[معز النيجيري]

Chapter 3

The Stance of the Salafi Da’wah towards Islaamic groups

Q: Do the Salafis consider it permissible to have multiple groups in the Muslim society?


Ans: it is not permissible to have in the Muslim society multiple groups, each group having a specific Manhaj, and a specific leader, this leadership decrees its commands upon its followers, surely this will lead to greater division and disagreement between the Muslims, then it will lead to making division a system to be followed amongst the Muslims

And this is obviously in opposition to the statement of the Lord of the worlds:

﴿وَلا تَكُونُوا مِنَ الْمُشْرِكِينَ﴾﴿مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ﴾

﴾…and be not of Al-Mushrikoon (the disbelievers in the Oneness of Allaah, polytheists, idolaters, etc.)﴿ ﴾Of those who split up their religion (i.e. who left the true Islaamic Monotheism), and became sects, [i.e. they invented new things in the religion (Bid'ah), and followed their vain desires], each sect rejoicing in that which is with it﴿ Q30: 31 & 32

Indeed it came in a hadeeth of Huzayfah ibn Yamaan [1] –radhiyallaahu ‘anhu- in ((Saheeh alBukhaary))(3602) and ((Muslim))(1847), he said: ((the people used to ask the Messenger of Allaah about good, and I used to ask him about evil in fear that it will meet me)), so he asked him about a lot issues which are related to what this great companion cared about, so he asked him –for example- about this good which they enjoyed with the Prophet –Salallaahu ‘alaihi wasSalam- will there be evil after it? He answered that there will be something from that, and there will be after -also- good.


He asked him –also- will there be after this evil good? So he said: ((yes, and in it is smoke)).
And he followed up (with) the questions until he –‘Alaihi Salam- said that there will be parties, sects and groups, so it is upon you to bite the tree root, and do not be with a sect from these sects; except that upon them was an Imaam who is also the Imaam of all the Muslims, so if they had an Imaam then it becomes obligatory to be with him, he said: and if not then avoid all those groups, and even if you bite on to one tree.


This is the meaning of the hadeeth presentin ((Saheeh alBukhaari) and ((Muslim)), and that means: that it is notpermissible for a Muslim to be a partisan to a group over the other, howeverdespite that I say: it is behoving of the Islamicgroups and surely they are present in the field –unfortunately- that they all cooperatewith one another, but with a condition: that their cooperation is upon acorrect foundation from the Book and the Sunnah and the Manhaj of the SalafasSaalih.


So whoever prevents cooperation withanother group; because it does not cooperate upon this correct Manhaj, the Bookand the Sunnah, and what our Salaf asSaalih were upon; so then it is notbehoving to cooperate; because of opposing what Allaah’s messenger –Salallaahu‘alaihi wasSalam- and his companions after (him) were upon, so corporation iscompulsory, and division is forbidden, so whoever refuses (to corporate) exceptdivision .. “so (we say) Baraaqishwent crazy over itself” (meaning brings harm to himself and others)[2].

Q: Do the Salafisprevent the existence of groups with numerous goals in the Muslim
society?


Ans: I do not disapprove that there should begroups with numerous goals, I do not disapprove that there should be a group–for example- that takes the responsibility of correcting the creed (‘Aqaa’id)of the Muslims and correcting their understanding and their worship, they do notwork for example in (physical) exercise.


And I do not disapprove by the followingthat there should be a group specialized in dealing with the means of exercisewith an aim: to strengthen the body of the Muslims, for what is known of hisstatement –‘Alaihi Salam-: ((the strong believer is better and more beloved toAllaah then the weak believer, and in all is good))[3].


I do not disapprove that there should be agroup that works -for example- in what is called today (economics), and anothergroup that works in (politics) etc, but I make one condition: that all these (people) should work within the folds ofIslaam, and in light of the Book and Sunnah.


As regards affirming the forming of groupswith its different specialities –which we pointed to some of them previously-without their connection to the Manhaj of the Book and the Sunnah; then thismeans: affirming the splitting of the Ummah, and discarding the nature of the Sharee’ahupon this type of division, and it is in opposition to the clarity of the Bookand the clarity of the Sunnah.
So; it is notbehoving that we find a man given allegiance as the first Khalif was givenallegiance, for there is but nothing naturally preventing that every group hasa system; because it is this system which thegroup will use to reach its planned goals, but we do not assign to it thatruling which is peculiar to the Khulafaa’[4].


Q: What is yourstance towards group arrangement or group work?


Ans: We approve a (type of) arrangement, and wedisapprove another, so the arrangement which we disapprove of it is: whatpeople shout about; those who want to establish the Islaamic country overnight,with these organisations which is being established upon what is similar to theknown organisations of the non-Muslims; secret organisations –for example-,physical preparations, to establish –for example- a country in the middle of acountry, or what is similar to that, or a small country in the middle of acountry, and like this ..


So these organisations which a lot ofpartisans sing about! Then this is what we disapprove.


As regards the organisations for the sake of disseminatingknowledge, and guiding people, and commanding the good, and forbidding theevil, and similar to that from rulings which legislation is confirmed inIslaam; as for this we do not disapprove it.


In summary, if this organisation results to partisanshipthen this is what we disapprove of, as for the organisation that does not result from partisanship, andthe partisanship that does not result from the division of the Ummah intodenominations, sects and parties; so this is what we do not disapprove.


And no person is capable of disapprovingan organisation that helps to spread knowledge, and to give awareness topeople, and educate them, and train them upon the foundations of authenticIslaam[5].


Q: Does the mereclaim of someone to be Salafi makes him a Salafi?


Ans: asSalafiyyah is not mere claims, asSalafiyyahdemands knowledge of the Book and the authentic Sunnah and narrations of the Salaf[6].


Q: Why does theone that is not Salafi claim to be one?


Ans: for the issue which I have mentioned insome of my previous answers; that the Salafi Da’wah now –and the virtue is forAllaah –‘Azza wa Jal- has covered the Islaamic arena approximately, and hasmanifested to most of those that oppose it –even if in summary- that this Da’wahis the Da’wah of truth; and because of that they ascribe to it even if they areextremely far from it in their actions[6].


Q: What is theview of the Salafis in dividing the religion into “pulp and peel”?


Ans: Indeed the Salafi Da’wah is distinct it isnot just a Da’wah, it is but a practical (Da’wah) that it strives to understandIslaam with correct understanding from all angles, not from some angles whichsome groups care about without (considering) other angles, and they call thefirst issues (priorities), and they have reached in this issue of dividingIslaam or knowledge of Islaam to an extent that they make it two branches: “pulpand peel”.


And they care for -in their claim –and thereality is that they do not care for even in this division they call (pulp)-they care for it without caring for the other division.


And (let) me draw (your) attention to afact of knowledge; if the Muslim was upon clarity it will be clear that thereis no room at all for the scholar and researcher in the Book and the Sunnah todivide Islaam into (pulp and peel), and if this was possible it will not bepossible except for one with all the knowledge about Islaam, and this is almostan impossible affair; because Allaah –‘Azza wa Jal- says:

﴿…وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء…﴾


And they willnever encompass anything of His Knowledge except that which He wills. Q2:255

Therefore what is compulsory for the Muslimpreachers is to relay to the people Islaam as a whole in the limits of hisknowledge, and not to claim the previously mentioned division (core and peel),because of Islaam is good and a blessing.

And that this division if it was grantedwe would have said: it is a must to preserve the core and the peel, as it isthe issue in what we see in our life style; where we eat a lot from fruits andnuts, and it must be preserved with its peel to make it good for us, this isjust making examples and drawing similarities, but in reality we do not agreeto this nomenclature that we say: verily Islam is (divided into) core and peel!


However we say: there are (issues) we mustknow firstly; then we must act by it secondly, and there are other things thatmust be known to a group of people who are the people of knowledge, and this iswhat is called by the scholars (Fard alKifaa’i), then from the angle of action–also- it is but compulsory to establish by a group without it being compulsoryon every individual from the Muslims …


So; it is compulsory that Islaam beunderstood, and that it be known from all its angles without division; as wehave said before in our illustration of what is obligatory and supererogatory, and in their illustration of what is core and peel, then after that it iscompulsory that the people should arise with what they are capable of from thefirst branch which is from individual obligations.


I say this because a lot of people todayfrom those who partner us in calling to the book and the Sunnah, then theysplit from us by not giving importance to the Salafi narrations and Salafi Manhaj,many of these people do not care about the da’wah except if the Muslim countryis established; and this establishment is a compulsory issue without doubt twopeople will not disagree about it, but what is the way to establish the Muslimcountry and realize ruling by Islaam with the book and the Sunnah?


Is it by ignorance about Islaam?! Or is itby a complete understanding, then the call to act by it? As the Messenger –‘AlaihiSalam- started with whence he started by teaching the people atTawheed thecorrect ‘aqeedah, then after that as you now –and this does not needelongation- the Sharee’ah rulings started in succession; from the obligation ofsalaah (prayer), obligation of fasting, the last of what was made obligatory asyou know is Hajj to the house of Allaah, then other rulings from prohibitions,and violations and the limits of the sharee’ah, and similar to that.


So; it is compulsory for the da’wah to beas a whole, and application should be according to capability, and the prefaceto establishment of the Muslim country should be acting with what we havelearnt from our religion of truth[8].

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[1] [TN]: The Prophet’s companion who migrated with his Father to meet the prophet, he lived in Koofa and died in alMadaa’in in 36AH after the assassination of ‘Uthmaan –Radiyallaahu ‘anhu-. He was the keeper of the secrets, since the Prophet told him about the hypocrites by their names, he was also sent by the prophet to spy on the enemies on the night of the confederates. A number of companions narrated from him. See: Ma’rifati asSahaabah li-abi- Nu’aym


[2] ((Fataawa Jiddah)) Tape no (20)
[TN]: Story of the barking dog called Baraaqish: it used to bark at strangers that came into the village of its owner, and so the villagers were alerted of their enemies when they came, however Baraaqish barked excessively on a day enemies came to raid its village, it barked so much until the enemies were able to find its location and where the villagers were hiding, so they raided the village, and it was due to Baraaqish’s excessiveness. See http://www.ajurry.com/vb/showthread.php?t=34454



[3] Reported by Muslim (2664)



[4] ((Fataawa Jiddah)) Tape no (15)



[5] ((Fataawa Jiddah)) Tape no (27)



[6] ((Silsilatu-l-huda wa-n-Nur)) Tape no. (188)



[7] ((Silsilatu-l-huda wa-n-Nur)) Tape no. (188)



[8] ((Silsilatu-l-huda wa-n-Nur)) Tape no. (620)