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I am the one in need of Allah.
-i was born & raised in Islaam (al-hamdulillah), and i have been upon the Dawatus-Salafiyyah since 1994 (wow, it has been that long already).
-i love calling to Allah and discussing Islam, Tawheed, Sunnah, and clarifying the methodology of the call to follow the example of our righteous predecessors (dawatus-salafiyyah).
-i am married with one wife (since 1999). will be looking to marry another wife again one day, inshaa Allah.
-i only have 4 children, mashaa Allah (will continue to build the tribe slowly but surely, inshaa Allah). my wife just gave birth to our youngest child, hudthayfa, the 11th of Muharram 1429/2008...mashaa Allah. never thought that Allah would actually bless me with such precious gifts, alhamdulillah. inshaa Allah i will have more (many more...lol).
-i'm currently persuing a master of education degree, my program of study is Educational Evaluation and Research (EER). only 2 classes and my thesis are left...walhamdulillah. i will enter the doctoral program upon completion of the master's degree, inshaa Allah. EER offers concentrated programs for building careers and leadership positions in educational statistics, research, measurement, and evaluation. these programs were designed for students who have training and experience in substantive disciplines in either education or non-education fields. proficiency and excellence is acquired in scientific inquiry, research methodology, program evaluation, psychometry and construction of psychological and educational tests, and statistical analysis of social and behavioral data, especially using computer technology. all good and exciting stuff right???? yeah right be honest....
-combative arts (and martial arts) are a passion of mine. i am currently studying the "pekiti-tirsia kali" system, it is a filipino fighting system or art. check out maphilindo.com or pt-go.com for more information.
-if you ever want to by me a gift, make it either a nice oil perfume or a blade. i love blades of all kinds, especially short swords and indigenous knives.
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TAWHEED
Literally Tawheed means "unification" (making something one) or "asserting oneness", and it comes from the Arabic verb (wahhada) which itself means to unite, unify or consolidate. However, when the term Tawheed is used in reference to Allaah (i.e. Tawheedullaah), it means the realizing and maintaining of Allaah's unity in all of man's actions which directly or indirectly relate to Him. It is the belief that Allaah is One, without partner in His dominion and His actions (Ruboobeeyah), One without similitude in His essence and attributes (Asmaa wa Sifaat), and One without rival in His divinity and in worship (Ulooheeyah 'Ebaadah). These three aspects form the basis for the categories into which the science of Tawheed has been traditionally divided. The three overlap and are inseparable to such a degree that whoever omits any one aspect has failed to complete the requirements of Tawheed. The omission of any of the above mentioned aspects of Tawheed is referred to as "Sheerk" (lit. sharing); the association of partners with Allaah, which, in Islamic terms, is in fact idolatry.
The three categories of Tawheed are commonly referred to by the following titles:
1. Tawheed ar-Ruboobeeyah (lit. "Maintaining the Unity of Lordship")
2. Tawheed al-Asmaa was-Sifaat (lit. "Maintaining the Unity of Allaah's Names and Attributes")
3. Tawheed al-'Ebaadah (lit. "Maintaining the Unity of Allaah's Worship")
The division of Tawheed into its components was not done by the Prophet (saws) nor by his companions, as there was no necessity to analyze such a basic principle of faith in this fashion. However, the foundations of the components are all implied in the verses of the Qur'aan and in the explanatory statements of the Prophet (saws) and his companions, as will became evident to the reader when each category is dealt with in more detail later in this writing.
The necessity for this analytical approach to the principle of Tawheed arose after Islaam spread into Egypt, Byzantium, Persia and India and absorbed the cultures of these regions. It is only natural to expect that when the peoples of these lands entered the fold of Islaam, they would carry with them some of the remnants of their former beliefs. When some of these new converts began to express in writings and discussions, their various philosophical concepts of God, confusion arose in which the pure and simple Unitarian belief of Islaam became threatened. There were also others who had outwardly accepted Islaam but secretly worked to destroy the religion from within, due to their inability to oppose it militarily. This group began to actively propagate distorted ideas about Allaah among the masses in order to tear down the first pillar of Eemaan (faith) and with it Islaam itself.
According to Muslim historians, the first Muslim to express the position of man's free-will and the absence of destiny (Qadar) was an Iraqi convert from Christianity by the name of Sausan. Sausan later reverted to Christianity but not before infecting his student, Ma'bad ibn Khaalid al-Juhanee from Basrah. Ma'bad spread the teachings of his master until he was caught and executed by the Umayyad Caliph, 'Abdul-Malik ibn Marwaan (685-705), in the year 700 CE.
The younger Sahaabah (companions of the Prophet (saws)) who were alive during this period, like 'Abdullaah ibn 'Umar (d. 694 CE) and 'Abdullaah in Abee Awfaa (d. 705CE), advised the people not to greet those who denied destiny nor make funeral prayers for those of them who died. That is, they considered them to be disbelievers. However, Christian philosophical arguments for free-will continued to find new supporters. Ghailaan ibn Muslim from Damascus studied under Ma'bad and championed the cause of free-will until he was brought before Caliph 'Umar ibn 'Abdul-'Azeez (717-720CE). He recanted his beliefs publicly, however, [and] on the caliph's death, he resumed teaching free-will. The following caliph, Hishaam ibn 'Abdul-Malik (724-743CE), had him arrested, tried and executed. Another prominent figure in this controversy was al-Ja'd ibn Dirham, who not only supported the philosophy of free-will, but also attempted to re-interpret the Qur'ânic verses containing descriptions of Allaah's qualities according to neo-platonic philosophy. Al-Ja'd was at one point a tutor for the Umayyad prince, Marwaan ibn Muhammad, who later became the fourteenth caliph (744-750CE). During his lectures in Damascus, he openly denied some of Allaah's attributes, like seeing, hearing etc., until the Umayyad governor expelled him. He then fled to Kufah, where he continued to propound his ideas and gather followers until his heretical opinions became widely publicized and the Umayyad governor, Khaalid ibn Abdillaah, had him publicly executed in 736 CE. However, his main disciple, Jahm ibn Safwaan, continued to defend his master's doctrines in philosophical circles in Tirmiz and Balakh, when his heresies became widespread, he was executed by the Umayyad governor, Nasr ibn Sayyaar, in 743CE.
The early caliphs and their governors were closer to Islamic principles and the consciousness of the masses was higher due to the presence of the Prophet's companions and their students. Hence, the demand for the elimination of open heretics received immediate response from the rulers. In contrast, the later Umayyad caliphs were more corrupt and as such cared little about such religious issues. The masses were also less Islamically conscious and thus were more susceptible to deviant ideas. As greater numbers of people entered Islaam, and the learning of an increasing number of conquered nations was absorbed, the execution of apostates was no longer used to stem the rising tide of heresy. The task of opposing the tide of heresy fell on the shoulders of the Muslim scholars of this period who rose to meet the challenge intellectually. They systematically opposed the various alien philosophies and creeds by categorizing them and countering them with principles deduced from the Qur'aan and the Sunnah. It was out of this defense that the Science of Tawheed emerged with its precisely defined categories and components. This process of specialization occurred simultaneously in all of the other areas of Islamic knowledge as it has done in the various secular sciences of today. Therefore, as the categories of Tawheed are studied separately and in more depth, it must not be forgotten that they are all a part of an organic whole which is itself the foundation of a greater whole, Islaam itself.
Tawheed ar-Ruboobeeyah (Maintaining the Unity of Lordship)
This category is based on the fundamental concept that Allaah alone caused all things to exist when there was nothing; He sustains and maintains creation without any need from it or for it; and He is the sole Lord of the universe and its inhabitants without any real challenge to His sovereignty. In Arabic the word used to describe this creator-sustainer quality is Ruboobeeyah which is derived from the root "Rabb" (Lord). According to this category, since God is the only real power in existence, it is He who gave all things the power to move and to change. Nothing happens in creation except what He allows to happen. In recognition of this reality, Prophet Muhammad (saws) used to often repeat the exclamatory phrase "La hawla wa laa quwwata illaa billaah" (There is no movement nor power except by Allaah's will).
The basis for the Ruboobeeyah concept can be found in many Qur'ânic verses. For example, Allaah says:
"Allaah created all things and He Is the agent on which all things depend."
"And Allaah created you all and whatever you do."
"It was not you who threw, when you threw, but it was Allaah who threw."
"And no calamity strikes except by Allaah's permission."
The Prophet (saws) further elaborated on this concept saying, "Be aware that if the whole of mankind gathered together in order to do something to help you, they would only be able to do something for you which Allaah had already written for you. Likewise, if the whole of mankind gathered together to harm you, they would only be able to do something to harm you which Allaah had already written to happen to you"
Thus, what man conceives as good fortune and misfortune are merely events predestined by Allaah as part of the tests of this life. The incidents follow patterns set only by Allaah. Allaah has said in the Qur'aan,
"O Believers! Surely there Is In your wives and children an enemy for you, so beware of them."
That is, within the good things of this life there are severe tests of one's faith in God. Likewise, in the terrible events of life there lies test as is mentioned in the verse,
"Surely We will test you with fear, hunger, loss of wealth and life and the fruits of your work, so give glad tidings to those who are patient."
Sometimes the patterns are recognizable, as in the case of cause and effect relationships, and sometimes they are not, as in the case when apparently good results come from evil means or bad results from good means. God has explained that the wisdom behind these apparent irregularities is often beyond man's immediate comprehension due to his limited scope of knowledge.
"Perhaps you may dislike something which is really good for you or like something bad for you, but Allaah knows (what is best for you), and you do not."
Apparently evil events in human lives sometimes turn out to be for the best and apparently good things which people desire turn out to be harmful. Consequently, man's realm of influence in the course of events which make up his life is limited to the mental choice between options presented to him and not the actual results of his choice. In other words "man proposes and God disposes". Apparent "good fortune" and "misfortune" are both from Allaah and can not be caused by good-luck charms such as rabbit's feet, four-leaf clovers, wishbones, lucky numbers, zodiacal signs, etc., or by omens of bad luck like Friday the thirteenth, breaking mirrors, black cats, etc.
In fact, the belief in charms and omens is a manifestation of the grave sin of Shirk (association) in this form of Tawheed. 'Uqbah, one of the companions of the Prophet (saws), reported that once a group of men approached Allaah's messenger to give their allegiance to him, and he accepted the oath from nine of them but refused to accept it from one. When they asked him why he refused their companion's oath, he replied, "Verily, he is wearing an amulet" The man who was wearing the amulet put his hand in his cloak, pulled the amulet off and broke it then made the oath. The Prophet (saws) then said, "Whoever wears an amulet has committed Shirk."
As for using the Qur'aan like a charm or amulet by wearing or carrying Qur'ânic verses on chains or in pouches to ward off evil or to bring good fortune, there is little difference between such practices and those of the pagans. Neither the Prophet (saws) nor his Companions used the Qur'aan in this fashion, and the Prophet (saws) said, "Whoever innovates in Islaam something which does not belong to it will have it rejected." 19
It is true that the Qur'ânic chapters, an-Naas and al-Falaq, were revealed specifically for exorcism (that is, for removing evil spells), but the Prophet (saws) demonstrated the proper method by which they should be used. On an occasion when a spell had been cast on him, he told 'Alee ibn Abee Taalib to recite the two chapters verse by verse and when he became ill he used to recite them on himself.20 He did not write them down and hang them around his neck, tie them on his arm or around his waist, nor did he tell others to do so.
Tawheed al-Asmaa was-Sifaat (Maintaining the Unity of Allaah's Names and Attributes)
This category of Tawheed has five main aspects:
1. For the unity of Allaah's names and attributes to be maintained in the first aspect, Allaah must be referred to according to how He and His Prophet (saws) have described Him without explaining away His names and attributes by giving them meanings other than their obvious meanings. For example, Allaah in the Qur'aan says He gets angry with the disbelievers and the hypocrites. He says:
"That He may punish the hypocrites, men and women, and the pagans men and women, who have an evil opinion of Allaah. A circle of evil is around them; Allaah is angry with them, curses them and has prepared for them an evil end."
Thus, anger is one of God's attributes. It is incorrect to say that His anger must mean His punishment since anger is a sign of weakness in man and, as such, not befitting of Allaah. What Allaah has stated should be accepted with the qualification that His anger is not like human anger, based on Allaah's statement, "There is nothing like him". The process of so-called "rational" interpretation when taken to its logical conclusion results in the denial of God's very existence. For, Allaah describes Himself as living and man lives, therefore, according to the rationalist argument, God is neither living nor existing. The fact is that the similarity between God's attributes and those of mankind is only in name and not in degree. When attributes are used in reference to God, they are to be taken in the absolute sense, free from human deficiencies.
2. The second aspect of Tawheed al-Asmaa was-Sifaat involves referring to Allaah as He has referred to Himself without giving Him any new names or attributes. For example, Allaah may not be given the name al-Ghaadib (the Angry one), in spite of the fact that He has said that He gets angry, because neither Allaah nor His messenger has used this name. This may seem to be a very fine point, but it must be maintained in order to prevent the false description of God. That is, finite man is in no position to define the infinite Lord of creation.
3. In the third aspect of Tawheed al-Asmaa was-Sifaat Allaah is referred to without giving Him the attributes of His creation. For example, it is claimed in the Bible and Torah that Allaah spent the first six days creating the universe then slept on the seventh. For this reason, Jews and Christians take either Saturday or Sunday as a day of rest in which work is looked at as a sin. Such a claim assigns to God the attributes of His creation. It is man who tires after heavy work and needs sleep to recuperate. Elsewhere in the Bible and Torah, God is portrayed as repenting for His bad thoughts in the same way that humans do when they realize their errors. Similarly the claim that God is a spirit or has a spirit completely ruins this area of Tawheed. Allaah does not refer to Himself as a spirit anywhere in the Qur'aan nor does His Prophet (saws) express anything of that nature in Hadeeth. In fact, Allaah refers to the spirit as part of His creation.
The key principle which should be followed when dealing with Allaah's attributes is the Qur'ânic formula,
"There is nothing like Him and He is hearer and seer of all."
The attributes of hearing and seeing are among human attributes, but when they are attributed to The Divine Being they are without comparison in their perfection. However, when these attributes are associated with men they necessitate ear and eye apparatuses which can not be attributed to God. What man knows about the Creator is only what little He has revealed to him through His prophets. Therefore, man is obliged to stay within these narrow limits. When man gives free rein to his intellect in describing God, he is liable to fall into errors by assigning to Allaah the attributes of His creation.
In their love of pictorial representations, Christians have painted, carved and molded innumerable human likenesses and called them images of God. These have served to pave the way for the acceptance of Jesus' divinity among the masses. Once they accepted the conception of the Creator as being like a human being, accepting Jesus as God presented no real problem.
4. The fourth aspect of Tawheed al-Asmaa was-Sifaat requires that man not be given the attributes of Allaah. For example, in the New Testament Paul takes the figure of Melchizedek, king of Salem, from the Torah (Genesis 14:18-20) and gives both him and Jesus the divine attribute of having no beginning or end,
"1 For this Melchizedek, king of Salem, priest of the most high God, met Abraham returning from the slaughter of the kings and blessed him,2 and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace.3 He is without father or mother or genealogy, and has neither beginning of days nor end of life, but resembling the son of God he continues a priest forever."
"5 So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, 'Thou art my son, today I have begotten thee'; 6 as he says also in another place, 'Thou art a priest for ever, after the order of Melchizedek'.
Most Shi'ite sects (with the exception of the Zaidites of Yemen) have given their "Imaams" divine attributes of absolute infallibility,30 knowledge of the past, the future and the unseen, the ability to change destiny31 and control over the atoms of creation.32 In so doing they set up rivals who share God's unique attributes and who, in fact, become gods besides Allaah.
5. Maintaining the unity of Allaah's names also means that Allaah's names in the definite form cannot be given to His creation unless preceded by the prefix 'Abd meaning "slave of" or "servant of'. Many of the Divine names in their indefinite form like Ra'oof and Raheem are allowable names for men because Allaah has used some of them in their indefinite forms to refer to the Prophet (saws):
"A messenger has come to you from among yourselves to whom anything which burdens you is grievous. He is full of concern for you and is full of pity (Ra'oof) and full of mercy (Raheem)".
But Ar-Ra'oof (the One Most Full of Pity) and Ar-Raheem (the Most Merciful) can only be used to refer to men if they are preceded by 'Abd as in 'Abdur-Ra'oof or 'Abdur-Raheem, since in the definite form they represent a level of perfection which only belongs to God. Similarly, names like 'Abdur-Rasool (slave of the messenger), 'Abdun-Nabee (slave of the Prophet), 'Abdul-Husayn (slave of Husayn), etc., where people name themselves slaves to other than Allaah are also forbidden. Based on this principle, the Prophet (saws) forbade Muslims from referring to those put under their charge as 'Abdee (my slave) or Amatee (my slave girl).
Tawheed al-'Ebaadah (Maintaining The Unity of Worship)
In spite of the wide implications of the first two categories of Tawheed, firm belief in them alone is not sufficient to fulfill the Islamic requirements of Tawheed. Tawheed ar-Ruboobeeyah and Tawheed al-Asmaa was-Sifaat must be accompanied by their complement, Tawheed al-'Ebaadah, in order for Tawheed to be considered complete according to Islaam. This point is substantiated by the fact that Allaah Himself has related in clear terms that the Mushrikoon (idolators) of the Prophet's time confirmed many aspects of the first two forms of Tawheed. In the Qur'aan Allaah tells the Prophet (saws) to say to the pagans:
"Say: 'Who is it that gives you all sustenance from the sky and earth, governs sight and hearing, brings forth life from dead (matter) and death from the living, and plans the affairs of man?' They will all say 'Allaah'."
"If you asked them who created them, they would surely say, 'Allaah' "36
"If you asked them who brings down water from the sky and with it brings the earth to life after its death? They will most certainly say, 'Allaah'." 37
The pagan Makkans all knew that Allaah was their creator, sustainer, their Lord and Master yet that knowledge did not make them Muslims according to God. In fact, Allaah said:
"Most of them do not believe in Allaah except while joining partners to Him."38
Mujaahid's39 commentary on this verse was as follows: "Their belief in Allaah represented by their statement, 'Allaah created us, provides for us and takes our lives', did not stop them from worshipping other gods along with Allaah."40 From the previously mentioned verses, it is clear that the Kuffaar (disbelievers) knew of Allaah's sovereignty, dominion and power. In fact, they used to faithfully devote various types of worship to Him like Hajj, charity, animal sacrifices, vows and even prayers in times of dire necessity and calamity. They even used to claim that they were following the religion of Abraham. Because of that claim, Allaah revealed the verse:
"Abraham was not a Jew nor was he a Christian, but (he) was a true Muslim and not among those who joined partners with Allaah."41
Some pagan Makkans even believed in the Resurrection and the Judgement and others in predestination (Qadar). Ample evidence of their belief can be found in pre-Islamic poetry. For example, the poet Zuhayr was reported to have said:
"It is either delayed, placed in a book and saved for the Day of Judgement or hastened and avenged."
'Antarah was quoted as saying:
"O 'Ebil to where will you run from death, if my Lord in the sky has destined it?"42
In spite of the Makkans' confessions of Tawheed and their knowledge of Allaah, Allaah classified them as disbelievers (Kuffaar) and pagans (Mushrikoon) simply because they worshipped other gods along with their worship of Allaah.
Consequently, the most important aspect of Tawheed is that of Tawheed al-'Ebaadah, maintaining the unity of Allaah's worship. All forms of worship must be directed only to Allaah because He alone deserves worship, and it is He alone who can grant benefit to man as a result of His worship. Furthermore, there is no need for any form of intercessor or intermediary between man and God. Allaah emphasized the importance of directing worship to Him alone by pointing out that this was the main purpose of man's creation and the essence of the message brought by all the prophets. Allaah says:
"I did not create the Jinn and Mankind except for My worship."43
"Verily, We have sent to every nation a messenger (saying), 'Worship Allaah and avoid false gods'."44
Understanding the purpose of creation in a complete sense is beyond man's innate abilities. Man is a finite created being and can not reasonably hope to fully comprehend the actions of the infinite Creator. Hence, God made it a part of man's nature to worship Him, and He sent prophets and books of divine revelation to clarify the aspect of the purpose of creation which was within man's mental ability to grasp. That purpose is, as was previously mentioned: the worship of God ('Ebaadah) and the main message of the prophets was to worship God alone, Tawheed al-'Ebaadah. Consequently, the gravest sin is Shirk, the worship of others instead of Allaah or along with Allaah. In Soorah al-Faatihah, which every Muslim is required to recite in his or her prayers at least seventeen times daily, verse four reads, "You alone do we worship and from You alone do we seek help". A clear statement that all forms of worship should only be directed to the One who can respond, Allaah. The Prophet Muhammad (saws) confirmed the concept of unity of worship saying, "If you ask in prayer ask only Allaah, and if you seek help, seek it only from Allaah."45 The absence of any need for intercession is further emphasized by the many verses indicating His closeness to man. For example:
"When My servants ask you (O Muhammad) about Me (tell them), 'Verily I am close (to them), I listen to the prayer of every one who calls on Me. So let them respond to Me and believe In Me in order that they may he guided aright."46
"It is We who created man and We know what his soul whispers to him, for We are nearer to him than his jugular vein."47
The confirmation of Tawheed al-'Ebaadah conversely necessitates the denial of all forms of intercession or association of partners with Allaah. If someone prays to the dead seeking their influence on the lives of the living or the souls of those who have passed away, they have associated a partner with Allaah, because worship is being shared between Allaah and His creation. The Prophet Muhammad (saws) said, in no uncertain terms, "Prayer (du'aa) is worship."48 And, Allaah, Most Great and Glorious, said:
'Do not worship besides Allaah that which can not help or harm you."49
"Those on whom you call besides Allaah are only slaves like yourselves."50
If someone prays to the Prophet (saws), to so-called saints, Jinns or angels asking for help or asking them to request help from Allaah for them, they have also committed Shirk. The concept of "Ghaus-i-Azam" (al-Ghawth al-A'dHam), a title given by the ignorant to 'Abdul-Qaadir al-Jeelaanee,51 is also an expression of Shirk in this form of Tawheed. The title literally means "the greatest source of rescue; the one most able to save someone from danger" and such a description only belongs to Allaah. When misfortune occurs, some people call on 'Abdul-Qaadir by this title seeking his aid and protection even though Allaah has already said:
"If Allaah allows harm to befall you none can. remove it except Him." 52
According to the Qur'aan, when the Makkans were questioned about directing their prayers to their idols, they answered,
"We only worship them so that they may bring us closer to Allaah."53
The idols were only used as intermediaries yet Allaah called them pagans for their practice. Those among Muslims who insist on praying to other than Allaah would do well to reflect on this fact.
Christians, influenced by the teachings of Saul from Tarsus (later called Paul), deified Prophet Jesus and directed their prayer to him and his mother. The Catholics among Christians have saints for every occasion to whom they direct their prayers in the belief that these saints can directly influence the affairs of this world. The Catholics also use their priests as intercessors between themselves and Allaah in the mistaken belief that the priests are closer to Allaah due to their celibacy and piety, and thus more likely to be listened to by Allaah. Most Shi'ite sects have devoted certain days of the week and hours of the day for prayer to 'Alee, Faatimah, Hasan and Husayn54 due to their distorted belief in intercession.
Worship ('Ebaadah) in the Islamic view, includes more than just fasting, paying Zakaah, Hajj and animal sacrifices. It includes emotions like love, trust, and fear, all of which have degrees which should only be directed to God. Allaah has addressed these emotions and warned against excesses in them as follows:
"There are among men those who take (for worship) others besides Allaah as equals to Him. They love them as they should only love Allaah. But those who believe have a much greater love of Allaah..."55
"Will you not fight people who broke their oaths, plotted to expel the messenger and were the first to (attack) you? Do you fear them? Allaah has more right to be feared if you are truly believers."56
"Put your trust in Allaah if you are truly believers."57
Since the term 'Ebaadah means total obedience and Allaah is considered the ultimate Lawgiver, the implementation of secular legal systems not based on divine law (Sharee'ah) is an act of disbelief in the divine law and belief in the correctness of such systems, such a belief constitutes a form of worshipping other than Allaah (Shirk). Allaah said in the Qur'aan:
"Those who do not rule by what Allaah has revealed are disbelievers (Kaafiroon). "58
On one occasion, the Prophet's companion 'Adee ibn Haatim, who was a convert from Christianity, heard the Prophet (saws) recite the Qur'ânic verse, "They have taken their rabbis and monks as lords besides Allaah,"59 so he said: 'Surely we did not worship them,' The Prophet (saws) turned to him and said 'Did they not make forbidden (Haraam) what Allaah had made allowable (Halaal)60, and you all made it Haraam, and did they not make Halaal what Allaah made Haraam61 and you all made it Halaal?' He replied, 'We certainly did.' The Prophet (saws) then said, 'That was how you worshipped them'."62
Hence, a significant part of Tawheed al-'Ebaadah involves the implementation of Sharee'ah, especially in lands where Muslims form the majority of the population. Divine law has to be re-introduced in the many so-called Muslim countries where governments now rule according to imported capitalist or communist constitutions, and Islamic law is either totally extinct or relegated to a few areas of minor importance. Likewise, Muslim countries, where Islamic law is on the books but secular laws are in force, have also to be brought in line with the Sharee'ah as it pertains to all aspects of life. The acceptance of non-Islamic rule in place of Sharee'ah in Muslim lands is Shirk and an act of Kufr. Those in a position to change it must do so, while those unable to do so must speak out against the rule of Kufr and call for the implementation of Sharee'ah. If even this becomes impossible, un-Islamic government must be sincerely hated and despised for the pleasure of God and the upholding of Tawheed.
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TAAGHOOT
Know, may Allaah have mercy on you, that the first thing Allaah obligated on the Son of Adam is to reject the Taaghoot and believe in Allaah. The proof for this is Allaah’s saying: “And We have indeed sent to every nation a messenger (saying to his people): ‘Worship Allaah alone and avoid the Taaghoot (false deities).” [Surah An-Nahl: 36]
As for the description of Rejecting the Taaghoot, then it is that you believe in the futility of worshipping other than Allaah, and that you abandon doing so and hate it, and that you reject and make enmity with does who do it. And as for the meaning of Believing in Allaah, then it is that you believe that Allaah is the only true God who deserves to be worshipped alone, apart from everything else besides Him. And it is that you make all types of worship – every act - sincerely for Allaah alone, while negating and rejecting that from everything else that is worshipped besides Him.
It also entails that you love and show friendship to the people of Ikhlaas (i.e. Islaam), while hating and showing enmity to the people of Shirk. This is the Religion of Ibraaheem, of which those who turn away from it only fool themselves. And this is the good example that Allaah informs us of in His saying: “There has indeed been an excellent example for you in Ibraaheem and those with him, when they said to their people: ‘Verily, we are free from you and whatever you worship besides Allaah. We have rejected you and there has commenced between us and you, enmity and hatred forever, until you believe in Allaah alone.’” [Surah Al-Mumtahanah: 4]
The word Taaghoot is general. So everything that is worshipped besides Allaah, while being pleased with this worship – whether it is something worshipped, someone followed, or someone obeyed in the absence of obedience to Allaah and His Messenger, then that is considered Taaghoot. The Tawaagheet (pl. of Taaghoot) are many, but their heads are five:
The First: The Devil who calls the people to worship other than Allaah. The proof for this is Allaah’s saying: “Did I not command you O children of Aadam, that you should not worship the Devil. Verily, he is a plain enemy to you.” [Surah YaaSeen: 60]
The Second: The tyrannical and oppressive ruler who changes Allaah’s rulings. The proof for this is Allaah’s saying: “Have you not seen those (hypocrites) who claim to believe in that which has been revealed to you, and that which was revealed before you, and they wish to go for judgement (in their disputes) to the Taaghoot, when they have been ordered to reject them? But the Devil wishes to lead them far astray.” [Surah An-Nisaa: 60]
The Third: The one who judges by other than what Allaah has revealed, and the proof for this is Allaah’s saying: “And whoever does not judge by what Allaah has revealed, then they are the disbelievers.” [Surah Al-Maa’idah: 44]
The Fourth: The one who claims to have knowledge of the Unseen, apart from Allaah. The proof for this is Allaah’s saying: “He alone is the All-Knower of the Unseen, and He does not disclose His Unseen matters to anyone.” [Surah Al-Jinn: 26-27] And He says: “And with Him lie the keys to the Unseen, no one knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls except that He knows about it. There is not a grain in the darkness of the earth, nor anything fresh or dry, but that it is written in a Clear Record.” [Surah Al-Ana’aam: 59]
The Fifth: The one who is worshipped apart from Allaah, while being pleased with being worshipped. The proof for this is Allaah’s saying: “And whoever amongst them says: ‘Verily, I am a God besides Him (Allaah)’, then this person’s recompense will be the Hellfire. That is the way we recompense the wrongdoers.” [Surah Al-Anbiyaa: 29]
And know that man will never become a believer in Allaah unless he rejects and disbelieves in the Taaghoot. The proof for this is Allaah’s saying: “There is no compulsion in the Religion. Verily, the right path has become distinct from the wrong path. So whoever disbelieves in the Taaghoot and believes in Allaah, then he has taken hold of the firmest handhold, that will never break. And Allaah is the All-Hearer, the All-Knower.” [Surah Al-Baqarah: 256]
The “right path” here refers to the Religion of Muhammad (sallAllaahu 'alayhi wa sallam), while the “wrong path” refers to the Religion of Abu Jahl. The “firmest handhold” refers to the testimony that there is no deity worthy of worship except Allaah {Laa Ilaaha Illallaah). This testimony consists of a negation and an affirmation. It negates all types of worship from those worshipped besides Allaah, while affirming all types of worship done for Allaah alone, free from any partner.
Author: Imaam Muhammad bin ‘Abdil-Wahhaab
Source: His short treatise “Ma’anaa at-Taaghoot wa Ru’oos Anwaa’ihi"
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What is the Salafi Dawah and who exactly are the Salafees/Salafis?
The Salafi Da'wah is that of the Qur'an and the Sunnah. It is the Religion of Islam - pure and free from any additions, deletions or alterations. It is to adhere to the Path of the Messenger (sallallahu 'alaihi wa sallam) and of the True Believers (as-Salaf us-Salih). As-Salaf is a collective term referring to the Pious Pioneers in Islam and all those who follow in their footsteps in belief, actions and morals.
Allah has said (what means): Whoever contends with and contradicts the Messenger after guidance has been clearly conveyed to him, and follows a path other than that of the Faithful Believers, We shall leave him in the Path he has chosen and land him in Hell, what an evil destination! [An Nisa 4:115].
Shaikh ul-lslam ibn Taymiyyah (rahimahullah) commented on this ayah: "All who contradict and oppose the Messenger (salallahu alayhi wa salaam), after the right path has been clearly shown to them, have followed other than the Path of the Believers. And all who follow other than the Path of the Believers have contradicted and opposed the Messenger (salallahu alayhi wa salaam). If one thinks that he is mistaken in following the Path of the Faithful Believers, he is in the same position as one who thinks that he is mistaken in following the Messenger (salallahu alayhi wa salaam)."
Who are the "Salaf?"
As-Salaf us-Salih (or briefly: the Salaf) refers to the first and best three generations of Muslims. They are the Companions (Sahabah) of the Prophet (S), their immediate followers (Tabiun), and the followers of the Tabi'in. These were praised by the Prophet (S): The best of people is my generation, then those who come after them, then those who come after them [Bukhari and Muslim]. The term Salaf applies also to the Scholars of Ahl us-Sunnah wal-Jama'ah after the first three blessed generations who followed their way in belief and practices.
Allah (subhanahu wa ta'ala) said (what means): The first to embrace Islam of the Muhajirin (those who migrated from Makkah to al-Madinah in obedience to Allah) and the Ansar (the citizens of al-Madinah who gave aid to the Muhajirin), and also those who follow them in the best way; Allah is well pleased with them, and they are with Him [At-Tawbah 9:100].
Among these scholars are (the number following the name is the Hijri year of death): Abu Hanifah (150), al-Awzai (157), ath-Thawn (161), al-Laith bin Sad (175), Malik bin Anas (179). Abdullah bin al-Mubarak (181), Sufyan bin 'Uyainah (198), ash-Shafi'i (204), Is'haq (238), Ahmad bin Hanbal (241), al-Bukhari (256), Muslim (261), Abu Dawud (275), Ibn Taymiyyah (728), adth-Dthahabi (748), Ibn ul-Qayyim (751), Ibn Kathir (774), Muhammad bin 'Abdil Wahhab (1206) and his many students, and, in our time: 'Abd ul-'Aziz bin Baz, Muhammad Nasir ud-Din al-Albani and others.
Who are the "Salafis/Salafees?"
The description "Salafi" (also spelled Salafee) applies to one who truly attaches himself to the Salaf. This attachment is not to an arbitrary single person or group of people. It is an attachment to that which will never err - to the guidance of Muhammad (S), his Sahabai, and their true followers. Likewise, Salafiyyah (the Salafi Da'wah) is not blind following of any particular Shaikh or Imam. It is adherence to the Qur'an and Sunnah as understood and practiced collectively by as-Salaf as-Salih. A true Salafi values Tawhid, singling out Allah in all acts of worship: in supplication, in seeking aid, in seeking refuge in times of ease and hardship, in sacrifice, in making vows, in fearing and hoping and total reliance, and so on. A true Salafi actively seeks to remove shirk (polytheism) with all his capacity. He knows that victory is not possible without true Tawhid, and that shirk cannot be fought with the likes of it (i.e., with another form of shirk). A true Salafi adheres to the Sunnah of the Prophet (S) and of his companions after him.
The Prophet (S) said, Adhere very closely to my Sunnah and the Sunnah of the rightly guided successors after me; bite on to it with your molar teeth, and beware of the newly invented matters. [Authentic; recorded by Abu Dawud and at-Tirmidthi. Whenever there is a difference of opinion, a true Salafi refers matters to Allah and His Prophet (salallahu alayhi wa salaam), acting in accordance with the ayah: If you differ in anything among yourselves, refer it to Allah and His Messenger if you do believe in Allah and the Last Day, that is better and more suitable for final determination [An-Nisa 4:59].
He gives precedence to the Word of Allah and of His Prophet (S) over the opinion of anyone else, in according with the ayah: Believers! Do not put your opinions forward ahead of Allah and His Messenger, and fear Allah. Verily Allah is All-Hearing and All-Knowing. [Al-Hujurat 49:1].
A true Salafi revives the Sunnah of the Prophet (S) in his worship and behavior. This makes him a stranger among people, as the Prophet (S) has described: Islam began as a stranger, and it will revert to being a stranger just as it began. So give glad tidings to the strangers. [Recorded by Muslim]. And he (S) said in another narration: So give glad tidings to the few, those who purify and correct what the people have corrupted of my Sunnah. [Authentic; al-Albani's as-Silsilat us-Sahihah number 1273].
A true Salafi enjoins the good and forbids the evil. He warns people, out of deep concern, about shirk, innovations, misguided ways, and of deviant, destructive groups: Let there arise out of you a band of people inviting to all that is good, enjoining what is right and forbidding what is wrong [Aal Imran 3: 104].
A true Salafi constantly seeks Allah's forgiveness, makes true repentance, remembers Allah abundantly, and rushes to perform the righteous deeds in order to purify his soul. Thus he attempts to follow the ayah: Truly he succeeds who purifies it (i.e., the soul) [Ash-Shams 91:8].
A true Salafi worships Allah out of a combination of Fear, Hope and Love. Allah says (what means): Call upon Him, with Fear and Hope. [Al-Araf 7:56]. And He says (what means): There are people who take [for worship] alleged rivals to Allah, loving them as only Allah should be loved. But the Believers love Allah more than all else. [Al-Baqarah 2:165].
A true Salafi is not of the Khawarij (those who cast the muslims our of Islaam) who consider most Muslims to be kafirs (disbelievers) because of committing sins. He is not of the Shiah who revile the Sahabah, who claim that the Qur'an has been altered, who reject the authentic Sunnah, and who worship the Prophet's Family. He is not of the Qadariyyah who deny qadar (the Divine Decree). He is not of the murjiah who claim that iman is only words without deeds. He is not of the Mu'attilah who deny Allah's Attributes. He is not of the Sufis who worship graves and claim Divine incarnation. He is not of the Muqallidun who insist that every Muslim should adhere to the Madth'hab (understanding) of a particular imam or shaikh, even when that madth'hab conflicts with the clear texts of the Qur'an or authentic Sunnah.
Thus the true Salafs are Ahl us-Sunnati wal-Jamaah. They are at-Ta'ifat ul-Mansurah (the Aided, Victorious Group) and al-Firqat un-Najiyah (the Saved Party) which have been described in several hadiths. The Messenger (S) said: A group from my Ummah (nation or community) will always be aided with victory as they continue to persevere upon the Truth; they will not be harmed by those who abandon them or those who oppose them. [Recorded by Muslim]. And he (S) said: This Ummah will split into seventy three parties, all of which will go to Hell - except for one party: the one which will follow the same path as what I and my companions are following today. [Authentic; recorded by Abu Dawud, at-Tirmidthi, and others]. In one report he (S) described this Saved Party as: ... except for one party, which is the Jama'ah.
Upon comprehending this, a Muslim has no option but to be salafi. In doing so he attaches himself to that group which has been guaranteed success, victory, salvation and safety from the Fire.
The Fundamental Principles of the Salafi Da'wah:
The Salafi Da'wah stands upon the principles of Tawheed and Tazkiyah.
Tawheed
Tawheed means to accept and believe in the oneness of Allah (T) and in the uniqueness of His Message. It means to worship Allah (T) alone, and to worship Him in accordance with His legislation.
* Tawhid encompasses the following principles:
* To believe in Allah's existance and ownership of the creation, which is sometimes referred to as the Tawheed of Rububiyyah (Allah's being the only True Lord or Rabb). Allah (T) says (what means): Praise be to Allah (T) the Lord of the Worlds. [Al-Fatihah 1:2]. And He says (what means): Allah is the Creater of all things, and He is in charge of all things. [Ash-Shura 42:11].
* To believe that Allah possesses the attributes of perfection and the Most Excellent Names, as mentioned in the Qur'an and authentic Sunnah, and in accordance to their literal Arabic meanings without denial of these attributes or likening them to the attributes of His creation. This is sometimes referred to as the Tawhid of Asma' and Sifaat (Names and Attributes).
Allah (T) says (what means): Say: He is Allah the One, Allah the Self Sufficient Master (whom all creatures need). He begets not, nor was He begotten. And there is nothing comparable to Him. [Al-Ikhlas 112:1-4]. And Allah also says (what means): There is nothing like unto Him, and He is the All-Hearer, the All-Seer. [Ash-Shuirai 42:1 1 ].
* To believe that Allah is the only one worthy of worship and full obedience, which is sometimes referred to as the Tawhid of 'Ubudiyyah or 'Ibadah (worship), or of llahiyyah or Uluhiyyah (state of being the only True God or Ilah). Allah says (what means): And the Mosques are for Allah (alone) so do not invoke anyone along with Allah. [Al-Jinn 72:18]. and He says: Whoever looks forward to meeting his Lord, let him do righteous deeds, and let him not ascribe unto anyone a share in the worship due to his Lord [alone]. [Al-Kahf 18:110].
* To believe in the uniqueness of Prophet Muhammad's (S) Message and in the obligation to follow him exclusively. This is sometimes referred to as the Tawheed of Ittiba (adherence). Allah (T) said (what means): Say [Mubammad]: If you really do love Allah then follow me, Allah will love you and forgive you your sins. Allah is Oft-Forgiving, Most Merciful. [Al-Imran 3:31].
The Salafi Manhaj (methodology) maintains that these forms of Tawheed are inseparable from one another. They are the essence of the meaning of the testimony: "La ilaiha illa 'Llah, Muhammadun Rasulu 'Llah" (There is none worthy of being worshipped except Allah, and Muhammad is Allah's Messenger). The Salafi methodology places special emphasis on the Tawheed of Ittiba' because of the general tendency among many Muslims to neglect it. Thus it emphasizes the following items.
Belief that the revelation to the Prophet (S) is the final revelation, and that it is composed of two complementary and inseparable parts: the Qur'an and the Sunnah. The Prophet (S) said: I have indeed been given the Quran and, along with it, something similar to it. [Authentic; recorded by Abu Dawud and ad-Darimi]. And he (S) said: As long as you hold fast to two things which I have left among you, you will never go astray: Allah's Book and my Sunnah. [Authentic; recorded by al-Hakim].
Belief that obedience to the Messenger must be absolute, and that his position is unapproachable by anyone else among humanity. The Prophet (S) is alone to be obeyed and followed. All beliefs, statements, deeds and morals which conflict with his teachings are to be rejected and avoided. Believers! Obey Allah and His Messenger and do not turn away from him when you hear (his Message). [Al-Anfal 8:20].
Directing perfect love to Prophet Muhammad (S), which should be exhibited in adherence to his commands, swiftness in obeying him, putting his statements above and ahead of all others, studying his Sirah, and studying and implementing his Sunnah in everyday life. The Prophet (S) has said: None of you believes until I become more beloved to him than his father, child and all mankind. [Recorded by Muslim].
* It is unfortunate that true adherence to the Way of the Prophet (S) has weakened in the Ummah and true love for him has all but disappeared because of:
* Abandoning his Sunnah and removing it from our daily lives, belittling it, and developing an attitude of pride and arrogance toward it.
* The spread of numerous unsubstantiated and fabricated hadiths among Muslims.
* The spread of many bid'ahs (innovations) among Muslims.
* Blind following of a specific madth'hab (Taqlid).
* Delivering Islamic verdicts without knowledge or evidence.
* Ceasing to implement the Shari'ah (Islamic laws) throughout the lands of Islam and replacing it by the ways and laws of the Kuffar (disbelievers).
Tazkiyah
Tazkiyah, on the other hand, means to be purified or to purify oneself by adhering to Allah's commands. In its best form, it would be to worship Him with complete surrender, submission, and devotion. This is a great favor that Allah (T) bestowed on this Urnmah. Allah did confer a great favor upon the believers when He sent a Messenger (i.e., Muhammad (S)) from amongst themselves reciting unto them His signs (i.e., the Quran) and purifying them (from sins and ignorance by adopting his way) and instructing them in the Book (the Quran) and Wisdom (the Sunnah) while before they had been in manifest error. [Al 'Imran 3:164]. The following points should help clarify the true meaning of Tazkiyah.
The Qur'an and Sunnah are the only sources for Tazkiyah.
The Prophet (S) is the purest of mankind in his soul. His character reflected the teachings of the Qur'an. Therefore, he is our model for Tazkiyah. Allah says (what means): Indeed in the Messenger of Allah is a beautiful pattern of conduct to follow for anyone whose hopes lie in Allah and the Last Day and who remembers Allah abundantly. [Al-Ahzab 33:21].
The Prophet's Companions and the rest of the Salaf are, as a group, a fine model to be followed in Tazkiyah.
There is no way of drawing closer to Allah except by adhering to what Prophet Muharnmad (S) came with. The Prophet (S) has said: If anyone introduces into this affair of ours (i.e., the religion of Islam) anything which does not belong to it, it will be rejected from him. [Recorded by Muslim].
There is no way to attain Tazkiyah but through the teachings of Islam.
Allah says (what means): O you who believe! Enter into Islam wholeheartedly (i.e., obey all the regulations of Allah and His Messenger) and follow not the footsteps of Shaytan. Verily! He is to you an open enemy. [Al-Baqarah 2:208]. Thus there can be no Tazkiyah through deviant approaches of various groups, such as the Sufis who have corrupted the beliefs and practices of the Muslims.
The Salafi Manhaj represents the true exemplification of piety.
It is Iman without hypocrisy, purity without corruption.
The Aims and Objectives of the Salafi Da'wah
* The Salafi Da'wah is not a political party or a new madth'hab. Rather, the Salafi da'wah is that of Islam in its totality, addressing all humanity irrespective of culture, race, or color. It is the complete and perfect methodology of understanding Islam and acting according to its teachings.
* Consequently, the aims of the Salafi Da'wah are no different than those of the Da'wah of Islam. Therefore those who adhere to the salafee dawah remain distinct from the various sects and groups in the way and methodology of their Da'wah. They call to Islam as a whole - to its correct understanding and implementation. Misguided groups and deviant sects emphasize and call to particular aspects of Islam, thereby neglecting its other aspects to suit their own needs, as well as losing sight of the purpose and perspective for which they have been created; which is, as Allah has stated (meaning): I have not created Jinn and people except (for this purpose): that they may worship Me. [Adth-Dthariyat 51:56].
* And He has said (what means): And they were not commanded except with this: that they should worship Allah (alone), being sincere in His Din and being Hanifs (upright, true and conscientiously turning away from Shirk). [Al-Bayyinah 98:5]. This, in essence, is the call of all the Prophets: calling to the Tawhid of Allah, to the annihilation of shirk, to sincerity in His worship, to obedience to His Messengers, and to adherence to their way. This is also the essence of the Salafi Da'wah. This can further be itemized into the following practical objectives:
* Return to the sublime Qur'an and to the Prophet's authentic Sunnah, and comprehend them both in accordance with the understanding and practice of as-Salaf: This conforms with what Allah (T) said (what means): If anyone contends with the Messenger even after the Guidance has been plainly conveyed to him, and follows a path other than that of the believers, We shall leave him in the path he has chosen, and land him in Hell: What an evil abode! [An-Nisa 4:115]. And: So if they believe as you believe (the companions of the Messenger (S)), they are indeed on the right path. [Al-Baqarah 2:137].
* Caution Muslims and exhort them to cleanse their lives of all forms of: shirk (polytheism), bid'ahs, and philosophy or other thoughts alien to the pure, essential tenets of Islam. This is a duty that Allah (T) enjoined upon us: Help you one another in righteousness and piety, but do not help one another in sinning and transgression. [Al-Maidah 5:2].
* Cleanse the Sunnah of the weak and fabricated narrations. The problems referred to in this and the previous point have marred the clarity of Islam and have prevented the progress of Muslims. This puts on us the responsibility referred to by the Messenger (S): A trustworthy group from every generation will carry this knowledge, expelling from it the alterations made by those going beyond bounds, and the false claims of the liars, and the misinterpretations of the ignorant. [Authentic recorded by Ibn Adiyy and others].
* Educate Muslims and urge them to comply with the true Din, to act according to its teachings, and to adorn themselves with its virtues and ethics. This will ensure Allah's acceptance and will realize for them happiness and honor, as indicated in the following: By the passing time, man is indeed in [a state of] loss, except those who attain to faith and do good deeds, and those who enjoin upon one another the keeping to truth, and enjoin upon one another patience in adversity. [Al 'Asr 103:1-3].
* Strive to revive Islamic thought within the boundaries of Islamic principles, and oppose stubborn adherence to madth'habs and prejudiced loyalty to parties. These problems have diverted Muslims from the pure original sources of Islam, and have deviated them from the honest Islamic brotherhood called to by Allah: And hold fast all together, by the rope of Allah, and be not divided among yourselves. [Al 'Imran 3:103]. And by His Messenger (S): Be, worshippers of Allah, one brethren. [Al Bukhari and Muslim].
* Present realistic Islamic solutions to contemporary problems, and strive to resume a true Islamic way of life and to establish a true Islamic society governed by Allah's law. Allah (T) said: Hence, judge between them in accordance with what Allah has revealed, and do not follow their errant views. [Al-Maidah 5:49].
We call upon all Muslims to support us in carrying out this noble trust which will surely elevate and honor them and spread the eternal message of Islam all over earth. Allah (T) has promised this, and His promise is surely true: He it is who has sent forth His Messenger with [the task of spreading] guidance and the religion of truth, in order to make it prevail over all [false] religion, however hateful this may be to those who ascribe divinity to aught but Allah. [As-Saff 61:9]
Misconceptions about the Salafi Da'wah
The following are is a number of misconceptions about the Salafi Da'wah:
* Calling as-Salafiyyah a "movement" or "movements." It should be clear to all that the Salafi Da'wah is Islam, no more and no less. It is the True Islam with all its teachings and implications. Anyone who talks about it as an outsider might as well talk about Islam as an outsider! It is the teachings of the Qur'an and the authentic Sunnah in the light of practices and understanding of as-Salaf: A "movement" is meant to indicate something temporal or reactionary, whereas the Salafi Da'wah is the only true and constant and blessed Da wah of the prophets.
* Thinking or claiming that the Salafs are followers of a fifth madth'hab which is attributed to Ibn Taymiyyah or Ibn Baz or al-Albani. This is a grave misconception. As stated above, the Salaf sources are the Qur an, the Sunnah, and the methodology of as-Salaf: If these scholars rely in their ijtihad on these sources then we take what they say, not because they said it, rather because Allah or His Messenger said it or called to it directly or indirectly through the known channels of ijtihad. The same applies to all scholars throughout the ages. We take from them all what conforms with the Qur'an and the Sunnah and we reject what does not.
* The Salaf Da'wah is against all forms of 'asabiyyah and hizbiyyah (baseless allegiance for parties, factions, races, nations, etc). The only allowed allegiance is to Allah and His Messenger and to what stems from it. The leader of all Salafis is Muhammad (S). Anyone else will be respected and obeyed in as much as he obeys Allah and His Messenger. Claiming that the Salafi Da'wah calls its followers to be disorganized and chaotic in their behavior is another misconception. Work has to be organized and orderly, as was taught by the Messenger (S) on many occasions, but it should avoid the hizbiyyah disease described above.
* The Salafi Da'wah puts a strong emphasis on tarbiyah (education and cultivation). This is not a mere academic educational process; rather, it is a complete process which is meant to raise committed Muslims who understand their Din and who practice it in the best possible way.
We ask Allah (ta'ala) to guide us to the truth, to steady our feet, and to forgive our shortcomings.
Ascribing oneself to Salafiyyah
Imaam al-Albaanee - rahimahullaah - said:
"However, there are some who claim knowledge who deny this ascription, claiming that it has no foundation, saying: "It is not permissible for a Muslim to say: I am Salafi." And it is as if he is saying: "It is not permissible for me to say: l am following the Salafus-Saalih (Righteous Predecessors, ie. the companions of the Prophet and the early generations that followed them) in what they were upon in 'aqeedah, worship and manners!" And there is no doubt that the likes of this denial - if that is what is meant - implies that he is disassociating himself from the correct Islaam that the Salafus-Saalih were upon ... Thus it is not permissible for a Muslim to disassociates himself from being ascribed to the Salafus-Saalih.
If, however, he freed himself from any other nisbah ( ascription ), then none of the people of knowledge could accuse him of disbelief or sinfulness. However, the one who refuses calling himself with this name Salafi/Salafee, then it should be inquired, "does he attribute himself to a particular madhhab - whether in matters of 'aqeedah or fiqh"? So perhaps he will call himself an Ash'aree or a Maatureedee, or he may be from Ahlul-Hadeeth, or a Hanafee, Maalikee, Shaafi'ee or Hanbalee - from those matters which enter into the term Ahlus-Sunnah wal-Jamaa'ah. Despite that fact that the one who ascribes himself to the Ash'aree madhhab, or the four well-known madhhabs, then he has ascribed himself to those who are not protected from making mistakes as individuals - even though there are from them Scholars that attain what is correct.
So why do they not reject the likes of these ascriptions to individuals who are not protected from mistakes? However, as for the one who ascribes himself to the Salafus-Saalih collectively - then he ascribes himself to that which is protected from mistakes." [Al-Asaalah Magazine 9/87]
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