Salafi Da’wah (da’wah literally means “call”, and in this sense it refers to calling to the truth, preaching and propagation) is that of the Qur’an and the Sunnah (i.e. the Religion of Islam – pure and free from any and all additions, deletions and alterations). It means adherence to the Path of the Messenger, may the peace of Allah upon him, and the Faithful Believers, namely the Pious Forefathers (i.e. As-Salaf as-Saalih) of the Islamic Community of Believers and all those who follow in their footsteps in belief, actions and morals.
Allah has said: And whoever contends with and contradicts the Messenger after guidance has been clearly conveyed to him and chooses 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 refuge! [Surah al-Nisaa’ 4:115]
Shaikh-ul-Islam Ibn Taymiyyah commented on this ayah: “All who contradict and oppose the Messenger 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 after the right Path has been shown to them. If one thinks that he is following the Path of the Faithful Believers and is mistaken, he is in the same position as one who thinks he is following the Messenger and is mistaken.”
Who are the Salaf and who are the Salafis?
The Pious Forefathers (i.e. As-Salaf as-Saalih) of the Islamic Community of Believers are the Companions of the Prophet, peace be upon him, their Followers (the Taabi’een and the Taabi Taabi’een (i.e. the first three generations of Muslims) and the Scholars of the Ahl-us-Sunnah wal-Jamaa’ah after them who followed their way in belief and deed. Among them are :
Imam Abu Hanifah (150 AH), Al-Awzai (157 AH), Ath-Thawri (161AH), Al Laith ibn Saad (175 AH), Imam Malik (179 AH), Abdullah ibn al-Mubarak (181 AH), Sufyan ibn Uyainah (198 AH), Imam Ash-Shafi’i (204 AH), Ishaq (238 AH), Imam Ahmed bin Hanbal (241 AH), Al-Bukhari (256 AH), Muslim (261 AH), Abu Dawood (275 AH) and others.
Ibn Taymiyyah (728 AH), and his students: Adh-Dhahabi (748 AH), Ibn al-Qayyim (751 AH), Ibn Katheer (774 AH) and others.
Muhammed bin ‘Abd al-Wahhab (1206 AH) and many of his students.
And in our time: ,
Shaikh. Abdul-‘Azeez Ibn ‘Abdullaah Ibn Baaz ( Sheikh-Ul-Islam, Faqee )
Shaikh. Abdul-‘Azeez Ibn ‘Abdullaah Aalush-
Shaykh. Abdul Azeez Raajhi (Scholar of Hadith and Fiqh)‘
Shaikh. Abdul-Muhsin al-‘Abbaad
Shaikh. Abdullah Al Ghudayan
Shaikh. Ahmad Ibn Yahyaa an-Najmee‘
Shaikh. Alee Naasir al-Faqeehee
Shaikh. Badee’ud-Deen Shaah as-Sindee
Shaikh. Falaah Ismaa’eel al-Mundikaar
Shaikh. Hassan Abdul Wahab Al-Banna
Shaikh. Imaam Al-Barbaharee
Shaikh. Muhammad al-Ameen ash-ShanqeeteeMuhammad al-Imaam
Shaikh. Muhammad Amaan al-Jaamee
Shaikh. Muhammad as-Subayyal
Shaikh. Muhammad Ibn ‘Abdul-Wahhaab al-Banna
Shaikh. Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee
Shaikh. Muhammad Ibn Haadee al-Madkhalee
Shaikh. Muhammad Ibn Saalih al-‘Uthaymeen
Shaikh. Muhammad Naasirud-Deen al-Albaanee (Jaleelul-Qadr Muhaddis And Fiqe , Mujaddid )
Shaikh. Muhammad Sa’eed Raslan
Shaikh. Muqbil Ibn Haadee al-Waadi’ee
Shaikh. Hafiz Zubair Ali Zae { Muhaddis }
Shaikh. Rabee’ Ibn Haadee al-Madkhaalee ( Imam of Jarah wa Tadeel In our Present times )
Shaikh. Saalih Aalush-Shaykh
Shaikh. Shaykh Abdullah An Najmy
Saalih . al-Luhaydaan
Shaikh. Saalih Ibn Saalih al-Fawzaan
Shaikh. Muhammad bin Hadee Al Madkhalee
Shaikh. Saalih Ibn Sa’d as-Suhaymee
Shaikh. Safi-ur-Rahman al-Mubarkpuri‘
Shaikh. Ubayd Ibn ‘Abdullaah al-Jaabiree
Shaikh. Wasiullah Abbas
Shaikh. Zayd Ibn Haadee al-Madkhaalee
Shaikh. Muhammad Ibn ‘Umar Bazmool
The Salafis are the Ahlus-Sunnah wal-Jamaa’ah. They are the Taaifatul- Mansoorah (the Aided, Victorious Group) and the Firqatun-Naajiyyah (the Saved Sect) which have been mentioned in the following statements of the Messenger, peace be upon him:
“There shall not cease to remain a single group from my community upon the Truth, victorious; they are unharmed by those who abandon them and those who oppose them. They will remain (in my community and in such a state) until they fight the liar (i.e. the Anti-Christ (Dajjal).” [Reported in Sahih Muslim]
“Verily those before you from among the People of the Book split into seventy-two sects and verily this religion . . . ”
and in another narration
” . . . this Ummah will split into seventy-three sects: seventy-two will be in the Fire and one in Paradise and that is the Jamaa’ah.” [Reported by Abu Daawood – Sahih]
“And this Ummah will divide into seventy-three sects all of which except one will go to Hell and they (i.e. the Saved Sect) are those who are upon what I and My Companions are upon (i.e. those who follow My Way and the Way of my Companions.)” [Reported by at-Tirmidhee – Hasan]
Why do we call ourselves Salafis?
The name Salafi refers to the one who attaches himself to that group of people about whom the Prophet , peace be upon him, said: “The best of people is my generation, then those who come after them, then those who come after them (i.e. the first three generations of Muslims).” [Reported by Bukhari and Muslim – Mutawaatir]. This attachment is not to a single person or persons (i.e. scholars), which is the case of many groups present today. It is not an attachment to a person or even tens of people, but to that which will not err, since it is impossible that the Salaf would unite upon error or misguidance. So in his subscribtion to the way of the Salaf, the Salafi has attached himself to that which cannot go wrong. This is taken from the hadith: “My Ummah will not unite upon error.” [Reported by at-Tirmidhee and Haakim – Sahih], and it is not correct that this hadith refers to the people of later ages, since it was only in the era of the Prophet, peace be upon him, and his Companions that the Ummah was free from widespread division and deviation. The deviant sects separated themselves from the Jamaa’ah after them, and from that time onwards their was disunity.
The previous ahaadeeth about the Taaifat- ul-Mansoorah (the Aided Group) and the Firqat-un-Naajiyah (the Saved Sect) show who is meant in this hadith, i.e. those who have the outlook and follow the way of the original guided and united group, the first three generations of Muslims: As-Salaf as- Saalih.
The word Salafi is an abridgement for a long definition. Someone who is a Salafi means:
He is not of the sects of the Khawaarij who consider the Muslims to be Kaafirs (nonbelievers) due to their commiting major sins, and make lawful the taking of their wealth and blood.
He is not of the sects of the Shi’ah (Shi’ites) who hate and curse the Prophet’s Companions and claim them to be apostates, claim that the Qur’an has been altered, reject the authentic Sunnah and worship the Prophet’s Family, peace be upon them.
He is not of the Qadariyyah who deny Qadr (the Divine Decree).
He is not of the Murjiah who claim Imaan (Faith) to be only in words and not in deed.
He is not of the Asharriyah who deny Allah’s Attributes.
He is not of the Sufis who worship graves, saints and claim Divine incarnation.
He is not of the Muqallidoon who necessitate that every Muslim adhere to the Madhhab (School of Thought) of a particular Imam or Shaikh, even when that madhhab differs with the clear ayaat of the Qur’an and authentic hadiths of the Prophet, peace be upon him….
From 1400 Years Not even Single Muhadaseen or Mujthadeen Never says Giving Ascription Other Muslim is Haram.. this Fitna Led by recently Jamatul-Muslimeen Ameer Masood Ahmed B.Sc…..
Let we see What Muhaddaseen and Ulama says
1) As-Sam’aanee also said in al-lnsaab (3/273):
“AS-SALAFI: this is an ascription to the SALAF and following their ways, in that which is related from them.”
2 ) Imam As-Sam’aanee (d.562H) rahimullah-
“We have been commanded to follow and we have been encouraged with this. We have been forbidden from innovating (bid’ah) and severely warned against such behaviour. The hallmark of the People of the Sunnah is their adherence to AL-SALAF AL-SALIH (the Pious Predecessors) and their abandonment of everything that constitutes an innovation(mubtada’) or a matter from the Religion that appears without precedent (muhdath)”
[al-Intisar li Ahl al-Hadith of Abu al-Muzaffar al-Sam’ani by way of the book Sawn al-Mantaq wa al-Kalam (p.158)]
.
3 )lbn al-Atheer (d.630H) said in al-Lubaab fee Tahdheebul-lnsaab (2/162), commenting upon the previous saying of as-Sam’aanee: “And a group were known by this ascription.”.” So the meaning is: that the term Salafi, and its ascription to them, was a matter known in the time of Imaam as-Sam’aanee, or before him.
4) Imam Adh-Dhahabee (d.748H)
“It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than ‘ilmul-kalaam (innovated speech and theological rhetoric). I say: No person should ever enter into ‘ilmul-kalaam, nor argumentation. Rather, he should be “SALAFEE”(a follower of the Salaf).” [Siyar 16/457]
5) Imam Ibn Hajar al-Asqalani (d. 852H)
Stated al-Haafidh Ibn Hajr about Abu Amr Ibn as-Salaah, “He was extremely strong and given to devotion, “SALAFI” in the generality (of his affairs)…”[Siyaar 23/142]
6)Imaam al-Asbahanee [d.535H] – rahimahullaah – said:
“The sign of Ahlus-Sunnah is that they follow the Salaf as-Salih and abandon all that is innovated and newly
introduced into the Deen.” [Al-Hujjah fee Bayaanil-Mahajjah (1/364)]
7)Imam al-Haakim said: Imam Ahmad ibn Hanbal did well when he commented on this report by saying that the “victorious group”who will prevail until the Hour begins is �ashaab al-hadeeth� (the people of hadeeth). Who is more deserving of this description than people who follow the way of the righteous and follow in the footsteps of the “SALAF” who came before us, and exposed the falsehood of the people of bid�ah (innovation) by basing their arguments on the Sunnahs of the Messenger of Allaah (peace and blessings of Allaah be upon him)? [Ma�rifat �Uloom al-Hadeeth, by al-Haakim al-Nisaboori, p. 2, 3]
8.) Abu Haneefah (d. 150H rahimahullaah) said: “Adhere to the athar (narration) and the tareeqah (way/following) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation” [Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32]
9) Ibne Hajar Al-Asqalani (d. 852 H.) said:
”The happy one is the one who sticks to what the Salaf were upon, and avoids what was innovated by the Khalaf….. Khalaf: The ones who came after the time of the pious Salaf, the successors..
(Fath Al-Bari by Ibn Hajar (13/267)
10) Ibn Taymiyyah (d.728H rahimahullaah) says: “There is no blame on the one who manifests/proclaims the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq), because the way (madhdhab) of the Salaf is nothing but the Truth (Haqq).” [From Majmoo al-Fataawaa, 4:149.]
11. Ibn Rajab Al-Hanbali (d. 795 H.) mentioned that after the three majalis on the Aqeedah al Waasatiyah of Ibn Taymiyyah: وقع الإتفاق بعد ذلك على أن هذه عقيدة سنية سلفية They (all the scholars present in the majlis) agreed that This is the SUNNI and SALAFI Aqeedah. [dhaylh Tabqaat al Hanabilah of Ibn Rajab hanbalee 4/396]
12.Imaam Abdul Azeez bin Abdullaah bin Baz [d.1420] – rahimahullaah – was asked, ‘What do you say about the one who calls
himself ‘as-Salafi’ and ‘al-Athari’, is this a term of commendation? So he replied:
“If he is truthful in saying that he is Atharee or Salafee, then there is no problem. This is like what the Salaf used to
say, ‘So and so is Salafee, or so and so is Atharee’. This is a term of commendation from which there is no escape,
rather it is a term of commendation that is obligatory.” [from the lecture : Haqqul Muslim 1/6/1413H in Taa’if]
13)Sheikh Muhammad ibn Saalih al-‘Uthaimeen (may Allaah have mercy on him) said, “Ahlu Sunnah wal Jamaa’ah, they are the salaf in their belief, even the ones who come later until the Day of Judgement. If one is upon the way of the Messenger salallaahu ‘alaihi wa sallam and his companions then he is “Salafi.”
Sharh Aqueedatul Wasitiyyah p.54.
14. Muhaddis Shaykh Al- Allamah Nasiruddin Al- Albany Said :
So there is No Doubt that we – who come in a later time – must return back to the Qur’aan, the Sunnah and “the Way of the Believers.” And it is not permissible for us to say: “We can understand the Qur’aan and the Sunnah by themselves, without turning towards what the righteous predecessors were
upon.” And there must be an ascription in this time that distinguishes and is detailed.
So it is not sufficient for us to say, “I am a Muslim” only! Or “My madh-hab is Islaam”! For every sect says that! – the Raafidee, the Ibaadee, the Qadyianee, as well as other sectarians!! So what is it that distinguishes you from them????
And if you were to say, “I am a Muslim who is upon the Qur’aan and the Sunnah”, this would also not be sufficient. This is because, the members of these sects – of the Ash’arees and the Matureedees and the Hizbees – they all claim to follow these two sources also. So there is no doubt that the clear, plain, distinctive and decisive classification is to say, “I am a Muslim who is upon the Qur’aan and the Sunnah and upon the methodology of the Salaf As-Saalih (Pious Predecessors).
And that can be said in short by saying, “I am a Salafee.” So based on this, indeed the truth which is unavoidable, is that it is not enough to rely on the Qur’aan and the Sunnah without the methodology of the Salaf, for it explains these two with regard to understanding and concept, knowledge and action, and da’wah.
Source :{ Fataawaa of Shaikh Al-Albaanee : Al-Asaalah, Issue #9 }
15. Shaykh Salih al-Fawzaan was asked in his lesson on Sharh Fath al-Majeed (23/04/1434H) : here MP3 Audio Here : http://salafis.com/dld.cfm?a=zinknw
فضيلة الشيخ وفقكم الله يقول : يقول بعض طلبة العلم إنه لا ينبغي لأحد أن يقول أنا سلفي لأن في هذا تزكية للنفس فهل ما يقوله صحيح ؟
Esteemed Shaykh, may Allah grant you success, he (the questioner) says: Some of the students of knowledge say it is not desirable for anyone to say ‘I am Salafi’ because this is commendation of oneself. Is it correct what he says?
To which he replied:
إذا كان يقول هذا من باب تزكية نفسه لا يجوز هذا نعم ، اما إذا كان يقوله من باب البيان لأنه بين أحزاب وجماعات مخالفة ويتبرأ منهم ، ويقول أنا سلفي أنا على منهج السلف من باب البراءة هذا طيب ، نعم
If he says this from the angle of commending himself, it is not permissible. Yes, as for when he says it from the angle of clarifying, because he is amidst the various opposing parties and groups and (desires) to free himself from them, and says ‘I am Salafi, I am upon the methodology of the Salaf’ from the angle of freeing himself (from them), then this
is good. Yes..
Concultion : As for those Muhaddaseen can understand Better than us what i have written above, Alhamdulillah I have given enough evidences to show that the Pious predecessors never considered it detested let alone haram to use descriptive titles other than Muslim…
As today Some Jamtul-Muslimeen & Some Youth cliam If they wont Agree Usool of Muhadaseen Then its Challenge from us Why They Follwing sahii Hadees aud Rejecting Zaif Hadees …..?????? As The Allah his Rasool Never says….
—
The word Salafi is an abridgement of that long definition. Furthermore, Salafiyyah is not the blind following of any particular Shaikh or Imaam. It is only adherence to the Qur’an and Sunnah as understood by the Pious Forefathers (i.e. As-Salaf as-Saalih) of the Islamic Community of Believers (Ummah).
Therefore, upon comprehending this, a Muslim has no option but to become a Salafi; since in doing so he attaches to that group which has been guaranteed success, victory, salvation and safety from the Fire by the Prophet, peace be upon him, Sahih (Authentic) hadiths, and he dissociates himself from that which has deviated and separated from the Firqatun- Naajiyah (the Saved Sect.).
What are the Knowledge-Based Fundamentals of the Salafi Da’wah?
The belief that Allah exists and is the Creator of all things, and all other aspects of Tawheed.
Rather this fundamental encompasses much more. It means:
- Belief in Allah’s Names and Attributes mentioned in the Qur’an and authentic Sunnah, in accordance to their literal Arabic meanings without denial of these attributes or likening them to the attributes of His Creation. This principle is known as Tawheed-ul-Asmaa’ was-Sifaat (Unity of Names and Attributes). Allah says in the Qur’an: “Say, (O Muhammed): 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.” [Surah al-Ikhlaas 112]. And Allah also says: “There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” [Surah ash-Shoora 42:11]
- To single out Allah in all acts of worship. This principle is known as Tawheed-ul-Ibaadah (Unity of Worship). Allah says in the Qur’an: “And the Mosques are for Allah (alone) so do not invoke anyone along with Allah.” [Surah al-Jinn 72:18]. And He says: “Whoever has hopes in the meeting with his Lord, let him work righteous actions and in the worship of his Lord admit no one as partner.” [Surah al-Kahf 18:110]
- To single out Allah in His Ruboobiyyah (Lordship). This principle is known as Tawheed-ur-Ruboobiyyah (Unity of Lordship)
The Salafi Minhaaj (i.e. methodology of beliefs) maintains that these three aforementioned principles of Tawheed are inseparable from one another because they are the pillars of the meaning of the testimony: “Laa ilaaha illallaah” (There is nothing which has the right to be worshipped except Allah). Under these principles lie many issues which the scholars among the Salaf have expounded upon in their books throughout the centuries. The Salafi constantly directs his attention to learn and apply these issues so that he may actualize and perfect his Tawheed.
Ittiba’a (Following)
“Say: If you (men) really do love Allah then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.” [Surah Aali Imraan 3:31]
After the Salafi has learnt Tawheed in accordance with its aforementioned principles, it is incumbent upon him to adhere to the way of the Prophet Muhammed, peace be upon him. This is the actualization of his declaration that: “Muhammed ar-Rasoolullaah” (Muhammed is the Messenger of Allah). This fundamental does not only mean that Muhammed ibn ‘Abdullah is the last Prophet and Messenger, rather this fundamental is incomplete except with the following:
- Belief that the Prophet , peace be upon him, came with two revelations: the Qur’an and the Sunnah. The Prophet, peace be upon him, has said: “I have indeed been given the Qur’an and something along with it.” [Reported by Abu Daawood and Daarimee – Sahih]. And he, peace be upon him, has said: “As long as you hold fast to two things which I have left among you, you will never go astray: Allah’s Book (i.e. the Qur’an) and the Sunnah of His Messenger.” [Reported by Al-Haakim – Sahih].
- Belief that obedience to the Messenger is absolute and that his position is unapproachable by anyone else among mankind. Therefore, the Prophet , peace be upon him, is alone to be obeyed and followed. All beliefs, statements, deeds and morals which are against his are to be rejected and annihilated.
- Adherence to the Way of the Prophet Muhammed, peace be upon him, is never complete except with the perfection of love towards him. What assists in developing this love is constant adherence to his commands, haste in obeying him, placing forward his statements above all others, the study of his Seerah (life and biographical accounts) and the study and practical implementation of his Sunnah in everyday life. The Prophet, peace be upon him, said: “None of you believes until I become more beloved to him than his father, child and all mankind.” [Reported by Muslim – Sahih].
It is unfortunate that true adherence to the Way of the Prophet , peace be upon him, has weakened in the Ummah and true love for him has all but disappeared. This is due to many reasons among which are:
- The abandoning of the Sunnah of our Prophet, peace be upon him, its removal from our daily lives, belittling it and the attitude of pride and arrogance towards it.
- The spread of numerous unsubstantiated and fabricated hadiths throughout the Ummah, which are the among the sources of difference and disunity.
- The spread of many innovated practices among the Ummah.
- The requiring of each Muslim to blindly adhere to a particular madhhab (i.e. taqleed: literally “blind following”).
- The deliverance of religious verdicts without knowledge or evidence.
- The cessation of the implementation of the Sharee’ah (Islamic Law) throughout the lands of Islam and its replacement by the ways and laws of the Kuffaar (disbelievers).
Tazkiyah (Purification)
“Allah did confer a great favour upon the believers when He sent a Messenger from amongst themselves reciting unto them His ayaat (i.e. the Qur’an) and purifying them (from sins and pagan ignorance by their adoption of his way) and instructing them in the Book (i.e the Qur’an) and the Wisdom (i.e. the Sunnah) while before they had been in manifest error.” [Surah Aali Imraan 3:164]
- The Qur’an and Sunnah are the only sources for Tazkiyah (i.e. purification, integrity, honesty, righteousness, justice, etc.).
- The Prophet Muhammed , peace be upon him, is the purest of mankind in his soul, and his character was that of the Qur’an. There is none that comes close to him in this. For this reason he is the model for Tazkiyah. Allah says in the Qur’an: “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.” [Surah al-Ahzaab 33:21].
- The Prophet’s Companions and the rest of the Salaf are also, as a whole, a fine model to follow in Tazkiyah.
- There is no way of drawing closer to Allah except by adhering to what the Prophet Muhammed, peace be upon him, came with. The Prophet, peace be upon him, has said: “If anyone introduces into this affair of ours (i.e. the religion of Islam) anything which does not belong to it, he will have it rejected.” [Reported by Muslim – Sahih]. And he, peace be upon him, said: “Whoever does an action which we (Allah and His Messenger) have not commanded it will be rejected.” [Reported by Muslim – Sahih]
- There does not exist any specific set of actions which lead to Tazkiyah, rather the whole of Islam leads to Tazkiyah (i.e. purification of the soul). Allah says: “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 Shaytaan. Verily! He is to you an open enemy.” [Surah al-Baqarah 2:208].
- The farce referred to as Sufism has corrupted the beliefs, deeds and morals of the Muslims.
- The Salafi Minhaaj (i.e. methodology or way) stands between the two extremes of mysticism (i.e. Sufism) and scholastic theology (i.e. the use of logical and rationale “proofs” to explain the teachings of Islam — such as the misguided Mu’tazilah).
- The Salafi Minhaaj represents a true exemplification of piety. It is Imaan (Faith) and not Nifaaq (hypocrisy), purity and not filth.
The Aims of the Salafi Da’wah
The Salafi Da’wah is neither directed towards a specific belief nor a particular action. Likewise the Salafi Da’wah is neither a movement of social reform nor a political party. Rather the Salafi Da’wah is that of Islam in the total sense of the word. As Islam is the religion of Allah, it follows therefore, that it is neither the religion of a specific nation nor of a particular group of people. It is the religion intended for the whole earth and all of mankind. For this reason the Salafi Da’wah is neither one of a specific nation nor of a particular group of people; but it is the Minhaaj inclusive of understanding Islam and acting according to its teachings. Built upon this understanding is the realization that the aims of the Salafi Da’wah are the same as those of the Da’wah (Call) of Islam and not those of a particular religious sect or group, therefore the Salafis remain distinct from the various sects and groups in respect to the way and methodology of Da’wah (i.e. calling, propagating, preaching). They call to Islam as a whole, for its correct understanding and implementation. They do not call to particular aspects of Islam, unlike the many misguided groups who emphasize and call to a particular aspect of it, thereby playing fast and loose with its other aspects to suit their own needs. Thus this true call is, in essence, the call of all the Prophets; to the Tawheed of Allah, the annihilation of Shirk, sincerity in His worship, obedience to his Messengers and the following of their way; this is also the essence of the Salafi Da’wah.
Here are the aims of the Salafi Da’wah which are included in, and of themselves are, the aims of the Da’wah of Islam:
To produce “true” Muslims.
- To bring into existence a “true” Islamic Society. Allah says: “They (i.e. the Believers) are those who if We give them the authority in the land, establish the prayer, give the obligatory charity (i.e. Zakat) and enjoin what is good (i.e. to worship Allah in His Oneness and to obey all of His commandments) and to forbid wrong (i.e. to join others in worship with Allah and to disobey any of His orders). And with Allah rests the decisions of all affairs.” [Surah al-Hajj 22:41].
- To establish the proofs of Allah against the Kuffaar and the deviant heretics and groups within the Ummah. Allah says in the Qur’an: “[We have sent] Messengers as bearers of good news and as warners, in order that mankind shall have no plea against Allah after the Messengers. And Allah is Ever-Powerful, All- Wise.” [Surah Aali Imraan 3:165].
- To absolve ourselves with Allah by discharging the trust of Da’wah which He has made obligatory upon us. Allah says: “And when a community amongst them said: ‘Why do you preach to a people whom Allah is about to destroy and punish with a severe torment?’ The preachers said: ‘In order to be free from guilt before your Lord (i.e. Allah) and perhaps that they may fear Allah.’” [Surah Araaf 7:164].
The Distinguishing Characteristics of the Salafi Da’wah
Among the distinguishing characteristics of the Salafi Da’wah are:
- Actualization of Tawheed in the beliefs, statements, and deeds of the Muslims. Allah says: “Worship Allah (alone) and join none with Him in worship.” [Surah al-Nisa’ 4:36].
- Actualization of the unity of the Muslims through their strict adherence to the Sunnah. Allah says: “And hold fast all of you together to the Rope of Allah (i.e. the Qur’an) and be not divided among yourselves . . . ” [Surah Aali Imraan 3:103].