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

Salafism (Template:ArB "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 have 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 people of my generation are the best, then those who follow them, and then those who follow the latter (i.e. the first three generations of Muslims).

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 is 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 is 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 scholar, 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 is 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 Deobandi Others exclude the Muslim Brotherhoodand 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 will not 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 Allaah, His Angels, and the whole of mankind." Salafis often quote many companions of Muhammad including Ibn Abbas who said: "Indeed the most detestable of things to Allaah are the innovations," and, Ibn Umar who said: "Every innovation is misguidance, even if the people see it as something good."

Earlier generations of Muslims like Imam Malik conveyed similar sentiment: "Whosoever introduces into Islaam an innovation, and holds it to be something good, has indeed alleged that Muhammad (sallallaahu ’alayhi wa sallam) has betrayed his message." Imam Malik then stressed: "Read the saying of Allaah – the Most Blessed, the Most High: This day I have perfected your Religion for you, completed My favour upon you and I have chosen for you Islaam as your Religion. . Malik then concluded: "So that which was not part of the Religion at that time, cannot be part of the Religion today...And the last part of this Ummah cannot be rectified, except by that which rectified its first part."

Similarly, Abu Hanifa emphasized: "Adhere to the athar (narration) and the tareeqah (way) of the Salaf (Pious Predecessors) and beware of newly invented matters (in Religion) for all of it is innovation." Likewise, Shaikh Saalih Aal ash-Shaikh, Minister of Islamic Affairs of Saudi Arabia, stated: "Muslims are of two groups: Salafis and Khalafis. As for the Salafis, then they are the followers of Salafus Saalih (first three generations of Muslims). And as for the Khalafis, then they are the followers of the understanding of the Khalaf and they are also called Innovators - since everyone who is not pleased and satisfied with the path of the Salafus Saalih, in knowledge and action, understanding and fiqh, then he is a khalafi, an innovator."

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 and bid`ah.

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)."

Salafis, similarly to adherents of orthodox denominations of Islam, place great emphasis on ritual not only in prayer but in every activity in life -- many are careful to always use three fingers when eating, drink water in three pauses with the right hand while sitting, make sure their galabea or other garment worn by them does not 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 should not 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. Salafis are divided on the question of adherence to the four recognized schools of legal interpretation (madh'habs).

  • Salafis must base their jurisprudence directly on the Qu'ran and Sunnah and the first three generations of Muslims. They believe that literal readings of the Qur'an and the Hadith and the Ijma (consensus) of the Ulema, are sufficient guidance for the believing Muslim. Virtually all Salafi scholars support this position.
  • Some Salafis rely on the jurisprudence of one of the four famous madh'habs. For example, Ibn Taymiya followed the Hanbali madhhab. Some of his students (such as Ibn Kathir and Al-Dhahabi) followed the Shafi madhhab. Other students (such as Ibn Abu al-Iz) follow the Hanafi madhhab. However none of the madh'habs are to be followed blindly, and in some cases Salafis may choose opinions that differ from any of them.

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."

History of Salafism

From the perspective of the Salafis themselves, their history starts with Muhammad himself. They consider themselves direct followers of his teachings, and wish to emulate the piety of the first three generations of Islam (the Salaf). All later scholars are merely revivers (not 'founders'). Modern scholars may only come to teach (or remind) us of the instructions of the original followers of Islam. From the perspective of some others, however, the history of Salafism started a few hundred years ago, the exact time and place still being a matter of discussion.

Shaikh Salih al-Fawzaan was asked, "Is Salafiyyah a hizb (party) from amongst the parties, and is ascribing to them (i.e. the Salafis) a blameworthy thing?" To which he replied, "As-Salafiyyah (i.e. the Salafis) is the Saved Sect, and they are Ahlus-Sunnah wal Jamaa'ah. It is not a hizb (party) from amongst the various parties, those which are called "parties" today. Rather, they are the Jamaa'ah, the Jamaa'ah upon the Sunnah and upon the Deen (religion). The Messenger (sallallahu alaihi wasallam) said, "There will not cease to be a group from my Ummah manifest and upon the truth not being harmed by those who forsake them neither by those who oppose them" and he (sallallahu alaihi wasallam) also said, "And this Ummah will split into seventy-three sects, all of them in the Hellfire but one." They said, which one is this O Messenger of Allah? He replied, "They are those who are upon what I and my companions are upon today." Hence Salafiyyah is a group of people (i.e. the Salafis) upon the madhhab of the Salaf, upon what the Messenger (sallallahu alaihi wasallam) and his companions were upon and it is not a hizb from amongst the contemporary groups present today. Rather it is the very old Jama'ah, from the time of the Messenger (sallallahu alaihi wasallam) which inherits (this way) and continues, and which never ceases to be upon the manifest truth until the establishment of the Hour, as he (sallallahu alaihi wasallam) has informed (us)."


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.

Contemporary Salafis

Spread and effect

Salafism is a movement within Sunni Islam. It includes many groups and shades of belief. it is 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 is 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 Salafis transmitted from the traditionalists, and the secularists from the modernists. Salafism was able to outdo secularism by taking over its traditional role of defending the weak against the powerful. The impulse of Salafism has forced political leaders in the Middle East to accommodate a greater role for religion in public policy.

Political affiliation

The various Salafi groups tend to differ not so much in matters of Islamic practice, such as prescriptions for prayer (salat) or Islamic dress (hijab) as in their attitude towards the state.

  • Some Salafis urge believers to support or endure the state under which they live. Believers are encouraged to spread Salafism non-violently, by missionary activity, social work. Above all, they should help each other lead lives of true Islamic piety. (Rabe' al-Madkhali)

Saudi Arabia

The Salafi methodology prohibits uprisings or revolts against the leaders, rulers, or government even if those in power are seen as corrupt by some.

Notable modern Salafi scholars

Saudi Arabia

Albania

Yemen

Pakistan

Jordan


Older authorities accepted by modern Salafis as Salafi Imams

Greater Khorasan

Egypt

Iraq

Syria

References

  1. Ghazali And The Poetics Of Imagination, by Ebrahim Moosa ISBN 0807856126 - Page 21
  2. Al-Ansab, by Abu Sa'd Abd al-Kareem Al-Sama'ni, vol. 7, pg. 168, photocopied from the Da'iah Al-Ma'arif Al-Uthmaniyah edition by the Al-Faruq publishing company of Egypt, not date provided. The names of those using this ascription were described by the verifier as being blank in all of the manuscript compies of the book, he obtained them by means od cross referencing.
  3. Why the Word Salafee?
  4. Bukhari 3:48:819 and 820 and Muslim 31:6150 and 6151 .
  5. Sheikh al-Islam Ibn Taymiyah - One of the best Muslim scholars
  6. The Idea of Pakistan, By Stephen P. Cohen ISBN 0815715021 - Page 183
  7. The Muslim World After 9/11 By Angel M. Rabasa, pg. 275
  8. ^ GlobalSecurity.org Salafi Islam
  9. Dawat-us-Salafiyyah (Call of those who preceded us)
  10. A Reply to the Doubts of the Qutubiyyah Concerning Ascription to Sunnah and Salafiyyah, page 29, SalafiPublications.com, Article ID: SLF010004
  11. ^ Statements from the Salaf on Ascription to the Salaf, SalafiPublications.com, Article ID: SLF010001
  12. http://ikhwanonline.net/Article.asp?ArtID=120&SecID=0
  13. Pape, Dying to Win Random House, 2005, p.106
  14. Al-Ikhwan Al-Muslimoon ".... they accommodate every kind of religious innovator in their ranks ...."
  15. Hasan al-Banna and the Ways and Means of Da'wah Hasan al-Banna, the founder of the Muslim Brotherhood, "... is the imaam of this crooked path/way which makes permissible for itself every single way or means for the sake of actualising what they call the 'the benefit of the da'wah' but it is nothing but the 'benefits of dejected hizbiyyah (party-spirit)' ..."
  16. Some Famous Readings of exposition from GREAT MUJADDITH's OF Deoband "...each one of the misguided views is a well-established belief of the Deobandis ..."
  17. Tableegh Jamaat: Teachings of Shirk .... "... And this is the trodden path of Salaf, so let the School of Deobandh and the generality of Tabligh beware that Allaah love not the spreaders of mischief and corruption upon the earth and that the oppression of Shirk (that they promote in their books) is great indeed ...."
  18. Bi'dah - its meaning, aspects, dangers and the solution.
  19. Shocking Images of Graves and Tombs from Banglore, India
  20. Bidah - its meaning, aspects, dangers and the solution.
  21. Who Really Loves the Messenger of Allah?
  22. Every Innovation is Misguidance
  23. ^ Bidah, SalafiPublications.com, Knowledge Base - Bidah section
  24. Foundations for the Islaamic Awakening, T.R.O.I.D. Publications
  25. A Reply to the Doubts of the Qutubiyyah Concerning Ascription to Sunnah and Salafiyyah, page 24, SalafiPublications.com, Article ID: SLF010004
  26. Six Points of Tabligh, Its chapter on `Desired Manners of Eating and Drinking`, includes 26 norms on the etiquette of eating and drinking. From: Globalized Islam : the Search for a New Ummah, by Olivier Roy, Columbia University Press, 2004
  27. Isbal: Wearing your garment below the ankles
  28. Globalized Islam : the Search for a New Ummah, by Olivier Roy, Columbia University Press, 2004 (p.245)
  29. Abou El Fadl, Khaled, The Great Theft, Harper San Francisco, 2005, p.77
  30. Abou El Fadl, Khaled, The Great Theft Harper San Francisco, 2005, p.78-9
  31. A Reply to the Doubts of the Qutubiyyah Concerning Ascription to Sunnah and Salafiyyah, page 32, SalafiPublications.com, Article ID: SLF010004
  32. salafipublications.com
  33. "Historical Development of the Methodologies of al-Ikhwaan al-Muslimeen And Their Effect and Influence Upon Contemporary Salafee Dawah: Part 8 Updated. accessed 12 May 2007.p.5
  34. Another example of how contemporary Salafi do not consider Muhammad ‘Abduh a Salafi or for that matter a Muslim to be emulated is which sarcastically refers to Muhammad ‘Abduh as "the ‘great imaam’" for making complementary remarks about Europe.
  35. The Principles of Salafiyyah
  36. Shaikh Muhammad Ibn Abdul-Wahhab: His Salafi Creed, Reformist Movement and Scholars' Praise of Him, 4th ed. by Judge Ahmad Ibn 'Hajar Ibn Muhammad al-Butami al-Bin Ali, Ad-Dar as-Salafiyyah, Kuwait, 1983, p.108-164
  37. What is a Salafi and What is Salafism?
  38. Abou El Fadl, Khaled M., The Great Theft, HarperSanFrancisco, 2005, p.79
  39. PBS Frontline, interview with Dr. Mamoun Fandy
  40. ^ The Next Attack, By Daniel Benjamin Steven Simon, ISBN 0805079416 - Page 55
  41. Brief History of Islam, Hassan Hanafi, ISBN 1405109009 - Page 258-259
  42. The Next Attack, By Daniel Benjamin, Steven Simon, ISBN 0805079416 - Page 274

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