Salafi movement - Knowledge

7983:"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 2984: 2716: 2607: 2518: 9207:: 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." 9191:: 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." 4235:, educating the masses and preaching to the society. This methodology is seen as attracting a significant section of pious Muslims who seek to be driven solely by religious objectives but not political objectives. Conservative Salafis are disinterested in getting entangled in the problems and consequences that accompany political activism. According to them, a prolonged movement of "purification and education" of Muslims is essential for Islamic revival through reaping a "pure, uncontaminated Islamic society" and thereby establish an Islamic state. 4801:"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 54: 1620:(Islamic testimony) as the testimony to worship God alone "only by means of what He has legislated", without partners, is adopted by the Salafis as the foundation of their faith. In the contemporary era, Ibn Taymiyya's writings on theology and innovated practices have inspired Salafi movements of diverse kinds. The increased prominence of these movements in the twentieth century has led to a resurgence in interest of the writings of Ibn Taymiyya far beyond traditional Salafi circles. Salafis commonly refer to Ibn Taymiyya by the title 8382:

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

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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.

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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

1469:) as the only valid authoritative source for Islam. While Salafis believe that investigation of novel issues should be understood from the Scriptures in consideration of the context of modern era, they oppose rationalist interpretations of Scriptures. In addition to limiting the usage of logic with regards to textual interpretations, Salafi scholars also reduce the importance given to medieval legal manuals and texts, giving more priority to the texts from the early generations of the 9316:

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

4140: 487: 17947: 4816:"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. Based on his study of European Salafi movements, Samir Amghar asserts that 9082:

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

5521:, a faction led by Mohammad Ismail al-Muqaddim, influenced by Salafists of Saudi Arabia established the Salafist Calling between 1972 and 1977. Salafist call is the most popular and localised of the Salafi organisations in Egypt. Due to it being an indigenous mass movement with strong political stances on various issues, it doesn't enjoy good relationship with Saudi Arabia. Emphasising its Egyptian heritage more robustly than 2197:. Leaders of the movement held official positions as preachers in the major mosques of Baghdad, and "combined popular followings with support from within the Ottoman state apparatus". Between 1630 and 1680 there were many violent quarrels that occurred between the Kadızadelis and those that they disapproved of. As the movement progressed, activists became "increasingly violent" and Kadızadelis were known to enter "mosques, 6081: 17936: 6616: 4129: 498: 5805:. Turkish is their prime language of communication, but Arabic is prominent in special sections on websites, Arabic-language Salafi texts in their bookshops, and heavy use of Arabic terminology in their Turkish texts. The most well-established among them is Ablullah Yolcu, who is said to do "production of Turkish Salafism from Arabic texts". While Turkey has been outside the discussion on transnational Salafism, 1667: 5641:. 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. The Saudi-backed Salafist wave in Malaysia has particularly manifested itself in the growing trends of anti-Shi’a Muslim rhetoric and the encroaching 7160:

Those Salafis who engage in political participation or armed insurgencies, do so as part of a wider umbrella of political projects. Historian Roel Meijer has asserted that attempts to associate Salafi Muslims with violence by certain Western critics stem from the literature related to the state-sponsored "security studies" conducted by various Western governments during the early 2000s, as well as from

7941:"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. 12551:

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.

4871:, Salafis clearly do not hold the same views precisely because they read social reality, and consequently behave, so differently... Negotiating the constraints and opportunities of the political prods Salafis to engage in thorough and at times painful ideological (re)positioning... the political affects Salafism on both levels: ideational and methodological/practical." 1657:"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." 5617:, 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 15134:"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" 5030:, who states that Saudi leaders "are active and diligent" using their considerable financial resources "in funding and promoting Salafism all around the world". Ahmad Moussalli tends to agree with the view that Wahhabism is a subset of Salafism, saying "As a rule, all Wahhabis are salafists, but not all salafists are Wahhabis". 2492:(license to teach) from Siddiq Hasan Khan, and became the leader of the Salafi trend in Iraq. Later he would also send his son 'Ala' al-Din (1860–1921) to study under Hasan Khan. Khayr al-Din Alusi would write lengthy polemics and treatises advocating the teachings of Ibn Taymiyya. The Iraqi reformers rejected the validity of 13691:

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.`

5489:. 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. 4412:, etc. are heavily influenced by the Activist Salafi thought. 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 1808:" existed from the first few generations of Islam and that it is not a modern movement. To justify this view, Salafis rely on a handful of quotes from medieval times where the term "Salafi" is used. One of the quotes used as evidence and widely posted on Salafi websites is from the genealogical dictionary of 10623:

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.

1373:). 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". 5702:. Although Salafism became a topic of discussion in media and scholarly writing in Turkish religious studies faculties, a continued lack of orthographic stability (variously, Selfye, Selefiyye, Selfyyecilik, Selefizm)" gives an indication both of the denial of its relevance to Turkey and the success of 15076:"‘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)" 9809:

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

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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.

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and have attacked Madkhalis for blindly toeing the political line of the Gulf monarchs. The Activist trend, who some call "politicos", see politics as "yet another field in which the Salafi creed has to be applied" in order to safeguard justice and "guarantee that the political rule is based upon the

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has been applied to a distinct movement and theological creed. Both modernists as well as traditionalists could apply the term. Both movements might have opposite approaches but advocate a belief that Islam has been altered and is in need of a return to a previous form of Islam allegedly practised by

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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

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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

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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

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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."

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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,

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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

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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

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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

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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).

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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

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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. Although Qatari gender separation is less strict than that found in Saudi Arabia, plans to offer co-ed lectures were put aside after

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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

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As of 2017, journalist Graeme Wood estimated that Salafi "probably" make up "fewer than 10%" of Muslims globally, 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

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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 death no one "has emerged with that

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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

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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,

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funding to send officials to Europe to develop outreach activities in Turkish immigrant communities." A network of commercial and cultural links was established with Saudi businesses and institutions in banking and financial services, publishing houses, newspapers, magazines, and children's books.

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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

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has come under criticism for selective reporting in coordination with Qatar's foreign policy objectives. 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. Reports of

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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,

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in clearing religion from public discourse. Yet since the 1980s Salafi preachers trained in Saudi Arabia have been able to find a niche through publishing houses that have endeavoured to translate Arabic texts from the Saudi Salafi scene in an attempt to change the discursive landscape of Turkish

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in July that year. A lawsuit against the party was dismissed on 22 September 2014 because the court indicated it had no jurisdiction. A case on the dissolution of the party was adjourned until 17 January 2015. Another court case that was brought forth to dissolve the party was dismissed after the

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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. Salafi-Wahhabi doctrines were introduced in Egypt by the Syrian scholar

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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).

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movement led by Sayyid Ahmad shared close parallels with the Arabian Wahhabi movement and hence labelled as "Wahhabi" by the British; both movements mostly evolved independently. After the death of Sayyid Ahmad in 1831; his successors Wilayat ali, Inayat Ali, Muhammad Hussain, and Farhat Hussain

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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. The hardening of Salafi stance was best

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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

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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

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and other post-1960s movements. Academics and historians have used the term "Salafism" to denote "a school of thought which surfaced in the second half of the 19th century as a reaction to the spread of European ideas" across the Islamic World and "sought to expose the roots of modernity within

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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

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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

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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

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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

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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

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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

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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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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

5761:, who preaches under the banner of Guraba publishing house. Subject to periodic harassment and arrest by security forces, they adopted markedly more public profiles with AKP ascendancy over the military following a resounding electoral victory in 2002. The Turkish Salafis became active on 892:. Salafis are first and foremost religious and social reformers engaged in creating and reproducing particular forms of authority and identity, both personal and communal. They define reformist project first and foremost through creedal tenets (i.e., a theology). Also important in its 5079:

Salafis are sometimes labelled "Wahhabis", often in a derogatory manner by their sectarian opponents. 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

2267:(d. 1853), Nu'man al-Alusi (d. 1899) and Mahmud Shukri al-Alusi (1857–1924); were instrumental in spreading the doctrines of Ibn Taymiyya and the Wahhabi movement in the Arab world. Mahmud Shukri Al-Alusi, a defender and historian of the Wahhabi movement, was also a leader of the 2010: 5061:, the oldest and most influential Islamic university. Yahya Birt counts spending on "1,500 mosques, 210 Islamic centres and dozens of Muslim academies and schools" at a cost of around $ 2–3bn annually since 1975. To put the number into perspective, the propaganda budget of the 5052:

to high-level scholarship. "Books, scholarships, fellowships, mosques" (for example, "more than 1,500 mosques were built from Saudi public funds over the last 50 years") were paid for. It rewarded journalists and academics, who followed it and built satellite campuses around

5721:, public discussion began to question the narrative of Salafism as a phenomenon alien to Turkey. Salafism becomes an observable element of religious discourse in Turkey in the context of the military regime's attempt to outmanoeuvre movements emerging as a challenge to the 9491:

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

7148:, some members of the movement interpret it in a manner which does not match with Islamic traditions and regard certain elements of Muslim culture such as poetry, literature, singing, philosophy, etc. as works of the devil. According to the French political scientist 7152:, most of the third generation Western Muslim immigrants tend to adopt Salafism and some of them may break off from their family heritage, marrying other converts, rather than a bride from their country of origin, chosen by their parents. According to ex-CIA officer 4482:, 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 7058:

traditions. 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

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close during prayer times. Also, Qatar hosts branches of several American universities and a "Church City" in which migrant workers may practice their religion. The adoption of a more liberal interpretation of Wahhabism is largely credited to Qatar's young Emir,

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would distinguish themselves from the Wahhabis who followed the Hanbali school while they considered themselves as following no particular school. In contemporary era, al-Albani and his disciples, in particular, would directly criticise Wahhabis on the issue of

2704:) and the revival of their principles. Rida's revivalist efforts contributed to the construction of a collective imagined Salafi community operating globally, transcending national borders. For this reason, he is regarded as one of the founding pioneers of the 8410:

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

5041:, also affirmed a distinction between the two: "As opposed to Wahhabism, Salafism refers to all the hybridations that have taken place since the 1960s between the teachings of Muhammad bin ‘Abd al-Wahhab and other Islamic schools of thought". Hamid Algar and 4784:

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

7054:"derive their theological premises from the intolerant Puritanism of the Wahhabi and Salafi creeds". 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 4229:(creed). They dismiss politics as "a diversion or even innovation that leads people away from Islam". Also known as conservative Salafism, its adherents seek to distance themselves from politics. This strand focuses its attention on the study of Islamic 2426:

philosophy. Abduh's movement sought a rationalist approach to adapt to the increasing pace of modernisation. While 'Abduh was critical of certain Sufi practices, his writings had Sufi inclinations and he retained love for "true Sufism" as formulated by

5874:, who backed the Yihewani (Ikhwan) Muslims, persecuted the Salafis and forced them into hiding. They were not allowed to move or worship openly. The Yihewani had become secular and Chinese nationalists; they considered the Salafiyya to be "heterodox" ( 2874:

unity and hence refrained from accusing the majority of their co-religionists of being heretics; professing their creedal arguments with moderation. Jamal al-Din Qasimi decried sectarianism and bitter polemics between Atharis and followers of other

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and culture. In addition to condemnations of tomb visits, popular Sufi practices, brotherhoods, miracles and mystical orders; Rida's criticism of Sufism extended to all of it and beyond the critiques of his fellow Salafi comrades. He questioned the

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in Damascus. Furthermore; most of the medieval treatises of the classical Syrian theologian Ibn Taymiyya were preserved in various Damascene mosques. Salafi scholars gathered these works and indexed them in the archives of the Zahiriyya Library

10064: 5991:(GCC) countries. Saudi Arabia has also threatened to block land and sea borders with Qatar. 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. 16016:

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

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officials alleged that Salafi Muslims in Germany had links to various Islamist militant groups but later clarified that not all Salafis are terrorists. The statements by German government officials criticizing Salafism were televised by

656:, giving these writings precedence over what they claim as "later religious interpretations". The Salafi movement aimed to achieve a renewal of Muslim life and had a major influence on many Muslim thinkers and movements across the 5497:

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.

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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

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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

1910:

as virtuous and exemplary. By seeking to capture values of the Salaf in their own lives, Salafis attempt to recreate a ‘golden age’, and revive a pristine version of Islam, stripped of all later accretions, including the four

6031:, which recognised Salafism as a traditional Sunni theological school, thus introducing Salafi teachings to Turkish society. Globally, Salafisation of Islamic religious discourse occurred simultaneously alongside the rise of 1721:

had operated secretively. Following the First World War, the Salafi ideas were spread and established among the intelligentsia. Politically oriented scholars like Rashid Rida had also emphasized the necessity to establish an

10963:

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

5235:

through a series of expeditions, "Wahhabi" trials and sedition laws. By 1883, the movement was fully suppressed and no longer posed any political threat. Many adherents of the movement abandoned physical Jihad and opted for

4254:(the country's clerical body) denounced Madkhali personally. Influence of both the movement and its figureheads have waned so much within the Muslim world that analysts have declared it to be a largely European phenomenon. 6667:, "a school of thought which surfaced in the second half of the 19th century as a reaction to the spread of European ideas" and "sought to expose the roots of modernity within Muslim civilization". They are also known as 5733:, and Iran. Through the Turkish—Islamic Synthesis (Turk islam Sentezi), the scientific positivism that had been the guiding principle of the republic since 1923 was modified to make room for Islam as a central element of 760:). However, Afghani and Abduh had not self-described as "Salafi" and the usage of the term to denote them has become outdated today. Abduh's more orthodox student Rashid Rida followed hardline Salafism which opposed 2548:. These scholars took precedent from the 18th-century reformers influenced by Ibn Taymiyya, such as Al-Shawkani, Ibn 'Abd al-Wahhab, Shah Waliullah etc. and called for a return to the purity of the early era of the 7067:

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.

1812:(d. 1166), who wrote a short entry about the surname "al-Salafi" (the Salafi): "According to what I heard, this ascription to the pious ancestors and adoption of their doctrine ." In his biographical dictionary 983:

but in every activity in daily life. For instance, many are careful always to use three fingers when eating, to drink water in three pauses, and to hold it with the right hand while sitting. The main doctrines of

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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

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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

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to mistakenly associate the label with Jamal al-Din Afghani and Muhammad 'Abduh, which became the standard practice for Western scholars for much of the 20th century, at the expense of conceptual veracity.

12122: 3061:, a protege of Rashid Rida, who is generally considered as the "spiritual father" of the Purist Salafi current and respected by all contemporary Salafis as "the greatest hadith scholar of his generation". 15173:

Račius, Egdūnas. "Islamic Law in Lithuania? Its Institutionalisation, Limits and Prospects for Application." Exploring the Multitude of Muslims in Europe: Essays in Honour of Jørgen S. Nielsen (2018): p.

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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

6694:

The origins of contemporary Salafism in the modernist "Salafi Movement" of Jamal al-Din al-Afghani and Muhammad Abduh is noted by some, while others say Islamic Modernism only influenced contemporary

5661:, upholding his works to promote Salafi revivalist ideas. Beyond Yemen, his works are widely used in Salafi schools. He also profoundly influenced other Salafi movements across the world such as the 10056: 8655:

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..

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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".

2617:

By the 1900s, the reformers had already become commonly known as "Salafis", which in-part was also used to deflect accusations from their opponents; to emphasize that they were different from the

816:

and Salafi scholars who preserved the tradition of Ibn Taymiyya. These ideas would be popularised by Rida and his disciples, immensely influencing numerous Salafi organisations in the Arab world.

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Its largesse funded an estimated "90% of the expenses of the entire faith", throughout the Muslim World, according to journalist Dawood al-Shirian. It extended to young and old, from children's

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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

8092:

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)

6993:, the Professor of Law Anas Abu Shady states that, "they 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 5850:

after Salafi inspiration, condemned Ma Debao and Ma Zhengqing as heretics when they attempted to introduce Salafism as the main form of Islam. Ma Debao established a Salafi school, called the

1283:

and consider the literature of the four Sunni law-schools as beneficial resources to issue rulings for the contemporary era. At the far end of the spectrum, some Salafis hold that adhering to

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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.

10041: 5757:, and applied the Salafi designation, also established publishing houses and charity organizations (dernek), the most prominent example is Iraqi-Turkish descent Salafi scholar and preacher 5033:

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

12067: 6727:. These Salafis favoured a literalist understanding of scriptures rather than the allegorical readings of Afghani and ʿAbduh, and were characterised by a deep resistance and hostility to 2645:

was championed by Rashid Rida and his disciples across the Islamic World, advocating a literalist understanding of the Scriptures. They were also characterised by a militant hostility to

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and their anti-British Jihad has been described as "the most strident challenge" faced by the British during the 1850s. After the defeat of the revolt, the British would fully crush the

1475:. Salafis favor practical implementation as opposed to disputes with regards to meanings, meaning may be considered either clear or something beyond human understanding. As adherents of 13786: 13717: 13090: 7829:

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.

4490:

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

2077:(d. 751/1350); the teachings of Ibn 'Abd al-Wahhab were also closely linked to the formulation of proto-Hanbalism expounded by early Hanbali writers 'Abd Allah ibn Ahmad (d. 290/903), 7613:

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

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on the Earth. The purist and Activist Salafis often strongly disapprove of the Jihadists and rejects its Islamic character. Although rooted in certain fringe interpretations of the

4336:

in that they eschew violence and differ from Salafi purists in that they engage in modern political processes. Salafi-Activists have a long tradition of political activism in major

14550: 5809:'s observation that Salafism may succeed `when its quietist current can find a niche or the nationalist movement has failed' seems to speak surprisingly well to the Turkish case." 1264:

when the Scriptural evidences become known to him. Their legal methodology rejects partisanship to the treatises of any particular schools of law, and refer to the books of all

15523: 2306: 7256: 5713:, recognized Salafism as a Sunni school of thought. Salafist preachers then started to make inroads into the Turkish society. With the implication of Turkish citizens and the 4752:, scholars point out that Salafi-Jihadi views are not representative of the broader Islamic tradition. Scholars, thinkers and intellectuals from across the Islamic spectrum – 9874:

Abu Saʿd al-Tamimi al-Samʿani, al-Ansab, ed. ʿAbd al-Rahman ibn Yahya al-Muʿallimi al-Yamani, vol.7 (Hayderabad: Matbaʿat Majlis Daʾirat al-Maʿarif al-ʿUthmaniyya, 1976), 167

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named after the founder of Wahhabism. Similar to Saudi Arabian sponsorship of Salafism, Qatar has also funded the construction of mosques that promote the Wahhabi Salafism.

5279:'', which was strongly associated with the spiritual heirs of Shah Waliullah. Siddiq Hasan Khan was a student of Sadar al-Din Khan (1789-1868) who inturn, had studied under 3596: 3304: 365: 15770:

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.

9778:

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.

5543:

and then finally to scholars like Sayyid Rashid Rida, Muhibb al-Din al-Khatib, etc. who popularised Ibn Taymiyya's thought during the early twentieth century Egypt. Unlike

2544:), one of the most prominent Islamic libraries of the 19th century. Most influential Salafi scholars during this period were Tahir al-Jazai'ri, 'Abd al-Razzaq al-Bitar and 2193:

Driven by zealous and fiery rhetoric, Kadızade Mehmed was able to inspire many followers to join in his cause and rid themselves of any and all corruption found inside the

15710: 12846:

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.

15667:"Federal Office for the Protection of the Constitution (Bundesamt für Verfassungsschutz) 7/18/2012: latest 2011 report on Islamic Salafist extremism in Germany (English)" 2916:(1879–1952); accusing him of heresy. In the treatise, Bitar vigorously advocates Ibn Taymiyya's literalist approach to the theological question of the Divine attributes ( 1397:. Ibn Taymiyya himself, a disputed and partly rejected scholar during his lifetime, became a major scholar among followers of the Salafi movement credited with the title 16013: 11357: 7082: 1088:" (following the Prophet by directly referring to the Scriptures). In legal approach, Salafis are divided between those who, in the name of independent legal judgement ( 2382:'s mystical beliefs and reconciled them with the opposing theological doctrines of Ibn Taymiyya to address new challenges. Other major figures in the movement included 7858: 7396: 11540: 2797: 790:(1263–1328 CE/661–728 AH). These Salafis dismiss the 19th century reformers as rationalists who failed to interpret scripture in the most literal, traditional sense. 6812:

began as two distinct movements, Faisal's embrace of Salafi (Muslim Brotherhood) pan-Islamism resulted in cross-pollination between ibn Abd al-Wahhab's teachings on

2186:"non-Islamic innovations", and passionately supported "reviving the beliefs and practices of the first Muslim generation in the first/seventh century" (" 17686: 15038: 11277: 11256: 10897: 5741:), expanding it from 50,000 employees in 1979 to 85,000 in 1989. Pursuing closer ties with Saudi Arabia, Turkey involved itself in a more meaningful manner in the 16414:

Botobekov, Uran (2021). "How Central Asian Salafi-Jihadi Groups are Exploiting the Covid-19 Pandemic: New Opportunities and Challenges". In Käsehage, Nina (ed.).

13329: 9020: 17568: 14396: 13666: 11783: 5947: 4181:

Some Western analysts, most prominently Quintan Wiktorowicz in an article published in 2006, have classified Salafis into three groups – purists, activists, and

11027: 6834:(the sayings of Muhammad). Some Salafis nominated ibn Abd al-Wahhab as one of the Salaf (retrospectively bringing Wahhabism into the fold of Salafism), and the 5297:(permission) to transmit his works. Thus, the Ahl-i Hadith movement drew directly from the teachings of Shah Waliullah and Al-Shawkani; advocating rejection of 2998:

tradition that emerged in late nineteenth century consisted of two divergent tendencies: an apolitical Quietist trend and a "Salafi-Islamist hybrid". The early

2741:

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.

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during April 2012. According to the German political scientist Thorsten Gerald Schneiders, despite the Salafi claims to re-establish Islamic values and defend

5866:. Muslim Hui avoid Salafis, even if they are family members. The number of Salafis in China are not included on percentage lists of Muslim sects in China. The 2745:

movement took a much more conservative turn under Rida's mantle and became vehemently critical of the clerical establishment. Rida's doctrines deeply impacted

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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.

5978:

Qatar attempting to impact the curriculum of U.S. schools and buy influence in universities have also spread. The nearby Persian Gulf States of Saudi Arabia,

15354: 2879:, despite considering them unorthodox. For Rashid Rida, intra-Sunni divisions between Atharis and Ash'arites, were an evil that weakened the strength of the 2581:"The Salafi trend of Damascus constituted a religious response to the political alliance forged between the Ottoman State under the modernizing autocracy of 2370:, a major centre of Hanbali scholarship in the Muslim World, played a major role in the emergence and dissemination of the ideas of this early trend of the 15186: 13824: 13635: 6663:

As opposed to the traditionalist Salafism discussed throughout this article, some Western academics and historians have used the term "Salafism" to denote

1555:

is to interpret literally the Koranic verses and hadiths that relate to the Divine attributes , and without attributing to Him anthropomorphic qualities ."

6864:

they promote a literal understanding of the sacred texts of Islam and reject other more liberal reformist movements such as those inspired for example by

4355:

regime. There, they synthesized their Muslim Brotherhood beliefs with Salafism, which led to the creation of the Salafi activist trend exemplified by the

1967:(pious ancestors); through a direct understanding of Scriptures. Further influences of the early Salafiyya movement included various 18th-century Islamic 1588:

as the most significant classical scholarly authority in theology and spirituality. Ibn Taymiyya's theological treatises form the core doctrinal texts of

778:

and would influence another strand of conservative Salafis. In the modern academia, Salafism is commonly used to refer to a cluster of contemporary Sunni

17553: 7419: 3591: 3299: 360: 14930: 5283:

and Shah 'Abd al-Qadir, the sons of Shah Waliullah. His father was also a direct disciple of Shah 'Abd al Aziz. Yemeni scholars were also active in the

16202: 10008:

The Encyclopedia of the Arab-Israeli Conflict: A Political, Social, and Military History [4 volumes]: A Political, Social, and Military History

16289: 15253: 15060: 12564: 274: 236: 14276: 19075: 18893: 17652: 16063: 15782: 15019: 14641: 13583: 12328: 12236: 12183: 11956: 11699: 11399: 10716: 9991: 9707:

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.

9403: 8905: 8821: 8777: 7841: 7681: 5930:

threats to boycott Qatar's segregated public university. Meanwhile, there have been reports of local discontent with the sale of alcohol in Qatar.

3713: 3680: 2812:, Muhiy al-Din al-Qulaybi, ‘Abd Allah al-Qalqayli, etc. Numerous books of the movement were printed and published through the Islamic Bookstore in 15541: 10033: 8708: 5910:

Similar to Saudi Arabia, most citizens of Qatar adhere to a strict sect of Salafism referred to as Wahhabism. The national mosque of Qatar is the

5012:

through education and welfare reforms, the militant elements of the movement advocated armed campaigns to eradicate local practices considered as

4837:), while retaining sameness and coherence at the theoretical level. From a philosophy of praxis perspective, we can account for the variations of 4833:"Salafis do not vary, as Wiktorowicz claimed, only at the level of reading social reality and its attendant socio-political manifestations (their 2566:(religious innovations), criticising the Ottoman monarchy and its clerical establishment as well as relentlessly condemning Western ideas such as 1249:

due to their affinity towards the Hanbali school and called for a re-generated Wahhabism purified of elements contrary to doctrines of the Salaf.

19091: 16297: 12064: 11716: 8134:

Salafism (Arabic: al-Salafiyya) Salafism refers to a cluster of different Sunni renewal and reform movements and ideologies in contemporary Islam

5045:

believe, during the 1960s and 70s, Wahhabism rebranded itself as Salafism knowing it could not "spread in the modern Muslim world" as Wahhabism.

3725: 14767: 9504: 8050:

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

4303:(Islamic Awakening). Committed to advancing "the Islamic solution" for all socio-political problems; Salafi-Activists are vehemently hostile to 1146:, historically the Wahhabi legal practice was grounded mostly within the confines of Hanbali school, until recently. The doctrinal rejection of 10223: 5517:) is another influential Salafist organisation. It is the outcome of student activism during the 1970s. While many of the activists joined the 4015: 2473: 685:, the Salafi movement is sometimes divided by Western academics and journalists into three categories: the largest group being the purists (or 15124: 11799: 8997:"For many Salafis, both modernist and conservative, "worship" of created beings includes practicing taqlid within a madhab of fiqh." Bennett, 7801:

SALAFIYAH... It aimed at the renewal of Muslim life and had a formative impact on many Muslim thinkers and movements across the Islamic world.

5301:

and revival of hadith. However, they departed from Shah Waliullah's conciliatory approach to classical legal theory; aligning themselves with

19251: 18837: 15582: 13082: 9127: 3665: 15666: 14689: 5186:(1779-1831) in a puritanical manner; stripping it of their eclectic and rational aspects. This tendency culminated in the Jihad movement of 2443: 18881: 14708: 14620: 14499: 4483: 3750: 3675: 2383: 14426: 14241: 12828: 10968: 10730:

Meijer, Roel (2014). "Between Revolution and Apoliticism: Nasir al-Din al-Albani and his Impact on the Shaping of Contemporary Salafism".

8919:

Meijer, Roel (2014). "Between Revolution and Apoliticism: Nasir al-Din al-Albani and his Impact on the Shaping of Contemporary Salafism".

8855:

Meijer, Roel (2014). "Between Revolution and Apoliticism: Nasir al-Din al-Albani and his Impact on the Shaping of Contemporary Salafism".

8722:

Meijer, Roel (2014). "Between Revolution and Apoliticism: Nasir al-Din al-Albani and his Impact on the Shaping of Contemporary Salafism".

5335:. KNM witnessed a number of splits since 2002 and all existing fractions maintain a good connection with Arab Salafi groups especially in 5130:

as the sole sources of religious authority and oppose everything introduced in Islam after the earliest times. In particular, they reject

4776:– have come out strongly against various Salafi-jihadi groups and their doctrines; regarding them as "a perversion" of Islamic teachings. 1494:(prophetic traditions) and only their clear or apparent meanings have the sole authority in creedal affairs. As opposed to one engaged in 17583: 5580: 5096:. Often times, other Salafis oppose the stance of Gulf-based Wahhabis on various issues and engage in a variety of political activities. 3701: 16371:

To examine this infrastructure, it is useful to consider the case of Zakir Naik, perhaps the most influential Salafi ideologue in India.

14821:

The service said in its most recent annual report dating from 2010 that Salafism was the fastest growing Islamic movement in the world…

13703: 5925:

Yet, Qatar's more tolerant interpretation of Wahhabism compared to Saudi Arabia has drawn backlash from Qatari citizens and foreigners.

5353:, popular amongst the poor and working classes in the region, are anathema to Ahl-i Hadith beliefs and practices. This attitude towards 5291:

in Yemen. He became profoundly influenced by the works Al-Shawkani; claiming frequent contacts with him via visions and in this way, an

5034: 3034:" emerged from the 1960s as an intellectual hybrid of three similar, yet distinct, religious reform traditions: the Wahhabi movement in 1858:

In addition, Lauzière claims "al-Sam'ani's dictionary suggests that the surname was marginal at best, and the lone quotation taken from

19164: 15144: 13914: 7014:

Al-La Madhhabiyya (Abandoning the Madhhabs) is the most dangerous Bid‘ah Threatening the Islamic Shari'a (Damascus: Dar al-Farabi 2010)

5737:. The military authorities oversaw an increase of more than 50 percent in the budget of the religious affairs administration (known as 5389:

Salafi movement is one of the most influential branches of the Salafi movement which profoundly impacted religious currents across the

5068:

This spending has done much to overwhelm less strict local interpretations of Islam, according to observers like Dawood al-Shirian and

4168: 2968: 2835:

as central to their comprehensive socio-political reform programme. Rashid Rida, for instance, argued that Athari theology represented

1210: 14448: 8463: 7694:

Ali, Mohamed. "Understanding Salafis, Salafism and Modern Salafism." Islamiyyat: International Journal of Islamic Studies 41.1 (2019).

5307:(literalist) school and adopted a literalist hadith approach. They also rejected the authority of the four legal schools and restrict 1940:

The movement developed across various regions of the Islamic World in the late 19th century as an Islamic response against the rising

17657: 17573: 13608: 10006: 9235:

G. Rabil, Robert (2014). "1: The Creed, Ideology, and Manhaj (Methodology) of Salafism: A Historical and Contemporaneous Framework".

8496:

G. Rabil, Robert (2014). "1: The Creed, Ideology, and Manhaj (Methodology) of Salafism: A Historical and Contemporaneous Framework".

8281:

G. Rabil, Robert (2014). "1: The Creed, Ideology, and Manhaj (Methodology) of Salafism: A Historical and Contemporaneous Framework".

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in Vietnam has been halted by Vietnamese government controls, however, the loss of the Salafis among Chams has been to be benefit of

4005: 3393: 253: 15920: 13747: 10078: 9966:. Facts On File, Inc., An imprint of Infobase Publishing, 132 West 31st Street, New York NY 10001: Facts on File. pp. 500–501. 7111:, an American Islamic cleric and former Salafi, has critiqued what he perceived as the hostility of the movement against non-Salafi 5331:

as a popular reform movement by the Kerala Jamiyat al Ulama (KJU). It traces its root to Kerala Aikya Sangam established in 1922 by

18864: 17674: 7537: 6169: 6090: 4548: 3670: 2554:(righteous forebears). Like Ibn Taymiyya during the 13th century; they viewed themselves as determined preachers calling to defend 9665: 6214: 5694:

has been largely absent from the growing literature on the phenomenon of transnational Salafism. Salafism is a minority strand of

5122:

is a religious movement that emerged in Northern India in the mid-nineteenth century. Adherents of Ahl-i-Hadith regard the Quran,

4425:

strand of Quietist Salafism; who totally withdraw themselves from politics. Many Salafi activists are critical of the policies of

4315:. Their strategy involves working within the established order, to achieve the ultimate objective of replacing that order with an 2978: 18293: 17637: 17558: 15000: 14896: 14576: 12610: 7182: 6972:

singles out numerous Salafi aberrations – in terms of ritual prayer alone it targets for criticism the following Salafi claims:

4010: 412: 392: 15718: 12393: 11900: 2889:. Hence, Rida held back from adopting an exclusivist attitude against Asharis during the first two decades of the 20th century. 1367:

notes that due to the peculiarity of its methodology, Salafis enjoy a relatively less rigid scholarly hierarchy of authorities (

18298: 17578: 16468: 12744:

have facilitated access to Wahhabi teachings and the promotion of Wahhabism as the sole legitimate guardian of Islamic thought.

9162:

Evstatiev, Simeon. "Salafism as a contested concept." Knowledge, Authority and Change in Islamic Societies. Brill, 2021. p. 187

6929:(Islamic jurisprudence). Some of these Orthodox Sunni scholars also accuse Salafis of falling into certain forms of unapparent 5911: 5714: 5637:$ 100 million for an interest-free finance corporation, and two years later the Saudis helped finance the government-sponsored 58: 18625: 16030:

Syed, Pio, Kamran, Zaidi, Jawad, Edwina, Tahir, Abbas; Sewag, Zulqarnain (2016). "11: The Intra-Sunni Conflicts in Pakistan".

14598: 4450:, etc. are representatives of this trend. Because of being active on social media, they have earned some support among youth. 2679: 18753: 17588: 17545: 16437: 16047: 15846: 15762: 15297: 15267: 15095: 14956: 14052: 14018: 13984: 13417: 13310: 13037: 12866: 12792: 12724: 12427: 11379: 11207: 11182: 11127: 11070: 11003: 10872: 10818: 10779: 10739: 10669: 10644: 10551: 10462: 10359: 9971: 9932: 9845: 9802: 9337: 9308: 9269: 9244: 9147: 9074: 9043: 8978: 8953: 8928: 8889: 8864: 8760: 8731: 8676: 8648: 8505: 8446: 8403: 8374: 8349: 8315: 8290: 8265: 8226: 8155: 8127: 8085: 8043: 8018: 7976: 7933: 7822: 7662: 1206: 848:(d. 1328 C.E/ 728 A.H), which played the most significant role in formalizing the creedal, social and political positions of 16143: 16099: 14663: 13211: 12759: 12515: 12492: 11532: 7564: 4602: 402: 14788:

Though solid numbers are hard to come by, they're routinely described as the fastest-growing movement in modern-day Islam.

14042: 10965: 10416:"Between Ṣūfī Reformism and Modernist Rationalism: A Reappraisal of the Origins of the Salafiyya from the Damascene Angle" 10263:"Between Ṣūfī Reformism and Modernist Rationalism: A Reappraisal of the Origins of the Salafiyya from the Damascene Angle" 8330:

Hamdeh, Emad. Salafism and traditionalism: Scholarly authority in modern Islam. Cambridge University Press, 2021. p. 25-29

8256:

Meijer, Roel; Lacroix, Stéphane (2013). "Between Revolution and Apoliticism: On the Nature of Salafi thought and Action".

6306: 3166: 15925:, Quote: "He remained a Salafi but became a popular speaker at events organised by a wide range of Islamic organisations" 14800: 6262: 4272:) who advocate the transformation of societies through political action. They include Islamist organizations such as the 3109:, etc. whom they regard as important classical religious authorities. Major contemporary figures in the movement include 2187: 1510:). Following the Salafi hermeneutic approach, Salafis differ from that of non-Salafis in some regards of permissibility. 15611: 15035: 14153: 11717:"Jamal al-Din al-Afghani, Muhammad Abduh, Rashid Rida, Hasan al-Banna: Modernism, Revolution and the Muslim Brotherhood" 11274: 11248: 4895:

and many of his students to have been Salafis. He started a reform movement in the remote, sparsely populated region of

3054:

of the late-19th and early 20th centuries. The person most responsible for this transformation was the Albanian Islamic

18067: 17983: 16331: 13337: 13223: 11630: 10813:(1st ed.). 198 Madison Avenue, New York, NY 10016, United States of America: Oxford University Press. p. 74. 9836: