Written by Ghulam Mustafa Zaheer Amanpuri
In today’s time, when every sect is striving to adorn its beliefs and doctrines with evidence from the Quran and Sunnah, it has become quite challenging for an average person to distinguish between truth and falsehood. Even the Qadiani community, through various channels and the internet, is making a malicious effort to mislead people under the guise of the Quran and Sunnah.
Introduction
How can a seeker of truth determine which person’s interpretation of the Quran and Sunnah is correct and which is incorrect? Islam, being a perfect, universal, and comprehensive religion, must have provided a method to definitively identify the truth among individuals who deduce two completely opposite beliefs and practices from the same verse of the Quran or Hadith of the Prophet (peace be upon him). Indeed, Islam has provided such a method, but unfortunately, Muslims today are continuously distancing themselves from it. This distance is certainly a significant factor behind the increasing number of “Islamic sects.” If this criterion were used to evaluate the truth, Muslims would not face such a situation. This method has been explained in the Quran and Hadith.
Would you like to know the method to distinguish between truth and falsehood? If you are ready, then here it is:
the understanding of the righteous predecessors (Salaf).
If we want to eliminate all disagreements, we should adopt the same understanding of the Quran and Sunnah that the Companions, the Tabi'in, and the Tabi' Tabi'in had. The Prophet (peace be upon him) testified to their goodness and righteousness. They were undoubtedly the people of truth and the straight path. Thus, if we start understanding the Quran and Sunnah as they did, our mutual disagreements will automatically resolve, and we will attain the correct form of Islam, leading us to the straight path.
There was no disagreement among the scholars and Imams of religion regarding the authority of the understanding of the Salaf. They all considered it authoritative.
Objection 1:
“We are only commanded to follow the Quran and Sunnah; therefore, the sayings and actions of the Companions and Tabi'in are not authoritative for us, and thus, the understanding of the Salaf is not authoritative.”
The objection states that we are only commanded to follow the Quran and Sunnah, as Allah Almighty says:
"Follow what has been revealed to you from your Lord, and do not follow other protectors besides Him."
(Al-A'raf: 3)
Hence, only the Quran and Hadith are authoritative, and the sayings and actions of the Companions and Tabi'in are not authoritative for us. Therefore, the understanding of the Salaf is not authoritative.
Answer:
This is the most significant objection against the authority of the understanding of the Salaf, but this objection results from misunderstanding or an attempt to mix issues. The debate is not whether the sayings and actions of the Companions and Tabi'in are authoritative for us or whether the Quran and Sunnah are. No Muslim can claim that the sayings of the Companions and Tabi'in are authoritative, ignoring the Quran and Hadith. The main issue is that to follow the Quran and Sunnah, their correct understanding is first necessary. Only when we understand them correctly can we act upon them.
When it is accepted that the Quran and Sunnah must first be correctly understood before acting upon them, the question arises: who understood the Quran and Sunnah better—the Salaf, i.e., the Companions and Tabi'in, or those who came later? Any Muslim can only conclude that the Companions and Tabi'in understood the Quran and Sunnah much better than those who came later. This is also the unanimous decision of the Imams of religion.
For acting upon the Quran and Sunnah, their meaning must be determined. If the understanding of the Salaf is not authoritative, then is the personal understanding of some individuals authoritative? Or if they derive their understanding from a later person, is that understanding authoritative, leaving aside the Salaf?
The argument that we are commanded to follow the Quran and Sunnah and not the understanding of the Companions and Tabi'in is addressed by the Quran and Sunnah themselves, which have shown us this path. The invitation of the Ahl al-Hadith, known as the “Salafi invitation,” is precisely this: the understanding of the Quran and Sunnah is only valid as determined by the Salaf al-Salih (the pious predecessors). The understanding of later individuals holds no weight compared to the Salaf.
To clarify this further, we will present selected teachings from Shaykh al-Albani (may Allah have mercy on him) that address this objection and others generally:
Shaykh al-Albani (may Allah have mercy on him) states:“It is necessary to understand the religion correctly according to the Sunnah of the Messenger (peace be upon him) and the way of the Companions and the Salaf al-Salih. The Prophet (peace be upon him) indicated this in his previous Hadith. Emphasizing this point, he said in the Hadith narrated by ‘Irbad ibn Sariyah (may Allah be pleased with him), which I believe you know:
'You must follow my Sunnah and the Sunnah of the rightly guided Caliphs after me. Hold on to it firmly, and beware of newly invented matters, for every innovation is a misguidance.'
(Musnad Ahmad 4:126, Sunan Abi Dawood: 4607, Sunan al-Tirmidhi: 2676, declared Hasan Sahih, Sunan Ibn Majah: 42, authenticated by Ibn Hibban: 5)
We see that in this Hadith, the Prophet (peace be upon him) did not suffice with commanding us to adhere to his Sunnah alone but also commanded us to adhere to another thing along with it, which is the way of the Companions and the rightly guided Caliphs. This addition is something beyond his Sunnah, though in reality, they are the same.
The inclusion of this other thing along with the Prophet’s Sunnah follows the style of the Quran. Allah clearly states in the Quran:
'And whoever opposes the Messenger after guidance has become clear to him and follows a path other than that of the believers, We will let him have what he has chosen and burn him in Hell, and what an evil destination.'
(An-Nisa: 115)
The point to note here is that Allah has stated a cause for going to Hell, which is not only opposing the Messenger but also not following the path of the believers. Why was this mentioned? Why was the verse not phrased as: ‘Whoever opposes the Messenger after guidance has become clear to him, We will let him have what he has chosen and burn him in Hell’? The mention of the path of the believers alongside the disobedience to the Messenger is indeed a significant admonition. It is that every sect in the modern era, and every group living on the face of the earth today, even the latest groups, all claim to adhere to the Quran and Sunnah, although their belief may be that the Prophet (peace be upon him) is not the last prophet and that many prophets are yet to come. Despite this, they claim adherence to the Quran and Sunnah. This lets you infer the same for all other ancient and modern groups.
So, what is the decisive factor among these groups, despite their claim to follow the Quran and Sunnah? The answer to this is found in the aforementioned Quranic verse and the Hadiths. The Quranic verse states that any group or sect that deviates from the path of the first believers, who were upon guidance and insight, is misguided, even if they claim to follow the Quran and Sunnah. When they oppose the way of the Muslims and their consensus, it is evidence of their inclusion among the misguided sects.
Therefore, every belief held by such a group that cannot prove its belief from the consensus of the Ummah, the Companions, or the Salaf al-Salih, is evidence that the group is among the seventy-two misguided sects destined for Hell. Thus, it is essential to understand that the religion is not only what is famous among our brothers worldwide, known as the Ahl al-Hadith, whether they are recognized by this name or by the name Ansar al-Sunnah or Salafis, or any other name. All these names signify the same reality. Therefore, the matter is not as it is generally known among our brothers, that our invitation is limited to reliance on the Quran and Sunnah. Rather, an additional third element is necessary, which is also mentioned in the previous two Hadiths and the aforementioned Quranic verse. Along with the Quran and Sunnah, this third and final element is the methodology and practice of the Salaf al-Salih.
If a group claiming adherence to the Quran and Sunnah does not hold firmly to this third element, it is evidence of its misguidance, no matter how much it claims adherence to the Quran and Sunnah.
Ibn al-Qayyim (may Allah have mercy on him) eloquently expressed this in his verse:
‘Knowledge is what Allah, His Messenger, and the Companions have said; it is not embellishment.’
Thus, Ibn al-Qayyim (may Allah have mercy on him) did not suffice with defining correct knowledge as what Allah and His Messenger said, i.e., the Quran and Sunnah. Rather, considering the texts of the Quran and Sunnah we mentioned, he added the sayings of the Companions to it, which is a necessary element. My belief is that neglecting this third element is the reason for the misguidance of ancient and modern sects, which are increasing day by day.
Every day we hear about new groups claiming to follow the Quran and Sunnah. When you observe them, they indeed adhere to the Quran and Sunnah. They do not possess the fanaticism of the Hanafi, Maliki, Shafi'i, or Hanbali schools. However, because they do not adhere to the understanding of the Salaf al-Salih in interpreting the texts of the Quran and Sunnah, they fall outside the circle of Ahl al-Sunnah wa’l-Jama’ah, despite their claim to follow the Quran and Sunnah.”
(Duroos Shaykh Muhammad Nasiruddin al-Albani: 46/8 summarized, from Maktaba Shamila)
Shaykh al-Albani (may Allah have mercy on him) also states:**“The reason for the misguidance of all sects, ancient and modern, is the failure to adhere to this third principle: to understand the Quran and Sunnah according to the methodology of the Salaf al-Salih. The Mu'tazilites, Murji'ites, Qadariyah, Ash'aris, Maturidis, and all other groups have deviated because they did not adhere to the way of the Salaf al-Salih. Therefore, the investigating scholars have said: ‘Every good lies in following those who have preceded (the Salaf) and every evil lies in innovating by those who come later.’ This is not just a poem but a statement derived from the Quran and Sunnah:
‘And whoever opposes the Messenger after guidance has become clear to him and follows a path other than that of the believers…’
(An-Nisa: 115)
Why did Allah mention the believers’ path? He could have said: ‘Whoever opposes the Messenger after guidance has become clear to him…’ But He added: ‘and follows a path other than that of the believers.’ To prevent anyone from asserting their understanding of the Quran or the Sunnah based on their personal interpretation, it must be said to them: You must understand the Quran and the Sunnah according to the methodology of the Salaf al-Salih, the first believers (the Companions, the Tabi'in, and the Tabi' Tabi'in). There are numerous Hadiths supporting this concept.”** (Duroos Shaykh Muhammad Nasiruddin al-Albani: 3/31, from Maktaba Shamila)
Furthermore, explaining the principles of the Salafi invitation, he says:
“The third principle, which distinguishes the Salafi invitation from all other invitations existing today on the face of the earth, whether they are part of acceptable Islam or just nominally Islamic, is that the Salafi invitation stands out due to this third principle. It is: the Quran and Sunnah must be understood according to the methodology of the Salaf al-Salih from the Companions, the Tabi'in, and their followers (the three generations praised in numerous known Hadiths). This is something we have discussed on various occasions, presenting enough evidence that makes us certain that anyone attempting to understand Islam from the Quran and Sunnah without this third principle will bring forth a new form of Islam. The clearest evidence for this is the increasing number of Islamic sects, day by day. This is due to their failure to adhere to the methodology of understanding the Quran and Sunnah as practiced by the Salaf al-Salih.”
(Duroos Shaykh Muhammad Nasiruddin al-Albani: 3/31 from Maktaba Shamila)
Moreover, Shaykh al-Albani writes about the Salafi people (Ahl al-Hadith):
“They invite to understanding the Quran and Sunnah according to the methodology of the Salaf al-Salih. They do not merely invite Muslims to return to the Quran and Sunnah but also add that they must return to the Quran and Sunnah as understood by the Salaf al-Salih.”
(Duroos Shaykh al-Albani: 15/38)
Now, what is meant by the Salafi people and the Salaf al-Salih? Let us understand from Shaykh al-Albani himself:
“The Salafi invitation is attributed to the Salaf. In language, the Salaf refers to the predecessors, and in terminology, it refers to the three best generations mentioned in the Prophet’s (peace be upon him) statement: ‘The best of generations is my generation, then those who follow them, then those who follow them. Then, there will come people who will bear witness without being asked to bear witness, will betray, and will not be trustworthy, and lying will become widespread among them.’ These generations, as testified by the Prophet (peace be upon him), are the best generations. Their guidance, way, and Sunnah are the best guidance, way, and Sunnah. Opposing them are the Khalaf, who came after these three generations. We know that the way of the Salaf differed from that of the Khalaf in many matters. After the third century, many things emerged…”
(Duroos Shaykh al-Albani: 2/38)
From these lessons of the great scholar al-Albani (may Allah have mercy on him), supported by Quranic and Sunnah evidence, it becomes clear that the correct understanding of the Quran and Sunnah is as understood by the Companions, Tabi'in, and Tabi' Tabi'in. If a later person interprets any verse of the Quran or Hadith of the Prophet (peace be upon him) in a way that contradicts the understanding of the Salaf al-Salih, then following it is nothing but misguidance. This is the path of the believers, adherence to which is commanded alongside adherence to the Quran and Sunnah. This is the method of the Imams of religion and the Hadith scholars, and this is the methodology of the Ahl al-Hadith.
Here, a statement from Shaykh al-Hadith Maulana Masood Alam Hafizullah, while giving a lecture on Sahih Bukhari, is very noteworthy and can eliminate this objection for a fair-minded person. He said: “Ahl al-Hadith rely solely on the revelation for religion and base their guidance on the Quran and authentic Sunnah. They adhere to the Quran and Sunnah for guidance. Yes, to understand the Quran and Sunnah, they follow the path and methodology of the Companions and Tabi'in. They understand the Quran and Sunnah as they were revealed in that era, and to those whom Allah chose from all humanity to accompany His Messenger (peace be upon him). They understood and practiced the Quran and Sunnah, and this is the standard for all humanity until the Day of Judgment. Thus, the Quran and Sunnah should be practiced as the Companions did, and as the Tabi'in learned from them. This is the effort made by Imam Bukhari in his book, as he mentions the verses of the Quran, the Hadiths of the Prophet (peace be upon him), and the practices of the Companions and Tabi'in, illustrating how they understood and practiced them. This is the methodology of the Ahl al-Hadith, clearly presented by Imam Bukhari in his book.” (Lecture on Sahih Bukhari, University of Muhammad bin Ismail Bukhari Ahl al-Hadith, Kandiyan Otter, Kasur, 30 July 2010)
Maulana Abdullah Bahawalpuri (may Allah have mercy on him), referring to Masood B.Sc., the founder of the misguided sect “Jamaat al-Muslimeen,” who gave evidence for his views from the Quran and Hadith for every point, states:
“Satan only preys when a person deviates from the line of the Salaf and takes a new path.”
(Rasa'il Bahawalpuri: 666)
It is clear that this objection is entirely baseless. In religion, the evidence is indeed the Quran and Sunnah, but to understand them, adherence to the understanding of the Salaf is essential, as this is the path of the believers.
In other words, just as you refer to the lexicon to understand the correct meaning of a word in the Quran or a Hadith, the understanding of the Companions and Tabi'in is of even higher value than the lexicon.
This objection also stems from a misunderstanding. We have never claimed that the statements of later scholars have no significance. Rather, we assert that the statements of later scholars hold no significance compared to those of the Salaf (the early generations). Hence, our statement is conditional, not general. Interpreting it as a general statement is an exaggeration.
For example, suppose a Companion of the Prophet explains a verse or Hadith in one way, and Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) explains it differently. In such a case, we Salafis will say that Ibn Taymiyyah's understanding holds no significance compared to that of the Companion. Conversely, if Ibn Taymiyyah’s statement does not contradict the understanding of the Salaf, we, the Ahl al-Hadith, will hold it in high regard. No example can be provided where we have preferred Ibn Taymiyyah's understanding over that of the Salaf.
Furthermore, it has been explained that according to the Hadith of the Prophet (peace be upon him), the best era is that of the Companions. Therefore, in the presence of the understanding of the Companions, the understanding of the Tabi'in (successors) holds no significance. Similarly, the era of the Tabi'in is superior to that of the Tabi' Tabi'in (the followers of the successors), and thus, their understanding holds precedence. If the understanding of the later generations aligns with that of the early generations, all praise is due to Allah.
Our predecessors from the Ahl al-Hadith also followed this approach, not considering the understanding of the Tabi'in as significant compared to the understanding of the Companions. For instance, after mentioning the definitions of Nikah Shighar by Nafi' Mawla Ibn Umar (a Tabi'i) and Sayyiduna Mu'awiyah (a Companion), Maulana Abdullah Muhaddith Roopari (may Allah have mercy on him) states:
"If we compare these two definitions, Nafi' is a Tabi'i, and Sayyiduna Mu'awiyah is a Companion. The statement of a Companion holds precedence over that of a Tabi'i."
(Al-I'tisam, 15/62)
Readers, please understand that this is the very issue of the understanding of the Salaf, which Muhaddith Roopari (may Allah have mercy on him) has clarified. Similarly, the understanding of the Tabi' Tabi'in holds no significance compared to that of the Tabi'in, and the understanding of later generations holds no significance compared to that of the Tabi' Tabi'in.
Hence, the objection regarding why we sometimes present the understanding of later scholars should now be resolved.
This is indeed true that the Salaf were human beings and could make mistakes in understanding the Quran and Sunnah. However, it is impossible for all the Salaf to collectively agree on an error. If someone claims that the Companions, Tabi'in, and Tabi' Tabi'in all failed to understand a particular text of the Quran and Sunnah, there is no doubt about their deviation. Further details on this will be provided in the response to the next objection.
Moreover, does the person raising this objection believe that later scholars or themselves are free from error? If the Salaf could err in understanding, then the likelihood of error is even higher for those who came later, as the Companions and Tabi'in closely observed this religion. Hence, the understanding of those with fewer chances of error will hold precedence over those with greater chances of error.
Some of our brothers present the unique opinions of the Companions to deny the authority of the understanding of the Salaf. This is often because those Companions did not receive a specific Hadith and acted on their ijtihad (independent reasoning). These individuals should first prove that the Hadith in question did reach the Companions who held these unique opinions before making their objection.
Alternatively, they might cite issues where the Companions had differing opinions and understandings of a text. Such examples do not prove their point because the understanding of the Salaf does not refer to the opinion of a single Companion, Tabi'i, or Tabi' Tabi'in, but rather the collective understanding. If the Companions collectively agreed on the understanding of a text, their understanding is authoritative. If they had differing opinions, we select the understanding that is closest to the Quran and Sunnah. This approach avoids introducing a new understanding, which would be considered innovation. In both cases, the understanding of the Companions remains authoritative.
If a Companion misunderstood something, it is unlikely that no other Companion understood it correctly. It is inconceivable that all the Companions would collectively misunderstand an aspect of the religion, and a person from a later generation would be the first to understand it correctly. Claiming so indicates a severe doctrinal flaw and significant misguidance, as the Companions' era was testified to be the best. How can the best era be one where no one had the correct understanding of the religion? This reasoning applies to the Tabi'in and Tabi' Tabi'in as well since the Prophet (peace be upon him) also testified to their goodness. It must be accepted that if someone from the Salaf misunderstood something, there were contemporaries with the correct understanding. Therefore, it is our duty to seek that correct understanding rather than rejecting it and introducing new methods.
It is accepted that in cases of disagreement, the understanding of some Companions or some of the Salaf will still be considered authoritative. However, there are instances where even the Companions did not understand the correct meaning of a Hadith upon hearing it. For example, in a Hadith in Sahih Muslim, the Prophet (peace be upon him) told his wives that the one with the longest hands would be the first to die after him. The wives measured their hands, but the first to die was Zaynab bint Jahsh (may Allah be pleased with her), who had short hands. They later realized that "long hands" referred to generosity.
Answer:
This incident does not serve as evidence against the understanding of the Salaf but rather exposes the misunderstanding of those presenting such arguments. Our question to them is: if the wives of the Prophet (peace be upon him) did not initially understand correctly, then who did? Upon further reflection, the wives themselves understood the correct meaning later. Hence, the correct understanding was still achieved by them.
An objection would only be valid if it could be proven that none of the wives or Companions understood the correct meaning, and it was only clarified in a later period, which is impossible and unsubstantiated.
While acknowledging the authority of the understanding of the Salaf, some argue that this is not an absolute rule but a general one. Occasionally, the later generations might understand better than the Salaf.
Answer:
According to the Prophet’s (peace be upon him) statement, the Salaf were better in knowledge, practice, understanding, and every other aspect compared to those who came later.
Hafiz Ibn al-Qayyim (may Allah have mercy on him) beautifully elaborated on this by stating that the Prophetic tradition declaring the Companions, Tabi'in, and Tabi' Tabi'in as the best generations is absolute, meaning they were better in every aspect. If someone claims that a Companion gave an incorrect fatwa and none of the Companions corrected it, and then someone from a later period pointed out the error, such a person does not truly believe in this Hadith. They essentially consider the later period better in this regard, while the Prophet (peace be upon him) declared the first three generations to be better in every aspect. (I'lam al-Muwaqqi'in, 4/136)
Imams have always used this principle to refute innovations.
Those who do not consider this principle absolute should be asked how they respond when a misguided individual argues that the principle is not absolute while refuting an innovation. Here is a beautiful example:
Isa ibn Tahman narrates that Anas ibn Malik (may Allah be pleased with him) showed them two sandals without hair, having two straps each. Later, Thabit al-Bannani narrated from Anas that these were the sandals of the Prophet (peace be upon him). (Sahih Bukhari: 3107)
Once, Asma bint Abi Bakr (may Allah be pleased with her) brought out a green cloak and said: "This was with Aisha (may Allah be pleased with her) until she died, and I kept it. The Prophet (peace be upon him) used to wear it. We used to put it in water for the sick to drink for healing." (Sahih Muslim: 2069)
Sahl ibn Sa'd (may Allah be pleased with him) kept a bowl, which he considered to be a blessed relic of the Prophet (peace be upon him). (Sahih Bukhari: 5637)
Ubaydah (may Allah have mercy on him) said, "We have some hair of the Prophet (peace be upon him) which we acquired from Anas or his family. If I had a single hair of his, it would be dearer to me than the world and all it contains." (Sahih Bukhari: 170)
These four Hadiths indicate the permissibility of seeking blessings from the relics of the Prophet (peace be upon him). Some people use these Hadiths to justify seeking blessings from their pious predecessors. However, according to Ahl al-Sunnah wa’l-Jama’ah, this practice is exclusive to the Prophet (peace be upon him). The evidence for this is the understanding of the Companions.
Hafiz al-Shatibi (may Allah have mercy on him) states:
"The Companions did not establish this practice (of seeking blessings) for anyone other than the Prophet (peace be upon him) after his death. The best among the Ummah after the Prophet was Abu Bakr al-Siddiq (may Allah be pleased with him), who was also the first Caliph. No such practice was established with him, nor did Umar (may Allah be pleased with him) do this, who was the best after Abu Bakr, and neither did Uthman, Ali, or any other Companion. No authentic report exists of any such practice with them.”
(Al-I'tisam, 6/8)
Similarly, while refuting the innovators regarding seeking blessings, Maulana Umar Farooq Saeedi (may Allah preserve him) writes:
"The understanding of religion is that of the Companions only..."
(Sunan Abu Dawood, 2/524, Darussalam)
If an innovator claims that this principle is not absolute and argues that a Hadith should not be limited by the actions of the Companions, it is nothing but obstinacy.
Therefore, it is indeed an absolute principle that our predecessors, the Companions, Tabi'in, and Tabi' Tabi'in, understood the Quran and Sunnah far better than we do. There is consensus among the scholars of religion on this absolute principle. No trustworthy Imam or Hadith scholar has ever denied its absoluteness. Instead, they have consistently invited misguided people to this absolute principle and used it to refute them. You have already seen many statements from the Imams of Ahl al-Sunnah in this regard.
If any brother has a statement from a scholar of religion contradicting this principle, they should present it. If not, are we to believe that all the Imams of religion were persistently adhering to an incorrect notion?
It is not that the Imams of religion denied the absoluteness of the authority of the understanding of the Salaf. Where they seemed to contradict this understanding, they were still relying on the understanding of the Salaf. However, in our research, the reports they relied on were not proven. Thus, their statements appeared to contradict the understanding of the Salaf. Although they intended to rely on the understanding of the Salaf, they erred in their research.
These Imams were acting according to their understanding of the Salaf’s view and will be excused and rewarded by Allah. However, those who know that the reports the Imams relied on are not proven should not persist in those views.
In today’s time, when every sect is striving to adorn its beliefs and doctrines with evidence from the Quran and Sunnah, it has become quite challenging for an average person to distinguish between truth and falsehood. Even the Qadiani community, through various channels and the internet, is making a malicious effort to mislead people under the guise of the Quran and Sunnah.
Introduction
How can a seeker of truth determine which person’s interpretation of the Quran and Sunnah is correct and which is incorrect? Islam, being a perfect, universal, and comprehensive religion, must have provided a method to definitively identify the truth among individuals who deduce two completely opposite beliefs and practices from the same verse of the Quran or Hadith of the Prophet (peace be upon him). Indeed, Islam has provided such a method, but unfortunately, Muslims today are continuously distancing themselves from it. This distance is certainly a significant factor behind the increasing number of “Islamic sects.” If this criterion were used to evaluate the truth, Muslims would not face such a situation. This method has been explained in the Quran and Hadith.
Would you like to know the method to distinguish between truth and falsehood? If you are ready, then here it is:
the understanding of the righteous predecessors (Salaf).
If we want to eliminate all disagreements, we should adopt the same understanding of the Quran and Sunnah that the Companions, the Tabi'in, and the Tabi' Tabi'in had. The Prophet (peace be upon him) testified to their goodness and righteousness. They were undoubtedly the people of truth and the straight path. Thus, if we start understanding the Quran and Sunnah as they did, our mutual disagreements will automatically resolve, and we will attain the correct form of Islam, leading us to the straight path.
There was no disagreement among the scholars and Imams of religion regarding the authority of the understanding of the Salaf. They all considered it authoritative.
Objection 1:
“We are only commanded to follow the Quran and Sunnah; therefore, the sayings and actions of the Companions and Tabi'in are not authoritative for us, and thus, the understanding of the Salaf is not authoritative.”
The objection states that we are only commanded to follow the Quran and Sunnah, as Allah Almighty says:
"Follow what has been revealed to you from your Lord, and do not follow other protectors besides Him."
(Al-A'raf: 3)
Hence, only the Quran and Hadith are authoritative, and the sayings and actions of the Companions and Tabi'in are not authoritative for us. Therefore, the understanding of the Salaf is not authoritative.
Answer:
This is the most significant objection against the authority of the understanding of the Salaf, but this objection results from misunderstanding or an attempt to mix issues. The debate is not whether the sayings and actions of the Companions and Tabi'in are authoritative for us or whether the Quran and Sunnah are. No Muslim can claim that the sayings of the Companions and Tabi'in are authoritative, ignoring the Quran and Hadith. The main issue is that to follow the Quran and Sunnah, their correct understanding is first necessary. Only when we understand them correctly can we act upon them.
When it is accepted that the Quran and Sunnah must first be correctly understood before acting upon them, the question arises: who understood the Quran and Sunnah better—the Salaf, i.e., the Companions and Tabi'in, or those who came later? Any Muslim can only conclude that the Companions and Tabi'in understood the Quran and Sunnah much better than those who came later. This is also the unanimous decision of the Imams of religion.
For acting upon the Quran and Sunnah, their meaning must be determined. If the understanding of the Salaf is not authoritative, then is the personal understanding of some individuals authoritative? Or if they derive their understanding from a later person, is that understanding authoritative, leaving aside the Salaf?
The argument that we are commanded to follow the Quran and Sunnah and not the understanding of the Companions and Tabi'in is addressed by the Quran and Sunnah themselves, which have shown us this path. The invitation of the Ahl al-Hadith, known as the “Salafi invitation,” is precisely this: the understanding of the Quran and Sunnah is only valid as determined by the Salaf al-Salih (the pious predecessors). The understanding of later individuals holds no weight compared to the Salaf.
To clarify this further, we will present selected teachings from Shaykh al-Albani (may Allah have mercy on him) that address this objection and others generally:
Shaykh al-Albani (may Allah have mercy on him) states:“It is necessary to understand the religion correctly according to the Sunnah of the Messenger (peace be upon him) and the way of the Companions and the Salaf al-Salih. The Prophet (peace be upon him) indicated this in his previous Hadith. Emphasizing this point, he said in the Hadith narrated by ‘Irbad ibn Sariyah (may Allah be pleased with him), which I believe you know:
'You must follow my Sunnah and the Sunnah of the rightly guided Caliphs after me. Hold on to it firmly, and beware of newly invented matters, for every innovation is a misguidance.'
(Musnad Ahmad 4:126, Sunan Abi Dawood: 4607, Sunan al-Tirmidhi: 2676, declared Hasan Sahih, Sunan Ibn Majah: 42, authenticated by Ibn Hibban: 5)
We see that in this Hadith, the Prophet (peace be upon him) did not suffice with commanding us to adhere to his Sunnah alone but also commanded us to adhere to another thing along with it, which is the way of the Companions and the rightly guided Caliphs. This addition is something beyond his Sunnah, though in reality, they are the same.
The inclusion of this other thing along with the Prophet’s Sunnah follows the style of the Quran. Allah clearly states in the Quran:
'And whoever opposes the Messenger after guidance has become clear to him and follows a path other than that of the believers, We will let him have what he has chosen and burn him in Hell, and what an evil destination.'
(An-Nisa: 115)
The point to note here is that Allah has stated a cause for going to Hell, which is not only opposing the Messenger but also not following the path of the believers. Why was this mentioned? Why was the verse not phrased as: ‘Whoever opposes the Messenger after guidance has become clear to him, We will let him have what he has chosen and burn him in Hell’? The mention of the path of the believers alongside the disobedience to the Messenger is indeed a significant admonition. It is that every sect in the modern era, and every group living on the face of the earth today, even the latest groups, all claim to adhere to the Quran and Sunnah, although their belief may be that the Prophet (peace be upon him) is not the last prophet and that many prophets are yet to come. Despite this, they claim adherence to the Quran and Sunnah. This lets you infer the same for all other ancient and modern groups.
So, what is the decisive factor among these groups, despite their claim to follow the Quran and Sunnah? The answer to this is found in the aforementioned Quranic verse and the Hadiths. The Quranic verse states that any group or sect that deviates from the path of the first believers, who were upon guidance and insight, is misguided, even if they claim to follow the Quran and Sunnah. When they oppose the way of the Muslims and their consensus, it is evidence of their inclusion among the misguided sects.
Therefore, every belief held by such a group that cannot prove its belief from the consensus of the Ummah, the Companions, or the Salaf al-Salih, is evidence that the group is among the seventy-two misguided sects destined for Hell. Thus, it is essential to understand that the religion is not only what is famous among our brothers worldwide, known as the Ahl al-Hadith, whether they are recognized by this name or by the name Ansar al-Sunnah or Salafis, or any other name. All these names signify the same reality. Therefore, the matter is not as it is generally known among our brothers, that our invitation is limited to reliance on the Quran and Sunnah. Rather, an additional third element is necessary, which is also mentioned in the previous two Hadiths and the aforementioned Quranic verse. Along with the Quran and Sunnah, this third and final element is the methodology and practice of the Salaf al-Salih.
If a group claiming adherence to the Quran and Sunnah does not hold firmly to this third element, it is evidence of its misguidance, no matter how much it claims adherence to the Quran and Sunnah.
Ibn al-Qayyim (may Allah have mercy on him) eloquently expressed this in his verse:
‘Knowledge is what Allah, His Messenger, and the Companions have said; it is not embellishment.’
Thus, Ibn al-Qayyim (may Allah have mercy on him) did not suffice with defining correct knowledge as what Allah and His Messenger said, i.e., the Quran and Sunnah. Rather, considering the texts of the Quran and Sunnah we mentioned, he added the sayings of the Companions to it, which is a necessary element. My belief is that neglecting this third element is the reason for the misguidance of ancient and modern sects, which are increasing day by day.
Every day we hear about new groups claiming to follow the Quran and Sunnah. When you observe them, they indeed adhere to the Quran and Sunnah. They do not possess the fanaticism of the Hanafi, Maliki, Shafi'i, or Hanbali schools. However, because they do not adhere to the understanding of the Salaf al-Salih in interpreting the texts of the Quran and Sunnah, they fall outside the circle of Ahl al-Sunnah wa’l-Jama’ah, despite their claim to follow the Quran and Sunnah.”
(Duroos Shaykh Muhammad Nasiruddin al-Albani: 46/8 summarized, from Maktaba Shamila)
Shaykh al-Albani (may Allah have mercy on him) also states:**“The reason for the misguidance of all sects, ancient and modern, is the failure to adhere to this third principle: to understand the Quran and Sunnah according to the methodology of the Salaf al-Salih. The Mu'tazilites, Murji'ites, Qadariyah, Ash'aris, Maturidis, and all other groups have deviated because they did not adhere to the way of the Salaf al-Salih. Therefore, the investigating scholars have said: ‘Every good lies in following those who have preceded (the Salaf) and every evil lies in innovating by those who come later.’ This is not just a poem but a statement derived from the Quran and Sunnah:
‘And whoever opposes the Messenger after guidance has become clear to him and follows a path other than that of the believers…’
(An-Nisa: 115)
Why did Allah mention the believers’ path? He could have said: ‘Whoever opposes the Messenger after guidance has become clear to him…’ But He added: ‘and follows a path other than that of the believers.’ To prevent anyone from asserting their understanding of the Quran or the Sunnah based on their personal interpretation, it must be said to them: You must understand the Quran and the Sunnah according to the methodology of the Salaf al-Salih, the first believers (the Companions, the Tabi'in, and the Tabi' Tabi'in). There are numerous Hadiths supporting this concept.”** (Duroos Shaykh Muhammad Nasiruddin al-Albani: 3/31, from Maktaba Shamila)
Furthermore, explaining the principles of the Salafi invitation, he says:
“The third principle, which distinguishes the Salafi invitation from all other invitations existing today on the face of the earth, whether they are part of acceptable Islam or just nominally Islamic, is that the Salafi invitation stands out due to this third principle. It is: the Quran and Sunnah must be understood according to the methodology of the Salaf al-Salih from the Companions, the Tabi'in, and their followers (the three generations praised in numerous known Hadiths). This is something we have discussed on various occasions, presenting enough evidence that makes us certain that anyone attempting to understand Islam from the Quran and Sunnah without this third principle will bring forth a new form of Islam. The clearest evidence for this is the increasing number of Islamic sects, day by day. This is due to their failure to adhere to the methodology of understanding the Quran and Sunnah as practiced by the Salaf al-Salih.”
(Duroos Shaykh Muhammad Nasiruddin al-Albani: 3/31 from Maktaba Shamila)
Moreover, Shaykh al-Albani writes about the Salafi people (Ahl al-Hadith):
“They invite to understanding the Quran and Sunnah according to the methodology of the Salaf al-Salih. They do not merely invite Muslims to return to the Quran and Sunnah but also add that they must return to the Quran and Sunnah as understood by the Salaf al-Salih.”
(Duroos Shaykh al-Albani: 15/38)
Now, what is meant by the Salafi people and the Salaf al-Salih? Let us understand from Shaykh al-Albani himself:
“The Salafi invitation is attributed to the Salaf. In language, the Salaf refers to the predecessors, and in terminology, it refers to the three best generations mentioned in the Prophet’s (peace be upon him) statement: ‘The best of generations is my generation, then those who follow them, then those who follow them. Then, there will come people who will bear witness without being asked to bear witness, will betray, and will not be trustworthy, and lying will become widespread among them.’ These generations, as testified by the Prophet (peace be upon him), are the best generations. Their guidance, way, and Sunnah are the best guidance, way, and Sunnah. Opposing them are the Khalaf, who came after these three generations. We know that the way of the Salaf differed from that of the Khalaf in many matters. After the third century, many things emerged…”
(Duroos Shaykh al-Albani: 2/38)
From these lessons of the great scholar al-Albani (may Allah have mercy on him), supported by Quranic and Sunnah evidence, it becomes clear that the correct understanding of the Quran and Sunnah is as understood by the Companions, Tabi'in, and Tabi' Tabi'in. If a later person interprets any verse of the Quran or Hadith of the Prophet (peace be upon him) in a way that contradicts the understanding of the Salaf al-Salih, then following it is nothing but misguidance. This is the path of the believers, adherence to which is commanded alongside adherence to the Quran and Sunnah. This is the method of the Imams of religion and the Hadith scholars, and this is the methodology of the Ahl al-Hadith.
Here, a statement from Shaykh al-Hadith Maulana Masood Alam Hafizullah, while giving a lecture on Sahih Bukhari, is very noteworthy and can eliminate this objection for a fair-minded person. He said: “Ahl al-Hadith rely solely on the revelation for religion and base their guidance on the Quran and authentic Sunnah. They adhere to the Quran and Sunnah for guidance. Yes, to understand the Quran and Sunnah, they follow the path and methodology of the Companions and Tabi'in. They understand the Quran and Sunnah as they were revealed in that era, and to those whom Allah chose from all humanity to accompany His Messenger (peace be upon him). They understood and practiced the Quran and Sunnah, and this is the standard for all humanity until the Day of Judgment. Thus, the Quran and Sunnah should be practiced as the Companions did, and as the Tabi'in learned from them. This is the effort made by Imam Bukhari in his book, as he mentions the verses of the Quran, the Hadiths of the Prophet (peace be upon him), and the practices of the Companions and Tabi'in, illustrating how they understood and practiced them. This is the methodology of the Ahl al-Hadith, clearly presented by Imam Bukhari in his book.” (Lecture on Sahih Bukhari, University of Muhammad bin Ismail Bukhari Ahl al-Hadith, Kandiyan Otter, Kasur, 30 July 2010)
Maulana Abdullah Bahawalpuri (may Allah have mercy on him), referring to Masood B.Sc., the founder of the misguided sect “Jamaat al-Muslimeen,” who gave evidence for his views from the Quran and Hadith for every point, states:
“Satan only preys when a person deviates from the line of the Salaf and takes a new path.”
(Rasa'il Bahawalpuri: 666)
It is clear that this objection is entirely baseless. In religion, the evidence is indeed the Quran and Sunnah, but to understand them, adherence to the understanding of the Salaf is essential, as this is the path of the believers.
In other words, just as you refer to the lexicon to understand the correct meaning of a word in the Quran or a Hadith, the understanding of the Companions and Tabi'in is of even higher value than the lexicon.
Objection 2: Why do you refer to Ibn Taymiyyah, Ibn al-Qayyim, and other Imams and present their statements?
Answer:This objection also stems from a misunderstanding. We have never claimed that the statements of later scholars have no significance. Rather, we assert that the statements of later scholars hold no significance compared to those of the Salaf (the early generations). Hence, our statement is conditional, not general. Interpreting it as a general statement is an exaggeration.
For example, suppose a Companion of the Prophet explains a verse or Hadith in one way, and Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) explains it differently. In such a case, we Salafis will say that Ibn Taymiyyah's understanding holds no significance compared to that of the Companion. Conversely, if Ibn Taymiyyah’s statement does not contradict the understanding of the Salaf, we, the Ahl al-Hadith, will hold it in high regard. No example can be provided where we have preferred Ibn Taymiyyah's understanding over that of the Salaf.
Furthermore, it has been explained that according to the Hadith of the Prophet (peace be upon him), the best era is that of the Companions. Therefore, in the presence of the understanding of the Companions, the understanding of the Tabi'in (successors) holds no significance. Similarly, the era of the Tabi'in is superior to that of the Tabi' Tabi'in (the followers of the successors), and thus, their understanding holds precedence. If the understanding of the later generations aligns with that of the early generations, all praise is due to Allah.
Our predecessors from the Ahl al-Hadith also followed this approach, not considering the understanding of the Tabi'in as significant compared to the understanding of the Companions. For instance, after mentioning the definitions of Nikah Shighar by Nafi' Mawla Ibn Umar (a Tabi'i) and Sayyiduna Mu'awiyah (a Companion), Maulana Abdullah Muhaddith Roopari (may Allah have mercy on him) states:
"If we compare these two definitions, Nafi' is a Tabi'i, and Sayyiduna Mu'awiyah is a Companion. The statement of a Companion holds precedence over that of a Tabi'i."
(Al-I'tisam, 15/62)
Readers, please understand that this is the very issue of the understanding of the Salaf, which Muhaddith Roopari (may Allah have mercy on him) has clarified. Similarly, the understanding of the Tabi' Tabi'in holds no significance compared to that of the Tabi'in, and the understanding of later generations holds no significance compared to that of the Tabi' Tabi'in.
Hence, the objection regarding why we sometimes present the understanding of later scholars should now be resolved.
Objection 3: The Salaf were human beings, and they were prone to error in understanding the Quran and Sunnah.
Answer:This is indeed true that the Salaf were human beings and could make mistakes in understanding the Quran and Sunnah. However, it is impossible for all the Salaf to collectively agree on an error. If someone claims that the Companions, Tabi'in, and Tabi' Tabi'in all failed to understand a particular text of the Quran and Sunnah, there is no doubt about their deviation. Further details on this will be provided in the response to the next objection.
Moreover, does the person raising this objection believe that later scholars or themselves are free from error? If the Salaf could err in understanding, then the likelihood of error is even higher for those who came later, as the Companions and Tabi'in closely observed this religion. Hence, the understanding of those with fewer chances of error will hold precedence over those with greater chances of error.
Objection 4: Many Companions are known for their unique opinions. If the understanding of the Salaf is authoritative, why do we not act on these unique opinions?
Answer:Some of our brothers present the unique opinions of the Companions to deny the authority of the understanding of the Salaf. This is often because those Companions did not receive a specific Hadith and acted on their ijtihad (independent reasoning). These individuals should first prove that the Hadith in question did reach the Companions who held these unique opinions before making their objection.
Alternatively, they might cite issues where the Companions had differing opinions and understandings of a text. Such examples do not prove their point because the understanding of the Salaf does not refer to the opinion of a single Companion, Tabi'i, or Tabi' Tabi'in, but rather the collective understanding. If the Companions collectively agreed on the understanding of a text, their understanding is authoritative. If they had differing opinions, we select the understanding that is closest to the Quran and Sunnah. This approach avoids introducing a new understanding, which would be considered innovation. In both cases, the understanding of the Companions remains authoritative.
If a Companion misunderstood something, it is unlikely that no other Companion understood it correctly. It is inconceivable that all the Companions would collectively misunderstand an aspect of the religion, and a person from a later generation would be the first to understand it correctly. Claiming so indicates a severe doctrinal flaw and significant misguidance, as the Companions' era was testified to be the best. How can the best era be one where no one had the correct understanding of the religion? This reasoning applies to the Tabi'in and Tabi' Tabi'in as well since the Prophet (peace be upon him) also testified to their goodness. It must be accepted that if someone from the Salaf misunderstood something, there were contemporaries with the correct understanding. Therefore, it is our duty to seek that correct understanding rather than rejecting it and introducing new methods.
Objection 5: Sometimes, even after hearing a Hadith, none of the Companions understood its correct meaning. What happens in such cases?
Answer:It is accepted that in cases of disagreement, the understanding of some Companions or some of the Salaf will still be considered authoritative. However, there are instances where even the Companions did not understand the correct meaning of a Hadith upon hearing it. For example, in a Hadith in Sahih Muslim, the Prophet (peace be upon him) told his wives that the one with the longest hands would be the first to die after him. The wives measured their hands, but the first to die was Zaynab bint Jahsh (may Allah be pleased with her), who had short hands. They later realized that "long hands" referred to generosity.
Answer:
This incident does not serve as evidence against the understanding of the Salaf but rather exposes the misunderstanding of those presenting such arguments. Our question to them is: if the wives of the Prophet (peace be upon him) did not initially understand correctly, then who did? Upon further reflection, the wives themselves understood the correct meaning later. Hence, the correct understanding was still achieved by them.
An objection would only be valid if it could be proven that none of the wives or Companions understood the correct meaning, and it was only clarified in a later period, which is impossible and unsubstantiated.
Objection 6: Sometimes, the later generations might understand better than the Salaf.
Answer:While acknowledging the authority of the understanding of the Salaf, some argue that this is not an absolute rule but a general one. Occasionally, the later generations might understand better than the Salaf.
Answer:
According to the Prophet’s (peace be upon him) statement, the Salaf were better in knowledge, practice, understanding, and every other aspect compared to those who came later.
Hafiz Ibn al-Qayyim (may Allah have mercy on him) beautifully elaborated on this by stating that the Prophetic tradition declaring the Companions, Tabi'in, and Tabi' Tabi'in as the best generations is absolute, meaning they were better in every aspect. If someone claims that a Companion gave an incorrect fatwa and none of the Companions corrected it, and then someone from a later period pointed out the error, such a person does not truly believe in this Hadith. They essentially consider the later period better in this regard, while the Prophet (peace be upon him) declared the first three generations to be better in every aspect. (I'lam al-Muwaqqi'in, 4/136)
Imams have always used this principle to refute innovations.
Those who do not consider this principle absolute should be asked how they respond when a misguided individual argues that the principle is not absolute while refuting an innovation. Here is a beautiful example:
Isa ibn Tahman narrates that Anas ibn Malik (may Allah be pleased with him) showed them two sandals without hair, having two straps each. Later, Thabit al-Bannani narrated from Anas that these were the sandals of the Prophet (peace be upon him). (Sahih Bukhari: 3107)
Once, Asma bint Abi Bakr (may Allah be pleased with her) brought out a green cloak and said: "This was with Aisha (may Allah be pleased with her) until she died, and I kept it. The Prophet (peace be upon him) used to wear it. We used to put it in water for the sick to drink for healing." (Sahih Muslim: 2069)
Sahl ibn Sa'd (may Allah be pleased with him) kept a bowl, which he considered to be a blessed relic of the Prophet (peace be upon him). (Sahih Bukhari: 5637)
Ubaydah (may Allah have mercy on him) said, "We have some hair of the Prophet (peace be upon him) which we acquired from Anas or his family. If I had a single hair of his, it would be dearer to me than the world and all it contains." (Sahih Bukhari: 170)
These four Hadiths indicate the permissibility of seeking blessings from the relics of the Prophet (peace be upon him). Some people use these Hadiths to justify seeking blessings from their pious predecessors. However, according to Ahl al-Sunnah wa’l-Jama’ah, this practice is exclusive to the Prophet (peace be upon him). The evidence for this is the understanding of the Companions.
Hafiz al-Shatibi (may Allah have mercy on him) states:
"The Companions did not establish this practice (of seeking blessings) for anyone other than the Prophet (peace be upon him) after his death. The best among the Ummah after the Prophet was Abu Bakr al-Siddiq (may Allah be pleased with him), who was also the first Caliph. No such practice was established with him, nor did Umar (may Allah be pleased with him) do this, who was the best after Abu Bakr, and neither did Uthman, Ali, or any other Companion. No authentic report exists of any such practice with them.”
(Al-I'tisam, 6/8)
Similarly, while refuting the innovators regarding seeking blessings, Maulana Umar Farooq Saeedi (may Allah preserve him) writes:
"The understanding of religion is that of the Companions only..."
(Sunan Abu Dawood, 2/524, Darussalam)
If an innovator claims that this principle is not absolute and argues that a Hadith should not be limited by the actions of the Companions, it is nothing but obstinacy.
Therefore, it is indeed an absolute principle that our predecessors, the Companions, Tabi'in, and Tabi' Tabi'in, understood the Quran and Sunnah far better than we do. There is consensus among the scholars of religion on this absolute principle. No trustworthy Imam or Hadith scholar has ever denied its absoluteness. Instead, they have consistently invited misguided people to this absolute principle and used it to refute them. You have already seen many statements from the Imams of Ahl al-Sunnah in this regard.
If any brother has a statement from a scholar of religion contradicting this principle, they should present it. If not, are we to believe that all the Imams of religion were persistently adhering to an incorrect notion?
Objection 7: If the Imams of religion agreed on the authority of the understanding of the Salaf, why did they sometimes say things against this understanding?
Answer:It is not that the Imams of religion denied the absoluteness of the authority of the understanding of the Salaf. Where they seemed to contradict this understanding, they were still relying on the understanding of the Salaf. However, in our research, the reports they relied on were not proven. Thus, their statements appeared to contradict the understanding of the Salaf. Although they intended to rely on the understanding of the Salaf, they erred in their research.
These Imams were acting according to their understanding of the Salaf’s view and will be excused and rewarded by Allah. However, those who know that the reports the Imams relied on are not proven should not persist in those views.