الحمد لله، الحمد لله الذي أنزل القرآن هدىً للناس، وأرسل محمدًا صلى الله عليه وسلم رحمةً للعالمين ، نحمده ونستعينه ونستغفره، ونؤمن به ونتوكل عليه، ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له، ونشهد أن لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، يحيي ويميت، بيده الخير، وهو على كل شيء قدير، ونشهد أن سيدنا ومولانا محمداً عبده ورسوله، أرسله بشيرًا ونذيرًا بين يدي الساعة، من يطع الله ورسوله فقد اهتدى، ومن يعصهما فإنه قد ضل، وإنه لا يضر إلا نفسه ولا يضر الله شيئًا. أما بعد! فيا عباد الله اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون. يأيها الذين ءامنوا اتقوا الله وقولوا قولا سديدا يصلح لكم أعمالكم ويغفر لكم ذنوبكم، ومن يطع الله ورسوله فقد فاز فوزا عظيما.
قال الله تعالى في كتابه الكريم: “وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا ۚ وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ”
“And hold firmly to the rope of Allah all together and do not become divided. And remember the favour of Allah upon you—when you were enemies and He brought your hearts together and you became, by His favour, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided.”
There is a troubling trend growing in our community—one of misunderstanding, labelling, and factionalism, where Muslims are hastily labelled as “deviant” or, even worse, as mushrik (associating partners with Allah) simply because of differences in interpretation. Some even go as far as accusing their fellow Muslims of being worse than non-believers. They claim to be calling for purity, but in doing so, they create deeper divisions within the Ummah.
Where does this misunderstanding come from? Much of it stems from an incomplete or incorrect understanding of the Salaf—the early generations of Muslims—and the way they approached the Deen and unity. Many attach themselves to the concept of following the Salaf, yet miss the essence of the Salaf’s methodology. Instead of uniting under this model, they divide and judge others, assuming a stance of self-righteousness that fuels bigotry.
This issue has become a constant topic of concern among scholars and laymen alike. Many stand on the pulpit warning about the dangers of such divisiveness, but why is it so dangerous? Why are our ulema cautioning us against this growing trend? That is what we hope to answer in today’s khutbah
What is the true meaning of the word “Salaf”?
let us start with language, the word Salaf simply refers to “those who came before.” Linguistically, it is a term that implies a relative relationship across time, much like “before” or “after.” However, in Islamic terminology, Salaf specifically refers to the earliest three generations of Muslims, as attested by the Messenger of Allah (ﷺ), who said:
خير الناس قرني، ثم الذين يلونهم، ثم الذين يلونهم
“The best of people are my generation, then those who follow them, then those who follow them.” When we speak of Salaf, we refer to these three generations—the Companions of the Prophet (ﷺ), the Tabi’un (their Followers), and the Tabi’ al-Tabi’in (those who followed the Followers). These generations were praised by the Prophet (ﷺ) for their closeness to the time of revelation and their purity of understanding.
The praise given to the Salaf is not due to any inherent superiority in lineage or race, nor is it because they constituted a faction separate from other Muslims. Rather, they are honoured for their commitment to the teachings of Islam, their purity of practice, and their proximity to the Messenger of Allah ﷺ. Their hearts and minds were free from the innovations, doubts, and misconceptions that gradually crept into later generations.
One misconception that has arisen in later generations is the creation of labels, such as Salafiyyah, as distinct groups within Islam. While the term “Salafi” is used by some to imply an adherence to the practices of the Salaf, the term has increasingly come to define a group, as if it is a separate sect within Islam. This is incorrect.
True adherence to the Salaf means adhering to a methodology, a set of principles in understanding the Qur’an and Sunnah, rather than forming a distinct group or adopting a particular label. The methodology of the Salaf is one that belongs to all Muslims who seek to understand the foundational texts correctly. This is a unifying approach, not a divisive one. Just as no group should claim exclusive ownership of Arabic linguistic principles, no group can claim exclusive ownership of the principles of jurisprudence and interpretation.
The Companions, as well as those in the first three generations, did not identify themselves as “Salafis” or as part of any unique group that distinguished them from the general body of Muslims. They represented Islam in its entirety and did not set themselves apart through labels or distinctions.
The Salaf had a unique approach to understanding the Qur’an and Sunnah, which later came to be known as Usul al-Fiqh (Principles of Jurisprudence) which are the rules for interpreting the Source texts taking from the very same Source texts. These are not restricted to any specific group but are fundamental tools for any Muslim seeking proper understanding of the Qur’an and Sunnah.
The Companions and early Muslims approached new situations with sound understanding, always rooted in the guidance of the Qur’an and Sunnah. When the Prophet (ﷺ) and his Companions migrated to Medina, they encountered new customs in clothing, housing, and other daily practices. For example, the Prophet (ﷺ) had not worn a ring in Mecca, but when he needed to seal letters to foreign rulers, he had a silver ring made with the inscription “Muhammad, Messenger of Allah.” Similarly, though he initially delivered his khutbah while leaning on a tree trunk, he later used a pulpit made by an Ansari woman’s carpenter slave.
In Mecca, there was little emphasis on reading and writing, but in Medina, the Prophet (ﷺ) encouraged education, establishing a learning centre at the house of Makhramah ibn Nawfal, where men, women, and even non-Muslims were taught. His mosque, originally built with simple materials, was later expanded with stone under Uthman’s leadership as Medina grew.
An example of this methodology can be found in the actions of Abdullah ibn Abbas and Ali ibn Abi Talib (may Allah be pleased with them both), who debated complex aqeedah and practical issues, like free will and divine decree. This approach was followed by later scholars among the Tabi’un, like Hasan al-Basri and Umar ibn Abd al-Aziz, who engaged with emerging questions while grounding their views in the teachings of the Qur’an and Sunnah.
Innovation (bid’ah) in Islam is not simply introducing new practices but also includes creating divisions among Muslims by turning aspects of the Deen into points of discord. The Prophet (ﷺ) warned us against such divisions when he said,
وستفترق أمتي على ثلاث وسبعين فرقة، كلها في النار إلا واحدة». قالوا: من هي يا رسول الله؟ قال: «ما أنا عليه وأصحابي
“My Ummah will split into seventy-three sects, all of them in the Fire except one.” When asked which group would be saved, he replied, “Those who are upon what I and my Companions are upon.”
Can there be any clearer proof for following the methodology rather than the practice than this?
Creating divisions in Islam by coining terms like “Salafiyyah” as a separate group that stands apart from mainstream Islam is a form of bid’ah. The concept of Salafiyyah as a distinct group did not exist during the time of the Prophet or the earliest generations; rather, it is a modern construct that divides Muslims instead of uniting them under the banner of Islam.
أقول قولي هذا وأستغفر الله لي ولكم ولسائر المسلمين من كل ذنب فاستغفروه إنه هو الغفور الرَّحيم
الحمد لله الحمد لله رب العالمين، وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمداً عبده ورسوله، أرسله بشيرا ونذيرا بين يدي الساعة اللهم صلِّ وسلم وبارك عليه وعلى آله وأصحابه أجمعين، ومن تبعهم بإحسان إلى يوم الدين.
أما بعد! فيأيها الذين ءامنوا اتقوا الله ما استطعتم واسمعوا وأطيعوا وأنفقوا خيرا لأنفسكم. يا عباد الله أوصيكم وإياي بتقوى الله وطاعته
Islam provides a single, unifying methodology rooted in the Qur’an and Sunnah, designed by Allah to bring unity and clarity, not division. The principles established by the Salaf—our early generations—were meant to maintain consistency and solidarity within the Ummah. If a scholar departs from these agreed-upon principles for interpreting the texts, that opinion lacks legitimacy. But anyone who sincerely follows the methodology of the Salaf is within the fold of Islam, no matter which era they live in.
It is crucial to recognise that differences in opinion among scholars are not signs of deviation. Many issues in Islamic jurisprudence allow for ijtihad, or independent reasoning, and even the early generations of Muslims often held different opinions on such matters. These differences are acceptable and enrich the Deen as long as they adhere to the methodology of the Salaf, which is the methodology of the Scholars of the Maliki, Shafii, Hanafi, Hanbali Schools and the Ashari’s and the Athari’s and the Sufis.
The Prophet ﷺ described the early generations as the “best of people” because they were close to the source of revelation, possessing an untainted understanding of Islam. This “goodness” was not about creating a separate sect; it acknowledged their sincerity, virtue, and commitment to Islamic principles. The Salaf (the first three generations) are role models for all Muslims, but this does not mean that Muslims must adopt a specific label or group to follow their path.
يا عباد الله, the concept of Salafiyyah is not a faction or group but a time-based model rooted in an era. Consider the example of Umar ibn Abd al-Aziz: when he saw the need to expand space in Mina for the comfort of pilgrims, he ordered a halt on new construction. He prioritised the well-being of the Ummah without causing ikhtilaaf or being branded an innovator or sinner because he understood and respected the Companions’ methodology but did not follow the Companions’ or the tabieen’s practice.
This methodology is a means of preserving Islam in its original form. It is not a basis for separation or condemnation, nor does it encourage us to label others as deviant. Accusing others of shirk or kufr harms the community, spreading division rather than preserving the Deen. Some may believe they are protecting Islam with such harsh judgments, but this often fuels enmity and division, aligning with what our open enemy desires most. If we are adding to this discord, I urge all of us to exercise restraint and caution. If the difference between following the Methodology of the Salaf and following the practice of the Salaf still evades you, then hold fast to what our beloved Prophet ﷺ has said in an authentic hadith:
مَنْ صَلَّى صَلاَتَنَا، وَاسْتَقْبَلَ قِبْلَتَنَا، وَأَكَلَ ذَبِيحَتَنَا، فَذَلِكَ الْمُسْلِمُ الَّذِي لَهُ ذِمَّةُ اللَّهِ وَذِمَّةُ رَسُولِهِ، فَلاَ تُخْفِرُوا اللَّهَ فِي ذِمَّتِهِ.
“Whoever prays like us, faces our Qibla, and eats our slaughtered animals is a Muslim and is under Allah’s and His Messenger’s protection. So do not betray Allah by betraying those who are in His protection.” (al-Bukhari)
May Allah grant us wisdom and protect us from division. May He guide us to uphold the way of the Salaf in seeking sound understanding, unity, and adherence to the Qur’an and Sunnah. O Allah, unite our hearts, make us of those who see the truth and adhere to it, and who see falsehood and stay clear of it.
إِنَّ اللهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ، يَا أَيُهَا الذِينَ آمَنُواْ صَلُّواْ عَلَيْهِ وَسَلِّمُواْ تَسْلِيماً.
اللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَيْهِ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ. وَارْضَ اللَّهُمَّ عَنِ الْخُلَفَاءِ الرَّاشِدِينَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ، وعن أم المومنين عائشة التي أمرنا الله في سورة النور أن ندافع عنها، وَعَنْ سَائِرِ الصَّحَابَةِ أَجْمَعِينَ، خُصُوصاً اِلأَنْصَارَ مِنْهُمْ وَالمُهَاجِرِينَ، وَعَنِ التَّابِعِينَ وَتَابِعِي التَّابِعِينَ وَمَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.
اللَّهُمَّ اهْدِ وُلَاةَ أُمُورِ المُسْلِمِينَ لِمَا يُرْضِيكَ وَلِاتِّبَاعِ سُنَّةِ نَبِيِّكَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَثَبِّتْ أَقْدَامَهُمْ عَلَى الصِّرَاطِ المُسْتَقِيمِ، وَأَصْلِحْهُمْ يَا رَبَّ الْعَالَمِينَ.
اللَّهُمَّ بَارِكْ عَلَى شُيُوخِنَا، وَعَلَى رئيسنا، وَعَلَى أَمِيرِنَا، وَعَلَى جَمِيعِ أُمَرَاءِ وَزُعَمَاءِ المُسْلِمِينَ.
اللَّهُمَّ بَارِكْ عَلَى المُسْلِمِينَ فِي هَذِهِ المَدِينَةِ، وَوَفِّقْهُمْ لِمَا تُحِبُّهُ وَتَرْضَاهُ يَا أَكْرَمَ الأَكْرَمِينَ.
اللَّهُمَّ أَعِزَّ الإِسْلَامَ وَالمُسِْلمِينَ. ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار.
إِنَّ اللهَ يَامُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى، وَيَنْهَى عَنِ الْفَحْشَاءِ وَالمُنكَرِ وَالْبَغْيِ، يَعِظُكُمْ لَعَلَّكُمْ تَذَّكَّرُونَ، وَلَذِكْرُ اللهِ أَكْبَرُ وَاللهُ يَعْلَمُ مَا تَصْنَعُونَ. وَقُومُواْ إِلَى صَلاتِكُمْ يَرْحَمُكُمُ اللهُ.
