SALAF AS-SÂLIHÎN - سلف الصالحين

Literal Meaning & Etymology:

• Salaf literally denotes "predecessor, ancestor or those who went before."

• Sâlih denotes "righteous, pious, upright and virtuous."

Together, the term literally signifies "the righteous predecessors."

As an Islamic Term:

The foremost righteous guides and pious predecessors of Ahl al-Sunnah wa’l-Jamâ‘ah.

Salaf as-Sâlihîn explicitly encompasses the preeminent leaders and generations of the Sahabah, the Tâbi’în (the generation that directly succeeded the Sahabah) and the Tabaî’ Tâbiî’n (the generation following the Sahabah who studied under, narrated hadith from and adhered to the path of the Tâbi’în).

They constitute the most virtuous generations of Muslims who lived during the first three centuries after the Hijrah — a period recognised by many scholars of ‘Ilm al-Kalâm as extending through the first five Hijri centuries.

The distinction of the Salaf as-Sâlihîn rests upon the sahîh hadith:

خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ

“The best of people are my generation, then those who follow them, then those who follow them.”1

The Salaf as-Sâlihîn are not merely historical figures, but the supreme exemplars of the Greatest Walâyah (Walâyah al-Kubrâ) and the direct inheritors of nubuwwah and the primary sources of ijtihad as the true asfiyâ. Proceeding upon the pure highway of the Qur'an (Cadde-i Kübrâ), their path is grounded in direct adherence to Sunnah as-Saniyyah. Thus, true loyalty to the Salaf as-Sâlihîn lies in preserving the haqiqahs of îmân and following the Prophet’s [asm] Sunnah above all else.

Selected excerpts from the Risale-i Nur Collection that elucidate the subject:

Just as in a marketplace different merchandise is sought after according to the seasons, and different goods become popular from time to time. So too, in the exhibition of the ‘âlam, in the market of the social life and civilisation of mankind, in every age a different commodity becomes sought after and gains currency. It is displayed in the market of that age; attention is drawn to it, gazes turn toward it, and minds are captivated by it.

For example, at this time, the commodities in high demand are politics, securing worldly life and philosophy. Whereas in the age of Salaf as-Sâlihîn, and in the market of that era, the most sought-after commodity was to deduce from His Word what pleases Al-Khâliq of the samâwât and the earth and what He desires of us and to acquire the means to gain eternal happiness in the ‘âlam of the âkhirah, which was opened to an unclosable degree by the nûr of nubuwwah and the Qur'an.

Thus, at that time — since minds, hearts and rûhs were turned with all their strength toward understanding what pleases the Rabb of the samâwât and the earth — the conversations, discussions, events and circumstances of the social life of mankind all focused on this aim and unfolded in accordance with it. Consequently, whoever possessed a sound disposition his heart and fitrah would unconsciously receive a lesson of ma’rifat from everything; he would learn from the events, circumstances and conversations taking place in that era. It was as if every single thing became a teacher for him, instilling in his fitrah and disposition a preparatory capacity for ijtihad. Indeed, this fitrî lesson illuminated him to such a degree that he came close to acquiring the capacity for ijtihad almost without effort and acquiring nûr without fire...

Thus, when a capable person who had received such a fitrî lesson began working to make ijtihad, his capacity — which acted like a match — became a manifestation of the mystery of

‌نُورٌ عَلٰى نُورٍ2 ‌;

and he would become a mujtahid swiftly and in a short time.

But at this time, due to the domination of European civilisation, the tyranny of naturalistic philosophy and the heavy burden of the conditions of worldly life, minds and hearts have become scattered, and endeavour and attention divided. Minds have become alienated from the ma’nawî matters.

Thus, it is for this reason that if someone today possessed the intelligence of a mujtahid, such as Sufyan ibn ‘Uyayna, who memorised the Qur'an and held scholarly discussions with the ‘ulamâ at the age of four, he would need ten times more time than the time Sufyan took to acquire ijtihad. If Sufyan attained ijtihad in ten years, this man would need a hundred years to attain it. For Sufyan’s initial fitrî period of learning began at the age of discernment (sinn at-tamyîz)3 . His capacity was gradually prepared and illuminated; it received a lesson from everything and became like a match.

But as for his counterpart at the present time — since his mind is drowned in philosophy, his intellect plunged into politics and his heart dazed by worldly life — his capacity has grown distant from ijtihad.

Indeed, to the degree that he is occupied with modern sciences, his capacity has grown distant from the ability for ijtihad within the Sharî‘ah; and to the degree that he is versed in material sciences, he falls behind in comprehending ijtihad.

Therefore, he cannot say: “I am as intelligent as he is; why can I not reach him?” He has no right to say this, and he cannot reach Sufyan.

THE FOURTH: Just as within a body, there is an inclination to expand for the sake of growth and development. As for that inclination to expand — because it comes from within — it is a progressing towards perfection for that body. But if it is an inclination to expand from the outside, it is to tear the skin of the body and destroy it; it is not expansion.

In the same way, if the inclination to expand and the will to make ijtihad are present in those who enter the sphere of Islam through the door of perfect taqwâ by way of complying with the dharûriyyah of the religion, like the Salaf as-Sâlihîn, it is a perfection and a progressing towards perfection.

Otherwise, that inclination to expand and the will to make ijtihad arising from those who abandon the dharûriyyah, prefer the life of this world to that of the âkhirah and are tainted by materialist philosophy serve to destroy the body of Islam and to cast off the chain of the Sharî‘ah from its neck.

The Twenty-Seventh Word-3rd and 4th

Among the paths of walâyah, the finest, most mustaqîm, most brilliant and richest is adhering to the Sunnah as-Saniyyah. That is to say, it is to actively consider the Sunnah as-Saniyyah in one’s actions and conduct, following and emulating it, and to consider the decrees of the Sharî'ah in his deeds and dealings, taking them as his guide.

Through this adherence and emulation, while his ordinary states, customary dealings and fıtrî actions are transformed into ‘ibâdah, each of his deeds — by making him contemplate both the Sunnah and the Sharî‘ah at that point of adherence — recalls a decree of the Sharî‘ah. That recollection brings to mind the Messenger who brought the Sharî'ah (asm); that thought brings to mind Janâb-i Haqq; and that remembrance imparts a kind of hudhur. Thus, the very minutes of his life can perpetually be rendered into an ‘ibâdah performed within hudhur. This great highway is indeed the highway of the Sahabah and the Salaf as-Sâlihîn, who are the inheritors of nubuwwah at the degree of the Greatest Walâyah.

The Twenty-Ninth Letter-Sixth Allusion