Manhaj

The Salafi Methodology – Its Definition, Distinct Characteristics and Call Towards Rectification

salafi-methodology

Info about book (136 pages) from back cover:

This is a book that was written concerning the Salafi methodology, its definition, distinct characteristics and its call towards rectification.

I have compiled it to include three primary objectives and a conclusion.

The First Objective: The definition of the Salafi methodology, its principles, the ruling concerning adhering to it and the mention of its virtues.

The Second Objective: The distinguishing characteristics of the Salafi methodology.

The Third Objective: The Way to Achieve Rectification According To the People of the Sunnah and the Jamaa’ah.

The Conclusion: Words of some of the Imams pertaining to ahdering to the Sunnah and learning the Religion.

Taken from Shaykh Muhammad Bazmul’s introduction

 
 

The Definition of the Salafi Methodology, its Principles, the Ruling Concerning Adhering To it and the Mention of its Virtue

 
The word ‘methodology (manhaj)’ refers to a way and a clear path. In this context, it is considered a pathway and a clearly defined course that leads towards the knowledge of a particular affair. The term Salafi is an ascription to the Salaf. In the Arabic language everyone who preceded you from your forefathers and relatives are considered your Salaf [predecessors]. The plural of Salaf is sullaf or aslaf. The phrase al-Qawm al-Sullaf [in Arabic] means:

The people who have preceded you.

An example of this is ‘Abd al-Rahman Ibn ‘Abdullah al-Salafi (d.576H) the famous Scholar of hadith, and there are others from amongst the Scholars of the past who have formally used this ascription to the Salaf [the pious predecessors].

So the intended meaning here is what the Messenger of Allaah (صلى الله عليه وسلم) was upon, his Companions and those who followed them upon righteousness.

Therefore, the Salafi methodology is the path through which devout observance of the way of the Messenger (صلى الله عليه وسلم) and his companions can be achieved. Or [it can also be said that] the Salafi methodology is to traverse upon the path of the Companions and imitate them in the way that they used to follow the Messenger (صلى الله عليه وسلم) and apply the narrations.

Linguistically, Salafi is an ascription to the Salaf. This term can often be found in the speech of the people of knowledge in many places. The term Salafiyyah [or salafism] is what the people of hadith are upon, those who are the people of the Sunnah and the Jama’ah. These are some of the names that are used to describe the people of the Sunnah and the Jama’ah:

* Ahl al-Hadith (The people of hadith)
* Ahl al-Sunnah wa al-Jama’ah
* Al-Salafiyun
* Atba al-Salaf (The followers of the Salaf)

Allah (Subhanahu wa Ta’aala) said:

“And whoever opposes the Messenger after the guidance has been made clear to him, and follows other than the way of the Believers; We will direct him towards the path which he has chosen, and burn him in Hell – and what an evil destination.” [Surah al-Nisa' 4:115]

The way of the believers is firstly and foremostly describing what the Companions were upon. So abandonment of their way is deemed as following other than the path of the Believers.

The Messenger of Allaah (صلى الله عليه وسلم) said: “Cling to my Sunnah and the way of the rightly guided Khulafa (Caliphs) who will come after me” [This hadith is Hasan (sound). It is narrated upon the authority of al-'Irbad Ibn Sariyah (رضي الله عنه‏). It was collected by Ahmad in the Musnad (4/126-127), al-Darimi (no. 2676) in the introduction, al-Tirmidhi (no. 2676), Abu Dawud (no. 4607), and Ibn Majah (no. 42 and 45). Al-Albani has authenticated this narration in Irwa' al-Ghalil (8/107, no. 2455)

Abu Hatim Ibn Hibban (d.354H) - rahimahullah - stated, "In his statement (صلى الله عليه وسلم), "Cling to my Sunnah," which he (صلى الله عليه وسلم) mentioned when speaking about the differing that will occur within his Ummah is a clear illustration that whoever continuously sticks to the Sunnah, speaks in accordance with it and does not turn away from it [to delve into] opinions will be from the Saved Sect on the Day of Resurrection – may Allah favour us to be amongst them.”

Then he [Abu Hatim Ibn Hibban] entitled a chapter, ‘A mention of the narrations that explain what is obligatory upon the individual as it relates to adherence to the Sunan of Muhammad (صلى الله عليه وسلم), and safeguarding oneself from anyone who rejects [the Sunan] from the people of innovation (bid’ah), even if they attempt to beautify this and make it seem pleasing to the eye.’ [Sahih Ibn Hibban (1/180)]

Thawbaan stated that the Messenger of Allaah (صلى الله عليه وسلم) said, “There will always remain a group from my Ummah steadfast and manifest upon the truth. They are unharmed by those who desert them, and they will remain like this until the order of Allah is established.”
[This hadith is mutawatir, refer to Iqtida' al-Sirat al-Mustaqim (p. 6) and Nazm al-Mutanathir min al-Hadith al-Mutawatir (p. 93).

Abu Isa al-Tirmidhi (d.274) said, "This hadith is Hasan Sahih. I heard Muhammad Ibn Isma'il say: I heard 'Ali Ibn al-Madini (d.234H) say...He mentioned this hadith, 'There will always remain a group from my nation steadfast and manifest upon the truth.' Ali said: 'They are the people of Hadith.'" [Sunan al-Tirmidhi (no. 2229)]

Mu’awiyyah Ibn Abi Sufyan stood up amongst us and said, “Indeed the Messenger of Allaah (صلى الله عليه وسلم) stood up before us and said, ‘Verily, those who preceded you from the People of the Book divided into seventy-two sects; and this nation will divide into seventy-three sects. Seventy-two of these sects will inhabit the Hellfire and one will be in Paradise. And this is the Jama’ah.”

[Sahih li ghayri (authentic due to supporting narrations) and some have pointed to the fact that it could be considered mutwatir. It was collected by Ahmad in his Musnad (4/102), Abu Dawud (no. 4597) and al-Ajurri in his book al-Shar'iyyah (1/132, no.31) of the checked edition. This narration has been authenticated by the person who checked the book Jami' al-Usul (10/32) and by al-Albani in Silsilah al-Ahadith al-Sahihah (no. 204). Al-Albani also mentioned a number of hadith that strengthen this narration. Refer to Nazm al-Mutanathir min al-Hadith al-Mutawatir (p. 32-34). Refer to the Status of the People of Hadeeth - Their Feats and Praiseworthy Effects in the Religion by Rabi' ibn Hadi, Salafi Publications]

Al-Tirmidhi reported upon the authority of ‘Abdullah Ibn ‘Umar that the Messenger of Allah (صلى الله عليه وسلم) said, “There will come a time for my nation which will resemble what befell the children of Isra’il step by step. Verily, the children of Isra’il divided into seventy-two sects; and this nation will divide into seventy-three sects. All of them will reside in the Hellfire except for one. They asked: ‘Who are they O Messenger of Allah?’ He replied: ‘Those who are upon what I am upon and my Companions.’”

Source: The Salafi Methodology, Its Definition, Distinct Characteristics & Its Call Towards Rectification, by the Noble Shaykh Dr. Muhammad ibn ‘Umar Bazmul, Translation by Hasan as-Somali and Qaasim Mutiva, Sunnah Publishing, pp.11-14.

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The Crime of Hizbiyyah Against the Salafi Da’wah

crime of hizbiyyah

Info about book (72 pages) from back cover:

Before the reader is a compilation of statements from the major Scholars, past and present, regarding the evils of hizbiyyah – bigoted partisanship and blind attachment to personalities. There is no question that these evils have harmed the Muslim nations tremendously.

Shaykh Rabi’ Ibn Hadi al-Madkhali – hafizahullah – said, “Anyone who opposes the Salafi methodology is from the deviant sects. Hizbiyyah does not have conditions. Allah called the previous nations: ahzab (parties), and when the tribe of Quraysh, and those who were with them, rallied against the Messenger (sallallahu ‘alayhi wa sallam), He (Allah) called them ahzab, through they weren’t an organization…

So blind attachment to a specific ideology that opposes the Book of Allaah and the Sunnah of His Messenger (sallallahu ‘alayhi wa sallam) and unifies and separates because of it is hizbiyyah; this is hizbiyyah even if they are not organized.”

We hope this short treatise will serve as a reminder that loving and hating, uniting and separating must be done solely for the Sake of Allah and in accordance with the Sunnah of the Messenger of Allah (sallallahu ‘alayhi wa sallam) according to the understanding of the pious predecessors of this Ummah.”
 
 

10 Points Distinguishing the Salafi methodology from the Ikhwani methodology

 
Shaykh Ahmad Ibn Yahya al-Najmi (d.1429H) said:

The Muslim Brotherhood:

The Muslim Brotherhood are the followers of Hasan al-Banna and there are a number of points against them, the more important of them are the following:

1. Negligence in Tawhid al-Uluhiyyah (Tawhid of worship) of which is the most important thing in Islam and which no worshipper’s Islam is correct except by it.

2. Their silence and concession toward people committing major Shirk, from du’a (supplication) to other than Allah and tawaf (circumambulation) of the graves and making vows to the dead and slaughtering in their names and what is like this.

3. The founder of this methodology was a Sufi who pledged allegiance to ‘Abd al-Wahhab al-Hasafi upon the [Sufi] way of the Hasafiyyah Shadhiliyyah.

4. The presence of innovations amongst them and worshipping by them. Rather, their founder affirms that the Prophet (صلى الله عليه وسلم) attends their sittings of invocation and pardons them for their past sins.

5. Their calling to the Khilafah, and this is an innovation, for indeed the Messengers and their followers were not given succession except by calling to Tawhid; Allah says,


وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللّهَ وَاجْتَنِبُواْ الطَّاغُوتَ

“And verily, We have sent among every nation a Messenger proclaiming: Worship Allah alone and eschew the Taghut (false deities worshipped besides Allah).” [Surah al-Nahl 16:36]

6. Absence or weakness of al-wala’ wa al-bara’ (allegiance and enmity) and this is demonstrated in their call to joining between the Sunnah and the Shi’ah, and the statement of its founder, ‘We cooperate upon that which we have agreement and excuse one another in the things we differ.’

7. Their dislike of the people of Tawhid, and their hatred for followers of the Salafi methodology, and this is demonstrated in their speech against the Kingdom of Saudi Arabia which was established upon Tawhid and teaches it in its schools, centers, and universities; and from their assassination of Jamil al-Rahman al-Afghani because of the fact that he called to Tawhid and that which he had established from schools teaching Tawhid.

8. Their following after the mistakes and faults of the rulers, whether in truth or falsehood, and exposing them to the people to cause hatred of them and fill the hearts with rancor against the rulers.

9. Detestable hizbiyyah (partisanship), which they ascribe to, so they unite and separate for the sake of the party.

10. They take a pledge to abide by the Brotherhood’s methodology according to the ten conditions which were mentioned by its founder, and there are other points which can be mentioned later.
 
 
The Salafi Methodology:

1. It is to worship Allah with Tawhid and to not call upon anyone besides Him, and that we do not depend upon anyone besides Him to bringing benefit or repelling harm. And worshipping Him by disliking the polytheists; except that it is obligatory upon us to call them to al-Tawhid and to clarify for them that there is no Islam except with Tawhid and that whoever calls on a deity besides Allah has disbelieved, and whoever persists after that, it is a must to distance ourselves from them for the sake of Allah.

2. The creed of the Salaf is based upon describing Allah with what He has described Himself with in His Book or upon the tongue of His Messenger without any distortion, similitude, negation, or false interpretation.

3. We affirm for Allah His Beautiful Names that He established for Himself, and extolled Himself with whether in the Qur’an or Sunnah.

4. We believe that there is no path to Allah’s Pleasure or to paradise except by way of the Messenger of Allah, and whoever seeks a path to Allah’s Pleasure other than the way of the Messenger of Allah, then this person is misguided from the truth and is a loser in this life and the next.

5. We believe that Allah’s legislation came by way of the two revelations, the Qur’an and the Sunnah, and this is what is indicated in the statement of Allah,

“Then, We have put you (O Muhammad) upon a plain way of commandment. So follow it, and do not follow the desires of those who do not know.”

[Surah al-Jathiyah 45:18]

6. We believe that the Qur’an is the Speech of Allah and that it is not created and that the Sunnah clarifies the Qur’an and that the Qur’an is explained by the Sunnah and the commentary of the Companions and those who followed them in righteousness. So the explanation of the Qur’an is by way of narration, meaning from the [narrations] of the Companions and the tabi’in collected in the books [of tafsir], books which must be read like the tafsir of Ibn Jarir [al-Tabari] (d.310H), Ibn Kathir, al-Baghawi (d.516H), Tafsir al-Durr al-Manthur by al-Suyuti (d.911H) and what is like this.

7. It is incumbent upon us to take the Sunnah according to the way of the people of hadith in authentication and weakening [of the narrations], so we accept that which has been mentioned and reject that which has been graded weak.

8. We worship Allah by obedience to those placed in authority over us, as long as they are Muslims, judging by Allah’s Legislation, establishing the prescribed punishments of Allah and establishing the Prayer, and that obedience to them is obligatory even if they are sinful, and whoever says different and permits revolting against the leader of the Muslims, even if he is sinful, then this person is a misguided innovator; it is obligatory upon the Muslim scholars to refute him and clarify his misguidance.

9. That it is not permissible to spread the faults of those in authority, because this will lead to the spread of sedition.

10. It is incumbent upon us to worship Allah according to the Sunnah and to follow it and to abhor innovation and the innovators by the statement of the Prophet (صلى الله عليه وسلم), “Whoever does an action that is not in accordance with this affair of ours, it is rejected.” And in another wording, “Whoever innovates in this affair of ours that which is not from it, it is rejected.”1 This is a brief description of the creed of the Salaf; it is upon us to adhere to it if we want the truth and hope for success, and it is upon us to reject the statements of men which are not supported by evidences. Since, men are known by the truth and the truth is not known by men. And lastly, it is upon us to beseech Allah to show us what is the truth and to bless us to follow it, and to show us what is falsehood and bless us to avoid it, indeed He is Able, and may the Prayers and peace be upon our Prophet Muhammad, the best of creation and the most pious among them, and upon all of his Family and Companions.2

1 Related by al-Bukhari (no. 2697) and Muslim (no. 4467).
2 See Ahmad Ibn Yahya al-Najmi, al-Fatawa al-Jaliyyah (Ajman: al-Furqan 1418 A.H./1997 C.E.) pp.51-57.

Source: The Crime of Hizbiyyah Against the Salafi Da’wah, Compilation and English translation by Abu al-Hasan Malik Ibn Adam, Sunnah Publishing, pp.46-47 and 52-53.

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The Rise of Jihadist Extremism In the West

riseofjihadistextremism

Info about book (235 pages) from back cover:

Over the last two decades, Europe and the West in general has seen a rise in Jihadist extremism. Radical groups, using methods similar to those of cult sects, have substantially increased their recruitment of disaffected Muslims.

What are the factors that have led to this extremist ideology becoming uncomfortably prevalent in the West? Muslims and non-Muslims alike need to understand the context within which these extremist sects operate and the principles they have invented to propagate their dangerous ideology. It is important to understand the pretext they utilize to attack targets in the West. Suicide bombings in the West are mere symptoms and extensions of that which the extremists have been unleashing upon Muslim countries and populations for decades. Excommunication (takfir), violence, bloodshed and rebellion began in the Muslim lands against the Muslim governments and the Muslim populations. In November 1979, a radical group stormed the Grand Mosque in Mecca, the most sacred city of Islam. On October 6, 1981, the Egyptian president, Anwar Sadat was assassinated in Cairo by an extremist group calling itself Jama’at al-Jihad. Lieutenant Khalid Istambuli, the leader of the assassins cried out, “I am Khalid Istambuli, I have killed Pharaoh and I do not fear death.” Late on May 12, 2003 while much of Riyadh was asleep, four vehicles drove through the city. Two carried heavily armed assault teams and three of them were packed with explosives. Their targets were three compounds which housed both non-Muslims and Muslims. Altogether, some 35 people were killed, and over 160 wounded.

Extremist groups actively recruit in the West. They target young Muslims and converts to Islam through the internet, on university campuses and in prisons. What are the factors that lead to Jihadist extremism? Who are the ideologues that inspire the militants? What is the response of orthodox Islam to these Jihadist ideologies and terrorist activities? This book attempts to answer these questions and many more.
 
 

Different Name Same Extremist Methodology

 
The great first century scholar, Ayub as-Sakhtiyani (died 131H) said:

“Verily, the kharijites differ in their names, but are agreed upon the use of the sword.”1

So by now it should be clear that these extremists are feigning to be the voice of mainstream Islam. In another sinister move, the al-Muhajiroun cult now claims (since 2008) to be Salafi. No doubt, this step is being used for two goals: Firstly, to malign the Salafi methodology and cause confusion amongst Muslims and non-Muslims who are reasonably well-informed that it is orthodox Salafism that has led the barrage of refutations against extremist Jihadist-Kharijite ideologies over the last few decades. Secondly, once they have caused sufficient discord and spread false information, they will simply abandon the Salafi label and take on another one as is their usual habit. So one should not be deceived by them for indeed changing the label of something does not change its reality as Ibn al-Qayyim رحمه الله (died 752H) stated, “Changing the names does not mean that the reality is changed.”2 So something abhorrent does not become palatable just because we re-name it.

Since the nineties the cult of ‘Umar Bakri, Anjem Choudhury, Abu Izzadin Brooks and their followers have had numerous titles: Hizb ut-Tahrir, al-Muhajiroun, The Saved Sect (or, The Saviour Sect), al-Ghuraba, The London School of Shariah3, Shariah Court of the UK4, Ahlus-Sunnah wal-Jamaa’ah (as of 2005), Islamic Thinkers Society (New York), and as of 2008: Salafi Youth Association, Salafi Media, Salafi Youth for Islamic Propagation and Islam4UK.

One should not be at all surprised if we see in years to come other manifestations of this deceptive methodology: maybe The Qadiyani Movement for Political Reform; or the Sufi Khilafah Party; or Jesus’ Army for the Establishment of the Islamic State, or the Khomeini Reformation Party5?

This affair is mentioned here to give the reader an idea of the means utilised by these sects to deceive the Muslim masses and throw confusion amongst non-Muslims; the purpose being that the extremist sect remains a ‘moving target’ that is difficult to pin down with a singular label, and that is why I have placed much emphasis in this work upon recognising their ideology rather than mere titles. Ibn al-Qayyim رحمه الله stated:

“And as is well-known these evils are joined with these realities, and
will not disappear through changing their names and outer forms.”6

The Prophets and Messengers that numbered a hundred and twenty four thousand were not sent for revolts and revolutions, nor were they deceptive and treacherous. Rather their goals were noble and pure: calling mankind to the worship of Allah alone, the Creator of the Heavens and earth.

The methodology of Ahlus-Sunnah7 is not and has never been cloaked with secrecy and deception; it is manifest, clear and apparent.

Footnotes
1 Al-I’tisam 1/113.
2 Miftah Daris-Sa’adah, p. 153; I’lam al-Muwaqqi’in, 3/130.
3 No address, no building and strangely, no students.
4 Location: unknown – yet Anjem Choudhury is the Judge of this unknown court.
5 When Ayatollah Khomeini gained rule in Iran by military coup, the leadership of Hizb at-Tahrir wrote him a letter lavishing praise upon him that would have even taken him aback. They sought to pledge allegiance and asked him to take on the leadership of the whole Ummah (See Nas Naqd Mashroo’ ad-Dustoor al-Iranee, p.3-4). This is the same Khomeini who cursed the Companions and specifically countersigned his approval of the supplication of invocation of curses upon the ‘two idols of Quraish’, referring to the Companions and Caliphs Abu Bakr as-Siddiq and ‘Umar bin al-Khattab and their two daughters, who were the wives of the Prophet صلى الله عليه وسلم. See Shi’ite authored book Tuhfatu ‘Awam Maqbool, p.5 and p.422.
6 Ighathatul-Luhfan of Ibn Qayyim al-Jawziyyah, 1/353.
7 The term Ahlus-Sunnah is synonymous with the term Salafi.

Source: The Rise of Jihadist Extremism in the West, Salafi Publications, First Edition, pp.204-206.

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Fundamentals of the Salafee Methodology – An Islaamic Manual for Reform

fundamentalssalafee

Info about the book (169 pages) taken from back cover:

Stated Imaam Muhammad Naasirud-Deen al-Albaanee, “It is inevitable that we must begin with at-tafsiyah wat-tarbiyah (purification and education). So any movement that has not been established upon this foundation, then there is no benefit in it at all. So in order to prove the soundness of the view that we have adopted concerning the manhaj, we return back to the Noble Book of Allaah…How can we enter into Jihaad when our ‘aqeedah is divided and destroyed? How can we perform Jihaad when our akhlaaq (character) goes together with corruption? Therefore, it is inevitable that the rectification of the ‘aqeedah and the education of the individual must take place before the beginning of Jihaad. I know that the affair shall not remain safe from opposition to our manhaj of at-tasfiyah wat-tarbiyah. So there shall emerge one who will say, “The establishment of at-tasfiyah wat-tarbiyah is an affair that requires many long years!” However, I say: This is not what is important with regards to the affair. Rather, the important thing is that we must carry out what our Religion and our Maginificent Lord has commanded us with.”
 
 

Bringing about the return of the glory of Islaam through Tasfiyah and Tarbiyah

Stated Imaam al-Albaanee, “Therefore, the key to the return of the glory of Islaam means implementation of beneficial knowledge and establishing righteous and correct actions, and this is a very great affair which the Muslims cannot reach, except through the methodology (manhaj) of tasfiyah (purification and correction) and tarbiyah (education and cultivation). There two are very great obligations. By the first of these (tasfiyah), the following is intended:

1. Purifying the Islaamic ‘aqeedah from that which is alien to it, such as shirk, ta’teel (denial of Allaah’s Attributes), ta’weel (figurative interpretation), refusing authentic ahaadeeth, because they are connected to matters of ‘aqeedah, and their like;
2. Purifying the Islaamic fiqh (jurisprudence) from erroneous judgements which are contrary to the Qur’aan and the Sunnah, freeing the minds from the fetters of blind-following and the darkness of sectarianism and party spirit.
3. Purifying the books of tafseer, fiqh, raqaa’iq (matters concerning the heart) and other than that from the ahaadeeth that are weak and fabricated, or the unsupported narrations from the people of the Book, and the reprehensible narrations.

With regards to the second obligation (tarbiyyah), then by it I mean: cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving them a correct Islaamic education from the start – without any influence from the disbelieving western education. There is no doubt that bringing these two obligations about requires huge efforts and sincere cooperation between all Muslims, individuals and groups, from all those who are truly concerned with establishing the desired Islaamic society, each one working in his own field and speciality.” Refer to Fiqhul-Waaqi’ (p.49-51).

Source: Fundamentals of the Salafee Methodology, Imaam Muhammad Naasirud-Deen al-Albaanee, Compiled and Translated by TROID Publications, Second Edition, pXII.

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