Salafi Minhaaj

ASSALAMU ALAIKUM
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The Salafi Da'wah (da'wah literally means "call", and in this sense itrefers to calling to the truth, preaching and propagation) is that of theQur'an and the Sunnah (i.e. the Religion of Islam - pure and free from anyand all additions, deletions and alterations). It means adherence to the Path of the Messenger, may the peace of Allah upon him, and the FaithfulBelievers, namely the Pious Forefathers (i.e. As-Salaf as-Saalih) of theIslamic Community of Believers and all those who follow in their footsteps in belief, actions and morals.

Allah has said: And whoever contends with and contradicts the Messengerafter guidance has been clearly conveyed to him and chooses a path otherthan that of the Faithful Believers, We shall leave him in the Path he has chosen and land him in Hell, what an evil refuge! [Surah al-Nisaa' 4:115]

Shaikh-ul-Islam Ibn Taymiyyah commented on this verse: "All who contradictand oppose the Messenger after the right path has been clearly shown to them, have followed other than the Path of the Believers; and all who followother than the Path of the Believers have contradicted and opposed theMessenger after the right Path has been shown to them. If one thinks that he is following the Path of the Faithful Believers and is mistaken, he is inthe same position as one who thinks he is following the Messenger and ismistaken."

Who are the Salaf and who are the Salafis?
The Pious Forefathers (i.e. As-Salaf as-Saalih) of the Islamic Community ofBelievers are the Companions of the Prophet, peace be upon him, theirFollowers (the Taabi'een and the Taabi Taabi'een (i.e. the first three generations of Muslims) and the Scholars of the Ahl-us-Sunnah wal-Jamaa'ahafter them who followed their way in belief and deed. Among them are :

Imam Abu Hanifah (150 AH), Al-Awzai (157 AH), Ath-Thawri (161AH), Al Laith ibn Saad (175 AH), Imam Malik (179 AH), Abdullah ibn al-Mubarak (181 AH),Sufyan ibn Uyainah (198 AH), Imam Ash-Shafi'i (204 AH), Ishaq (238 AH), ImamAhmed bin Hanbal (241 AH), Al-Bukhari (256 AH), Muslim (261 AH), Abu Dawood (275 AH) and others.Ibn Taymiyyah (728 AH), and his students: Adh-Dhahabi (748 AH), Ibnal-Qayyim (751 AH), Ibn Katheer (774 AH) and others.
Muhammed bin 'Abd al-Wahhab (1206 AH) and many of his students. And in our time: Abdul Aziz bin Baz, Muhammed bin Saalih Uthaimeen, MuhammedNaasir-ud-Deen al-Albaani.

The Salafis are the Ahlus-Sunnah wal-Jamaa'ah. They are the Taaifatul-Mansoorah (the Aided, Victorious Group) and the Firqatun-Naajiyyah (the Saved Sect) which have been mentioned in the following statements of theMessenger, peace be upon him:
"There shall not cease to remain a single group from my community upon theTruth, victorious; they are unharmed by those who abandon them and those who oppose them. They will remain (in my community and in such a state) untilthey fight the liar (i.e. the Anti-Christ (Dajjal)." [Reported in SahihMuslim]

"Verily those before you from among the People of the Book split into seventy-two sects and verily this religion . . . "and in another narration
" . . . this Ummah will split into seventy-three sects: seventy-two will bein the Fire and one in Paradise and that is the Jamaa'ah." [Reported by Abu Daawood - Sahih]

"And this Ummah will divide into seventy-three sects all of which except onewill go to Hell and they (i.e. the Saved Sect) are those who are upon what Iand My Companions are upon ( i.e. those who follow My Way and the Way of myCompanions.)" [Reported by at-Tirmidhee - Hasan]

Why do we call ourselves Salafis?
The name Salafi refers to the one who attaches himself to that group ofpeople about whom the Prophet , peace be upon him, said: "The best of peopleis my generation, then those who come after them, then those who come afterthem (i.e. the first three generations of Muslims)." [Reported by Bukhari and Muslim - Mutawaatir]. This attachment is not to a single person orpersons (i.e. scholars), which is the case of many groups present today. Itis not an attachment to a person or even tens of people, but to that which will not err, since it is impossible that the Salaf would unite upon erroror misguidance. So in his subscribtion to the way of the Salaf, the Salafihas attached himself to that which cannot go wrong. This is taken from the hadith: "My Ummah will not unite upon error." [Reported by at-Tirmidhee andHaakim - Sahih], and it is not correct that this hadith refers to the peopleof later ages, since it was only in the era of the Prophet, peace be upon him, and his Companions that the Ummah was free from widespread division anddeviation. The deviant sects separated themselves from the Jamaa'ah afterthem, and from that time onwards their was disunity.

The previous ahaadeeth about the Taaifat- ul-Mansoorah (the Aided Group) andthe Firqat-un-Naajiyah (the Saved Sect) show who is meant in this hadith,i.e. those who have the outlook and follow the way of the original guided and united group, the first three generations of Muslims: As-Salaf as-Saalih.

The word Salafi is an abridgement for a long definition. Someone who is aSalafi means:

He is not of the sects of the Khawaarij who consider the Muslims to be Kaafirs (nonbelievers) due to their commiting major sins, and make lawfulthe taking of their wealth and blood.

He is not of the sects of the Shi'ah (Shi'ites) who hate and curse theProphet's Companions and claim them to be apostates, claim that the Qur'an has been altered, reject the authentic Sunnah and worship the Prophet'sFamily, peace be upon them.

He is not of the Qadariyyah who deny Qadr (the Divine Decree).He is not of the Murjiah who claim Imaan (Faith) to be only in words and not in deed.He is not of the Asharriyah who deny Allah's Attributes.He is not of the Sufis who worship graves, saints and claim Divineincarnation.

He is not of the Muqallidoon who necessitate that every Muslim adhere to the Madhhab (School of Thought) of a particular Imam or Shaikh, even when thatmadhhab differs with the clear verses of the Qur'an and authentic hadiths ofthe Prophet, peace be upon him.

He values Tawheed (the Unity of Allah), singling out Allah in his worship, supplication, seeking aid, seeking refuge in times of ease and hardship,sacrifice, vow-making, placing total reliance in Him and in judging by whatAllah has revealed as well as all other forms of worship. This is the foundation he strives to build without which there is no true IslamicGovernance.

He actively tries to remove Shirk (asscociating partners with Allah) whichis present in all the Muslim lands, as removing it is a requirement of Tawheed. He knows victory is not possible without Tawheed and that Shirkcannot be fought with the likes of it (i.e. another form of Shirk). So hefollows the way of all the Prophets and the example of our Noble Prophet Muhammad, peace be upon him, and he renounces those who, whilst claiming tobe the true reformers, compromise with the proponents of Shirk within theMuslim Ummah.

He adheres to the Prophet's , peace be upon him, way in his life and the way of his Companions after him. The Prophet , peace be upon him, said: "I amleaving you two things and you will never go astray as long as you cling tothem -- they are the Book of Allah and my Sunnah." [Reported by Al- Haakim - Sahih].

He returns to the Word of Allah and His Prophet, peace be upon him, wheneverthere is disagreement or difference of opinion, acting in accordance withthe saying of Allah: "If you differ in anything among yourselves refer it to Allah and His Messenger if you do believe in Allah and the Last Day, that ismore better and more suitable for final determination." [Surah al-Nisaa'4:59]

He gives precedence to the Word of Allah and His Prophet, peace be upon him, above the words of anybody else, according to the speech of Allah: "O youwho believe! Do not put yourselves forward in the presence of Allah and HisProphet and fear Allah. Verily Allah is All-Hearing and All-Knowing." [Surah al-Hujuraat 49:1].

He revives the Sunnah of the Prophet, peace be upon him, in his worship andbehaviour and thus his behaviour and his life become a stranger among thepeople as the Prophet, peace be upon him, has mentioned in his saying: "Islam began as a stranger and shall return as a stranger as it began. Sogive glad tidings to the strangers." [Reported by Muslim - Sahih]. And inanother narration: "So give glad tidings to the few, those who purify, correct what the people have corrupted of my Sunnah." [Al-Silsilah of Shaikhal-Albaani - Sahih].

He enjoins the good (calls to Tawheed, obedience to Allah and imitation ofthe Prophet , peace be upon him, ) and forbids the evil (warns against Shirk, disobedience to Allah and turning away from the Prophet's, peace beupon him, Sunnah). Thus he warns the people, out of deep concern, about theinnovations, misguided ways and of the deviant, destructive groups who only invite the people for worldly gain, rule and authority in the land and notfor the establishment of Tawheed or the removal of Shirk.

He acts in accordance with speech of Allah: "Truly he succeeds who purifies it (i.e. the soul)". [Surah as-Shams 91:8], so he seeks constantforgiveness, makes true repentance, brings Allah to mind abundantly, andrushes to perform the righteous deeds in order to purify his soul.
He worships Allah out of a combination of Fear, Hope and Love. Allah says inthe Qur'an:

. . . Call upon Him, with Fear and Hope. [Surah A'raaf 7:56], and He says:"Their limbs do forsake their beds the while they call upon their Lord out of Fear and Hope and they spend (in charity) out of the sustenance which Wehave bestowed upon them." [Surah as-Sajdah 32:16] and He says: "Yet thereare men who take (for worship) others besides Allah: as equal (with Allah). They love them as they should love Allah. But the Believers are overflowingin their love for Allah." [Surah al-Baqarah 2:165]. The Salaf used to say:"Whoever worships Allah with Love only is indeed a Zindeeq (Heretic) and whoever worships Him with Hope only is indeed a Murji (one who believes thatsins impart no harm as long there is Faith) and he who worships Him withFear only is indeed a Haruri (one of those who deserted from the army of 'Ali and fought against him). But he who worships Him with Love, Fear andHope is indeed a believing Muwahhid (i.e. one clinging to the Tawheed ofAllah.)"

The word Salafi is an abridgement of that long definition. Furthermore, Salafiyyah is not the blind following of any particular Shaikh or Imaam. Itis only adherence to the Qur'an and Sunnah as understood by the PiousForefathers (i.e. As-Salaf as-Saalih) of the Islamic Community of Believers (Ummah).

Therefore, upon comprehending this, a Muslim has no option but to become aSalafi; since in doing so he attaches to that group which has beenguaranteed success, victory, salvation and safety from the Fire by the Prophet, peace be upon him, Sahih (Authentic) hadiths, and he dissociateshimself from that which has deviated and separated from the Firqatun-Naajiyah (the Saved Sect.).

What are the Knowledge-Based Fundamentals of the Salafi Da'wah? The belief that Allah exists and is the Creator of all things, and all otheraspects of Tawheed.
Rather this fundamental encompasses much more. It means:

Belief in Allah's Names and Attributes mentioned in the Qur'an and authentic Sunnah, in accordance to their literal Arabic meanings without denial ofthese attributes or likening them to the attributes of His Creation. Thisprinciple is known as Tawheed-ul-Asmaa' was-Sifaat (Unity of Names and Attributes). Allah says in the Qur'an: "Say, (O Muhammed): He is Allah theOne, Allah the Self-Sufficient Master (whom all creatures need). He begetsnot, nor was He begotten. And there is nothing comparable to Him." [Surah al-Ikhlaas 112]. And Allah also says: "There is nothing like unto Him, andHe is the All-Hearer, the All-Seer." [Surah ash-Shoora 42:11]To single out Allah in all acts of worship. This principle is known as Tawheed-ul-Ibaadah (Unity of Worship). Allah says in the Qur'an: "And theMosques are for Allah (alone) so do not invoke anyone along with Allah."[Surah al-Jinn 72:18]. And He says: "Whoever has hopes in the meeting with his Lord, let him work righteous actions and in the worship of his Lordadmit no one as partner." [Surah al-Kahf 18:110]To single out Allah in His Ruboobiyyah (Lordship). This principle is knownas Tawheed-uRuboobiyyah (Unity of Lordship) The Salafi Minhaaj (i.e. methodology of beliefs) maintains that these threeaforementioned principles of Tawheed are inseparable from one anotherbecause they are the pillars of the meaning of the testimony: "Laa ilaaha illallaah" (There is nothing which has the right to be worshipped exceptAllah). Under these principles lie many issues which the scholars among theSalaf have expounded upon in their books throughout the centuries. The Salafi constantly directs his attention to learn and apply these issues sothat he may actualize and perfect his Tawheed.

Ittiba'a (Following)
"Say: If you (men) really do love Allah then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful."[Surah Aali Imraan 3:31]

After the Salafi has learnt Tawheed in accordance with its aforementionedprinciples, it is incumbent upon him to adhere to the way of the Prophet Muhammed, peace be upon him. This is the actualization of his declarationthat: "Muhammed ar-Rasoolullaah" (Muhammed is the Messenger of Allah). Thisfundamental does not only mean that Muhammed ibn 'Abdullah is the last Prophet and Messenger, rather this fundamental is incomplete except with thefollowing:

Belief that the Prophet , peace be upon him, came with two revelations: theQur'an and the Sunnah. The Prophet, peace be upon him, has said: "I have indeed been given the Qur'an and something along with it." [Reported by AbuDaawood and Daarimee - Sahih]. And he, peace be upon him, has said: "As longas you hold fast to two things which I have left among you, you will never go astray: Allah's Book (i.e. the Qur'an) and the Sunnah of His Messenger."[Reported by Al-Haakim - Sahih].Belief that obedience to the Messenger is absolute and that his position isunapproachable by anyone else among mankind. Therefore, the Prophet , peace be upon him, is alone to be obeyed and followed. All beliefs, statements,deeds and morals which are against his are to be rejected and annihilated.Adherence to the Way of the Prophet Muhammed, peace be upon him, is never complete except with the perfection of love towards him. What assists indeveloping this love is constant adherence to his commands, haste in obeyinghim, placing forward his statements above all others, the study of his Seerah (life and biographical accounts) and the study and practicalimplementation of his Sunnah in everyday life. The Prophet, peace be uponhim, said: "None of you believes until I become more beloved to him than his father, child and all mankind." [Reported by Muslim - Sahih].It is unfortunate that true adherence to the Way of the Prophet , peace beupon him, has weakened in the Ummah and true love for him has all but disappeared. This is due to many reasons among which are:

The abandoning of the Sunnah of our Prophet, peace be upon him, its removalfrom our daily lives, belittling it and the attitude of pride and arrogance towards it.The spread of numerous unsubstantiated and fabricated hadiths throughout theUmmah, which are the among the sources of difference and disunity.The spread of many innovated practices among the Ummah. The requiring of each Muslim to blindly adhere to a particular madhhab (i.e.taqleed: literally "blind following").The deliverance of religious verdicts without knowledge or evidence.The cessation of the implementation of the Sharee'ah (Islamic Law) throughout the lands of Islam and its replacement by the ways and laws ofthe Kuffaar (disbelievers).

Tazkiyah (Purification)
Allah did confer a great favour upon the believers when He sent a Messenger from amongst themselves reciting unto them His verses (i.e. the Qur'an) andpurifying them (from sins and pagan ignorance by their adoption of his way)and instructing them in the Book (i.e the Qur'an) and the Wisdom ( i.e. theSunnah) while before they had been in manifest error." [Surah Aali Imraan3:164]

The Qur'an and Sunnah are the only sources for Tazkiyah (i.e. purification,integrity, honesty, righteousness, justice, etc.). The Prophet Muhammed , peace be upon him, is the purest of mankind in hissoul, and his character was that of the Qur'an. There is none that comesclose to him in this. For this reason he is the model for Tazkiyah. Allah says in the Qur'an: "Indeed in the Messenger of Allah is a beautiful patternof conduct to follow for anyone whose hopes lie in Allah and the Last Dayand who remembers Allah abundantly." [Surah al-Ahzaab 33:21]. The Prophet's Companions and the rest of the Salaf are also, as a whole, afine model to follow in Tazkiyah.

There is no way of drawing closer to Allah except by adhering to what theProphet Muhammed, peace be upon him, came with. The Prophet, peace be upon him, has said: "If anyone introduces into this affair of ours (i.e. thereligion of Islam) anything which does not belong to it, he will have itrejected." [Reported by Muslim - Sahih]. And he, peace be upon him, said: "Whoever does an action which we (Allah and His Messenger) have notcommanded it will be rejected." [Reported by Muslim - Sahih]There does not exist any specific set of actions which lead to Tazkiyah, rather the whole of Islam leads to Tazkiyah (i.e. purification of the soul).Allah says: "O you who believe! Enter into Islam wholeheartedly (i.e. obeyall the regulations of Allah and His Messenger) and follow not the footsteps of Shaytaan. Verily! He is to you an open enemy." [Surah al-Baqarah 2:208].The farce referred to as Sufism has corrupted the beliefs, deeds and moralsof the Muslims.

The Salafi Minhaaj (i.e. methodology or way) stands between the two extremes of mysticism (i.e. Sufism) and scholastic theology (i.e. the use of logicaland rationale "proofs" to explain the teachings of Islam -- such as themisguided Mu'tazilah).The Salafi Minhaaj represents a true exemplification of piety. It is Imaan (Faith) and not Nifaaq (hypocrisy), purity and not filth.

The Aims of the Salafi Da'wah

The Salafi Da'wah is neither directed towards a specific belief nor aparticular action. Likewise the Salafi Da'wah is neither a movement of social reform nor a political party. Rather the Salafi Da'wah is that ofIslam in the total sense of the word. As Islam is the religion of Allah, itfollows therefore, that it is neither the religion of a specific nation nor of a particular group of people. It is the religion intended for the wholeearth and all of mankind. For this reason the Salafi Da'wah is neither oneof a specific nation nor of a particular group of people; but it is the Minhaaj inclusive of understanding Islam and acting according to itsteachings. Built upon this understanding is the realization that the aims ofthe Salafi Da'wah are the same as those of the Da'wah (Call) of Islam and not those of a particular religious sect or group, therefore the Salafisremain distinct from the various sects and groups in respect to the way andmethodology of Da'wah (i.e. calling, propagating, preaching). They call to Islam as a whole, for its correct understanding and implementation. They donot call to particular aspects of Islam, unlike the many misguided groupswho emphasize and call to a particular aspect of it, thereby playing fast and loose with its other aspects to suit their own needs. Thus this truecall is, in essence, the call of all the Prophets; to the Tawheed of Allah,the annihilation of Shirk, sincerity in His worship, obedience to his Messengers and the following of their way; this is also the essence of theSalafi Da'wah.

Here are the aims of the Salafi Da'wah which are included in, and ofthemselves are, the aims of the Da'wah of Islam:To produce "true" Muslims.
To bring into existence a "true" Islamic Society. Allah says: "They (i.e.the Believers) are those who if We give them the authority in the land,establish the prayer, give the obligatory charity (i.e. Zakat) and enjoinwhat is good (i.e. to worship Allah in His Oneness and to obey all of Hiscommandments) and to forbid wrong (i.e. to join others in worship with Allah and to disobey any of His orders). And with Allah rests the decisions of allaffairs." [Surah al-Hajj 22:41].

To establish the proofs of Allah against the Kuffaar and the deviantheretics and groups within the Ummah. Allah says in the Qur'an: "[We have sent] Messengers as bearers of good news and as warners, in order thatmankind shall have no plea against Allah after the Messengers. And Allah isEver-Powerful, All- Wise." [Surah Aali Imraan 3:165].

To absolve ourselves with Allah by discharging the trust of Da'wah which He has made obligatory upon us. Allah says: "And when a community amongst themsaid: 'Why do you preach to a people whom Allah is about to destroy andpunish with a severe torment?' The preachers said: 'In order to be free from guilt before your Lord (i.e. Allah) and perhaps that they may fear Allah.'"[Surah Araaf 7:164].

The Distinguishing Characteristics of the Salafi Da'wah
Among the distinguishing characteristics of the Salafi Da'wah are:

Actualization of Tawheed in the beliefs, statements, and deeds of theMuslims. Allah says: "Worship Allah (alone) and join none with Him inworship." [Surah al-Nisa' 4:36].Actualization of the unity of the Muslims through their strict adherence to the Sunnah. Allah says: "And hold fast all of you together to the Rope ofAllah (i.e. the Qur'an) and be not divided among yourselves . . . " [SurahAali Imraan 3:103].

With Love and Prayers,
Sooraj