Ijma of Salafs

July 13, 2010

65

The Salafi Da’wah with Respect to Other Jamaa’ahs
Author: Shaikh Naasir ud-Deen al-Albaanee
Article ID : SLF020002

I will say a true word after which no Muslim can argue after the truth appears to him.Firstly, the Salafee da’wah is an ascription to what? ‘Salafee’ is an ascription to the ‘Salaf’ (pious predecessors), so we have to know who the Salaf are and then what this ascription means and its importance as regards its meaning and implication.

The Salaf are the people of the first three generations whom the Messenger of Allaah (S) declared to be good in the authentic and mutawaatir hadeeth recorded in al- Bukhaaree and Muslim and others from a group of the Companions that he said: “The best of people is my generation, then those who come after them, then those who come after them.”, i.e the first three generations. So the Salafees attach themselves to the Salaf, and if we know the meaning of ‘Salaf’ and ‘Salafee’ then we should bear two things in mind.

That this attachment is not to a single person or persons, as is the case with other Jamaa’ahs present in the Muslim world. This is not an attachment to a person or even tens of people, but to that which will not err, since it is impossible that the Salaf would unite upon error, as opposed to the people of later times, since with regard to the later generations, there is no text speaking in their favour. Rather, in general, they are spoken ill of in the end of the previous hadeeth: “Then there will come a people who give witness and their witness is not asked for…”, and in other ahaadeeth there occurs: “A group of my Ummah will not cease to be upon the truth…”

So this is a praise for them but a censure of the rest since the praise is for a particular small group. Linguistically, ‘Taa’ifah’ is used to refer to a single person or more.

Thus if we understand this meaning of the ‘Salafees’ and that they attach themselves to the Salaf- and that if the Muslim clings to that which the Salaf were upon – then here we come to the second matter:

That after this is understood, it is not possible for any Muslim but to be a Salafee, since we have understood that in attaching oneself to the Salaf one has attached himself to that which cannot err. This is taken from the hadeeth: “My Ummah will not unite upon error,” and it is not correct to refer this to the people of later ages; those present today.

In addition to that is the ahaadeeth referring to what happened to the previous peoples – the Jews and the Christians – and what will befall the Muslims, regarding splitting into sects, saying: “The Jews split into seventy-one sects and the Christians into seventy-two, and my Ummah will split into seventy-three sects. All of them are in the Fire except one.” The Companions said, “Who are they, O Messenger of (S)?” He (S) replied “They are the Jamaa’ah.” This shows who is meant in the previous hadeeth “My Ummah will not unite upon error” since they are the saved sect, along with those who have their outlook and follow them.

Those Salafus-Saaliheen are those whom Allaah has warned us against opposing them or against following a way other than theirs, saying:

If anyone contend with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of faith, We shall leave him in the path he has chosen, and land him in Hell – what an evil refuge!

[Sooratun-Nisaa aayah 115]

I have many times pointed out to our brothers the wisdom of our Lord’s attaching in this aayah ‘the following of a way other than that of the believers’ to ‘the opposing of the Messenger’, what is the wisdom in that, since even if the aayah did not contain the part about following a way other than that of the believers, then the first part about opposing the Messenger (S) would have been enough to earn the person the evil end mentioned. However, it is not possible that the second part has no relevance, and we seek Allaah’s refuge from such a thing. Its wisdom is shown by Imaam Ash-Shaafi’ee’s using it as a proof of Ijmaa’ – meaning: ‘He who takes a way other than that of the Companions’- who are unerring – and they and those who follow them are the Jamaa’ah whom the Messenger of Allaah (S) declared to be the saved sect.

They are those whom it is not permissible to oppose – for one who wishes to be saved from Allaah’s punishment on the Day of Resurrection. Therefore the Muslims have to be aware today, who are the Muslims mentioned in this aayah? And then, what is the wisdom in Allaah’s intending the Salafus-Saalih and those who follow them? The answer has preceeded and is, in brief, that they are the Companions who were present when the revelation came down, and who took it direct from the mouth of the Messenger (S). They saw the Messenger (S) living among them following the revealed rulings of the Qur’aan, many of whom were explained by his (S) sayings.

However, the later peoples do not have this excellence – that they heard the Qur’aan and the Sunnah direct from his mouth – nor did they see how he (S) followed the texts of the Qur’aan and the Sunnah his practice, and from the wisdom is his (S) saying: “Being informed is not like seeing for yourself.”

So those who did not see him are not like his Companions who saw him and heard his words directly and saw how he acted. Today there is a very nice saying which some people are distinguished by – but it would be nicer if put into practice. They say in their speeches and lectures, “that it is upon us to make Islaam take practical shape upon the earth.” However, if we do not understand Islaam, and understand it according to the understanding of the Salafus-Saalih, then we cannot put this saying into practice. But those who were able to do that were the Companions of the Messenger (S) due to the two reasons that we have mentioned:

a) That they heard his words directly and therefore their retention of it is better than ours;
b) Then there are affairs which need explanation through his (S) action, and they saw that.

I will give you a very clear example. There are some aayaahs in the Qur’aan which a Muslim cannot understand unless he knows the Sunnah, which explains the Noble Qur’aan, as Allaah ta’aalaa says:

WA ANZALNAA ILAIKADH-DHIKRA LITUBAYYINA LINNAASI MAA NUILA ILAYHIM (We have revealed the Reminder to you in order that you may explain to the people what has been revealed to them).

Allaah ta’aala’s saying:

AS-SAARIQU WAS SAARIQATU FAAQTA’OO AIDEEHIMAA. (The male and the female thief: Cut off their hands).

Let us produce the Seebawaih (a great scholar of the ‘Arabic language of early times) of this age and let him explain this aayah. Language wise he will not be able to define the ‘saariq’ (thief) nor the ‘yad’ (hand). Who is the thief whose ‘yad’ is to be cut? What is the ‘yad’ that should be cut? He cannot answer! In the language anyone who steals even an egg is a thief, and the ‘yad’ goes right up to the shoulder. The answer lies in the aayah mentioned previously : WA ANZALNAA ILAIKADH-DHIKRA. The answer is found in the explanation of the Messenger (S) for the Qur’aan. That explanation is found in the practice – for this and for many other aayaahs. He who reads the ‘science of Usool’ finds that there is ‘General and Particular’, ‘Unrestricted and Restricted’ and ‘Abrogating and Abrogated’ texts – comprehensive words under which come tens if not hundreds of texts, general texts restricted by the Sunnah – and I will no
t prolong this further in order to answer the rest of the questions.

Topic: Ijmaa’ (consensus) of the sahaba is considered as proof

abdulilah — 06-12-2009 @ 7:39 AM

Sheikh Abdulaziz Bin Abdullah ibn Baz rahimahullaah says that Ijmaa’ (consensus) of the sahaba is considered as proof just as sheikh al-Islam ibn Taymiyyah said at the end of his book al-Waasitiyyah and likewise sheikh Muhammad ibn Saalih al-‘Uthaimeen rahimahullaah said in his own explanation to his book Sharh ilm al-Usool tape no. 17/18 that ijmaa’ of the companions is proof as it cannot be said that when they united they opposed the Messenger sallallaahu ‘alaihi wa sallam becaus eAllaah protected their ijmaa’ just as He protected the Qur’an and the Sunnah. Mashaallaah strong detailed explanation from sheikh ibn ‘Uthaimeen rahimahullaah where he mentioned the hadeeth of ‘Irbaad ibn Saariyah “Upon you is to follow my sunnah and the sunnah of the rightly guided caliphs” Saheeh Sunan ibn Majah and others. This is from the highest forms of ijmaa’ and likewise similar to it is the satement of the Messenger sallallaahu ‘alaihi wa sallam “upon you is to follow Abu Bakr and ‘Umar after me…” Before these great scholars Imam Shaf’ee rahimahllaah and others have spoken in detail concerning this and refuted the doubts of those who oppose the scholars in this.

Know o salafi, may Allaah have mercy on us and you, that the innovators do not like this as it goes against them for they do not follow the understanding of the companions and follow mere opinion opposed to the sahaba radiallaah ‘anhum so hold onto the scholars for they explain these matters in detail and be ready with answering doubts such as “there is no ijmaa!”

Here is the answer from Sheikh Abdulaziz Bin Abdullah ibn Baz rahimahullaah:

ýý ýýýýýýý ýýý ýýýýý ýý ýýý
(ýýýýý ýýý : 8ý ýýýýýý ýýý: 427)
ý : ýý ýýýýýýý ýýý ýýýýý ýý ýýý ýýýý ýýýýýýý ýýýýýý ýýýý .
ý : ýýýýýýý ýýýýýýý ýýý ýýýýý ý ýýý ýýý ýýýýýý ýýýýýýý ýýýý ýý ýýýý ýýýýýýýý ýýý : ýýýýýý ýýýýýý ýýýýýýý ý ýýýýýýýý ý ýýýýýý ýý ýýýý ýý ýýýýýýý ýýýýýý ýýýýýýý : ýý ýýýýý ýýýýý ýý ýýýýý ýýýýý ýýý ýýýý ýýýý ýýýý ýýý ýýýý ýýýý ý ýýý ýýýýý ýýý ýýýýýýýý ýýýýýý ýý ýýýýý ý ýýý ýýý ýýý ýýý ýýý ýýýýýýý ýýý ýýýýý ýýýý ýýýý ýý ýýýýý ( ýýýýýýý ýýýýýýýý ) ý ýýýýý ýý ýýý ýýýýý .
ýýý ýýýýýý ýýý ýýý : ýýýý ýýýýý ýý ýýýý ýýýýýý : ýýýý ýýýýýý ýýýýý 115 ýýýýýý ýýýýýýýýý ýýýýýýýýýý ýýýý ýýýýýý ýýý ýýýýýýýýý ýýýý ýýýýýýýý ýýýýýýýýýýý ýýýýýý ýýýýýýý ýýýýýýýýýýýýýý ýýýýýýýýý ýýý ýýýýýýýý ýýýýýýýýýý ýýýýýýýýý ýýýýýýýýý ýýýýýýýý
ýýý ýýýý ýýýýýýýý ýýýýý ýý ýýýý ý ýýýýýýý ýýýý ý ýýýýýý ýýý ýýýýýý . ýýý ýýýý ýýýý .

(ýýýýý ýýý : 8ý ýýýýýý ýýý: 428)
ýýýýý ýýýýý ýýýýýýý ýýýýý ýý ýýý

ÞÇá ÊÚÇáì:{ÅäÇ äÍä äÒáäÇ ÇáÐßÑ æÅäÇ áå áÍÇÝÙæä}
ÞÇá ÇáÔíÎ ÇáÓÚÏí – ÑÍãå Çááå – Ýí ÊÝÓíÑå (3/31): ” ÝáÇ íÍÑÝ ãÍÑÝ ãÚäì ãä ãÚÇäíå( ÇáÞÑÂä ) ÅáÇ æÞíÖ Çááå áå ãä íÈíä ÇáÍÞ ÇáãÈíä æåÐÇ ãä ÃÚÙã ÂíÇÊ Çááå æäÚãå Úáì ÚÈÇÏå ÇáãÄãäíä”.

sajid_chauhan_81 — 09-11-2009 @ 7:43 PM
Q: Is it possible that all the Sahabah (Companions of the Prophet) were ignorant of an issue related to the Qur’an, or a word mentioned therein?

A: It is impossible that all the Sahabah were ignorant of an issue in the Qur’an related to Shari’ah or were wrong about it, as this contradicts the texts of the Qur’an and the Sunnah which indicate the infallibility of the Ummah in their Ijma’ (consensus).

However, some of them may have been unaware of one of the rulings of the Qur’an or may have committed a mistake about it and told it to others. As for their Ijma’ on an error, this is impossible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’ consisting of Shaykhs Ibn Baz, al-Afify and ibn Qau’d.

sajid_chauhan_81 — 09-17-2009 @ 8:21 PM
Here are some of the proofs that the Scholars use to prove that Ijma’ of the Ummah in general and Ijma’ of the Sahabah in particular is a proof.

Allah says (interpretation of meaning), “And whoever contradicts and opposes the Messenger (Muhammad [sal-Allýhu ‘alayhi wa sallam]) 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 ý what an evil destination!” (Surah Nisa 4:115)

Imaam ibn Kathir rahimahullah mentioned in the tafseer of the part (“and follows other than the believers’ way”) refers to a type of conduct that is closely related to contradicting the Messenger . This contradiction could be in the form of contradicting a text (from the Qur’an or Sunnah) or contradicting what the Ummah of Muhammad has agreed on. The Ummah of Muhammad is immune from error when they all agree on something, a miracle that serves to increase their honor, due to the greatness of their Prophet. There are many authentic Hadiths on this subject. End quote.

Allamah al-Albani rahimahullah commented on the verse, “I have many times pointed out to our brothers the wisdom of our Lord’s attaching in this aayah ‘the following of a way other than that of the believers’ to ‘the opposing of the Messenger’, what is the wisdom in that, since even if the aayah did not contain the part about following a way other than that of the believers, then the first part about opposing the Messenger (SallAllahu alayhi wa sallam) would have been enough to earn the person the evil end mentioned. However, it is not possible that the second part has no relevance, and we seek Allaah’s refuge from such a thing. Its wisdom is shown by Imaam Ash-Shaafi’ee’s using it as a proof of Ijmaa’ – meaning: ‘He who takes a way other than that of the Companions’- who are unerring – and they and those who follow them are the Jamaa’ah whom the Messenger of Allaah (SallAllahu alayhi wa sallam) declared to be the saved sect.

They are those whom it is not permissible to oppose – for one who wishes to be saved from Allaah’s punishment on the Day of Resurrection. Therefore the Muslims have to be aware today, who are the Muslims mentioned in this aayah? And then, what is the wisdom in Allaah’s intending the Salafus-Saalih and those who follow them? The answer has preceeded and is, in brief, that they are the Companions who were present when the revelation came down, and who took it direct from the mouth of the Messenger (SallAllahu alayhi wa sallam). They saw the Messenger (SallAllahu alayhi wa sallam) living among them following the revealed rulings of the Qur’aan, many of whom were explained by his (SallAllahu alayhi wa sallam) sayings. End quote.[1]

Allah Azza wa jal also says (interpretation of meaning), “And in whatsoever you differ, the decision thereof is with Allýh (He is the ruling Judge). (And say O Muhammad (peace be upon him) to these polytheists:) Such is Allýh, my Lord in Whom I put my trust, and to Him I turn (in all of my affairs and) in repentance.” (Surah Ash-Shura 42:10)

Allamah as-Sa’adi rahimahullah commented on this, “This verse is an obvious evidence that the consensus of the Ummah on any thing is a valid proof that
should be applied, because Allah [may He be Glorified] did not command us to return to His Book except when there is a difference regarding anything. Whatever the Ummah agreed upon should therefore be adopted because the entire Ummah cannot agree on an error or on something that contradicts the rulings of the Book of Allah or the Sunnah of His Messenger (peace be upon him).” [2]

The hadeeth that is used to prove Ijma is the saying of Rasoolullah (sallAllahu ‘alayhi wa sallam) “My Ummah will not unite upon error.” [Reported by Abu Dawud, at-Tirmidhee, Ibn Majah, Haakim and others – Sahih)

Footnotes:
1. http://www.sahihmuslim.com/sps/sp.cfm?subsecID=SLF02&articleID=SLF020002&pfriend=
2. http://www.qurancomplex.org/Magazine/default.asp?L=engýMenu=false&nAyaID=19

sajid_chauhan_81 — 10-13-2009 @ 3:15 AM
Q: Is Ijma’ (consensus of scholars) definitive or speculative evidence? Please point this out in detail, may Allah reward you!

A: The certain Ijma’ is a definitive supporting evidence; it is one of the three fundamentals that is impermissible to oppose: the Book, Sunnah (whatever is reported from the Prophet) and Ijma’. The definitive Ijma` is the consensus of the Salaf (righteous predecessors) of the Companions of the Prophet (peace be upon him) (may Allah be pleased with them), for after their era difference increased and spread among the Muslim Ummah (nation based on one creed), as Shaykh Al-Islam Ibn Taymiyyah (may Allah be merciful with him) pointed out in his book Al-`Aqidah Al-Wasitiyyah and other scholars.

Of the evidences, Allah’s Saying (may He be Exalted)in Surah (Qur’anic chapter) Al-Nisa’:(Surah Al-Nisa’, 4: 115) And whoever contradicts and opposes the Messenger (Muhammad peace be upon him) 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!

May Allah help Muslims to understand His religion, hold fast to it and abandon whatever contradicts it. Verily, Allah is the All-Hearer, the Ever Near.

Ibn Baz fatwas

sajid_chauhan_81 — 11-20-2009 @ 5:07 PM
Check this out bi’ithnillah…

Sticking to The Understanding of the Companions

If sticking to the Understanding of the Companions is from the Fundamental Principles of the Sunnah then how much more important is it to stick to their Ijma’?!!!

SalafiTalk.Net : http://www.salafitalk.net/st
Topic: http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=8887

Topic: Sticking to The Understanding of the Companions

JameelFinch — 10-07-2009 @ 11:17 AM
As Salaamu ‘Alaykum,

Bismillah,

Al-Imam Ahmad bin Hanbal [d.241h], may Allah have mercy on him said, “From the fundamental principles of sticking to the Sunnah of the Messenger of Allah, prayers and peace upon him, is sticking to [and understanding] the Sunnah however the Companions of the of the Messenger of Allah, prayers and peace upon him, stuck to [and understood] the Sunnah…” End of al-Imam Ahmad’s [d.241h] speech.

As-Shaykh Rabee’ bin Hadi al-Madkhali, may Allah protect him, said in his explanation of al-Imam Ahmad’s [d.241] words, “The understanding of the Companions, may Allah be pleased with them, is the criterion by which people who are seeking the truth weigh their affairs. All of what the Messenger of Allah, prayers and peace upon him, and his companions, may Allah be pleased with them, adhered to was [and is] guidance and good counsel.

The Companions of the Messenger of Allah, prayers and peace upon him, stuck firmly to the book of Allah, the Most High, and the Sunnah of the Messenger of Allah, prayers and peace upon him. They stuck firmly to his sunnah, prayers and peace upon him, in the affairs of belief, in the affairs of worship, and in dealing with one another. So al-Imam Ahmad [d.241.h], may Allah have mercy on him, has enlightened us to this monumental, vast principle (i.e. sticking to the understanding of the companions) that nothing, especially belief, in the religion of Islam is excluded from it.” End of as-Shaykh Rabee’s speech.

# – Taken from An Explanation of The Fundamentals of The Sunnah, as-Shaykh Rabee’ bin Hadi al-Madkhali, pp: 7-8, Dar al-Imam Ahmad, 2008.

[[ A few additional statements of the Scholars pertaining to the issue of adhering to the understanding of the Companions ]]:

(1) – Question: Do we research the chains of narrations for statements and actions of the Companions, may Allah be pleased with them?

Answer: As-Shaykh al-Albani, [d.1420h] mentions that, “We make sure that the chains of narrations [pertaining to the statements and actions] of the Companions are authentic, just as we make sure the chains of narrations for the [statements, actions and approvals] of the Messenger of Allah, prayers and peace upon him, are authentic.”

# – Taken from Usool al-Fiqh the way of Ahlul Hadeeth, Zakariyyah al-Pakistaani, pg: 129, Dar ibn Jawzi, 1428h

(2) – Question: If the Companions differ over an issue, is it permissible [or an excuse] to leave off their opinions because of that differing?

Answer: Dr. Muhammad Bazmool, may Allah protect him says, “The correct position is that leaving off the opinion of the Companions, may Allah be pleased with them, even if they have differed over an issue, is not permissible. It has been related that Al-Imam Ahmad [d.241], [al-Imam] as-Shaafiýee [d.204h], [al-Imam] Malik [d.179] and [al-Imam] Abu Haneefah [d.150h] may Allah have mercy on them, have all said that, ‘If the Companions differ over an issue, we make it a point to stay with-in the realms of their statements. We look and try to see which one of them was closer to the truth as it relates to the proofs. And if we are not able to come to a conclusion, we choose one of their statements. No one has ever said that their differing is an excuse or an opportunity for me to come with a new statement different from the statements of theirs (i.e. the Companions).'” End of Dr. Muhammad Bazmoolýs words and quotes.

(3) – Question: How important is it to stick to the Tafseer (Explanation of the Qur’an) of the Companions?

Answer: Shaykh al-Islam Ibn Tamiyyah [d.728h] said, “We know that the Companions, their followers, and the followers of their followers read the Qurýan [thoroughly]. We know that they were the most knowledgeable in its explanations and its meanings. We also know that they were the most knowledgeable when it comes to whatever the Messenger of Allah, prayers and peace upon him, was sent with. So whoever opposed or [opposes them] in explaining the Qurýan has [and will] make mistakes in providing both proofs and angles of proof.” End of Shaykh al-Islamýs words.

# – Points (2) and (3) were taken from Dr. Muhammad Bazmool’s Explanation of Usool at-Tafseer, pp: 190-192, Dar al-Imam Ahmad, 1426h.

I ask Allah, the Most High, to make us from those who give the utmost importance to the understanding of Companions, just as I ask him make us from those who love all of them dearly, may Allah be pleased with them.

and Allah, The Most High, knows best.

Jameel Finch al-Makki

sajid_chauhan_81 — 10-13-2009 @ 3:44 AM
Shaikh-al-Islaam ibn Taymiyyah rahimahullah said:

quote:
“Whoever deviates from the Madhhab and Tafseer of the Sahaabah and Tabi’een to that which opposes it then he has erred in that, rather (he has) innovated.”

It is quite a popular quote but I was not able to find the exact reference for it. It would be good if a brother/sister posts that here.

Jameel.Finch — 10-13-2009 @ 9:56 PM
Bismillah,

quote:

“Whoever deviates from the Madhhab and Tafseer of the Sahaabah and Tabi’een to that which opposes it then he
has erred in that, rather (he has) innovated.”

quote:

It is quite a popular quote but I was not able to find the exact reference for it. It would be good if a brother/sister posts that here

This seems to be Shaykh al-Islam’s statement from “Usool at-Tafseer”, without the statement,”rather he has innovated”.

That’s a good question: If someone uses the tafsir of other than the Companions or the Taabi’een is that innovation?

Perhaps we can try to make verification of what could possibly be Shaykh al-Islam’s statement “Rather he has innovated”. And then eloborate (with the words of some scholars) on it after its verification. Why is it innovation, etc..

Also, inshaa Allah, here is a more reader friendly version of the translation above, with a few additions:

and Allah, The Most High, knows best.

Jameel Finch al-Makki

sajid_chauhan_81 — 01-29-2010 @ 3:41 AM
The reference to the above quote from Imaam Ibn Taymiyyah is given as Majmoo’ al-Fataawa v.13 p.361. Hope someone can confirm and verify this. May Allaah reward the one who does that.

In the mean time, here are 2 beneficial articles:
Imaam Ahmad (d. 241H): Holding Fast to the Way of the Companions – Part 1
Imaam Ahmad (d. 241H): Holding Fast to the Way of the Companions – Part 2

sajid_chauhan_81 — 03-05-2010 @ 9:39 AM
Some ayaat that are quoted in the article “The Obligation of following the Salaf us Saalih”

An-Nisa (4):115
æóãóä íõÔóÇÞöÞö ÇáÑøóÓõæáó ãöä ÈóÚúÏö ãóÇ ÊóÈóíøóäó áóåõ ÇáúåõÏóì æóíóÊøóÈöÚú ÛóíúÑó ÓóÈöíáö ÇáúãõÄúãöäöíäó äõæóáøöåö ãóÇ Êóæóáøóì æóäõÕúáöåö Ìóåóäøóãó æóÓóÇÁÊú ãóÕöíÑðÇ

And whoever contradicts and opposes the Messenger (Muhammad (sallallaahu alayhi wasallam)) 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.

Al-Baqarah (2):137
ÝóÅöäú ÂãóäõæÇú ÈöãöËúáö ãóÇ ÂãóäÊõã Èöåö ÝóÞóÏö ÇåúÊóÏóæÇú æøóÅöä ÊóæóáøóæúÇú ÝóÅöäøóãóÇ åõãú Ýöí ÔöÞóÇÞò ÝóÓóíóßúÝöíßóåõãõ Çááøåõ æóåõæó ÇáÓøóãöíÚõ ÇáúÚóáöíãõ

So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition. So Allâh will suffice you against them. And He is the All-Hearer, the All-Knower.

Yusuf (12):108
Þõáú åóÜÐöåö ÓóÈöíáöí ÃóÏúÚõæ Åöáóì Çááøåö Úóáóì ÈóÕöíÑóÉò ÃóäóÇú æóãóäö ÇÊøóÈóÚóäöí æóÓõÈúÍóÇäó Çááøåö æóãóÇ ÃóäóÇú ãöäó ÇáúãõÔúÑößöíäó

Say (O Muhammad (sallallaahu alayhi wasallam)): “This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh – Islâmic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allâh i.e to the Oneness of Allâh – Islâmic Monotheism) with sure knowledge. And Glorified and Exalted be Allâh (above all that they associate as partners with Him). And I am not of the Mushrikûn (polytheists, pagans, idolaters and disbelievers in the Oneness of Allâh; those who worship others along with Allâh or set up rivals or partners to Allâh).”

Al-Fath (48):29
ãøõÍóãøóÏñ ÑøóÓõæáõ Çááøóåö æóÇáøóÐöíäó ãóÚóåõ ÃóÔöÏøóÇÁ Úóáóì ÇáúßõÝøóÇÑö ÑõÍóãóÇÁ Èóíúäóåõãú ÊóÑóÇåõãú ÑõßøóÚðÇ ÓõÌøóÏðÇ íóÈúÊóÛõæäó ÝóÖúáðÇ ãøöäó Çááøóåö æóÑöÖúæóÇäðÇ ÓöíãóÇåõãú Ýöí æõÌõæåöåöã ãøöäú ÃóËóÑö ÇáÓøõÌõæÏö Ðóáößó ãóËóáõåõãú Ýöí ÇáÊøóæúÑóÇÉö æóãóËóáõåõãú Ýöí ÇáúÅöäÌöíáö ßóÒóÑúÚò ÃóÎúÑóÌó ÔóØúÃóåõ ÝóÂÒóÑóåõ ÝóÇÓúÊóÛúáóÙó ÝóÇÓúÊóæóì Úóáóì ÓõæÞöåö íõÚúÌöÈõ ÇáÒøõÑøóÇÚó áöíóÛöíÙó Èöåöãõ ÇáúßõÝøóÇÑó æóÚóÏó Çááøóåõ ÇáøóÐöíäó ÂãóäõæÇ æóÚóãöáõæÇ ÇáÕøóÇáöÍóÇÊö ãöäúåõã ãøóÛúÝöÑóÉð æóÃóÌúÑðÇ ÚóÙöíãðÇ

Muhammad (sallallaahu alayhi wasallam) is the Messenger of Allâh, and those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allâh and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers). This is their description in the Taurât (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, it then becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allâh has promised those among them who believe (i.e. all those who follow Islâmic Monotheism, the religion of Prophet Muhammad (sallallaahu alayhi wasallam) till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise).

At-Tawbah (9):100
æóÇáÓøóÇÈöÞõæäó ÇáÃóæøóáõæäó ãöäó ÇáúãõåóÇÌöÑöíäó æóÇáÃóäÕóÇÑö æóÇáøóÐöíäó ÇÊøóÈóÚõæåõã ÈöÅöÍúÓóÇäò ÑøóÖöíó Çááøåõ Úóäúåõãú æóÑóÖõæÇú Úóäúåõ æóÃóÚóÏøó áóåõãú ÌóäøóÇÊò ÊóÌúÑöí ÊóÍúÊóåóÇ ÇáÃóäúåóÇÑõ ÎóÇáöÏöíäó ÝöíåóÇ ÃóÈóÏðÇ Ðóáößó ÇáúÝóæúÒõ ÇáúÚóÙöíãõ

And the first to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn) and also those who followed them exactly (in Faith). Allâh 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.

Al-Fath (48):26
ÅöÐú ÌóÚóáó ÇáøóÐöíäó ßóÝóÑõæÇ Ýöí ÞõáõæÈöåöãõ ÇáúÍóãöíøóÉó ÍóãöíøóÉó ÇáúÌóÇåöáöíøóÉö ÝóÃóäÒóáó Çááøóåõ ÓóßöíäóÊóåõ Úóáóì ÑóÓõæáöåö æóÚóáóì ÇáúãõÄúãöäöíäó æóÃóáúÒóãóåõãú ßóáöãóÉó ÇáÊøóÞúæóì æóßóÇäõæÇ ÃóÍóÞøó ÈöåóÇ æóÃóåúáóåóÇ æóßóÇäó Çááøóåõ Èößõáøö ÔóíúÁò ÚóáöíãðÇ

When those who disbelieve had put in their hearts pride and haughtiness the pride and haughtiness of the time of ignorance, then Allâh sent down His Sakinah (calmness and tranquillity) upon His Messenger ( (sallallaahu alayhi wasallam)) and upon the believers, and made them stick to the word of piety (i.e. none has the right to be worshipped but Allâh), and they were well entitled to it and worthy of it. And Allâh is the All-Knower of everything.

sajid_chauhan_81 — 03-15-2010 @ 2:08 PM
Lots of proofs for the high status of the Sahaabah and the necessity of sticking to their understanding.

http://al-athariyyah.com/media/pdf/aqeedah/manhaj_sharhussunnah_annajmee_3.pdf

sajid_chauhan_81 — 05-16-2010 @ 7:01 AM

Claiming the latter scholars are wiser and the Salaf are more knowledgeable

Q: Once in an Islamic lesson, a professor stated that the Khalaf (later scholars) are wiser, while the Salaf
(righteous predecessors) are more knowledgeable; is this correct?
What is meant by “more knowledgeable” and “wiser”?

A: This is a false statement meant to disparage the Salaf of this nation, accuse them of lack of knowledge and wisdom and glorify the scholars of Kalam (a discipline that searches for answers to creedal issues using logic) for their knowledge and wisdom. Theologians were the first to make this statement. Inferentially, it follows that the successive generations are better and more knowledgeable than the preceding most righteous generations.

Shayk Al-Islam Ibn Taymiyah said: “It is known to those who reflect upon the Qur’an, the Sunnah (whatever is reported from the Prophet), and points where Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) agreed that the best generation of this nation in terms of deeds, sayings, beliefs, and all virtues is the first generation, i.e. the Sahabah (Companions of the Prophet), then the one after, then the one after them. This was reported in a number of authentic Hadiths from the Prophet (peace be upon him) in this regard. The Sahabah are better than later generations in every aspect; knowledge, actions, faith, character, deeds, and worship. Thus, they are most worthy of explaining every detailed point of religion. None may argue this evident fundamental except those who deny the well-established and known Islamic facts; and Allah, knowing that they know the truth, left them astray.” `Abdullah ibn Mas`ud (may Allah be pleased with him) said: “Anyone who wishes to adopt a certain example should follow those who have passed away, for the living are not safe from Fitnah (temptation). They are the Sahabah of Muhammad who have the purest hearts, the best knowledgeable, and are the least pretentious of all Muslims. They are the people that Allah chose to accompany his Prophet (peace be upon him) and to establish Islam. So affirm their status and hold firmly to their guidance, for indeed they were on the right path.” Someone once said: “Hold fast to the traditions of the Salaf, for they brought forth what is sufficient and curative and no good ever arose after them which they were not knowledgeable of.”

The Prophet (peace be upon him) said: No time will come but the following time is worse than it, until you meet your Lord. How can there be a better time than theirs while they witnessed the revelation of the best knowledge, i.e. the Knowledge of Allah! This will never happen.

How precise are the words of Al-Shafi`y (may Allah be merciful to him) who wrote in his book “Al-Risalah”: “They, i.e. the Sahabah, are superior to us in knowledge, reason, belief, virtue and every means through which knowledge or guidance is attained. Indeed, their opinion is more beneficial to us than ours to ourselves.” (Al-Fatawa; vol. 4, pp. 157-158)

source: Permanent Committee Fatwas Group 2 Vol. 2 Page 31

Also plz. refer the thread
Excellence Of The Knowledge Of The Salaf Over & Above The Khalaf.

SalafiTalk.Net : http://www.salafitalk.net/st
Topic: http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=9711