Salafism

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

Salafism (Arabic: سلفي‎ "predecessors" or "early generations"), is a generic term, depicting a school of thought that takes the pious ancestors (Salaf) of the patristic period of early Islam as exemplary models[1]. This Sunni-branch of Islam is often referred to as "Wahhabism," a derogatory term that many adherents to this tradition do not use. Wahhabism is a particular orientation within Salafism. Most puritanical groups in the Muslim world are Salafi in orientation, but not necessarily Wahhabi[2]. Salafism is not a sect per se but describes a simplified version of Islam, in which adherents follow a few commands and practices[3].

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 whose who follow the latter (i.e. the first three generations of Muslims).[4] ”

However, their opponents charge that they are actually farthest from the practice of the first three generations by opposing the practice of following a madhhab and (some says) making takfir upon others with no hesitation[citation needed].

One tenet of Salafism is that Islam was perfect and complete during the days of Muhammad and his companions, but that undesirable innovations were added afterwards due to materialist and cultural influences over the later centuries. Salafism seeks to revive a practice of Islam that more closely resembles the religion during the time of Muhammad. [5]

Contents

[edit] Etymology

The word "Salaf" is short for "Salaf aṣ-Ṣāliḥ" (Arabic: السلف الصالح‎), meaning "(righteous) predecessors" or "(pious) ancestors."[5] 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.

[edit] Distinctive beliefs and practices

Salafis idealize an uncorrupted, pure religious community know as the Salaf. They believe that Islam declined due to foreign innovations (bid‘ah) after the early generations. They see an Islamic revival through the purging of these foreign influences in the religion and the emulation of the three early generations. Particular emphasis is given to monotheism - (tawhid), condemning many traditional practices as polytheism (shirk), and encouraging struggle (jihad) of varying degrees, such as juhadul nafs (struggling to overcome unwanted desires within one's self) and jihadul ilm (the struggle to obtain or increase oneself and others in knowledge). Salafis believe that widespread Muslim practices such as venerating the graves of Islamic prophets and saints to be shirk (polytheism). Photographs of any living being that possesses a soul are forbidden. Celebration of Muhammad's birthday or anyone elses birthday (Mawlid) is also considered as bid`a[6]. Salafis in general are opposed to both Sufi and Shi'a doctrines, which Salafis regard as having many aspects of shirk (polytheism) and bid'a (innovations).

Salafis place great emphasis on prayer and to ritual practices in many activities in life -- the right hand should always be used when eating, water is to be drunk with pauses between every few swallows and beginning things with the saying of Bismillah (in the name of Allah) -- so as to follow the example of Muhammad and his companions and make religion, patience and prayer activities in their everyday life.

Salafism differs from the earlier contemporary Islamic revival movements of Islamism from the early 1900s to the early 1980s, in that (at least many) Salafis reject not only Western ideologies such as socialism and capitalism, but also common Western concepts like political parties and governmental revolution. Muslims should not engage in Western activities like politics, "even by giving them an Islamic slant." [7] Instead, Muslims should stick to Islamic activities, particularly dawah and learning. Salafis promote sharia rather than an Islamic political program or state.

Salafis reject sciencetific theology (kalam). They consider this to be based on classical Greek philosophy (Plato and Aristotle) and an import foreign to the original practice of Islam.

Salafism is not a movement, and unlike the Sufis, Salafis can follow any madh'hab, from the Maliki, the Shafi, the Hanbali, or the Hanafi but any and all evidance must be linked back to Muhammad and those first three generations, with a reliable and trustworthy chain of narratior.[2]. Salafis are divided on the question of adherence to the four recognized schools of traditional 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 (specific and authentic speech from their prophet Muhammad 623BC) and the consensus of the muslim scholars, are sufficient guidance for the believing Muslim. All salafi scholars supported 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 non of the methabs were followed blindly as all of their narrations must be linked back to Muhammad and the first three generations of Muslims.

Some members of this form of Islam call themselves Ahlul Sunna wal Jama'a (the people of the Sunnah and the Jammah), Ahlul Hadeeth (the people of hadeeth). However, because Salafis themselves are practicing "pure" Islam and are not defined as a movement, but the only pure religion with a connection of the Prophet Muhammad; (who the Quraan was revealed to, sent down to him by the angle Gabriel), Salafi adherents are not obligated to call themselves "Salafis".

[edit] History of Salafism

From the perspective of the Salafis themselves, their history starts with the Prophet himself. They consider themselves direct followers of his teachings, and wish to emulate the piety of the earliest followers of Islam (the salaf al-salih). All later scholars are merely revivers (not 'founders'). Modern scholars may only come to teach (or remind) us of the instructions of the original Salaf.

From the perspective of some others, the history of Salafism started in Egypt in the mid 19th century among intellectuals at al-Azhar University, the preeminent center of Islamic learning, located in Cairo. Legal scholar L. Ali Khan describes this movement as the Second Era of Ijtihad. Prominent among them were Muhammad Abduh (1849-1905), Jamal al-Din al-Afghani (1839-1897) and Rashid Rida (1865-1935). These early reformers recognized the need for an Islamic revival, noticing the changing fortunes in the Islamic world following the Enlightenment in Europe, which they admired. Al-Afghani was a political activist, whereas Abduh, an educator, sought gradual social reform. Debate continues today over the appropriate method of reform, ranging from violent political Islamism to less politicized evangelism.

The Saudi Arabian government once described itself as Wahhabi, but now claims to follow the Salafi understanding of Islam, which it claims began in Saudi Arabia in the early 19th century.[8] Al-Qaeda, a group opposed to the Saudi government, as well as the Muslim Brotherhood also claim to follow the Salafi movement.[9] 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.

[edit] Contemporary Salafis

[edit] Spread and Effect

Salafism is a movement within Sunni Islam. It includes many groups and shades of belief. It is strongest in the Middle East, but 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[10].

Salafism insists on the inerrancy of Muslim scripture and what might be called a strict constructionist brand of sharia or religious law[10]. 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[11]. The impulse of Salafism has forced political leaders in the Middle East to accommodate a greater role for religion in public policy[12].

[edit] 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, and political organization. Above all, they should help each other lead lives of true Islamic piety. (Rabe' al-Madkhali)
  • Some Salafis believe that violent jihad is permissible against foreign, non-Muslim, occupation, but not against governments that claim to be Islamic. Those governments are to be reformed, not violently overthrown. Civil war (fitna) is to be avoided. (Salman al-Auda)
  • Other Salafis (sometimes called Jihadist-Salafists) believe that it is permissible, even required, for believers to engage in violent jihad to overthrow oppressive regimes, even if they claim to be Islamic. One of the most famous proponents for violence, (or "physical power and Jihaad for abolishing the organizations and authorities of the Jahili system") [13] was Sayyed Qutb, an Egyptian member of the Muslim Brotherhood. After (an alleged) plot to assassinate Egyptian president Nasser was uncovered, the Brotherhood was suppressed and Qutb imprisoned. There he wrote a short manifesto on political Islam called Ma'alim fi-l-Tariq or Milestones. This book, along with his Tafsir, were widely read, and had a strong influence on various Islamist or jihadi movements. Hence these Muslims are sometimes called Qutbis. Dr. Abdullah Azzam is also said to be a proponent of violent jihad.

Despite some similarities, the different tendencies often strongly disapprove of each other and deny their Salafi character.

[edit] Saudi Arabia

Salafis support the government in the land that they are in and believe that it is against the teaching of Muhammad to over throw the government; other Islamic groups distance themselves from this principle and oppose it.

  • Prominent scholars include Ibn Baz, Ibn Uthaymeen, Al-Albanee (all three now deceased), Saalih bin Al Fawzan, Rabi' al-Madkhali and others.
  • Some Salafis believe that most majority-Muslim countries, have strayed and that the only answer to the plight of Muslims today is learning the true principles of Islam as practiced by Muhammad and the two succeding generations after him. Osama bin Laden is a prominent enemy to the Salafi Muslims, they believe he is a devil who used the cloak of Islam to hide under. He is in favor of over throwing the support from every Muslim and non-Muslim land, he is in fact from the first group that broke off from Islam after the death of Muhammad, called the Khawarij.

[edit] Notable modern Salafi Scholars

[edit] Saudi Arabia

  • Advocate of a reviving the religion as it was practiced by Muhammad
  • Author of Thalatha Usool (Three Fundamental Principles) this book explains the questions that everyone will be asked in the graves which everyone must know
  • Author of Kitab at-Tawheed (Book on Islamic Monotheism) that explains Islamic Monotheism and those things that contradict it
  • Former Grand Mufti of Saudi Arabia
  • Allowed United Stated to enter Saudia Arabia inorder to prevent Sadaam Hessain from bombing Kuwait
  • Scholar of fiqh and authored over fifty books on the subject
  • Wrote an explanation of ibn Taymiyyah's al-Aqeedat Al-Hamawiyyah and al-Aqeedat Al-Waasittiyah
  • Saalih bin Al Fawzan (1935 C.E. - Present)
  • Has obtained a PhD in Islamic Jurisprudence.
  • Author of more than sixty published works covering Muslim Creed, Islamic Jurisprudence and Muslim's Conduct.
  • Member of many academic institutions including the Board of Senior Ulema, the Permanent Committee for Fatwa and Research, the Islamic Academy of Muslim World League, the Committee of Supervising Du'ah, and many other scholastic bodies.

[edit] Albania

[edit] Older authorities accepted by modern Salafis as Salafi Imams

[edit] Greater Khorasan

[edit] Egypt

[edit] Syria

  • Author of al-Aqeedat Al-Hamawiyyah and al-Aqeedat Al-Waasittiyah which are concise explanations of the creed of Ahlus-Sunnah (People of the Sunnah)
  • Scholar of fiqh, having issued many fatawa on different issues

[edit] References

  1. ^ Ghazali And The Poetics Of Imagination, by Ebrahim Moosa ISBN 0807856126 - Page 21
  2. ^ a b GlobalSecurity.org Salafi Islam
  3. ^ The Idea of Pakistan, By Stephen P. Cohen ISBN 0815715021 - Page 183
  4. ^ Bukhari 3:48:819 and 820 [1] and Muslim 31:6150 and 6151 [2].
  5. ^
  6. ^ [Fatwa Online http://www.fatwa-online.com/fataawa/innovations/celebrations/cel001/0021207.htm]
  7. ^ Globalized Islam : the Search for a New Ummah, by Olivier Roy, Columbia University Press, 2004 (p.245)
  8. ^ PBS Frontline, Interview with Ali al-Ahmed [3]
  9. ^ PBS Frontline, interview with Dr. Mamoun Fandy [4]
  10. ^ a b The Next Attack, By Daniel Benjamin, Steven Simon, ISBN 0805079416 - Page 55
  11. ^ Brief History of Islam, Hassan Hanafi, ISBN 1405109009 - Page 258-259
  12. ^ The Next Attack, By Daniel Benjamin, Steven Simon, ISBN 0805079416 - Page 274
  13. ^ Qutb, Sayyid, Milestones, p.55
  14. ^ Manhaj al-Asha'ira (Arabic), By Dr Safar Al-Hawali

[edit] External links

[edit] Pro-Salafi

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