The Five Higher Goals of Shariah Law

THE PURPOSES OF ISLAMIC LAW

The purpose of the Islamic Law is for humans to achieve happiness in this world and the hereafter, by following the law of adopting the good and neglecting the bad.

The Islamic Law does not command anything that is not good for people, and it does not forbid anything that is not bad for them.

ويسألونك عن المحيض قل هو أذى فاعتزلوا النساء في المحيض
ولا تقربوهن حتى يطهرن فإذا تطهرن فأتوهن من حيث أمركم الله
إن الله يحب التوابين ويحب المتطهرين

“They ask thee concerning women’s courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by God. For God loves those who turn to Him constantly and He loves those who keep themselves pure and clean.” (Holy Quran 2: 222).

Islamic Law was made to protect five things (religion, self, mind, offspring, and property), which are the main rights of human in this life.

PROTECTION OF RELIGION

Because religion is the main reformer in every aspect of human life, it was normal for laws to protect it, considering it one of human rights and the most important right, by making laws that help to protect it from everything might affect it.

The Quran has mentioned worships that establish faith and protect it in the believer’s hearts. Some are mentally such as thinking and meditating of Allah’s (S.W) creation to realize His greatness (S.W), and some are physically mentally such as prayers, or physically such as fasting, or financially like almsgiving or charity, or mentally financially such as performing pilgrimage.

To protect faith and religion, Allah (S.W) forbade believing in someone else except him, either by belief or by action. He (S.W) forbade everything leads to that such as exaggeration of obeying the prophets and the righteous, to believe they are agents between Allah (S.W) and his creation, and to believe that good or bad is in anyone else’s hand except Allah (S.W).

Allah (S.W) obligated the community and the government to protect religion, to ease the means of practicing it. Thus, it must defend it; prevent every thing that leads to disobedience and disbelieving, by stopping the guilty and performing the punishments according to the law.

PROTECTION OF HUMAN LIFE

Life is Allah’s (S.W) gift to human, and no one has the right to trespass it, even the person himself; Allah (S.W) creates humans and honors them to perform His (S.W) tasks on earth, and to test their capabilities of performing of worshipping Him (S.W).

Islam protected humanity by its laws. It obligates the community to look after the poor and give them the basic needs, shelter, food, drink, clothing and other needs of life. It obligates charity and almsgiving, which come under the law of cooperation and helping one another among individuals and organizations to achieve social solidity in the society.

Islam guarantees a good and noble life for humanity; thus forbidding humiliation, annoyance, and harm.
والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتاناً وإثماً مبيناً
“And those who annoy believing men and women undeservedly, bear (on themselves) a calumny and a glaring sin.” (Holy Quran 33:58).

Islam considers aggression or assault upon human life as a great crime and one of the seven serious crimes in life, which destroys both religion and life. Prophet Mohammad, warning Muslims, said,
اجتنبوا السبع الموبقات
“Avoid the seven great sins.” His companions asked, “What are they?” He (s) replied,
الشرك بالله، والسحر، وقتل النفس التي حرم الله إلا بالحق،
وأكل الربا، وأكل مال اليتيم، والتولي يوم الزحف،
وقذف المحصنات المؤمنات الغافلات
“Joining others with Allah (S.W) – in worship or other issues – , magic, killing a person, except by right and fair judgment, earning money by interest, misuse and benefiting from an orphan’s money, running away from the battle, and defamation the faithful pure women, who did nothing wrong.”

Allah (S.W) considers the aggression or assault upon one soul as equal to the aggression or assault upon the entire human race.

من أجل ذلك كتبنا على بني إسرائيل أنه من قتل نفساً بغير نفسٍ أو فسادٍ في الأرض فكأنما قتل الناس جميعاً ومن أحياها فكأنما أحيا الناس جميعاً ولقد جاءتهم رسلنا بالبينات ثم إن كثيراً منهم بعد ذلك في الأرض لمسرفون

“On that account: We ordained for the Children of Israel that if any one slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our apostles with clear signs, yet, even after that, many of them continued to commit excesses in the land.” (Holy Quran 5:32).

The Holy Quran describes Muslims, who avoid slaying innocent people (which the Holy Quran calls them ‘the souls that Allah (S.W) has made sacred’) as true Muslim believers. The Holy Quran says,

والذين لا يدعون مع الله إلهاً آخر ولا يقتلون النفس التي حرم الله إلا بالحق
ولا يزنون ومن يفعل ذلك يلق أثاماً

“Those who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred except for just cause, nor commit fornication; and any that does this (not only) meets punishment.” (Holy Quran 25:68).

The Quranic verses continue to warn of attempts on the life of innocent people, and give the wronged person the right to ask for fair and just punishment for his/her opponent.

ولا تقتلوا النفس التي حرم الله إلا بالحق ومن قتل مظلوماً فقد جعلنا لوليه سلطاناً فلا يسرف في القتل إنه كان منصوراً

“Nor take life – which Allah has made sacred – except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him nor exceed bounds in the matter of taking life; for he is helped (by the Law).” (Holy Quran 17:33).

The Islamic Law of Equality is one important warranty that prevents the spreading of crime. The person, who knows that killing another person will definitely lead to his/her own death, will avoid committing such crime; consequently, people will feel safe, live in peace, and enjoy the right of living.

The Holy Quran says,

ولكم في القصاص حياةٌ يا أولي الألباب لعلكم تتقون

“In the Law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves.” (Holy Quran 2:179).

To preserve and keep this great principle (protecting the lives of people), the Holy Quran legislates Jihad for the sake of protecting the weak from prosecution and death.

وما لكم لا تقاتلون في سبيل الله والمستضعفين من الرجال والنساء
والولدان الذين يقولون ربنا أخرجنا من هذه القرية الظالم أهلها
واجعل لنا من لدنك ولياً واجعل لنا من لدنك نصيراً 
الذين آمنوا يقاتلون في سبيل الله والذين كفروا يقاتلون في سبيل الطاغوت
فقاتلوا أولياء الشيطان إن كيد الشيطان كان ضعيفاً

“And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is: “Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help! Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan.” (Holy Quran 4:75 – 76).

I need to mention here, that the first life that Allah (S.W) forbids aggression upon is the person’s own life. The person who commits suicide or harms him/her self will be subject to grave and harsh penalties and punishment. Prophet Mohammad said,

من تردى من جبل فقتل نفسه فهو في نار جهنم يتردى فيه خالداً مخلداً فيها أبداً، ومن تحسَّى سُمَّاً فقَتل نفسه؛ فسُمُّه في يده يتحساه في نار جهنم خالداً مخلداً فيها أبداً، ومن قتل نفسه بحديدة فحديدته في يديه يجأ بها في بطنه في نار جهنم خالداً مخلداً فيها أبدا

“Whosoever jump from a mountain, drinks poison (with the intention of killing him/her self) will be in the Hellfire forever. Whosoever kills him/herself with a piece of iron, he will continuously do the same to him/herself in the hereafter, while he/she in the Hellfire and remain forever.”


PROTECTION OF THE MIND

The mind, the ability to reason, and the ability to understand are properties of humanity, which Allah (S.W) gives to us and honors us above the other creations.

ولقد كرمنا بني آدم وحملناهم في البر والبحر ورزقناهم من الطيبات
وفضلناهم على كثيرٍ ممن خلقنا تفضيلاً

“We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of our creation.” (Holy Quran 17: 70).

Islam considers the mind entrusted and responsible for religious and secular responsibilities. The mind is the means that leads and guides a person to know the great facts, which Allah (S.W) asks us to discover using sound reasoning, and not just blind faith.

أم اتخذوا من دونه آلهة قل هاتوا برهانكم إن كنتم صادقين

“Or have they taken for worship (other) gods besides him? Say, “Bring your convincing proof.” (Holy Quran 21: 24).

The mind leads anyone, who thinks deeply and reasonably of this universe, to the existence of Allah (S.W) and His characteristics.

إن في خلق السماوات والأرض واختلاف الليل والنهار لآيات لأولي الألباب

“Behold! In the creation of the heavens and the earth, and the alternation of night and day, there are indeed Signs for men of understanding.” (Holy Quran 3: 190).

Islam forbids neglecting the mind doing its duties of showing and leading a person to the truth, welfare, and the goodness of his/her life on earth and in the hereafter. Therefore, Allah (S.W) forbids magic, sorcery, and any other deeds that affect our mind and prevent it from performing its duties.

Furthermore, Islam forbids alcohol in all its forms and considers it a satanic abomination and deceiving to humans, in which Satan wants to destroy the relationship between the person and his/her Lord (Allah (S.W)) by making him/her imbibe alcohol and keep him/her away from prayer and other worship. In addition, Satan, in this way, intends to destroy the social relationships between people.

Allah (S.W) says,

يا أيها الذين آمنوا إنما الخمر والميسر والأنصاب والأزلام رجسٌ من عمل الشيطان فاجتنبوه لعلكم تفلحون  إنما يريد الشيطان أن يوقع بينكم العداوة والبغضاء في الخمر والميسر ويصدكم عن ذكر الله وعن الصلاة فهل أنتم منتهون

“O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan’s handwork: eschew such (abomination), that ye may prosper. Satan’s plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will ye not then abstain?” (Holy Quran 5: 90 -91).


PROTECTION OF PROGENY

Sexual reproduction is the means that keeps human species in existence, and for that reason, Allah (S.W) creates the sexual impulse in both sexes. Allah (S.W) calls humans to keep their progeny by forming families through marriage, which Islam considers is the only lawful way of having children and maintaining our species.

Islam encourages marriage and states its rules, restraints, and duties in a perfect social system, which organizes the relationships between the husband and wife and among the family in general. Islam also imposes a number of duties on the parents towards their children, among these are to raise and educate them well, to care for them, to meet their needs, and many other things, which are the requirements of ideal parent-hood.

In addition, Islam forbids aggression on the child by burying him/her alive or by intentional abortion, and considers it a great sin.

ولا تقتلوا أولادكم خشية إملاقٍ نحن نرزقهم وإياكم إن قتلهم كان خِطئاً كبيراً

“Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.” (Holy Quran 17: 31).

In order to protect the family, Islam forbids adultery, any other shameful deeds, and whatever leads to these deeds; such as the mixing of men and women.

ولا تقربوا الزنى إنه كان فاحشةً وساء سبيلاً

“Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).” (Holy Quran 17: 32)

In addition, Islam imposes the wearing of a veil for women in front of strange men to avoid seduction and sexual desire, for in Islam; women are precious jewels protected from being trifled with, misuse, and abuse. Allah (S.W) says,

يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن
ذلك أدنى أن يعرفن فلا يؤذين وكان الله غفوراً رحيماً

“O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah is Oft-Forgiving, Most Merciful.” (Holy Quran 17: 59).

PROTECTION OF PROPERTY

Property is the mainstay of life, and Islam considers it as Allah’s (S.W), which He (S.W) makes man a guardian over it, and allows him/her to earn them in lawful ways and use them moderately.

Islam encourages work, production, and earning money and other property by lawful means.

هو الذي جعل لكم الأرض ذلولاً فامشوا في مناكبها وكلوا من رزقه وإليه النشور

“It is He Who has made the earth manageable for you, so traverse ye through its tracts and enjoy of the Sustenance which He furnishes: but unto Him is the Resurrection.” (Holy Quran 67: 15)

In this regard, the Prophet Mohammad awakens the Muslims’ desire to work, and considers work as worship that brings the person closer to Allah (S.W). He (s) said,

ما كسب الرجل كسباً أطيب من عمل يده،
وما أنفق الرجل على نفسه وأهله وولده وخادمه فهو صدقة

“No earning is better that what the person earns from his own work, and whatsoever the man spends (in lawful matters) on himself, his wife, his children, his family and his servant is charity.”

Once, the Prophet’s (s) companions noticed the activeness and the hard working of a man, they asked the Prophet saying, “We wish that his hard work was for the cause of Allah (S.W).” Prophet Mohammad replied,

إن كان خرج يسعى على ولده صغاراً فهو في سبيل الله،
وإن كان خرج يسعى على أبوين شيخين كبيرين فهو في سبيل الله،
وإن كان يسعى على نفسه يعفُّها فهو في سبيل الله،
وإن كان خرج رياء ومفاخرة فهو في سبيل الشيطان

“If he did so to care for his children, his old parents, or for himself (In lawful deeds), it is for Allah’s (S.W) cause, and if he did so for pride and hypocrisy, then it is for Satan’s cause.”

There are two types of earnings, one is pleasant, and the other is noxious. The pleasant earning is the substance that one earns in lawful ways, such as trading, manufacturing, agriculture, and public and private employment.

يا أيها الذين آمنوا كلوا من طيبات ما رزقناكم واشكروا لله إن كنتم إياه تعبدون

“O ye who believe, Eat of the good things that We have provided for you, and be grateful to Allah, if it is Him ye worship.” (Holy Quran 2: 172).

The noxious earning is the property that one earns in exploitive ways, such as lending money with interest, bribes, tricks, and trading in goods that are harmful to humanity.
ولا تأكلوا أموالكم بينكم بالباطل وتدلوا بها إلى الحكام لتأكلوا فريقاً من أموال الناس بالإثم وأنتم تعلمون
“And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people’s property.” (Holy Quran 2: 188).

In this regard, Islam has a comprehensive principle. Allah (S.W) says,

ويحل لهم الطيبات ويحرم عليهم الخبائث

“He allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure).” (Holy Quran 7: 157) Thus, any earning that does not harm the person who earns it or others is a lawful and pleasant, and the remainder of the earnings are noxious and forbidden.

Islam also guides how to spend money correctly. It does not allow one to spend as he/she wishes. Squandering and spending without control and Neglecting paying the rights of the poor, are satanic deeds. Allah (S.W) says,

وآت ذا القربى حقه والمسكين وابن السبيل ولا تبذر تبذيراً 
إن المبذرين كانوا إخوان الشياطين وكان الشيطان لربه كفوراً

“And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift. Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful.” (Holy Quran 17: 26 – 27).

These properties are Allah’s (S.W) giving and means that He (S.W) made us as heirs and guardians to use them for lawful purposes, and the greatest deed among these lawful deeds is to spend and give charity to the poor and the needy. Allah (S.W) says,

وآتوهم من مال الله الذي آتاكم

“Give them something yourselves out of the means which Allah has given to you.”(Holy Quran 24: 33).

وأنفقوا مما جعلكم مستخلفين فيه فالذين آمنوا منكم وأنفقوا لهم أجرٌ كبيرٌ

“And spend (in charity) out of the (substance) whereof He has made you heirs. For, those of you who believe and spend (in charity),- for them is a great Reward.” (Holy Quran 57: 7).

Islamic Laws and instructions protect these five essentials, which are important human rights. Whomsoever considers and practices them, Allah (S.W) will reward him/her with happiness in this life and the hereafter. Whomsoever ignores and turns away from them; will face misery and punishment on the Day of Judgment.

فمن اتبع هداي فلا يضل ولا يشقى 
ومن أعرض عن ذكري فإن له معيشةً ضنكاً ونحشره يوم القيامة أعمى 
قال رب لم حشرتني أعمى وقد كنت بصيراً 
قال كذلك أتتك آياتنا فنسيتها وكذلك اليوم تنسى

“Whosoever follows My Guidance, will not lose his way, nor fall into misery. But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment. He will say: “O my Lord! why hast Thou raised me up blind, while I had sight (before)? (Allah will say): “Thus didst Thou, when Our Signs came unto thee, disregard them: so wilt thou, this day, be disregarded.” (Holy Quran 20: 123 – 126).

Is the word ‘Salafi’ a Modern Contemporary Term?

The Term ‘salafi’ was used by the Prophet (s) himself

‘Aisha reported: We, the wives of Allaah’s Prophet (s) were with him (during his last illness) and none was absent there Fatima, who walked after the style of Allah’s Messenger (s) came there, and when he saw her he welcomed her saying: You are welcome, my daughter. He then made her sit on his right side or on his left side. Then he said something secretly to her and she wept bitterly and when he found her (plunged) in grief he said to her something secretly for the second time and she laughed.

I (‘A’isha) said to her: Allah’s Messenger has singled you amongst the women (of the family) for talking (to you something secretly) and you wept. When Allah’s Messenger (s) recovered from illness, I said to her. What did Allah’s Messenger (S) say to you?

Thereupon she said: I am not going to disclose the secret of Allah’s Messenger (s)

When Allah’s Messenger (s) died, I said to her: I adjure you by the right that I have upon you that you should narrate to me what Allah’s Messenger (s) said to you.

She said: Yes, now I can do that (so listen to it). When he talked to me secretly for the first time he informed me that Gabriel was in the habit of reciting the Qur’an along with him once every year, but this year it had been twice and so he perceived his death quite near, so fear Allah and be patient (and he told me) that he would be a befitting SALAF for me and so I wept as you saw me. And when he saw me in grief he talked to me secretly for the second time and said: Fatima, are you not pleased that you should be at the head of the believing women or the head of this Ummah? I laughed and it was that laughter which you saw.[1]

Narrated ‘Aisha:
 He added, ‘But this year he (referring to Gabriel due to hadith in Sahih Muslim above) reviewed it with me twice, and therefore I think that my time of death has approached. So, be afraid of Allah, and be patient, for I am the best SALAF for you (in the Hereafter).’ “

Fatima added, “So I wept as you (‘Aisha) witnessed. And when the Prophet saw me in this sorrowful state, he confided the second secret to me saying, ‘O Fatima! Will you not be pleased that you will be chief of all the believing women (or chief of the women of this nation i.e. my followers?”[2]

Ibn Taymiyah (rh) said: 

“There is no criticism for the one who proclaims the way (madhab) 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 (madhab) of the SALAF is nothing but the Truth (Haqq).”[3]

 

Imam Abu Haneefah (rh) said:  

 

“Stick to the athaar (narrations) and the way of the SALAF and beware of newly invented matters, for all of it is innovation.”[4]

 

Imam Ad Dhahabee (D.748H) said:

 

“It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than ‘ilmul-kalaam (innovated speech and theological rhetoric). I say: No person should ever enter into ‘ilmulkalaam, nor argumentation. Rather, he should be SALAFEE (a follower of the Salaf).”[5]

Adh-Dhahabee also said concerning the biography of Muhammad Ibn Muhammad al-Bahraanee, “He was a good SALAFEE with respect to the Religion.”[6]

He also said about Imaam Abul-Abbaas bin Majd al-Maqdisi, “He was reliable and trustworthy, intelligent, SALAFI and pious…”[7]

 

 

 


[1] Sahih Muslim, The Virtues of the Companions (Book 31), CHAPTER: THE MERITS OF FATIMA, DAUGHTER OF ALLAAH’S APOSTLE (SALLALLAAHU ALAYHI WA SALLAM), No. 6004]

[2] Sahih Bukhari, Volume 8, The Book of Asking Permission, No. 5885]

[3] Majmoo al-Fataawaa 4:149

[4] Related by as-Suyootee in Sawnul-Mantaq wal-Kalaam (p.32)]

[5] Siyar 16/457]

[6] Mu’jamush-Shuyookh (2/280)]

[7] Siyar 23/118]

 

Taking the Lesser of the Two Harms

Sometimes, in order to avoid one unpleasant consequence, we expose ourselves to another. This is what we call a dilemma. The sensible thing to do in any dilemma is to avoid the more unpleasant of the two options and bear the lesser one.

When we are dealing with two harmful things in Islamic Law, committing the less harmful of the two in order to avoid the greater harm is not sinful. It becomes permissible – and indeed sometimes obligatory – to engage in the lesser harm to avoid the greater evil.

This is not only a principle in Islam but a principle amongst the whole of mankind. Thus is a principle of common sense which Allah gave to all humans. Furthermore there is Ijmaa (consensus) in this matter amongst all the Muslims.

Anr ibn Aas said: “It does not take a judicial mind to understand good from bad, but it takes such a mind to understand what is good from what is better and what is bad from what is worse.”

When the prophet told the companions to leave Mecca and go to Abyssinia which was governed by a Christian King who did not judge by what Allah revealed. The prophet took the lesser of the two evils because in Mecca they were being tortured and harmed in Abyssinia they will live in peace but not under Allah rule. So he (s) chose the lesser of two great evils.

Yusuf (as) took the appointment as a minister in a non Muslim government, because he knew If he did not there would befall mass famine upon the people of Egypt. He was given the ability to interpret dreams, so he interpreted the dream of the King by Allah permission which read there was going to be a huge famine over seven years. So he asked to be placed in charge of the rations in order to preserve it well throughout the seven years. Now in this example we know it is not in Yusuf interest to help the one who unjustly imprisoned him, and who may do the same again if not worse, yet he did so because the harm in not doing so would not only afflict him but afflict all who lived in the area. So he chose the lesser of the two harms.

Taking the good with the bad

 

Sometimes it is not possible to secure some benefit except at the cost of suffering some harm along with it. Likewise, it is sometimes impossible to avert something harmful without sacrificing something beneficial as well.

Did the prophet (s) play into the hands of the non Muslims when he sent his companions to Najashi a Christian king in Abyssinia for protection?, and did Yusuf (as) play into the greater agenda of the non Muslim leader who imprisoned him.

When the prophet (s) received gifts from the disbelievers did he reject them saying I do not want to be soften by them so I cannot prohibit their evil? No he did not he accepted it.

Furthermore during the era of Ibn Taymiah, a tax was levied upon all the Muslims and you all know very well to pay tax is not permissible if it can be avoided. However a system of paying less tax became available and he was asked if it were permissible to pay this lesser tax. He replied: “Yes it is, because it is the lesser of the two harms, and one of them cannot be avoided.”

When the late scholar Sheikh Ibn Uthaimeen may Allah have mercy on his soul was alive, he was asked by a student of knowledge from Kuwait who wanted to become a judge in the affairs of hudood the following question. Is it permissible for me to become a judge here in Kuwait when the law applied here is not entirely Islamic, everything is computerised. I have to type in the crime and a number comes up and the law is passed according to that number. Is this allowed for me. The sheikh replied; “what would happen if you did not judge by that law? ”the questioner replied: “they would prevent the implementation of the shariah, and there would be a lawless land with killings, fighting, Muslims rebelling against their leaders. “The sheikh then answered saying: “then you should become a judge and judge by that local law”

In this example the sheikh helped the student of knowledge to weigh up the two harms. No doubt judging by other that what Allah has revealed is harm and so is lawlessness and rebellion and bloodshed. He chose the lighter of the two using the Maqaasidu (higher objectives) of the shariah. And to remind you of the higher objective of the shariah concerned here it is; to maximize human welfare and prevent harm as much as possible

 

The Muslims are divided based on principles of aqeeda, based upon this very issue of extremism, The berelwi have divided from us because they hate wahabi’s and we prohibit their shirk and innovations, the tableegi has divided from us because we prohibit their innovations, the ikwaan muslimeen have divided from us because we disagree with their notion ‘do not speak against any Muslims and their preaching just unite and allow all Muslims to follow their beliefs and practices even if you believe it to be alien to Islam.” The HT divided from us because they believe the same notion as the ikwaan al muslimeen. The Muhajioon have divided from us because we prohibit their evil of pronouncing Muslims as hypocrites and disbelievers and we prohibit their call for jihad without rules and regulations.

Our call to unity is based upon the aqeeda which Mohammed (s) and his companions held, it is based upon the understanding of sunnah which Mohammed (s) taught his companions and how they understood it, and it is based upon itbaa (following them the companions) not taqleed blind following of the molvis and imams.

 

The Salafis are a Thorn in the Side of the Extremists

 

Ibn al Qayuim (rh) said:

So whenever Shaytan brought about an innovation from these newly invented matters, or from other than them, Allah established from His party an army—those who refuted it and warned the Muslims against it, all for the sake of sincerity and sincere advice for Allah, His Book, His Messenger and the people of Islam. And He made it an inheritance by which the party of Allah’s Messenger and those allied to his Sunnah should be distinguished from the party of innovation and its helpers. And there occurs in a report whose isnad (chain of narration) escapes me at the moment:

“There is a pious servant who stands in the way of every innovation plotted against Islam, such that he speaks out making its signs clear.” So take the benefit of those gatherings and place reliance upon Allah, since mercy descends upon them.

We ask Allah that he makes us from them, and joins us with them, and that He makes us their later-followers, just as He has made them predecessors for us through His grace and beneficence.”

 

Tahdhīb Sunan Abū Dāwūd (7/61-62)

Punish the innovators….

Ibn Taymiah (r) said:

“It is an obligation to punish all those who originate to them (oppressors, innovators and people of desires) or defends them or praise them or praises their books or is known to help them or support them or dislikes speech against them or makes excuse for them like ‘we don’t know what this speech of theirs really means’ or one who says: “did he really write this book?” and other similar excuses which no one but a jahil (ignorant) or hypocrite would make.

Rather it is an obligation to punish all those who know their condition but do not aid in refuting them. Because refuting them is from the greatest of obligations. Because they corrupt the intellect and religion of the elders, scholars, kings and leaders and they spread corruption in the earth and they block the paths leading to Allah.”

Majmoo al Fatawaa V2/P132

I say this punishment can only be exercised by a leader who has authority in the land. As for refuting them and exposing their falsehood and warning against their rhetoric, then this is an obligation on all those who have knowledge and ability.

How would I reply to one who says that salafi’s believe that they are the only saved sect ?

I say in reply:

This accusation is indeed a huge accusation against the salafis and it is untrue. Those who say this do not understand the hadeeth the salafis are referring to and they give their own interpretation to it also which is extremely dangerous and is the cause of division in the ummah. If only they would resort to restricting their understanding of the quran and hadeeth to the sahaba and first three generation.
The hadeeth in question where they derive their false accusations from is this:
The Messenger of Allaah (s) said: “My ummah will divide into 73 sects, all of them in the hellfire except one. He was asked, “Which one is that, O Messenger of Allaah?” He (s) said: That which I and my companions are upon.” [Abu Dawud, Ibn Maajah, Ahmad, Ad-Daaramee]

So anyone who strives to be of that one group will be of those saved on the day of judgement and enter paradise. the problem these people have is in the answer the prophet (s) gave when he described who these saved group will be, he said: “those who follow that which i and my companions are upon”
So salafis strive hard to follow what the messenger is upon and his companions where upon from dress to character to fiqhe and ageedah and sunnah. When they do this and call to this they encounter other muslims who do not accept the interpretation of the sahaba and want to stick to their desires and emotions and modern interpretations so they speak ill of the salafi trying to put others off what the salafi is calling to. they do this by saying : “oh you think you are the saved sect and everyone else is in the fire” this type of rheteric will put anyone off salafis and what they are calling to. especially when the salafi is always quoting the saved sect hadeeth intending to save others by it and bring them to the saved sect! those who have deseases in thier hearts twist this to make out the salafi is saying he is saved and anyone else is in the fire.

Pay no attention to this false accusation and lie agains the salafis it is untrue.
after saying that… i must say that in the past and present their are and were some salafis whos manners and characters have been terrible and they could have led other muslims to understand that is what they are saying ie they are saved everyone else is in the fire – so salafis should reflect on thier behaviour and the way they speak and not be over zealous to guide people to their way. they should just relay the message in the best way and hope Allah guides their hearts. Allah says: “you are not a controller over them” and he taala said: there is nothing upon you except to relate this great message” and he also said: “…do you become overwhelmed when they do not follow you..” so salafis must be a better example of the blessings Allah has bestowed on them of guidance.

Having said that, being upon the way of the salaf being part of that saved sect, following the messenger and his companions does not guarantee we will not enter the fire due to our sins. we may enter the fire due to our sins !
so no doubt there is only one saved sect…and that is the way of the salaf…i emphasis it is a way not a group or organisation. anyone can follow this way it is not specific to one set of muslims and not others it is the way of the prophet (s)