The Obligation of seeking knowledge via the understanding of the salafus saliheen
Table of contents
1-The definition of the Salaf us Saaliheen
1A- Who are the scholars? – Inheritors of the Prophet’s knowledge
1B- Is knowledge of the religion connected with the life & death of the scholars?
1C- Elderly scholars vs youth
2-Proofs from the Qur’an
3-Proofs from the traditions of the Prophet & his companions
4- Instances when the understanding of the Salaf us Saaliheen is most required
4.1 Ijmaa (Concensus)
4.2 Ijtihaad of the Salaf in issues that required them
4.3 In issues of Islam that need to be learnt by looking and personal tutorship and cannot be obtained by books alone
5- Fataawa of the scholars on adhering to the understanding of the Salaf
6- They used to say so-and-so is a Salafi
7- The books that enlist the sayings & fataawa of the Salaf
8- Answers to some questions
9- Is opposition of the Salaf even rational or logical?
10- Conclusion
Last Updated/modified the content of the pdf : 12.12.2015 [5th December 2015]
- Added 5.46 – fatwa of Imam Ibn `Abdul Barr
Last Updated/modified the content of the pdf : 16.3.2016 [16th March, 2016]
- Added narrations of `Umar ibn khattab, ibn mas`ood , `Ammar ibn yaasir (r.a.a) and Imam Ahmad under 3.6) and 5.12) respectively
Last updated/modified the content of the pdf: 14.07.2017 [14th July, 2017]
- Added narration of Dihyah ibn khalifah r.a numbering 3.8 respectively.
Last Updated/modified the content of the pdf: 01.08.2017
- arabic structure of quote 3.1 that went bizarre due to MS word format mis-match
Last Updated/modified the content of the pdf: 18.08.2017
- Added few extra narrations such as 3.9 and 3.10
Last Updated/modified the content of the pdf: 23.02.2018
- Added Sub-sections 1A, 1B, 1C and 3.13 and narrations to section Sub section 4.3
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Synopsis:
Ibn Abu Zayed al-Qayrawani said in his book ‘al-Jaama’ (117):
‘Submission to the Sunnan (plural of Sunnah) cannot be opposed with opinion, nor is it repelled with Qiyas (analogy). As for the interpretation of the Salaf as-Salih then that is how we interpret, and what they acted upon is which we act upon, what they left off is what we leave. It is sufficient to adhere to what they adhered to, and that we follow them in that what they clarified. We take them as an example in what they extracted and viewed from the hadeeth. We do not rebel against the Salaf as-Salih in what they differed or what they interpreted, and everything that we have just mentioned is the stance of the Ahl-ul-Sunnah and the Imams of the people in Fiqh and hadeeth.’
Ibn Taymeeyah said in ‘Kitab al-Eemaan’ (p.114):
‘To understand this principle of al-Eemaan the Murjia’ turned away from the explanation of the Book and the Sunnah, and the statements of the Companions, and the Successors who followed them in goodness. The Murjia’ relied upon their own opinions and they interpreted this principle with their own understanding of Arabic language. This is the way of the people of Bida’. This is why Imam Ahmad said: ‘The people mainly make mistakes regarding interpretation and analogy.’
This is why we find the Mu’tazilah[1], Murjia’[2], Rafidah[3] and other than them from the Ahl-ul-Bida’ explain the Qur’aan with their own intellect, as well as what they interpreted with Arabic language. This is why you find them not relying upon the Ahadeeth of the Prophet , the Companions, and the Ta’abieen and the Imams of the Muslims. So the Ahl-ul-Bida’ do not rely upon the Sunnah, or upon the consensus of the Salaf or their Aathaar, rather they rely upon the intellect and language, and we find that they do not rely upon the books of Tafseer based upon narrations, and upon hadeeth and Aathaar of the Salaf.
[Ref: above two quotes are taken from https://researchcenterforhadith..com/2018/03/01/the-obligation-of-understanding-the-proof-according-to-the-understanding-of-the-salaf-as-salih/]
