What is your opinion on being called a Salafi or an Athari?
Machine translationRead the Arabic original
The questioner : Our esteemed Shaykh, after your permission, perhaps this is a time for food, not for conversation, meaning.
The Shaykh : Alright, food, please go ahead.
The questioner : May Allah bless you. Regarding the title or name, or being called by the name of the Salaf or the Athar, meaning if a person calls himself an Athari, attributing himself to the Athar, or says he is a Salafi, or does not say he is a Salafi or an Athari, but is upon the Book and the Sunnah and the methodology of the Salaf, what do you see? And is there a difference between a Salafi and an Athari?
The Shaykh : Yes, and upon you be peace and the mercy of Allah. May Allah keep you safe, may Allah protect you and preserve you.
The questioner: Yes.
Another questioner : The naming as Salafi and Athari, should one be named by them?
The Shaykh : I understood what you intended in my mind to tell you.
The questioner: Yes.
The Shaykh : If a believing man lived his whole life praying and fasting and so on—yes, and upon you be peace and the mercy and blessings of Allah—a Muslim who performs all his obligatory duties and did not say "I am a Muslim," is it valid for him to be a Muslim or not?
The questioner : It is valid, of course.
The Shaykh : He is thinking. Is that right?
The questioner: Yes.
The Shaykh : Okay, and if he did not say "I am a Salafi," is it valid?
The questioner : It is not obligatory, it is valid.
The Shaykh : But that is not the question.
The questioner: Yes.
The Shaykh : The question is that we live today in a time when ideas, beliefs, and methodologies have become mixed and so on.
The questioner: Yes.
The Shaykh : And considering that a Muslim must be clear in the society in which he lives, not concealing or being ambiguous, if you are asked, "Are you a Salafi?" it is not permissible to say, "I am a Muslim."
The questioner : I say, "No, I am a Muslim, a Salafi upon the methodology of the Salaf."
The Shaykh : So this matter is related to if a Muslim is asked.
The questioner : This is contingent upon the question.
The Shaykh : As I narrated to you, that story, if you are asked, "What is your madhhab?" and you say, "I am a Muslim," that is not a sufficient answer today.
The questioner : Correct.
The Shaykh : This question originally has no basis in times other than this one.
The questioner: Correct.
The Shaykh : Why? In the time of the Messenger, who would ask a Companion? Would they ask a Companion for...
The questioner : I mean, excuse me, perhaps...
The Shaykh : In the time of the Companions—let two people light up—In the time of the Companions, this question would not arise at all. Why? Because they were all upon one religion, the religion of Islam. But when things became mixed and the schools and methodologies multiplied, it became natural, as that Khariji who declared his repentance and became one of the people of the Sunnah said, "Look at where you take your religion from: 'We used to, when we wanted to make something a hadith, we would make it so.'" So this is a later development, it was not the case before. As some of the Salaf said, "We did not care about the chain of narration because they trusted one another." But when people like these entered...
The questioner : Fitnah occurred.
The Shaykh : We used to ask, "Who narrated it to you?"
The questioner : "Name your men for us."
The Shaykh : The important thing is that the knowledgeable Muslim acts within the limits of what surrounds him. Therefore, we say that understanding the reality (fiqh al-waqi') is necessary, but it is not to be announced to the general public and the masses.
The questioner: Allahu Akbar.
The Shaykh : The knowledgeable person must know what is happening around him. So, as I said on some occasions, this is part of understanding the reality: if you are asked, "What is your madhhab?" you do not say, "I am a Muslim," because that means you do not know.
The questioner : ...
The Shaykh : And so here comes the previous point: he says, "I am a Salafi" or not? He answers that he is a Salafi if he is a Salafi, or he says, "I am a Hanafi, I am a Shafi'i," and so on.
The questioner : May Allah bless you.
The Shaykh : So, the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, which is said in every prayer and in every tashahhud, suffices for any other testimony. I am a Muslim, I am a believer, I am a Salafi. But we say this answer should be given if you are asked. It should not be ambiguous to people, nor should it be political, even in answering a matter concerning one's self. This is the method of the Muslim Brotherhood, meaning those who do not want to show themselves to people, whether their friends or their enemies, because it might be imagined that there is someone who does not like the Muslim Brotherhood. Let it remain folded away, "I am a Muslim, that's all." No, that is not sufficient. I think you have received the answer to your question.
The questioner : I think regarding "Athari," what is "Athari"? It is a completion...
The Shaykh : The word "Athar," we know that the technical term for scholars is that "Athar" is sometimes used to mean the marfu' hadith (traced to the Prophet) and sometimes used to mean the mawquf hadith (stopping at a Companion).
The questioner: Yes.
The Shaykh : So the word "Athari" does not indicate the same meaning as "Salafi," because first: it relates to one of two meanings, either the marfu' hadith or the mawquf hadith. Second: not all... let's take the strongest meaning of the word "Athari," which is the marfu' hadith. We take this word now and put a substitute for it: "Hadithi" (one of the people of hadith). I am "Hadithi." This does not indicate a methodology of thought and belief at all. Because if al-Kawthari were asked, "Are you Hadithi, meaning you work with hadith?" he would say, "Yes," but he does not act upon the hadith in jurisprudence and belief. He is a Hanafi man.
The questioner : And in methodology.
The Shaykh : Therefore, this attribution, "Hadithi," although it is stronger than "Athari," does not indicate that one is upon the methodology of the righteous Salaf. And so we find among some of those who worked with hadith in the past, and who narrated hadiths with chains, that there were Sufis among them, for example, Abu Nu'aym al-Isbahani.
The questioner: Yes.
The Shaykh : His books are full of myths and... So he is "Hadithi" but he is not a Salafi. And so if al-Huwaini or our brother asked me...Al-Halabi : That I want to be called "Athari," I would not advise him to do so.
The questioner : Another question.
The Shaykh : Because its indication is not a precise indication of the methodology that one adopts.
The questioner : It is sufficient for the purpose, meaning.
The Shaykh: Yes.
The questioner : It is sufficient for what is required, it is not sufficient.
The Shaykh : It is not sufficient.
The questioner : O Shaykh, the intended meaning here is...
Another questioner : May Allah reward you with good, O Shaykh.
The Shaykh : And beware of that.
The questioner : May Allah bless you.
Another questioner : In the craft, "Athar" as mentioned, is the marfu' hadith, or the intended meaning is the athar from the Companions (may Allah be pleased with them). But there is a meaning to this, which is that the "Athari" is the one who follows the athar, meaning the athar of the Salaf. And this is the common meaning now. Perhaps, and I am not defending anyone, but I mentioned to some people of knowledge that Abu Yusuf calls himself "Athari." Is it permissible among Muslims?
The Shaykh : Who is Abu Yusuf? Ah, you.
The questioner : Yes... So he said, if he is truthful, he is a believer, and he is, if Allah wills, so.
The Shaykh: Yes.
The questioner : The "Athari" intended here is not the craft, but rather one who loves to follow the athar of the Salaf. And Allah knows best. Although it is not as clear as mentioned, "Salafi" is much clearer, but it falls into this meaning.
The Shaykh : And "Hadithi."
The questioner : And "Hadithi" falls into being one of the people of hadith.
The Shaykh : Okay, is everyone who is one of the people of hadith a Salafi?
The questioner : No, not necessarily.
The Shaykh : So, may Allah bless you, and "Athari" is less than that in indication.
The questioner : Yes, because "Salafi" is more eloquent and...
The 'Isha' prayer.
The Shaykh : Alright, food, please go ahead.
The questioner : May Allah bless you. Regarding the title or name, or being called by the name of the Salaf or the Athar, meaning if a person calls himself an Athari, attributing himself to the Athar, or says he is a Salafi, or does not say he is a Salafi or an Athari, but is upon the Book and the Sunnah and the methodology of the Salaf, what do you see? And is there a difference between a Salafi and an Athari?
The Shaykh : Yes, and upon you be peace and the mercy of Allah. May Allah keep you safe, may Allah protect you and preserve you.
The questioner: Yes.
Another questioner : The naming as Salafi and Athari, should one be named by them?
The Shaykh : I understood what you intended in my mind to tell you.
The questioner: Yes.
The Shaykh : If a believing man lived his whole life praying and fasting and so on—yes, and upon you be peace and the mercy and blessings of Allah—a Muslim who performs all his obligatory duties and did not say "I am a Muslim," is it valid for him to be a Muslim or not?
The questioner : It is valid, of course.
The Shaykh : He is thinking. Is that right?
The questioner: Yes.
The Shaykh : Okay, and if he did not say "I am a Salafi," is it valid?
The questioner : It is not obligatory, it is valid.
The Shaykh : But that is not the question.
The questioner: Yes.
The Shaykh : The question is that we live today in a time when ideas, beliefs, and methodologies have become mixed and so on.
The questioner: Yes.
The Shaykh : And considering that a Muslim must be clear in the society in which he lives, not concealing or being ambiguous, if you are asked, "Are you a Salafi?" it is not permissible to say, "I am a Muslim."
The questioner : I say, "No, I am a Muslim, a Salafi upon the methodology of the Salaf."
The Shaykh : So this matter is related to if a Muslim is asked.
The questioner : This is contingent upon the question.
The Shaykh : As I narrated to you, that story, if you are asked, "What is your madhhab?" and you say, "I am a Muslim," that is not a sufficient answer today.
The questioner : Correct.
The Shaykh : This question originally has no basis in times other than this one.
The questioner: Correct.
The Shaykh : Why? In the time of the Messenger, who would ask a Companion? Would they ask a Companion for...
The questioner : I mean, excuse me, perhaps...
The Shaykh : In the time of the Companions—let two people light up—In the time of the Companions, this question would not arise at all. Why? Because they were all upon one religion, the religion of Islam. But when things became mixed and the schools and methodologies multiplied, it became natural, as that Khariji who declared his repentance and became one of the people of the Sunnah said, "Look at where you take your religion from: 'We used to, when we wanted to make something a hadith, we would make it so.'" So this is a later development, it was not the case before. As some of the Salaf said, "We did not care about the chain of narration because they trusted one another." But when people like these entered...
The questioner : Fitnah occurred.
The Shaykh : We used to ask, "Who narrated it to you?"
The questioner : "Name your men for us."
The Shaykh : The important thing is that the knowledgeable Muslim acts within the limits of what surrounds him. Therefore, we say that understanding the reality (fiqh al-waqi') is necessary, but it is not to be announced to the general public and the masses.
The questioner: Allahu Akbar.
The Shaykh : The knowledgeable person must know what is happening around him. So, as I said on some occasions, this is part of understanding the reality: if you are asked, "What is your madhhab?" you do not say, "I am a Muslim," because that means you do not know.
The questioner : ...
The Shaykh : And so here comes the previous point: he says, "I am a Salafi" or not? He answers that he is a Salafi if he is a Salafi, or he says, "I am a Hanafi, I am a Shafi'i," and so on.
The questioner : May Allah bless you.
The Shaykh : So, the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, which is said in every prayer and in every tashahhud, suffices for any other testimony. I am a Muslim, I am a believer, I am a Salafi. But we say this answer should be given if you are asked. It should not be ambiguous to people, nor should it be political, even in answering a matter concerning one's self. This is the method of the Muslim Brotherhood, meaning those who do not want to show themselves to people, whether their friends or their enemies, because it might be imagined that there is someone who does not like the Muslim Brotherhood. Let it remain folded away, "I am a Muslim, that's all." No, that is not sufficient. I think you have received the answer to your question.
The questioner : I think regarding "Athari," what is "Athari"? It is a completion...
The Shaykh : The word "Athar," we know that the technical term for scholars is that "Athar" is sometimes used to mean the marfu' hadith (traced to the Prophet) and sometimes used to mean the mawquf hadith (stopping at a Companion).
The questioner: Yes.
The Shaykh : So the word "Athari" does not indicate the same meaning as "Salafi," because first: it relates to one of two meanings, either the marfu' hadith or the mawquf hadith. Second: not all... let's take the strongest meaning of the word "Athari," which is the marfu' hadith. We take this word now and put a substitute for it: "Hadithi" (one of the people of hadith). I am "Hadithi." This does not indicate a methodology of thought and belief at all. Because if al-Kawthari were asked, "Are you Hadithi, meaning you work with hadith?" he would say, "Yes," but he does not act upon the hadith in jurisprudence and belief. He is a Hanafi man.
The questioner : And in methodology.
The Shaykh : Therefore, this attribution, "Hadithi," although it is stronger than "Athari," does not indicate that one is upon the methodology of the righteous Salaf. And so we find among some of those who worked with hadith in the past, and who narrated hadiths with chains, that there were Sufis among them, for example, Abu Nu'aym al-Isbahani.
The questioner: Yes.
The Shaykh : His books are full of myths and... So he is "Hadithi" but he is not a Salafi. And so if al-Huwaini or our brother asked me...Al-Halabi : That I want to be called "Athari," I would not advise him to do so.
The questioner : Another question.
The Shaykh : Because its indication is not a precise indication of the methodology that one adopts.
The questioner : It is sufficient for the purpose, meaning.
The Shaykh: Yes.
The questioner : It is sufficient for what is required, it is not sufficient.
The Shaykh : It is not sufficient.
The questioner : O Shaykh, the intended meaning here is...
Another questioner : May Allah reward you with good, O Shaykh.
The Shaykh : And beware of that.
The questioner : May Allah bless you.
Another questioner : In the craft, "Athar" as mentioned, is the marfu' hadith, or the intended meaning is the athar from the Companions (may Allah be pleased with them). But there is a meaning to this, which is that the "Athari" is the one who follows the athar, meaning the athar of the Salaf. And this is the common meaning now. Perhaps, and I am not defending anyone, but I mentioned to some people of knowledge that Abu Yusuf calls himself "Athari." Is it permissible among Muslims?
The Shaykh : Who is Abu Yusuf? Ah, you.
The questioner : Yes... So he said, if he is truthful, he is a believer, and he is, if Allah wills, so.
The Shaykh: Yes.
The questioner : The "Athari" intended here is not the craft, but rather one who loves to follow the athar of the Salaf. And Allah knows best. Although it is not as clear as mentioned, "Salafi" is much clearer, but it falls into this meaning.
The Shaykh : And "Hadithi."
The questioner : And "Hadithi" falls into being one of the people of hadith.
The Shaykh : Okay, is everyone who is one of the people of hadith a Salafi?
The questioner : No, not necessarily.
The Shaykh : So, may Allah bless you, and "Athari" is less than that in indication.
The questioner : Yes, because "Salafi" is more eloquent and...
The 'Isha' prayer.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.