Saying the Khalaf are wiser, while the Salaf are more knowledgeable

Q 1: Once in an Islamic lesson, a professor stated that the Khalaf (later scholars) are wiser, while the Salaf (righteous predecessors) are more knowledgeable; is this correct?
What is meant by “more knowledgeable” and “wiser”?

A: This is a false statement meant to disparage the Salaf of this nation, accuse them of lack of knowledge and wisdom and glorify the scholars of Kalam (a discipline that searches for answers to creedal issues using logic) for their knowledge and wisdom. Theologians were the first to make this statement. Inferentially, it follows that the successive generations are better and more knowledgeable than the preceding most righteous generations.

The Shaykh of Islam Ibn Taymiyyah said: “It is known to those who reflect upon the Qur’an, the Sunnah (whatever is reported from the Prophet), and points where Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) agreed that the best generation of this nation in terms of deeds, sayings, beliefs, and all virtues is the first generation, i.e. the Sahabah (Companions of the Prophet), then the one after, then the one after them.

This was reported in a number of authentic Hadiths from the Prophet (peace be upon him) in this regard. The Sahabah are better than later generations in every aspect; knowledge, actions, faith, character, deeds, and worship. Thus, they are most worthy of explaining every detailed point of religion. None may argue this evident fundamental except those who deny the well-established and known Islamic facts; and Allah, knowing that they know the truth, left them astray.” `Abdullah ibn Mas`ud (may Allah be pleased with him) said: “Anyone who wishes to adopt a certain example should follow those who have passed away, for the living are not safe from Fitnah (temptation). They are the Sahabah of Muhammad who have the purest hearts, the best knowledgeable, and are the least pretentious of all Muslims. They are the people that Allah chose to accompany his Prophet (peace be upon him) and to establish Islam. So affirm their status and hold firmly to their guidance, for indeed they were on the right path.” Someone once said: “Hold fast to the traditions of the Salaf, for they brought forth what is sufficient and curative and no good ever arose after them which they were not knowledgeable of.”
The Prophet (peace be upon him) said: No time will come but the following time is worse than it, until you meet your Lord. How can there be a better time than theirs while they witnessed the revelation of the best knowledge, i.e. the Knowledge of Allah! This will never happen.

How precise are the words of Al-Shafi`y (may Allah be merciful to him) who wrote in his book “Al-Risalah”: “They, i.e. the Sahabah, are superior to us in knowledge, reason, belief, virtue and every means through which knowledge or guidance is attained. Indeed, their opinion is more beneficial to us than ours to ourselves.” (Al-Fatawa; vol. 4, pp. 157-158)

Permanent Committee for Scholarly Research and Ifta’

Source:-
Alifta.com

 

About Prayer Rugs

The narrations found in Saheeh al-Bukhaaree and elsewhere, describing the Prophet (sallallaahu ‘alayhe wa sallam) praying on a khumrah [small mat] and a haseer [large mat] show the permissibility of praying on other than the bare ground. A few of the scholars held the opinion that the prayer may only be offered on the bare ground, so these narrations are a proof against their position. They do not provide a proof for the one who takes this action as part of his Deen, since the Companions did not take this as Deen. Rather, they understood it to be permissible, and thus prayed on mats, bedding, clothing, etc. whenever it made sense, for example: in the extreme heat to protect oneself from the heat of the ground.

Furthermore, the scholars have stated that it is better for a person to pray directly on the ground if he is able. Shaykh al-Islaam Ibn Taymiyyah said: “The ahaadeeth and the aathaar (narrations from the Prophet (sallallaahu ‘alayhe wa sallam and the Companions) show that they used to prefer placing their foreheads directly on the bare ground if they were able, and when necessary, like in extremely hot weather and the likes, they would pray with something between them and the ground, using something they had with them: a part of their clothing, turban, or cap…” [Majmoo’ al-Fataawee (22/172)]

However, if someone still holds that these ahaadeeth prove the legislated nature of praying on prayer rugs, then we can look again to Shaykh al-Islaam (may Allaah have Mercy on him) who responded to this argument from a number of angles:

[1] The Prophet (sallallaahu ‘alayhe wa sallam) did not pray on them consistently, rather he prayed on them only occasionally, and for a reason, like the extreme heat or the likes. [as opposed to those who make it their Deen and pray on them all the time]

[2] That which the Prophet (sallallaahu ‘alayhe wa sallam) prayed upon was small in size, just big enough for one’s prostration or slightly larger, not like the full-body sized prayer rugs the people have.

[3] The Prophet (sallallaahu ‘alayhe wa sallam) did not pray on them thinking to protect himself from najaasah (impurities), or just to be sure of the purity of his prayer area, as the people who advocate prayer rugs do.

[4] It is not something the Prophet (sallallaahu ‘alayhe wa sallam) told the Companions to do, and thus they used to pray directly on the ground. So if it was recommended or “sunnah” to do it, then they would have done it.

[5] The Prophet’s masjid (sallallaahu ‘alayhe wa sallam) had a dirt floor, and while he had access to the mats, bedding, and other things mentioned in the narrations, he did not take any of these things into the masjid to pray on them.

[Summarized from Majmoo’ al-Fataawee (22/175-179)]

And it can be added:

[6] The Prophet (sallallaahu ‘alayhe wa sallam) did not used to place one mat upon another, as the prayer rug advocates do, placing their rug on top of carpet or another rug.

[7] He did not have pictures of the ka’bah, other masjids, colored designs, Allaah’s Names, etc. on the mat he used occastionally, unlike the prayer rug advocates. Instead, he would keep such visual distractions away from his prayer area, as he returned a garment that had markings on it for one that did not in order not to be distracted in his prayer, and it is reported that Ibn ‘Umar used to remove visual distractions from the qiblah direction in the masjids, like swords and mus-hafs.

[8] He did not have the pride that would keep one from placing his face on the bare ground, as he used to prostrate directly on it, even when it was moist and remained on his forehead. And many of the prayer rug advocates could never imagine doing such a thing.

And Allaah knows best…

Moosaa ibn John Richardson

Source:-
Salafitalk.net