In this talk, Ustaadh Abu Humayd answers many questions about the salafi methodology, such as: what to do when there is differing, the meaning of the word ‘salafi’, and the meanings of the sunnah.

The Messengers all came – explaining the way and methodology of the believer. Allah says we made for every nation a manhaj (method) to be followed- a path and a practice to adhere to.

The aqeedah (belief) of the believer rests upon what Allaah said and what His Messenger said. The Messenger (alayhi salaatu was salaam) came to explain the methodology when differing occurs as a nation, and the methodology is that we return our affairs back to Allaah and His Messenger.

 

There are four meanings to the word sunnah:

  1. The way of the Messenger Sallallaahu alayhiwasalam (by way of Quran and sunnah)
  2. Hadeeth
  3. That which opposes bidah, for example this person is a person of sunnah and that person is a person upon bidah
  4. An action of the sunnah which is recommended, such as using the miswak

 

Imām al-Barbahārī (V died 329 AH) stated: “Know that Allah’s Messenger (H) said: “My ummah will divide into 73 sects, all of them will be in the Fire except for one, and that is the Jamā’ah.” It was said, “And who are they, O Allah’s Messenger?” He responded, “That which I and my Companions are upon today.”

 

The belief of ahlus sunnah is that the other 72 sects are not disbelievers. All of the deviated sects deserve to be punished. If Allaah chooses to, He will punish them, but they will be removed from the hell-fire eventually. If Allaah chooses to, He will grant them paradise without placing them in the fire first. None will remain in the hellfire, except the disbelievers.

 

We have many verses and narrations showing us that the companions of the prophet Muhammad (alayhis salaatu was salaam) were the best of mankind after the prophets and messengers. And that their way and understanding of Islam is to be followed.

Allaah says regarding the companions:

 

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَٰلِكَ الْفَوْزُ الْعَظِيمُ

And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajirun) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success. (At-Tawbah:100)

 

Why do we call ourselves Salafi and what is the meaning of the word ‘salafi’? The term ‘salaf’, the origin of this word  سَلَف with the three arabic letters: “seen, laam, faa”  linguistically points towards what has preceded. This is found in the Quran in many verses:

فَجَعَلْنَاهُمْ سَلَفًا وَمَثَلًا لِّلْآخِرِينَ

And We made them a precedent (as a lesson for those coming after them), and an example to later generations. (Az-Zukhruf:56)

The Messenger – Sallallahu alaihi wa Salam – said to his daughter Fatima (close to time of his death): Indeed I am a blessed ‘salaf’ (Predecessor) for you”

(Collected by Bukhaari (5928) and Muslim (2450))

 

Ibn Taymiyyah said (d.728): “There is no criticism upon the one who makes manifest the Madh-hab of the Salaf, and ascribes himself to it, and affiliates himself to it [by saying: I am Salafi], rather that ascription is accepted from him by consensus for indeed the madh-hab of the Salaf is nothing other than the truth.” (Majmoo’ al-Fataawa, 4/149)

 

The hadeeth: “differing is a mercy” is a weak narration. The opposite of this would mean that unity is a punishment, which would contradict many verses in the quran, such as the ayah:

 

وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ

And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment. (Aali Imran: 105)

Allah did not say for them is a mercy.

 

Innovations are not of the same level. Some innovations reach the level of disbelief, such as those who believe their imams have knowledge of the unseen, and can bring about some benefit to them such as bringing babies. If they were to go to their graves they make dua (supplication) to them. These are innovations which take a person outside islam.

Then there are innovated acts of worship such as making dua (supplication) in congregation, which are lesser innovations and do not lead to disbelief.

Shaykh Rabee’ says some Muhaditheen would accept narrations from people of innovation, so long as they weren’t liars and weren’t calling to their innovations.

For further benefits, please listen to the full talk baarakallaahu feekum.