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In the Name of Allāh, the Beneficent, the Merciful [ ]
As a Saudi-educated scholar was arrested in Sri-Lanka after being accused of having links with Zahran Hashim, the suspected master-mind behind the Easter Sunday bombings, Reuters reports that concerns have been raised about the rising influence of Salafī-Wahhabī Islām on the island’s Muslims. (1)
Indeed, it is hard to ignore the strong political undertones present in the description Saudi-educated, thus one may be excused for wondering what intentions lay behind highlighting where the scholar, Mohamed Aliyar, 60, received his education.
However, as terrible as it may seem to some people to be Saudi-educated, this is not our focus (here) in this post. That which is of more importance is understanding what is meant by the term Salafī-Wahhabī Islām, and why the rise of its influence on Muslims is so alarming to the disbelievers.
Since the term is not used by Muslims who are sincerely devoted to their religion, nor does it originate from the legal lexicon of Islamic law, one is left with no choice but to ask those who have coined this term (or who accept its usage) for a definition thereof.
In its article, Reuters explains that Salafism is “a puritanical interpretation of Islam that advocates a return to the values of the first three generations of Muslims”. The author of the article, Alexandra Ulmer, further claimed that it “is closely linked to Wahhabism”, which she states “has its roots in Saudi Arabia and is backed by its rulers”, and that it “has often been criticized as the ideology of radical Islamists worldwide”.
However, what becomes apparent to the sound and balanced mind from the definition of Salafī-Wahhabī Islām, is that which is actually being described is the religion of Islām itself and not some puritanical interpretation thereof. For the beliefs, customs, and values that the first three generations were upon, and which they handed down to those who succeeded them, are the only means through which guidance is attained and salvation achieved. This is evident from the following divine texts:
“And the foremost to embrace Islām of the Muhājirīn and the Ansār and also those who followed them in Ihsān. Allāh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow, to dwell therein forever. That is the supreme success.” (2)
“I have left you on a clear path, its night is like its day, [and] none deviates from it after me except he who is destroyed.” (3)
Conclusion:
● The rising influence of Salafī-Wahhabī Islām (i.e. Islām) on the Sri-Lanka’s Muslims should not be viewed negatively, rather it’s a good thing and all Muslims should be glad to hear such news
● Advocating a return to the values of the first three generations of Muslims is an obligation upon us, one that we should not neglect nor feel apologetic about
● The fight against Salafī-Wahhabī Islām is not a campaign against a weird cult or fringe group of fanatics, it is a war on Islām as it was practised and taught by the Messenger of Allāh .
● Turning away from the teachings and values of the first three generations results in nothing but destruction and loss, as the Messenger of Allāh said, “Banī Isrā’īl split into seventy-two sects, and my Ummah will split into seventy-three sects, all of them will be in the Fire except one.” The Sahābah رضي الله عنهم asked, “O Messenger of Allāh! Which sect is that?” He replied, “The sect that is upon that which I and my Sahābah are upon.” (4)
Coming soon [Inshā’Allāh] … The Reality of Counter-Extremism
◾ --- FOOTNOTES ---
(1). Reuters, Latest Sri Lanka arrest throws spotlight on Wahhabism in eastern hotbed, 12 May 2019
(2). Sūrah at-Tawbah 100
(3). Sunan Ibn Mājah: 45
(4). At-Tirmidhī: 2641, and declared to be Hasan by Shaykh al-Albãnī in Sahīhil-Jãmi': 5343
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