Part One
Praise be to Allah! Praise be to Allah! In His self-ordainment, He committed Himself to Mercy. He pr
ered His encompassing bounties to His creatures, called them up to follow Islam, reserving His divine guidance and felicity to certain creatures, as He willed, and wisely and justly establishing proof against those who refrained from responding (to His Message). I bear witness that there is no deity worthy
of worship except Allah alone with no associate, a witness by His servant, and
The son
of His servant parents, who can never do without Allah’s bounty and grace even for a wink. I also bear witness that our master and Prophet Muhammad () is His Servant, Messenger, and select Companion. He is sent as a mercy to
The whole universe, an exemplary model for worshippers to follow, and proof
of guidance for followers. May Allah send His Salat (Graces, Honours, and Mercy) and a lot
of Peace on him, his noble and chaste family, his magnanimous and auspicious Companions, his tabi'în (the contemporaries
of The Companions
of The Prophet () after his death), and on all those who have followed them righteously till
The Day
of Judgment!
Having said that, I advise you, people, as well as myself, to observe taqwa (fear
of disobeying Allah). Do observe taqwa ‒May Allah bestow His grace on you. Be advised that
The most truthful
of speech is Allah’s Book and
The best guidance is that
ered by Muhammad (). Let it be also known to you that
The worst
of all existence consists in fabricated rites in religion, as every such fabrication is misplaced innovation; every misplaced innovation is a loss
of direction; and every loss
of direction leads to Hell-fire. In fact, having few but satisfactory assets is better than having abundant but distracting assets. Whatever you have been warned
of will surely concretize, as you can hardly impede Allah’s will: And know that Allâh knows what is in your minds, so fear Him. And know that Allâh is Oft-Forgiving, Most Forbearing. [Al-Baqara: 235]
O Muslims!
It would stand to reason and wisdom to realize that
The enemies
of Islam, those who lie in ambush for it, take a hardline position on every advocacy to abide by truth and to reinstate
The constant fundaments, principles, and truths
of Islam, which is likely to restore
The spirit
of pride and dignity to
The nation and lead it to glory and strength. One
of them has explicitly declared, “We are not fighting terrorism, but we are fighting in order to establish
The form
of Islam that we want.”
Nowadays, in our world, which is devastated by waves
of change and overwhelmed by numerous challenges,
The Approach of following (our righteous predecessors) emerges amidst
The existence
of antagonistic opposites governed by repulsion, such as accusing others
of being infidels, causing people to find in religion a repugnant system
of beliefs, idolizing people, and categorizing political parties and affiliations.
The Approach of following (our righteous predecessors) emerges whenever, on
The one hand, intellectual and ideological schisms spread and, on
The other hand, sects, systems, trends and philosophies ‒which reveal
The mode
of life
of The righteous predecessors along with its distinctive traits‒ grow. This
Approach is based on a battery
of principles, means, and predispositions which prevent its followers from any deviation through equipping them with a reasonable awareness
of reality and its canons, as well as a set
of tools to accomplish one’s goals, namely leniency, determination, compassion, and repulsion
of evildoing with kindness.
Our righteous predecessors are
The pioneers
of Islam. Their minds were deeply rooted in knowledge. They were guided by
The teachings
of Prophet Muhammad () and they were also
The guardians
of his Sunnah. At
The forefront, there are
The Prophet’s Companions ‒May Allah send His Salat and Peace on him and his family, and be pleased with all
The Companions. Allah selected them to be His Prophet’s Companions, chose them to lay
The Foundations of His religion, and accepted them as imams (leaders)
of The Ummah. Allah () says in His Holy Qur’ān: And
The foremost to embrace Islâm
of The Muhâjirûn (those who migrated from Makkah to Al-Madinah) and
The Ansâr (the citizens
of Al-Madinah who helped and gave aid to
The Muhâjirûn ) and also those who followed them exactly (in Faith). Allâh 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. [At-Tawba: 100]
According to Al-Saffarini (may Allah bless his soul): “What is meant by
The Salafi doctrine is
The exemplary status
of The noble Companions, their notable followers who embraced their method, as well as their subsequent followers from among
The Muslim imams (religious leaders) whose moral rectitude was never questioned, leadership was recognized, religious renown was peerless, speech was positively received by people, generation after generation, reputation was immune from accusations
of fabricated innovations in religious rites, and public standing was never tainted by any unsatisfactory label.”
Abdullah Ibn Mass’ûd () says, “Today, you have preserved your fiŧra status ; you will certainly be involved in undesirable fabrications in religious rites or witness such fabrications, if you notice such fabrications, then hold fast to
The early generation
of Muslims.” Ibn Mass’ûd () further adds, “Whoever wishes to adhere to
The Sunnah, then he should do so by following
The footsteps
of those who passed away, for those who are still alive are never immune from fitna (vulnerability to ordeals). Those predecessors were Muhammad’s () Companions; they used to have
The most beneficent hearts in
The nation,
The most insightful understanding ever, and were
The least prone to affectations.”
Abdullah Al-Juwaini, an ex-Imam
of The Two Holy Mosques ‒may Allah bless his soul‒ raised this question, “What is
The truth that
The Imam coerces people to embrace once he takes hold
of it?” Then,
The Imam gives
The answer, “What
The Imam seeks to do is unite people around
The confessional doctrines
of The early salaf (exemplary predecessors) before capricious impulses could emerge and opinions might deviate from truth. Those early generations used to dissuade believers from delving into
The world
of obscurities, getting involved in
The murky waters
of problematic issues, diving into
The unfathomable waters
of controversies, and devoting one’s time to collecting data casting suspicion on religion.”
Al-Imam Ad-Dahabi says, “What
The Hafiz (memorizer
of The Qur’ān) actually needs is to fear Allah, be intelligent, grammarian, linguist, bashful, and salafi.” For these scholars,
The term salaf is not an honorific title to identify themselves with, nor is it an indicator
of their ancestral lineage. This is reminiscent
of one Imam’s reply to
The question, “What is
The Sunnah?” His answer was, “Sunnah is what cannot be referred to by any other term than ‘Sunnah’. As to
The other appellations, they either pertain to
The statement or to
The speaker himself.” This was made clear by Imam Malik (may Allah bless his soul) when he answered a man’s question, “O Abu Abdullah! Shall I ask you a question and make you an arbitrator between me and Allah ()?” Malik rejoined, “Whatever Allah wills we shall definitely accept; there is no might except that which is derived from Allah. What is your question, then?”
The man asked, “What is meant by
The Sunnites?” Malik replied, “The Sunnites are those who have no title with which they are recognized: neither Jahmîs nor Qadaris (Fatalists).”
Scholars argued that “declaring one’s affiliation with
The As-salaf aš-šaliĥ became manifest when
The Islamic sects and groups first emerged among
The Muslim ummah which was qualified by Prophet Muhammad () as follows: ‘This ummah will split into seventy-three sects’; then, he () explained
The idea
of ‘the right path’ by saying “(It is)
The one both my Companions and myself are following.”
The Companions and their righteous followers are
The cream
of this ummah, who are
The most committed to religion,
The most prestigious members
of The community, and
The most knowledgeable about how
The Prophet ‒May Allah send His Salat (i.e. Graces, Honors, and Mercy) and Peace on him and his family‒ used to lead his life.
O Muslims!
The Approach of The As-salaf aš-šaliĥ is not confined to a particular period in history; nor is it a specific (confessional) denomination. It is rather a continuous
Approach that is limited by neither time nor space. Therefore, this
Approach is not a political party, an orientation, a movement, or a political coalition. It is an
Approach of a group. Evidence
of this is that people subscribing to this
Approach represent a large spectrum
of The Muslim ummah. Moreover, they represent
The mainstream trend in
The Muslim world. In reality, a typical Muslim tends to follow evidence and literally imitate it, revere
The As-salaf aš-šaliĥ, and love them through taking them as a perfect model. In fact, every Imam in
The Muslim ummah adopts
The dictum, “Whenever a hadith is proved authentic, it becomes my confessional doctrine.”
Our Sheikh, Imam Abdul-Aziz Bin-Baz (may Allah bless his soul) says, “The
As-salaf aš-šaliĥ are
The Prophet’s Companions (), as well as everyone who followed their way from among
The tabi'în (the contemporaries
of The Companions
of The Prophet () after his death) and
The followers
of The tabi'în, including
The Hanafis, Malikîs, Shafiîs, and Hanbalîs, among others who adhered to
The right path, held fast to
The Holy Quran and Noble Sunnah as regards
The issues
of monotheism, Allah’s attributes and names, and all religious affairs.”
It would thus be a reductive view to restrict
The Approach of As-salaf aš-šaliĥ to a checklist
of certain issues, a given science, a particular country, or a specific stratum
of society. Nobody can claim to be
The representative
of As-salaf aš-šaliĥ, for they have no spokesman. For instance, there is no particular group that exclusively represents their approach. Instead, there are individuals and groups that belong to it and are affiliated to it, seeking to accomplish
The objectives
of The As-salaf aš-šaliĥ maďhab (school
of thought). It is an
Approach which is hardly restricted to partisan membership, as non-affiliation does not negate affiliation, because it is an
Approach and a vision. This
Approach is not to be held accountable for
The faults committed by its followers; on
The contrary, all statements, acts, and behaviors must be imputed to their perpetrators whoever they might be, individuals or groups, rather than to
The Approach per se.
O Muslims!
The Approach of The As-salaf aš-šaliĥ rests on textual evidence from religion,
The interpretations
of As-salaf aš-šaliĥ themselves, their conclusions, and
The sources from which they receive knowledge. Thus, it is not restricted to
The specific construal
of a given scholar. In reality,
The Foundations and principles
of The Approach of As-salaf aš-šaliĥ have not been
The product
of human thought and reasoning; nor are they
The outcome
of historical circumstances or
of a mujtahid’s independent judgements. On
The contrary, they are based on
The Holy Qur’ān and Sunnah.
Among
The defining traits
of this
Approach is
The obligation to abide by
The Glorious Book (Qur’ān) along with
The authenticated Sunnah, as well as prudence not to surrender to
The enticements
of personal caprices and fabricated innovations in religious rites, in accordance with
The Hadith
of Prophet Muhammad (), “Those
of you who will outlive their brethren will certainly witness enormous divergence; so, hold fast to my Sunnah and
The Sunnah
of The rightly guided caliphs after I pass away; cling firmly to it (them). Mind out for invented religious ideas; in fact, every bidâh (fabricated innovation) is a loss
of direction.” [Reported by Ahmad, Abu Dawood, and Tirmithi ‒among others‒ from
The Hadith narrated by Al-Îrbâdh Ibn Sâriya (). At-Tirmidhî validated this Hadith as “hasan (good) and sahih (sound).”]
In addition,
The Approach of As-salaf aš-šaliĥ is also characterized by its insistence on observing
The communal spirit (“al jamâa”) and strict obedience to
The rulers within
The bounds
of religious tenets, in pleasant and hard times. Allah () says: O you who believe! Obey Allâh and obey
The Messenger (Muhammad صلى الله عليه وسلم), and those
of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in
The Last Day. That is better and more suitable for final determination. [An-Nissâ: 59]
There is also
The Hadith narrated by Ubada Ibn As-Samit (). He said, “The Prophet () called us up; so, we pledged allegiance to him. In one
of The induction clauses, he ensured that “by pledging allegiance to him we shall obey his instructions in times
of privilege and adversity, crisis and comfort, giving priority to his safety and well-being, and that we shall never contest power with those vested with authority except when—quoting Prophet Muhammad ()—‘you notice a flagrant loss
of religious faith for which you have evidence derived from Allah’s revealed text.’” [Reported by Al-Bukhari in his ‘Šahîh’]
This is clear evidence
of The great importance
of strict obedience and that it should be given absolute priority no matter how disastrous
The situations and no matter how dark
The plights might be. However, something that still needs to be clarified is that obedience to
The ruler does not imply losing or being dispossessed
of one’s rights. In fact, in parallel with obedience and allegiance to
The ruler, people are still entitled to claim their own rights from their rulers whether they are tyrannical or equitable. Thus, there is no contradiction between adhering to obedience and allegiance and claiming one’s rights and redressing grievances.
Prominent within this
Approach is giving good counsel, which is made evident by
The Hadith
of The Prophet (): “The deen is giving good counsel.
The deen is giving good counsel.
The deen is giving good counsel" We said: ‘To whom, O Messenger
of Allah? He said: “For Allah, His Book, His Messenger, and
The Imams
of The Muslims and their common people.” [Narrated by Muslim in his "Sahih " from
The hadith
of Tameem Dari ().
That’s what Islam is all about
: giving good counsel in all integrity, honesty and faith, observing
The individual’s rights and reputation, and avoiding vilification, defamation and any type
of conduct leading to disunity and hatred.
This
Approach also features
The tendency to enjoin Al-Ma‘rûf (virtue) and forbid Al-Munkar (vice). To this effect, Allah () said: You [true believers in Islâmic Monotheism, and real followers
of Prophet Muhammad صلى الله عليه وسلم) and his Sunnah] are
The best
of peoples ever raised up for mankind; you enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islâm has forbidden), and you believe in Allâh. [Aal-Imran: 110]. Allah () also said: The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors)
of one another; they enjoin (on
The people) Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief
of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât), and give
The Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise. [Al-Tawba: 71], and Those (Muslim rulers) who, if We give them power in
The land, (they) enjoin Iqamat-as-Salât [i.e. to perform
The five compulsory congregationalSalât (prayers) (the males in mosques)], to pay
The Zakât and they enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islâm has forbidden) [i.e. they make
The Qur’ân as
The law
of their country in all
The spheres
of life]. And with Allâh rests
The end
of (all) matters (of creatures) [Al-Hajj: 41]
Such an
Approach is one where divine revelation constitutes
The source
of learning, and where
The As-salaf aš-šaliĥ would measure their thoughts, opinions and perceptions against
The provisions
of The Holy Qur'ān and
The Sunnah, thereby approbating what proves to be commensurate with them and rejecting what does not. Verily,
The words
of Allah () and His Messenger () represent
The sole frame
of reference for legality and credibility, where souls are willingly ushered into
The act
of following rather than being followed. In this regard,
The Prophet () said , “None
of you believes until his likes and dislikes be in conformity with what I have brought.” [A ‘saheeh’ (sound) and ‘hasan’ (good) hadith extracted by
The (Hadith) Imams in their Musnads from a Hadith by Abdullah ibn Amr ibn al-Aas (May Allah be pleased with both
of them) .
The legal (Islamic) text has juristic prevalence; its surface meaning is to be adopted until provably interpreted otherwise. Argument supported by a legal text, whether conclusive or presumptive, may not be rejected. Commitment to
The provisions
of The Holy Qur'ān and
The Sunnah does not annihilate reason nor does it deny its importance. Reason is by far
The greatest and most distinguishing gift with which Allah has endowed man, and it is through it that legal rulings are recognized. It is indeed
The object
of legal capacity and
The tool
of inference.
Such a sound
Approach is what strikes a balance between
The wording
of a text and its meaning; between its form and its content. This is
The Approach of The Salaf (predecessors) whereby they tend to engage controlled interpretation
of texts and benefit from their allusions, connotations and objectives.
This is a middle ground between
The staleness
of literality and
The degradation
of an odd and abusive interpretation within such a compromising
Approach that does not allow
The annulment
of one side at
The expense
of The other or
The overshadowing
of one at
The expense
of The other. As a result,
The text’s originality and significance are maintained and its dimensions, connotations and aims appreciated, in addition to benefiting as much as possible from
The knowledge it might hold, whether new or old.
Imam Al-Shatiby –may Allah bless his soul– says: "Unless
The mind is committed to
The rules
of Islamic Sharia, passion and lust are unleashed."
O Muslims!
This
Approach also features tolerance, save in matters
of righteousness,
The sanctity
of The book
of Allah and
The words
of His Messenger (). ‘Tolerance’ is dissonant with ‘infallibility’ for no one
of The religious scholars or Imams among
The Companions and their successors, as well as
The rest
of us, is perfect. Infallibility is an exclusive feature
of The Messenger
of Allah () in carrying out
The word
of His Lord ().
On such premises,
The As-salaf aš-šaliĥ would not mind disagreement so long as it is justified, based on plausible interpretation
of The text, and considerate
of The pros and cons and
The achievement
of The goals and objectives, and provided that Ijtihad is appropriately rendered by its right scholars. Therefore,
The As-salaf aš-šaliĥ used to disagree among each other and wholeheartedly accept this fact.
The parameters
of this
Approach also include
The explicit distinction between
The ruling on awsāf (absolute charge
of unbelief) and that on a’yān (specific charge
of unbelief).
The ruling on a’yān features a certain degree
of accuracy, restraint and prudence that so characterize this blessed approach.
O Servants
of Allah!
The broadness
of this
Approach and
The immensity
of its legacy do not entail its looseness or ambiguity for there is much room for Ijtihad about it.
The more a servant
of Allah is guided to closely abide by
The sunnah and is granted commitment to it,
The more he is willing to follow it, approve
of it and be guided by it.
The further he proceeds along
The path
of righteousness and commitment to
The sunnah,
The more profound and insightful and
The less factitious he turns out to be, provided that he observes
The provisions
of Islamic Sharia law; indeed, Allah has set a measure for all things. [At-Talaq: 3]. In all
of this, those who memorize
The words
of Allah and
The sunnah
of His Messenger from among Ahl al-Dhikr remain
The main frame
of reference for
The “proper investigators” as evidenced in
The Book
of Allah (): if only they had referred it to
The Messenger or to those charged with authority among them,
The proper investigators would have understood it from them (directly). Had it not been for
The Grace and Mercy
of Allâh upon you, you would have followed Shaitân (Satan), save a few
of you. [An-Nisa: 83]
May Allah () benefit me and you with
The Great Qur'ān and
The Guidance
of Muhammad (). I say this, and I ask Allah to forgive my sins, yours, and those
of all
The Muslims, so ask Him for forgiveness, for He is
The Forgiving,
The Merciful!
Part Two
Praise be to Allah for His blessings, and thanks are due to Him for his graces! I bear witness that there is no deity but Allah () alone with no partner, and that our Master and Prophet Muhammad is
The servant and Messenger
of Allah,
The best He has ever created among men and
The most immaculate among His patrons. May Allah send His Salat (Graces, Honors, and Mercy), Peace and Blessing upon him, his family, his honourable Companions,
The tabi'in and those who followed them in righteousness for as long as He () commands
The heavens and
The earth. May
The Peace
of Allah () ever be on him until
The day we stand before Him!
O Muslims!
The As-salaf aš-šaliĥ
er a holistic and integrated
Approach engendering religion in its entirety, including all
The legislations pertaining to Tawhid , belief, Salat, Zakat , fasting, Haj, Jihad, enjoining Al-Ma‘rûf and forbidding Al-Munkar, in
The areas
of human relations, rights, transactions, and politics with its verities, confines and terms.
Omar Ibn Abdul Aziz ‒may Allah bless his soul– sums up
The Approach thus: "The Messenger
of Allah () and those who succeeded him issued sunan (legislations) where
The application thereof is considered to be an act
of commitment to
The Book
of Allah (), and
of making thorough obedience to Him and a strength to carry out
The rules that were set by His religion and that no one would be able to change or alter, nor consider anything that is in conflict with them. Those who seek guidance in such sunan shall be guided to
The right path and those who seek triumph by them shall come out triumphant. However, those who neglect them shall be guided to a path other than that
of The believers and shall keep him in
The path he has chosen, and burn him in Hell - what an evil destination! [An Nisa: 115]
Scholars and imams are renewers and not founders; any call exalting
The legal (religious) text and safeguarding its significance against distortion by fanatics, false interpretations by
The ignorant, and false claims by
The impudent is a call
of truth.
Moderation and tolerance may not hold until they are clear from two extremes: dogmatism or immoderation, and fluidity or indulgence.
The attempt to forge a compromise between personal whims and convictions, on
The one hand, and legal provisions, on
The other, is far from being a scholarly practice nor is it an instance
of freedom
of thought.
When a scholar speaks out to label as haram (forbidden) what others might consider as halal (permissible), or to call ‘obligatory’ what his colleague may classify as simply ‘preferable’, he should not be stigmatized as being radical for this has nothing to do with scholarly knowledge and manners, let alone if what he is claiming is endorsed by
The majority
of scholars.
O fear Allah –may Allah have mercy on you! Commit yourselves to
The right path, follow
The sunnah, and hold tight to
The pristine guidance
of Muhammad ().
This being said, I advise you to send your Salat and peace on
The Mercy and Blessing Allah bestowed on you, your Prophet Muhammad (),
The Messenger
of Allah, as Your Lord commanded you to do in His wise Book where He so truthfully and graciously said: Allâh sends His Salât (Graces, Honours, Blessings, Mercy) on
The Prophet (Muhammad صلى الله عليه وسلم), and also His angels (ask Allâh to bless and forgive him). O you who believe! Send your Salât[1] on (ask Allâh to bless) him (Muhammad صلى الله عليه وسلم), and (you should) greet (salute) him with
The Islâmic way
of greeting (salutation i.e. As-Salâmu ‘Alaikum. [Al Ahzab: 56]
O Allah! Send Your Salat (Graces, Honours, Mercy), Peace and Blessing on Your servant and Messenger, our Master and Prophet, Muhammad (),
The beloved and
The Chosen One; on his virtuous and immaculate family and on his wives, mothers
of The believers. O Allah! We seek Your satisfaction with
The four Caliphs, Abu Bakr, Omar, Othman, and Ali;
The Prophet’s Companions,
The tabi’in and those who followed them in righteousness until
The Day
of Judgment! O Allah! We seek Your Satisfaction with us as well, as You are Most Forgiving, Most Generous, and Most Beneficent!
O Allah! Grant glory to Islam and Muslims! O Allah! Grant glory to Islam and Muslims! O Allah! Grant glory to Islam and Muslims, and fail polytheism and polytheists! O Allah! Let down tyrants and infidels and all other enemies
of Islam!
O Allah! Grant us security in our homelands, and set right our Imams and leaders! O Allah! Entrust our government to those who fear You and seek Your satisfaction! O Lord
of The Worlds!
O Allah! Grant our Imam and Leader a success
of Your own! Honor him with Your obedience and make Your word
The uppermost through him! Make him an asset to Islam and Muslims! Grant him sound health and wellness! Guide him, his deputy, his brothers and his aides to do what You love and please, and lead them to righteousness and piety!
O Allah! Help
The Muslim leaders to abide by Your Book and to follow
The Sunnah
of Your Prophet, Mohammad ()! Make them a blessing on Your faithful, and unite them on
The grounds
of righteousness and truth! O Lord
of The Worlds!
O Allah! Make for this nation (the nation
of Islam) a matter (an affair)
of rationality (guidance) where
The people
of piety are honored and those
of sins are guided, and where virtue is promoted and vice is prevented! Verily, You are
The Omniscient!
O Allah! Save our brothers in Syria! O Allah! Save our brothers in Syria and in Burma! O Allah! Unite them; spare their blood; heal their patients, bless
The souls
of their dead, and shelter their homeless! O Allah! Unite them and set right their affairs! O Allah! Turn their concerns and distress into relief, and their inflictions into wellbeing! O Allah! Help them defeat their enemy and Yours!
O Allah! Do punish
The tyrants in Syria and Burma for they have laid waste
The land, oppressed
The people and harmed them! O Allah! They have gone too far in destruction and killing! O Allah! Do punish them as You are more than a match to them! O You,
The Strong,
The Invulnerable! Disperse them and turn
The tides against them!
O Allah! Do punish
The usurpers and occupiers among
The Jews, for You are capable
of so doing! O Allah! Give them a taste
of Your sturdiness that is so inevitably destined to strike
The enders! O Allah! We pray You to drive them
to their own detriment, and we seek refuge in You from their evils!
O servants
of Allah! Verily, Allâh enjoins Al-‘Adl (i.e. justice and worshipping none but Allâh Alone - Islâmic Monotheism) and Al-Ihsân [i.e. to be patient in performing your duties to Allâh, totally for Allâh’s sake and in accordance with
The Sunnah (legal ways)
of The Prophet صلى الله عليه وسلم in a perfect manner], and giving (help) to kith and kin[1] (i.e. all that Allâh has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind
of help), and forbids Al-Fahshâ’ (i.e all evil deeds, e.g. illegal sexual acts, disobedience
of parents, polytheism, to tell lies, to give false witness, to kill a life without right), and Al-Munkar (i.e all that is prohibited by Islâmic law: polytheism
of every kind, disbelief and every kind
of evil deeds), and Al-Baghy (i.e. all kinds
of oppression). He admonishes you, that you may take heed. [Al-Nahl: 90]
So, remember Allah and He shall remember you, and be grateful to Him for His blessings and He shall give you more
of them. … and
The remembering (praising)
of (you by) Allâh (in front
of The angels) is greater indeed [than your remembering (praising)
of Allâh in prayers. And Allâh knows what you do. [Al-‘Ankabut: 45].
The Foundations of the Approach of As-salaf Aš-šalih
العرض العادي
