Salafi movement

A Salafi (Arabic سلفي referring to early Muslim), from the Arabic word Salafسلف (literally meaning predecessors or early generations), is a practitioner of Salafiyyah (Salafism). Modern usage from the Islamic phrase minhaj as-Salaf منهاج السلف, or method of the early Muslims.

Overview

The word Salaf means predecessors (or ancestors) and refers to the Companions of the Prophet Muhammad (the Sahaba), the early Muslims who followed them, and the scholars of the first three generations of Muslims. They are also called As Salafus Saalih or "the Righteous Predecessors".

The Salafis view the first three generations of Muslims, who are the prophet Muhammad's companions, and the two succeding generations after them, the Taba'een and the taba Tabe'een as perfect examples of how Islam should be practiced in everyday life. These three generations are often referred to as the Pious generations. This principle of law is derived from the following hadith (tradition) stated by the Prophet Muhammad: "The best of people is my generation, then those who come after them, then those who come after them (i.e. the first three generations of Muslims)." (Reported by Bukhari and Muslim b. al-Hajjaj).

Distinctive beliefs and practices

In doctrinal matters, Salafis adhere to pure Islamic monotheism, or tawhid. Salafis believe that widespread practices such as venerating the graves of Islamic prophets and saints are prohibited. Photographs of any living being that possesses a soul (either hung up or not) are prohibited and are one of the many ways that lead to shirk, a comprehensive term which is commonly translated as polytheism. Salafis believe that Shirk is not exclusively limited to idolatry, in contrast to the common misconceptions prevalent today.

Regarding the attributes of Allah (God), the nature of the Qur'an, seeing Allah in the Hereafter, Allah's decree, and the Last Judgment, Salafis reject the interpretations of the various Muslim schools of theology (kalam) and hold to the Islamic doctrine expressed in the creedal statements written by all early scholars including Imam Abu Hanifa, Imam Malik, Imam Shafi, and Imam Ahmad Ibn Hanbal. They also have high regards for Ibn Taymiya, Ibn al-Qayyim, Ibn Kathir, Muhammad ibn Abd al Wahhab and many modern day scholars such as Abdul 'Azeez ibn Abdullaah ibn Baaz, Muhammad Naasiruddeen al-Albaanee, Muhammad Ibn Saalih Ibn 'Uthaymeen, and Shaykh Muqbil ibn Haadee al-Waadi'ee.

Salafis say that the proper sources of Islamic law are:

the Qur'an, the revealed word of God
the hadith, the recorded traditions of the prophet, his companions, and the next two generations
Ijma' or consensus

Salafis hold that Qur'an, hadith, and ijma' should be interepreted as the first three generations of Muslims would have interpreted them, and not according to innovative ways. They believe, then, that they are the true followers and will not accept any new idea that has no basis in the matter of faith. One of the most commonly repeated hadith is what the prophet Muhammad said in many narrations, "Every innovation is misguidance and every misguidance is in the hellfire."(Reported by Bukhari and Muslim).

In other words, Salafis do not adhere to any single of the four Sunni schools of thought, in contrast to the adherence of the four schools of thought. Salafis hold true some views from each of the four.

Pre-modern usage

The Salafi Manhaj has never been affiliated with any certain scholar. Any knowledgable scholar who came teaching in accordance with the teaching of Ahl Al-Sunna Wal-Jamaa was highley respected.

Throughout history, people claimed that the Salafi Manhaj has been best identifiable with the followers of Ahmad Ibn Hanbal. This is absolutely false. In fact, Salafi scholars fight this idea teaching followers of the Sunna to keep away from only following a certain group or scholar.

Ibn Taymiya is also considered one of the scholars the Salafi Manhaj whom the followers of the Salaf considered to be of the founders.

The followers of the Salaf also are reffered to as Ahl ul-Hadith.

Among the highly regarded for Salafis are the companion of the Prophet Muhammad and the best of them being the Rightly Guided Caliphs. Abu Bakr Al-Sidiq, Umar ibn al-Khattab, Uthman ibn Affan and Ali Ibn Abi Talib.

they are the taabi'een and the best of them being: Saeed Ibn Al-Musayyib (d. 90H), Urwah Ibn Zubair (d. 94H), Alee Ibn Al-Hussain Zain Al-Aabideen (d. 93H), Muhammad Ibn Hanafiya (d. 80H), Ubaydullaah Ibn Abdillaah Ibn Utbah Ibn Masood (d. 94H), Saleem Ibn Abdillaah Ibn Umar (d. 106H), Qaasim Ibn Muhammad Ibn Abee Bakr Al-Sidiq (d. 106H), Hasan Al-Basree (d. 110H), Muhammad Ibn Sireen (d. 110H), Umar Ibn Abdul-Azeez (d. 101H) and Muhammad Ibn Shihaab Al-Zuhree (d. 125H).

After them Atbaa'at-Taabi'een and the best of them being: Imam Malik (d. 179H), Al-Awzaaee (d. 157H), Sufiyaan Ibn Saeed Al-Thawree (d. 161H), Sufyaan Ibn Uyayna (d. 198H), Ismael Ibn Ubya??? (d. 193H), Layth Ibn Sa'd (d. 175H) and Abu Hanifa (d. 150H).

After them the best of them being: Abdullaah Ibn Al-Mubaarak (d. 181H), Wakee Ibn Al-Jarraah (d. 197H), Imam Shafi (d. 204H), Abdul Rahman Ibn Mahdee (d. 198H), Yahya ibn Saeed Al-Qataan (d. 198H) and Afaan Ibn Muslim (d. 219H).

Then their students who followed them in their teachings and the best of them being: the Imaam Ahmad ibn Hanbal (d. 241H), Yahya Ibn Ma'een (d. 233H) and Ali Ibn Al-Madeenee (d. 234H).

Then their students like Al-Bukhari (d. 256H), Imam Muslim (d. 261H), Abu Hatim (d. 277H), Abu Zara (Abu Zur'ah?) (d. 264H), Abu Dawud (d. 275H), Al-Tirmidhi (d. 279H) and Al-Nasa'i (d. 303H).

Those who followed then in their teachings like, Abu Jafar Muhammad ibn Jarir al-Tabari (d. 310H), Ibn Khuzaymah (d. 311H), Al-Daraqutnee (d. 385H) in his time, Al Khateeb Al-Baghdaadee (d. 463H) and Ibn Abdul Barr Al-Niwaaree (d. 463H).

And then the later generation of respected scholars such as, Abdul Ghanee Al-Maqdase (d. 620H), Ibn Salah (d. 643H), Ibn Taymiya (d. 728H), Al-Mizzee (d. 743H), Al-Dhahabee (d. 748H), Ibn Kathir (d. 774H) and many more who came after them. Their students who tought teachings no different than theirs, until the present day.

The scholars of Hadith are without exception the most knowledgeable of the Sunnah of the Prophet, his guidance, manners, battles, etc. This is due to their particular study of the Sunnah and whatever is connected to it from knowing the biographies of the narrators and stories behind the Hadith.

Modern usage

Salafi Manhaj was re-introduced in the Arab world during the late 1800s - early 1900s by the reform movement centered around the Egyptian Muhammad_Abduh. Although in theological matters, Abduh was closer to the Mu'tazili school of thought; he did adopt from Ibn Taymiya, the latter's position against extreme forms of taqlid and call for ijtihad.

Abduh's student Rashid Rida, the publisher of the influential journal Al-Manar was closer in thought in his later years to the doctrines espoused by Ibn Taymiya.

Like most Egyptians of that time, Hasan al-Banna, the founder of the Muslim Brotherhood movement, was influenced by the ideas of Abduh and Rida, as well as traditional Islamic doctrine as practiced in Egypt. Hence the Muslim Brotherhood had elements of Salafi doctrine incorporated with it.

During the same period, Ibn Taymiya's teachings were revived in Syria by al-Qasimi and in Iraq by al-Alusi.

Salafism in the Arab World after 1967

The contemporary Islamic revival in the Arab world began to take shape following the Arab defeat in the 1967 war against Israel. At this time, there were two main Salafi trends which slowly began to merge:

The traditional Wahhabis found in Saudi Arabia centered around Ibn Humaid, Ibn Baz, and eventually Ibn Uthaymin
The non-Wahhabis who were best represented by the Syrian based scholar Al-Albani.

The main difference between these trends lies in the close identification of the Wahhabis with the Hanbali legal school and the non-Wahhabi Salafis insistence on avoiding any legal school. In this position they identified more closely with the 19th century, Yemeni scholar ash-Shawkani and his Indian student Siddiq Hasan Khan. There are also some minor doctrinal differences.

Salafism in the Arab World after 1991 Gulf War

After the 1991 Gulf War, three new identifiable trends of Salafism came to the forefront.

The anti-political pro-Saudi government trend which identifies itself primarily with Saudi scholar Rabi' al-Madkhali.
The political and mildly anti-Saudi government trend which identifies itself with scholars like Safar Al-Hawali.
The various jihadist Salafi groups.

Each trend accuses the other of straying from true Salafism. The first two groups also argue between themselves that their positions are closer to those of Ibn Baz and Al-Albani. For example , see the article on Qutbism for further discussion and http://www.intell.rtaf.mi.th/Publications/Terrorism/thewahhabimyth.pdf for an example of a discourse making the latter point.

The jihadist Salafi groups condemn both the first and second trends.

Salafism as used in the Western media

In post-9/11 Western media, the term Salafi or "Wahhabi" has come to describe all fundamentalist sects and groups that espouse forms of Islamic Sunni ideology and practice that are variously described as "purist" or even "reformist", especially the militant expressions of these ideologies.

Famous Salafis

External links