Salafism Totally Explained

Everything about Salafism totally explained

ť This article is on an Islamic movement. For the article on the group of early Muslims, see Salaf

Salafism ("predecessors" or "early generations"), is a generic term, depicting a Sunni Islamic school of thought that takes the pious ancestors (Salaf) of the patristic period of early Islam as exemplary models. Early usage of the term appears in the book Al-Ansab by Abu Sa'd Abd al-Kareem al-Sama'ni, who died in the year 1166 (562 of the Islamic calendar). Under the entry for the ascription al-Salafi he stated, "This is an ascription to the salaf, or the predecessors, and the adoptation of their school of thought based upon what I've heard." He then mentions an example or more of people who were utilizing this ascription in his time. However, an even earlier ascription of the term Salaf was used by Muhammad who noted, "I am the best Salaf for you."
   Salafis view the first three generations of Muslims, who are Muhammad's companions, and the two succeeding generations after them, the Tabi‘in and the Taba‘ at-Tabi‘in, as examples of how Islam should be practiced. This principle is derived from the following hadith by Muhammad:
   The principal tenet of Salafism is that Islam was perfect and complete during the days of Muhammad and his companions, but that undesirable innovations have been added over the later centuries due to materialist and cultural influences. Salafism seeks to revive a practice of Islam that more closely resembles the religion during the time of Muhammad. Salafism has also been described as a simplified version of Islam, in which adherents follow a few commands and practices.
   Salafism is often used interchangeably with "Wahhabism". Adherents usually reject this term because it's considered derogatory and because neither did Muhammad ibn Abd-al-Wahhab establish a new school of thought nor did anyone of the adherents of Salafism in the past ever referred to themselves as such. Typically, adherents used terms like "Muwahidoon," "Ahle Hadith," or "Ahl at-Tawheed."

Etymology

The word "Salaf" is an Arabic noun which may be translated as "(righteous) predecessor" or "(pious) ancestor." In Islamic terminology, it's generally used to refer to the first three generations of Muslims: the Sahabah, the Tabi‘in and the Taba‘ at-Tabi‘in. These three generations are looked upon as examples of how Islam should be practiced.
Usage of phrase was noted by early Islamic scholars, including As-Sam'aanee who said: "As-Salafi: this is an ascription to the Salaf and following their ways, in that which is related from them." In commenting upon as-Sam'aanee's saying, Ibn al-Atheer noted: "And a group were known by this ascription." Thus the term Salafi, and its ascription to the group, was a matter known in the time of early Islamic scholars.
Other scholars, such as Ibn Taymiyyah have noted: "There is no criticism for the one who proclaims the madhab of the Salaf, who attaches himself to it and refers to it. Rather, it's obligatory to accept that from him by unanimous agreement (ittifaaq) because the way (madhdhab) of the Salaf is nothing but the Truth (al-Haqq)."

Distinctive beliefs and practices

Just who, or what groups and movements, qualify as salafi is disputed. Some define the term broadly, including the Muslim Brotherhood (who include the term salafi in the min nahnu (about us) section of their website), and the Deobandi Others exclude the Muslim Brotherhoodand the Deobandi since they believe these groups commit religious innovations (bid'ah), or worse.

Practices

Whichever definition is used, Salafis idealize an uncorrupted, pure Islamic religious community. They believe that Islam's decline after the early generations is the result of religious innovations (bid‘ah) and that an Islamic revival will result through the emulation of the three early generations and the purging of foreign influences from the religion.

Abstaining from Bidah or Newly invented matters in the Islamic creed

Salafis maintain that bidah or innovation in the Islamic creed can cause considerable rifts amongst Muslims and future generations of Muslims. They explain that Muslims in one part of the world who engage in bidahs, such as circumambulating around shrines of saints or commemorating urs, may not receive their newly invented practice with much welcome in other areas of the Islamic world where the practice is totally foreign, thus sparking dogmatic division. Salafis further contend that actions stemming from a practice rooted in bidah won't result in any reward in spite of a worshiper's good intentions. Moreover, Salafis maintain that innovative religious acts and practices are dangerous to the Islamic creed since it replaces or corrupts the authentic Sunnah of Muhammad. Such innovative religious acts, including celebrating Muhammad's birthday, have received considerable criticism from Salafis who contend that if such practices increase a devotee's faith, Muhammad would have known about it and assuredly directed Muslims to do such acts since he was the best worshiper amongst mankind and most dutiful. In showing textual support for the impermissibility of bidah or innovation in the Islamic creed, Salafis frequently quote Prophet Muhammad who emphasized: "Every innovation is misguidance and going astray." Salafis maintain that Muhammad also warned against the People of Innovation, from befriending, supporting, or taking from them, as Muhammad noted: "Whoever innovates or accommodates an innovator then upon him is the curse of Allah, His Angels, and the whole of mankind."

Staunch Monotheism

Particular emphasis is given to monotheism - (tawhid); many Muslim practices which have now become common are condemned as polytheism (shirk). Salafis believe that widespread Muslim practices such as venerating the graves of Islamic prophets and saints to be shirk. Salafis in general are opposed to both Sufi and Shi'a doctrines, which Salafis regard as having many aspects of shirk, bid`ah and impermissible intercession of religious figures.

Prohibition of Kalam

Salafis reject traditional Islamic theology or kalam. They consider this to be based on classical Greek philosophy (such as Plato and Aristotle) and an import foreign to the original practice of Islam.
Imaam adh-Dhahabee (d. 748H) said: "It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than kalam (innovated speech and rhetorics). I say: He never entered into kalam, nor argumentation. Rather, was a Salafee (a follower of the Salaf)." [Siyar16/457] make sure their galabea or other garment worn by them doesn't extend below the ankle -- so as to follow the example of Muhammad and the companions and make religion part of every activity in life.

Comparison with Islamism

Salafism differs from the earlier contemporary Islamic revival movements of the 1970s and 1980s commonly referred to as Islamism, in that (at least many) Salafis reject not only Western ideologies such as Socialism and Capitalism, but also common Western concepts like economics, constitutions, political parties, revolution and social justice. Muslims shouldn't engage in Western activities like politics, "even by giving them an Islamic slant." Instead, Muslims should stick to traditional activities, particularly Dawah. Salafis promote Sharia rather than an Islamic political program or state.

Madh'hab

Salafism is a movement, and like the Sufis, Salafis can come from the Maliki, the Shafi, the Hanbali, or the Hanafi.

Muhammad ibn Abd-al-Wahhab

Other self-described Salafi disavow these early figures. One prominent Salafi website, for example, describing itself as promoting "the creed and manhaj of the salaf us-saalih - pure and clear," includes among its publications one claiming al-Afghani and Muhammad ‘Abduh were "known freemasons and ... also upon great misguidance in their ideologies." It alleges they were interested in an "anti-colonial political movement" rather than "orthodox Islaam" or "the way of the Salaf," but their call was deceptively surrounded with slogans of `returning back to the way of the forefathers.` It is for this reason that you see the mistaken notion amongst western writers that `Salafiyyah` began at the hands of Jamaal ud-Deen al-Afghaani, and Muhammad Abduh, and also the mistaken notion that Hassan al-Bannah was upon `Salafiyyah`, due to the influence of Muhammad Rasheed Ridhaa upon him.
Many self-described Salafi today point instead to Muhammad ibn Abd-al-Wahhab as the first figure in the modern era to push for a return to the religious practices of the salaf as-salih or "righteous predecessors". His evangelizing in 18th century Saudi Arabia was a call to return to what he believed were the practices of the early generations of Muslims. His works (especially Kitab at-Tawhid) are still widely read by Salafis around the world today, and the majority of Salafi scholars still reference his works frequently. After his death, his views flourished under the generous financing of the House of Saud and initiated the current worldwide Salafi movement. Regardless, it should still be pointed out that the terms "Salafi" and Wahhabi are not necessarily synonymous. Wahhabism has been variously described as a subset of Salafism, a derogatory synonym for Salafism, or a formerly separate current of Islamic thought that appropriated "language and symbolism of Salafism" until the two became "practically indistinguishable" in the 1970s.
In recent years considerable publicity has been given to the self-described Salafism of Al-Qaeda, and related groups calling for the killing of civilians, and opposed many Muslim groups and governments, including the Saudi government and Muslim Brotherhood. Debate continues today over the appropriate method of reform, ranging from violent political Islamism to less politicized evangelism. Despite some similarities, the different modern groups that claim to be part of Salafism often strongly disapprove of each other and deny their Salafi character.

Criticism

Salafism, or at least the "puritanical" forms of it, has been recently criticized by Professor Khaled Abou El Fadl of UCLA School of Law. El Fadl noted that the Salafi methodology "drifted into stifling apologetics" by mid-20th century, a reaction against "anxiety" to "render Islam compatible with modernity," by its leaders earlier in the century. Salafi writers would allegedly claim, for example, that "any meritorious or worthwhile modern institutions were first invented and realized by Muslims." The result was that "an artificial sense of confidence and an intellectual lethargy" developed, according to critics, "that took neither the Islamic tradition nor" the challenges of the modern world "very seriously."

Contemporary Salafis

Spread and effect

Salafism is a movement within Sunni Islam. It includes many groups and shades of belief. it's also found in most other Muslim-majority countries (see Islam by country and Demographics of Islam). It is increasingly important to diasporic Muslims in Europe, Canada, and the United States.
For rootless immigrants and disaffected second-generation youths in Europe, salafism provides the attraction of the authentic. For those living in the squalid metropolises of the Middle East, it offers an emotionally rich alternative to the slogans of Arab nationalism. Salafism appeals to younger Muslims as a way to differentiate themselves from their parents and grandparents because it's seen as pure, stripped of the local, superstitious, and customary usages of their families' countries of origin. It confers a sense of moral superiority. Salafism has a potent appeal because it underscores Islam's universality.
Salafism insists on the inerrancy of Muslim scripture and what might be called a strict constructionist brand of sharia or religious law. The impulse of Salafism has forced political leaders in the Middle East to accommodate a greater role for religion in public policy.

Notable modern Salafi scholars

Saudi Arabia

Muhammad ibn Abd al Wahhab (1703 C.E. - 1792 C.E.)

‘Abd al-Rahman b. Nasir al-Sa’di (1889 C.E.- 1956 C.E.)

Abdul 'Azeez ibn Abdullaah ibn Baaz (1909 C.E. - 1999 C.E.)

Muhammad ibn al Uthaymeen (1925 C.E. - 2001 C.E.)

Abdul-Azeez ibn Abdullaah Aal ash-Shaikh (1941 C.E. - Present)

Rabee Al-Madkhali (1931 C.E. - Present)

Jordan

Saleem al-Hilali (1957 C.E. - Present)

India

K. M. Maulavi

Older authorities accepted by modern Salafis as Salafi Imams

Greater Khorasan

Imam Bukhaari (810 C.E. - 870 C.E.)

Egypt

Tahawi (d. 935 C.E.)

Ibn Hajar Asqalani (1372 C.E. – 1448 C.E.)

Iraq

al-Barbahaaree (died 940 C.E.)

Imam Ahmad Ibn Hanbal (780 C.E. - 855 C.E.)

Abu Hanifa (699 C.E - 767 C.E)

Syria

Ibn Taymiyyah

Ibn al-Qayyim al-Jawziyya (1292 C.E. - 1350 C.E.)

Al-Dhahabi (1274 C.E. - 1348 C.E.)Further Information

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