Salafi movement
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The Salafi movement or Salafism (
Salafi Muslims staunchly oppose
The origins of Salafism are disputed, with some historians like
Conservative Salafis regard
Etymology
Salafis consider the
Tenets
According to
The Salafi
Salafis place great emphasis on practicing actions in accordance with the known
- revival of "the authentic beliefs and practices" of Salaf al-Salih
- "upholding tawhid (oneness of God)"
- rejection of partisanship towards madh'habs
- literalist adherence to religious scriptures
- loyalty to Islamic rulers who ruled by Sharia (Islamic law)
- objection to bid'ah and heresies
Views on Taqlid (adherence to legal precedent)
The Salafi thought seeks the re-orientation of Fiqh (Islamic Jurisprudence) away from Taqlid (adherence to the legal precedent of a particular Madhhab) and directly back to the Prophet, his Companions and the Salaf. This preferred return to the pure way of the Prophet is termed "Ittiba" (following the Prophet by directly referring to the Scriptures).[40] In legal approach, Salafis are divided between those who, in the name of independent legal judgement (ijtihad), reject strict adherence (taqlid) to the four schools of law (madhahib) and others who remain faithful to these.[41][42][43]
Although
Other Salafi movements, however, believe that taqlid is
Other Salafi scholars like
Contemporary Salafis generally discard the practice of adhering to the established rulings of any particular Madhhab, condemning the principle of Taqlid (blind imitation) as a
Scholarly hierarchy
Bernard Haykel notes that due to the peculiarity of its methodology, Salafis enjoy a relatively less rigid scholarly hierarchy of authorities (ulema). Most Salafis unlike other traditional and pre-modern Muslims do not subscribe to a hierarchy that rigorously "constrains and regulates... the output of opinions". As an interpretive community, Salafi tradition, "in contrast to other Muslim traditions of learning", is "relatively open, even democratic".[60]
Methodology and hermeneutics
Contemporary proponents of the
Salafi Muslims consider
Ibn Taymiyya was known for making scholarly refutations of religious groups such as the
"The way of the Salaf is to interpret literally the Koranic verses and hadiths that relate to the Divine attributes [ijra’ ayat al-sifat wa ahadith al-sifat ‘ala zahiriha], and without attributing to Him anthropomorphic qualities [ma’ nafy al-kayfiyya wal tashbih]."
— Taqi al-Din Ibn Taymiyah, Al-Fatawa al-Kubra (Great Religious Edicts), vol. 5, p. 152, [69]
Teachings of Ibn Taymiyya
The followers of the Salafiyya school look to the medieval jurist
The scholarly works of Ibn Taymiyya, which advocate
"There is no shame in declaring oneself to be a follower of the salaf, belonging to it and feeling proud of it; rather that must be accepted from him, according to scholarly consensus. The madhhab of the salaf cannot be anything but true. If a person adheres to it inwardly and outwardly, then he is like the believer who is following truth inwardly and outwardly."[78][79]
History
The usage of the term "Salafiyya" to denote a theological reform movement based on the teachings of the
Salafis believe that the label "Salafiyya" existed from the first few generations of Islam and that it is not a modern movement.
At least one scholar, Henri Lauzière, casts doubt on al-Sam'ani, claiming he "could only list two individuals—a father and his son—who were known" as al-Salafi. "Plus, the entry contains blank spaces in lieu of their full names, presumably because al-Sam'ani had forgotten them or did not know them."[91] In addition, Lauzière claims "al-Sam'ani's dictionary suggests that the surname was marginal at best, and the lone quotation taken from Al-Dhahabi, who wrote 200 years later, does little to prove Salafi claims."[92]
Origins
The Salafi movement emphasizes looking up to the era of the
The movement developed across various regions of the Islamic World in the late 19th century as an Islamic response against the rising
These movements had advocated the belief that the
Evolution
During the mid-nineteenth century
Late nineteenth-century
The first phase of the Salafiyya movement emerged amidst the reform-minded
The Damascene Salafiyya was also influenced by their reformist counterparts in
Salafiyya tradition had become dominant in
"The Salafi trend of Damascus constituted a religious response to the political alliance forged between the Ottoman State under the modernizing autocracy of Sultan Abdül Hamid II and orthodox sufi shaykhs and ulama who were willing to mobilize the masses in his support."
Post-WW1 Era
Rashid Rida's religious approach was rooted in reviving Ibn Taymiyya's theology as the solution to rectify the decline and disintegration of the Islamic World. Salafiyya movement took a much more conservative turn under Rida's mantle and became vehemently critical of the clerical establishment. Rida's doctrines deeply impacted
The early leaders of Salafiyya like
Beginning from the mid-1920s, this leniency gradually disappeared from Salafi activists and scholars to give way to a more partisan stance. Mahmud Shukri al-Alusi, for example, was more uncompromising in his defense of Salafi theology than Rida and Qasimi.
Contemporary era
Syrian Salafiyya tradition that emerged in late nineteenth century consisted of two divergent tendencies: an apolitical Quietist trend and a "Salafi-Islamist hybrid". The early Salafiyya led by Rashid Rida was dominated by revolutionary
As of 2017, journalist Graeme Wood estimated that Salafi "probably" make up "fewer than 10%" of Muslims globally,[122] but by the 21st century, Salafi teachings and ideas had become so mainstreamised that many modern Muslims, even those who do not self-identify as Salafi, have adopted various aspects of Salafism.[123]
At times, Salafism has also been deemed a hybrid of
In the modern era, some Salafis tend to take the surname "Al-Salafi" and refer to the label "Salafiyya" in various circumstances to evoke a specific understanding of Islam that is supposed to differ from that of other Sunnis in terms of 'Aqidah (creed) and approach to Fiqh (legal tradition).[92]
Political trends within Salafism
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Some Western analysts, most prominently Quintan Wiktorowicz in an article published in 2006, have classified Salafis into three groups – purists, activists, and Jihadis – based on their approach to politics.[137][138] Purists focus on education and missionary work to solidify the Tawhid; activists focus on political reform and re-establishing a Caliphate through the means of political activities, but not violence (sometimes called Salafist activism); and jihadists share similar political goals as the politicians, but engage in violent Jihad (sometimes called Salafi jihadism and/or Qutbism).[137]
Following the Arab Spring, Salafis across the Arab World have formed various political parties that actively advocate for Islamic social and political causes in the region.[139]
Purists
"Purists" are Salafists who focus on non-violent
Some of them never oppose rulers.
Salafi activists
Further along the spectrum are the Salafi-Activists (or haraki) who advocate the transformation of societies through political action. They include Islamist organizations such as the Muslim Brotherhood, Egyptian Hizb al-Nour (Party of Light), the Al Islah Party of Yemen, the Al Asalah of Bahrain, and the ulema affiliated to the movement known as Al-Sahwa al-Islamiyya (Islamic Awakening). Committed to advancing "the Islamic solution" for all socio-political problems; Salafi-Activists are vehemently hostile to secularism, Israel, and the West. Their strategy involves working within the established order, to achieve the ultimate objective of replacing that order with an Islamic state.[147]
Activists are different from the
In addition to being strong advocates of
Islamist movements like the Muslim Brotherhood, Jamaat-e Islami, etc. are heavily influenced by the Activist Salafi thought.[153] The movement is very popular amongst the followers of the Salafiyya school, and is often referred to as "mainstream Salafism". The activist Salafis condemn violence, yet engage actively in the political processes of their societies to advocate for shari'a.[154] As of 2013, this school makes up the majority of Salafism.[145]
The movement is fiercely attacked by the followers of the
It's very simple. We want sharia. Sharia in economy, in politics, in judiciary, in our borders and our foreign relations.
After the eruption of Arab Spring, Salafi Muslims have been becoming increasingly active in the political sphere, championing various Islamic causes. Salafi activists are highly critical of the foreign policies of Western countries as well as Iran's aggressive activities in the region, such as its military intervention in Syrian that backed the Alawite-dominated regime of Bashar al-Assad against Sunnis. Some Quietist Salafis have also began organizing political parties, in response to threats posed by wars and external interference in Arab countries. These include the Al-Nour Party in Egypt and Ansar al-Sunna in Sudan.[160]
Salafi jihadists
"Salafi Jihadism" was a term invented by Gilles Kepel[161][162] to describe those self-claiming Salafi groups who began developing an interest in (armed) jihad during the mid-1990s. Practitioners are often referred to as "Salafi jihadis", "Salafi jihadists", "Revolutionary Salafis" or "armed Salafis". Journalist Bruce Livesey estimates that Salafi jihadists constitute less than 1.0 percent of the world's 1.2 billion Muslims (i.e., less than 10 million).[161][163]
Another definition of Salafi jihadism, offered by Mohammed M. Hafez, is an "extreme form of
All Salafi-Jihadists agree on the revolutionary overthrow of existing ruling order through armed
An analysis of the
Academic Review
Wiktorowicz's typology has largely been discarded by recent scholarship due to its simplistic assumptions regarding religion, in addition to other limitations, such as its neglect of the changing social, political and cultural realities occurring across the
"studies question fundamentally the theoretical and scientific relevance of the typology between quietists, politicians and revolutionaries and argue that it is crucial to refine this typology by affirming that it is no longer apt in explaining Salafism in the contemporary age... If Wiktorowicz’s categorisation has the merit of shedding light on the plural and contradictory character of a movement that is too often caricatured, it prevents us from thinking about its dynamic and evolving character. The changing reality on the ground across the Arab world and beyond demands that traditional categories be revisited."[172]
By making a case study of Egyptian Salafis and the "quietist" Al-Nour party, one scholar Laurence Deschamps-Laporte, demonstrates that Wiktorowicz's "non-dynamic typology" merely denotes "time-bounded pragmatic political strategies" rather than any solid identity. Laurence proposes re-defining the triple classification of "Quietist, Activist and Jihadist" into "proselytizing, politico and revolutionary"; and re-conceptualise these categories as "temporal strategies" instead of a solid spiritual identity. She further calls for a holistic approach that accounts for the "fluidity, diversity, and evolution of Salafi groups" and focus more on the strategic adaptation of Salafi Muslims in their respective environments rather than creedal issues.[173] Based on his study of European Salafi movements, Samir Amghar asserts that Jihadism no longer can be classified as part of proper Salafism since, according to Amghar, both movements have diverged significantly over the course of decades and have no "shared doctrinal background".[174]
Wiktorowicz's proposition that all self-professed Salafi groups have the same "
Regional groups and movements
Saudi Arabia
Modern Salafists consider the 18th-century scholar Muhammed bin 'Abd al-Wahhab and many of his students to have been Salafis.
The Salafi movement in
However, many scholars and critics distinguish between the old form of Saudi Salafism (termed as Wahhabism) and the new Salafism in Saudi Arabia. Stéphane Lacroix, a fellow and lecturer at
Its largesse funded an estimated "90% of the expenses of the entire faith", throughout the Muslim World, according to journalist Dawood al-Shirian.
This spending has done much to overwhelm less strict local interpretations of Islam, according to observers like Dawood al-Shirian and Lee Kuan Yew,[187] and has caused the Saudi interpretation (sometimes called "petro-Islam"[193]) to be perceived as the correct interpretation – or the "gold standard" of Islam – in many Muslims' minds.[194][195]
Salafis are sometimes labelled "Wahhabis", often in a derogatory manner by their sectarian opponents.[196] Some Western critics often conflate Wahhabis and Salafis, although numerous Western academics have challenged such depictions. While Wahhabism is viewed as a Salafist movement in Arabian Peninsula that took inspiration from Muhammad ibn 'Abd al-Wahhab and his successors in the Aal al-Shaykh, the broader Salafist movement have deeper roots across the Muslim World. Often times, other Salafis oppose the stance of Gulf-based Wahhabis on various issues and engage in a variety of political activities.[197]
Indian subcontinent
In Indian subcontinent, a number of Salafi streams exist including Ahl i Hadith and Kerala Nadvathul Mujahideen.
Ahl-i Hadith is a religious movement that emerged in Northern India in the mid-nineteenth century.
In
Kerala Nadvathul Mujahideen (KNM) was founded in 1950 in Kerala as a popular reform movement by the Kerala Jamiyat al Ulama (KJU). It traces its root to Kerala Aikya Sangam established in 1922 by Vakkom Moulavi.[207] KNM witnessed a number of splits since 2002 and all existing fractions maintain a good connection with Arab Salafi groups especially in Saudi Arabia and Kuwait.[208]
Egypt
The Egyptian Salafi movement is one of the most influential branches of the Salafi movement which profoundly impacted religious currents across the Arab world, including the scholars of Saudi Arabia.[213] Salafis in Egypt are not united under a single banner or unified leadership. The main Salafi trends in Egypt are Al-Sunna Al-Muhammadeyya Society, The Salafist Calling, al-Madkhaliyya Salafism, Activist Salafism, and al-Gam’eyya Al-Shar’eyya.[214] Salafi-Wahhabi doctrines were introduced in Egypt by the Syrian scholar Rashid Rida starting from the 1920s.[215] Rashid Rida opposed the Westernising cultural trends adopted by Egyptian liberal elite and denounced nationalist ideas as a plot to undermine Islamic unity. Rida and his disciples campaigned for the establishment of an Islamic state based on Salafi principles; thus becoming the biggest adversary of the Egyptian secularists and nationalists.[216]
Al-Sunna Al-Muhammadeyya Society
Al-Sunna Al-Muhammadeyya Society, also known as Ansar Al-Sunna, was founded in 1926 by Sheikh Mohamed Hamed El-Fiqi, a 1916 graduate of Al-Azhar and a student of the famed Muslim reformer
Majority of Egyptian Salafis are affiliated to Ansar al-Sunna al-Muhammadiyya. Established by Muhammad Hamid al-Fiqqi (a student of Salafi scholar Rashid Rida) to defend traditionalist Salafism, the movement shares a warm relationship with Arabian Wahhabi scholars and was a major benefactor of Salafi resurgence since the 1970s. The movement traces its initial Wahhabi contacts to Rashid Rida. Al-Azhar shares a close relation with Ansar al-Sunna. Most of the early leaders of Ansar al-Sunna were Azhari graduates and many of its contemporary scholars studied under Al-Azhar. Prominent scholars in the movement include Rashid Rida, Muhammad Hamid al-Fiqqi, Abd al-Razzaq ‘Afifi, Sayyid Sabiq, Muhammad Khalil Harass, etc.[218]
Salafist Call (al-daʿwa al-salafiyya)
The Al-Nour Party
The
According to Ammar Ali Hassan of Al-Ahram, while Salafis and the Muslim Brotherhood agree on many issues such as the need to "Islamize" society and legally requiring all Muslims to give alms, the former has nevertheless rejected the flexibility of the latter on the issue of whether women and Christians should be entitled to serve in high office, as well as its relatively tolerant attitude towards Iran.[227]
Malaysia
In 1980, Prince Mohammed bin Faisal Al Saud of Saudi Arabia offered Malaysia $100 million for an interest-free finance corporation, and two years later the Saudis helped finance the government-sponsored Bank Islam Malaysia.[228] In 2017 it was reported that Salafi doctrines are spreading among Malaysia's elite, and the traditional Islamic theology currently taught in Government schools is shifted to a Salafi view of theology derived from the Middle East, particularly Saudi Arabia.[229][230] The Saudi-backed Salafist wave in Malaysia has particularly manifested itself in the growing trends of anti-Shi’a Muslim rhetoric and the encroaching Arabization of Malay culture.[231][232][233][234][235]
Yemen
Islamic scholar Muhammad Ibn 'Ali ash-Shawkani (1759 - 1839 C.E) is regarded as their intellectual precursor by the Salafis in Yemen, upholding his works to promote Salafi revivalist ideas.[236] Beyond Yemen, his works are widely used in Salafi schools.[237] He also profoundly influenced other Salafi movements across the world such as the Ahl-i Hadith in the Indian subcontinent.[238]
Tunisia
Salafism has been dismissively labeled as "ultra-conservative", in the context of Tunisia after the 2011 revolution.[239]
Turkey
Preachers who had studied at the
China
Salafism is opposed by a number of
Vietnam
An attempt at Salafist expansion among the Muslim Chams in Vietnam has been halted by Vietnamese government controls, however, the loss of the Salafis among Chams has been to be benefit of Tablighi Jamaat.[247]
Qatar
Similar to Saudi Arabia, most citizens of Qatar adhere to a strict sect of Salafism referred to as Wahhabism.[248] The national mosque of Qatar is the Imam Muhammad ibn Abd al-Wahhab Mosque named after the founder of Wahhabism.[249] Similar to Saudi Arabian sponsorship of Salafism, Qatar has also funded the construction of mosques that promote the Wahhabi Salafism.[citation needed]
Unlike the strict practice of Wahhabi Salafism in Saudi Arabia, Qatar has demonstrated an alternative view of Wahhabism. In Qatar, women are allowed by law to drive, non-Muslims have access to pork and liquor through a state-owned distribution center, and religious police do not force businesses to close during prayer times.[250] Also, Qatar hosts branches of several American universities and a "Church City" in which migrant workers may practice their religion.[251][252] The adoption of a more liberal interpretation of Wahhabism is largely credited to Qatar's young Emir, Tamim bin Hamad Al Thani.
Yet, Qatar's more tolerant interpretation of Wahhabism compared to Saudi Arabia has drawn backlash from Qatari citizens and foreigners. The Economist reported that a Qatari cleric criticized the state's acceptance of un-Islamic practices away from the public sphere and complained that Qatari citizens are oppressed.[250] Although Qatari gender separation is less strict than that found in Saudi Arabia, plans to offer co-ed lectures were put aside after threats to boycott Qatar's segregated public university.[250] Meanwhile, there have been reports of local discontent with the sale of alcohol in Qatar.[253]
Qatar has also drawn widespread criticism for attempting to spread its fundamental religious interpretation both through military and non-military channels. Militarily, Qatar has been criticized for funding rebel Islamist extremist fighters in the Libyan Crisis and the Syrian Civil War. In Libya, Qatar funded allies of Ansar al-Sharia, the jihadist group thought to be behind the killing of former U.S. ambassador Christopher Stevens, while channeling weapons and money to the Islamist Ahrar al-Sham group in Syria.[254] In addition, Qatar-based charities and online campaigns, such as Eid Charity and Madid Ahl al-Sham, have a history of financing terrorist groups in Syria.[255][256] Qatar has also repeatedly provided financial support to the Gaza government led by the militant Hamas organisation while senior Hamas officials have visited Doha and hosted Qatari leaders in Gaza.[257][258] Qatar also gave approximately $10 billion to the government of Egypt during Mohamed Morsi's time in office.[259]
Non-militarily, Qatar state-funded broadcaster Al Jazeera has come under criticism for selective reporting in coordination with Qatar's foreign policy objectives.[260] In addition, reports have condemned Qatar's financing of the construction of mosques and Islamic centers in Europe as attempts to exert the state's Salafist interpretation of Islam.[261] Reports of Qatar attempting to impact the curriculum of U.S. schools and buy influence in universities have also spread.[262][263] The nearby Persian Gulf States of Saudi Arabia, Bahrain, and the United Arab Emirates have been among the countries that have condemned Qatar's actions. In 2014, the three Persian Gulf countries withdrew their ambassadors from Qatar referencing Qatar's failure to commit to non-interference in the affairs of other Gulf Cooperation Council (GCC) countries.[264] Saudi Arabia has also threatened to block land and sea borders with Qatar.[265] This blockade came to an end on 5 January 2021, when authorities from both Saudi and Qatar came on common grounds, with the midmanship of Kuwait.[266]
Statistics
It is often reported from various sources, including the German domestic intelligence service (
Other usage
Al-Salafiyya Al-Tanwiriyya (Enlightened Salafism)
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As opposed to the traditionalist Salafism discussed throughout this article, some Western academics and historians have used the term "Salafism" to denote
The origins of contemporary Salafism in the modernist "Salafi Movement" of Jamal al-Din al-Afghani and Muhammad Abduh is noted by some, According to Quintan Wiktorowicz:
There has been some confusion in recent years because both the Islamic modernists and the contemporary Salafis refer (referred) to themselves as al-salafiyya, leading some observers to erroneously conclude a common ideological lineage. The earlier salafiyya (modernists), however, were predominantly rationalist Asharis.[137]
The second stage of Arab Salafiyya movement emerged after the
Groups like Muslim Brotherhood, Jamaat-e-Islami etc. are inspired by Salafism as well as the modernist movement.[284] Muslim Brotherhood include the term salafi in the "About Us" section of its website.[285]
Influence on contemporary Salafism
In terms of their respective formation, Wahhabism and Salafism are quite distinct. Wahhabism was a pared-down Islam that rejected modern influences, while Salafism sought to reconcile Islam with modernism. What they had in common is that both rejected traditional teachings on Islam in favor of direct, ‘fundamentalist’ reinterpretation. Although Salafism and
In the broadest sense
In a broad sense, Salafism is similar to
Criticisms
Criticism
Due to its approach of rejecting
Some scholars of the Al-Azhar University of Cairo produced a work of religious opinions entitled al-Radd (The Response) to refute various views of the Salafi movement.[296] Al-Radd singles out numerous Salafi aberrations – in terms of ritual prayer alone it targets for criticism the following Salafi claims:[297]
- The claim that it is prohibited to recite God's name during the minor ablution [Fatwa 50];
- The claim that it is obligatory for men and women to perform the major ablution on Friday [Fatwa 63];
- The claim that it is prohibited to own a dog for reasons other than hunting [Fatwa 134];
- The claim that it is prohibited to use alcohol for perfumes [Fatwa 85].
One of the authors of al-Radd, the Professor of Law Anas Abu Shady states that, "they [the Salafis] want to be everything to everyone. They're interested not only in the evident (al-zahir), although most of their law goes back to the Muhalla [of the
Sunni critics of Salafism accuse Salafis of altering the actual teachings of
Numerous academic rebuttals of Salafism have been produced in the English language by modernists such as Khaled Abou El Fadl of the UCLA School of Law, and by Sufi intellectuals like Timothy Winter of Cambridge University and G.F. Haddad.[296] According to El Fadl, Islamist militant groups such as Al-Qaeda "derive their theological premises from the intolerant Puritanism of the Wahhabi and Salafi creeds".[300] He claimed that the intolerance and alleged endorsement of terrorism manifest in the fringe elements of Wahhabism and Salafism was due to a deviation from Muslim historical traditions.[300] El-Fadl also argued that the Salafi methodology "drifted into stifling apologetics" by the 1960s, marked by "anxiety" to "render Islam compatible with modernity". These apologetic efforts sought the defense of Islamic traditions from the onslaught of Westernization; while simultaneously maintaining the supremacy of Islam and its compatibility with modernity. However, according to El Fadl, such efforts were being increasingly tainted by political opportunism and an unwillingness for critical engagement with the Islamic traditions.[301]
The Saudi government has been criticised by the British tabloid The Independent, for its role in the destruction of early Islamic heritage sites in Arabia. There has been controversies over the recent expansionist projects in Mecca and Medina that destroyed historically important Islamic heritage sites to make way for "skyscrapers, shopping malls and luxury hotels". The actions of the Saudi government stirred controversy across the Muslim world and Islamic activists across all sects, including Salafis, Sufis, Shias, etc. ;condemned the actions of the Saudi government.[302][303]
Western criticism
In 2012,
However, according to other analysts, Salafis are not inherently political. Salafis may exhibit all sorts of diverse relations with the state depending on the environment, like the general populations to which they belong. They exhibit no demonstrable proclivity toward violence as a monolithic group. Those Salafis who engage in political participation or armed insurgencies, do so as part of a wider umbrella of political projects.
Prominent Salafis
- Abdur-Rahman al-Mu'allimee al-Yamani, Yemeni Scholar and the Librarian of the Grand Mosque's Library in Mecca (d.1966)
- Abd al-Aziz Ibn Baz, Saudi Grand Mufti (d. 1999)[316]
- 'Abd al-Rahim Green[319]
- Abdullah al-Ghudayyan, Saudi Arabian Salafi scholar (d. 2010)
- Abu Qatada, Palestinian-Jordanian cleric[320][321]
- Ali al-Tamimi, contemporary American Islamic leader[322]
- Bilal Philips, Canadian Salafi imam[323]
- Ehsan Elahi Zaheer, Pakistani scholar (d. 1987)[324]
- Feiz Mohammad[325]
- Haitham al-Haddad, British Salafi cleric[326]
- Ibn Taymiyyah, influential early Islamic scholar.
- Muhammad al-Amin al-Shanqiti, a Mauritanian scholar (d. 1973)
- Bangladeshi reformist Islamic scholar and leader of the Salafi organisation Ahlehadith Movement Bangladesh[327][328][329]
- IslamQA website[330]
- Muhammad ibn Abd al-Wahhab, religious leader and scholar.
- jurist
- Muhammad ibn al-Uthaymeen, Saudi Arabian scholar (d. 1999)[331]
- hadith scholar and theologian (d. 1999)[124]
- Muhammad Rashid Rida, a Syrian-Egyptian scholar (d. 1935)[332]
- Rabee al-Madkhali, leader of the Madkhalist movement[333][334]
- Saleh Al-Fawzan, a Saudi Arabian Islamic scholar
- Umar Sulaiman Ashqar, author of the Islamic Creed-series
- Zakir Naik, Salafi ideologue in India[335]
- Othman al-Khamees, Salafi ideologue in Kuwait
- Bangladeshi reformist Islamic scholar, Ahle Hadith leader and Founder of Al Jamiah As Salafiah[336]
See also
- Deobandi movement
- International propagation of Salafism and Wahhabism
- Islam in Saudi Arabia
- Islamic fundamentalism
- Islamic schools and branches
- Glossary of Islam#Manhaj
- Sufi–Salafi relations
References
- apoliticalsect favoring a literalist reading of the Quran and Sunnah.
- ISBN 9781107163669.
These men adhere to the Salafi branch of Islam
- ^ a b c "The Rise of European Colonialism". Harvard Divinity School. Archived from the original on 9 April 2018. Retrieved 9 April 2018.
- ISBN 9780195125597. Retrieved 5 December 2015.
- ISBN 9780691149806.
The Salafi movement emerged at the end of the nineteenth century and the beginning of the twentieth in the context of European intellectual and political dominance in the Muslim World
- ISBN 9781438130408.
Salafi Muslims: As a social movement within Sunni Islam, Salafi Muslims ARE a global revivalism movement
- ISBN 978-0-19-539589-1.)
Salafism, in its varying guises, has been an important trend in Islamic thought for more than a century.
{{cite book}}
: CS1 maint: multiple names: editors list (link - ISBN 9781137409577.
- ^ Bin Ali Mohamed Roots Of Religious Extremism, The: Understanding The Salafi Doctrine Of Al-wala' Wal Bara World Scientific, 14.09.2015 9781783263943 p. 61
- ISSN 0955-2340.
- ISBN 0-19-509614-2.
SALAFIYAH... It aimed at the renewal of Muslim life and had a formative impact on many Muslim thinkers and movements across the Islamic world.
- ISBN 978-0-19-539589-1.)
Salafism has evolved under a number of key reformers, each of whom has brought his own unique insights and vision to the movement in response to the challenges of his national context.
{{cite book}}
: CS1 maint: multiple names: editors list (link - ^ a b "Salafism: Politics and the puritanical". The Economist. 27 June 2015. Retrieved 29 June 2015.
- ^ Kepel, Jihad, 2002, 219-220
- ^ "Understanding the Origins of Wahhabism and Salafism". Jamestown. Retrieved 9 May 2022.
- ISBN 978-1-4411-2788-4.)
It is common to distinguish two kinds of Salafism, which are quite different in many ways. One may be called "modernist" Salafism, or some would say "enlightened" Salafism. This form was... associated with such figures as Muhammad 'Abduh. ... The other form may be called "conservative" or "text-oriented" Salafism. This was the form of Salafism before the mid-nineteenth century and variants of it have become prominent since the mid-twentieth century... Muhammad 'Abduh's views.. are not usually labeled Salafi today... al-Afghani and 'Abduh referred to the salaf and have been called Salafi, they did not themselves adopt Salafi as a label for their thinking in general.
{{cite book}}
: CS1 maint: location (link - ISBN 978-1-4411-2788-4.)
"Rashid Rida (1865–1935), moved in the direction of a conservative Salafism.. He was more polemical than 'Abduh and more rigid in his thinking. Where al-Afghani stressed the dynamism of early Islam and 'Abduh stressed its rationalism, Rida wanted to apply the model of the salaf as precisely as possible. He was more strongly opposed to Sufi practices and very critical of Shi'is. His basic concerns were Muslim activism (jihad in the broadest sense), unity of the umma (at least moral if not political), and truth, the true Islam that had been taught by the salaf. He did not reject the madhhabs but hoped for their gradual approximation and amalgamation... In the face of the growing secularism of the early twentieth century he welcomed and supported the Wahhabi movement
{{cite book}}
: CS1 maint: location (link - ISBN 978-1-4128-1140-8.
- ISBN 978-1-3502-2868-9.)
Religious fervor crystallized in the writings of Rashid Rida, the pioneer of the new Wahhabi Salafi movement and the editor-in-chief of al-Manar
{{cite book}}
: CS1 maint: location (link - ISBN 978-0-02-866269-5.)
SALAFIYYA.. Contemporary Salafism can be defined as a Sunni reform movement that finds its roots in the Middle Ages, especially in the teachings of Taqi al-Din Ahmad ibn Taymiyya (d. 728/1328)
{{cite book}}
: CS1 maint: location (link - ISBN 978-0-8160-5454-1.
Salafism (Arabic: al-Salafiyya) Salafism refers to a cluster of different Sunni renewal and reform movements and ideologies in contemporary Islam
- ISBN 978-1-4411-2788-4.)
{{cite book}}
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- ^ Lacey, Robert (2009). Inside the Kingdom, Kings, Clerics, Modernists, Terrorists, and the Struggle for Saudi Arabia. New York: Viking. p. 9.
- ^ "What ISIS really wants", The Atlantic, February 2015
- ^ "The way of the Sufis is the way of the Salaf, the Scholars among the Sahaba, Tabi'in and Tabi' at-Tabi'in. Its origin is to worship Allah and to leave the ornaments of this world and its pleasures." (Ibn Khaldun (733–808 H/1332–1406 CE)) Muqaddimat ibn Khaldan, p. 328, quoted in Pahary Sheikh Mohammad Yasser, Sufism: Origin, Development and Emergence of Sufi Orders Archived 27 April 2015 at the Wayback Machine, retrieved March 2012
- ISBN 978-0-19-933343-1.
- ISBN 978-1-62616-116-0.
- ISBN 978-0-231-15420-8.
- ISBN 978-0-231-15420-8.
Salafis are first and foremost religious and social reformers who are engaged in creating and reproducing particular forms of authority and identity, both personal and communal. Indeed, Salafis are determined to create a distinct Muslim subjectivity, one with profound social and political implications.It is important to understand Salafis as constituting a group that defines its reformist project first and foremost through credal tenets (i.e., a theology). Also important, though secondary, for their self-definition are certain legal teachings as well as forms of sociability and politics. I hope to show in this study that Salafism is a term that is heuristically useful because it is a marker of a distinctive form of engagement with the world, and one that is identifiable as such to many Muslims
- ISBN 978-984-33-4799-2.)
In different books of Hadeeth and in reliable books of Fiqh, the Ahle hadeeth have been described as Ahle hadeeth, Ashabul Hadeeth, Ahle Sunnah wal Jama'at, Ahlul Athar, Ahlul Haq, Muhadditheen etc. As the followers of Salaf-i-Saleheen, they are also known as Salafi.
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- ISBN 9780231134996. Retrieved 13 October 2016.
- ISBN 978-1-62616-116-0.
- S2CID 144096423– via tandfonline.
- ^ ISBN 978-1908224125.
- ISSN 1568-5195.
- ^ The Princeton Encyclopedia of Islamic Political Thought, p. 484
- ISBN 978-0-367-28062-8.
While Wahhab personally rejected the practice of adhering (taqlīd) to a particular legal school, the Wahhabi ʿulamāʾ who follow his thought do, in effect, practice a taqlīd of the Hanbali school..
- ISBN 978-0-674-04964-2.
- ^ a b c d Qadhi, Dr. Yasir (22 April 2014). "On Salafi Islam". Muslimmatters. Archived from the original on 17 January 2017.
- ISBN 978-0-19-933343-1.
- ISBN 978-0-7103-1356-0.
- ^ Olidort, Jacob (2015). The Politics of "Quietist Salafism" (PDF). Cambridge, Massachusetts, London, England: Harvard University Press. pp. 7, 8.
- ISBN 0-8078-2923-4.)
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: CS1 maint: multiple names: authors list (link - ^ a b "From there he [Albani] learned to oppose taqlid in a madhab." Bennett, The Bloomsbury Companion to Islamic Studies, p. 174. "Al-Albani had denounced Wahhabi attachment to the Hanbali school." Stephane Lacroix, George Holoch, Awakening Islam, p. 85
- ISBN 978-0-19-933343-1.
- ISBN 978-3-11-028534-5.)
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- ISBN 978-90-04-36954-2.
In setting forth these premises, Rida appears to prepare the ground to steer a middle course.. Rida did not ignore the rich heritage of Islamic law, as did a number of his strict Salafi contemporaries. Instead, following Ibn Taymiyya and especially his student Ibn al-Qayyim, he viewed the literature of the four Sunni law-schools (without committing himself to the teachings of one school in particular) as a resource from which to draw guidance and inspiration for adapting the law to changing circumstances
- ^ "For many Salafis, both modernist and conservative, "worship" of created beings includes practicing taqlid within a madhab of fiqh." Bennett, The Bloomsbury Companion to Islamic Studies, p. 165
- ^ Khan, Rehan (5 February 2020). "Salafi Islam and its Reincarnations- Analysis". Eurasia Review. Archived from the original on 5 February 2020.
- ISBN 978-0-7103-1356-0.
the identity of many modern Salafis is dependent upon their departure from the established rulings of the four Sunni law schools (madhahib), including that of Ibn Hanbal. Modern Salafis generally dislike the practice of following the established rulings of any particular law school and view the principle of legal "imitation" (taqlid) as a significant factor in the overall decline of the Muslim Umma... Zahiri influence on modern Salafi legal thought occurs almost entirely through the Muhalla of Ibn Hazm, .... more important than Ibn Hazm's individual opinions to the Salafi scholars and ritual practitioners mentioned here is the unyielding Zahiri-style logic that underscores them... modern Salafis are endeavouring to shift Zahiri legal from the margins of orthodoxy into its centre
- ISBN 978-0-231-15420-8.
And because of their adherence to a particular form of textual interpretation-one that emphasises a direct interfaçe with the texts of revelation.Salafis enjoy a relatively shallow and limited hierarchy of scholarly authoritics. Most Salafis -though not all- are unlike traditional, and pre-modern, Muslinms in that they do not subscribe to a developed and layered scholastic tradition of religious interpretation, which otherwise constrains and regulates, in rigorous tashion, the output of opinions. As such, it is striking how relatively easy it is to become an authority figure among the Salafis. In fact, as an interpretive community Salafıs are, in contrast to other Muslim traditions of learning, relatively open, even democratic
- ^ Halverson, Theology and Creed in Sunni Islam, 2010: 38–48
- ^ a b Michael Cook, On the Origins of Wahhābism, Journal of the Royal Asiatic Society, Third Series, Vol. 2, No. 2 (July, 1992), p. 198
- ISBN 978-0-19-934037-8– via Oxford Research Encyclopedias.
- ^ Evstatiev, Simeon. "Salafism as a contested concept." Knowledge, Authority and Change in Islamic Societies. Brill, 2021. p. 187
- ^ Bin Ali Mohamed Roots Of Religious Extremism, The: Understanding The Salafi Doctrine Of Al-wala Wal Bara World Scientific, 14.09.2015 9781783263943 p. 61
- ^ Halverson, Theology and Creed in Sunni Islam, 2010: 36 "For the Atharis, the “clear” (i.e., zahir, apparent, or literal) meaning of the Qur’an and especially the prophetic traditions (ahadith) have sole authority in matters of belief, as well as law, and to engage in rational disputation (jadal), even if one arrives at the truth, is absolutely forbidden. A strictly literal, or perhaps amodal, reading of the Qur’an, as opposed to one engaged in ta’wil (metaphorical interpretation), or an attempt to rationally conceptualize its meanings, cannot be questioned and the “real” meanings should be consigned to God."
- ^ Halverson, Theology and Creed in Sunni Islam, 2010: 36–7 "For the Atharis, the “clear” (i.e., zahir, apparent, or literal) meaning of the Qur’an and especially the prophetic traditions (ahadith) have sole authority in matters of belief, as well as law, and to engage in rational disputation (jadal), even if one arrives at the truth, is absolutely forbidden. A strictly literal, or perhaps amodal, reading of the Qur’an, as opposed to one engaged in ta’wil (metaphorical interpretation), or an attempt to rationally conceptualize its meanings, cannot be questioned and the “real” meanings should be consigned to God."
- ^ Bin Ali Mohamed Roots Of Religious Extremism, The: Understanding The Salafi Doctrine Of Al-wala Wal Bara World Scientific, 14.09.2015 9781783263943 pp. 62-63
- ^ ISBN 978-1-62616-116-0.
- ISBN 978-1-78607-689-2.)
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: CS1 maint: location (link - ISBN 978-0-19-969670-3.
Ibn Taymiyya also speaks of the priority of worship and ethics over metaphysics in theological terms that later became widespread among Wahhābīs and modern Salafīs. He distinguishes two tawḥīds, or two ways of confessing God's unity. Ibn Taymiyya's first tawḥīd is that of God's divinity (ulūhiyya). Al-tawḥīd al-ulūhiyya signifies God's sole worthiness to be a god, that is, God's sole right to be an object of worship (ʿibāda). Al-tawḥīd al-ulūhiyya is exclusive worship of God that refuses to give devotion and love to anything or anyone else. Then flowing out from this is the second tawḥīd, the tawḥīd of God's lordship (rubūbiyya). God's lordship refers to His creative power, and al-tawḥīd al-rubūbiyya means confessing that God is the only source of created beings
- ISBN 978-0-19-969670-3.
- ISBN 0-02-865603-2.
- ISBN 90-04-10422-4.)
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- .
- ISBN 0-415-32639-7.
Ibn Taymiyya's works extend to almost every area of contemporary intellectual life... Nearly all of his works are in the style of a refutation or a critique,... He embodies the theology of the Salafi (Traditionalist) movement and all his works are intense, focused and well-argued.
- ^ "Is it permissible for people to call themselves "Ahl al-Hadeeth"". Islam Helpline.
- ^ Ibn Taymiyya, Ahmad. Majmu al-Fatawa Vol.1. Cairo, Egypt: Dar al-Hadith. p. 141.
- ISBN 0-8108-3609-2.
- ^ ISBN 978-0691149806.
salafi%20origins%20Abduh.
- ^ ISBN 9780195395891.
- ^ ISBN 9781438130408.
- ^ ISBN 9781438126968.
- ISBN 0-8108-3609-2.
AL-SALAFIYYA. .. Among the movement's notables were Shaykh Jamal al-Din al-Qasimi, Shaykh 'Abd al-Razzaq al-Bitar, and Shaykh Tahir Bin al-Tazairy.
- ISBN 0-02-865773-X.)
Rida made the Islamic umma (community) his central concern, asking why it had declined relative to the modern West and blaming the decline on medieval additions to Islam—such as the reverence for Sufi saints—which had obscured the pure religion of the ancestors (salaf, from which comes the name for the Salafiyya movement)
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AL-SALAFIYYA. .. The Salafi call in Arab East was secretive until the end of World War I. After that, the Salafi ideas spread and were established among the intelligentsia.
- ^ ISBN 978-0-02-866269-5.)
He was also much more politically oriented... seeing the institution of an Islamic state as the precursor to the application of Islamic law and the promotion of Islamic social mores. Rida thus laid the intellectual foundations for a more conservative strand of Salafi reformism, one that is associated with the Muslim Brotherhood. The reformism of Hasan al-Banna (1906–1949) and Sayyid Qutb (1906–1966), the principal ideologues of the Brotherhood, reflects Rida's influence in its advocacy of a holistic conception of Islamic state and society, in which sharia regulates all spheres of life.
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- ^ a b Lauzière, Henri (24 July 2008). The Evolution of the Salafiyya in the Twentieth Century through the life and thought of Taqi al-Din al-Hilali. Phd Dissertation Georgetown University. p. 63.
- ^ a b Lauzière, Henri (24 July 2008). The Evolution of the Salafiyya in the Twentieth Century through the life and thought of Taqi al-Din al-Hilali. Phd Dissertation Georgetown University. p. 65.
- ^ ISBN 978-1-4725-2387-7.)
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- ^ Sinan Siyech, Mohammed (4 February 2020). "What Makes a Movement Violent: Comparing the Ahle Hadith (Salafists) in India and Pakistan". MEI. Archived from the original on 18 April 2021.
- ^ Khan, Rehan (3 February 2020). "Shah Ismail Dehlawi, a Grandson of Shah Waliullah Dehlawi, Represented a Fusion of Sufism with Salafism". New Age Islam. Archived from the original on 9 May 2021.
- ^ "Shawkani, Muhammad al-". Oxford Islamic Studies Online. Archived from the original on 4 December 2020.
- ^ "Salafism". RRG. 2016. Archived from the original on 18 March 2021.
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- ^ Ahsan, Sayyid (1987). "IV Foundations of the Saudi State- ll : Reforms of Muhammad Ibn 'Abd al-Wahhab". Trends in Islam in Saudi Arabia. Department of Islamic Studies, Aligarh Muslim University, Aligarh: Aligarh Muslim University. pp. 141–142.
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- ISBN 978-0-19-755330-5.)
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AL-SALAFIYYA. .. In Damascus, many Jordanian students were influenced by the Muslim Brotherhood's Shaykh Mustapha al-Siba'i and 'Isam al-'Attar, both with a long history in al-Salafiyya. In Damascus, the movement had a large following, including Allama Shaykh Muhammad Bahjat al-Bitar, 'Ali al-Tantawi, Shaykh Nasir al-Din al-Albani, Shaykh 'Abd al-Fattah al-Imam, Mazhar al-'Azma, Shaykh al-Bashir al Ibrahimi, Dr. Taqiy al-Din al-Hilal, Shaykh Muhiy al Din al-Qulaybi and Shaykh 'Abd Allah al-Qalqayli. The Islamic Bookstore in Lebanon owned by Zuhayr Shawish printed many of the movement's books.
- ISBN 978-0-231-17550-0.
- ISBN 978-0-231-17550-0.
- doi:10.1093/jis/etab017 – via Academia.edu.)
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- ^ Olidort, Jacob (2015). "A New Curriculum: Rashīd Riḍā and Traditionalist Salafism". In Defense of Tradition: Muhammad Naşir Al-Dīn Al-Albānī and the Salafī Method. Princeton, NJ, U.S.A: Princeton University. pp. 49, 52–54.
- ISBN 978-0-19-755330-5.)
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: CS1 maint: location (link - ^ Wood, Graeme (2017). The Way of the Strangers. Random House. p. 22.
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Salafi teachings and ideas have become pervasive in recent decades so that many modern Muslims -even ones who do not identify formally as being Salafi- are attracted to certain aspects of Salafism, namely its exclusive emphasis on textual forms of authority, its theology that attacks Ashari voluntarism, its pared down version of legal interpretation and its call for reform of Muslim belief and practice by, among other things, returning to the model of the Prophet Muhammad and his companions
- ^ a b Stephane Lacroix, "Al-Albani's Revolutionary Approach to Hadith" Archived 10 October 2017 at the Wayback Machine. Leiden University's ISIM Review, Spring 2008, #21.
- ^ ISBN 9781845112578. Retrieved 28 January 2014.
- ^ a b For example: "Salafism originated in the mid to late 19th-century as an intellectual movement at al-Azhar University, led by Muhammad Abduh (1849–1905), Jamal al-Din al-Afghani (1839–1897) and Rashid Rida (1865–1935)." from Understanding the Origins of Wahhabism and Salafism Archived 3 March 2011 at the Wayback Machine, by Trevor Stanley. Terrorism Monitor Volume 3, Issue 14. 15 July 2005
- ISBN 978-1-84511-257-8. Retrieved 18 April 2010.
- ^ Haykel, Bernard. "Sufism and Salafism in Syria". 11 May 2007. Syria Comment. Archived from the original on 19 October 2013. Retrieved 22 May 2013.
The Salafis of the Muhammad Abduh variety no longer exist, as far as I can tell, and certainly are not thought of by others as Salafis since this term has been appropriated/co-opted fully by Salafis of the Ahl al-Hadith/Wahhabi variety.
- ISBN 978-0-19-933343-1.
- .
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- .
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- ISBN 9780199333431.
- ^ "Biography of Shaykh Al-Islam Thanaullah Amritsari". Umm-ul-Qura Publications. 3 April 2017. Archived from the original on 15 January 2020.
- ^ a b c Anatomy of the Salafi Movement Archived 3 August 2016 at the Wayback Machine by Quintan Wiktorowicz, Washington, D.C.
- ^ Natana J. DeLong-Bas, in Wahhabi Islam: From Revival and Reform to Global Jihad,
- ISBN 9780190233143.)
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: CS1 maint: location (link - ^ Hamid, Sadek. "The development of British salafism." Isim Review 21.1 (2008): 10-11.
- ^ a b Whatever Happened to the Islamists? edited by Olivier Roy and Amel Boubekeur, Columbia University Press, 2012
- ISBN 978-9957-484-13-2.)
{{cite book}}
: CS1 maint: location (link) CS1 maint: multiple names: authors list (link - ^ Richard Gauvain, Salafi Ritual Purity: In the Presence of God, p. 41. New York: Routledge, 2013.
- ^ Roel Meijer, Global Salafism: Islam's New Religious Movement, p. 49. New York: Columbia University Press, 2009.
- ^ a b George Joffé, Islamist Radicalisation in Europe and the Middle East: Reassessing the Causes of Terrorism, p. 317. London: I.B. Tauris, 2013.
- ^ a b The Transmission and Dynamics of the Textual Sources of Islam: Essays in Honour of Harald Motzki, eds. Nicolet Boekhoff-van der Voort, Kees Versteegh and Joas Wagemakers, p. 382. Leiden: Brill Publishers, 2011.
- ISBN 9780197522011.
- ^ Meijer, p. 48.
- ^ "Salafism: Politics and the puritanical". The Economist. 25 July 2015. Archived from the original on 2 October 2019.
- ^ Commins, David, The Wahhabi Mission and Saudi Arabia, I. B. Tauris, 2006, p. 152
- ^ Mohie-Eldin, Fatima. The Evolution of Salafism A History of Salafi Doctrine. Al-Noor, Fall 2015. pp. 44–47.
- ISBN 9780190233143.)
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The third Salafi branch is the most populous branch of the Salafi movement, usually referred to as mainstream Salafism or political Salafism. It condemns violence, but contrary to the Purist and Madkhalist branches, they are quite actively engaged in the political processes in their home countries and societies..
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: CS1 maint: multiple names: authors list (link - ^ a b "Jamal al-Din al-Afghani, Muhammad Abduh, Rashid Rida, Hasan al-Banna: Modernism, Revolution and the Muslim Brotherhood". www.abukhadeejah.com. 23 March 2017. Retrieved 28 August 2019.
- ISBN 9780190233143.)
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: CS1 maint: location (link - ^ On Salafism Archived 14 February 2015 at the Wayback Machine By Yasir Qadhi | page-7
- ^ Saudi Arabia's Muslim Brotherhood predicament washingtonpost.com
- ^ Ghosh, Bobby (8 October 2012). "The Rise Of The Salafis". Time. Vol. 180, no. 15. Retrieved 6 May 2014.
- ISBN 9780190233143.)
{{cite book}}
: CS1 maint: location (link - ^ a b "Special Reports - The Salafist Movement - Al Qaeda's New Front". www.pbs.org.
- ^ Coming to Terms: Fundamentalists or Islamists?, Martin Kramer, Middle East Quarterly, Spring 2003, pp. 65–77.
- S2CID 257933043 – via Springer.)
{{cite journal}}
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- ^ a b Darion Rhodes, Salafist-Takfiri Jihadism: the Ideology of the Caucasus Emirate Archived 3 September 2014 at the Wayback Machine, International Institute for Counter-terrorism, March 2014
- ^ Abou El Fadl, Khaled, The Great Theft Harper San Francisco, 2005, pp. 62–8
- ISBN 9780197522011.
- ^ "Revisiting Wiktorowicz – Salafism, Politics and Violence in the Contemporary World". Springer. Archived from the original on 5 May 2023.
- S2CID 257933043 – via Springer.)
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{{cite journal}}
: CS1 maint: multiple names: authors list (link - S2CID 257938255– via Springer.
- S2CID 257933043 – via Springer.)
{{cite journal}}
: CS1 maint: multiple names: authors list (link - S2CID 256867289.
- ^ Quintan Wiktorowicz, Anatomy of the Salafi Movement, p. 216.
- ISBN 9780857731357.
The Wahhabi religious reform movement arose in Najd, the vast, thinly populated heart of Central Arabia.
- ^ Esposito 2003, p. 333
- ISBN 0-415-35467-6.
- ISBN 0-415-35467-6.
- ^ Murphy, Caryle (5 September 2006). "For Conservative Muslims, Goal of Isolation a Challenge". Washington Post.
The kind of Islam practiced at Dar-us-Salaam, known as Salafism, once had a significant foothold among area Muslims, in large part because of an aggressive missionary effort by the government of Saudi Arabia. Salafism and its strict Saudi version, known as Wahhabism, struck a chord with many Muslim immigrants who took a dim view of the United States' sexually saturated pop culture and who were ambivalent about participating in a secular political system.
- ^ Lewis, Bernard (27 April 2006). "Islam and the West: A Conversation with Bernard Lewis (transcript)". pewforum.org. Pew. Retrieved 5 August 2014.
There are others, the so-called Salafia. It's run along parallel lines to the Wahhabis, but they are less violent and less extreme – still violent and extreme but less so than the Wahhabis.
- ^ Mark Durie (6 June 2013). "Salafis and the Muslim Brotherhood: What is the difference?". Middle East Forum.
What is called Wahhabism – the official religious ideology of the Saudi state – is a form of Salafism. Strictly speaking, 'Wahhabism' is not a movement, but a label used mainly by non-Muslims to refer to Saudi Salafism, referencing the name of an influential 18th-century Salafi teacher, Muhammad ibn Abd al-Wahhab. ... The continuing impact of Salafi dogma in Saudi Arabia means that Saudi leaders are active and diligent in funding and promoting Salafism all around the world. If there is a mosque receiving Saudi funding in your city today, in every likelihood it is a Salafi mosque. Saudi money has also leveraged Salafi teachings through TV stations, websites and publications.
- ^ Moussalli, Ahmad (30 January 2009). Wahhabism, Salafism and Islamism: Who Is The Enemy? (PDF). A Conflicts Forum Monograph. p. 3. Archived from the original (PDF) on 23 June 2014. Retrieved 10 March 2015.
- ^ Dillon, Michael R. "Wahhabism: Is It a Factor in the Spread of Global Terrorism?" (PDF). September 2009. Naval Post-Graduate School. pp. 3–4. Archived (PDF) from the original on 7 April 2014. Retrieved 2 April 2014.
Hamid Algar […] emphasizes the strong influence of the Saudi petrodollar in the propagation of Wahhabism, but also attributes the political situation of the Arab world at the time as a contributing factor that led to the co-opting of Salafism. […] Khaled Abou El Fadl, […] expresses the opinion that Wahhabism would not have been able to spread in the modern Muslim world […] it would have to be spread under the banner of Salafism.8 This attachment of Wahhabism to Salafism was needed as Salafism was a much more 'credible paradigm in Islam'; making it an ideal medium for Wahhabism. […] The co-opting of Salafism by Wahhabism was not completed until the 1970s when the Wahhabis stripped away some of their extreme intolerance and co-opted the symbolism and language of Salafism; making them practically indistinguishable.
- ISBN 9780060563394.
- ^ a b Dawood al-Shirian, 'What Is Saudi Arabia Going to Do?' Al-Hayat, 19 May 2003
- ^ Abou al Fadl, Khaled, The Great Theft: Wrestling Islam from the Extremists, Harper San Francisco, 2005, pp. 48–64
- ^ Kepel, p. 72
- ^ Murphy, Caryle, Passion for Islam – Shaping the Modern Middle East: the Egyptian Experience, Simon & Schuster, 2002 p. 32
- ISBN 9781409476450.
The proliferation of brochures, free qurans and new Islamic centres in Malaga, Madrid, Milat, Mantes-la-Jolie, Edinburgh, Brussels, Lisbon, Zagreb, Washington, Chicago, and Toronto; the financing of Islamic Studies chairs in American universities; the growth of Internet sites: all of these elements have facilitated access to Wahhabi teachings and the promotion of Wahhabism as the sole legitimate guardian of Islamic thought.
- ^ a b "Wahhabism: A deadly scripture". The Independent. 1 November 2007. Retrieved 4 October 2015.
- ^ Kepel 2002, pp. 69–75
- ^ "Radical Islam in Central Asia". Retrieved 13 November 2014.
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But over the last 30-odd years, since the oil crisis and the petrodollars became a major factor in the Muslim world, the extremists have been proleytizing, building mosques, religious schools where they teach Wahhabism […] sending out preachers, and having conferences. Globalizing, networking. And slowly they have convinced the Southeast Asian Muslims, and indeed Muslims throughout the world, that the gold standard is Saudi Arabia, that that is the real good Muslim.
- ISBN 978-1-84904-131-7, p. 245.
- ISBN 9780190233143.)
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- ^ Rabasa, Angel M. The Muslim World After 9/11 By Angel M. Rabasa, p. 275
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Ahl-e-Hadith ... a branch of the international Salafi ... tradition, heavily influenced by Wahabism.
- ISBN 9780521653947.
- ^ Ahmed, Imtiaz (15 August 2020). "From Wahabi Movement to 1857 Revolt: Muslims in India's Freedom Struggle". The Milli Chronicle. Archived from the original on 9 March 2021.
- ^ "What was Wahabi Movement?". GK Today. 13 June 2016.
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- ^ "Kerala Celebrity,Celebrity of the week". Kerala.com. Retrieved 2 October 2017.
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- ISBN 9780521653947. Quote: "Ahl-i-Hadith [...] consciously identified themselves with Zahiri doctrine."
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When Prince Muhammad al-Faysal of Saudi Arabia visited Malaysia in December 1980, he offered $100 million for an interest-free finance corporation. Not surprisingly, the Malaysian finance minister responded by announcing that the government would study the possibility of establishing an `Islamic economic system.` Two years later, the Saudis helped finance the government-sponsored Bank Islam Malaysia. These actions led some cynics to argue `that the expanded interest in Islam among Malaysian politicians reflects a desire to obtain economic aid from the Arabs or to guarantee continued oil during future embargoes.`
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It also reveals that Salafism was cited in 2010 as the fastest growing Islamic movement on the planet.
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It is the fastest-growing movement within the fastest-growing religion in the world.
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Though solid numbers are hard to come by, they're routinely described as the fastest-growing movement in modern-day Islam.
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{{cite book}}
: CS1 maint: location (link - ^ Understanding the Origins of Wahhabism and Salafism| Terrorism Monitor| Volume 3 Issue: 14| 15 July 2005| by: Trevor Stanley
- ^ Dillon, Michael R Archived 7 April 2014 at the Wayback Machine (page-33)
- ^ On Salafi Islam | IV Conclusion Archived 20 December 2014 at the Wayback Machine| Yasir Qadhi 22 April 2014
- ^ Anatomy of the Salafi Movement Archived 3 August 2016 at the Wayback Machine By Quintan Wiktorowicz, Washington, D.C. p. 212
- ^ a b Wahhabism, Salafismm and Islamism Who Is The Enemy? Archived 23 June 2014 at the Wayback Machine By Pfr. Ahmad Mousali | American University of Beirut | p. 11
- ^ "‘Abduh clearly did not claim to be a Salafi nor identified his followers as Salafis. He simply referred al-Salafiyyin in the context of theological debates as Sunni Muslims who differed from Ash’arites based on their strict adherence to ‘aqidat al-salaf (the creed of the forefather) (Lauziere, 2010)"
- ISBN 978-1-4725-2387-7.)
{{cite book}}
: CS1 maint: location (link - ^ The split between Qatar and the GCC won’t be permanent Archived 17 November 2016 at the Wayback Machine "However, the intra-Sunni divides have not been so clear to foreign observers. Those divides include the following: purist Salafism (which many call "Wahhabism"), modernist Salafism (which is the main intellectual ancestor of the Muslim Brotherhood) and classical Sunnism (which is the mainstream of Islamic religious institutions in the region historically"
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They do not represent an Islamic tradition; on the contrary they break with the religion of their parents. When they convert or become born-again, they always adopt some sort of Salafism, which is a scriptualist version of Islam that discards traditional Muslim culture. They do not revert to traditions: for instance when they marry, it is with the sisters of their friends or with converts, and not with a bride from the country of origin chosen by their parents.
{{cite book}}
: CS1 maint: multiple names: authors list (link - ^ Third public hearing of the National Commission on Terrorist Attacks Upon the United States, Statement of Marc Sageman to the National Commission on Terrorist Attacks Upon the United States, 9 July 2003
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- ^ Lauzière, Henri (2008). The Evolution of the Salafiyya in the Twentieth Century through the life and thought of Taqi al-Din al-Hilali. Washington, DC: Georgetown University. pp. 126, 136.
- ^ Bowen, Innes Medina in Birmingham, Najaf in Brent: Inside British Islam, Quote: "He remained a Salafi but became a popular speaker at events organised by a wide range of Islamic organisations"
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- ^ The Globe and Mail: "Controversial imam Bilal Philips says banning him won’t stop his message" 15 September 2014 |"If Salafi means that you’re a traditionalist that follows the scripture according to the early traditions, then yeah. I’m not a modernist. I’m not a person who makes his own individual interpretations according to the times."
- ^ ISBN 978-1-349-94965-6.)
{{cite book}}
: CS1 maint: multiple names: authors list (link - ^ Schmitt, Eric; Schmidt, Michael S.; Barry, Ellen (20 April 2013). "Bombing Inquiry Turns to Motive and Russian Trip". The New York Times.
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- ^ Al Jazeera Studies: "Arab World Journalism in a Post-Beheading Era" by Thembisa Fakude Archived 23 March 2019 at the Wayback Machine 2013 |"Al-Munajjid is considered one of the respected scholars of the Salafi movement, an Islamic school of thought whose teachings are said to inspire radical movements in the Arab world, including al-Qaeda and a group called al-Dawla al-Islamiya fil Iraq wal Sham (also known as the Islamic State, IS or Daesh)."
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First, there is the void created by the 1999 death of the elder Bin Baz and that of another senior scholar, Muhammad Salih al Uthaymin, two years later. Both were regarded as giants in conservative Salafi Islam and are still revered by its adherents. Since their passing, no one "has emerged with that degree of authority in the Saudi religious establishment," said David Dean Commins, history professor at Dickinson College and author of The Wahhabi Mission and Saudi Arabia.
- ISBN 9780674970700.
(Rida).. is often seen as one of the fathers of the modern Salafist movement.
- ^ "Profile: Sheikh Rabi' Ibn Haadi 'Umayr Al Madkhali". The Muslim 500: The World's Most Influential Muslims. The Royal Islamic Strategic Studies Centre (MABDA المركز الملكي للبحوث و الدراسات الإسلامية ), see Royal Aal al-Bayt Institute for Islamic Thought. Archived from the original on 22 March 2013. Retrieved 19 December 2015.
- ISBN 9789290798651
- ISBN 9780415575904.
To examine this infrastructure, it is useful to consider the case of Zakir Naik, perhaps the most influential Salafi ideologue in India.
- ^ https://agami24.com/biography/articles/2081/abdur-razzak-bin-yousuf
Further reading
- Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God (2 vols.), Edited by C. Fitzpatrick and A. Walker, Santa Barbara, ABC-CLIO, 2014. ISBN 1610691776.
- Botobekov, Uran (2021). "How Central Asian Salafi-Jihadi Groups are Exploiting the Covid-19 Pandemic: New Opportunities and Challenges". In Käsehage, Nina (ed.). Religious Fundamentalism in the Age of Pandemic. Religionswissenschaft. Vol. 21. ISBN 978-3-8376-5485-1.