The Salafi Da'wah: (its aims ...) by Shaykh alAlbaani - Compiled by 'ISaam Haadi

[معز النيجيري]

الدَّعوة السَّلفِيَّة
أهدافها وموقفها من المخالفين لها

The Salafi Da’wah
its aims and its stance towards its opposers



للإمام
محمد ناصر الدين الألباني

By the Imaam
Muhammad Naasir-ud-Deen alAlbaani




جمع وإعداد
عصام موسى هادي

Collected and Prepared by
‘ISaam Moosaa Haadi


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بسم الله الرحمن الرحيم

___________________________________

The call to the Book and the Sunnah with the understanding of the Salaf of the Ummah, is a noble affair of high priority, the outstanding scholar does not shut his eyelids until he sees the flag of this affair fluttering on the lands of Islaam, victorious over all calls … alASaalah Magazine on Shaykh alAlbaani, 23rd Edition, 1420AH

“The Salafi Da’wah: its aims and its stance towards its opposers” is a collection of questions and answers by Shaykh Muhammad Naasir-udDeen alAlbaani –rahimahullaah- compiled by his student ‘ISaam Moosaa Haadi -hafidhahullaah-, and translated with Shaykh ‘ISaam’s consent and approval by Mu’izz ibn Mas’ood anNaijiriyee. All footnotes by the translator are marked [TN], I ask Allaah to benefit me and the Muslims with it and make it solely for his sake.

28. Feb. 2014

To be continued inShaAllaah

[معز النيجيري]

Biography of Shaykh ‘ISaam Moosaa Haadi -hafidhahullaah-
As written by him [1

All praise is for Allah the Lord of the Worlds and may the peace and blessings be upon the chief of the messengers, Our Master Muhammad and upon his household and companions in totality.

As to what follows:

For indeed I have been requested by more than one of our brothers to mention something of my biography, and this reoccurred a lot, and then became really numerous, so (that) I did not find an escape out of answering their question, So I say:


The Name (is): ‘ISaam ibn Moosaa ibn Muhammad ibn Sulaimani ibn Ahmad ibn ‘Eesaa ibn Muhammad ibn Moosaa Al Haadi. And Al Haadi is a family that goes back to the clan of Al ‘Aliy, and which lived in the Village “Ein Karem[2]” from a district in Jerusalem. My Family migrated with its clan and other clans (Ein Karem) at the time of the Jews occupation of Palestine in the year 1948 AD.


Birth: I was born in ‘Amaan on 27/8/1968AD.

Upbringing: I was brought up in thearea al’Akaarimat in the province Jabal Al-Hashmi Al-Shamali, and it isone of the areas of eastern ‘Amaan.


As regards my Academic upbringing: thenI enrolled in the systematic schools until I graduated from high school,then I enrolled in the Sharee’ah Institute in Jabal al Weibdeh, so I earned adiploma with a speciality in Imamate and Preaching, then I proceeded in mystudies until I earned a Bachelors in Sharee’ah.

And as regards my religiousupbringing: I was brought up –and all praise is due to Allaah- in a religious environment,so Allaah blessed me with being observant of the prayer while I was still notup to 7 years old, and I was brought up in the environment of the Masaajid andpraise is due to Allaah, so I joined the elementary school of the Masjid and Iread all of the noble Qur’aan with the narration of Hafs from ‘Aasim, and I learnedthe rulings of Tajweed from a number of youths and my teachers in atTakrurimosque in Al-Hashmi Al-Shamali, which is considered as the second mosqueas regards the Masaajid of the Salafi da’wah in all Jordan at that time afterMasjid asSalik and in which its Khutbah was deputised to our Shaykh and uncleMuhammad Ibraaheem Shaqrah[3], May Allaah heal him andpardon him, with our Shaykh Ahmad Saalik asShinqeetee[4]-rahimahullaah-, where our uncle gives the khutbah at alTakruri one Juma’ah andShaykh Ahmad Saalik gives the Khutbah at the next, so I was raised and all praiseis due to Allaah as a Salafi not knowing of the innovation of taSawwuf, nor thestain of hizbiyyah, so nothing stroke my attention except the da’wah of truth.

So knowledge was beloved to me since Iwas little, and that was not strange, since I was brought in the midst of loftyscholars and I always used to be frequent around them, and they are our Shaykhand uncle Muhammad Shaqrah and our Shaykh Ahmad asSaalik and his father our ShaykhMuhammad asSaalik –May Allaah’s mercy be upon them all-.
Then Allah blessed me withthe companionship of our Shaykh Muhammad Naseeb arRufaa’i[5], as he migrated fromAllepo to Jordan, and settled in Al-Hashmi Al-Shamali and he was a lonestranger, so my uncle advised me with being in his company, and sticking to his classes, so I took from him the salafi ‘aqeedah studying and learning, so I read to him Usool Thalaatha andKitaab atTawheed and Kashf Shubuhaat, and like this I progressed with him untilI benefitted from him great benefit and I benefitted from his companionshipgreat good.
Then Allaah blessed me to know ShaykhalAlbaany –rahimahullaah- so initially I started to call on the telephone, thenI accompanied him in his gatherings, lessons and travels, then Allaah blessedme to work in his library, where I was honoured to be his secretary and copyist–rahimahullaah- for five years, we were both on the same table, drinking fromhis knowledge and seeking from his guidance and wisdom –rahimahullaahu-.
Thus, really I havebenefitted from the noble people of knowledge who were my Mashaa’iykh, I haveattended their beneficial classes, from them: the Imaam ibn ‘Uthaymeen[6] –rahimahullaah-, I haveattended a number of his sittings in the Haram at Makkah, and from them is theImaam ibn Baaz[7]–rahimahullaah-, I have attended a number of his general and specializedclasses, Allaah benefited me with it, and from them is Shaykh Abdul Mohsen al’Abbaad[8], for whenever I enterMadinah in ‘Umrah or Hajj, I don’t miss any of his class (and it was our ShaykhalAlbaany’s advice), and similarly his son Shaykh ‘abdulRazaaq[9], like I have attended anumber of classes with Shaykh Abee Bakr alJazaa’iry[10] and Shaykh Muhammad MukhtaarashShinqeetee[11]and many other than them.


Work: I work in the ministry ofendowments as the first Imaam, and a member of the committee of examining the centers of the noble Qur'aan in the whole kingdom. And I pray and give the Khutbahfor Jum’ah at the mosque of atTakruri, Al-Hashmi Al-Shamali, and from thevirtue of Allaah on me is that I started giving lectures at the Masaajid while I was still 18 years of age, andI have not stopped giving lessons or classes -and all praise is due to Allah-.


Academic Permissions: I memorized allof the Qur’aan and read to a number ofnoble Shuyookh, and I received an Ijaazah from the Jordanian Ministry of Endowments,I also read the all of the Qur’aan with the recitation of ‘Aasim with thenarration of Hafs and his people, and the recitation of Naafi’ with thenarration of Warsh and Qaaloon, and the recitation of Abee ‘Amr alBasree fromthe narration of adDuwree, and the recitation of alKasaa’i from the narrationof Abee alHaarith and adDuwree, and the recitation of ibn Katheer from thenarration of alBazee and Qanbil, all that separately then I read thefundamentals of the ten recitations[12] , then I took the tenlarge recitations collectively, and it is a known method to the people of thefield.


Written works: Allaah blessed me withthe checking of a number of books which Allaah permitted to be accepted, and Iask Allaah for sincerity in it, from it (Buloogh alMaraam) by Haafidh ibnHaajar, and (Sunan ibn Maajah) and (atTirmidhee) and (Abee Daawud), and from authored works (Saheeh Marwiyaat Hudhayfah-bnu Yamaan fil Fitan wa AshraatiSaa’ah) (Authentic narrations of Hudhayfa ibn Yamaan in tribuations and signs ofthe hour) –and other than it-, and it is Allaah I ask for increase in hisfavours and sincerity in statements and actions.


Da’wah activities: I traveled to Spaina number of times to call to Allaah for some noble brothers who made it easy togo the Masaajids in the length and breadth of the country; teaching, givinglectures and counselling, and academic and educative seminars. And I traveled to the Philippines toJaami’at al’Ulamaa in philipines in Mindanao Island, and I was at that time sentby His Eminence Chief Justice Dr. Ahmed Halil in the days he was the Ministerof Endowments.

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[1] [TN]: Source: http://kulalsalafiyeen.com/vb/showthread.php?p=255421#post255421accessed 26 Feb. 2014


[TN]:See: http://en.wikipedia.org/wiki/Ein_Karemaccessed26 Feb. 2014[2]

[3][TN]: Born in Palestine in 1934AD he studied at alAzhar University Egypt, married the sister of his colleague Shaykh Ahmad Muhammad Saalik ashShinqetee, then he taught at the Islaamic University of Madinah where he met Shaykh ibn Baaz, who used to advise people to regard him as the Scholar of Shaam, he played a big role in spreading the Salafi da’wah in Jordan when it was still unknown (he used to say to his wife: “if my head was removed from my body, I will not stop until Allaah fulfils his destiny in me (I become lifeless), so it is either the Manhaj becomes apparent, or I come to an end (pass away)); he was a major helper of Shaykh alAlbaani when he had difficulties, and the Imaam of his Janaazah when he passed away. See his biography written by his son Shaykh ‘Aasim: http://www.saaid.net/Doat/ehsan/89.htmaccessed 26 Feb. 2014


[4] [TN]: Born in 1928AD in Turkey to a family of religion and piety as his father and grandfather were both scholars, he studied with his father and then attended the alAzhar University in Egypt, where he became friends with Shaykh Muhammad Shaqra, he travelled to meet and befriend alAlbaani in Damascus, and was known for his humility and avoiding popularity. He was very much loved by Shaykh Naseeb alRufaa’i who used to call him everyday while he (Ahmad asSaalik) was sick in the hospital until Shaykh Naseeb died and Shaykh Ahmad asSaalik was still in the hospital. He was also loved and praised by alAlbaani and ibn Baaz, he died due to distress 20 days after the death of his wife, in 2010AD and was buried close to Shaykh alAlbaani. See his biography written by Shaykh ‘ISaam Moosa Haadi:http://www.ahlalhdeeth.com/vb/showthread.php?t=222922accessed 26 Feb. 2014


[5] [TN]: Mufassir, Faqeeh and Poet born in Aleppo (no date), he played a major role in opposing the French occupation of Syria; he spent most of his life between Lebanon (migrating in 1972) and Jordan (migrating in 1976); staying in Jordan till he died after having a weak eye sight in his last days. He is described as been very light hearted, not harsh in opposing or with his opposer, and very eloquent. Shaykh ‘ISaam Moosa Haadi has a detailed biography of him yet to be published. See here:
http://www.ahlalhdeeth.com/vb/showthread.php?t=101632 and here:
http://ahlelhadith.com/vb/showthread.php?t=127 both accessed 26 Feb. 2014

[6] [TN]: Great Scholar, Mufassir, Faqeeh, expert in many fields, (full name: Muhammad ibn Saalih ibn Muhammad ibn Sulaymaan ibn ‘Abdur-Rahman Aal al’Uthaymeen), born in 1925AD, probably not needing a lengthy introduction, his efforts are well known around the world spending over half a century in teaching and spreading Islaam. His teaching skills were very unique and testified to by many. He died in 2001AD and was buried in Makkah. See: http://www.ibnothaimeen.com/all/Shaikh.shtml and here:
http://www.fatwa-online.com/scholarsbiographies/15thcentury/ibnuthaymeen.htm both accessed 26 Feb. 2014

[7] [TN]: Sometimes referred to as the Imaam of Ahl asSunnah wa alJamaa’a, (full name: ‘AbdulAziz ibn Abdullaah ibn Baaz) born in 1909AD. He was the grand Mufti of Saudi Arabia (1993-1999AD). His efforts are well known and he was regarded by many as “religious leader of the century”. He had a memorable relationship with Shaykh alAlbaani. He died in 1999AD and was buried in Makkah. See: http://www.saaid.net/Doat/alharfi/01.htm and here: http://www.fatwa-online.com/scholarsbiographies/15thcentury/ibnbaaz.htm both accessed 26 Feb. 2014

[8] [TN]: Great Scholar of Hadeeth and teacher in the Prophet’s mosque, 'Abdul-Muhsin ibn Hamad ibn 'Abdul-Muhsin ibn 'Abdullaah ibn Hamad ibn 'Uthmaan Aal-Badar, born in 1935AD. He is well known for his piety and humility. He is still alive and continues to teach, explaining the “Six books of Hadeeth”, part of which he has finished more than once in the prophets mosque (thus comparable to the likes of the great Scholar Malik ibn Anas d.795AD). See:http://www.fatwa-online.com/scholarsbiographies/15thcentury/abdulmuhsin.htm accessed 26 Feb. 2014

[9] [TN]: The son of Shaykh 'Abdul-Muhsin <Ref Note 8>, born in 1963AD, he is currently a Dr. of ‘aqeedah teaching at the Islaamic University of Madinah. See: http://www.ajurry.com/vb/showthread.php?t=19267 accessed 26 Feb. 2014

[10] [TN]: Born in Algeria in 1921AD, he migrated to Saudi Arabia where he studied at the prophet’s mosque until he became a teacher in it, and joined the Islaamic University of Madinah as a teacher when it opened in 1960AD and taught there until he retired in 1986AD. See: http://algzaeri.com/algzaeri/pageother.php?catsmktba=15 accessed 26 Feb. 2014

[11] [TN]: Great Mauritanian scholar born in 1918AD into a learned family as his grandfather was a scholar and his father was a Shaykh, he migrated to the Hijaaz in 1937AD, and studied at the prophet’s mosque. He taught Tafseer at the Islaamic University of Madinah and retired in 1982AD, to exclusively teach at the Prophet’s mosque till he died in 1984AD. He was from the senior scholars of Madinah.
See:http://articles.islamweb.net/media/index.php?page=article&lang=A&id=4353accessed 26 Feb. 2014

[12] [TN]: See: http://en.wikipedia.org/wiki/Qira'ataccessed 26 Feb. 2014

[معز النيجيري]

Contents

Introduction

Reasons the Children of Islaam attack the Salafi Da’wah

Chapter 1: Introduction to the Salafi Da’wah


What is Salafiyyah?
To whom is it ascribed?
Who are the Salaf asSaalih?
Is ascribing to the Salaf considered as an ascription to a person or group of people?
Is it correct for anyone to claim the founding of the Salafi Da’wah?
What are the principles of the Salafi Da’wah?
From the Principles of the Salafi Da’wah is: (following the methodology of the Salaf asSaalih)
How are we able to identify the methodology of the Salaf asSaalih?
Is it compulsory for every Muslim to become a Salafi?
Where have we gotten this infallibility?

Chapter 2: Aims and Objectives of the Salafi Da’wah

What are the aims of the Salafi Da’wah?
What is the ideal approach –according to the Salafis- towards solving the problems of the Muslims today?
Do the Salafis intend to gather all the Muslims upon a MadhHab?
Does the Salafi Da’wah demand that the laymen derive Sharee’ah rulings directly from the book and the Sunnah without returning to the people of knowledge?


Chapter 3: The Stance of the Salafi Da’wah towards Islaamic groups

Do the Salafis consider it permissible to have numerous groups in the Muslim society?
What is your opinion regarding group organisations or group work?
Does a person become a Salafi just by claiming to be?
Why is Salafiyyah claimed by one who is not from it?
What is the view of the Salafis regarding dividing the religion into “pulp and peel”?

Chapter 4: Differing and splitting amongst the Salafis and the issue of the MadhaaHib and Fiqh alWaaqi’

There is a clear division which has appeared amongst the Salafis, followers of the Manhaj of the Salaf asSaalih (pious predecessors), so what is your advice for us?
Does a Muslim leave Salafiyyah if he differs with the Manhaj of the Salaf in some issues of Ijtihaad?
Do the Salafis disapprove of the madhaaHib of the four Imaams?
What is the position of the Salafis regarding the “Fiqh of current affairs”?

Chapter 5: atTaSfiyah wa atTarbiyah

It is well known about your call of atTaSfiyah wa atTarbiyah for returning the guided guided Islamic caliphate, so what is the meaning of atTaSfiyah wa atTarbiyah?
What is the reason for little of Tarbiyah (Training/Education/Grooming/Cultivation) in this era?
Do other Islamic groups share this concept with you?
Have you realised after these years the fruit of your motto (atTaSfiyah wa atTarbiyah first)?
Do you intend –May Allaah preserve you- that the Muslims should remain calling to atTaSfiyah wa atTarbiyah until all Muslims in the land stride upon this motto?
Who will establish atTaSfiyah wa atTarbiyah?


Chapter 6: The issue of Takfeer


What is your stance regarding the issue of Takfeer?
Is it true that the Salafis make takfeer (to declare as disbelievers) of the laymen (common folk) who circumbulate graves?

Chapter 7: Criticism of the Salafi Da’wah

What do you say about the one who says the Salafi Da’wah is a retrogressive call, opposing scholarly progress and contradicting civilisation?
They say: from the fall backs of the Salafis: is that they are not organised in a party that gathers them together?


Chapter 8: Advice and concluding remarks

What is your advice to the Salafi Du’aat (Preachers)?
In conclusion we want from you an exposition of “the Salafiyeen” that summarises what has preceded?
What is your advice to the Salafis in particular and the Muslims in general?

[معز النيجيري]

Introduction

Surely all praise is due to Allaah, we praise Him, we seek His help, we seek His forgiveness, and we seek refuge with Allaah from the evil of ourselves, and our actions, whoever Allaah guides then none can misguide and whoever He misguides then none can guide.
And I bear witness that there is no god worthy of worship (in truth) except Allaah – alone without any partners-, and I bear witness that Muhammad is His slave and messenger.

﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ حَقَّ تُقَاتِهِ وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ﴾



“O you who believe! Have Taqwa of Allaah as is His due, and die not except as (true) Muslims” Q3: 102


﴿يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاء وَاتَّقُواْ اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا﴾


“O mankind! Be dutiful to your Lord, Who created you from a single person (Aadam), and from him, He created his wife [Hawaa’ (Eve)], and from them both He created many men and women, and fear Allaah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship) . Surely, Allaah is Ever an All-Watcher over you” Q4: 1


﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلا سَدِيدًا﴾
﴿يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَن يُطِعْ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا﴾


“O you who believe! Have Taqwa of Allaah, and speak (always) the truth” “He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise)” Q33: 70&71

As to what follows:


Indeed the noble and blessed Salafi Da’wah has received a ferocious attack from the enemies of Allaah, and this is neither strange nor weird; for indeed Allaah –Subhaanahu wa ta’aala- had said:

﴿يُرِيدُونَ لِيُطْفِؤُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ﴾


They intend to put out the Light of Allaah (i.e. the religion of Islaam, this Qur'aan, and Prophet Muhammad) with their mouths. But Allaah will complete His Light even though the disbelievers hate (it). Q61: 8

And he -Subhaanahu wa ta’aala- said:

﴿إِنَّ الَّذِينَ كَفَرُواْ يُنفِقُونَ أَمْوَالَهُمْ لِيَصُدُّواْ عَن سَبِيلِ اللَّهِ فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ وَالَّذِينَ كَفَرُواْ إِلَى جَهَنَّمَ يُحْشَرُونَ﴾


Verily, those who disbelieve spend their wealth to hinder (men) from the Path of Allaah, and so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcome. And those who disbelieve will be gathered unto Hell. Q8: 36

And the verses regarding this are many.
However what is strange and weird is the Salafi Da’wah receives an attack, defamation and oppression from the sons of Islaam, and from some of the Du’aats of Islaamic groups!
And may Allaah’s mercy be on the one who said:

And the oppression of the close one is more painful
to a man, than the strike of the sharp edge of an Indian sword

And if you ponder on the reasons of these attacks from the sons of Islaam themselves; you find that it can be traced to a number of issues:


Firstly: Ignorance, and (for) this, its cure is inquiring and knowledge; just as the Prophet –Salallaahu ‘alaihi wasSalam- had said: ((the cure for ignorance is nothing but asking))[1]


Secondly: Envy, and this has no cure! He said –Subhaanahu wa ta’aala-:

﴿أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكًا عَظِيمًا﴾


Or do they envy men for what Allaah has given them of His Bounty? Then We had already given the family of Ibraaheem (Abraham) the Book and the Hikmah (the Sunnah - Divine Inspiration), and conferred upon them a great kingdom. Q4: 54

Mu’aawiyah[2] –Radhiyallaahu ‘anhu- said: “I am able to please all the people; except an envier of (Allaah’s) favour; for surely he is not pleased until it disappears”[3].
Hence it is said:

All enmity is surely hoped for its disappearance
Except the enmity of one who opposes you because of envy

Thirdly: desires; which has overshadowed the senses and hearts of the Sufis, lords of the orders and partisan blind-followers, since they see in the Salafi Da’wah an extinction of their falsehood, and their worldly benefits derived from the wealth of their disciples and followers –which they eat in deceit and oppression!-, or from status and veneration based on deception and lies –and Allaah’s aid is sought-.


Fourthly: the pens that have been leased; by the enemies of Allaah, and they are workers for the west and their trustees in the lands of Islaam, so these people are not pleased with the rise of the Muslims, and their hearts are not pleased with the calls and cries that calls for the Muslims to return to the religion and their honour.


I say: there are many reasons, and currently that is not the subject I intend to explain, but that which concerns me now is to clarify to the noble reader that the group which is intended in this article of mine is the first group; and they are those that are ignorant of the Salafi Da’wah and its origins, and those that knew about the Salafi Da’wah from the malicious media, from the leased pens and from the people of hate and envy; so they ascribed to Salafiyyah that which it is innocent of, like the innocence of the fox as regards the blood of Yoosuf -as it is said-.


So they ascribed to it Takfeer of the Muslims! Despite (the fact) that the Imaams of Salafiyyah are the ones that debated the Takfiriyeen and the Khawaarij, past and present.
And they ascribed to it permitting (shedding of) the peoples’ blood! Despite (the fact) that its Imaams are the ones that enlightened the people about the sacredness of the Muslim’s blood, his wealth and his honour, and they warned from the tribulation of terrorism which has filled the land oppressively.


And other than that from doubts and lies (that) the media and leased pens cannot deny its frequent re-occurrence, exactly as the western media does by defaming the image of Islaam in its media and by its means of communication.
And so that the picture can become clear to you –my brother, the reader-, and you will know the real meaning of the Salafi Da’wah of rightful guidance; I love to mention to you its definition, its principles and what it calls to, from the speech of an Imaam amongst its Imaams, rather he was the bearer of its flag and its biggest caller in the lands of Shaam; verily he is my Shaykh, my Ustaadh, the Imaam Muhammad Naasir-ud-Deen alAlbaani –rahimahullaah-; who had dedicated himself for a time more than half a century for the Salafi Da’wah: in definition, fundamentals, knowledge, teaching, defending and purifying for Islaam from that which has been attached to it, from polytheism, innovations, superstitions, hoaxes, weak, detested and fabricated ahaadeeth, and thus calling people to this puritanised Islaam; in training and in conduct.
And every time he –rahimahullaah- complained about the decline in manners of the Muslims, rather in the manners of some that ascribe to Islaamic movements; and he –rahimahullaah- said: “I am sorry to say frankly (that): there is an outcry, and there is an academic awakening, however there is no improvement in manners and correction of the behaviour of the Muslims, even the students of knowledge amongst them; talk less of other than them, even those that ascribe to the Sunnah and to acting according to the Hadeeth, so we find a lot of complaints coming from many of them”[4].


And he –rahimahullaah- said: “All of this falls into the bad manners of the Muslims today, and it is not possible to cover these issues that are very many, and how beautiful is what is narrated from “Shawqi of Egypt”[5], that he said:

Nations are nothing but their manners, as long as it remains
For if their manners leave, they leave”[6]

I say: rather every time our Shaykh –rahimahullaah- complains and cries about the situation of the general Muslims, and what has afflicted them from lowliness and weakness; and he –rahimahullaah- said: “and from that which there is no doubt –unfortunately- is that the Muslims today are humiliated in all places –except what Allaah wills-, and what humiliation is greater than the occupation of the most lowly of people (Jews) of the holy land which is Palestine, and the Muslims are looking at them, and they are listening to the uprisings everyday in which a lot of Muslims are killed, and the Muslims around them are looking on and getting amused!!
There is no doubt that this is from the greatest affliction which has met the Muslims”[7]
Hence our Shaykh –rahimahullaah- strained his body; and worked round the clock in his struggle and brainstorming towards finding a solution that will return to the Muslims their country and their honour, and free their minds and their intellects from the worship of other than Allaah, and free their behaviour from cultures and behaviours of the disbelievers and the polytheist, just as to free their lands and countries from the colonialism of the oppressors and disbelievers, so he found –rahimahullaah- that there is no escape for the Ummah out of their tribulation and calamity except through the Salafi Da’wah of guidance, established upon two principal pillars which are: (atTaSfiyah wa atTarbiyah).
Our Shaykh –rahimahullaah- said: “Indeed the Islamic groups of present times have differed in view in describing the solution to return the Muslims to their glory and their honour of old times, and they are able to evict the enemy and oppressor, and that which we see and we do not doubt it: is what we continue to hum about in this type of situation, what we call : (atTaSfiyah wa atTarbiyah), and this two principal pillars is a must to actualize the desired restoration; to return the Muslims to their old glory.


And I mean whenever I say (atTaSfiyah): purifying the religion from that which has entered into it from all aspects of the religion; whether it is that which has entered into the beliefs, worship, manners or into the behaviours or other than that from the many branches of the religion[8]”.
Then he said –rahimahullaah-: “then the second thing which I mean by the word (atTarbiyah): (is that) it is behoving that this taSfiyah be accompanied by grooming of the Muslims upon this pristine Islaam”.

So join me –O brother, the reader- so we can live out (together) the words of our Shaykh alAlbaani –rahimahullaah- in his definition of the Salafi Da’wah, and by its blessed Manhaj; to resume an Islamic life[9], until you reach its reality, and you don’t fall after (that) into its enmity or demonizing its people; so you can be from a people (whom) Allaah says about them:

﴿إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لاَ يُؤْمِنُونَ بِآيَاتِ اللَّهِ وَأُولَئِكَ هُمُ الْكَاذِبُونَ﴾

It is only those who believe not in the Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allaah, who fabricate falsehood, and it is they who are liars. Q16: 105

And may Allaah’s blessings be upon our Master Muhammad and upon his household and his companions all together.

Written by

‘ISaam Moosaa Haadi

‘Amaan-Jordan

Night of Wednesday, (12/2/2013A.D.)

[1] Reported by Aboo Daawud (336)



[2] Prophet’s Companion Mu’aawiyyah ibn Abee Sufyaan; he accepted Islaam before the conquest of Makkah, and died in 62AH at the age of 80 (it is also said at 78), he became the leader of the Muslims from 40AH to 60AH, he achieved lot of conquests by the permission of Allaah, and he also fought Rome. See Ma’rifati asSahaabah li-abi-Nu’aym



[3] Reported by adDaynooree in ((alMujaalisah)) (657)


[4] ((Fataawa Jiddah)) Tape no. (17)



[5] [TN]: Ahmad Shawqi: one of the greatest Arabic poets (died 1932AD). See:
http://en.wikipedia.org/wiki/Ahmed_Shawqi accessed 26 Feb. 2014



[6] ((Fataawa Jiddah)) Tape no. (17)



[7] ((Fataawa Jiddah)) Tape no. (17)



[8] ((Fataawa Jiddah)) Tape no. (17)






[9] [Complier’s words]: it is my intention to compile a wider article than this that covers all what our Shaykh –rahimahullaah- has said about the Salafi Da’wah; in definition and in fundamentals, in training and in politics, in the path to returning to the rightly guided Khilaafah

[معز النيجيري]

Chapter 1

[1] Introduction to the Salafi Da’wah

Q: What is Salafiyyah?


Ans: asSalafiyyah is the understanding of the book (of Allaah) and the Sunnah, an authentic understanding upon the Manhaj of the Salaf asSaalih . [2]

Q: Who is it ascribed to?


Ans: asSalafiyyah: is an ascription to the Salaf asSaalih . [3]


Q: Who are the Salaf asSaalih?


Ans: the Salaf: are the people of the (first) three generations; those whom the messenger of Allaah –Salallaahu ‘alaihi wasSalam- bore witness to their nobility in the authentic Hadeeth which is Mutawaatir reported by both alBukhaari and Muslim and other than both of them, from a large group of companions, from the Prophet –Salallaahu ‘alaihi wasSalam- that he said: ((thebest of mankind is my generation, then those that follow them, then those thatfollow them))[4].

So Salafiyyah ascribes to this Salaf and theSalafiyoon ascribe themselves to these Salaf[5].


Q: Is the ascription tothe Salaf counted as an ascription to a person or to a group of people?


Ans: this isnot an ascription to a person or group of people, like the ascription of othergroups present today in the Islaamic lands, this is not an ascription to aperson, neither is it to tens of people, rather this ascription is anascription to infallibility; that is because it is impossible for the SalafasSaalih to gather together upon misguidance, and in contrast to that are theKhalaf!


For nothing is available in the Shar’i as a praisefor the Khalaf, rather there is dispraise of their lot, and that is at the endof the previous hadeeth; where he –‘Alaihi Salam- said: ((then there will come after them a people bearing witness,and their witness was not sought))[6],to the end of the hadeeth.


As he –‘Alaihi Salam- pointed to that in anotherhadeeth where there is a praise for a group of Muslims, and disparagement fortheir lot, by the understanding of the hadeeth, where he –‘Alaihi Salam- said: ((there will not cease to be a group from my Ummah,apparent upon the truth; they will not be harmed by whomsoever opposes them,until Allaah’s command comes))[7],or ((until the hour is established)).


So this hadeeth specifies the praise for a group inthe end of time, and the group: is a small group; and indeed linguistically; itis applied to the singular and what is above (that)[8].


Q: Is it correct foranyone to claim the establishment of the Salafi Da’wah?


Ans: the callis nothing but: the call of Islaam in truth, as Allaah –Subhanahu wa ta’aala-revealed it upon the seal of his messengers and prophets, Muhammad –Salallaahu‘alaihi wasSalam-, so Allaah –subhaanahu wa ta’aala- alone is its founder andestablisher, and it is not for anyone whoever it may be to claim its foundingand establishment, even the most noble Prophet Muhammad –Salallaahu ‘alaihiwasSalam- for his in it was only an accurate and trustworthy reception, and(then) a precise and accurate transmission, and it was not permissible for himto modify anything from Allaah’s –Subhaanahu wa ta’aala- legislation andrevelation.


Hence, the claim of any man –no matter how loftyand high he is- to the establishment of this godly and blessed da’wah isnothing but in reality a grave error, and a serious injury! This is if it isnot major shirk –and Allaah’s refuge is sought-[9].


Q: What are thefoundations of the Salafi Da’wah?


Ans: thisquestion is of course very important, and we shall answer it according to whattime and place permits.





We say: the foundations of the SalafiDa’wah –as everyone knows- is established upon three pillars:


The first Pillar: is the nobleQur’aan.


The second pillar: is the Sunnah ..and (I mean) the authentic Sunnah.


And the Salafis in all lands of the Dunya arefocused upon this angle (the authentic Sunnah); that is because the Sunnah –bythe consensus of people of knowledge- has surely been adulterated with what isnot from it since more than ten centuries, this is an issue in which there isno disagreement about; hence it is from what is agreed upon –also- that theSunnah must be purified from that which has entered into it from what is notpart of it.


And because of that the Salafis accept that thissecond foundation (the Sunnah), it is not behoving to be taken upon its current(state); because it contains the weak and the fabricated from that which is notpermissible to adopt; even in (simply) virtuous deeds.


This is the second foundation, and this is close tobeing agreed upon by the Muslims, both the Salaf and the Khalaf.


The third Pillar: and it is from whatdifferentiates the Salafi Da’wah from all other calls established today uponthe surface of the earth; (and) whatever is from it (other calls) which isfrom Islaam (and is) accepted, and whatever is from it which is not from Islaamexcept a name (an Islamic name), so the Salafi Da’wah is distinguished by thisthird pillar (and) behold for it is:


That it is compulsory to understandthe Qur’aan and Sunnah in accordance to the Manhaj of the Salaf asSaalih fromthe Sahaabah, the Tabi’een and their followers, that is: the three generationswhom witness was bore to of their nobility through texts of many well knownahaadeeth.


And this is from what we have spoken about onvarious occasions, and we have brought sufficing proofs which has made us toassert that anyone that intends to understand Islaam from the book and the Sunnahwithout this third pillar will come up with a new Islaam! And the greatestproof for that are the Islaamic sects that continue to increase everyday; andthe reason for that is: their inconformity to thisManhaj which is: “the book, the Sunnah and the Understanding of the SalafasSaalih”.


Thus; we find now in the Islaamic world a groupwhich has reappeared, rising upon us from Egypt, and then spreading its ideasand its poison in a large (part) of the Islaamic world, claiming that they areupon the book and the Sunnah, and how close is their claims to the claims ofthe Khawaarij; for they –also- used toclaim to cling to the book and the Sunnah, however they used to explain thebook and the Sunnah according to their desires, and they pay no heed at all tothe understanding of the Salaf asSaalih; and especially the Sahaabah.


And I have met a lot of personalities from thesepeople, and not too long ago in Jordan for the second time I debated one oftheir leaders, and he proclaimed that he does not consider the exegesis of the(Qur’aanic) verses, even if it has come from tens of the Sahaabah! Meaningthat: if the exegesis had come from tens of the Sahaabah, he does not acceptthis exegesis since he does not consider it!!


And this (one) that is saying this statement isincapable of reading a verse without incorrect pronunciations, mistakes anderrors in it!


This is the reason for the deviation of theKhawaarij of old times, those who were pure Arabs, so what do we say about thecurrent Khawaarij of today, those whom if are not considered to be truly non-Arabs,then they are Arabs that have been un-Arabized, and they are not non-Arabs thathave been Arabized?!


This is their reality, so these (people) proclaimthat they do not accept the exegesis of the text at all, except if the Salafare agreed upon it, this is what one of them says deceitfully and inmisguidance.


So I said to him: do you believe the possibility ofthe consensus of the Salaf on an exegesis for a text from the Qur’aan?
He said: this is impossible!
(Then) I said: so you want the impossible, orsurely you are concealing (or hiding)? So he skulked and kept quiet.


The point is: that the reason for themisguidance of all the sects, old and new, is: not holding on to this thirdpillar: that we understand the book and the Sunnah in accordance to themethodology of the pious predecessors.



The Mu’tazillah, the Murji’ah, the Qadariyyah, the Ash’ariyyah,the Matooridiyyah; and what is contained all these sects, all of it is fromdeviations, its reason: is that they do not hold on to what the Salaf asSaalihwere upon, hence the Muhaqiqoon from the Scholars said:

And all good is in following who has preceded (theancestors)
And all evil is in innovations of the successors

This is not a poem, rather this is a statementtaken from the book and the Sunnah:

﴿وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُالْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىوَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا﴾


And whoevercontradicts and opposes the Messenger (Muhammad) after the right path has beenshown clearly to him, and follows other than the believers' way. We shallkeep him in the path he has chosen, and burn him in Hell - what an evildestination. Q4: 115

Why did he say:
﴾and follows other than thebelievers' way﴿? Our lord was capable of saying: (Andwhoever contradicts and opposes the Messenger (Muhammad) after the right pathhas been shown clearly to him, we shall keep him in the path he has chosen, andburn him in Hell -what an evil destination), so why as he said:
﴾andfollows other than the believers' way﴿?

So that no one will be deceived, and will not say:I understood the Qur’aan like that, and I understood the Sunnah like that, soit is said to him: it is compulsory that you understand the Qur’aan and theSunnah according to the way of the Salaf, the first and foremost believers.


And indeed this text from the Qur’aan is supportedby texts from the messenger’s ahaadeeth –‘Alaihi Salam-, like the hadeeth ofthe sects, he said –‘Alaihi Salam-: ((all of it isin the fire except one)), they (the Sahaabah) said: who is it Omessenger of Allaah? He said in a narration: ((theJamaa’ah))[10],and in another: ((what I and my companions are upon))[11].


Why did he describe the saved sect to be upon whatthe Jamaa’ah was upon, and it is the Jamaa’ah of the messenger –Salallaahu‘alaihi wasSalam-? So that the road will be obstructed for the twisters andthose that play with the texts[12].




Q: From the foundationsof the Salafi Da’wah: (is to follow the Manhaj of the Salaf asSaalih), (so) howare we able to identify the Manhaj of the Salaf asSaalih?


Ans: we arenot able to except through (the following):


Firstly: the Book (of Allaah)


Secondly: the Sunnah

Thirdly: narrations of the Salaf, and this is demandedthat the Salafi preachers pay attention to knowing the narrations of the Salafas they pay attention to knowing the prophetic ahaadeeth; because knowing thesenarrations is that which will help them ensure an application of the Manhaj ina practical and correct (way of) application; and these narrations –just as isthe case with the ahaadeeth- contains the authentic and the weak[13].

Q: Is it compulsory uponevery Muslim to be a Salafi?


Ans: every Muslimwill know at that time (what) this ascription (means), and what it ascribes tofrom infallibility; so it is impossible for him after this knowledge andclarification that –I do not say: that- he rejects, (for) this is a clearissue, but I say: it is impossible for him exceptthat he becomes a Salafi; because we have understood that the ascription to Salafiyyah,means: the ascription to infallibility[14].


Q: Where have we takenthis infallibility from?


Ans: we havetaken it from an hadeeth that some of the Khalaf use to infer other than thetruth, seeking to establish proofs according to the majority –according to whatthe majority of the Khalaf are upon-; whenever they approach his statement –‘AlaihiSalam-: ((my Ummah will not gather upon misguidance))[15],((my Ummah will not gather upon misguidance)),it is not correct to apply this hadeeth to the Khalaf today considering what isbetween them from extreme differences, ((my Ummahwill not gather upon misguidance)), it is not possible to apply it tothe situation of the Muslims today, and this issues are known to anyone whostudies this unfortunate situation.


In addition to that: are the authentic ahaadeethwhich has come to clarify what has happened as regards those before us from theJews and the Christians, and what will happen to the Muslims after (the passingaway of) the Messenger –‘Alaihi Salam- from splitting; so he said –Salallaahu‘alaihi wasSalam-: ((the Jews split intoseventy-one sects, and the Christians split into seventy-two sects, and my Ummahwill split into seventy-three sects, all of it in the fire except one)),they (the Sahaabah) said: who are they O Messenger of Allaah? He said: ((it is: the Jamaa’ah))[16].


This Jamaa’ah is: the Jamaa’ahof the Messenger –‘Alaihi Salam-, it is that which it is possible to affirm theapplication of the previous hadeeth: ((my Ummahwill not gather upon misguidance)) that (those) intended by this hadeethare: the Sahaabah; those whom the Messenger –‘Alaihi Salam- judged that they:are the saved sect, and whoever treads their path, and moves in theirdirection.


And these Salaf asSaalih, theyare those whom our Lord –‘Azza wa Jal- warned us in the noble Qur’aan fromopposing them, and from taking a path other than their path in His –Azza wa Jal-statement:

﴿وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُالْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىوَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا﴾

And whoevercontradicts and opposes the Messenger (Muhammad) after the right path has beenshown clearly to him, and follows other than the believers' way. We shallkeep him in the path he has chosen, and burn him in Hell - what an evildestination. Q4: 115

I have drawn our brothers’ attention in a lot ofinstances to our Lord’s –Azza wa Jal- appending in this verse his statement:
﴾andfollows other than the believers' way﴿ to the contradiction of the Messenger, what is the wisdombehind that? Despite that if the verse had been without this statement, if it had been asfollows: (And whoever contradicts and opposesthe Messenger (Muhammad) after the right path has been shown clearly to him, weshall keep him in the path he has chosen, and burn him in Hell - what an evildestination) it would have been sufficient in warning and reprovingwhoever contradicts the Messenger –Salallaahu ‘alaihi wasSalam-, and (in)judging upon it with its evil destination!

The verse was not like that, but only attached tothat his statement –Azza wa Jal- : ﴾andfollows other than the believers' way﴿, is this in vain?! –How far from such is the speech of Allaah–‘Azza wa Jal- that is: whoever treads the path of the companions whom areinfallible –according to our previous illustration-, and they are the groupwhom the Prophet –Salallaahu ‘alaihi wasSalam- bore witness to it being the savedsect, and (also) those who tread their path, these are the ones whom it is notpermissible for whoever wants to be save from Allaah’s punishment on the Day ofJudgement that he deviates their path, hence He –Subhaanahu wa ta’aala- said:

﴿وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُالْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىوَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا﴾


And whoevercontradicts and opposes the Messenger (Muhammad) after the right path has beenshown clearly to him, and follows other than the believers' way. We shallkeep him in the path he has chosen, and burn him in Hell - what an evildestination. Q4: 115

Thus; it is upon the Muslims today,in the end of time, to be aware of two matters:


Firstly: who are the Muslims that arementioned in this verse?


Then what is the wisdom in thatAllaah –‘Azza wa Jal- intended with it the Sahaabah whom are the Salaf asSaalihand those that tread their path..?


The clarification for this answer or this wisdomhas preceded, and the summary of that is: that the Sahaabah were the close onesto the era by reception of the revelation has it was revealed from the mouth ofthe Prophet –Salallaahu ‘alaihi wasSalam- firstly, then they witnessed theirProphet –Salallaahu ‘alaihi wasSalam- who had lived in their midst applying therulings established by text in the Qur’aan; and which a lot of it has been mentionedin his statements –‘Alaihi Salam-, while the successors do not have this kindof virtue from hearing the Qur’aan and ahaadeeth of the Messenger –‘Alaihi Salam-directly from him, also they do not have the virtue of witnessing the Messenger’s–‘Alaihi Salam- application of the texts from the Book and the Sunnah in apractical way of implementation.


And from the wisdom which is established by textfrom the Sunnah: is his –‘Alaihi Salam- statement: ((theinformation is not like the description))[17],and it is from it that the poet took his statement:

“And the one that witnessed is not like the onethat heard”

And so; those who did not witness the Messenger –‘AlaihiSalam- are not like his Sahaabah who witnessed and heard from his speechdirectly, and they saw it as he implemented it practically.


Today you will find a modern speech which has beenused to excel by some of the Islamic preachers and it is a very beautifulspeech, but what is more beautiful: is to make it a reality, they say in theirlectures, sermons and counselling that it is obligatory that we make Islaam towalk in reality, to walk upon the earth ..


Beautiful speech! But if we do not understandIslaam according to the understanding of the Salaf asSaalih –as we say- it isnot possible for us to achieve this beautiful and poetic speech; to make Islaama reality walking upon the earth!

Those who are capable of that:are the Companions of the Messenger –‘Alaihi Salam-, for two reasons that have been mentionedpreviously; they heard the speech from him directly, so they apprehended itbetter than our apprehension, then in (some) issues there is (that which is) in need of demonstration, so theysaw the Messenger –‘Alaihi Salam- clarifying that for them practically.

And I will present to you a very clear example:there are verses in the noble Qur’aan that the Muslim is not capable ofunderstanding it except he is knowledgeable about the Sunnah which explains thenoble Qur’aan, as He –‘Azza wa Jal- said:

﴿وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَانُزِّلَ إِلَيْهِمْ﴾

And We have alsosent down unto you (O Muhammad) the reminder (the Qur'aan), that you mayexplain clearly to men what is sent down to them Q16:44

For example: His saying- Subhaanahu wa ta’aala-:

﴿وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُواْ أَيْدِيَهُمَا﴾


Cut off (from thewrist joint) the (right) hand of the thief, male or female Q5:38

Now here comes the Seebawayh[18]of this era in Arabic language, so he explains to us this noble verse:


﴾The thief﴿,whois he?


Linguistically he is not able to specify the thief.


And the hand, what is it?


Seebawayh of the end of time (our era) is not capable;he is not capable to give an answer about these two questions, who is the thiefthat is deserving of cutting of the hand?


And what is the hand which isrequired to be cut as regards this thief?


Linguistically: the thief even if he stole and eggis a thief, and the hand in this (case) if it is cut from here or there or inany place, it is (still) a hand!


But the answer is: when we remember the previous Aayah:

﴿وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَانُزِّلَ إِلَيْهِمْ﴾

And We have alsosent down unto you (O Muhammad) the reminder (the Qur'an), that you may explainclearly to men what is sent down to them Q16: 44

The answer is in the clarification; so there is aclarification from the Prophet –Salallaahu ‘alaihi wasSalaam- for the Qur’aan,this clarification was applied by him –‘Alaihi Salam- practically in particularto this Aayah as an example, and in particular to other verses, and they aremany, because whoever has read Ilm alUsool will read that there is (the generaland the specific), (absolute and particular) and (abrogator and abrogated),summarized statements that encompass tens of texts, if we do not say hundredsof texts, general texts made particular (or narrowed down) by the Sunnah[19].

_________________________








[1][TN]: See also:An Introduction to the Salafi Da’wah: http://www.qss.org/articles/salafi/text.html and here: http://www.salafipublications.com/sp...articlePages=1 both accessed 26Feb. 2014


[2]Tape: ((Laa‘izu illaa bi’awdati ilaa adDeen)) meaning ((there is no honour except byreturning to the religion))


[3]((Silsilatu-l-hudawa-n-Nur)) Tape no. 1


[4] alBukhaary (2652) and Muslim (2533)



[5] ((Silsilatu-l-huda wa-n-Nur)) Tape no. 1



[6] atTirmidhi (2221 and 2222)



[7] alBukhaari (71), and Muslim (1924) and it is according to Muslim’s version


[8] ((Silsilatu-l-huda wa-n-Nur)) Tape no. 1



[9] ((atTawasul)) (Pp 89-90)


[10] Reported by Ahmad (16,937) and Ibn Maajah (3993)

[11] Reported by atTirmidhee (2641)




[12] Tape ((the Salafi Da’wah))


[13] ((Silsilatu-l-huda wa-n-Nur)) Tape (620)



[14] ((Silsilatu-l-huda wa-n-Nur)) Tape (1)



[15] Reported by adDawlaabi in ((alKinaa))(937) with this wording, and it was reported by atTirmidhee (2167) with the wording: ((surely, Allaah will not gather my Ummah upon misguidance))


[16] Reported by Ibn Maajah (3993)


[17] Reported by Ahmad (1842)


[18] [TN]: Expert in Arabic language who died in the year 796AD. (used by the Shaykh metaphorically) See: http://en.wikipedia.org/wiki/Sibawayh accessed 26 Feb. 2014


[19] ((Silsilatu-l-huda wa-n-Nur)) Tape no. (1)

[معز النيجيري]

Chapter 2

Aims and Objectives of the Salafi Da’wah

Q: What are the aims and objectives of the Salafi Da’wah?


Ans: as regards its aims and objectives: then there is no doubt that from its aims and objectives is: to realize an Islaamic Society that by it, it will be possible to achieve legislation by Islaam not by other than it, legislation by Islaam in other than an Islaamic society are two opposites, they will not be combined.
Thus I will close the answer to this question with a word of ultimate wisdom –to me-; so we say to the Muslims in general: “establish the Islaamic country in your hearts, it shall be established for you on your land” . [1]



Q: What is the ideal way in the view of the Salafis in dealing with the problems of the Muslims of today?



Ans: surely this painful reality is not worse than the reality of the ‘Arabs in their Jaahiliyyah and when our Messenger –Salallaahu ‘alaihi wasSalam- was sent to them, so there is no doubt that the reality of those ignorant ‘Arabs was by far worse than what the Muslims are upon today, and based on that we say:

Surely the treatment is thattreatment, and the medication is that medication, so with similar to what theprophet used to treat that first Jaahiliyyah; then it is upon the Islaamiccallers today, all of them, to treat their painful reality.


And the meaning of this is very clear, rememberingin it Allaah’s –Azza wa Jal- statement:

﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌلِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا﴾


Indeed in the Messenger of Allaah (Muhammad) you have a goodexample to follow for him who hopes in (the Meeting with) Allaah and the LastDay and remembers Allaah much. Q33: 21

So our messenger –Salallaahu ‘alaihi wasSalam- isour role model in solving the problem of the Muslims in our time, and that isby we starting with what our prophet –Salallaahu ‘alaihi wasSalam- startedwith, and it is: reforming what has been corruptedfrom the creed of the Muslims, firstly, and from their worship, secondly, andfrom their manners, thirdly.


And I do not mean by this arrangement (that) it is:the division between the first issue as the “most important”, then the “important”,then what is other than it[2].


Q: Do the Salafis wish togather the Muslims upon a single a MadhHab?


Ans: we saythere are some issues established with some researchers in Fiqh which is inopposition to the Book and the Sunnah, so it is compulsory to purge it and wipeit off the way of the Fuqahaa, similarly there are ahaadeeth which are agreedupon in its weakness, rather in its fabrication; so it is compulsory to wipe itoff from the interior of the books, and from the minds of the students ofknowledge and similarly the scholars. It will remain that there are -no doubt- someissues of fiqh and some ahaadeeth which are a position of differing, thereremaining something of that, this type of question will not come, because we believe -contrary to what is being rumored about usby some of the prejudiced and ignoramus- that we want to unify all of the MadhaaHib,and we will make the four MadhHabs one!


We –I do not say: we are from the most aware of thepeople-, (rather) we are the most aware of the people that this is impossible,it is impossible to gather the people on one MadhHab, it is impossible togather the people on a single thought, but it isnot impossible to bring the people close together; especially Ahl asSunnah waalJamaa’ah.


Closeness is possible; and this is a reality and itis observed, those who study the fiqh that is called today (comparative fiqh),even if this study in the universities is still crude; because the Dr.specialized in Sharee’ah and in fiqh presents the issue and the statementswhich have been made regarding it and all of their proofs, so the student isleft confused, he does not know what is correct from these statements; becausehe (the Dr.) has presented its proofs!


Surely there could be a summarized verse and adetailed hadeeth, so he does not say this hadeeth narrows the verse (to anissue), for indeed it could be that a MadhHab uses as an evidence an authentichadeeth and another (MadhHab) with a weak hadeeth, he does not stop at differentiatingthe authentic from the weak, and like this, so he leaves what? The studentsconfused!


Thus I say: this comparative fiqh is being studiedtoday in a crude way of studying, those who study in a complete way of studyingwhere –as they say today also-: they place the dot upon the letters,they say the proof for this is this, and the proof for that is that, and this,its proof, and the most convincing is this and that, for this and that reason.


These (people) know that those who employ this fiqhmethodology –and it is that which is called comparative fiqh- that it bringsthe Muslims close together, and there are a lot of examples present today infront of us, who from the students of knowledge has not heard of “ImaamashShawkaani”[3],who from the students of knowledge has not heard of “asSan’aani”[4],who from the people of knowledge has not heard of “Saalih alMuqbili”[5]author of ((al’ilm ashShaamikh ‘ithaar alHaq ‘ala al’Aabaa’I waalMashaa’iykh)),who has not heard aboutthese (people)? no one.


The root of these (people) is Zaydiyyah –Zuyood-,they were not for the Hanafi MadhHab, neither were they for the Shafi’ees orthe Malikees nor the Hanbalees, meaning by the illustration of these (people)–the four MadhHabs-, those Zuyood are not from Ahl asSunnah wa alJama’ah, butthey treaded this path – which we call all Muslims to tread; so that they willcome close together and love each other and would not be far from one anotherand hate each other- so at that time, it would be realized in them what was realized in these Imaams that we have mentioned, since they joined us andbecame Sunnis, they ended up refuting the Zuyood; because they oppose theSunnah.


And so this Manhaj invites and doesnot divide, as for every man remaining upon his MadhHab so this is that whichdivides and does not unite[6].


Q: Does the Salafi Da’wah demandfrom the laymen to derive Shar’i rulings from the Book and the Sunnah directlywithout returning to the people of knowledge?


Ans: what we hear a lot –really a lot- fromsome people who do not understand nor comprehend the Salafi Da’wah, not frompersonalities of callers to it directly nor from their authored works, for theyonly understood the Salafi Da’wah from their opponents and their enemies, andthese (people) are the ones that come with such a hardship in themisunderstanding of this Da’wah!


A lot of people transmit from us, some ofthem connect to us, and some of them fight us and slander us in secret, andsay: that we call all Muslims including the laymen amongst them to understandthe book and the Sunnah directly!!


And I say frankly: if there are actuallypeople calling the ignorant and unlettered –those who do not read nor write- toextracting fiqh and ‘aqeedah and all of the religion from the Book and the Sunnahdirectly, and they cannot properly read a verse or narrate a hadeeth; this(person’s) speech is not correct, and the speech of those enemies is correct.


But is the Da’wah like this? Do we callone who does not understand a thing from knowledge to creep upon the Book andthe Sunnah, and to make incumbent his ignorance, his illiteracy, andunletteredness upon the Book and the Sunnah, then he says: I understand it likethis, and I am subject (only) to following the Book and the Sunnah?!


So (for) this (you) will not find a Muslim–describe him with what you wish: Salafi or Khalafi- at all speaking with thiskind of speech, and we say always, and just yesterday in the afternoon somepeople came to me from Homs (in Syria), amongst them was a youth (that was) alittle bit enlightened, it reached him from the well known “Laa MadhHabiyyah”and similar to it what this writer points out; that we call all the people tofollow the Book and the Sunnah, meaning: that the ignorant understand the Bookand the Sunnah with their ignorance!


So I explained to him in detail, itssummary is: text of the glorious Qur’aan has made the people with regards toknowledge and ignorance in two divisions: scholars; and they are those whounderstand the book and the Sunnah, and their opposite are those that are notscholars: the ignorants; those that do not understand the Book and the Sunnah,and upon each of this two divisions is what is made obligatory on him throughtext of the glorious Qur’aan, He –Subhaanahu wa ta’aala- said:

﴿فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ﴾


So ask the peopleof knowledge, if you know not. Q16: 43

So; He is addressing the Ummah in itsentirety, its scholars and its ignorant, its educated and its illiterate, Hesays: you are all in two parties: the scholars, and other than the scholars,upon those that are not scholars is to ask the scholars:

﴿فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ﴾


So ask the peopleof knowledge, if you know not. Q16: 43

This is what we call people to, but wesurely disagree with the “blind-followers” in the understanding of knowledgeand the scholar, what is knowledge? And who is the scholar?

[7]

______________________
[1]Tape ((Thesalafi da’wah))
[TN]:This statement was originally from the leader and founder of the MuslimBrotherhood Hasan alBana, even though his followers don’t apply it. See http://islamancient.com/playa.php?ca...row=963&&pl=rm


[2] Tape (atTawheed awal-alWaajibaat) meaning (monotheism is the first of obligations)

[3] [TN]: Great Scholar of Yemen, Mufassir, Muhadith, Faqeeh, Muhammad ibn ‘Aliy ashShawkaani born 1760AD, he was able to trace his lineage back to our Father Aadam –‘Alaihi Salam-, he was from the leaders of his time as regards the Zaydi MadhHab until he left it and took the path of Ijtihaad; this drew a lot of opposition from his people and he authored the book ((alQawl alMufeed fee Adilat alIjtihaad wa alTaqleed)). He has great works from which are ((Fath alQadeer)) in Tafseer and ((Nayl alAwtaar)) in fiqh which was explanation of Ibn Taymiyya’s grandfathers book ((Muntaqa alAkbaar)). He died in 1834AD.
See http://www.ahlalhdeeth.com/vb/showthread.php?t=63047 accessed 27 Feb. 2014



[4] [TN]: Prolific author and great scholar of Yemen, leaving behind over 3oo works of various sizes, Muhammad ibn Isma’eel asSan’aani, born in 1687AD, known for humility and piety, busy with the worship and remembrance of Allaah, he travelled to the Haramain (Makkah and Madeenah) for Hajj four times seeking for knowledge and meeting with its scholars. He made a huge effort in spreading knowledge in San’aa Yemen, especially the knowledge of hadeeth, until the people became engrossed with it. He was the teacher of ashShawkaani’s <Ref 3> teacher. Also a promoter of Ijtihaad and censoring Taqleed, Muhammad Hayyaat asSindee reports that he said: “Whoever affiliates to anyone in particular other then the Prophet –Salallaahu ‘alaihi wasSalam- , and sees that this person statement is correct, mandatory to be followed, without considering the statement of other scholars, then he is misguided and ignorant; rather he might be a disbeliever that needs to repent, if he doesn’t he should be killed, for when did he believe that it becomes mandatory for the people to follow a particular person from the scholars ignoring the others –May Allaah’s mercy be on all of them-, then he has made this person (he is calling to be followed) in the same position as the Messenger of Allaah –Salallaahu ‘alaihi wasSalam- and that is Kufr. From his well known works is Subul asSalam an explanation of Buloogh alMaraam. He died in 1768AD. See: http://majles.alukah.net/t8048/ accessed 27 Feb. 2014



[5] [TN] Great Scholar Saalih ibn Mahdi alMuqbili born in 1637AD studying with the great scholars of Yemen, later debating with the Scholars of San’aa until he left it and went to Makkah, he died in Makkah in 1696AD. He was an expert in all fields, having written works in it. It is believed that he did not embrace the Sunnah completely, Shaykh Muqbil alWaadi’ee said: “Muqbili was not completely a Sunni, he was between the Sunnah, the Shi’aa and the Mu’tazillah, he did not spare anyone except he attacked him, even Ahl asSunnah, even Imaam alBukhaari –Rahimahullaah-”. See http://www.ahlalhdeeth.com/vb/showthread.php?t=249894 accessed 27 Feb. 2014

[6] ((Silsilatu-l-huda wa-n-Nur)) Tape (2)



[7] Tape ((the Salafi Da’wah))

[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].

___________________________
[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)

[معز النيجيري]

Chapter 4

Differing and Splitting amongst the Salafis and the issue of the MadhaaHib and Fiqh alWaaqi’

Q: There is anapparent split which has appeared between the Salafis - followers of the Manhajof the Salaf asSaalih, so what is your advice for us?


Ans: that you all do not waste your time in criticizing oneanother, and you say: this one said this, andthat one said that; because it is:


Firstly: thisis not from knowledge at all.


And secondly: this method arouses anger, and establishes envy and hatred in the heart,upon you is nothing but knowledge, for it is knowledge that will reveal to youif this speech in the praise of Zayd (someone) from the people that has a lotof mistakes? And –for example- is it correct for us to call him: a person ofBid’ah? And consequently is he a Mubtadi’.


What do we want with all these goingdeep?! I advice that you do not go deep like this!


In reality we complain of this divisionthat occurred in those that ascribe to the Da’wah of the Book and the Sunnah,or as we in particular say: to the Salafi Da’wah.


This division –and Allaah knows best- the greatest reason for it is: presenting oneself for leadership unjustly, and it is not (dueto) differing in some intellectual views[1].


Q: Does a Muslimleave Salafiyyah if he contradicts the Salafi Manhaj in some issues of Ijtihaad?


Ans: as regards what I am hearing now in thisquestion that a Muslim is removed from the Jamaa’ah –the Salafi Jamaa’ah- justbecause he made a mistake in an issue, or in another, then I do not see thisexcept from the disease of the other parties.


This removal is from the system of some ofthese Islaamic parties that do not adopt the Salafi methodology as amethodology in understanding and comprehending Islaam, it is (to them) nothingbut a party that has been dominated by what had dominated other parties; from division,and gathering upon the roots of a mini-state, whoever disobey its leader willbe warned firstly and secondly and thirdly maybe, then he will be judged to beremoved (from the party)!


Such things are not permissible to beadopted by a group that ascribes in truth to the Book of Allaah and the hadeethof the Messenger of Allaah –Salallaahu ‘alaihi wasSalam- upon the understandingof the Salaf asSaalih, so we all know that our SalafasSaalih and at their head are the companions of the Prophet –Salallaahu‘alaihi wasSalam- they surely differed in some issues and this kind ofdiffering does not become, firstly, a reason for the existence of somethingfrom division amongst them, in contrast to the differing of the Khalaf; for surely they became because of theirdiffering different MadhaaHib, and many groups, up to the extent that alot do not consider the permissibilityof the Salaah (prayer) behind one who opposes their MadhHab, rather that becamea part of their legislation, documented in their books, so they say in itstexts or in the texts of this legislation: “Salaah is not permissible behind anopposer to the MadhHab”; this text is present in the Hanafi MadhHab, and in theShaafi’ee MadhHab, and in (the book) Sharh Nuraa –or alHawaashi as they say- wesee the weirdest of things from details that were not known, firstly to thefirst Salaf, and secondly the Salafis do not recognise such! Because Allaah –‘Azzawa Jal- has availed them from falling into such by their enlightment which Ihave pointed out earlier; that the companions differed in some issues, and evenat that they prayed behind one Imaam.


While the Khalaf; we find their effects intheir Mihraabs up till today, so you find in a big mosque four Mahaarib: thefirst Mihraab for the Hanaabilah, the second for the Shaafi’eeyah, and thethird -and this is in the middle- for the Hanafiyyah, and the last to the eastis the Mihraab of the Malikiyyah; because they are the smallest group in thosecountries.


And the Hanafi Imaam used to lead thepeople in the big mosque not too long ago, until the French colonized the landsof Syria, that was the inheritance the people of Syria inherited from the eraof the Ottomans; because the Ottomans all of them used to be Hanafis, so when Franceconquered Syria and appointed a leader for the Republic by the name(Taaj–ud-Deen alHasani)[2];who is one of the children of Badr-ud-Deen alHasani; which they used to say inhis time: “that he was surely the Muhadith of the lands of Shaam”, and I am notin that subject now, the point is that this Shaykh Taaj-ud-Deen ibnBadr-ud-Deen was the head of the republic and upon his head was a white turbanover a (Tarboosh)[3];because he lived like this, and that was of course from the French politics toensure calmness in occupied lands by them, so they saw that they should installover the Muslims a leader of the republic as a Shaykh with a turban.


This man was a Shaafi’ee so he changed thesystem of the Salaah (prayer); so he made the Shaafi’ee Imaam to pray beforethe Hanafi Imaam, this is from the effects of partisanship to the MadhHaab, andthe discussion of it here is a long tail, I only suffice now by pointing (toit) quickly.


As regards our Salaf asSaalih for surelythey were one hand (united), and one group, they pray behind one Imaam; nomatter how much this Imaam makes an error in his opinion, for surely it isfound amongst them one who said more than the differing that still existsbetween the Hanafiyyah and the Shaafi’eeyah –for example-, so the Hanafi seesthat the exit of blood from any part of the body by measure of one-thousand;(and if) it exceeds one thousand the wudhoo is nullified, while the Shaafi’eesees that it does not vitiate wudhoo.


Howeveryou will find from the Salaf one who sees –what majority of the Sahaabah didnot see, and the Ummah later agreed upon- that when a man has conjugalrelations with his wife and does not ejaculate, it is not obligatory to makeghusl; some of the elder Sahaabah saw this as opposing the majority of thecompanions who said what the messenger –‘Alaihi Salam- said: ((when the two privates meet then ghusl is obligatory, withejaculation or without))[4],this hadeeth was an abrogation for his statement –‘Alaihi Salam-: ((it is nothing but water from water))[5],so this second hadeeth reached some of the Sahaabah: ((it is nothing but water from water)); and fatwa used to be passed that a manthat mates his wife and does not ejaculate is in need only to make wudhoo, asfor ghusl then it is not obligatory for him.


But theother hadeeth reached the Sahaabah, and it is: his statement –‘Alaihi

Salam-: ((when the two privates meet, ghusl becomesobligatory with ejaculation or without)), and (even) with that you see these (ones) praying behind that (one)that says: ghusl is not (obligatory) on him, this is similar to a lot ofdiffering present within the MadhaaHib up till today, but we see a bigdifference between the differing of the Salaf and the differing of the Khalaf!The differing of the Salaf was Ijtihaad and intellectual, but it was notphysical; it did not divide them, and because of that they used to pray behindone Imaam.


Thus it came in sound books of ‘aqeedahthat from the ‘aqaa’id of the Salaf that was inherited by the Khalaf: is (theSalaah (prayer) behind every pious one and sinner), just as the Salaah isobligatory upon every pious (one) and sinner.


So now we say: some of the Sahaabahdiffered with the Khalif in his view and in his Ijtihaad, and despite that washe removed from the Jamaa’ah of the Muslims?


Allah the lord of the worlds forbid!


Its example: for surely Umar –radhiyallaahu‘anhu- made Ijtihaad in some issues and was correct in most of it, and wrong ina little of it, from this little: is that he prohibited the Muslims fromcombining between ‘Umrah and Hajj, and commanded them to single out Hajj;despite that the Prophet –Salallaahu ‘alaihi wasSalam- affirmed joining andcombining between Hajj and ‘Umrah[6].



Q: Do the Salafisdisapprove of the MadhaaHib of the four Imaams?


Ans: this is a lie! For we value the fourImaams –and likewise other than them- as they should be valued, and we do notavail ourselves of benefiting from their knowledge, and relying on their fiqh,without being partisan to anyone of them over the others.


And this is from what I have clarifiedclearly over thirty years ago in the introduction to my book: ((Description ofthe prophets prayer –Salallaahu ‘alaihi wasSalam- from the Takbeer to theTasleem as if you can see it)), so it is to it I direct anyone who wants toconfirm the falsehood of this allegation[7].


Q: What is thestance of the Salafis towards the fiqh alWaaqi’?


Ans: fiqh alWaaqi’ by its correct meaning inthe Sharee’ah is compulsory without doubt, however it is a Kifaa’iy obligation;if some scholars rise up to it, then (its responsibility) is dropped from therest of the scholars; talk less of the students of knowledge, talk less of thecommon Muslims.


Thus it is behooving to be balanced incalling the Muslims to the knowledge of (fiqh alWaaqi’), and not drowning themin political matters, and the analysis of western thinkers, for what is but compulsory –always-: is crooning about thepurification of Islaam from what has been attached to it from filth, thentraining of the Muslims –groups and individuals- upon this puritanised Islaam,and binding them to the Manhaj of the authentic Da’wah: the Book and the Sunnahwith the understanding of the Salaf of the Ummah[8].


And similarly it is not permissible –andthe situation is this- that any of the students of knowledge should negate thenecessity of understanding current matters; because it is not possible torealize the long cherished goal by consensus of the Muslims; which is: freedomfrom the Kufaar occupation of Muslim countries –or at least some of it-; exceptthat we know what they plot, or what they conspire together upon, so that wecan be wary of it and we can warn away from it, until their conquering andenslavement of the Muslim world does not continue.


And a large portion of this will not beexcept by training the Muslim youth with a training based on ‘aqeedah, knowledge,Manhaj established upon the roots of purifying Islaam from the filth that hasbeen attached to it, and built upon the principle of training upon this refinedIslaam as he revealed it upon the heart of the Messenger –Salallaahu ‘alaihiwasSalam-[9].


And it is a must –lastly- for the Muslims to know a veryimportant issue in this regard so I say:


It is behooving that pleasure in fiqhalWaaqi’ by its description in the Sharee’ah or being busy with it should notdrive us to entering the doors of modern day politics with its tyrants!Deceivers with political speeches, changing their methods repeatedly(indecision), lost by their ways.


What is but compulsory is to abide by thepolitics of the Sharee’ah, which is: (tending to the affairs of the Ummah), andthis tending should not be except in light of the Book and the Sunnah upon the Manhajof the Salaf asSaalih, and by the hand of the people of authority from thesincere scholars and just rulers, for surely Allaah curbs with the Sultan whathe has not curbed with the Qur’aan.


As for that western politics that open its doors and itglorifies its people; then there is no religion for it, and all those who line upbehind it or drown in its ocean: he has been afflicted by its wretchedness andhas been covered by its gloom; because he got busy with the secondary (matter)before the foundation!


And may Allaah’s mercy be on the one whosays: “whoever rushes something before its time: is punished by itsdeprivation”[10].

_______________________________________
[1] ((Silsilatu-l-huda wa-n-Nur))Tape no. (784)


[2] [TN]: French appointed Syrian leader and politician. Died 1943AD. See: http://en.wikipedia.org/wiki/Taj_al-Din_al-Hasani accessed: 27 Feb. 2014



[3] [TN]: See http://en.wikipedia.org/wiki/Fez accessed: 27 Feb. 2014




[4] Reported by alBayhaqi in (asSunan alKubra))(1/163), and similar meaning in ((the Saheehain))



[5] Reported by Muslim (343)



[6] ((Fataawa Jiddah)) Tape no (13)



[7] ((Silsilatu-l-hadeeth adh-Dha’eefah)) (3/6)



[8] ((Fiqh alWaaqi’))(Pp. 25)



[9] ((Fiqh alWaaqi’))(Pp. 38)



[10] ((Fiqh alWaaqi’))(Pp. 50-51)

[ابوالياس*]

may Allah the almighty reward you brother muaz for sharing this topic and I suggest and encourage you to make this forum active and add more English topics and matters so will be in your reward and this will be your dawa duty
jazak allah khair

[ابوالياس*]

Ruling on saying “I am a Salafi”
fr
I have come to know a person who follows the Salafi da’wah and I have read a book about this movement. I believe that the Salafi da’wah is correct and that those who follow it have the sound ‘aqeedah belief), but there are some matters I want to ask about
How correct is it from an Islamic point of view to use the word “Salafi” and to describe oneself in this way?
If a person says that he is a Salafi, is he praising himself? Is this considered to be dividing the ummah?
If we tell the Sufis that their madhhab is not correct, and that neither the Prophet (peace and blessings of Allaah be upon him) or his Companions taught it, they will respond that the Prophet (peace and blessings of Allaah be upon him) or his Companions did not use the word “Salafi” either, so how should we reply to them?



Praise be to Allaah.
We can answer this question with the following points:
Each person is obliged to follow the guidance of the Messenger of Allaah (peace and blessings of Allaah be upon him) and his Companions. This is the way of Ahl al-Sunnah wa’l-Jamaa’ah and the followers of the righteous predecessors (al-salaf al-saalih). Allaah says (interpretation of the meanings):
“Say (O Muhammad): ‘This is my way; I invite unto Allaah with sure knowledge, I and whosoever follows me with sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the mushrikeen (polytheists… those who worship others along with Allaah or set up rivals or partners to Allaah).” [Yoosuf 12:108]
“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the oath he has chosen, and burn him in Hell – what an evil destination!” [al-Nisa’ 4:115]
Whoever follows the way of the Messenger of Allaah (peace and blessings of Allaah be upon him) belongs to the salaf al-saalih, even if the people call him something else; by the same token, whoever goes against it and deviates from the Sunnah is an innovator, even if he claims to be a Salafi.
If a person calls himself a Salafi to express his gratitude for having been guided to this way, or to clearly distinguish himself from innovation, then this is OK and is allowed in Islam. But if he says it only for the purpose of praising himself, then this is not allowed, because Allaah says (interpretation of the meaning): “… therefore justify not yourselves…” [al-Najm 53:32 – Yusuf ‘Ali’s translation]. Similarly, it is not allowed if it is said in a spirit of tribalism or sectarianism, because such attitudes are forbidden, as is clear from the following story: Jaabir ibn ‘Abd-Allaah said: “A man from the Muhaajireen shoved a man from the Ansaar from behind, so each man’s people gathered around him, saying ‘O Muhaajireen (come and help)!’ or ‘O Ansaar (come and help)!’ News of this reached the Prophet (peace and blessings of Allaah be upon him) and he said, ‘Stop this, for it is repulsive.’ Then he said, ‘What is this call of the people of jaahiliyyah? What is this call of the people of jaahiliyyah?’” (Reported by Imaam Ahmad, 14105; the hadeeth is also to be found in al-Saheehayn). The Prophet (peace and blessings of Allaah be upon him) called it the call of the people of jaahiliyyah and described it as repulsive, even though the words “Ansaari” and “Muhaajiri” are Islamic words, the first referring to those who supported Allaah and His Messenger, and the second referring to those who left the land of kufr and migrated to Allaah and His Messenger. Why were they described in this manner? Because in this instance, the words were not used in a permissible fashion; the usage was a sectarian and political one that could have led to fighting between the two groups. The same applies to the word “Salafi”.
If the Ahl al-Sunnah and the salaf draw a line between themselves and the innovators, this is not considered to be dividing the ummah, as those who criticize the use of this word think is the case, but this distancing of oneself has to be done in accordance with the degree of bid’ah – whether it is major or minor – and should be regulated by the overall interests of the Islamic da’wah.
The Sufi claims mentioned in the question are not valid. The denunciation is not merely because of the word “Sufi”, which is a general word that may be applied to things approved of in Islam, such as asceticism (zuhd) and fear of Allaah, or it may be applied to innovations such as monasticism and extremism. Rather the denunciation is because of the various types of shirk, major and minor, that are connected with Sufism and its tareeqahs. The word Tasawwuf (Sufism) now refers to the Sufi tareeqahs and the kinds of innovations they have. Sufism – as is obvious from their books and how Sufis actually are – includes deviant ideas of kufr, such as hulool (incarnation or the belief that the Creator may be indwelling in His creation – exalted be Allaah above what they say), ittihaad (union) and wahdat al-wujood (pantheism or the unity of existence, which is the belief that the Creator and His creation are the same thing, and that everything in existence is Allaah – exalted be Allaah above what they say), and going to extremes in what they say about the awliya’, in addition to their innovations in the matter of acts of worship and awraad (du’aa’s).
The one who is seeking salvation has to work hard to gain beneficial knowledge and do righteous deeds, and he should avoid vain arguments and futile discussions in which there is no benefit.
We ask Allaah to help us and you to follow the truth and act upon it. May Allaah bless our Prophet Muhammad.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid