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8/11/2019 As-Salafiya - The Way of the Pious Predecessors by SH Waleed Basoyuni
http://slidepdf.com/reader/full/as-salafiya-the-way-of-the-pious-predecessors-by-sh-waleed-basoyuni 1/4
Al-Salafiyyah:
All praises and thanks are due to Allā
family, his companions, and all those w
Al-Islam is a collection of rules and arti
we should do. The theoretical part is t
with Allāh (and this is known as Iba
creations. Therefore, the religion is m
related to all of these areas ha%e been
'uring the time of mar)s *hilafah,
told mar the good news of how man
of Islam and by the new generation of
who was asked by mar , +
/hristians had their books, but it did n
did not do that without understanding
one another like the people of the 0o
on the mark in describing how this m
The %erses of the &ur1ān and the statpractice them and what methods sho
from the 2rophet by watching him
his character, and the #ahabah witn
re%ealed in the language of the #ah
trustworthiness which is referenced in
Any person, who comes after the #a
rulings from a hadith, for e3ample. 5e
familiari$e himself with the history of t
principles of sool before arri%ing at a
0ecause of that, the #ahabah ha%e be
means of following the &ur1ān and #un
himself. They are our predecessors (#
(the companions possessed the most
and had the least constraint. They wer
emulate their character and way, for
Al-Aa8urri9
:ot too long after what Ibn )Abbas
&ura)n and #unnah to support their o
the #ahabah. The most famous e3ampl
the way of the companions and e%en ce3ample, took up arms against the *ha
that says, +Allāh is the ;nly <udge.
considered arbitration as an act of disb
see any one of the companions with
understood what the *hawari8 unders
criterion.
As they were the first of our mmah
+#alaf (predecessors, and their wa
methodology of the #alaf. Al-imam al-
where the people (i.e. the companion
Tra%erse upon the path of your #alaf a
sufficient for you. 5e also said, +5ol
0eware of the opinions of men, no ma
become manifest whilst you will be
Assunnah wal-<ama)ah by A6-6alaka)i9
he Methodology of the Pious Predec
Sh. Waleed Basoyuni
, and may the blessings and prayers be upon
ho follow in their footsteps until the 'ay of <udg
cles of faith, of knowledge and action, of things
e theology aspect of the religion, and the rules
dah, or acts of worship or related to deali
de up of A!idah, "i!h and #ulook (eti!uettes
addressed in the &ur1ān and #unnah.
one of his companions came back from al-#
people had started reading the &ur1ān and m
Muslims. This sounded like %ery good news, but
hat you think Ibn ) said, +; 2rince of t
ot sa%e them from becoming di%ided and fighti
it first. I worry that they will be di%ided o%er th
k did. mar agreed with Ibn )Abbas and h
ah will be di%ided.
ments of the 2rophet are the sources of old be used to understand them The compani
as a practical e3ample in front of them. )A)isha
essed the 2rophet li%ing the &ur1ān in his
bah, and it was re%ealed within their cultura
the &ur1ān, and this gi%es them an instant ad%
abah, must go through a lengthy process bef
ust look at the authenticity of the narration, st
e te3t, e%aluate what scholars ha%e said about i
ny ruling(s, but as for the #ahabah, they did n
come the role models for the Muslim mmah
nah. They had no imam or Madh-hab or source
laf, and they are an e3ample for all others. I
pious hearts of this mmah. They were the m
a people whom Allāh chose for the companio
y the 6ord of the *a)bah, they are upon the str
said to mar , his fear became a realit
n ideas, and they interpreted them a different
es in Islamic history are those of the *hawari8 a
nsidered most of the #ahabah to be *uffar (dislifah Ali Ibn Abi Talib , based on their faulty
They understood that to mean that mediatio
elief. hen Ibn Abbas debated them on thi
you. In other words, he was saying that n
tood from this %erse and that the understandi
to precede us, following the companions beca
of understanding the religion and practicin
Aw$a=i (d. >?@ 5. said, +2atiently restrict your
s stopped, say what they say and refrain from
s-#alih (righteous predecessors, for indeed wh
fast to the Athar (narrations of the #alaf, e
ter how much they beautify it with their speec
upon the correct straight path concerning it.
essors
he Messenger of Allāh, his
ment.
we should know and things
re either related to dealing
g with other humans and
nd sociali$ing. The details
haam (#yria42alestine and
mori$ing it in this new land
it did not satisfy Ibn )Abbas
he 0elie%ers, the <ews and
g one another. I wish they
&ur1ān, and they will fight
is wisdom. This narration is
ur religion, but how do weons (#ahabah took directly
said, +The &ur1ān was
daily life. The &ur1ān was
l setting. Add to this their
antage o%er e%eryone else.
ore he4she can deri%e any
udy the culture of the time,
t, and look at it through the
ot need any of these steps.
and following them is the
other than the 2rophet
n Mas)oud said, +They
ost profound in knowledge
ship of 5is 2rophet , so
aight path. 7As-#hari=ah by
. Muslims began using the
way other than the way of
d the #hi)ah, who opposed
elie%ers. The *hawari8, forunderstanding of the %erse
is not allowed, and they
s opinion, he said, +I do not
one among the #ahabah
ng of the #ahabah was the
e known as following the
it became known as the
self upon the #unnah, stop
that which they refrained.
t was sufficient for them is
en if people abandon you.
, for indeed the matter will
7#harh sool I=ti!ad Ahl-
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#ince years to come after that, do$
ideologies and %iews, but with one co
freed themsel%es of it. #heikh al Isla
people of inno%ation is their disassoci
B4>??. At the same time, there were a
Messenger commanded.
Allāh said,
“And the first forerunners (in the fait
with good conduct – Allāh is pleased
gardens beneath which rivers flow,
!aubah, %&&'
5e also said,
“And whoever opposes the Messenge
of the believers – e will give him w
#$urah An*+isa, %%-'
There were no other belie%ers when tcommanded to follow.
“$o if they believe in the same as you
The #ahabah -may Allāh be pleased w
then he will be upon guidance and
addressed in the %erse, then those wh
The 2rophet said, +"or indeed, those
#unnah and to the sunnah of the rightl
newly-in%ented matters, for e%ery new
Tirmidhi and Abu 'awud9
Also, he said, +The <ews split up intommah (Muslims will split up into se
+hich is that one ; Messenger of
companions.+ 7At-Tirmidhi9
0ased on this, the scholars who refuse
or practicing the religion were known
that name, so they will not praise the
the &ur1ān and #unnah in this sense, b
the #alaf from those who do not.
Al-imam Ahmad bin 5anbal (d. CB> 5.
to what the /ompanions of the Mess
followed, and the abandonment of inn
Abdullah Ibn Abi Dayd al &airawani (
Almighty and the #unnah of 5is 2rophe
of the best community produced for
righteous #alaf. 7Introduction to his b
ns of groups and sects appeared in the hist
mon factor they all did not follow the way of a
Ibn Taymiyyah said, +It is therefore known th
ation of themsel%es from the followers of the
lways those who followed the footsteps of the
) among the Muhajireen, and the Ansar, an
with them and they are pleased with .im, an
herein they will abide forever !hat is the gre
after guidance has become clear to him and
hat he has taen and drive him into .ell, and
his %erse was re%ealed other than the #ahabah
elieve in, then they have been (rightly) guided
ith them- were upon that guidance and the tr
pon the straight path as well. It is the #aha
came after them and followed their path.
ho will still be ali%e after me will see many diff
y guided *halifahs after me Adhere to and clin
ly-in%ented matter is an inno%ation and e%ery i
se%enty-one sects, the /hristians split up intoenty-three sects all of them are in the "ire e3
Allāh 5e replied, +hoe%er is upon that
to follow any way other than the way of the co
as +the followers of al-#alaf or +#alafi. They
sel%es or di%ide the community by using a na
t those labels were merely used to distinguish t
said, +The "undamental 2rinciples of the #unn
enger of Allāh were upon, taking them (and t
%ations. And e%ery inno%ation is misguidance. 7
. EFG 5. said, +#al%ation lies in seeking prot
t and following the path of the belie%ers and th
mankind. Heliance on that is protection. #al
ok al-Hisalah9
ry with a wide %ariety of
l-#alaf. They re8ected it and
at the characteristic of the
#alaf. (Ma8moo) al-"atawa
ompanions as Allāh and 5is
those who followed them
.e has prepared for them
at attainment" #$urah At*
ollows other than the way
evil it is as a destination"
, and it is their way we are
" #$urah Al*0a1arah, %23'
th and whoe%er follows it,
ah who are the ones first
erences, so hold fast to my
tightly to it and beware of
no%ation is de%iation.+ 7At-
e%enty-two sects, and thiscept one. #omeone asked,
which I am upon and my
mpanions in understanding
ight not call themsel%es by
e that is not mentioned in
hose who follow the way of
h with us are 5olding fast
eir way as a model to be
sool Al-#unnah9
ction in the 0ook of Allāh
t of the best of generations
ation lies in following the
8/11/2019 As-Salafiya - The Way of the Pious Predecessors by SH Waleed Basoyuni
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Abu Al-&asim Al-6alaka)i (d. B>F 5. s
<ama=ah, when speaking about und
statements and the clearest of proofs
Messenger of Allāh and his pious comp
to it until the 'ay of <udgment, and a%
7#harh sool I=ti!ad Ahl As-#unnah wal
Al-imam al-'hahabi (d. @BF 5. in his
Al-'ara!utni (d. EF? 5. by saying, +It
hated to me than the art of Al-*ala
Attributes.) I say Al-'ara!utni was ne
indeed a #alafi. 7>G4BK@9
Ibn 5a8ar Al-)As!alani (d. F?C 5. said,
a%oids what was inno%ated by the *h
successors9 7"ath Al-0ari by Ibn 5a8ar >
Throughout history, those who held o
were gi%en many labels such as Ahl
#alafis, and at a time they were known
"i!h, but because they followed him a
and that 5e does not speak. These
methodology and way of understandi
followed. It is the pure, simple, clear,used when there was a need to distin
Malik was asked what defines +Ahl As-
they are known by they are not the
B4>??9
About a hundred years ago the Musli
#unnah of the 2rophet Muhammad
understanding the principles of the rel
the Muslims to go back to the way o
Hampant #ufisim had robbed the religi
erection of shrines and the worshipin
e%en though they run contrary to mon
of "i!h emptied the #hari)ah from it
di%ersity into a curse of di%ision. It re
four <um)ahs. Lou would find stateme
/hristian or <ewish woman but ne%er a
allowed in the case of necessity. Towar
the western secular law, and a big pa
resistance became a strange %oice.
mountains of the "ar ast to the coast
interest to change the situation of the
#alaf were needed more than e%er be
:orth Africa called for restoring Islam i
Muslims, i.e. following the way of al-#
rectified e3cept by that which rectified
necessarily were upon the way of Al-#
of others for %arious reasons. ;ur rel
attempt to go back to the way of the
areas and neglected the understanding
Take-away points from the historical
N "ollowing the way of Al-#alaf is not an
N "ollowing the way of the #alaf does n
to be a member of a particular mo%emwas understood and practiced by the fi
N <ust as merely labeling oneself +a #al
true that one who does not label hims
that is known through its members an
id in the introduction of his book #harh sool
erstanding of Tawheed and Allāh)s Attribut
and reasoning are Allāh)s 0ook, the /lear Tru
anions, then what was agreed upon by the High
oiding inno%ations and listening to what was in
-<ama)ah by 6alikai >4>?B9
reat collection of biographies entitled )#iyar A)l
as soundly reported from Al-'ara!utni that he
(A philosophic way of understanding the :a
%er in%ol%ed in any *alam-based arguments, no
+The happy one is the one who sticks to wh
alaf. 7*halaf The ones who came after the t
4CG@9
to the way of the #ahabah (as opposed to the
s-#unnah al-<ama=ah, Ahlul-5adeeth, Ahlul-
as Al-5anabilah not because they followed the
d not the Mu)ta$ilah who claimed that Al-&ur1ā
titles were ne%er a description of the memb
g the religion according to the way the 2roph
comprehensi%e understanding of Islam. "or thuish between understandings, and otherwise n
#unnah wa al <ama)ah 5e replied, +They are t
<ahmis, nor Hafidis, nor &adaris. 7Ma8moo) a
m nation drifted far away from the way of th
in all areas "i!h, A!idah, mannerisms, spiritual
igion in completely unprecedented manners. T
f the #alaf and lea%e the e3tremism that dest
on of its strength and purity by basing it on inn
of the dead and the <inn became common pra
otheism of Islam. The followers of the Madhah
s strength by closing the door for I8tihad and
ched the e3tent that in Mecca there were fou
nts in 5anafi "i!h books saying that a 5anafi
#haf)i. In a #haf)i book, you would find that pra
ds the end of the ;ttoman #tate some /aliphs r
t of the Muslim mmah was under occupation
any scholars, acti%ists, and leaders among th
of the est, from the cold of the north to hot
Muslims. The title of +#alafiyyah and the re%i%
fore. Many mo%ements and groups in India, Ira
all aspects of life to the way it was during the
laf. Al-imam Malik said, +The matters of the las
the first of this mmah. :ot all of those %oice
laf in all aspects, and some of them focused on
igion is A!idah, "i!h, and #uluk. Many of the
#alaf, concentrated on the #alaf)s methodolog
of the #alaf in the others.
ackground to the Salafiyyah
option it is a must.
ot mean following a specific scholar or group o
nt. Hather it is following what the companionsrst three generations of Islam.
fi does not automatically make one a follower
lf +a #alafi is thus remo%ed out of +Al-#alafiyya
who, by default, are called #alafi based on their
I=ti!ad Ahl As-#unnah al-
s, +"rom the greatest of
th, then the sayings of the
eous #alaf, then holding on
o%ated by the misguided.
am Al-:ubala) reports from
said, )There is nothing more
ure of Jod and 5is 'i%ine
r did he e%er use it. 5e was
t the #alaf were upon and
ime of the pious #alaf, the
way of others carried and
Athar, Al-"ir!ah Al-:a8yah,
adhhab of imam Ahmad in
n is one of Allāh)s creations
rs of a group, rather the
t himself did that they
t reason the title was onlyo titles were used. Al-imam
hose who ha%e no title that
l-"atawa by Ibn Taymiyyah
#alaf and surely from the
ity, politics and e%en began
at led many people to call
royed the beauty of Islam.
%ations and fairy tales. The
ctices in the Muslim world,
ib (the famous four schools
transformed the beauty of
prayers, four Adhans, and
ale is allowed to marry a
ying behind a 5anafi is only
placed the Islamic law with
, and the call for <ihad and
Muslim mmah from the
forests of Africa, there was
l of the methodology of Al-
!, Arabia, #yria, gypt, and
rophet)s time and the early
t of this mmah will not be
s for change and correction
some areas at the e3pense
modern mo%ements, in an
concerning some of these
scholars, nor does it mean
greed upon and that which
of +Al- #alafiyyah, it is also
h. It is not a specific group
membership.
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N Mistakes committed by anyone asso
criticism against Al-#alafiyyah is inde
understand the difference between Al-
N Most certainly Al-#alafiyyah does not
"i!h or political stance which is based
#alaf)s (and thus #alafis) consensus o
details. Al-#alaf Al-#alih (righteous pre
in weighing the benefits and harms th
of them due to that differing, as long a
the contrary, difference of opinion is a
N "alling into mistakes does not take
fundamentals while stri%ing to obser%e
ma8or fundamental principle of the #
principles of the #unnah, to the poin
important though to differentiate betw
N /onsidering Al-#alafiyyah as a metho
Al-#alafiyyah, being that e%ery Musli
methodology of the companions of
Muslims and any de%iation from it be
specific matters is nothing but due to
certain groups and or indi%iduals that hN Al-#alafiyyah being a methodology,
interpret the te3ts lead to an acceptab
own principles and guidelines with %a
wealth does in no way lead to ambig
I8tihad and recogni$ing the opposing u
I ask Allāh to help all of us to follow th
good ending and grant us 2aradise.
Al-Oasan Al-0aPrQ (d. >>K 5. said,
one way, showing the same face 7whe
e%eryone around him, running with e%
!e"ical Meaning:
Ibn "aris (d. E? 5. states +The (lette
precedence and antecedence. A deri%
the #alaf are the predecessors. 7Ma!ay
iated with Al-#alafiyyah should ne%er be attrib
d both disconcerting and pre8udiced, and it
#alafiyyah as a methodology and #alafis as indi%i
mean that all who associate with it are to agr
on the e%aluation of Al-Masaalih wal-Mafaasi
a general methodology does not mandate th
ecessors did not agree on many of the "i!h iss
t may result from such issues. This definitely di
e%ery one of them held fast to the general prin
sign of the strength and fle3ibility of the #alafi m
one out of Al-#alafiyyah as long as one hold
such principles in their real life. The only e3cep
nnah, or when one continuously comes up
t where he may be characteri$ed as being a
een this matter as a rule and applying it to a spe
ology, not a group, necessitates that by default
is re!uired to follow Islam based on e%id
he 2rophet . Al-#alafiyyah as such becom
omes the e3ception. Therefore, attempting to
ignorance of certain people or perhaps a %end
a%e their own agendas.not a group, does not mean that all human
le and correct result all the time. Al-#alafiyyah is
st room for I8tihad. 5owe%er, Al- #alafiyyah in
uity in finding decisi%e solutions among all of
acceptable I8tihad.
#unnah of the 2rophet and his companions
Rerily, you will find the belie%er (Mu1min consi
reas9 you will find the hypocrite (Munāfi! chan
ry wind. 7AbS 0akr Al-'aynSrQ, Al-Mu8ālasah w
r #in, the (letter 6am, and (letter "a (togethe
tion of this root is +Al-#alaf which means thos
is Al-6ugha by Ibn "aris, the root #alaf9
ted to it. #uch generali$ed
is caused by the failing to
duals and groups.
e on e%ery issue related to
(benefits and harms. The
t they should agree on the
ues due to their differences
d not call for critici$ing any
iples and methodology. ;n
ethodology.
s fast to its principles and
tion is when one opposes a
ith ideas contradicting the
de%iant from its path. It is
cific person.
all Muslims are followers of
nce and according to the
es the default state of all
estrict it to a group or few
tta against Al-#alafiyyah by
efforts to understand and
a methodology that has its
its %astness, fle3ibility and
he acceptable attempts of
and to gi%e us a good life, a
stent Ume aVer Ume, upon
ging colors, trying to be like
<awāhir Al-WIlm X>EG9
r, is a root which indicates
e who ha%e passed on, and