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BE SALAFEE UPON THE PATH – Book Sample

BE SALAFEE UPON THE PATH

Be Salafee upon the Path Shaykh ‘Abdus-Salaam as-Suhaymee Translated by Abu Moosaa Raha Batts

The Imaams of the Sunnah and its scholars continues generation after generation, to call to following the Salafus-Saalih, taking them as an example, and traversing upon their path. Ahlus-Sun-nah continue to use as an evidence for their religion and beliefs that which has come in the Book of Allaah and that which has been authentically narrated from the Messenger of Allaah (8).

And if(the affair is) not found within them, then (they find it) in that which has been affirmed from the Salaf As-Saalih: the Companions, the Taabi’oon and the successors of the Taabioon whose leadership in the Sunnah is recognized

Meaning of Sunnah

Once it is acknowledged that from the names of Ahlus-Sunnah wal Jamaa’ah is ‘as-Salafiyyoon,’ then it is befitting to define the term ‘as­ Sunnah’ in the lan age and its usage (in the Islamic legislation). Thereafter, we will go over the definition of the names of Ahlus-Sunnah wal-Jamaa’ah and mention the reason for that.

The Sunnah in the language means: way and history.2 8 The scholars of the language have differed as to whether ‘as-Sunnah’ is restricted to being the way which is good or whether it comprises that which is good as well as that which is vile. That which is correct is what is intended by it in linguistic terms, meaning; it is the way, whether it is good or vile.

The proof of that is the hadeeth of the Prophet (sallallaahu ‘alayhi wa sallam): “Whoever enacts within al-Islaam a good Sunnah, he will have its reward and the reward of whoever has acted by it (the good Sunnah). Whoever enacts an evil Sunnah, upon him is its punishment and the punishment of whoever acted by it .” 29 Hence, the Prophet (sallallaahu ‘alayhi wa sallam) divided the Sunnah into: good Sunnah and evil Sunnah.

As for the definition of as-Sunnah in the legislation, then it has a usage according to the scholars of hadeeth just as it has a usage according to the scholars of usool and the scholars of fiqh. In the usage of the scholars of hadeeth, it is that which is narrated from the Prophet (sallallaahu ‘alayhi wa sallam) from statements, actions, tacit approvals, physical descriptions, or history; it is the same if it was before his being commissioned with Prophethood or afte r.30

Whereas in the usage of the scholars of usool, as-Sunnah is applied to that which is transmitted from the Prophet (sallallaahu ‘alayhi wa sallam), but it has not been textualized in the Mighty Book. Rather, it has only been textualized by way of him (sallallaahu ‘alayhi wa sallam) as a clarification for that which was first (mentioned) in the Book.31

The term, ‘as-Sunnah,’ is  also applied, in the usage of the Fuqahaa’ (jurists), to that which is not compulsory. So it is said: “This thing is a Sunnah,” meaning: It is not obligatory (fardh), nor is it compulsory (waajib), nor is it prohibited or disliked.32

However, the term ‘as-Sunnah,’ according to many of the Salaf, is broader than that. Hence, they mean by the word ‘as-Sunnah,’ a meaning which is broader than its meaning according to the scholars of hadeeth, the scholars of usool, and the Fuqahaa’.

They mean by the term ‘as-Sunnah’: correspondance with the Book and the Sunnah of Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) and (that of) his Companions, whether it is in affairs of belief or acts of worship; and that which opposes it is innovation.

So it is said: “So and so is upon the Sunnah,” if  his actions correspond with the Book of Allaah and the Sunnah of Allaah’s Messenger (sallallaahu ‘alayhi wa sallam). And it is said: “So and so is upon bid’ah (innovation),” if his action opposes the Book and the Sunnah or one of the two.

Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said: “The term, ‘as­ Sunnah,’ in the speech of the Salaf, comprises the Sunnah  in acts of worship and in beliefs, even though many of those who compiled works concerning the Sunnah intended (by that) speech regarding the beliefs .33 He also said in Al-Hamawiyyah: “The Sunnah is that which Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) was upon in beliefs and objectives, actions, and statements.”34

Ibn Rajab, rahimahullaah, said: “Many of the later scholars particularize as-Sunnah to that which is connected to beliefs because it is the foundational principle of the religion and the one who opposes it is in great danger.”35

I say: When the term ‘As-Sunnah’ is applied in the field of beliefs, then what is intended by it is none other than the religion in totality, and not what the scholars of hadeeth, the scholars of usool, and the scholars of fiqh apply it to.

Ibn Rajab also said: “The Sunnah is the traversed way. So that comprises clinging to that which the Prophet (sallallaahu ‘alayhi wa sallam) and his rightly guided successors were upon from beliefs, actions, and statements.”36

The Legislative Names for Ahlus-Sunnah wal-Jamaa’ah

The people who are of a particular thing are the most distinguished of the people regarding it.

It is said in the language: Ahlur-Rajul (a man’s family) are the most distinguished of the people to him (i.e. the man); Ahlul-Bayt (people of the household) are the ones who live in it; Ahlul­ lslaam are the ones who take it as a religion; Ahlul-Madh-hab (the people of the madh-hab) are the ones who take the madh-hab as their deen. So the meaning of ‘Ahlus-Sunnah’ is the people who are the most distinguished by it and those who cling to it the most and follow it the most in statements, actions, and beliefs.

This term became an applied legislative terminology, and what was intended by it was one of two meanings:

The First Meaning:

This is a general meaning; entering into it is all who ascribe to al-Islaam, with the exception of the Raafidhah.

The Second Meaning:

This meaning is more specific and is more restricted than the general meaning. What is intended by it is the people of the pure Sunnah, unadulterated from innovations. Excluded by it are the rest of the people of desires and innovations, such as the Khawaarij, the Jahmiyyah the Murji’ah, the Shee’ah, and other than them from the people of innovations.

Shaykhul-Islaam (lbn Taymiyyah) said:

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