what is salafiyyah or what is a salafee>

[ali]

answers from the major Imaams of Ahlu-sunnah wal-Jama'ah



An Introduction to the Salafee Da'wah
Introduction
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 (S), 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 (S). 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 (S)."

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 (T) 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?"
The description "Salafi" 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 (S), 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 Salalfi 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 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 Tawhid and Tazkiyah.

Tawhid
Tawhid 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 Tawhid 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 Tawhid 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 Tawhid 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 Tawhid 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 the Salafis 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
There 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.

[ali]

1) Labelling With Salafiyyah is an Innovation
The word "Salafiyyah" was not applied during the time of the Prophet (sallallahu alaihi wasallam) and his companions – this being due to the fact that the Muslims were upon the correct Islaam and there was no need for a word such as "Salafiyyah" at that time. However, when the tribulations occurred and the sects increased and the Ummah split the Ulamaa of the Ummaah stood to distinguish those upon the truth from those upon falsehood and hence they stated "Ahl ul-Hadeeth" and "as-Salaf".
Abu Haneefah (d. 150H) (rahimahullaah) said: "Adhere to the athar (narration) and the tareeqah (way) 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)
Based upon this "as-Salafiyyah" is distinguished from all the various Islamic factions due to their ascription to what guarantees for them the correct and true Islaam, which is adherence to what the Messenger (sallallaahu alaihi wasallam) and his companions were upon, as occurs in the authentic hadeeths.
In addition to that, the word "Salaf" was used by the Prophet (sallallaahu alaihi wasallam) himself. He said to Faatimah, "How excellent a Salaf I am for you." (Muslim, no. 2450).
Imaam Muslim brings in his Muqaddimah to his Saheeh (p.16) the saying of Abdullaah ibn al-Mubaarak – which he would say in front of all the people, "Abandon the hadeeths of Amr bin Thaabit, for he used to abuse the Salaf".
Shaikh Saalih al-Fawzaan said, "And how can making one’s madhhab that of the Salaf be an innovation, an astray innovation?! And how can it be an innovation when it is but the following of the madhhab of the Salaf, and following their madhhab is obligatory by the Book and the Sunnah, and truth and guidance?!" (al-Bayaan p. 156).
Hence, ascribing oneself to the Salaf, which is but Salafiyyah is not an innovation, rather it is obligatory upon every Muslim to subscribe to the manhaj and aqidah of the Salaf. It can be said, "If labelling with Salafiyyah is an innovation, then so is labelling with Ahl us-Sunnah wal-Jamaa’ah". And the objective behind using the term "Ahl us-Sunnah wal-Jamaa’ah" is not hidden or unknown. Unfortunately, Ahl us-Sunnah wal-Jamaa’ah is no longer sufficient to distinguish between the people of falsehood and the people of truth. Until even the word "Salafi" does not distinguish between the true Salafi, who is actually Salafi in his aqidah and manhaj and between the hizbi (partisan) who wears the gown of Salafiyyah, claiming to be Salafi. His aqidah may be Salafi but his way of thinking is adulterated with Qutubi or Hizbi principles, ideas and modes of thought and behaviour. He will show enmity to the Salafis, mock their Mashaayikh, and yet claim to be upon their way. Yet the viewpoints they take and the positions they hold and their loyalty and disownment indicate otherwise. This is why true Salafis give great importance to learning and knowledge so that the truth is apparent to them and the ignorant pretenders cannot befool them.
2) Allaah Has Named us Muslims, So Why Ascribe Ourselves to the Salaf
This doubt was very beatifully answered by Imaam al-Albaani in his discussion with someone on this subject, recorded on the cassette entitled, "I am Salafi", and here is a presentation of the vital parts of it:
Shaikh al-Albaani: "When it is said to you, ‘What is your madhhab’, what is your reply?"
Questioner: "A Muslim".
Shaikh al-Albaani: "This is not sufficient!".
Questioner: "Allaah has named us Muslims" and he recited the saying of Allaah Most High, "He is the one who has called you Muslims beforehand." (al-Hajj 22:78)
Shaikh al-Albaani: "This would be a correct answer if we were in the very first times (of Islaam) before the sects had appeared and spread. But if we were to ask, now, any Muslim from any of these sects with which we differ on account of aqeedah, his answer would not be any different to this word. All of them – the Shi’ite Rafidi, the Khaariji, the Nusayri Alawi – would say, "I am a Muslim". Hence, this is not sufficient in these days."
Questioner: "In that case I say, I am a Muslim upon the Book and the Sunnah."
Shaikh al-Albaani: "This is not sufficient either".
Questioner: "Why?"
Shaikh al-Albaani: "Do you find any of those whom we have just mentioned by way of example saying, ‘I am a Muslim who is not upon the Book and the Sunnah’?" Who is the one who says, ‘I am not upon the Book and the Sunnah’?"
At this point the Shaikh then began to explain in detail the importance of being upon the Book and the Sunnah in light of the understanding of the Salaf us-Saalih…
Questioner: "In that case I am a Muslim upon the Book and the Sunnah with the understanding of the Salaf us-Saalih".
Shaikh al-Albaani: "When a person asks you about your madhhab, is this what you will say to him?"
Questioner: "Yes".
Shaikh al-Albaani: "What is your view that we shorten this phrase in the language, since the best words are those that are few but indicated the desired intent, so we say, ‘Salafi’?" End of quotation.
Hence, the point is that naming with "Muslim" or "Sunni" is not enough, since everyone will claim that. And Imaam al-Albaani emphasised the importance of the truth being distinguished from the falsehood – from the point of view of the basis of manhaj and aqidah, and that is taking from the Salaf us-Saalih, as opposed to the various sects and groups whose understandings are based upon those of their mentors and leaders and not that of the Salaf, fundamentally.
3) Calling Oneself a Salafi is a Blameworthy ‘Tazkiyah’ of Oneself
And this doubt has been answered by our Mashaayikh: Allaamah, ‘Abdul-‘Azeez Ibn Baz – the [former] mufti of Saudi Arabia was asked: What do you say about the one who calls himself ‘Salafi’ or ‘Athari’? Is this is a tazkiyah (purification) of his own self? So he replied – may Allaah have mercy upon him – "When he is being truthful [in his claim] that he is Salafi or Athari then there is not harm in that, [this is] similar to what the Salaf used to say, ‘So and so is a Salafi’, ‘So and so is Athari’. This is a tazkiyah (commendation) which is necessary, a tazkiyah that is obligatory." (Cassette: Haqq ul-Muslim 16/1/1413 Ta’if)
Shaikh Salih al-Fawzan was asked "Is the one who gives himself the title of ‘as-Salafi’ considered to have set up a ‘hizb’?". To which he replied, "There is no harm in labelling oneself with Salafiyyah when it is in truth. However, if it is merely a claim then it is not permissible to label oneself with Salafiyyah, whilst one is upon a manhaj other than that of the Salaf." (Al-Ajwibah al-Mufidah p.16)
As for those who wish to discourage others from ascribing themselves to the Salaf and claim that it is a tazkiyah (self-praise) then their machinations are not hidden from us. Rather, Shaikh ul-Islaam refuted this false claim centuries ago and made it obligatory to accept the ascription of a person to the Salaf – and held it to be by unanimous agreement – since the aqidah and manhaj of the Salaf is nothing but the truth. But when it is the case that the manhaj of these people (the false claimants) is adulterated, then it should come as no surprise that they wish for the people to detach themselves from the Salaf – since that is the only way that their falsehood can remain undetected.
4) Salafiyyah Causes Disunity
When it is the case that Salafiyyah is the understanding of the Book and the Sunnah upon the understanding of the Salaf of the Ummah and the Messenger (sallallahu alaihi wasallam) stated, "And this Ummah will split into seventy-three sects, all of them in the Hellfire but one". They said, which one is this O Messenger of Allaah? He replied, "They are those who are upon what I and my companions are upon today" (Tirmidhee, no.2643) – and when it is also the case that the splitting occurred by their abandoning the correct understanding, then Salafiyyah is but the way forward for unity and is not splitting or sectarianism. As Shaikh Salih al-Fawzaan said, "As-Salafiyyah (i.e. the Salafis) is the Saved Sect, and they are Ahl us-Sunnah wal-Jamaa’ah. It is not a hizb (party) from amongst the various parties, those who which are called "parties" today … Hence Salafiyyah is a group of people (i.e. the Salafis) upon the madhhab of the Salaf, upon what the Messenger (sallallaahu alaihi wasallam) and his companions were upon and it is not a hizb from amongst the contemporary groups present today." (Cassette: "at-Tahdheer min al-Bid’ah" second cassette, delivered as a lecture in Hawtah Sadeer, 1416H).
Thus, Salafiyyah, is an embodiment of what the Prophet (sallallahu alaihi wasallam) left for his Ummah, whose night is like its day, pure clarity and anyone who departs from it will be destroyed, that is, he will enter into splitting, differing and fall into the sects that have been threatened with the Fire. Therefore, Salafiyyah which calls to a return to that which the Prophet (sallallaahu alaihi wasallam) and his companions were upon can never be considered to be splitting.
5) The Salafis Think Only They Are Correct
We have to make a distinction between that which is being ascribed to – which is the way of the Salaf – and the one who is ascribing himself to this. In absolute terms, that which is being subscribed to, that is the way of the Salaf, is nothing but the truth embodied, in both general specific terms, in issues of aqidah and manhaj, usool and furoo’ – and no-one denies or negates this save a heretic.
As for the one who subscribes himself to the Salafi Way, then in the basis of his ascription – which is to that which cannot err – then he is correct in that, and what is in opposition to this, is but error and misguidance. We mean here from the point of view of the generality of aqidah and manhaj and the usool of the religion. This is because the aqidah and the manhaj and the usool of the Salaf of all the ages is the same and they are united upon all of that.
Hence, one who is a Salafi and is true in his ascription to the Salaf and who proceeds upon knowledge and action, imitating their way, then he is correct in all of that inshaa’allah. And this person will either know the way of the Salaf in general terms, and he knows it to be correct, even though he may be ignorant of its particulars, yet he is still correct in considering their way – and his way of following and imitating them – to be the truth and whatever is in opposition to it, to be falsehood. Or he will know the way of the Salaf in both general and specific terms, in terms of aqidah and manhaj and usool and furoo’ and he will be correct in the majority of that which he holds onto and acts upon, and all of this is dependent upon his sincerity in learning and his zeal for acquiring knowledge and acting upon it.
As for the individual being correct in every single issue from the subsidiary matters, then if one makes that claim, then he is in error. Since it is not possible for any one to be correct in every single subsidiary issue of the religion, since firstly, it is not possible for him to have knowledge of all of that, and secondly, when the Imaams of the past did not attain that, it is hardly likely that any of the followers of the latecomers will ever reach that. Hence, in the subsidiary matters it is possible for the Salafi to be in error, yet that does not negate his being correct in his aqidah and manhaj, and in general terms to be upon that which takes him out from being within the seventy-two sects of innovation and misguidance.
However, it is often the case that the one subscribing to the way of the Salaf and making an outward display of that is in fact upon the astray methodologies, yet he proclaims orthodoxy and pleads a sound aqidah and manhaj. Though he may be of sound aqidah, he may upon an adulterated manhaj. In this situation, such a one is not correct or truthful in his ascription, since he has a manhaj other than that of the Salaf, and this is determined by looking and seeing: Does he defend Sayyid Qutb? Does he subscribe to the view and scandal of Abdur-Rahmaan Abdul-Khaaliq? Does he praise Mohammad Qutb and take him as a guide and leader. Does he defend and aggrandise Hasan al-Bannaa? Does he speak with the terms and phrases of the Innovators, "al-Ummah al-Ghaa’ibah" (The Absent Ummah), "Shabaab us-Sahwah" (The Youth of the Awakening), "Tawhid ul-Haakimiyyah", "al-Muwaazanah" and other such phrases which have become the slogans of the Innovators. So we look and see, what other affiliations does he have, who does he mix with, who does he talk to, what are the books that he refers to, and in this manner we come to know of his true orientation in his manhaj, and from this we come to know whether he is an imposter, claiming the way and manhaj of the Salaf, yet upon other than it.
6) The Salafis Are Arrogant And Have Bad Manners
And this is a very subtle matter, requiring careful thought and deliberation. As for bad manners, then this is often due to the upbringing and nature of the individual, his characteristics and his personality, and it is not necessary a reflection of the base and foundation, the aqidah and manhaj of the Salaf, which is nothing but the truth. So a person may be in need of correcting his manners and calling with wisdom (that is the Sunnah) and beautiful argumentation, so that his invitation is more readily accepted. But this is not pretext for rejecting the validity and correctness of the way of the Salaf and ascribing oneself to it, since that is the only way of deliverance. So we make a difference between what sometimes occurs from some of the Salafis of bad manners, and between what is actually a knowledge-based manhaj that is derived from the Book and the Sunnah. The blame is upon the individual and not the base and foundation. The same can be said about every other Muslim, regardless of what astray methodology or heretical belief he subscribes to, amongst them are those with evil manners and bad habits. But a manhaj or aqidah is judged according to its agreement or disagreement with what the Prophet (sallallaahu alaihi wasallam) and his Companions and the Salaf were upon, fundamentally, not by the behaviour of its people. Refer also to the next doubt for more clarification.
As for arrogance, then sometimes this may occur from an individual, in which case he is censured, yet in other cases it is perceived to be arrogance, though the individual does not have any arrogance but only love for the truth, being certain in that truth – but he is understood to have arrogance by his counterpart or opponent or the one that he is inviting. And it can often be the case that arrogance is actually on behalf of the one who does not accept the truth of what is being said by the one who subscribes to the Salafi aqidah and manhaj (and who is not a false pretender from amongst the biased partisans!!). Remember this, for this is often the case. As the Messenger (sallallaahu alaihi wasallam) said, "Arrogance is rejection of the truth, and looking down upon the people". Many of those who claim the Salafis are arrogant, then refuge is from Allaah, in truth they are the arrogant ones for they do not accept the true call and the correct da’wah, out of arrogance, and then they accuse the Salafis of being arrogant. So remember this, for every coin has two sides.
Consider, a Salafi may be inviting a person to the truth, in a matter in which he knows that he is correct. He is harsh and insists that he is correct and so he is accused of being arrogant, though the only reason he has exhibited this behaviour is his love for the truth and upholding the truth. Even though we may say that his action is incorrect and misplaced and his great zeal has led him to behave inappropriately, either due to lack of knowledge or due to bad manners. So it is upon him to correct all of that. Otherwise the one being invited ends up not accepting the truth on account of the way it was presented.
So we say that arrogance may sometimes be exihibited, and this returns back to the individual, not the manhaj or aqidah he subscribes to. Indeed, we can say that many of the Sufi Heretics are indeed arrogant in their claim of sure deliverance from the Fire and their requesting submissive obedience from their herd of followers – thinking themselves to be above the people. And we can extend this to all of the sects and groups of innovation. Arrogance is found everywhere and is not a referent point for whether a person’s manhaj and aqidah is correct or not. Rather the manhaj and aqidah itself is the referent point, and all of that is thrown against what the Salaf were upon.
We leave you with the remainder of the discussion between Imaam al-Albaani and the questioner concerning naming with "Salafiyyah":
Questioner: [Continuing from where we left off] "Alright, I will submit to you and I say to you: Yes (I agree about summarising with saying ‘I am Salafi’), yet my belief is what has preceded, since the first thing that a person thinks of when he hears that you are a Salafi is that he recalls much of the experience he has had and which has involved severity which leads to harshness, all of which sometimes occurs from the Salafis."
Shaikh al-Albaani: "Lets accept that your words are correct. If you said ‘I am a Muslim’, will not a person’s think of a Shi’ite Rafidee, or a Druze or an Ismaa’eeli (and incline to him)."
Questioner: "It is possible, however, I will have followed the noble verse, "He has named you Muslims".
Shaikh al-Albaani: "No my brother! You have not followed the verse, since the verse means the correct form of Islaam. It is necessary that you address the people according to their level of understanding… so will anyone understand from you (when you say ‘I am a Muslim’) that you are indeed a Muslim with the desired meaning in the verse (of correct Islaam)? As for the various cautionary matters you have mentioned, then these are sometimes correct and sometimes they are not correct. Since your saying about harshness, then this can sometimes occur from individuals, yet this is not representative of a methodology that is tied to knowledge and belief. Leave aside individuals for now, we are actually talking about manhaj (methodology). This is because when we say Shi’ite, or a Druze, or a Khaarijee, or a Soofee, or a Mutazilee, the various cautionary matters you raised come into play (and can apply to them aswell). Hence, this is not the subject of our discussion. We are investigating a name which gives evidence to the madhhab of an individual and by which he worships Allaah… Are not all the Companions Muslims?"
Questioner: "Naturally."
Shaikh al-Albaani: "However, there was amongst them, one who stole, or fornicated, but this does not allow any of them to say, ‘I am not a Muslim’, rather he is a Muslim and a Believer in Allaah, as a chosen way, however he sometimes opposes his chosen way, because he is not infallible. And it is for this reason that we – may Allaah bless you – are speaking about a word which indicates our aqidah and our thought and our starting point in our lives and which relates to the affairs of our religion by which we worship Allaah. As for the issue of so and so who is harsh and so and so who is lax and too soft, then that is an entirely different issue…. I wish that you would reflect upon this concise word (i.e. Salafi) so that you do not persist upon the word ‘Muslim’. And you know that there is no one who will understand what you really intend (by using the word ‘Muslim’ alone) ever…" End Quote (Cassette "I am a Salafi").
And inshaa’allah, this explains our intent and the important differentiation that we had alluded to earlier in replying to this doubt.
7) The Salafis Lack Piety Whereas Other than Them Are Pious and Abstemious
And this too is a very old doubt which has been answered by the Salaf themselves, those of old. And we merely leave you with their words:
Ibn Abbaas (d. 68H) said: "Indeed the most detestable of things to Allaah are the innovations." (Reported by al-Bayhaqee in as-Sunan al-Kubraa 4/316)
Ibn Umar (d. 84H) said: "Every innovation is misguidance, even if the people see it as something good." (Reported by Abu Shaamah no. 39)
Sufyaan ath-Thawree (d. 161H) said:"Innovation is more beloved to Iblees than sin, since a sin may be repented from but innovation is not repented from." (Reported by al-Laalikaa’ee no. 238)
Imaam ash-Shaafi’ee (d. 204H) said: "That a person meets Allaah with every sin except Shirk is better than meeting Him upon any one of the innovated beliefs." (Reported by al-Bayhaqee in al-I’tiqaad p.158)
Al-Layth bin Sa’d (d. 175H) said: "If I saw a person of desires (i.e. innovations) walking upon the water I would not accept from him." So Imaam as-Shaafi’ee then said: ""He (al-Layth) has fallen short. If I saw him walking in the air I would not accept from him." (Reported by as-Suyooti in al-Amr bil ‘Ittibaa wan-Nahee anil Ibtidaa’.)
Yunus bin Ubaid said to his son, "I forbid you from fornication (zinaa), stealing and drinking wine. However that you meet Allaah with any of these sins is better to me than that you meet him with the view of Amr bin Ubaid and the associates of Amr (i.e. the Mu’tazilah)." (al-Ibaanah 2/466).
Sa’eed bin Jubair said, "That my son accompanies a sinful and cunning scoundrel who is a Sunni is more beloved to me than that he accompanies a devoteful and worshipful Innovator." (al-Ibaanah no. 89).
Imaam Al-Barbahaaree said, "However, if you see a person whose manner and opinion is despicable, he is wicked, sinful and oppressive, yet he is a person of the Sunnah, accompany him and sit with him, since his sin will not harm you. If you see a man who strives hard and long in worship, is abstemious, being continual in worship, except that he is a person of innovation, do not sit with him, do not listen to his words and do not walk along with him, since I do not feel safe that you will not eventually come to be pleased with his way and go to destruction along with him." (Sharh us-Sunnah no. 149).
Imaam Ahmad said, "The graves of Ahl us-Sunnah from those who committed the major sins are like gardens. And the graves of Ahl ul-Bid’ah from amongst their abstemious pious ones are hollow and empty. The sinners of Ahl us-Sunnah are the Awliyaa’ (Friends) of Allaah and the abstemious pious ones of Ahl ul-Bid’ah are the Enemies of Allaah." (Tabaqaat ul-Hanaabilah 1/184).
Consider well, O Sunni, what our Pious Forefathers have left for us as a legacy and as an admonition. When it is the case that Innovations in aqidah and manhaj are the cause of splitting and differing, and lead to the emergence of sects, and these sects have been threatened with Fire, and when it is also the case that Shaytaan beautifies the Innovations and makes them appealing and to be guidance and light, then the People of Innovation and Adulterated Principles are more dangerous and harmful than a sinful, villain from Ahl us-Sunnah. For you know of your crime with the latter and can repent from it and amend your ways, but when you take as your friend Adnaan Ar’oor the Qutubist Politician, Mohammad Qutb the Takfiri Khariji, Mohammad Suroor the Takfiri Qa’dee, Abdur-Rahmaan Abdul-Khaaliq the Shurocrat and Sworn Bannaawi, then you think them to be upon guidance and you think their adulterated principles and innovatory methodologies to be the truth embodied and you think that these principles and methodologies are a deliverance for the Ummah, and so you affiliate yourself with them and show loyalty and disownment for their sake and thus fall into the Fire., the while you think yourself to be a rightly guided "Salafi" (!!), yet you are nothing but a hizb (sect) from amongst the ahzaab, upon other than the Manhaj of Nubuwwah.

[ali]

It is necessary for the one traversing the Salafee methodology upon proof - and this is one of its conditions - as Allaah the Exalted says:
"Say: This is my way. I call unto Allaah, I and those who follow me and may Allaah be glorified, and I am not from amongst the polytheists." [Soorah Yoosuf 12:108]
So he must know that what is shown by this statement has destinations which are higher than the shackles of fatal hizbiyyah (party spirit), and it is above the repulsive corridors of secrecy, because it is as clear as the sun during the day. Allaah the Exalted says:
"And who is better in statement than one who calls to Allaah and does righteous deeds and says: Verily I am from amongst the Muslims." [Soorah Fussilat 41:33]

THE LINGUISITIC MEANING:
So when this word (Salaf) occurs in the language, it shows what has past and preceded in knowledge (‘ilm) and faith (eemaan) and virtue (fadl) and goodness (ihsaan). Ibnul-Manzoor said:
"And the Salaf are whomever preceded from your fathers and you close families, and those who are above you in age and virtue. And the first generation is named as such, and the taabi‘een (the second generation) and the Salafus-Saalih (Righteous Predecessors)." [1]
I say that from this is the statement of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) to his daughter Faatimah az-Zahraa (radiyallaahu ‘anhaa):
"So verily I am the best predecessor (salaf) for you." [2]
It is related (ruwiya) from the Prophet (sallallaahu ‘alayhi wa sallam) that he said to his daughter Zaynab (radiyallaahu ‘anhaa):
"Keep close to our righteous predecessor (salafinaa saalih), ‘Uthmaan Ibn Madth‘awn." [3]

THE TECHNICAL USAGE:
As for its technical usage, then it is a specific description of the Companions (radiyallaahu ‘anhum) and those who are with them from their followers and their successive followers.
Al-Qalshaanee said:
"The Righteous Predecessors (Salafus-Saalih) are the first generation who are firmly grounded in knowledge, guided by the guidance of the Prophet (sallallaahu ‘alayhi wa sallam), preservers of his Sunnah, and they are the ones whom Allaah chose to accompany His Prophet (sallallaahu ‘alayhi wa sallam). So He honoured them with the establishment of His Religion and the Imaams of the Ummah were pleased with them and they strove in the Path of Allaah upon the true Jihaad and they exhausted themselves in advising the Ummah and benefited it. They exerted themselves in those things that Allaah is pleased with.
Indeed Allaah praised them in His Book by saying:
"Muhammad is the Messenger of Allaah and those who are with him are harsh upon the disbelievers and merciful between themselves." [Sooratul-Fath 48:29]
And Allaah the Exalted said:
"It is for the poor emigrants who left their homes and their wealth seeking a reward from Allaah and His pleasure, and helping Allaah and His Messenger - these are the truthful ones." [Sooratun-Nisaa’ 4:115]
So Allaah mentioned the emigrants (muhaajireen) and the helpers (ansaar), then He commanded those who follow them and are pleased with that and those who come after that. And those who oppose them and follow other than their path, have been promised punishment, as Allaah the Exalted says:
"And whoever opposes the Messenger after the guidance has been made clear…" [Sooratun-Nisaa’ 4:115]
So it is obligatory to follow them according to what we have quoted, and to follow their traditions in what they did and to seek forgiveness for them. Allaah the Exalted says:
"And those who come after them…" [Sooratul-Hashr 59:10]" [4]
The people of kalaam (theological rhetoric) - old and new - have affirmed this technical usage. Al-Ghazzaalee says in recognition of the word Salaf:
"I mean the madthab (way) of the Companions and the taabi‘een." [5]
Al-Bayjooree said:
"So what is meant by those who preceded is whoever has passed from the Prophets and the Companions and the taabi‘een and the next generation." [6]

PROOFS FOR ITS USAGE:
Indeed the people of knowledge from the righteous generations have utilized this term when referring to the Companions and their methodology:
1. Imaam al-Bukhaaree said that Raashid Ibn Sa‘d said: "The Salaf used to love stallions because they were bold and courageous." [7] Al-Haafidh Ibn Hajar said in explanation of the word Salaf: "That is the Companions and those after them." I say: The intended meaning here is the Companions (radiyallaahu ‘anhum), because Raashid Ibn Sa‘d was a taabi‘ee. So according to him, the Salaf were not doubtful.
2. Imaam al-Bukhaaree said: "Chapter: What the Salaf used to store in their houses and animals from food and meat and other than that." [8] I say: The intended meaning here is the Companions (radiyallaahu ‘anhum).
3. Imaam al-Bukhaaree said: "And az-Zuhree said concerning the bones of large dead animals, such as the elephant and other than it: "I know people from amongst the scholars of the past (salafil-‘ulamaa) who used to comb with it and anoint with it, and they did not see a problem therein." [9]
4. Imaam Muslim relates by way of Muhammad Ibn ‘Abdullaah who said: "I heard ‘Alee Ibn Shaqeeq saying: I heard ‘Abdullaah Ibnul-Mubaarak saying to the leaders of the people: "Leave alone the hadeeth of ‘Umar Ibn Thaabit, for verily he used to curse the Salaf." [10] I say that the intended meaning here is the Companions (radiyallaahu ‘anhum).
5. Imaam al-Awzaa‘ee said: "Make yourselves patient upon the Sunnah and stop where the people stopped and speak with what they spoke with and refrain from that which they refrained from. And follow the path of your Righteous Predecessors (salafikas-saalih), for verily sufficient for you is that which was sufficient for them." [11] I say that the intended meaning here is the Companions (radiyallaahu ‘anhum).
So the word Salaf has this technical meaning and it does not go beyond that.

THE DURATIONAL MEANING:
As for its durational meaning, then it points to the best and earliest generations in following and obedience. These are the first three generations about whom the good has been testified to by the best of creation, Muhammad (sallallaahu ‘alayhi wa sallam) in his statement:
"The best of people are my generation, then those who follow them, then those who follow them. Then there will come nations where one of them will precede the one on his right in testifying against him, and the one on his right will testify against the first person." [12]
However, the word Salaf is not understood as being limited to a durational sense, especially since many misguided sects have raised their heads in this fresh era. Due to that, it is not enough for a person to be living in that era to be upon the methodology of the Salaf, whilst he is not in agreement with the Companions (radiyallaahu ‘anhum) in the understanding of the Book and the Sunnah. So due to that, the scholars have established this term, as-Salafus-Saalih. So with this it becomes apparent that the word Salaf does not refer to a specific age only, rather it refers to the Companions of the Prophet (sallallaahu ‘alayhi wa sallam) and whosoever follows them in goodness. [13] So the term Salaf is affirmed upon this meaning, so it refers to the one who is upon the correct belief and methodology, upon what the Messenger f Allaah (sallallaahu ‘alayhi wa sallam) and his Companions (radiyallaahu ‘anhum) were upon before the differing and dissension.

THE TERM OF AFFILIATION:
As for Salafiyyah, then it is a term of affiliation to the Salaf and it is a praiseworthy affiliation to the correct methodology and not the innovation of a new madthab.

Shaykhul-Islaam Ibn Taymiyyah said:
"There is no blame upon the one who makes apparent the madthab (way) of the Salaf and affiliates himself with it and attaches himself to it. Rather it is obligatory to accept that from him by agreement, for verily the madthab of the Salaf is nothing but the truth." [14]
Imaam adh-Dhahabee quotes Imaam ad-Daaraqutnee as saying:
"There is nothing more hated by me than ‘Ilmul-Kalaam (the knowledge of rhetoric)." Then he says: "A man should never enter into ‘ilmul-kalaam, nor argumentation and he should never delve deeply into these things, rather he should be Salafee." [15] [16]
A DOUBT AND ITS ANSWER:
We were named Muslims by the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) as is found in the Hadeeth of al-Haarith al-Ash‘aree (radiyallaahu ‘anhu):
"…so call with the call of Allaah who named you Muslims, slaves of Allaah." [17]
Indeed the great majority of the people of innovation hold onto this term to cause doubt in the legality of the term Salafiyyah for the true call of Islaam. They say that Allaah named us Muslims and He did not call us Salafiyyeen because the term Salafiyyah causes disunity amongst the Muslims. So their purpose behind that is not hidden, it is to dilute the true Da‘wah (call) and to make it resemble the falsehood that they are calling everyone to. So this deception is the walking stick upon which they lean:
"Why do you cover the truth with falsehood? And you conceal the truth whilst you know." [Soorah Aali-‘Imraan 3:81]
They do this to the extent that no one from amongst the callers to the Sunnah, from those who are not deceived by this deception risks warning against their innovations and desires. So this is a false argument and an empty opinion and the answer to it is from two angles: concise and detailed. We will mention that which will uncover that which the people of falsehood cover.
As for the concise explanation, then this (Muslim) is the divine name before the differing and dissension that was later introduced into the Islaamic nation. It was when the Muslims were one nation to the exclusion of all other people. So in this condition, no other name is to be found, except Muslim, or whatever is established in the Religion. So due to that, when the Muslims return to being like the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) and his Companions (radiyallaahu ‘anhu), as one nation (ummah) and one Jamaa‘ah (community), then all other names in front of that will be cut off along with the bonds or ties associated with them. So as for the Ummah which has many paths, then it is inevitable that the people upon the truth be distinguished to separate their methodology from the people of falsehood and desires. This is further explained in the detailed answer and it is from a number of angles:

Firstly: The word Muslim now means the people of the Qiblah.

Secondly: All of the sects in the Ummah are from the people of the Qiblah.

Thirdly: All of the sects in the Ummah have deviated from the straight path, as is found in the mutawaatir (concurrent) Hadeeth of differing.

Fourthly: This saved sect is upon what the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) and his Companions (radiyallaahu ‘anhu) were upon.

Fifthly: Gathering the Saved-Sect and the destroyed sects together under the name Muslimeen - with the meaning that it has now - does not distinguish the people of truth from the people of falsehood - along with the fact that a distinction with a legislated meaning (muraad shar‘ee) has come upon the tongue of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam). So he named them the Jamaa‘ah and the Ghurabaa’ (strangers) and he made their methodology their sign, as he said:
"What I am upon today and my Companions." [18]
So due to that, the intent of misguidance was discontinued by the Messenger of Allaah (sallallaahu ‘alayhi wa sallam).

Sixthly: Indeed the scholars of the Salaf knew the intended meaning of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam), so they used names like the Saved-Sect (al-firqatun-naajiyah) and the Victorious Group (at-taa’ifatul-mansoorah) and the People of Hadeeth. And we have not heard of anyone from the preceding generations denying this term (Muslim) and making it an opponent of the purpose of the shar‘ (Divine Law) and Allaah named His slaves Muslims. So know that the scholars of the Saved-Sect and the Victorious Group have united upon that.

Seventhly: Due to that, the identification of the Saved-Sect and the Victorious Group with a shar‘ee (divinely legislated) name is a shar‘ee matter.

Eighthly: All of the sects of the Ummah say they are upon the Book and the Sunnah, however, that which distinguishes the truth from the falsehood is the methodology of understanding the Book and the Sunnah. So according to the Saved-Sect, it is not possible for a listener to understand from a man saying: ‘I am a Muslim’ that he is upon the Book and the Sunnah according to the understanding of the Salaf of this Ummah. Rather all of the sects of the Ummah will reject this from him.

Ninthly: So since the best statement is that which is short and decisive, then the Muslim who is upon the Book and the Sunnah with the understanding of the Salaf of the Ummah - the Companions and those who followed them - then he is Salafee. And indeed the proofs concerning the usage of the term Salafiyyah as a term to identify the true methodology and its people have preceded.

Tenthly: The usage of the term Muslimeen in the Qur’aan and the Sunnah refers to the Companions and those who follow them in goodness until the Day of Judgement. So since this term no longer conveys the meaning intended by it in the Words of Allaah and those of His Messenger (sallallaahu ‘alayhi wa sallam), then it is binding upon the person to clarify his methodology form every question by saying that he is a Muslim upon the Book and the Sunnah with the understanding of the Companions of the Prophet (sallallaahu ‘alayhi wa sallam). So then he will find those who say to him: This elaborate statement causes division amongst the Muslims.

Eleventhly: This statement about division, by which the dispraise of Salafiyyah and its callers is intended, is a shar‘ee division because Muhammad (sallallaahu ‘alayhi wa sallam) divided between the people and the Qur’aan divides between the truth and the falsehood and Ahlus-Sunnah wal-Jamaa‘ah divide between the Saved-Sect and the misguided sects. So likewise, Salafiyyah divides between the true methodology and the false methodologies. This is what was easy to mention and it is upon the intelligent person to act upon his thought and not to reject it with evil and plotting. [19]

Footnotes:
[1] Leesaanul-‘Arab (9/159) of Ibnul-Mandthoor.
[2] Saheeh: Related by Muslim (no. 2450).
[3] Da‘eef: Related by Ahmad (1/337-338) and by Ibn Sa‘d in at-Tabaqaat (8/37). It has been weakened by Shaykh al-Albaanee in Silsilatul-Ahaadeethud-Da‘eefah (no. 1715) due to ‘Alee Ibn Zayd Ibn Jid‘aan.
[4] Tahreeril-Maqaalah (no. 36)
[5] Iljaamul-‘Awaam (p. 62).
[6] Sharh Jawharit-Tawheed (p. 111)
[7] Fathul-Baaree (6/66)
[8] Fathul-Baaree (9/552)
[9] Fathul-Baaree (1/342)
[10] From the introduction of Imaam Muslim to his Saheeh (p. 16)
[11] Related by Imaam al-Aajurree in ash-Sharee‘ah (p. 58).
[12] Saheeh: Related by al-Haafidh Ibn Hajar in al-Isaabah (1/12) and by al-Munaawee in Faydhul-Qadeer (3/487). It was authenticated by Shaykh Saleem al-Hilaalee in Nadthmil-Mutanaathir (p. 127). It was also authenticated by Shaykh al-Albaanee in Silsilatul-Ahaadeethus-Saheehah (no. 755) and in Saheehul-Jaami‘ (no. 3259).
[13] Translators Note: The claim that the term Salaf only refers to a certain era has been made popular by Sa‘eed Ramadhaan al-Bootee in his book: As-Salafiyyatu Marhalatun Zamaaniyyatun Mubaarakatun, Laa Madthabil-Islaamiyyatun. It has been brought to the English speaking world by Nuh Keller, he says: "The term "Salafi" was revived as a slogan and movement, among latter-day Muslims, by the followers of Muhammad Abduh (the student of Jamal al-Din al-Afghani) some thirteen centuries after the Prophet (Allah bless him and give him peace), approximately a hundred years ago." [Who or what is a Salafi? Is their approach valid? (c) Nuh Ha Mim Keller (1995)]
They can easily be answered as follows:
A. Imaam as-Sam‘aanee said, "As-Salafee: this is an ascription to the Salaf, and following their ways, in that which is related from them."[al-Insaab (3/273)]
B. Ibnul-Atheer said in commentary of Sam‘aanee's statements above, "And a group were known by this ascription."[al-Lubaab fee Tahdheebil-Insaab (2/162)]
C. Al-Fayroozabaadee says after mentioning a few scholars who called themselves Salafee, "They ascribe themselves to the Salaf."[al-Qaamoosul-Muheet (no.1060)]
[14] Majmoo‘ul-Fataawaa (4/149) of Ibn Taymiyyah.
[15] Related by Imaam adh-Dhahabee in Siyar-A‘laamun-Nubalaa (16/457).
[16] This section was taken from Limaadhaa Akhtaratul-Manhajis-Salafee (p. 30-33) of Shaykh Saleem al-Hilaalee.
[17] Saheeh: Related by at-Tirmidthee (no. 2863-2864) and by Ahmad (4/202).
[18] Hasan: Related by at-Tirmidthee (no. 2641) and al-Haakim (1/128-129).
[19] Taken from Basaa’irDhush-Sharah bi-Sharh Marwiyyaat Manhajis-Salaf (p. 49-50).

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Shaikh Salih al-Fawzaan was asked, "Is Salafiyyah a hizb (party) from amongst the parties. And is ascribing to them (i.e. the Salafis) a blameworthy thing?"
To which he replied, "As-Salafiyyah (i.e. the Salafis) is the Saved Sect, and they are Ahl us-Sunnah wal-Jamaa’ah. It is not a hizb (party) from amongst the various parties, those which are called "parties" today. Rather they are the Jamaa’ah, the Jamaa’ah upon the Sunnah and upon the Deen (religion). They are Ahl us-Sunnah wal-Jamaa’ah. The Messenger (sallallaahu alaihi wasallam) said, "There will not cease to be a group from my Ummah manifest and upon the truth not being harmed by those who forsake them neither by those who oppose them" and he (sallallaahu alaihi wasallam) also said, "And this Ummah will split into seventy-three sects, all of them in the Hellfire but one". They said, which one is this O Messenger of Allaah? He replied, "They are those who are upon what I and my companions are upon today". Hence Salafiyyah is a group of people (i.e. the Salafis) upon the madhhab of the Salaf, upon what the Messenger (sallallaahu alaihi wasallam) and his companions were upon and it is not a hizb from amongst the contemporary groups present today. Rather it is the very old Jamaa’ah, from the time of the Messenger (sallallaahu alaihi wasallam) which inherits (this way) and continues, and which never ceases to be upon the manifest truth until the establishment of the Hour, as he (sallallaahu alaihi wasallam) has informed (us)." (Cassette: "at-Tahdheer min al-Bid’ah" second cassette, delivered as a lecture in Hawtah Sadeer, 1416H).
Shaikh Saalih Aal ash-Shaikh, Minister of Islamic Affairs of Saudi Arabia, stated, "Muslims are of two groups: Salafis and Khalafis. As for the Salafis, then they are the followers of Salaf us-Saalih (first three generations of Muslims). And as for the Khalafis, then they are the followers of the understanding of the Khalaf and they are also called Innovators - since everyone who is not pleased and satisfied with the path of the Salaf us-Saalih, in knowledge and action, understanding and fiqh, then he is a khalafi, an innovator." (Haadhihi Mafaaheemunaa, Chapter on Ascription Salaf and Salafiyyah).
In the verdict of the Permanent Committee, No. 1361 (1/165) there occurs, "Salafiyyah is an ascription to the Salaf, and the Salaf are the Companions of Allaah’s Messenger (sallallaahu alaihi wasallam) and the Imaams of Guidance from the the first three generations (may Allaah be pleased with them), those whose goodness has been testified for by Allaah’s Messenger (sallallaahu alaihi wasallam), "The best of people are my generation, then those who follow after them, then those who follow after them, then there will come a people whose testimony will precede their oath and their oath will precede their testimony." Reported by Imaam Ahmad in his Musnad and also by al-Bukhaari and Muslim. And "the Salafis" (Salafiyyoon) is the plural of "Salafi", which is an ascription to the Salaf, and its meaning has already preceded. And they are the ones who traverse upon the minhaaj of the Salaf, from amongst the followers of the Book and the Sunnah, those who call to them both, and to acting upon them, as a result of which they are from Ahl us-Sunnah wal-Jamaa’ah."

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Question 1:
A questioner directs his questions towards Shaykh ‘Ubayd al-Jaabiree and says: "When did ad-Da‘watus-Salafiyyah first begin? Did ad-Da‘watus-Salafiyyah begin - as some people claim - just two hundred years ago?

Answer 1:
Shaykh ‘Ubayd al-Jaabiree began answering the question by first praising Allaah saying:
"All praise is for Allaah, the Lord of all the Worlds. The good end (or Paradise) is for the pious. I bear witness that there is no deity worthy of worship in truth, except Allaah, who is alone without partner the true deity of the first creation and the true deity of the last creation. And I further bear witness that Muhammad is His servant and Messenger and His chosen, reliable, faithful servant, may the Peace and Blessings of Allaah be upon him and his family and upon his good and pure Companions.
To proceed:
I will first speak about the meaning of (the word) Salafiyyah. What is Salafiyyah?
The linguistic meaning of Salafiyyah refers to those who have preceded us. So the Saalif (the singular of salaf) means predecessor. And the meaning of the verb salafa means to be past, to be bygone, or to precede. And the legal meaning in Islaam of the word Salafiyyah is everyone who preceded us after the Messenger of Allaah (sallallaahi ‘alayhi wa sallam) from the Companions and all those who followed them in righteousness and piety, following the Qur’aan and the authentic Sunnah (whoever does that) then he is Salafee.
So based upon this, ad-Da‘watus-Salafiyyah is the da‘wah of the people to act in accordance with that which the Messenger of Allaah (sallallaahi ‘alayhi wa sallam) was upon and that which his Companions were upon after him, from worshipping Allaah with sincerity and acting in accordance with the Qur’aan and the Sunnah in worship, as well as in our day to behaviour in our association with others. This is Salafiyyah.
As for (answering your question) when did ad-Da‘watus-Salafiyyah begin, then this requires the explanation of two things:
1. Firstly, ad-Da‘watus-Salafiyyah is the pure Religion which calls to Tawheed and sincerity of worship. It is the da‘wah or the call to belief in Allaah, His Angels, His Books, His Messengers, the Day of Judgement, and belief in Qadar (pre-Decree). Therefore, ad-Da‘watus-Salafiyyah is the da‘wah of all of the Prophets, from Nooh who was the first Prophet, all the way to Muhammad (sallallaahi ‘alayhi wa sallam) who was the last and final Prophet and Messenger to be sent to mankind. May Peace and Blessings be upon them all. Therefore, the history of ad-Da‘watus-Salafiyyah begins with the first Prophet. It can even be said that ad-Da‘watus-Salafiyyah begins with Aadam (‘alayhis salaam) because it is the pure Religion. And ad-Da‘watus-Salafiyyah is understanding the Qur’aan and the Sunnah as Allaah and His Messenger (sallallaahi ‘alayhi wa sallam) have commanded us to do so. And it is doing what Allaah and His Messenger have commanded us to do desiring the reward that is with Allaah. And it is staying away from that which Allaah and His Messenger have prohibited fearing the Punishment of Allaah. So the history of ad-Da‘watus-Salafiyyah is not something that can be limited to one hundred years or two hundred years or five hundred years. The only thing that can be limited to any specific time period are the activities of certain astray da’wah groups such as the Ikhwaanul-Muslimeen and Jamaa‘atut-Tableegh and the Surooriyyah/Qutubiyyah and other than them from the da‘wah groups that have recently arisen. That was the first thing I wanted to explain clearly.
2. As for the second thing, ad-Da‘watus Salafiyyah was not founded by any specific person. And perhaps this is the reason why people ask when did ad-Da‘watus-Salafiyyah begin. So I say that adDa‘watus-Salafiyyah was not founded or established by any one specific person. Rather the Prophets and Messengers (’alayhimus salaam) were sent with this Da‘wah by Allaah the Glorified and Exalted. Therefore my son, the origin of the Da‘watus-Salafiyyah is the text (the Qur’aan and the Sunnah) and Ijmaa‘ (consensus of the scholars) and its origin is not based upon a simple notion, concept or opinion. So the leaders of ad-Da‘watus-Salafiyyah are the Prophets (‘alayhimus-salaam) and they are the Imaams of creation. And then, after them are the Companions of the Prophets. And after them are the scholars. Just as we find in an authentic Hadeeth: "The leaders of the Children of Israa’eel were prophets and every time a prophet was killed (halaka), another prophet came after him, and there is no Prophet after me." [1] So Allaah has rendered the leadership of this Ummah in the hands of the scholars.
And the scholars are those who are described and known to have knowledge and they explain matters of religion based upon the Qur’aan and the Sunnah. And they explain and solve any problems or difficulties that they encounter in understanding the texts (of the Qur’aan and Sunnah) by utilizing the Seerah (biographies) of the Salafus-Saalih (Righteous Predecessors) from the Companions (radiyallaahu ‘anhum) and the scholars of the Taabi‘een (the generation after the Companions), as well as the scholars of the three preferred generations which are the best of generations of people as the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said:
"The best of people are my generation, then those after them, then those after them." [2]
Therefore, it is not correct to say that Salafiyyah is a notion or thought or a concept that someone came up with because ad-Da‘watus-Salafiyyah was not founded or established by any one individual, rather this Da‘wah is what the Prophets and Messengers came with, then those who came after them from the Companions of the Prophets and Messengers, then those who called to the Religion of Allaah upon knowledge thereafter. They are the ones who call to ad-Da‘watus-Salafiyyah. So from amongst the Salafees of the Ummah of Muhammad (sallallaahu ‘alayhi wa sallam) that Allaah decreed to renewers of ad-Da‘watus-Salafiyyah were four:
1. Ahmad Ibn Hanbal (d.241H). He renewed ad-Da‘watus-Salafiyyah amongst those Muslims who were tested with the statement that the Qur’aan is created. Imaam Ahmad and those with him in spreading ad-Da‘watus-Salafiyyah - and he was the best of them and most patient of them and the strongest of them - until Allaah healed the Ummah through him. He explained to the people that the Qur’aan was the uncreated Speech of Allaah revealed from Him. And that Jibreel came down with it to Muhammad (sallallaahu ‘alayhi wa sallam).
2. The second renewer was Shaykhul-Islaam, al-Imaam Ahmad Ibn Taymiyyah (d.728H). Whoever reads his book, and from them is Majmoo‘ul-Fataawaa, then he will see how Shaykhul-Islaam advises with the Sunnah and opposes innovation (in matters of religion) and how he exerted himself in clarifying the Sunnah and educating the people. However, these two Imaams, Imaam Ahmad Ibn Hanbal and Ahmad Ibn Taymiyyah - may Allaah have mercy upon them both - did not have a country behind them helping them and defending them.
3. The third renewer of ad-Da‘watus-Salafiyyah was Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab (d.1206H) and with him was his brother in Islaam, al-Ameer Muhammad Ibn Sa‘ood (rahimahullaah). Muhammad Ibn ‘Abdul-Wahhaab explained the Religion with his tongue and his brother Muhammad Ibn Sa‘ood helped him with the sword and the spear. So a country, founded upon Tawheed, sprang up in the heart of Najd and then there came about some dissension and breaking apart and weakness, until Allaah brought the fourth renewer.
4. And he was Imaam ‘Abdul-‘Azeez Ibn ‘Abdur-Rahmaan Ibn Faysal and those with him from amongst the Imaams of the Da‘wah. And during their time was the fourth revival. And we, all praise is due to Allaah, live under the shade of a country founded upon Tawheed in the shade of the fourth revival, and we ask Allaah to complete this blessing upon everyone. And perhaps here ends our answer to your first question, O gathering of British students.

Question 2:
May Allaah preserve and may Allaah reward you Shaykh. The brother asks: Some of the people say that most of the scholars of Islaam had a madthab (school of Islaamic Jurisprudence) that they adhered to, such as Imaam al-Bukhaaree and Ibn Taymiyyah and Imaam Aboo Haamid al-Ghazzaalee, therefore the manhaj (methodology) of the Salafiyyeen today is a methodology that differs from the methodology of the scholars of the past because the Salafiyyeen of today urge the people not to have a madthab. Is this true?

Answer 2:
The answer to this question is a multi-faceted answer:

FIRSTLY: What is the difference between simply having a madthab and blindly following or fanatically adhering to a madthab? Is it necessary that we differentiate between the two so that the issue does not remain vague, unclear or confusing. And so the matter becomes very clear, because the person who simply takes a certain madthab, such as the Hanbalee Madthab or the Shaafi‘ee Madthab or the Hanafee Madthab or the Maalikee Madthab is not faulted for not having taken a madthab. In fact, many of the greatest Imaams and scholars of Islaam - who were known for their vast knowledge - took a madthab and were associated with a madthab. Some of them were Ahnaaf (followers of the Hanafee Madthab) and some of them were Mawaalik (followers of the Maalikee Madthab) and some were Shawaafee (followers of the Shaafi‘ee Madthab) and some were Hanaabilah (of the Hanbalee Madthab) and no one disapproved of this. That is because their having taken a madthab or being associated with a particular madthab did not prevent them from seeking daleel (proofs and evidences for issues of fiqh), rather they would use daleel (proofs and evidences) no matter where they came from after ijtihaad (exerting oneself in trying to find the correct answer). And if they did not find the correct answer or the correct answer eluded them, then they would act according to what they considered to be the strongest position in their particular madthab. And they would not rule out or prohibit benefiting from other madthabs. So they were not strict adherents to any particular madthab as will become clear, rather they were simply associated with (muntasib) a madthab. As for the one who strictly adheres to a madthab or fanatically adheres to a madthab such as the one who will never depart from those positions that are a part of his madthab, then he is the one who adheres to a madthab in a blameworthy and disliked manner. And this type of adherence to a madthab is disliked and criticized by the scholars including the Imaams of the four madthabs, because all of them agreed that if anything they said contradicted the Qur’aan and the Sunnah, then it should be rejected. That is because such strict adherence to any particular madthab is actually a form of obscurement and separation from the Qur’aan and the Sunnah! So saying only that which the Imaam of his particular madthab says or saying only that which the people of his particular madthab say is detested and it is blind following. And it is haraam (unlawful) for the one who has the ability to seek daleel (proofs and evidences from the Qur’aan and the Sunnah). I am not going to discuss here what is permissible, impermissible or waajib (obligatory) from taqleed (blind following) because we do not have enough time. So that is the first portion of the answer to your question.

SECONDLY: The questioner said that the scholars of old had madthabs and he mentioned examples of the scholars of old such as Ibn Taymiyyah and al-Bukhaaree and al-Ghazzaalee. As for al-Bukhaaree, then he never associated himself with any particular madthab in any respect. Rather he was mujtahid (one capable of deducing legal rulings after thorough research) (rahimahullaah). And he was an Imaam from amongst the scholars of Hadeeth and there were many other scholars like him who did not associate themselves with any particular madthab both before him and after him. As for Shaykhul-Islaam Ibn Taymiyyah, then whoever obtains his books and reads them and studies them earnestly and he is knowledgeable about the different sayings or opinions related to issues of fiqh, then he would see that Shaykhul-Islaam was mujtahid mutlaq (one absolutely capable of deriving rulings after thorough research), despite the fact that he was associated with (muntasib) with the Hanbalee Madthab. So he would offer as the strongest opinion, that which was in accordance with the daleel (proofs and evidences), even if it was from the statements of Imaams of other madthabs such as the Maalikee, Shaafi‘ee and Hanafee Madthabs.

THIRDLY: The third thing which I want to explain to you, O my sons, is that in the opinion of many of the people of knowledge, there is nothing wrong for the one seeking knowledge of the Religion or for one who is in the early stages of learning, there is nothing wrong with reading books of fiqh in one particular madthab with the condition that he read the book with a very knowledgeable scholar who explains the daleel for the various opinions in the madthab. [3] And then if he becomes mature and knowledgeable, and he has the ability to differentiate between the various statements regarding issues of fiqh and he has the ability to ascertain the strongest opinion along with its proofs and evidences, then it is no longer permissible for him to rigidly remain upon one particular madthab. Rather it is waajib (obligatory) to seek the truth based upon daleel (proofs and evidences) however, if he is unable to come to a conclusion based upon daleel (proofs and evidences) that are available to him, then there is nothing wrong with taking the position of the madthab he is associated with.

FOURTHLY: It seems from the end of the question, that there is a malicious plot against the Salafiyyeen. It is as if the questioners are saying that the Salafiyyeen do not respect the scholars or the Imaams and this is rash and unbalanced and foolhardy speech. It is not possible in this time of ours to blame all of the Salafiyyeen for the mistakes of some of them. Some of the Salafiyyeen have made mistakes, but to blame all of the Salafiyyeen for the mistakes of a few of them is unacceptable. Because included in the fundamental principles of Salafiyyah is love for the people of knowledge and respect for the people of knowledge and knowing and understanding their precedence and superiority and they do not regard anyone after the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) as being free from mistakes.
So it is as Imaam Maalik said:
"In speech there is the acceptable and the rejected, except for the inhabitant of this grave (referring to the grave of the Prophet (sallallaahu ‘alayhi wa sallam))" [4]
And Aboo Haneefah and ash-Shaafi‘ee and Ahmad and others ordered the refutation of that which contradicts the Qur’aan and the Sunnah. And it is obligatory to return matters of difference of opinion to Allaah and His Messenger (sallallaahu ‘alayhi wa sallam) as Allaah the Exalted says in His Book:
"O you who Believe! Obey Allaah and obey the Messenger and those in authority over you and if you disagree about anything, then return it to Allaah and His Messenger if you are indeed believers in Allaah and the Last Day. That is better and more suitable for a final determination." [Sooratun-Nisaa 4:59]
The scholars have said that the returning of an issue to Allaah means returning to His Book. And they have said that returning to His Messenger (sallallaahu ‘alayhi wa sallam) means returning to the Messenger himself during his lifetime, and returning to his Sunnah after his death. So whether we differ in Usool (primary matters of Islaamic Jurisprudence) or furoo‘ (secondary matters of Islaamic Jurisprudence), then it is obligatory for us to return to the Book of Allaah and to the Sunnah of His Messenger (sallallaahu ‘alayhi wa sallam). And whenever there is a clear text regarding in issue, even in furoo‘, then it is obligatory to understand this issue in accordance with the text and to leave all of the other sayings and opinions regarding the issue. It is authentically reported that ash-Shaafi‘ee said:
"The Muslims of my time were of unanimous opinion that the one who comes across an authentic Sunnah of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam), then it is not permissible for him to disregard it for the statement of anyone else from amongst the people." [5]
And scholars other than ash-Shaafi‘ee have said the same thing. So the scholars have denounced pure opinion. I will relate as an example, the comment of the great Imaam and great taabi‘ee (member of the generation after the Companions), ‘Amr Ibn Sharaaheel ash-Sha‘bee who said:
"Be warned against comparison or estimation by analogy. I swear by the one in whose Hand my soul is in, if you start using qiyaaas (comparison by analogy), then you will begin making the unlawful, lawful ad the lawful, unlawful. So that which reaches you from that which was preserved by the Companions of the Messenger of Allaah, then take hold of it."
So perhaps I have answered the question, so let us move on to the next question.

Question 3:
May the blessings of Allaah be upon you Shaykh. With reference to the answer to the pervious question, as for the person who cannot find a knowledgeable scholar to study a madthab with, should he read the books containing the legal rulings of the major scholars of today and take from them what apparently agrees with the daleel?

Answer 3:
For the beginner, it is not good for him to look into the lengthier books of fiqh. Rather, it is better for him to contact the people of knowledge or the most trustworthy people around him and the most superior of them. He should contact them and ask them for a legal ruling (fatwaa).

Question 3B:
Do you mean the knowledgeable scholars of today?

Answer 3B:
Yes, such as Shaykh ‘Abdul-‘Azeez Ibn Baaz and Shaykh Muhammad Ibn Saalih al-‘Uthaymeen and Shaykh Muhammad Naasirud-Deen al-Albaanee. And there are many others besides them for the one who has the ability to look into their books of fataawaa, then there is no harm. But as for the one who does not have the ability, then it is better for him not to do so. And if he is at a medium level of learning, then it is permissible for him to look at and read the books of fataawaa.

Question 4:
May Allaah reward you and may Allaah preserve you. The questioner asks, what is Tawheedul-Haakimiyyah? And is Tawheedul-Haakimiyyah a category unto itself from amongst the well-known categories of Tawheed? And who was the first person to call to Tawheedul-Haakimiyyah?

Answer 4:
Firstly, I will affirm what the people of knowledge have affirmed many generations before our time, and that is because many people maintain/allege that the division of Tawheed into three categories is something that Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab (rahimahullaah) made up. And some people go back a little further and say that it is something that Shaykhul-Islaam Ibn Taymiyyah made up. So they see that the division of Tawheed into the categories of Tawheedur-Ruboobiyyah and Tawheedul-Uloohiyyah and Tawheedul-Asmaa was-Sifaat is simply technical terminology (istilaah) brought about by these two scholars, or that Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab followed Shaykhul-Islaam Ibn Taymiyyah in this, or they simply connect this to Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab. And they claim that there should be no dispute in matters of technical terminology. However, the truth regarding the division of Tawheed into three categories is that the scholars derived these categories of Tawheed several generations before Shaykhul-Islaam Ibn Taymiyyah. Therefore, this categorization of Tawheed into three categories is not something that Shaykhul-Islaam Ibn Taymiyyah came up with, nor is it something that Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab came up with. [6] Rather it is, according to what we know, something that Aboo Haneefah talked about and then his students followed him in this, such as Aboo Yoosuf. So whoever reads the works of these scholars will find that Tawheed was divided into three categories and these are the well-known categories today: Tawheedur-Ruboobiyyah, Tawheedul-Uloohiyyah, and Tawheedul-Asmaa was-Sifaat. And these are three categories of Tawheed and no one fully appreciates that except the Salafiyyeen, Ahlus-Sunnah wal-Jamaa‘ah; may Allaah make us and you from amongst them. The scholars established these categories of Tawheed based upon thorough study and thorough examination of the Qur’aan and the Sunnah. And Tawheed is the singling out of Allaah the Mighty and Majestic for worship, He alone has the ability to create and provide for His creation. And He alone has dominion over all things and He alone is the Manager of all affairs. This is the meaning Ruboobiyyah. And also from the categories of Tawheed is the singling out of Allaah the Mighty and Majestic for worship and commanding the worship of Allaah alone and prohibiting the association of partners in worship with Allaah. This is Tawheedul-‘Ibaadah or Tawheedul-Uloohiyyah. And the third category of Tawheed deals with the characteristics of Allaah the Glorified and Exalted, such as Hearing, Seeing, the two Hands, the Leg, the Foot, the Face, the Descension, the Ascension and His Highness over all of creation. These are all characteristics of Allaah so this matter of the division of Tawheed into three categories is not simply one of 'technical terminology', rather it is a matter which has been agreed upon and firmly established by thorough study and examination and continued acceptance over the generations. So verily the division of Tawheed into three categories is something which has been agreed upon. Having said that, it becomes clear to you that Tawheedul-Haakimiyyah and making it a fourth category of Tawheed, arguing that the three categories of Tawheed are only technical terms and that there is no dispute in matters of technical terminology is something new. Tawheedul-Haakimiyyah is a newly invented terminology, invented by the Ikhwaanul-Muslimeen who started their claim in Egypt upon the hands of Hasan al-Bannaa. And it is said that he took the term from someone before him, I think his name is Ahmad as-Sukkaaree or another person, I forget his name now.
So the purpose behind this additional category is the Takfeer (declaring a Muslim to be a disbeliever) of the sinful rulers of the Muslims. Pay attention, the purpose behind this additional category of Tahweed is to make the Takfeer of the sinful rulers of the Muslims. As for the first person who spoke about al-Haakimiyyah without saying ‘Tawheed’ al-Haakimiyyah, rather calling al-Haakimiyyah ‘Tawheed’ and rendering it from the categories of Tawheed is something invented by the Ikhwaanul-Muslimeen. As for the first person to present al-Haakimiyyah and openly come out with it, even though he did not call it Tawheed, but he openly proclaimed it called to it in front of the masses of the people. He was a man called Dhul-Khuwaysirah at-Tameemee and he shouted it in the face of the leader of creation (sayyidun-naas), Prophet Muhammad (sallallaahu ‘alayhi wa sallam). Pay attention, he shouted it and openly proclaimed it in the face of who? In the face of the leader of creation, Prophet Muhammad (sallallaahu ‘alayhi wa sallam). And here is an example for whoever will take it for bad manners and shamelessness and impudence. And I will summarize the hadeeth for you in which the story of Dhul-Khuwaysirah is found. The Hadeeth is in Saheehul-Bukhaaree as well as other collections of Hadeeth. ‘Alee (radiyallaahu ‘anhu) sent some gold to the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) from Yemen, so the Prophet divided the gold between four men. So some of the Companions of the Messenger of Allaah said, are you going to give the four men and leave us with nothing? So the Prophet (sallallaahu ‘alayhi wa sallam) replied:
"I am only trying to develop intimacy and friendship with them."
That was because they were new in Islaam and they were important influential men such as Ibnul-Warqah, Ibnul-Haabis, and ‘Uyayyin Ibn Hasan whose previous name was Zayd al-Kheel. So the Prophet (sallallaahu ‘alayhi wa sallam) wanted to develop intimacy and friendship with them through giving gifts in order to strengthen their Islaam so that they would become firm in Islaam, and so that they would help with the spreading of Islaam within their respective tribes as well as the neighbouring tribes. So the Companions of the Prophet (sallallaahu ‘alayhi wa sallam) understood that and their hearts were pleasant and agreeable, they understood what the Messenger of Allaah was doing. So they were silent after that. However, Dhul-Khuwaysirah at-Tameemee said:
"O Muhammad, be just!"
And in one of the narrations of the Hadeeth, he said:
"By Allaah, you did not make this division of wealth seeking the Face of Allaah!"
So ‘Umar (radiyallaahu ‘anhu) said:
"O Messenger of Allaah, give me permission to strike his neck with the sword."
And ‘Umar wanted to do this in order to honour and protect the Prophet (sallallaahu ‘alayhi wa sallam). However, the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) replied:
"No. From the progeny of that man will come a people who will read the Qur’aan, yet it will not go below their necks." [7]
Therefore, the origin of al-Haakimiyyah first started with Dhul-Khuwaysirah at-Tameemee, the founder of the Khawaarij. And you have seen the rude and unseemly manner in which he addressed the Messenger of Allaah (sallallaahu ‘alayhi wa sallam). After that, the Saba’iyyah followed Dhul-Khuwaysirah in this and the Saba’iyyah are followers of ‘Abdullaah Ibn Sabah who was known by the name Sawdaa’ (the blackened one) and he was a Jew from Yemen who outwardly pretended to accept Islaam, but inwardly he remained a disbeliever. He hated Islaam and entered into it in order to try to destroy it from within. He roused and agitated the weak minded against ‘Uthmaan (radiyallaahu ‘anhu) by exploiting some mistakes that ‘Uthmaan made. So he combined and enumerated these mistakes and he exaggerated and over-emphasized these mistakes under the pretense of commanding the good and forbidding the evil. So he used to say to his followers: 'Command the good and forbid the evil, until you win over the common folk.'
This culminated into the eventual assassination of ‘Uthmaan (radiyallaahu ‘anhu). After that, the Khawaarij followed in the footsteps of Dhul-Khuwaysirah at-Tameemee, there came the people of Nahrawaan who seceded from the authority of ‘Alee (radiyallaahu ‘anhu). [8] And there are many ahaadeeth that criticize and despise them and there are many ahaadeeth that command to fight against them and kill them and that they are evil game and that they pass through Islaam like an arrow passes through a game animal. And some of the scholars have even said that the Khawaarij are disbelievers. And if these ahaadeeth are not mutawaatir (concurrent narrations), then they are mashhoor (famous) ahaadeeth. So you have come to know Tawheedul-Haakimiyyah. It only remains to be said, where is Haakimiyyah with reference to Tawheed? We say that Haakimiyyah is not a separate category of Tawheed, rather it is part of Tawheedur-Ruboobiyyah and Tawheedul-‘Ibaadah. This means that there is no ruling or governing except with the Laws of Allaah. And it is part of Tawheedul-Uloohiyyah or a part of worship in as much as the ruler rules his people by the Laws of Allaah hoping to get closer to Allaah the Glorified and Exalted and to please Allaah. So therefore, it is a form of worship.

Question 5:
May Allaah reward you, Shaykh. May Allaah preserve you. The questioner asks saying that some of the people say that the correct methodology is unclear so as a result of this, it is required for the Muslims to unite and overlook their differences. Is this correct?

Answer 5:
This issue has been misunderstood and the reality or the true state of affairs has been turned upside down. The statement stems from one of two thing, ignorance or deviation. It is not possible that the statement could have come either one of the two types of people, either a deviant following his own desires, or an ignorant person who does not know the methodology of the Salaf. As for the deviant, then there is no might or power except with Allaah, but as for the ignorant person, then we advise him to ask Allaah for forgiveness and repent to Allaah for this statement because the methodology of the Salaf is derived from the texts of the Qur’aan and the Sunnah, as well as the consensus (ijmaa‘) of the Muslims. And I believe that this question, or this da‘wah is from the Ikhwaanul-Muslimeen or connected to those who go along with them from the people of innovation. And this question arises out of one of the fundamental principles of the Ikhwaan. And this fundamental principle of theirs is that we should work together upon that which we agree and excuse one another for those things upon which we disagree. This principle is both weak and evil and it is an innovation in the Religion which requires the nullification of prohibiting evil, and that it is enough for a person to associate himself to Islaam or call himself a Muslim. Even if he was a Raafidhee [9] or even if he was a Jahmee [10] and even if he was a grave worshipper and even if he slaughters or sacrifices for other than Allaah and even if he takes oaths in other than the name of Allaah and even if he supplicates to other than Allaah. So if you think about this principle, and it is in and of itself proof of its sinfulness, and you consider it in light of the current reality and all of those who claim to be Muslims, then you will find that the majority of the Muslims do not agree upon anything except the statement laa ilaahah illallaah (There is no deity worthy of worship except Allaah). However, as for the meaning of laa ilaahah illallaah and acting in accordance with the statement laa ilaahah illallaah, then there is no one who understands its correct meaning and who is acting in accordance with its meaning except for the one whom Allaah has guided to the Salafee methodology, the methodology of Ahlus-Sunnah wal-Jamaa‘ah.

[ali]

Most people will have heard the word salafi being mentioned here or there. However, what most people will not have come to know is the reality behind the term. You may have often wondered: Who are these salafis? What do they believe? Are they just another sect in Islaam? Why do they differ with other Muslims? Or maybe you haven't heard the term before at all.
To combat ignorance we must seek knowledge of what the truth is and who is adhering to it. This brief newsletter aims to outline the reality of the Salafi da'wah (call) and those who call themselves Salafis. We ask the following of the reader:
1. Leave aside any prejudices or pre-conceived ideas.
2. Read and analyse what is before you with an open mind.
3. To submit fully to the truth when you find it.
For indeed Allaah (subhaanahu wa ta'aala) says:
"The only saying of the faithful believers, when they are called to Allaah and His Messenger to judge between them is that they say: 'We hear and we obey.' And such are the prosperous ones."
[24:5]
The Origin of the word 'Salafi' and its meaning
Before this can be answered we need to look at where the word salafi comes from and what it means. Is it just a mere label? Or is there something behind it? The word is Arabic, that comes from salafa, meaning to have preceded i.e. something that has gone or proceeded before us.
However in the shariah (Islaamic law) it refers to the Pious Predecessors of Islaam, since they came before us they are our salaf. The one who follows them and adheres to their way truly in all aspects of the religion is called, by the Arabic language, a salafi. An example of this can be seen in the following hadeeth of the Prophet (sal-Allaahu 'alayhe wa sallam), in which he said to his (sal-Allaahu 'alayhe wa sallam), daughter Faatimah (radhi-Allaahu 'anhaa):
"Indeed I am for you a blessed salaf."
[Saheeh Muslim]
In this hadeeth the Prophet (sal-Allaahu 'alayhe wa sallam), told his daughter Faatimah (radhi-Allaahu 'anhaa) that he was a blessed predecessor for her, and we know that the Prophet (sal-Allaahu 'alayhe wa sallam) is the best predecessor to follow and take as an example.
Now we know what the word salaf and salafi means, we might ask: Who are these pious predecessors and why should I follow them?

Who are the Pious Predecessors (salaf)?
The name Pious Predecessors (Arabic Salaf us Saalih - Saalih meaning Pious), refers to the first three generations of Muslims. They are:
1. The Companions of the Prophet (sal-Allaahu 'alayhe wa sallam),
2. The Tabi'een- Those Muslims who met the noble Companions
3. The Atbaa Tabi'een –Those Muslims who met the Tabi'een
The companions of the Prophet (sal-Allaahu 'alayhe wa sallam) are those Muslim men and women who saw the Prophet (sal-Allaahu 'alayhe wa sallam) and died as Muslims (the blind are included in this). They are the best of this nation, they grew up in the light of revelation and were taught directly by the Prophet (sal-Allaahu 'alayhe wa sallam).

Why do we follow them?
Many countries and people have great respect and reverence for what they call their "forefathers", they put their pictures on bank notes, make statues of them, or name airports or buildings after them. In Islaam we have great respect and love for the Pious Predecessors, not because of scientific achievements or engineering feats or them being great leaders. We love and honour them because they were the best of this nation and they understood and implemented this religion better than us, and our loving them is part of this religion of Islaam. Allaah (subhaanahu wa ta'aala) says:
"And the first to embrace Islaam of the Muhaajiroon (those who migrated from Makkah to Madinah) and the Ansaar (the citizens of Al-Madinah who helped the Muhaajiroon) and also those who followed them exactly (in Faith). Allaah is well pleased with them, as they are well pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success."
[9:100]
and the Prophet (sal-Allaahu 'alayhe wa sallam), said:
"The best of people is my generation, then those who follow them, then those who follow them"
[Bukhaaree]
We can clearly see that the first three generations of this Ummah are the best of people, should they then not be the ones we follow? If you want to know about something whether it be Maths, Physics or Medicine, you would go to someone who understood it better than you. If you could not go to them you would go to the books of individuals, even if those books were written many years ago. This is because you know that the ones who wrote the books had a better understanding of the topic than you do. Similarly to understand Islaam and its practices shouldn't we go to those who understood it best? However, a distinction now needs to be made.
In many aspects of science and technology knowledge increases as time goes on, so a text book many hundreds of years old would be too primitive to be taught in a Medical college. Today, with Islaam, the opposite is true. The further back you go to the time of the Prophet (sal-Allaahu 'alayhe wa sallam), the better and more pure the understanding and implementation of the religion was. The Prophet (sal-Allaahu 'alayhe wa sallam) said:
"A time will not come upon you, except that which comes after it will be worse until you meet your Lord."
[Bukhaaree from the hadeeth of Anas (radhi-Allaahu 'anhu)]
This hadeeth is to be understood generally, for there will come certain times that are better than that before it such as the coming of the mahdee, or Eesa (alayhi-salam).
What has just been said about following the Pious Predecessors does not mean that they should be blindly followed, since they were humans and made mistakes. So we do not follow their mistakes, but we adhere to their way, and that way was looking at evidences. They knew the texts better than we do, so we look to see what evidences they had for matters of the religion.
The best of the Pious Predecessors were the companions and there are many proofs in the Qur'aan and Sunnah for following them, Allaah (subhaanahu wa ta'aala) says:
"And if they believe as you believe then they will be guided."
[2:137]
and He (subhaanahu wa ta'aala) also says:
"And whoever opposes the Messenger after the guidance has been conveyed to him and follows a path other than the believers path, then We will leave him on the path he has chosen and land him in hell what an evil destination"
[4:115]
The reader should know that it is obvious that the believers at the time of this ayah (verse) being revealed were the companions of the Prophet (sal-Allaahu 'alayhe wa sallam), and the believers path surely refers to their path. Why did Allaah (subhaanahu wa ta'aala) mention deviating from the path of the companions when it would have been a sufficient admonition for us to be warned against opposing the Messenger (sal-Allaahu 'alayhe wa sallam). Does it not show the great importance of following the companions? As this is the case, would it not also be important to follow those who were taught by the companions and followed in their footsteps?

Why call yourself a Salafi rather than a Muslim?
This is another common question that arises in the minds of many Muslims. Why do salafis use this word? Is it not enough to call oneself a Muslim? Firstly the name salafi or calling to follow the way of the salaf is not something new. There are many narrations from the scholars of the past talking about the salaf and salafis.
Abu Haneefah (rahima-hullaah) said:
"Adhere to the athar (narration) and the tareeqah (way) 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]
Imaam Ibn Taymiyyah (rahima-hullaah) said:
"There is no criticism for the one who proclaims the way (madhhab) 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)."
[Majmoo al-Fataawaa 4:149]
Imaam adh-Dhahabee (d.748H) (rahima-hullaah) said:
"It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than 'ilmul-kalaam (innovated speech and rhetoric). I say: No person should ever enter into 'ilmul-kalaam, nor argumentation. Rather, he should be Salafi (a follower of the Salaf)."
[Siyar 16/457]
But some people say: Is it not enough to call our selves Muslims? Why do we need this term salafi? We will now look at a discussion that took place between a noble scholar and a questioner who did not agree with calling oneself a salafi.
Scholar: "When it is said to you, 'What is your madhhab (way)', what is your reply?"
Questioner: "A Muslim."
Scholar: "This is not sufficient!"
Questioner: "Allaah has named us Muslims" and he recited the saying of Allaah Most High, "He is the one who has called you Muslims beforehand." [22:78]
Scholar: "This would be a correct answer if we were in the very first times (of Islaam) before the sects had appeared and spread. But if we were to ask, now, any Muslim from any of these sects with which we differ on account of aqeedah, his answer would not be any different to this word. All of them – the Shi'ite Rafidi, the Khaariji (kahwaarij), the Nusayri Alawi (extreme shiah), would say, 'I am a Muslim'. Hence, this is not sufficient in these days."
Questioner: "In that case I say, I am a Muslim upon the Book and the Sunnah."
Scholar: "This is not sufficient either."
Questioner: "Why?"
Scholar: "Do you find any of those whom we have just mentioned by way of example saying, 'I am a Muslim who is not upon the Book and the Sunnah?' Who is the one who says, 'I am not upon the Book and the Sunnah?' "
Questioner: "In that case I am a Muslim upon the Book and the Sunnah with the understanding of the Salaf us-Saalih (Pious Predecessors)."
Scholar: "When a person asks you about your madhhab (way), is this what you will say to him?"
Questioner: "Yes."
Scholar: "What is your view that we shorten this phrase in the language, since the best words are those that are few but indicated the desired intent, so we say, 'Salafi'? "
So from this discussion we get two major benefits:
1. Saying I am a salafee is the best and most concise way of saying "I am a Muslim upon the Book and the Sunnah with the understanding of the Salaf us-Saalih (Pious Predecessors)."
2. The term salafi is needed to differentiate those who uphold and follow the correct beliefs and practices from those who have false beliefs in Islaam, since the true path to guidance is one, as the Prophet (sal-Allaahu 'alayhe wa sallam), said:
"Indeed the people of the Book before you split into seventy-two sects. And this nation will split into seventy-three sects, seventy-two are in the Fire and one in Paradise." And in another narration, "All are in the Fire except one." It was asked: 'Who is that one?' He replied, "That which I and my Companions are upon."
[at-Tirmidhee (5/62)]
So is it not the case that we need to differentiate ourselves from people who curse the companions, worship at graves, practice 'mysticism' and all kinds of innovations, so our call is clear to all the Muslims?

What do Salafis believe?
Doubts are often raised by many Muslims that salafis have unorthodox beliefs that don't conform to 'mainstream Islaam'. It should be clear to the reader that orthodox Islaam that everyone must follow is the Islaam which the Final Prophet Muhammad (sal-Allaahu 'alayhe wa sallam) left us upon, as he (sal-Allaahu 'alayhe wa sallam), said:
"I have left you upon a clear path, its night is like its day and no one deviates from it except he is destroyed."
[Ibn Maajah, Haakim and Ahmad]
The salafi gives great importance to Tawheed (worshipping Allaah subhaanahu wa ta'aala Alone); the salafi da'wah calls to the rectification of ones beliefs first and foremost and this is the blessed methodology of all the Prophets (alayhi-salam) as Allaah (subhaanahu wa ta'aala) says:
"And verily, We have sent among every nation a Messenger (proclaiming): Worship Allaah (Alone) and avoid Taaghoot (all that is worshipped besides Allaah)."
[16:36]
The salafi da'wah calls to abandoning all forms of shirk, kufr (disbelief) and innovations. It warns against setting up intermediaries with Allaah (subhaanahu wa ta'aala) whether they be living or dead. It warns against calling upon the dead or sacrificing at the graves.
The salafi da'wah warns against all non-Islaamic practices, superstitions, magic, fortune telling and myths. The da'wah calls to complete submission to the legislative texts, the Noble Qur'aan and the Sunnah of the last and noblest of all Prophets Muhammad (sal-Allaahu 'alayhe wa sallam).
The salafi da'wah calls to following the Sunnah of the Prophet (sal-Allaahu 'alayhe wa sallam), and his companions over and above any man or madhhab, and to accept evidences when presented to you, and to submit to the truth.
The salafi da'wah calls the Muslims to believe in Allaah (subhaanahu wa ta'aala) correctly with regards to Allaah's Names and attributes; to believe in everything that has a proof from the Qur'aan and the Sunnah and to believe in Allaah (subhaanahu wa ta'aala) being High above all the creation.
The salafi da'wah calls to loving, honouring and following all the companions of the Prophet (sal-Allaahu 'alayhe wa sallam), the best of them being Abu Bakr, Umar, Uthmaan and Alee (radhi-Allaahu 'anhum), we hate those who curse and slander the companions.
The salafi da'wah believes that rectification of the Ummah will only be brought about when the Muslims rectify themselves by referring every matter of their lives back to The Qur'aan and the Sunnah. We believe in Unity for this Ummah but only upon the truth. How can we unite upon falsehood?
This is by no means a full explanation of the beliefs of a salafi, but a brief glimspe. The reader will be able to see that if one is ascribing himself to the salaf (pious predecessors) then he must posses the beliefs of the salaf. The salafi da'wah is nothing but the pure da'wah of Islaam, which the Prophet (sal-Allaahu 'alayhe wa sallam), left us upon. It is a blessed way, since it is not based on the ideas and thinking of any man, nation or tribe, but is based on that which has been revealed from the Lord of the Heavens and the Earth.

MISCONCEPTIONS ABOUT SALAFIS AND THEIR DA'WAH
Misconception 1: Salafis have different beliefs from orthodox Islaam
This is a futile claim. What is the meaning of 'orthodox' Islaam? Surely it is the correct Islaam as practiced by the Prophet (sal-Allaahu 'alayhe wa sallam) and his companions y. If Muslims do not follow this way, even if they number millions, their way can not be considered orthodox Islaam. It should now be clear to the reader that being a salafi means following the way of the Pious Predecessors. This must mean the beliefs of the salafi must be the same as those of the Final Prophet Muhammad (sal-Allaahu 'alayhe wa sallam), and his noble companions (radhi-Allaahu 'anhum), and those who came after them.
The salafi believes in everything that has a proof from the Qur'aan, the Sunnah and the way of the companions (radhi-Allaahu 'anhum). We believe that the last Prophet (sal-Allaahu 'alayhe wa sallam) began his call with Tawheed, as did the Prophets (alayhi-salam) who came before him (sal-Allaahu 'alayhe wa sallam), so our call also has to begin with Tawheed and correcting the beliefs. We do not believe in blind following of men and scholars, rather we adhere to that in which salvation lies i.e. clinging to the texts of our religion.

Misconception 2: Salafis cause division in the Ummah and are anti-unity
We have already seen in previous articles that the cause for disunity amongst the Ummah is in fact shirk, innovations and leaving the Sunnah. We look to the way that the salaf rectified themselves. We see that they rectified themselves by calling to and having correct beliefs and practices and refuting all types of falsehood. The salafi yearns for unity amongst Muslims, but knows it will only be achieved by adherence to the truth and changing our selves as Allaah (subhaanahu wa ta'aala) says:
"Indeed Allaah does not change the condition of a people until they change what within their own selves."
[16:17]
Thus the salafi da'wah is an embodiment of what the Prophet (sal-Allaahu 'alayhe wa sallam) left his Ummah upon, whose night is like its day, pure clarity and anyone who departs from it will be destroyed, that is, he will enter into splitting, differing and fall into the sects that have been threatened with the Fire. Therefore the salafi da'wah, which calls to a return to that which the Prophet (sal-Allaahu 'alayhe wa sallam) and his companions (radhi-Allaahu 'anhum) were upon, can never be considered to be splitting.

Misconception 3: Salafis are confrontational, rude and lack manners
This is a very subtle matter, requiring careful thought and deliberation. As for bad manners, then this is often due to the upbringing and nature of the individual, his characteristics and his personality, and it is not necessarily a reflection of the base, foundation, beliefs or methodology of the Salaf, which is nothing but the truth. The truth is that lack of good manners is something prevalent in many Muslims and it is something that should be rectified.
Abdullaah bin Amr mentioned Allaah's Messenger (sal-Allaahu 'alayhe wa sallam), saying that he was neither a Faahish (one who is foul or obscene in speech and character) nor a Mutafaahish (one who commits acts of obscenity and indecency. Abdullaah bin Amr added, Allaah's Messeneger (sal-Allaahu 'alayhe wa sallam), said:
"The best among you are those who have the best manners and character."
[Bukhaaree]
If a person who is a reckless driver and at a high speed, while falling asleep, crashes his car would you blame the person or the car? You would blame the person. Just because people may have come across bad mannered brothers, who they know as being salafis, does this mean you will now discard the whole da'wah without looking at the proofs? As for being confrontational then it is upon the Muslim who cares for his religion to confront falsehood and refute and warn against it, but only with knowledge and good manners.
Indeed O reader the best characteristic of a Muslim is that he is a person of Tawheed (Muwahhid) and a Person who follows the Sunnah of the Prophet (sal-Allaahu 'alayhe wa sallam). What is the benefit of good manners for one who commits shirk with Allaah (subhaanahu wa ta'aala) or are stooped in innovations?
We will now look at the remainder of the previous conversation with the Noble Scholar and the questioner and pick up where we left of:
Questioner: "Alright, I will submit to you and I say to you: Yes, yet my belief is what has proceeded, since the first thing that a person thinks of when he hears that you are a Salafi is that he recalls much of the experience he has had and which has involved severity which leads to harshness, all of which sometimes occurs from the Salafis."
Scholar: "Lets accept that your words are correct. If you said 'I am a Muslim', will not a person's think of a Shi'ite Rafidee, or a Druze or an Ismaa'eeli."
Questioner: "It is possible, however, I will have followed the noble verse, 'He has named you Muslims'."
Scholar: "No my brother! You have not followed the verse, since the verse means the correct form of Islaam. It is necessary that you address the people according to their level of understanding… so will anyone understand from you that you are indeed a Muslim with the desired meaning in the verse? As for the various cautionary matters you have mentioned, then these are sometimes correct and sometimes they are not correct. Since your saying about harshness, then this can sometimes occur from individuals, yet this is not representative of a methodology that is tied to knowledge and belief. Leave aside individuals for now, we are actually talking about manhaj (methodology). This is because when we say Shi'ite, or a Druze, or a Khaarijee, or a Soofee, or a Mutazilee, the various cautionary matters you raised come into play (and can apply to them as well). Hence, this is not the subject of our discussion. We are investigating a name which gives evidence to the madhhab of an individual and by which he worships Allaah… Are not all the Companions Muslims?"
Questioner: "Naturally."
Scholar: "However, there was amongst them, one who stole, or fornicated, but this does not allow any of them to say, 'I am not a Muslim', rather he is a Muslim and a Believer in Allaah, as a chosen way, however he sometimes opposes his chosen way, because he is not infallible. And it is for this reason that we – May Allaah bless you – are speaking about a word which indicates our beliefs and our thought and our starting point in our lives and which relates to the affairs of our religion by which we worship Allaah. As for the issue of so and so who is harsh and so and so who is lax and too soft, then that is an entirely different issue…. I wish that you would reflect upon this concise word (i.e. Salafi) so that you do not persist upon the word 'Muslim'. And you know that there is no one who will understand what you really intend (by using the word 'Muslim' alone) ever."

Misconception 4: Salafis are always labelling People
There is no need for any salafi to label Muslims because Muslims are labelling themselves. There are many groups amongst the Muslims each with their own name and set of aims. Is it not upon the Muslim who cares for his religion to defend it and warn against false belief, like those who call upon the dead or use them as intermediaries or the followers of 'mysticism' who believe guidance can only be achieved through their 'Shaykh'. The Prophet (sal-Allaahu 'alayhe wa sallam) said:
"Whosoever amongst you sees an evil let him change it with his hand. If can not then with his tongue, and if he is can not then with his heart and that is the weakest of Imaan."
[Muslim]

Misconception 5: The word salafi is an innovation
The word Salafi was not applied during the time of the Prophet (sal-Allaahu 'alayhe wa sallam) and his companions, due to the fact that Muslims were upon the correct Islaam and there was no need for a word such as Salafi. However, when the tribulations occurred and sects appeared and the Ummah split, the scholars of the Ummah stood to distinguish those upon the truth from those upon falsehood. Hence they called to the way of the salaf and used the name salafi.
Imaam As-Sam'aanee (d.562H) (rahima-hullaah) 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." Ibn al-Atheer (d.630H) (rahima-hullaah) 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 reader should know that salafis are distinguished from all the various Islamic factions due to their ascription to what guarantees for them the correct and true Islaam, which is adherence to what the Messenger (sal-Allaahu 'alayhe wa sallam) and his companions were upon, as occurs in the authentic ahadeeth.

Misconception Six: The Salafis think they are the only correct and saved sect
We have to make a distinction between that which is being ascribed to, which is the way of the Salaf, and the one who is ascribing himself to this. The way of the Salaf, is nothing but the truth, in issues of belief, methodology, da'wah and manners, and no Muslim should desire otherwise Hence, one who is a Salafi and is true in his ascription to the Salaf and who proceeds upon knowledge and action, imitating their way upon knowledge, then he is correct in all of that inshaa'Allaah.
So we believe that the way we are ascribing ourselves to, the way of the salaf, is the correct and only way because this has proof from the religion. Whether or not we are, as individuals, upon that way will be judged according to our beliefs and actions. If the one who ascribes himself to this blessed way does not truly believe and practice as those salaf did, then does this mean that the da'wah of calling to the Salaf is wrong? No of course not. We do not say that, as individuals, we are saved, rather we say that salvation lies only in following this blessed way. Since the true path is one then all other paths that are in opposition to the call to the salaf must lead to falsehood and destruction. May Allaah (subhaanahu wa ta'aala) save us from that. Ameen.

Misconception 7: Salafis lack Piety and Zuhd (abstaining from worldly affairs)
The greatest quality in a Muslim, which is from piety, is being a person of Tawheed. What piety is there for one who worships at the grave or for the mystics or for those who deny Allaah's I Names and Attributes. Allaah (subhaanahu wa ta'aala) says:
"It is not Al-Birr (piety, righteousness) that you turn your faces towards east and west, but Al-Birr is the one who believes in Allaah, the Last Day, the Angels, the Book, the Prophets, and gives his wealth in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakeen (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salat (prayer) and gives the Zakaat, and who fulfil their covenant when they make it, and who are As-Sabireen (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are AlMuttaqoon."
[2:177]
Imaam al-Barbahaaree (rahima-hullaah) said:
"However, if you see a person whose manner and opinion is despicable, he is wicked, sinful and oppressive, yet he is a person of the Sunnah, accompany him and sit with him, since his sin will not harm you. If you see a man who strives hard and long in worship, is abstemious (abstains from worldly affairs), being continual in worship, except that he is a person of innovation, do not sit with him, do not listen to his words and do not walk along with him, since I do not feel safe that you will not eventually come to be pleased with his way and go to destruction along with him."
[Sharh us-Sunnah no. 149]
Imaam ash-Shaafi'ee (d. 204H) (rahima-hullaah) said:
"That a person meets Allaah with every sin except Shirk is better than meeting Him upon any one of the innovated beliefs."