An Introduction to the Salafi Da'wah

Introduction
The Salafi Da'wah is the dawah of the companions in what they believed, practiced,
and molded their behavior towards. 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 Predecessors 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! 1

Shaikh ul-lslam ibn Taymiyyah (rahimahullah) commented on this ayah:

"All who contradict and oppose the Messenger (alaihi salatu wa salaam), 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 (alaihi salatu salaam). 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 (alaihi salatu salaam)."

The Fundamental Principles of the Sunnah with us are just as Imaam al-Barbahari
mentioned in Sharhu-Sunnah
“Know that Islam is the Sunnah and the Sunnah is Islam and one of them cannot be
established without the other”.

1
[An Nisa 4:115].
Based on this, Imam Ahlu-Sunnah Ahmad bin Hanbal says

1. Holding fast to what the Companions of the Messenger of Allah were upon.

This immense statement entails some fundamental realities. Some of them are the
fact that Ahmad
A. did not begin with the Qur’an
B. did not begin with the Sunnah of the prophet. Why?
C. He started off with saying that this Sunnah is the Sunnah of what the
companions were upon.

So to us there is no Qur’an except upon the way the companions understood it,
there is no Sunnah of the prophet except the way the companions understood that
Sunnah. So without being upon the way of the companions, one will never, EVER,
attain the Quran or the Sunnah in any aspect. This reality would mean by default
that the Sunnah is limited and only found in the way our companions were found to
have done.

This is why we find the Imaam of Ahlu-Sunnah Abul-Qasim Hibatullah al-Laalikaa’ee

saying in his most wonderful book ‘Sharh al-‘Usool al-‘Itiqaad” the following
comprehensive statement about what it is and what it means to be a sunni, a
follower of the sunnah of the salaf

"That which is most obligatory upon a Muslim:

Knowledge of the aspects of the creed of the Religion and what Allah has obligated
upon His Servants including the understanding of His Tawheed and of His Attributes,
and believing in His Messengers with evidences and with certainty. And arriving at
[all of] that and seeking evidences for them with clear proofs.

And among the mightiest of statements and clearest of proofs and understandings
is:

1. The Book of Allaah, the Manifest Truth

2. Then the saying of the Messenger of Allaah (sulAllahu 'alayhi wassalaam)

3. And of his Companions, the chosen, pious ones

4. Then that which the Salaf us-Saalih were unanimously agreed upon

5. The holding fast to all of that and remaining firm upon it till the Day of Judgement

6. Then turning away from the innovations and from listening to them - from
amongst those things the astray people have invented" [ Sharh Usool ul-I'tiqaad
(1/9)]
Who are the "Salaf?"
The Salaf us-Salih 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 2

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.

Of the greatest and well known Imaams of the salaf and who adhered to the
madhaab of the salaf were Ibraheem an-Nakhaa’ee, Mujaahid, Ibn Sireen, az-Zuhri,
Abu Haneefah, al-Awzaa’ee, Sufyaan ath-Thawree, Abdullah Ibnul-Mubarak, Hamaad
bin Zayd, Sufyaan Ibn Uyaina, Imaam Maalik, Imaam ash-Shafi’ee, Imam al-
Humaydee, Imaam Ahmad, al-Bukhaaree, Muslim an-Naisaboree, Abu Dawud as-
Sijistaanee, at-Tirmidhee, Imaam an-Nasaa’ee, Imaam Ibni-Majaah, Daraqutnee,
Haafidh at-Tabari, Shaykhul-Islam as-Saboonee ash-Shafi’ee, Haafidh al-Qurtubee,
Haafidh Ibnul-Qudaamah, Haafidh Shaykhul-Islam Ibnul-Taymiyyah, Haafidh Ibn
Katheer, Haafidh adh-Dhahabee, Haafidh Ibnul-Qayyim, Haafidh Ibn Hajr, Shaykhul-
Islam Muhammad ibn Abdul-Wahhab, Imaam Muhammad ibn Ibraheem aali-Shaykh,
Shaykhul-Islam Muhammad Naasiru-Deen al-Albanee, Imaam Bin Baz, Imaam
Muhammad Bin Saalih al-Uthaymeen and many more from the scholars of ahlu-
sunnah may Allah have mercy on all of them.

The Description of One who truly Follows the Way

of the Salaf
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.3

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].

2
[Bukhari and Muslim].
3
[Authentic; recorded by Abu Dawud and at-Tirmidthi.]
 He (the Salafi) gives precedence to the Word of Allah and of His Prophet (alaihi
salatu salaam) 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 (alaihi salatu salaam) in his worship
and behaviour. This makes him a stranger among people, as the Prophet (alaihi
salatu salaam) 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 (alaihi salatu salaam) 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 Salafi 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 and how great has this affliction infected the modern muslims
of today who imported these false beliefs from the Christians. A true Salafi does not
indulge in Kalaam (theological rhetoric) and apply human reasoning to Allah the
Most High. He is not of the Sufis who worship graves and claim Divine incarnation or
who merely seek the impermissible forms of tawassul. He is not of the Muqallidun
who insist that every Muslim should adhere to the Madth'hab (understanding) of a
particular imam or sheikh. A true Salafi is he who does not alter the legislation of
Allah and make it subject to change as the modernists have done nor does he
degrade the sunnah in the manner that these poor souls have done among the
modernists. May Allah guide them all back to the right way.

One Must BE Salafi

It is important that people understand that the Salafi call is a call that requires
sincerity in the religion. This call is not a call to sectarianism and partisanship to a
group. People who behave in such a manner cannot properly be a Salafi. The
emphasis in our call is that one must be salafi and not so much as to profess it by
the tongue or to merely profess that one is Salafi just to please others as this is
riyaa (the minor shirk) in the religion and such riyaa is synonymous as the one who
merely perfects their prayer just to please someone else who is looking rather than
the One whom this worship is directed towards.

The Fundamentals of the Salafi Methodology

(Manhaj)
Our Creed Concerning Allah’s Monotheism

Our belief in Allah surrounds 3 major aspects. Before any of these aspects one must
believe in His existence as Allah is al-Wujood, the Existant

1. Tawheed al-Ruboobiyyah (Absolute Monotheism in Lordship and in Rule). This

tawheed is regarding the absolute and complete ownership of everything that
exists from that which is seen and that which is unseen. There is nothing in
existence which is beyond the control and ownership of Allah Azawajaal. Allah
subhanahu wa ta’ala 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].
 They have no Walee (Helper, Disposer of affairs, Protector, etc.)
other than Him, and He makes none to share in His Decision and His
rule." [al-Kahf 18:26]

2. Tawheed al-Uboodiyyah (Absolute Monotheism in worship and in rule). To

Allah belongs absolute right to legislate for mankind. Allah deems as disbelief
those who wish to seek the judgment of other than Allah as He the Most High
says

Have you seen those (hyprocrites) who claim that they believe in
that which has been sent down to you, and that which was sent
down before you, and they wish to go for judgement (in their
disputes) to the Taghoot (false judges, etc.) while they have been
ordered to reject them. But Shaitan (Satan) wishes to lead them far
astray.
[Nisaa 4:60]

It is due to this absolute right to rule that He has ordained for us to worship
Him alone with sincerity, having purity of intention and that He alone is the
only One worthy of your worship. All of worship is directed to Allah, our
calling (supplication, fasting, acts of kindness to others, mercy to others,
fulfilling the rights of your brother and that which has been legislated to be
fulfilled to humanity, charity, pilgrimage, salaah, and all of the acts of worship
legislated within the Qur’an and Sunnah are all to be directed to please the
Lord of the worlds and there is nothing in existence that has a share in this
worship, not even the prophets.

The very purpose of our existence is to worship Allah just as He says

And I (Allah) created not the jinns and humans except they should worship
me (Alone).
[ Adh-Dhariyat, 51:56)

3. Tawheed al-Amaa’e wa Sifaat (Absolute monotheism of His Names and

Attributes). It is the creed of the ahlu-sunnah wal-jama’aah that Allah has
purified Himself from any derogatory names and attributes and to Him belong
 the best Names and the most perfect Attributes and there does not occur
even the slightest form of imperfection in His Names or Attributes. He has
Names and Attributes that apply to Himself and the sunni is one who properly
applies thos which apply to the creation and those that do not. Rahmah is a
perfect example in which this Attribute is applicable to the creation because
the creation is able to practice rahma to each other under the Will of Allah.
However, the Sunni, the Salafi is he who does not apply the Attributes that
apply to Allah alone and apply them to His creation, like the sufis and the
shi’a do by attributing to their shaykhs that they know the unseen. The
Sunni/Salafi is he who understands the Names and Attributes according to
their apparent and obvious meanings. The Salafi is he who does not abandon
the creed of the companions and adopts the madhaab of Aristotle who
eventually became known as the Ahlul-Kalaam (the people of theological
rhetoric). The true Salafi is he who does not liken His Lord to the creation
and apply bodily limbs to Him because Allah says

There is nothing like unto Him, and He is the All-Hearer, the All-Seer.

[Ash-Shuirai 42:1]

The Kalaam of Allah

We believe that the Qur’an is the literal word of Allah. We believe that the
Words of Allah and His Messenger are uppermost before anything. Their
opinions are given precedence over ours

Our Creed Concerning the Conditions for the Shahada

1 KNOWLEDGE: about whom we are worshipping is critical for understanding

Islam. Knowledge in Islam consists of recognizing Allah as the only true God
to Whom worship must be dedicated, and denouncing all gods worshipped
besides Allah as false, and that they can neither extend benefit nor cause
harm. It calls for complete disassociation from false deities and for the
purification of intentions:

“So know (O Muhammad (saw)) that La ilaha illa Allah (none has the right to be worshiped except
Allah) and ask forgiveness for your sin, and also for (the sin of) believing men and believing women.” 4

The Prophet (saw) said:

4
Surah Muhammad:19
“He who died knowing (full well) that there is no true God worthy of being
worshipped except Allah, entered Al Jannah.” 5

2 CERTAINTY: that the belief in Allah must be unblemished with any doubt.

"Only those are the believers who have believed in Allah and His
Messenger, and afterward doubt not but strive with their wealth and their
lives for the Cause of Allah” 6

The Prophet (saw) said:

"I bear witness that La illah illal’lah, (No one has the right to be worshipped except
Allah) and I am his Messenger. The slave of Allah who would meet Him (Allah)
without harbouring any doubts about this (the testification) would enter Al Jannah."
7

3 ACCEPTANCE: that is, to accept all the conditions of the declaration.

Adherence to the meaning of the testification safeguards the believer from
arrogance which Allah forbade:

“Truly, when it was said to them: La illaha illa Allah (none has the right to be
worshipped but Allah), they puffed themselves up with pride (i.e. denied it).” 8

4 SUBMISSION: that is, to fulfill it's conditions submissively and willingly

being content with Allah (swt) as the Rabb (only Lord) and Muhammad (saw)
as His last Prophet and Messenger.

“And whoever submits his face (himself) to Allah, while he is a Muhsin

(good-doer ie performs good deeds totally for Allah’s sake without any show off or
to gain praise or fame and does them in accordance with the Sunnah of Allah’s
Messenger Muhammad (saw)), then he has grasped the most trustworthy
handhold [La ilaha illa Allah (none has the right to be worshipped but Allah)].” 9

5 TRUTHFULNESS: that is, to fulfill it's requirements truthfully. This paves the
way for meaningful understanding of the Oneness of Allah (swt) and

5
Sahih Muslim
6
Surah Al Hujurat:15
7
Sahih Muslim
8
Surah As Saffat:35
9
Surah Luqman:22
 strengthens the drive towards achieving knowledge about Allah (swt). The
hypocrite utters the testification, but conceals rejection in his heart:
10
“They say with their tongues what is not in their hearts.”

The Prophet (saw) said:

"There is none who testifies sincerely (from his heart) that there is no God worthy of
being worshipped except Allah, and that Muhammad is the Messenger of Allah,
except that Allah will save him from the hell-fire." 11

6 SINCERITY: that is, to be sincere in worshipping Allah, dedicating all acts of

worship to Him alone. The intention behind the performance of any kind of
worship must be purely devoted to Allah.

Say (O Muhammad (saw)): “Verily I am commanded to worship Allah (Alone)

by obeying Him and doing religious deeds sincerely for His sake only.” 12

7 LOVE OF ALLAH (SWT) AND LOVE OF HIS MESSENGER (SAW): and the
love of Allah's devotees and the people of His obedience, which means love
of all Muslims. The testification requires that the person: loves Allah and His
Messenger (saw) more than anything else, and loves what Allah and His
messenger love, and hates or dislikes what Allah and His Messenger hate or
dislike (what negatively affects the person’s attachment to Islam)

“And of mankind are some who take (for worship) others besides Allah as
rivals (to Allah). They love them as they love Allah. But those who believe
love Allah more (than all else).” 13

The Prophet (saw) said:

“Whoever possesses (the following) of three qualities will relish the sweetness
(delight) of Eemaan (Faith): The one to whom Allah and His messenger (saw)
becomes dearer than anything else: that he loves a person for Allah Alone (i.e.

10
Surah Al Fath:11
11
Sahih Al Bukhari & Muslim
12
Surah Az-Zumar:11
13
Surah Al Baqarah:165
purely seeking Allah (swt) and His pleasure); that he hates to revert to Kufr
14
(disbelief) after Allah has rescued him from it as he hates to be thrown in hell."

The love of Allah (swt) and His messenger (saw) must translate to a real following of
the commands of Allah (swt) and that of the Prophet Muhammad (saw). This
negates the following of any innovator who introduces concepts/ways that are not in
accordance with the Islamic teachings.

Our Creed Concerning the Messenger (Muhammad)

The Messenger of Allah is the second part of the testimony of faith. Our behavior
towards the Messenger regarding his decisions is that his rulings have equal weight
with Allah. In other words, in the subject of legality, the Qur’an and the authentic
ahadeeth are the same. The proof

"He who obeys the Messenger obeys Allaah indeed" [an-Nisa'

4:80]

Allah (T) said:

"It is not befitting for a believing man or woman, when a

matter has been decided by Allaah and His Messenger, to have
any option about their decision." [al-Ahzaab 33:36]

This ayah indicates that when it is confirmed that Allah (T) or His Messenger (S)
have made a decision or have informed about a particular matter, then no believer,
male or female, may choose differently. Any opposing choice would contradict
Iman.

Ash-Shafi'ee (r) reported a consensus among the scholars of the Sahaabah, the
Tabi'een, and their followers, that:

"If a sunnah of Allah's Messenger (S) becomes manifest to a person, he

does not have any choice but to follow it, regardless of what other
people say."

No Muslim scholar disputes or doubts the truth of this statement. The only evidence
that people are required to follow [besides Allah's Book] is the words of the Infallible
(Muhammad (S))

"who does not say anything out of (his own) desire" [an-Najm 53:3)]
14
Sahih Al Bukhari & Muslim
Our Creed Concerning Those in Authority

"One should listen and obey (those charged with authority)

whether it were something he liked or hated, as long as he is
not commanded to disobey Allaah (T). If he is commanded to
disobey Allaah, he should neither listen nor obey."15

Toward the end of this ayah (an-Nisa' 59), Allah emphasizes obeying the Messenger
(S) by saying (what means), "... refer it to Allaah and the Messenger ...."
rather than saying, "... and to the Messenger ...". Referring matters to the Qur'an is
equivalent to referring them to Allah and the Messenger. Also, Allah's judgement is
the same as His Messenger's; and the Messenger's judgment is the same as Allah's.

Thus if you refer your disputes to Allah, i.e. to His Book, then you refer to His
Messenger (S) as well. And if you refer to His Messenger (S), then you refer to Allah
as well. This is one of the subtleties of the Qur'an.

Two views have been expressed by the Sahaabah and the 'ulama (scholars) as to
who are the ones "charged with authority". The first is that they are the 'ulama and
the other is that they are the rulers.

In reality, it applies to both groups, because both the 'ulama and the rulers are in
charge of the affairs concerning which Allah has sent His Messenger.

As for the 'ulama, they are charged with protecting the Deen, explaining it, teaching
it, and refuting those who deviate from it or try to alter it. Allah (T) gave them this
charge, as He said:

"These [prophets] were the men to whom We granted the Book

and Judgement and Prophet hood; if these people [of the
Scripture] reject them, behold! We shall entrust their charge
to a new people who do not reject them..." [al-An'aam 6:89]

This is indeed a great assignment to the 'ulama that requires from people to obey
and follow them.

And as for the rulers, they are charged with establishing the Deen, safeguarding it,
compelling people to adhere to it, and punishing those who deviate from it.

Thus these two groups are in charge of the affairs of people, and other people are
their followers and subjects.

Our Creed Concerning Faith

15
Related by Bukharee and Muslim
Imam al-Shâfi'i said:

"The Companions of the Prophet, those who came after them and our own
contemporaries as well, have held unanimously that belief is a saying, a work, and
an intention; and none of these three may be separated from any of the others."16

Sufyaan ath-Thawri said

No speech is accepted except with action, and no speech and action are accepted
except with intention, and no speech, action, and intention are accepted unless
they agree with the sunnah"

Imaam Al-Laalikaa'ee (d. 418H) reports in his Sharh Usool I'tiqaad Ahl is-Sunnah
(5/958) that Abdur-Razzaaq as-San'aanee said:

"I met sixty two Shaikhs, amongst them were: Ma'mar, al-Awzaa'ee, ath-Thawree,
al-Waleed bin Muhammad al-Qurashee, Yazeed ibn as-Saa'ib, Hammaad bin
Salamah, Hammaad bin Zaid, Sufyaan bin Uyainah, Shu'ayb bin Harb, Wakee' bin
al-Jarraah, Maalik bin Anas, Ibn Abee Laylaa, Isma'eel bin Ayyaash, al-Waleed ibn
Muslim and those I have not named, all of them saying: "Faith consists of speech
and action, it increases and decreases."

It is the Creed of the ahlu-sunnah wal-jama’aah that valid Faith in Allah consist of
affirmation of the heart (belief), speech of the tongue, and actions of the limbs and
all three are inseparable from faith. The true Salafi is he who bewares of the
misguided statement “What matters is what is in your heart” because this is the
belief of the Murji’ah and not the belief of the people of the sunnah. It is our creed
and is in accord with common sense and logic that anyone who performs more acts
of worship will increase their faith, and those who persist in sins will have their faith
decreased. Actions are integral for faith thus if there is someone deficient in the
actions in their worship or in delving into sins, then such a person will have
deficiency in faith.

Our Etiquette with the People of Knowledge

Imaam adh-Dhahabee records in his book “Siyaar Alaam an-Nubala” and highlights
what are the prerequisites in order for one to be an Islamic legal scholar

‫ان يكون تقيا ذكيا نحويا لغويا زكيا حييا سلفيا‬

16
Kitaabul-Imaan Ibnu-Taymiyyah
 That upon him is to be Taqiyan (have taqwah) -Dhakiyan (have intelligence)
-Nahwiyan (firm in Arabic grammar) -Lugawiyan (firm in Arabic language) -Zakiyan
(pure in action and/or intentions) -Hayiyan (shy) -Salafiyan (who follows the way of
the Salaf As Saleh)

Siyaar A'laam an-Nubalaa (13/580)

We resort to the people of knowledge for clear guidance regarding the religion just
as Allah commands to do so where He says

So ask the people of the Reminder if you do not know.

[Al-Anbiya, 21:7]

We do not make illegal to follow a madhaab rather it is allowed under the conditions
that the Sunni scholars have expounded upon. What was made illegal by the
majority of the scholars of Ahlu-Sunnah was blind following to a group or scholar in
their rulings if it becomes known that their opinion is in contradiction to the opinion
of the Messenger of Allah.

The reason why the madhaahib (schools of thought) were formed was so that the
student of knowledge wishing to become a scholar would have a set criteria in how
to derive fiqh from the shariah of Allah Azawajaal. Following a madhaab was not for
the common people which is why the virtual majority of scholars have stated that
“the laymen has no madhaab” because the purpose of the madhaab was to restrict
the aspiring jurist within a framework of valid deductions of law and not to fall into
invalid principles like those of other heretical groups.

Our Creed Concerning Jihad

Our creed concerning this matter is that of the salaf of this ummah as was
articulated by the hadeeth.

Jihaad will not stop until the day of judgment and whoever dies while not desiring
it’s performance dies with a trait of hypocrisy just as the Messenger of Allah said

Salamah bin Nufail said: While I was sitting with Rasulullah a man came to him and
said, “O Messenger of Allah Horses are being discarded and weapons are
been laid down and some are claiming that there is no more fighting”
Rasulullah said, “They are lying! Fighting has just begun! And a party of my
Ummah will fight for the sake of Allah, and those who oppose them will
not harm them. Allah will deviate the hearts of some men to provide for
that party from them by fighting them. And they will continue fighting
until the final hour starts (the Day of Judgment) and good will remain on
the foreheads of horses until the day of Judgment and war will not end
until Yagog and Magog come out.”17

17
Narrated by at-Tabaraani with a hasan chain
We do not go into the extremes of those who deviate from this path. They are those
who either

1. Took jihaad beyond bounds without any fiqh and have caused nothing more
than terrorism

2. Took jihaad as nothing more than a concept

We do not say that jihaad is nothing more than killing people as the deviated people
have done and we do not say that jihaad is only “fighting against yourself” as the
appeasers have invented for themselves

Rather, 1. Jihaad is among the most important symbols of Islaam and the peak of its
hump.

2. The position of Jihaad in the religion is guarded and known in such a way that it is
not placed in front of what is more important than it or placed behind what has a
less [important] position than it. And it will continue until the Day of Resurrection.

3. Jihaad may be divided into two sections:

A) The First: Jihaad at-Talib (of offense/Conquest). Its following conditions from
the sharee‘ah must be fulfilled [for it to be valid]: 1: The Imaam 2: The State
3: The Banner

B) The Second: Jihaad ad-dhaf (defensive). It is an individual obligation (fard

‘aynee) on all citizens of the country invaded by the attacking enemy [to repel
them]. If they are unable, those neighboring them must help them from among
the people where [the Muslim lines] are breached, and so on and so forth.