![]() All it takes is a small gift from a reader like you to keep us going, for just $2 / month. Help us get to 900 supporters this month. Keep supporting MuslimMatters for the sake of AllahĪlhamdulillah, we're at over 850 supporters. While the positives that I listed in the previous section abound in all strands, these negatives that follow are not as universal, nor, for the most part, are they explicitly encouraged. When I list these points, I am speaking on a holistic level, fully realizing that there are inherent problems associated with such sweeping generalizations. As I list these points, I stress that for each one, one can find plenty of exceptions on an individual level, and even in some strands of Salafism. The ‘Salafī position’ (meaning one that is held by some scholars of the modern Salafī movement) with respect to questions on citizenship in nation-states, democracy, the role of women in today’s society, the permissibility of voting, and the issue of jihād in the modern world, etc., are merely personal opinions ( fatāwā) of the scholars who pronounce them and cannot be representative of the views of the first three generations of Islam.Īn important disclaimer before I begin my list. Additionally, there is a methodological flaw in attempting to extrapolate a salafī position (meaning: a position that the salaf would hold) about a modern issue that the salaf never encountered. The understanding of the Salaf includes many fundamental issues that are completely neglected or even contradicted by contemporary Salafī groups. ![]() ![]() ![]() The abstract notion of ‘Salafism’ (as a Platonic Universal) does not exist outside of the very real and tangible world that humans inhabit and since all humans are prone to error, the Salafī movement has also manifested some errors and inconsistencies in its claim to follow the earliest of generations. The Salafī movement, like any other, is as fallible as the people who adhere to it. ![]()
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