As-Salaf us-Salih (or briefly: the Salaf) refers to the first and best three generations of Muslims. They are the Companions (Sahabah) of the Prophet (peace be up on him), their immediate followers (Tabiun), and the followers of the Tabi'in. These were praised by the Prophet (S): The best of people is my generation, then those who come after them, then those who come after them [Bukhari and Muslim]. The term Salaf applies also to the Scholars of Ahl us-Sunnah wal-Jama'ah after the first three blessed generations who followed their way in belief and practices.
Evidences for the Obligation of Following the Salaf-us-Salih
Firstly, from The Noble Qur’an:
Allah Ta’ala says:
“And the former, the first from amongst the Muhajirun and the Ansar, and those who followed them in righteousness, Allah is pleased with them and they are pleased with Him. And He has prepared for them gardens of which rivers flow below, abiding therein forever, that is great success.” (9:100)
Thus, Allah is unreservedly pleased with the Muhajirun and Ansar, and is pleased with those who follow them in righteousness. (i.e. The attainment of Allah’s pleasure for the companions is secure, whereas for those who come after them; this is not guaranteed, as it is dependent upon their adherence to the way of the companions in righteousness)
Allah Ta’ala also says:
“And whoever opposes the Messenger (salalahu alayhi wa salam) after the guidance has become clearly manifest to him and follows a path other than that of the believers, We shall leave him to that which he has adopted and land him in hell; what an evil destination!” (4:115)
Allah threatens those who follow a different path to the companions with the punishment of hell, and in the previous ayah, He promises His pleasure to those who follow them.
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Secondly, from the Sunnah:
1. The Statement of the Prophet salalahu alayhi wa salam : “The best of people are my generation then those who succeed them, then those who succeed them” (al Bukhari 5/199, 7/6 and 11/460) and Muslim, 7/184 and 185)
This excellence and goodness which the Prophet salalahu alayhi wa salam attested to for these three generations, is an indication of their preference, precedene and majestic rank as well as their knowledge of Allah’s laws and intense adherence to the way of His Messenger salalahu alayhi wa salam.
The following ahadith emphasise these (virtues):
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2. The Messenger’s salalahu alayhi wa salam statement: “The Jews split up into seventy-one sects, the Christians split up into seventy-two sects and this Ummah will split up into seventy-three sects; all of them are in the Fire except one.” Someone asked: “Which is that one O Messenger of Allah? salalahu alayhi wa salam. He replied: “Whoever is upon that wwhich I am upon today and my companions. (Related by Abu Dawud, 4596-4597; al-Tirmidhi 2640-2641; Imam Ahmad, (2/332, 3/120 145 and 4/120 and Ibn Majah, 3991-3993)
This is a hadith that is sahih and mash-hur (well known)
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3. His, salalahu alayhi wa salam, statement: “… for indeed, those who will still be alive after me will see many differences; so hold fast to my sunnah and to the sunnah of the rightly guided khalifahs after me. Adhere to and cling tightly to it and beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a deviation.” (related by Imam Ahmad, 4/126-127; Abu Dawud, 4607; al-Tirmidhi, 2676; al-Darimi, 1/44 and others.)
Hence, the Prophet salalahu alayhi wa salam encouraged his ummah to follow his sunnah and the sunnah of the rightly guided khalifahs after him at the appearance of splits and differences.
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Thirdly, from the statements of the Salaf and their Followers:
1. Abdullah ibn Mas’ud may Allah be pleased with him, said: “People will not cease to be in a good as long as knowledge emanating from the companions of Muhammad salalahu alayhi wa salam and their elders reach them. If however, knowledge comes to them by way of their young and their desires diversify, they will be ruined.” (Al-Zuhd of Ibn al-Mubarak, p281 narration number 815)
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2. He also said: “Whoever amongst you seeks to adopt a path, should take to the way of the dead, since the living are not safe and secure from being put to trial. They, the companions of Muhammad salalahu alayhi wa salam, possessed the most pious hearts of this ummah, were the most profound in knowledge and the least constraint of this ummah. A people whom Allah chose for the companionship of His Prophet salalahu alayhi wa salam and the establishment of His religion. So know their rights and adhere to their guidance, for they indeed were upon the straight way.” (Jami Bayan al-Ilm wa Fadlih 2/97)
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3. He also said: “We emulate and do not set precedents, we follow and do not innovate, and we will not deviate as long as we hold on to the narrations.” (Sharh Usul Itiqad Ahl al-Sunnah of al-Lalaka’i, narration number 115)
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4. He also said: “Follow and do not innovate, for indeed you have been sufficed.” (Al-Bida wa al-Nahy anha of Ibn Waddah, pg 13)
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5. Hudhayfah ibn al-Yaman, may Allah be pleased with him, said: “O assembly of reciters! Remain upright and take to the way of those before you. For by Allah, if you (choose to) follow them, then know that you have been outstripped by a long distance, and if you take to the right or left (of their path) then you will be upon severe deviation.” (This and the following two narrations are in Jami Bayan al-ilm 2/29)
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6. Mujaahid said: “The scholars are the companions of Muhammad salalahu alayhi wa salam.”
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7. Al-Awza’i said: “Knowledge is that which emanates from the companions of Muhammad salalahu alayhi wa salam, as for anything else besides this, it is not knowledge.” Imam Ahmad, may Allah have mercy upon him, also said this.
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8. Al-Awza’i said: “Patiently restrict yourself upon the sunnah, stop where the people (ie the companions) stopped, say what they say and refrain from that which they refrained. Traverse upon the path of your Salaf al-Salih, for indeed what was sufficient for them is sufficient for you.” (Al-Shari’ah of al Ajurri, pg58)
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9. Al-Hasan al-Basri was in a gathering when he mentioned the companions of Muhammad salalahu alayh iwa slaam. He then remarked: “They possessed the most pious hearts of this ummah, were the most profound in knowledge and the leaste constraint. A people, whom Allah chose for the companionship of His Prophet salalahu alayhi wa salam, so emulate their character and way, for by the Lord of the Ka’bah, they are upon the straight path.” (Jami Bayan al-Ilm 2/97)
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10. Abu Hanifa, may Allah have mercy upon him, was questioned: “What is your comment on the speech innovated by the people regarding al-A’rad and al-Ajsam?” He replied: “Statements of the philosophers! Take to the narrations and the way of the Salaf and beware of every newly invented matter for it is indeed an innovation.” (Sawn al-Mantiq of al-Suyuti, 322)
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11. Al-Awza’i said: “Hold fast to the narrations of the Salaf, even if people abandon you. Beware 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 concernint it.” (Al-Madkhal ila al-Sunan of al-Bayhaqi, number 233)
12. Shaykh al-Islam Ibn Taymiyyah said: “It is a must upon every Muslim, who testifies that none has the right to be worshiped except Allah and that Muhammad salalahu alayhi wasalam is the Messenger of Allah, that his basic intention be to single out Allah in his worship of Him alone, without any partner and to obey His Messenger. He is to remain upon this, following it wherever he finds it, and he should know that the best of creation after the prophets are the companions.
He should not therefore, offer absolute and unrestricted allegiance to any one person except the Messenger of Allah salalahu alayhi wa salam. Nor should he offer absolute unrestricted allegiance to any one group except the companions; as the guidance remains with the Messenger salalahu alayhi wa salam, wherever he remains, and it remains with his companions and no one else’s companions, wherever they remain.
If they are in agreement, they never agree upon something incorrect, in contrast to the companions of a particular scholar, they could agree upon something incorrect. In fact, everything that they (ie the companions of a particular scholar) have asserted to which none other from amongst this ummah has asserted, can be nothing but incorrect, since the religion that Allah has sent His messenger salalahu alayhi wa salam with is not conferred to any single scholar and his companions. If this was so, that person should be an equal to the Messenger of Allah salalahu alayhi wa salam and this is similar to the belief ot the Rafidah regarding the ‘Infallible Imam’.
Morever, it is a must that the companions and their successors were aware of that truth with which Allah had sent His Messenger salalahu alayhi wa salam, well before the presence of those who are followed; those whom the madhhabs are attributed to, in relation to both fundamentals and subsidiary matters.
It is impossible for them to bring about a truth, which opposes what the Messenger salalahu alayhi wa salam brought, as everything that opposes the Messenger salalahu alayhiwa salam is falsehood. It is also impossible for them to know of something emanating from the Messenger salalahu alayhi wa salam which opposes (the knowledge and understanding of) the companions and their successors in righteousness, as they (ie the companions) did not unite upon any deviation. So his (i.e. a followed imam’s) saying, if true has to be taken from that which the Messenger salalahu alayhi wa salam brought and present with someone before him.
Every statement in the religion of Islam which lies in opposition to that which the companions and their successors in righteousness were upon, which none of them have asserted, but rather have said other than it, it is indeed a false saying.” (Minhaj al-Sunnah, 5/262-263)
Taken from the book Tawhid of Allah’s Most Beautiful Names and Lofty Attributes The Belief of Ahl al-Sunnah Wa l-Jama’ah by Shaykh Muhammad ibn Khalifah Al-Tamimi (Associate Professor, Islamic University of Madinah)
If you are a Muslim single out worship alone to Allah & offer allegiance only to the prophet (Saw) & the salaf
Shaykh al-Islam Ibn Taymiyyah said: “It is a must upon every Muslim, who testifies that none has the right to be worshiped except Allah and that Muhammad salalahu alayhi wasalam is the Messenger of Allah, that his basic intention be to single out Allah in his worship of Him alone, without any partner and to obey His Messenger. He is to remain upon this, following it wherever he finds it, and he should know that the best of creation after the prophets are the companions.
He should not therefore, offer absolute and unrestricted allegiance to any one person except the Messenger of Allah salalahu alayhi wa salam. Nor should he offer absolute unrestricted allegiance to any one group except the companions; as the guidance remains with the Messenger salalahu alayhi wa salam, wherever he remains, and it remains with his companions and no one else’s companions, wherever they remain.
If they are in agreement, they never agree upon something incorrect, in contrast to the companions of a particular scholar, they could agree upon something incorrect. In fact, everything that they (ie the companions of a particular scholar) have asserted to which none other from amongst this ummah has asserted, can be nothing but incorrect, since the religion that Allah has sent His messenger salalahu alayhi wa salam with is not conferred to any single scholar and his companions. If this was so, that person should be an equal to the Messenger of Allah salalahu alayhi wa salam and this is similar to the belief ot the Rafidah regarding the ‘Infallible Imam’.
Morever, it is a must that the companions and their successors were aware of that truth with which Allah had sent His Messenger salalahu alayhi wa salam, well before the presence of those who are followed; those whom the madhhabs are attributed to, in relation to both fundamentals and subsidiary matters.
It is impossible for them to bring about a truth, which opposes what the Messenger salalahu alayhi wa salam brought, as everything that opposes the Messenger salalahu alayhiwa salam is falsehood. It is also impossible for them to know of something emanating from the Messenger salalahu alayhi wa salam which opposes (the knowledge and understanding of) the companions and their successors in righteousness, as they (ie the companions) did not unite upon any deviation. So his (i.e. a followed imam’s) saying, if true has to be taken from that which the Messenger salalahu alayhi wa salam brought and present with someone before him.
Every statement in the religion of Islam which lies in opposition to that which the companions and their successors in righteousness were upon, which none of them have asserted, but rather have said other than it, it is indeed a false saying.” (Minhaj al-Sunnah, 5/262-263)
Taken from the book Tawhid of Allah’s Most Beautiful Names and Lofty Attributes The Belief of Ahl al-Sunnah Wa l-Jama’ah by Shaykh Muhammad ibn Khalifah Al-Tamimi (Associate Professor, Islamic University of Madinah)
He should not therefore, offer absolute and unrestricted allegiance to any one person except the Messenger of Allah salalahu alayhi wa salam. Nor should he offer absolute unrestricted allegiance to any one group except the companions; as the guidance remains with the Messenger salalahu alayhi wa salam, wherever he remains, and it remains with his companions and no one else’s companions, wherever they remain.
If they are in agreement, they never agree upon something incorrect, in contrast to the companions of a particular scholar, they could agree upon something incorrect. In fact, everything that they (ie the companions of a particular scholar) have asserted to which none other from amongst this ummah has asserted, can be nothing but incorrect, since the religion that Allah has sent His messenger salalahu alayhi wa salam with is not conferred to any single scholar and his companions. If this was so, that person should be an equal to the Messenger of Allah salalahu alayhi wa salam and this is similar to the belief ot the Rafidah regarding the ‘Infallible Imam’.
Morever, it is a must that the companions and their successors were aware of that truth with which Allah had sent His Messenger salalahu alayhi wa salam, well before the presence of those who are followed; those whom the madhhabs are attributed to, in relation to both fundamentals and subsidiary matters.
It is impossible for them to bring about a truth, which opposes what the Messenger salalahu alayhi wa salam brought, as everything that opposes the Messenger salalahu alayhiwa salam is falsehood. It is also impossible for them to know of something emanating from the Messenger salalahu alayhi wa salam which opposes (the knowledge and understanding of) the companions and their successors in righteousness, as they (ie the companions) did not unite upon any deviation. So his (i.e. a followed imam’s) saying, if true has to be taken from that which the Messenger salalahu alayhi wa salam brought and present with someone before him.
Every statement in the religion of Islam which lies in opposition to that which the companions and their successors in righteousness were upon, which none of them have asserted, but rather have said other than it, it is indeed a false saying.” (Minhaj al-Sunnah, 5/262-263)
Taken from the book Tawhid of Allah’s Most Beautiful Names and Lofty Attributes The Belief of Ahl al-Sunnah Wa l-Jama’ah by Shaykh Muhammad ibn Khalifah Al-Tamimi (Associate Professor, Islamic University of Madinah)
THE PRINCIPLES OF AQEEDAHThe additional text in italics after each point is a summary of the words of Ibn Taymiyyah in his Majmoo' al-Fataawaa
1. Everything which is in accord with the Book and the Authentic Sunnah is accepted by them and everything which is in opposition to it is treated as false by them.
The first thing which distinguishes the Ahl us-Sunnah wal- Jamaa'ah from all those besides them is the methodology with which they acquire their sciences (of the Deen) and the source of the Truth from which they derive their beliefs, concepts, acions of worship, dealings (with the people), their mode of conduct and their manners. The source of Knowledge and Truth in all the various branches of knowledge with the Ahl us-Sunnah is the Book of Allaah and the Sunnah of His Messenger (sallallaahu alayhi wasallam) . No words other than the words of Allaah come first and no guidance other that the guidance of the Messenger (sallallaahu alayhi wasallam) comes first.
2. There is no one who is free from making mistakes (in the Deen) except the Messenger of Allaah (sallallaahu-alaihi-wasallam).
The Ahl us-Sunnah do not regard anyone as being safe from error as regards the Deen except the Messenger (sallallaahu alayhi wasallam) . The scholars are not free from making mistakes but rather the words of everyone can either be accepted or rejected except those of the Messenger (sallallaahu alayhi wasallam) . Therefore the words and statements of the scholars of the Ahl us-Sunnah by necessity follow or are in accordance with the Sunnah of the Prophet (sallallaahu alayhi wasallam) and do not precede or go ahead of it.
3. The Ijmaa' (concensus) of the Salaf us-Saalih (Pious Predecessors) is regarded as a Sharee'ah proof which is necessary to hold on to for those who come after them.
And the Ahl us-Sunnah wal-Jamaa'ah believe that the most knowledgeable of the creation as regards the Deen of Allaah after the Prophet (sallallaahu alayhi wasallam) are the Companions (ra) and the Salaf us-Saalih. Whatever they united/agreed upon from any of the affairs or matters of the Deen is free from being wrong and it is not [permissible] for anyone to leave it. Their Ijmaa is a Sharee'ah proof which it is obligatory to hold on to for those who come after them. All those who stick to their Ijmaa are [therefore] those who adhere strictly to their Jamaa'ah (group).
4. They do not accept or affirm any speech or Ijtihaad (Jurisprudence) except after having thrown it against these three sources: The Book, the Authentic Sunnah and Ijmaa' of the Salaf.
The Ahl us-Sunnah hold on to the [Sunnah] which the Messenger (sallallaahu alayhi wasallam) came with and adhere to the [Jamaa'ah] of the Prophet (sallallaahu alayhi wasallam) and they are the Companions (ra) and whoever follows their way and adopts their methodology. They do not accept any Ijtihaad or any speech regardless of whom it comes from except after having referred it to the Book, the Authentic Sunnah and the Ijmaa of the Salaf.
5. They do not contradict the Qur'aan or the Sunnah with their 'Aql (Intellect) or opinions or analogies.
And (therefore) the Ahl us-Sunnah wal-Jamaa'ah do not rely upon, follow or cling except to the knowledge and the practise of the Salaf us-Saalih and whoever takes from them, sticks to their jamaa'ah and travels upon their trail and binds (and restricts) himself to their principles/foundations. And this is because the Companions (ra) learnt the tafseer (explanation) of the Qur'an and the Hadeeth from the Messenger (sallallaahu alayhi wasallam) , then taught it to the Taabi'een but did not put themselves before Allaah and His Messenger with an opinion, ones taste, ones intellect, sudden enlightenment (like that of the soofees) or other such things.
6. The Jamaa'ah (The Group that is united upon the Truth, which the Messenger (sallallaahu-alaihi-wasallam) came with, in terms of speech and action) is the means of Deliverance in this life and in the Hereafter.
The Ahl us-Sunnah therefore, hold fast to the Jamaa'ah of the Messenger (sallallaahu alayhi wasallam) turning away from the places of separation and difference, clinging tightly to the totality of the Book, the Sunnah and Ijmaa (unanimous agreement of the companions), whilst being far from the places of obscurity and unclarity (in the Book and the Sunnah) which separates and divides the united. And (this is because) the Jamaa'ah in (their estimation) is the means of Deliverance in this life and the Hereafter.
7. They do not make obligatory the acquaintance with a particular type of knowledge upon he who is incapable and which is befitting for the capable person only.
And the Ahl us-Sunnah believe in what the Prophet (sallallaahu alayhi wasallam) came with in its entirety, however, they differentiate between the one who is capable and the one who is not with regards to knowing what the Messenger (sallallaahu alayhi wasallam) came with in a detailed way. And this is a mighty principle: many trials have befallen (the Ummah) due to absence of its understanding.
Peace and Blessings upon the Messenger of Allah, upon his Companions (ra) and all those who follow in their footsteps until the Day of Resurrection