Therefore, the key to a return of the glory of Islām is:

Implementation of beneficial knowledge and establishing righteous and correct actions, and this is a very great affair with the Muslims cannot reach, except through the methodology (manhaj) of taṣfiyah (purification and correction) and tarbiyah (education and cultivation).

Purifying the Islamic ʿaqīdah from that which is alien to it, such as shirk, taʿtīl, taʿwīl, refusing authentic aḥādīth, because they are connected to matters of ʿaqīdah, and their like.

These being two very great obligations. By the first of these (i.e. taṣfiyah), the following is intended:

1. Purifying the Islamic ʿAqīdah from that which is alien to it, such as shirk, taʿṭīl, taʾwīl, refusing authentic aḥādīth, because they are connected to matters of ʿaqīdah, and their like.
2. Purifying the Islamic fiqh from erroneous judgements which are contrary to the Qurʾān and the Sunnah, freeing the minds from the fetters of blind-following and the darkness of sectarianism and party spirit.
3. Purifying the books of tafsīr, fiqh and raqāʾiq (matters concerning the heart) and other than that from aḥadīth that are weak and fabricated, or the unsupported narrations from the people of the Book, and the reprehensible narrations.

As regards the second obligation (i.e. tarbiyah), then by it I mean: cultivating the young generation upon this Islām, purified from all that we have mentioned, giving to them a correct Islamic education from the start – without any influence from the disbelieving western education. There is no doubt that bringing these two obligations about requires huge efforts and sincere cooperation between all Muslims, individuals and groups, from all those who are truly concerned with establishing the desired Islamic society, each one working in his own field and specialty.”¹

Endnotes:

1. From Fiqhul-Waaqi’, pp. 49-51