التوحيد at-Tawhid

Author Topic: ALL ABOUT THE SALAFI MANHAJ  (Read 834 times)

Fahm'us Salaf

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Whosoever desires الْعِزَّةَ al-Izzah (honour, power and glory) then to Allah belong all الْعِزَّةَ al-Izzah [and one can get honour, power and glory only by obeying and worshiping Allah (Alone)]. To Him ascend (all) الْكَلِمُ الطَّيِّبُ al-Kalim al-Tayyib (the goodly words), and الْعَمَلُ الصَّالِحُ al-Amal al-Saalih (the righteous deeds) exalt it (the goodly words i.e., the goodly words are not accepted by Allah unless and until they are followed by good deeds). (Fatir 35/10)

Fahm'us Salaf

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Re: PRINCIPLES OF THE SALAFI MANHAJ
« Reply #1 on: June 03, 2017, 10:05:10 AM »
بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيمِ
Principles of the Salafi Manhaj (Methodology)

First Principle: Istidlaal (deducting evidence) with the Kitaab (Book; Qur’an) and the Sahih (authentic) Sunnah.

This principle is the most important principle of the Salafi Manhaj. It is because the Ulamaa (pl. Alim; scholars) of the Salaf (predecessors) take all the rulings from Wahy (revelation) whether it is related with Aqidah (creed), Ahkaam (pl. Hukm; rulings) or Ahlaq (morality). Thus, they made Ijmaa (consensus) upon this matter.

Hafidh Ibnu Abd’il Barr (rahimahullah) said: “As for Asl (fundamentals) of Ilm (sacred knowledge) they are the Kitaab and the Sunnah.” (Ibnu Abd’il Barr, Jami’u Bayan’il Ilm wa Fadlihi, 2/33)

Shaykh’ul Islam Ibnu Taymiyyah (rahimahullah) said: “Taking the Qur’an as a leader to follow in Asl’ud Din (Fundamentals of the Religion) and Furu’ud Din (Secondary Matters of the Religion) then this is the Din of Islam. This is the path of the Sahabah, the Tabi’in who follows them in goodness and the A’immah (pl. Imam) of the Muslimin.” (Ibnu Taymiyyah, Majmu’ul Fatawa, 16/471-472)

Abu’l Qasim Ismail al-Asbahani (rahimahullah) said: “As for Ahl’ul Haqq (People of Truth), they took the Kitaab and the Sunnah as a leader. They cast about Din from these two (sources). They appealed things that make sense and that which came to their mind to the Kitaab and the Sunnah. If they found they suit these two (sources) then they took it. They thanked Allah Ta’ala for showing them this (Manhaj) and giving them the success (with it). They abandoned what came to their intelligence and mind that which oppose these two (sources). They turned to the Kitaab and the Sunnah and they accused their selves (for short comings).” (al-Hujjah fi Bayan’il Mahajjaj, 2/224)
Whosoever desires الْعِزَّةَ al-Izzah (honour, power and glory) then to Allah belong all الْعِزَّةَ al-Izzah [and one can get honour, power and glory only by obeying and worshiping Allah (Alone)]. To Him ascend (all) الْكَلِمُ الطَّيِّبُ al-Kalim al-Tayyib (the goodly words), and الْعَمَلُ الصَّالِحُ al-Amal al-Saalih (the righteous deeds) exalt it (the goodly words i.e., the goodly words are not accepted by Allah unless and until they are followed by good deeds). (Fatir 35/10)

Fahm'us Salaf

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Re: PRINCIPLES OF THE SALAFI MANHAJ
« Reply #2 on: July 11, 2017, 02:44:45 AM »
Second Principle: Obtaining the Understanding of Sahabah, Tabi’in and Atbai Tabi’in as a scale and Asl (base) while performing Istidlaal by the Nusus (pl. Nass; textual proofs).

This principle is the second most important principle the Salafi Manhaj relies upon. This principle is; appealing to the understanding of the Sahabah, the Tabi’in, the Atbai Tabi’in and Ahl’ul Ilm (People of Sacred-Knowledge; scholars) whom follow their method from the Nusus of the Kitaab and the Sunnah. It is adapting their views, accepting these views in general as a directory concerning the matters of Din, taking their views as proof while backing the matters and debating. It is because this falls under following their path.

The Nabi (sallallahu alayhi wa sallam) said:


فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الْمَهْدِيِّينَ الرَّاشِدِينَ تَمَسَّكُوا بِهَا وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ وَإِيَّاكُمْ وَمُحْدَثَاتِ الأُمُورِ فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ
“You must then follow my Sunnah and that of the rightly-guided caliphs. Click to it with the molars. Avoid novelties, for every novelty is a Bid’ah (religiously innovation), and every Bid’ah is a Dalalah (misguidance).”

The A’immah (pl. Imam) whom follow the Manhaj of the Salaf with this and similar Nass other than this call to the arbitration of the first three generations when the Ikhtilaaf (disagreement) becomes severe with their opponents whom are among the deviated Madhhahib (pl. Madhhab) and movements.

The following statement of Ibnu Taymiyyah (rahimahullah) –in which he mentioned the debate in Aqidat’ul Waasitiyyah- can be stated as an example for this:

“Indeed, I granted respite to those who opposed me in anything from it (i.e. Aqidah of Salaf) for three years. So even if they were to come with a single word from the three early generations in opposition to what I had mentioned, then I would repent from that. And it was upon me to bring the statements of all of the groups from amongst the three early generations in agreement with whatever I had mentioned...” (Shaykh'ul Islam Ibnu Taymiyyah, Majmu’at'ur Rasa‘il'il Kubra, 1/417)

Shaykh (rahimahullah) also said:

“Turning away from the Tafsir (exegesis) of the companions of the Nabi (sallallahu alayhi wa sallam) and showing the Dhaahir (apparent) of the Nusus as Dalil is the way of Ahl’ul Bid’ah.” (Shaykh'ul Islam Ibnu Taymiyyah, Kitaab’ul Iman, 375)

Shaykh (rahimahullah) stated:


وقد تبين بذلك أن من فسر القرآن أو الحديث، وتأوله على غير التفسير المعروف عن الصحابة والتابعين فهو مفتر على اللّه، ملحد في آيات اللّه، محرف للكلم عن مواضعه، وهذا فتح لباب الزندقة والإلحاد، وهو معلوم البطلان بالاضطرار من دين الإسلام

“With this it becomes clear that whoever performs Tafsir of the Qur’an or the Hadith, his Ta’wil is upon other than the Ma’ruf (well-known) Tafsir narrated from the Sahabaah and the Tabi’in then; he slandered Allah Ta’ala, a Mulhid (atheist) regarding the Ayaat (pl. Ayah) of Allah, who performed Tahrif (falsification) of the Kalaam from its place. This is opening the door of the Zindiq (heretic) and the Ilhaad (atheism). It’s being the Baatil (falsehood) is Ma’lum by the necessity from the Din of Islam.” (Shaykh'ul Islam Ibnu Taymiyyah, Majmu’ul Fatawa, 13/243)

Imam Shaatibi said: “For this reason everyone who deals with the Shari’ Dalil should oversee the understanding of those passed before and the application that which they were upon. This leads the most to the correct and strongest according to Ilm and Amal.” (Shaatibi, al-Muwafaqat, 3/77)

Ibnu Rajab al-Hanbali (rahimahullah) said: “Beneficial knowledge in all these Ulum (pl. Ilm; sciences) is to strictly follow the Nusus (textual proofs) of the Kitaab (Book, Qur’an) and the Sunnah to understand their meanings, and in order to do so, confine oneself to what has been reported from the Sahabaah (companions), the Tabi’in (successors) and their successors in matters to do with the Qur’an the Hadith, the Halaal (lawful) and Haraam (prohibited), Zuhd (ascetism), Raqaaiq (softening of the heart), gnosis and other such things.” (Ibnu Rajab al-Hanbali, Fadhlu Ilm’us Salaf ala’l Khalaf, 22)

Therefore, all these statements indicate that the scale for approaching with the Qur’an and the Sunnah is the comprehension of the Salaf as well as indicating that whoever does not follow it is a Mubtadi (Bid’ah doer).

It must be known that, this principle of the Salafi Manhaj is the most evident description regarding the differentiation between Ahl’us Sunnah and Ahl’ul Bid’ah with regards to approaching the Qur’an and the Sunnah. It is because Ahl’us Sunnah had Ijmaa upon proving their statements with Naql (narrations) whereas Ahl’ul Bid’ah had Ijmaa upon its opposite.

Imam as-Sizji (rahimahullah) said: “So Ahl'us Sunnah: They are the ones who are firmly established upon believing in that which the Salaf'us Salih quoted from the Nabi (sallallahu alayhi wa sallam), or from his Companions (radiyallahu anhum) in that which there is no confirmed text from the Qur‘an, nor from the Sunnah of the Nabi (sallallahu alayhi wa sallam). Since Allah is, pleased with them as Imam and ordered us to follow their Athaar (narrations) and submit to their Sunnah. This is the matter that establishment of the Hujjah (proof) regarding it is the clearest. There is no doubt regarding clinging to the Sunnah and its being Waajib (obligatory) to have I’tiqaad (belief) in it. Allah Jalla Jalaluhu states:


قُلْ إِن كُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّهُ
“Say: If ye do love Allah, Follow me: Allah will love you.” (Al-i Imran 3/31)

The Nabi (sallallahu alayhi wa sallam) stated:

“You must then follow my Sunnah and that of the rightly-guided caliphs. Click to it with the molars. Avoid novelties, for every novelty is a Bid’ah (religiously innovation), and every Bid’ah is a Dalalah (misguidance).”

Therefore, it is Waajib upon everyone who claims to submit to the Sunnah that he supports whatever he says with Sahih (authentic) quotation. So if he comes with this evidence, then his Sidq (truthfulness) becomes known, and his statement is accepted. If he is not capable of quoting something from the Salaf with regards to that which he is saying, then it becomes known that he is an innovating deviant. He does not deserve to be listened to, nor is he to be debated concerning his statement. In addition, it is known about our adversaries, the Mutakallimin (scholars of theological rhetoric, philosophers) that they have Ijmaa (united) upon remaining distant from the text and speaking with it. Rather, the fact that they put the people of the Naql to trial is apparent, and the fact that they attempt to drive people away from the Ahl’un Naql (People of the Text, Narration) is clear. And their books are deprived of any Isnad (chain of narration).” (Risalat’us Sijzi ila Ahl'iz Zubayd, 99-101)
Whosoever desires الْعِزَّةَ al-Izzah (honour, power and glory) then to Allah belong all الْعِزَّةَ al-Izzah [and one can get honour, power and glory only by obeying and worshiping Allah (Alone)]. To Him ascend (all) الْكَلِمُ الطَّيِّبُ al-Kalim al-Tayyib (the goodly words), and الْعَمَلُ الصَّالِحُ al-Amal al-Saalih (the righteous deeds) exalt it (the goodly words i.e., the goodly words are not accepted by Allah unless and until they are followed by good deeds). (Fatir 35/10)

Fahm'us Salaf

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Re: PRINCIPLES OF THE SALAFI MANHAJ
« Reply #3 on: August 05, 2017, 03:30:18 AM »
Third Principle: Taking the Qur’an and the Sunnah (with the Comprehension of the Salaf) as a Scale for Qabul (Acceptance) and Radd (rejection)

Nabi (sallallahu alayhi wa sallam) stated:

مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَهُوَ رَدٌّ
"Whoever introduces anything into this matter of ours that is not from it shall have it rejected."
(Bukhari, Hadith no: 2697; Muslim, Hadith no: 1718)

Ibnu Rajab al-Hanbali (rahimahullah) said: “The literal meaning of this Hadith indicates that:

Every deed which is not in accordance with the Shari (lawgiver i.e. Allah)'s matter (order) is rejected. The meaning, implied there from, is that every act in accordance with Allah’s matter is accepted. The definition of "matter" mentioned in the Hadith:


"Not in accord with our matter..." (Muslim, Hadith no: 1718)

in this context is His Din (religion i.e. Islam) and Shari’ah (Islamic law). Thus, it means that anyone whose actions are outside Allah's Shari’ah, or not conforming to them are rejected.” (Ibnu Rajab, Jami’ul Ulum’il Hikam)

According to the Manhaj of the Salaf the sole scale for all statements, deeds and I’tiqaad (creed) to be Haqq (truth) or Baatil (falsehood) is the Qur’an and the Sunnah. For this reason, those who submit to this method take all statements, deed and I’tiqaad in accordance with this scale. If they befit the Qur’an and the Sunnah they are accepted otherwise they are rejected and returned to their owners. However, it is necessary to mention that taking the Qur’an and the Sunnah as a scale for accepting and rejecting things does not mean that the comprehension of the Salaf is something different and disparate of it. Rather it is necessary in order to taking in consideration the understanding of the Wahy (revelation) with the comprehension of the Salaf as a scale for accepting and rejecting. Since there is no sect in history, that which do not provide a Dalil (evidence) from the Qur’an and the Sunnah for their own argument.

Imam Abu Hanifah said: “No one has the right to speak over the Kitaabullah (Book of Allah i.e. Qur’an), the Sunnah of the Nabi (sallallahu alayhi wa sallam) and the Ijmaa (consensus) of the Sahabaah (companions).” (Uqud’ul Jumaan, 175)

Imam Maalik (rahimahullah) said: “Indeed, I am but a human being. At times, I am correct, at (other) times I err. So look into my sayings, whatever agrees with the Book and the Sunnah, accept it; whatever contradicts them, ignore it.” (Ibn’ul Qayyim, Ilaam’ul Muwaqiqin, 1/75)

Imam as-Sijzi (rahimahullah) said: “There is no Ikhtilaaf (disagreement) amongst the Muslimin concerning the following: It is not Ja’iz (permissible) to reject Kitaabullah with the Aql (intellect). Rather Aql indicates acceptance of Kitaabullah and taken as an Imaam (leader). Also, it is not Ja’iz to reject what is constant from Rasulullah (sallallahu alayhi wa sallam). Rather it is Waajib (obligatory) to reject everything that which opposes the Kitaab and the Sunnah.” (as-Sijzi, Risalat’us Sijzi ila Ahl’iz Zubayd, 93)

Ibnu Taymiyyah (rahimahullah) said: “It should be known that none of the scholars whom had been accepted by the entire Ummah (nation) and had been followed would have performed in opposition to the Sunnah of the Nabi (sallallahu alayhi wa sallam) -whether it is minor or major-. It is because they had Ittifaaq (agremeent) without having any doubt or hesitation over the following points of view:

It is Waajib to submit to the Nabi (sallallahu alayhi wa sallam).

The statement of everyone would have been accepted or rejected except for the statement of the Nabi (sallallahu alayhi wa sallam), since the statement of the Nabi (sallallahu alayhi wa sallam) is accepted only (and not rejected).”
(Ibnu Taymiyyah, Raf’ul Malam an’il A'immat’ul A'lam; The Removal of Blame from the Great Imams, 30)
Whosoever desires الْعِزَّةَ al-Izzah (honour, power and glory) then to Allah belong all الْعِزَّةَ al-Izzah [and one can get honour, power and glory only by obeying and worshiping Allah (Alone)]. To Him ascend (all) الْكَلِمُ الطَّيِّبُ al-Kalim al-Tayyib (the goodly words), and الْعَمَلُ الصَّالِحُ al-Amal al-Saalih (the righteous deeds) exalt it (the goodly words i.e., the goodly words are not accepted by Allah unless and until they are followed by good deeds). (Fatir 35/10)

Fahm'us Salaf

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Re: ALL ABOUT THE SALAFI MANHAJ
« Reply #4 on: August 29, 2018, 08:23:34 PM »
Fourth Principle: Rejecting the Claim “There is Contradiction Between the Shar’i Nass”

Allah Ta’ala states:

أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفاً كَثِيراً
“Do they not consider the Qur’an (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy.” (an-Nisa 4/82)

Imaam Tabari mentioned in the Tafsir of the above- Ayah: “The Qur’an is from Allah. Since its meanings are in unison with each other, their rulings are in unison and its some of it affirms other parts of it and attest its correctness. If this Qur’an had been sent not from Allah but from someone else surely they would have found rulings that are contradicting each other and meanings that interrupts each other.” (Tabari, Tafsir)

Nabi (sallallahu alayhi wa sallam) said: “Surely the Qur’an had not been revealed in a manner that some part of it denied the other part of it. It had been revealed in a manner that some part of it affirms the other part of it. Act upon what you know from the Qur’an and what you do not know ask those who do know.” (Ibnu Majah; Ahmad, Musnad)

Ibnu Hudhayma (rahimahullah) said: “The Nabi (sallallahu alayhi wa sallam) would not have spoken anything that is against the Kitaab (Book i.e. Qur’an). The Kitaab would not have gone against the information that was given by the Nabi (sallallahu alayhi wa sallam). It will not go against anything from the Kitaab rather it is in agreement with it. However sometimes the wording of the Kitaab is Umum (general) and what is intended with it is done Takhsis (restricted) with the Kitaab and the Sunnah.” (at-Tawhid, 208)

Imam Shafii (rahimahullah) said: “What ever seems to be contradictory that which came from the Nabi (sallallahu alayhi wa sallam), we examined it and certainly found a way that lies behind it which provides a possibility that there is no contradictory in it.” (ar-Risala, 216)

Imam Shaatibi said: “Shari’ evidences regarding the same subject do not contradict each other. For this reason, you would not find that the Muslimin make Ijmaa (consensus) regarding two evidences being contradictory in a manner that causes to hesitate. However when the Mujtahidin are taken in hand one by one there is a possibility of contradiction between their evidences due to their point of views because they are not innocent from falling into mistake.” (al-Muwafaqat, 4/294)
Whosoever desires الْعِزَّةَ al-Izzah (honour, power and glory) then to Allah belong all الْعِزَّةَ al-Izzah [and one can get honour, power and glory only by obeying and worshiping Allah (Alone)]. To Him ascend (all) الْكَلِمُ الطَّيِّبُ al-Kalim al-Tayyib (the goodly words), and الْعَمَلُ الصَّالِحُ al-Amal al-Saalih (the righteous deeds) exalt it (the goodly words i.e., the goodly words are not accepted by Allah unless and until they are followed by good deeds). (Fatir 35/10)