. Ibn Aun said about him: 'My eyes have not seen the like of Ibn Seereen.'

Abu Awaanah said: 'I saw Ibn Seereen; there was none that would see him except that he would glorify Allâh.'

Ibn Seeren was a jovial person, he died in year 110 Hijrah. May Allâh bestow mercy on him.

Ur'wah bn Az-Zubayr

His father (Az-Zubayr bn Awwaam) was among the Ten given the tidings of Jannah from the earth. He was one of the sons of As'maa bint Abee bakr – the sister of Aaisah. Ur'wah was the scholar of Madeenah during his time. He was born during the reign of Uthmaan bn Affaan. He heard narrations from some Companions of the Messenger of Allâh (Sallalahu alayhi wa sallam). He took most of his knowledge from his maternal aunt, Aaisah. He knew history and was a very reliable person in narrations.

He was also a devout person. One of his sons, Hishaam, reported that he died while observing fast, and that he used to recite one-fourth of the Qur'aan in his daily Tahaajud. He never missed the activity except the night when his leg was cut.

Al-Hasan Al-Basree

He was Abu Saeed. He grew up in Madeenah and memorized the Book of Allaah there. He was born during the reign of Uthman bn Affaan; he heard him severally deliver speeches. On the day Uthman was murdered, Al-Hasan was 14 years old.

He then grew up to engage in Jihaad and learning. He became a writer, in the reign of Muaawiya, for a Governor of Khurasaan by name Ar-Rabee' bn Ziyaad. He heard narrations from a number of Companions of the Messenger of Allâh (Sallalahu alayhi wa sallam) such as Uthmaan (as earlier indicated), Imraan bn Husayn, Al-Mugheerah bn Ash-Shu'bah, Abdur-Rahmaan bn Sam'rah, etc.

Ibn Sa'd said about him in his Tabaqaat: 'He was very knowledgeable, highly-profiled, reliable in narrations, a proof, a devout person, a hajj-goer, eloquent, handsome and good-looking.'

He died in year 110 Hijrah when he was eighty-eight years old.

In the Century of the Atbaaut-Taabieen (those who come after the Taabioon):

Al-Imaam Maalik

He is the jurist of the Ummah, the Imaam of the Home of Hijrah. He heard from a number of notable Taabiuun such as Naafi, Saalim, Al-Maqburi, Nuaym Al-Mujmir, Az-Zuhree, etc. among the students of Az-Zuhree, Imaam Maalik was outstanding.

Imam Shaafi'ee said: 'When scholars are mentioned, Maalik is a star.' And he said: 'If not Maalik and Ibn Uyaynah, all the knowledge of Hijaaz would go away.' Ibn Wahb said: 'If not Maalik and Al-Layth (bn Sa'd), we would go astray.'

Shu'bah bn Hajaaj said: 'I arrived in Madeenah a year after the death of Naafi (Maula Ibn Umar) and I met Maalik having a Halqah.'

Imaam Maalik said: 'I did not begin to give religious verdicts until seventy (teachers of mine) testified that I was capable of doing so.'

Ishaaq bn Ibraahim said: 'When Ath-Thauree, Maalik and Al-Auzaa'ee agreed on a matter, it becomes a Sunnah even if there is no proof for it.'

Al-Imaam Maalik lived for 86 years. He was born in year 93 Hijrah.

Sufyaan Ath-Thauree

He was Sufyaan bn Sa'eed bn Masruuq. He was a resident of Iraaq and was regarded as the foremost person in hadith during his time.

Ibn Al-Mubaarak regarded him as his foremost teacher. Yahyaa Al-Qattaan used to rate Sufyaan over Imaam Maalik.

Sufyaan was reported to have said: 'The scholars is the physician of the Deen, Dirham (unit of money) is its ailment, but when the physician takes the ailment for himself how will he treat other than himself?'

Dam'rah said he heard Maalik say: 'Iraaq used to get exciting to us because of its Dir'ham and clothes and later because of Sufyaan Ath-Thauree.'

Sufyaan was born in year 77 Hijrah and began to learn early. His father was one of the scholars of Kuufah. May Allâh bestow mercy on Sufyaan.

Al-Layth bn Sa'd

He was an Imaam and the leading scholar of the Egyptian Province in his time. He heard narrations from a number of notable Taabiuun such as Attaa, Az-Zuhree, Ibn Abee Mulaikah, etc.

Imaam Ash-Shaafi'ee was of the opinion than Imaam Al-Layth was more knowledgeable than Imaam Maalik only that his students did not raise his status.

Imaam Al-Layth was a very rich scholar. From Egypt, he used to send money to Imaam Maalik to take care of his needs; he would send about one hundred Deenar to him every year. When the house of Ibn Laee'ah got burnt, Imaam Al-Layth gave him one thousand Deenar to build a new house.

Imam Al-Layth died in mid-Sha'baan of year 175 Hijrah when he was 81 years old. May Allâh bestow mercy on Imaam Al-Layth.

Fudayl bn Iyaadh

He was an exemplar, an Imaam and Shaykhul-Islaam. Among his teachers were Attaa bn As-Saaib, Mansuur bn Al-Mu'tamar, Bayaan bn Bushr, etc. Among his students were Yahya bn Saeed Al-Qattaan, Abdullah ibn Al-Mubaarak, al-Qa'nabee, etc.

He used to live in Makkah though he was born in Samar'qand and grew up in one of its villages. He was a reliable narrator, an ascetic and a devout person. He was very stern against the innovators. He once said: 'Whoever sits with an innovator will not be granted wisdom.'

He died in year 187 Hijrah while approaching eighty years of age. May Allâh bestow mercy on Imam Fudayl bn Iyaadh.

Abdullah ibn al-Mubarak

He was an Imaam, a great memorizer, the pride of the Mujaahidun and the example of the ascetic. He was born in 128 Hijrah, he spent all his life time performing Hajj, carrying out Jihaad and trading. Sualymaan At-Taymee, Hisaahm bn Ur'wah, Buriadah bn Abdillah were among his teachers.

AbdurRahmaan bn Mahdee, Yahyaa bn Maeen, Abu bakr bn Abee Shaybah, and Uthmaan his brother, were among his students.

Imam Ahmad said about him: 'In the time of Ibn Al-Mubaarak, there was none who pursed knowledge as he did.'

He was regarded as the foremost person in hadith in his time.

Ibn Al-Mubaarak was asked as regard self-pride, he said: 'That you see what is with you as not being present in other than yourself.'

He died in Ramadan of year 181 Hijrah.

THE MEANING OF SALAFIYYAH, AHLUS-SUNNAH WAL' JAMAA'AH & OTHER TERMS

The term Salafiyyah is an ascription to the Salaf, and it is nothing but a worthy ascription. As it has been shown here, it is not an innovated thought nor a new school-of-thought. Rather it is a phenomenon that has always been in Islam and which has ensured the passage of Islam, upon the Mercy of Allâh the Mighty Lord, over the periods of time even in the face of massive odds.

To show the worthiness of ascription to the Salaf, Shaykhul-Islâm, Ibn Taymiyyah, rahimahuLlaahu, said in Maj'muul-Fataawaa [4/149]:

'There is no fault in a person who exhibits the school-of-thought of the Salaf, ascribes himself to it and seeks honour with it. Rather such must be accepted from him according to the consensus (of the Ummah) because the school-of-thought of the Salaf is nothing but the truth.'

In a nutshell, Shaykhul-Islâm was saying there is nothing wrong in somebody saying he follows the way of the Salaf; in other words that he is a Salafee.

Some people shudder when Salafiyyah is mentioned, they tend to believe that Salafiyyah is a new development embodied in an Islamic group which breaks off from the circle of one Jamâ'ah of Islam; that the movement takes the appellation for itself for a specific understanding and such that it seeks to become distinct within the rest of the Muslims in terms of its rulings and tendencies.

A suspicion such as above is borne out of illusions of some people who hate to hear the precious and magnificent word of Salafiyyah whose root – as it has been shown earlier on – was in the annals of the Ummah. Some people say Salafiyyah is a movement whose flag was raised by people like Jamaaldeen Al-Afghaanee and Muhammad Abdu-hu in the heydays of English colonization of Egypt!

Whoever makes – or transmits – a statement like the above is but ignorant of the historical, etymological and epochal origin of the term Salafus-Saalih. In fact, the early people of knowledge used to call anybody who remained upon the creed and methodology of the Salaf a Salafee. See for instance what the historian of Islâm, the Great Imam, Adh-Dhahabee wrote in Siyar A'alaami Nubalaa [16/457] while reporting a statement from Imâm Daaruqutunee that: 'Nothing is displeasing to me as Scholastic Theology (Il'mul-Kalaam).' Then Al-Imâm Adh-Dhahabee said: 'The man (Imâm Daaruqutunee) never entered into Scholastic Theology (which was a borrowing from the Greek Philosophy) nor argumentation (over matters of the religion); he never ventured into all those, rather he was a Salafee!'

Therefore ascription to Salafiyyah is not an innovation in the religion of Islâm though it was not in use during the time of the Companions (becuase there was no need; the themselves were the Salaf) but from the time of the Taabioon, it became imperative from linguistic and religious points-of-view. Linguistically, the Taabioon would see the Companions as their Salaf, and religiously, as the people whom they should emulate to practise the correct Deen.

To fortify the second reason, scholars of Islam say it became imperative to refer to the Companions as the Salaf during the time of the Taabioon because it was in the latter that some big heretical thoughts and divisions – like Khaarijiyyah, Shi'ah, Qadariyyah, Ir'jaa, I'tizaal, etc – came forth. In the face of the new sects then, Salafiyyah essentially stood out because it was the only means of safety from horrendous thoughts which even made claims to following the Book of Allâh and the Sunnah of His Messenger but upon the understanding of those making the claims.

Salafiyyah says the understanding of the Book of Allâh and the Sunnah of His Messenger must be upon the understanding of the Companions because they were the transmitters of the religion to the successive generations. No Muslim will dispute the fact that remaining upon the Qur'ân and Sunnah according to the understanding of the Companions is safer.

At-Taaifatu Al-Mansuurah (the Victorious Sect) and Al-Fir'qatun An-Naajiyah (the Saved Sect):

The two terms above were alluded to in the statements of the Messenger of Allâh – Sallallâhu alayhi wa sallam – when he was talking about the divisions that would – out of the Universal Knowledge of Allâh – come upon the Ummah of Islam. It was as if he was saying that when you see divisions among the Muslims, then the way out is what he proffered as the solution.

On the authority of Abu Hurairah – the Memorizer of the Ummah, the Messenger of Allâh – Sallallâhu alayhi wa sallam – said:

'The Jews divided into seventy-two or seventy-one sects; the Christians, seventy-two or seventy-one sects, my Ummah will divide into seventy-three sects.' [Reported by Aboo Daawud (2/503) and others].

The narration of Anas bn Maalik – may Allâh be pleased with him – has an addition:

'…all the sects would be in the Hell except one; and that is the Jamâ'ah.' [See As-Saheehah 1/356].

Yet there is an addition over that in the hadith of Abdullâh bn Amr, that the Prophet – Sallallâhu alayhi wa sallam – said those who would be safe in the face of the divisions are those upon 'what I am upon today and my Companions.'

The Ahadith above illustrate the following: That in the face of divisions in the Ummah, the entity that will be safe is the one that treads the path of the Prophet and his Companions. In other words, the Fir'qatun-Naajiyyah, in the face of calamities that would befall the Ummah, are those upon the methodology of the Salaf.

As for the term At-Taaifatu Al-Mansuurah, several narrations have come to illustrate it, so also its direct link with the way of the Salaf.

On the authority of Muaawiyah bn Abee Sufyaan – may Allâh be pleased with both; he said: I heard the Messenger of Allâh – Sallallâhu alayhi wa sallam – say:

'A group of people, in my Ummah, will not cease to remain upon the command of Allâh; they will not be harmed by those who will despise them or those who will oppose them till the Command of Allâh will come, they will remain on that.' [Recorded by Al-Bukhaaree and Muslim].

Also Al-Mugheerah bn Shu'bah – may Allâh be pleased with him – reported that the Messenger of Allâh – Sallallâhu alayhi wa sallam – said:

'A people will not cease to be victorious (in my Ummah) until the command of Allâh will come while they will be on that.' [Recorded by Al-Bukhaaree and Muslim].

Imraan bn Husayn – may Allâh be pleased with him – reported from the Messenger of Allaah – Sallallâhu alayhi wa sallam – that he said:

'A group will not cease in my Ummah fighting upon the truth while being victorious against those who oppose them until their last will fight Maseeh Dajjaal.' [See As-Saheehah number: 1959].

There are several other reports wherein the Prophet – Sallallâhu alayhi wa sallam –informed of the Victorious Sect such that it can be said that the narrations reach the Tawaatur level, that is a level whereby it is highly impossible it was a falsehood.

A perusal of the narrations talking about the Victorious Sect will indicate that they are the people that will be upon the methodology of the Prophet – Sallallâhu alayhi wa sallam – and his Companions. In history of Islam, it has always been like that.

Al-Imaam Al-Munaawee – may Allâh bestow mercy on him – said in Faydul-Qadeer [6/395]:

'There is a clear wonder (in the narrations) because the People of Sunnah have never ceased to be victorious in all the generations even till now. Since the appearance of heretical thoughts in their different forms, such as the Bid'ah of the Khawaarij, Mu'tazilah, Raafidah and others beside them; none of them have been able to achieve a state (all over the Muslims), (and when they seemed to achieve that), their influence did not last long; every time they tended to inflame the populace would Allâh quench their fire with the Light of the Book and Sunnah (of His Messenger). To Allâh be all the praise and glory.'

The People of Sunnah will continue to be victorious (in all their religious endeavours) and they will continue to be hated by the People of Bid'ah. This is what occurs in all the generations. Al-Imaam Ahmad bn Sinaan Al-Qattaan – may Allâh bestow mercy on him – [d.258 hijrah] said: 'There is no person of Bid'ah in life except that he hates the People of Hadith; when a person innovates a Bid'ah, the sweetness of hadith will be taken away from his heart.' [Al-Khateeb Al-Baghdaadee mentioned it in Sharaf As'haab Al-Hadeeth (p.73)].

Abu Haatim Ar-Raazi – may Allâh bestow mercy on him – said:

'The sign of the People of Bid'ah is that they attack the People of Narrations (Athar); the sign of the heretics is that they label the People of Athar as People of Trivialities, they tend to destroy the narrations (by their that statement); the sign of the Qadariyyah (those who dispute Allâh's Predestination for His creation) is that they label the People of Sunnah as people that liken Allâh to His creatures; the Raafidis label them as haters of the family of the Prophet.' [Al-Imaam Ar-Raazi mentioned it in his Asl As-Sunnah Wa I'tiqaad Ad-Deen (which was published in the magazine of Salafiyyah University in year 1403 hijrah)].

Ahlul-Hadith

This is another term that is often mentioned alongside Salafiyyah. It should therefore be noted that the people of knowledge have come to the conclusion that Ahlul-Hadith is also the same as At-Taaifatu Al-Mansuurah and Al-Fir'qatu An-Naajiyyah.

The term Ahlul-Hadith, should not be taken in its literal sense to mean those who specialize in the hadith of the Messenger of Allâh, rather its purview is larger than that meaning. Shaykhul-Islâm Ibn Taymiyyah – may Allâh bestow mercy on him – said in Majmu'ul-Fataawaa [4/95]:

'We do not mean by Ahlul-hadith those who only heard, wrote and reported Ahadith rather they mean those who strive to protect, know and understand them whether explicitly or implicitly, and who also follow them in that regards; so also are the People of Qur'ân.'

In essence the People of Hadith are also the People of Qur'aan for in some regards, Qur'ân is also 'hadith.' Allâh the Mighty said:

"Allâh has sent down the best hadith, a Book (this Qur'ân), its parts resembling each other in goodness and truth, oft-repeated…" [Zumar: 23].

Ahlus-Sunnah Wal-Jamaa'ah

There are two central elements in the appellation: Sunnah and Jamâ'ah. And that was how the Prophet – Sallallâhu alayhi wa sallam – described those that would be safe in time of tribulations when they hold to what he – Sallallâhu alayhi wa sallam – and his Companions were upon which is the Sunnah, and their being united over that, which makes them the Jamâ'ah.

Thus the People of Sunnah and Congregation are those who remain upon the Sunnah of the Messenger of Allâh and his Companions while they unite over it. It should be noted here that what should be united upon is the way of the Messenger of Allâh and that of his Companions; it is upon that that the much-quested Muslim unity can be forged.

The School of Ahlus-Sunnah Wal-Jamâ'ah had been in existence aforetime, and it cannot be ascribed to any individual that came after the Companions of the Messenger of Allâh.

Shaykhul-Islâm Ibn Taymiyyah – may Allâh bestow mercy on him – said:

'The School of Ahlus-Sunnah Wal-Jamâ'ah had been in existence aforetime; it was in place before Allâh created Abu Haneefah, Maalik, Ash-Shaafi'yy and Ahmad. It was the school of the Companions which they derived from their Prophet. Therefore whoever opposes that is an innovator in the sight of the People of Sunnah.' [Li Maa dhaa…p.65].

Thus it is pretty clear from the above that Ahlus-Sunnah Wal-Jamâ'ah had their origin in the way of the Prophet and his Companions which is essentially what Salafiyyah embodies.

Just One Path!

Just as Islam stands out among the various religions in the world today, so also is Salafiyyah – the way of the Pious Predecessors – the only means of safety in the face of diverse thoughts, collations, formations, groupings, etc, the Ummah is witnessing today.

Ibn Mas'uud – may Allâh be pleased with him – reported: The Messenger of Allâh – Sallallâhu alayhi wa sallam – drew a line for us then he said: 'This is Allâh's path.' He then drew some other lines on its right hand side and left hand side and said: 'These paths; on each of them there is a Shaytân calling people to it.' After that he recited (Allâh's Word [interpretation of the meaning]

"And Verily, this is My Straight path, so follow it, and follow not (other) paths, for they will separate You away from His Path…" [Al-An'aam: 153].

Ibn Al-Qayyim – may Allâh bestow mercy on him – said:

'This is because the path to Allâh is one; that is the path upon which He raised His Messengers and sent down His Books. None can come to Him except through that path. If people were to come via all other paths through various doors, all other paths will be closed against them so also are the doors except this One Path; it is the One that leads to Allâh.' [At-Tafseer Al-Qayyim (pp. 14-15)].

There is no gainsaying the fact that to have the correct belief, creed, worship, manner, call, etc, the way of the Salaf must be adhered to. There should not be any compromise in this regard.

On the authority of Muaawiyyah bn Abee Sufyaan – may Allâh be pleased with both – who said the Messenger of Allâh – Sallallâhu alayhi wa sallam – said:

'Indeed those before you among the People of Scriptures divided into seventy-two sects; verily this Ummah shall divide into seventy-three sects. Seventy-two will be in the Hell and one will be in Jannah; and that is the Jamâ'ah.' [Reported by Ahmad and others; the narration is authentic.]

And the Jamâ'ah is that which conforms to the truth which the Prophet – Sallallâhu alayhi wa sallam – and his Companions were upon even if it were just a single person that is on that.

May Allâh make us among those that will be upon what the Prophet – Sallallâhu alayhi wa sallam – and his Companions – nay the Pious Predecessors – were.

Wa sallahu alaa nabiyyinaa muhammadin wa aali-hi wa sahbi-hi ajmaeen.

AlBaqir, just noticed you also commented on this thread. I 'enjoyed' it actually. Bro, believe me, this is the kind of argument i was in for 4 yrs until 2011. Remember i said the same on "Jinn Stories". Alhamdulilah, Sheik imran changed my view and brought me out of this sectarian conflict.

I tell you, i was like this exactly the way this arguments go. It's funny when the sister said the prophet(pbuh) himself is salafiyyah. "Salafi" linguistically is one thing, its modern approach is another. I am no longer interested in this sort of debate and argument. It hardens heart.

Technically, if we are to calm down and sincerely review ourselves, we would realize we are actually on the same page with some differences and misunderstandings. I have graduated from this sort of debate now to Imran 103