Special Islamic Movements in a Series: Part III Salafi Movement: Origin, Principles & Objectives [Archives:2001/08/Reportage]
Salafis define their movement as a pioneering reform movement that emerged at a time of backwardness and intellectual stagnancy in the Islamic world. The movement attempts a return to the ‘true’ principles of Islam. Some scholars call it a Wahhabiyah movement, after its founder in Saudi Arabia, Mohammed ibn Abd al-Wahhab.
Foundation & Followers
The movement was founded by Mohammed ibn Abd al-Wahhab (1703-1791). He had many followers, including Sa’ud ben Abd al-Aziz, Salman ben Abdullah ben Mohammad Abd al-Wahhab and Sheikh Abdul Aziz ben Baz who before his death was the chairman of Iftaa in the KSA, the original home of the movement.
Intellectual and ideological background
Three great Islamic scholars provided the ideals of the movement. These were:
1) Ahmad ben Hanbal (164-241 Hijirah)
2) Ibn Teimiyah (661-728 Hijirah)
3) Mohammed ibn al-Qaiym Al-Jawziyah (691-751 Hijirah)
The movement prospered in Saudia Arabia, and since then it attracted many scholars. Then it spread to many Arab countries, including Yemen. Despite the internal divisions in the movement at home, there have been no differences in their opinions or thoughts.
The movement in Yemen.
Sheikh Moqbel Al-Wadei, presently in the USA for medical check-ups, is one of the main founders of the movement in Yemen. Al-Wadei was deported from Saudi Arabia to Yemen in 1979 after he spent a three-month term in prison. He was accused of preparing seditionary letters for Joheiman while he was preparing for his MA degree in the science of Hadith.
On returning to his native city, Saadah, he founded ‘Dar al-Hadith’ (the House of Hadith). Although the Zeidi doctrine was dominant, he was able, with the protection of his tribe, to spread the thoughts of his doctrine. He built a mosque, a big library and an educational center which today includes hundreds of Arab and foreign students.
Present Situation of the Movement in Yemen
Recently, some other groups of Salafi teachings started to emerge, independent from the Al-Wadei’ movement. The Salafi movement can be divided into three parts:
1) Sheikh Al-Wadei’s group and his followers.
2) Al-Ihsan Charitable Society
3) Al-Hikmah Charitable Society
Relations with the state
There are no specific limitations controlling relations between the state and the movement. The movement forbids pluralism and elections. They also feel that the present president is a guardian who should be obeyed. “The Islamic government is there. It lacks only ‘Ilm’ (knowledge,) Al-Wadei says.
Relations with the Ikhwan movement
Describing it as an innovated movement (Bid’ah), they think that the Ikhwan movement is not eligible to reform society owing to it’s relationship with politics.
Relations with Al-Tableegh group
This group depends on many fabricated Hadiths and bid’ah for their teachings, Salafis claim.
Relations with other Islamic movements
The Rawafidh, Shiite and Sufi movements are viewed as incapable of facing their ‘enemies’. As for the Jihad movement, it is a corrupted movement that tends to offend people.
Their activities in Yemen
One of the main factors that has helped the movement spread it’s activities is its peaceful nature.
The Sheikh Al-Wadei group is the largest and most important Salafi group. It has the Dar Al-Hadith center in which more than 3 thousand Arab and foreign students are taught. About 600 students from America, France, Britain, etc. reside there with their families. Accommodation is provided by Al-Wadei himself.
The other educational centers include: Mohammed Al-Imam Center in M’abar/Dhamar, hosting about 1500 students, Abu Al-Hassan Al-Mariby Center in Mareb – 200 students, Mohammed ben Abd al-Wahhab al-Wisabi in Hodeidah – 200 students, Abdul Aziz Al-Burae Center in Ibb – 100 students, etc. There are also centers in Utmah, Hadhramaut, Taiz, Sana’a and Aden. The movement also owns a number of publishing houses.
Finance
The movement depends on some Salafi traders, emigrants as well as the Haramein Organization.
The other Salfi divisions
Although they are Salafi in thought, the Al-Ihsan Charitable Society disagrees with the Al-Wadei’s group which treats the President as a guardian who should be obeyed. They think that they can rebel against the President when they are able.
Followers of this group have good relations with Al-Jihad Group. It is believed that members of Al-Jihad group depend on the teachings of Al-Ihsan in many doctrinal matters.
The educational centers of this group include Al-Dawah Center in Sana’a supervised by Sheikh Abdul Hameed Al-Buraei, which embraces more than 400 students. They also have centers in Ibb, Al-Beidha’a, Shabwah, Sana’a, Hadhramaut and Aden.
The society has branches in many cities and these are among the main supporters of the movement. The society also receives donations from inside and outside the country including the Qatar Charitable Society and some Saudi businessmen and traders.
Unlike the group of Al-Wadei which focuses on the doctrinal matters, the Ihsan group teaches other sciences such as politics, economics, etc.
The group’s most important figure is Mohammed Ben Sorour who lives in London and chairs the Islamic Studies Center and publishes a magazine called the Al-Sonnah. His followers are called Al-Sorouriyoon and among the activities they organize in Yemen are seminars and summer camps.
Al-Hikmah Charitable Society
It has many branches all over the republic. Among its out-standing figures is Sheikh Hussein Omar Mahfoudh.
The society has a number of educational centers in which it teaches religious subjects. Although they forbid pluralism, they sometimes side with Islah.
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