Salafi movement or Salafist movement or Salafism is a branch of reform or revivalist movement in Sunni Islam that developed in Egypt at the end of the century Responding to European imperialism. However, some sources cite their roots in the 18th century Wahhabi movement. This advocated a return to the tradition of the salaf, which was the first three generations of scholars after the Prophet Muhammad.
The Salafi doctrine centers around the concept of looking back to earlier historical periods in an attempt to understand how the contemporary world should be commanded. They reject the innovation of religion or heresy, and support the application of sharia (Islamic law). This movement is often divided into three categories: the largest group is puritans (or quiet), who avoid politics; the second largest group is the activists, who are involved in politics; the third group is the jihadists, who form the minority. In legal matters, the Salafi is divided between those who, on behalf of the independent legal ruling (ijtihad), reject strict adherence (taqlid ) to four Sunni legal schools ( madhahib ), and others who remain true to this.
The majority of Salafis in Gulf countries are in Qatar, United Arab Emirates and Saudi Arabia. 46.87% of Qatar and 44.8% of the Emirates is Salafi. 5.7% of Bahrain is Salafi and 2.17% of Kuwait is Salafi. Salafi is a "dominant minority" in Saudi Arabia. There are 4 million Saudi Salafis because 22.9% Saudis are Salafi (concentrated in Nejd). The Salafi literalist admission has also gained acceptance in Turkey.
Sometimes, Salafism has been considered a hybrid of Wahhabism and other post-1960 movements. Salafism has been linked to a literalist, strict and puritan approach to Islam - and, especially in the West, with Salafi Jihadists who support jihad against those who are considered enemies of Islam as legitimate Islamic expressions.
Academics and historians have used the term "Salafism" to show "the school of thought that emerged in the second half of the nineteenth century as a reaction to the spread of European ideas" and "sought to expose the roots of modernity in Muslim civilization." However some contemporary Salafists follow the "literal , traditional... command of the sacred texts ", searching for Ibn Taymiyya or his disciple Ibn Kathir rather than the" rather free interpretation "of the nineteenth century Muhammad Abduh, Jamal al-Din al-Afghani, and Rashid Rida.
Video Salafi movement
Etymology
Salafis considered a hadith quoting Muhammad, "The best of my community is my generation, those who follow them and those who follow them." as a call to Muslims to follow the example of the first three generations, known collectively as the salaf. or "pious predecessors" (? ????????? as-Salaf as - ?? li? ). Salaf is believed to include Muhammad himself, "Companions" ( Companions ), "Followers" ( Tabi'un ), and "Followers of Followers" ( Tabi 'al-Tabi 'in ).
Since the fifth or early Muslim generation, Sunni theologians have used Salaf examples to understand the texts and teachings of Islam. Sometimes they refer to the hadith to differentiate the Aqidah from the first Muslim from the next variation in beliefs and methodologies (see the Madhab), against religious innovation ( bid'ah ) and, conversely, to maintain certain views and practices.
Maps Salafi movement
Tenets
According to Bernard Haykel, "temporal proximity with Prophet Muhammad is linked to the most correct form of Islam" among many Sunni Muslims.
Salafis views the Salaf as an eternal model for all generations of Muslims who succeed in their beliefs, exegesis, methods of worship, conduct, morality, piety and behavior: the Islam they train is seen as pure, unpolluted and, therefore, the ultimate authority for the interpretation of the Sunnah.
Salafi da'wa is a methodology, but it is not madh'hab in fiqh (jurisprudence) as it is often misunderstood. Salafi may be influenced by the flow of Maliki, Shafi'i, Hanbali or Hanafi from Sunni Jurisprudence.
The Salafi emphasizes on practicing actions in accordance with the known sunnah, not only in prayer but in every activity in everyday life. For example, many cautious always use three fingers at mealtime, drink water in three pauses, and hold it with their right hand while sitting.
In the legal matter, the Salafi is divided between those who, on behalf of independent legal decisions (ijtihad), deny strict adherence (taqlid ) to the four schools of law ( madhahib ) and others who remain faithful to this. Salafi scholars from Saudi Arabia are generally bound by the Hanbali fiqh and advocate following the Imam rather than having individuals trying to interpret and understand the scriptures alone.
Other Salafi scholars, however, believe that taqlid violates the law. From their perspective, Muslims who follow madhab without seeking direct evidence in person may be lost. The last group of scholars included Rashid Rida, al-Khajnadee, Muhammad Abduh, Saleem al-Hilali and Nasir al-Din al-Albani.
At the end of the belief spectrum, some Salafi followers who adhered to taqlid were polytheism.
Opposition to the use of kalam
Modern supporters of the Athari school of theology are largely derived from the Salafi movement (or Wahhabi ); they upheld Ibn Taymiyah's athari . For followers of the Salafi movement, the meaning of "clear" (ie zahir , clear, exoteric or literal) of the Qur'an, and especially of the prophetic tradition, has sole authority in terms of belief. They believe that to engage in rational disputes ( kalam ), even if one gets to the truth, is strictly prohibited.
Atharis is involved in an amodal reading of the Qur'an, as opposed to those involved in Ta'wil (metaphorical interpretation). They do not try to conceptualize the meaning of the Qur'an rationally, and believe that the "real" modality should be left to God Himself ( tafwid ).
History
Historians and academics dated the rise of Salafism in Egypt at the end of the nineteenth century. Salafis believe that the label "Salafiyya" exists from the first few generations of Islam and that it is not a modern movement. To justify this view, Salafi relies on several quotes from medieval times where the term Salafi is used. However, this quote provides dubious and weak evidence for their claims since the term "Salafiyya" and its derivatives are unusual in medieval and pre-modern literature.
One of the quotes used as proof and widely posted on the Salafi website is from the al-Sam'ani genealogical dictionary (w.1166), who wrote a short entry on the al-Salafi family name (Salafi): "According to what I hear, this [surname shows a person] presumption to a pious ancestor and [one] adoption of their doctrine [madhhabihim]. "Scholar LauziÃÆ'¨re commented that," al-Sam'ani can only register two individuals - a father and his son - whom he knew, plus the entries containing empty space in lieu of their full name, perhaps because al-Sam'ani had forgotten them or did not know them. "Further, he stated that" al-Sam'ani's dictionary shows that the name the best marginal family, and the only quote taken from al-Dhahabi, writing 200 years later, does not prove Salafi's claims. "
In the modern era, however, many Salafis adopt the surname "al-Salafi" and refer to the label "Salafiyya" under various circumstances to evoke a special understanding of Islam that should be different from other Sunni in terms of belief, law, morals, and behavior. Muhammad ibn Abd-al-Wahhab
Modern Salafi considers 18th century scholars, Muhammed bin 'Abd al-Wahhab and many of his students become Salafi. He started a reform movement in remote and populated areas rarely in Najd. He advocates cleaning practices such as temple and tomb visits, which are widespread among Muslims. 'Abd al-Wahhab considers this practice as idolatry, a representation of an inadequate impurity and innovation in Islam.
Trends in Salafism
Some who observed the Salafi movement's propensity to divide the Salafi into three groups - puritans, activists, and jihadists. Puritans focus on education and missionary work to consolidate tawhid; activists focus on political reform and rebuild the Caliphate by means of evolution, but not violence (sometimes called Salafi activism); and the jihadists have the same political goals as the politicians, but are involved in the cruel Jihad (sometimes called Salafi jihadism and/or Qutbism).
Purists
"Purists" are Salafis who focus on non-violence da'wah (Islamic preaching), education, and "purification of religious beliefs and practices". They ignore politics as "a diversion or even innovation that keeps people away from Islam".
They never oppose the authorities. Madkhalism, for example, is a Salafi strain seen as a supporter of authoritarian regimes in the Middle East. Taking the name of the controversial Saudi cleric Rabee al-Madkhali, the movement lost its support in Saudi Arabia just as some members of the Standing Committee (state clerical body) denounced Madkhali in private. The influence of both the movement and its characters has waned so much in the Muslim world that analysts have expressed it as a phenomenon that is largely European.
Activist
Activists are another strain of the global Salafi movement, but different from the Salafi jihadists where they distance themselves from violence and differ from Salafis because they are involved in the modern political process. Due to numerical superiority, this movement has been referred to as the mainstream of the Salafi movement at any given time. This tendency, which some people call "politicos", views politics as "another field in which Salafi beliefs are to be applied" to maintain justice and "ensure that the rules of politics are based on the Shari'a." Al-Sahwa Al-Islamiyya (Islamic Awakening), for example, has been engaged in peaceful political reform. Safar Al-Hawali and Salman al-Ouda are representative of this trend. Being active in social media, they gain support among the more educated youth.
Very simple. We want sharia. Sharia in the economy, in politics, in court, on our borders and our foreign relations.
Salafi jihadist
"Salafi Jihadism" is a term coined by Gilles Kepel to describe self-professed Salafist groups that began to develop interest in jihad (armed) during the mid-1990s. Practitioners are often referred to as "Salafi jihadists" or "Salafi jihadists". Journalist Bruce Livesey estimates that Salafi jihadists constitute less than 1.0 percent of the world's 1.2 billion Muslims (ie, less than 10 million).
Another definition of Salafi jihadism, offered by Mohammed M. Hafez, is "an extreme form of Sunni Islamism that rejects democracy and Shi'a rule." Hafez distinguishes them from conservative and conservative Salafist scholars (such as Muhammad Nasiruddin al-Albani, Muhammad ibn al Uthaymeen, Abd al-Aziz ibn Abd Allah ibn Baaz and Abdul-Azeez ibn Abdullaah Aal ash-Shaikh), but also from > Sahwa Movement associated with Salman al-Ouda or Safar Al-Hawali.
Analysis of the Caucasus Emirate, a group of Salafi jihadists, created in 2014 by Darion Rhodes. It analyzes the strict adherence of the monotheistic group and its rejection of shirk, taqlid, ijtihad and heresy, while believing that jihad is the only way to advance God's purpose on earth.
In spite of some similarities, self-proclaimed self-proclaimed Salafist groups often strongly disagree with each other and reject other Islamic characters.
Views on extremism
In recent years, the Salafi methodology has been linked to jihadist extremist groups that advocate killing innocent civilians. The European Parliament, in a report commissioned in 2013, claims that Wahhabi and Salafi groups are involved, mainly through Saudi charities, in support and supply of weapons to insurgent groups around the world. Some Salafi scholars appear to support extremism and violence. Egyptian Salafi cleric Mahmoud Shaaban "appeared on a religious television channel calling on the death of the main opposition leader Mohammed ElBaradei - a Nobel Peace Prize laureate - and former presidential candidate Hamdeen Sabahi. The popular Salafist priest Zakir Naik speaks of Osama bin Laden, saying that he will not criticize bin Laden because he has not met him and did not know him personally. He added that, "If bin Laden is fighting against the enemies of Islam, I am for him," and that "If he terrorizes America - terrorist, the greatest terrorist - I am with him, every Muslim should be a terrorist.The problem is that if he terrorizes terrorists, follow Islam, whether he or she is not, I do not know, but you as a Muslim know that, without checking, putting charges are also wrong. "
Other Salafis have rejected the use of force. Saudi scholar Muhammad ibn althaya considered the suicide bombing unlawful and the scholar Abdul Muhsin al-Abbad wrote a treatise entitled: Who do intellectuals and religions think are the suicide bombings and destruction that Jihad considers? . Muhammad Nasir al-Din al-Albani declares that "History repeats Everyone claims that the Prophet is their example, our prophet spent the first half of his message making da'wah, and he did not start with jihad".
Salafism is globally sponsored by Saudi Arabia and this ideology is used to justify the violent acts of Salafi Jihad groups that include Al-Qaeda, ISIS, Boko Haram, and Al-Shabaab. In addition, Saudi Arabia printed textbooks for schools and universities to teach Salafism as well as recruit international students from Egypt, Bangladesh, Indonesia, Africa and the Balkans to help spread Salafism in their local communities.
Several other Islamic groups, especially some Sufis, have also complained of extremism among some Salafis. It has been noted that the Western association of the Salafist ideology by violence comes from the writing "through the prism of security studies" published at the end of the 20th century and that continues.
Group and regional movement
Saudi Arabia Saudi Arabia (Wahhabism)
Wahhabism is a stricter form of Saudi Salafism, according to Mark Durie, which states that Saudi leaders are "active and diligent" using their substantial financial resources "in funding and promoting Salafism worldwide." Ahmad Moussalli tends to agree with the view that Wahhabism is part of Salafism, saying "As a rule, all Wahhabis are salafi, but not all salafi are Wahabi".
However, many scholars and critics distinguish between the old form of Saudi Salafism (termed Wahhabism) and the new Salafism in Saudi Arabia. StÃÆ'Â © phane Lacroix, a friend and lecturer at Sciences Po in Paris, also affirmed the difference between the two: "Unlike Wahhabism, Salafism refers [...] to all the hybridizations that have occurred since the 1960s between the teachings of Muhammad bin 'Abd al-Wahhab and other schools of Islamic thought Hamid Algar and Khaled Abou El Fadl believed, during the 1960s and 1970s, Wahabism changed its name to Salafism because it knew it could not "spread in the modern Muslim world" as Wahhabism.
His donations fund about 90% of all faith costs, across the Muslim World, according to journalist Dawood al-Shirian. It extends to old and young, from children's madrassas to high-level scholarships. "Books, scholarships, scholarships, mosques" (eg, "more than 1,500 mosques built from Saudi public funds over the past 50 years") are paid. It rewards journalists and academics, who follow and build satellite campuses around Egypt for Al Azhar, the oldest and most influential Islamic university. Yahya Birt calculates spending on "1,500 mosques, 210 Islamic centers and dozens of colleges and Muslim schools" for about $ 2-3 billion annually since 1975. To put that figure into perspective, the Soviet propaganda budget is about $ 1 billion annually.
This expenditure has done much to overwhelm a less strict local Islamic interpretation, according to observers such as Dawood al-Shirian and Lee Kuan Yew, and has led to the Saudi interpretation (sometimes called "petro-Islam") to be regarded as a correct interpretation - or " gold standard "of Islam - in the minds of many Muslims.
Salafi is often referred to as Wahabi, which they regard as degrading terms.
South Asia (Ahl-i Hadith movement)
Ahl-i Hadith is a religious movement that emerged in North India in the mid-nineteenth century. The Ahl-i-Hadithists regard the Quran, Sunnah, and hadith as the sole source of religious authority and against everything introduced in Islam after the early days. In particular, they reject taqlid (following legal precedent) and support ijtihad (independent legal reasoning) based on the scriptures. The followers of the movement call themselves Salafis, while others refer to them as Wahhabis, or consider them variations on the Wahhabi movement. In recent decades, the movement has expanded its presence in Pakistan, Bangladesh and Afghanistan.
Syed Nazeer Husain of Delhi and Siddiq Hasan Khan of Bhopal are considered the founders of this movement. Islam and the Sufism of the People, generally popular among the poor and the working class in the region, are a curse for the beliefs and practices of Ahl-i Hadith. This attitude towards Sufism has brought movement into conflict with the rival movement of Barelvi even more than its Barelvis rival, Deobandis. Ahl-i Hadith followers identify with Zahiri madhhab. This movement draws inspiration and financial support from Saudi Arabia.
Egypt
There are 5 to 6 million Salafis in Egypt. Salafi in Egypt is not united under a single banner or unified leadership. The main Salafi trends in Egypt are Al-Sunna Al-Muhammadeyya Society, Salafist Calling, Salafism al-Madkhaliyya, Salafism Activist, and al-Gam'eyya Al-Shar'eyya. Since 2015 the Egyptian government has banned books related to the Salafi movement.
Al-Sunna Al-Muhammadeyya Society, also known as Ansar Al-Sunna, was founded in 1926 by Sheikh Mohamed Hamed El-Fiqi (d.), A graduate of 1916 Al-Azhar and a renowned Muslim reformist student of Muhammed Abduh. It is considered the main Salafi group in Egypt. El-Fiqi's ideas hate Sufism very much. But unlike Muhammad Abduh, Ansar Al-Sunna follows tauhid as preached by Ibn Taimiyyah.
Salafist Call is another influential Salafi organization. This was the result of student activism during the 1970s. While many activists joined the Muslim Brotherhood, a faction led by Mohammad Ismail al-Muqaddim, influenced by Salafis from Saudi Arabia who established Salafist Calling between 1972 and 1977.
The Salafist Call created the Al-Nour Party after the Egyptian Revolution of 2011. It has an ultra-conservative Islamist ideology, which believes in applying strict Sharia law. In the 2011-12 Egyptian parliamentary elections, the Islamist Block led by the Al-Nour party received 7,534,266 votes out of a total of 27,065,135 correct votes (28%). The Islamic bloc gained 127 seats from the contested 498 parliamentary seats, second only to the Muslim Brotherhood's Freedom and Justice Party. Al-Nour Party alone won 111 out of 127 seats. From January 2013 the party gradually distance itself from the government of the Brotherhood Mohammad Morsi, and came to join the opposition in a July 2013 coup that deposed Morsi. The lawsuit against the party was dismissed on September 22, 2014 because the court declared no jurisdiction. A case of party dissolution was delayed until January 17, 2015. Other court cases issued to dissolve the party were dismissed after the Urgent Matters Court of Alexandria ruled on 26 November 2014 that they had no jurisdiction.
According to Ammar Ali Hassan of al-Ahram, while Salafis and Muslim Brotherhood agree on many issues such as the need to "Islamize" the people and limit private property by legally requiring all Muslims to give alms, the first to reject flexibility. the latter on the issue of whether women and Christians should be entitled to serve in high office, as well as their relatively tolerant attitude towards Iran.
Tunisia
Salafism has been labeled as "ultra-conservative", in the context of Tunesia after the 2011 revolution.
French
In France, in 2015 the police said that salafism was represented in 90 of the 2500 religious communities under investigation, which were twice as many as five years earlier.
German
Salafism is a growing movement in Germany whose purpose of Islamic dictatorship is not in accordance with Western democracy. Estimates by the German interior intelligence service show that it grew from 3,800 members in 2011 to 7,500 members by 2015. In Germany, most of the recruitment for the movement takes place on the Internet as well as on the streets, a propaganda impulse that mostly attracts youth. There are two ideological camps, advocating political Salafism and directing its recruitment efforts to non-Muslim and non-Salafi Muslims to gain influence in society. Other movements and minorities, jihadist Salafiism, supporters gained influence with the use of violence and almost all terrorist cells identified in Germany are from the Salafis.
In 2015, Sigmar Gabriel, Vice-Chancellor of Germany, spoke, saying "We need Saudi Arabia to resolve the regional conflict, but we must at the same time make clear that the time to turn is past." Wahhabi mosques are funded all around the world by Saudi Arabia In Germany, many dangerous Islamists come from these communities. "
In November 2016, national raids were conducted on the Salafi of True Religion (Islamic organization).
According to the German Federal Office for the Protection of the Constitution in Cologne, the number of Salafis in Germany grew from 9,700 in December 2016 to 10,800 in December 2017. In addition to the increase, the Salafi movement in Germany is increasingly fragmented which makes them more difficult to monitor by authorities. According to the office, the distribution of the Qur'an road takes place less frequently which is described as a success for the authorities. Radicalization changed the characters, from taking place in mosques and Salafi organizations among the regions more common in small circles, which are increasingly forming on the internet. The next development is increasing the participation of women.
China
Salafism was opposed by a number of Hui Muslim sects in China such as by Gedimu, Sufi Khafiya and Jahriyya, to the fact that even the fundamentalist Chinese sect of Yihewani (Ikhwan), founded by Ma Wanfu after the Salafi inspiration, condemned Ma Debao and Ma. Zhengqing as a heretic when they tried to introduce Salafism as the main form of Islam. Ma Debao established a Salafi school, called Sailaifengye (Salafi), in Lanzhou and Linxia. It is completely separate from other Muslim sects in China. Muslim Hui avoids Salafis, even if they are family members. The number of Salafis in China is not included in the list of percentage of Muslim sects in China. Kuomintang Sufi Muslim General Ma Bufang, who supported the Muslim Yihewani (Ikhwan), persecuted the Salafis and forced them to hide. They are not allowed to move or worship openly. Yihewani has become secular and Chinese nationalist; they regard the Salafiyya as "heterodox" ( xie jiao ) and those who follow the teachings of strangers ( waidao ). After the Communists took power, the Salafis were allowed to worship openly again.
Bosnia and Herzegovina
Many religious buildings were destroyed in the Bosnian War during the 90s and mosques were often rebuilt with the help of Saudi Arabia in exchange for Saudi control which was the starting point of Wahhabi influence in Bosnia. Because of the wahhabism that comes along with Saudi help to rebuild the mosque and with Gulf-led priests mandated by the salafi influences, all veil coverings such as the niqab and burqa have become more common and the issue of polygamy is debated in parliament due to the pressure of the groups Islamists. According to a study from 2005, more than 3% of the main Sunni Muslim population (about 60,000 people) from Bosnia and Herzegovina identified themselves as wahhabist.
Vietnamese
Salafist expansion efforts among Muslim Chams in Vietnam have been stopped by Vietnamese government control, however, the loss of Salafis among the Chams has been a benefit of Jamaah Tabligh.
Swedish
Representatives of mosques in GÃÆ'¤vle promote this Islamic variant, which in Sweden is considered extreme. According to researcher Aje Carlbom at MalmÃÆ'¶ University. The organization behind missionary work is the Unified Swedish Dawah Center, abbreviated SUDC. SUDC is characterized as a salafi group by a religious history researcher at the University of Stockholm and has many links with British Muslims Abdur Raheem Green. According to professor Mohammed Fazlhashemi, salafi opposes rational theology and hates Muslim shia above all else. More names = gd_7sep2015 & gt; "(sv) GÃÆ'¤vles moskÃÆ' Â © vill sprida extreme tolkning av islam". Gefle Dagblad. September 7, 2015 . Retrieved September 8 2015 . Ã, & lt;/ref & gt; Three Muslim community organizations in MalmÃÆ'¶ invited antisemit and homophobic salafi lecturers like Salman al-Ouda. One of the organizations, Alhambra is a student at the University of MalmÃÆ'¶ community.
In HÃÆ'¤ssleholm the Ljusets moskÃÆ' spreading salafi ideology and portraying Muslim shia as apostates and traitors in social media while the cruelty of an Islamic state is never mentioned.. In 2009 Abu al-Hareth imam in the mosque was sentenced to six years in prison for attempted murder of a local Shia Muslim from Iraq and another member set fire to a Shiite mosque in MalmÃÆ'¶.
In 2017 Swedish Security Police reported that the number of jihadists in Sweden has increased to thousands from about 200 in 2010. Based on social media analysis, the increase was recorded in 2013.
Qatar
Similar to Saudi Arabia, most of the citizens of Qatar adhere to the strict sect of Salafism called Wahhabism. Qatar's national mosque is the Mosque of Imam Muhammad bin Abd al-Wahhab named after the founder of Wahhabism. Similar to Saudi Arabia's Salafism support, Qatar also funded the construction of a mosque that promotes Wahhabi Salafism.
In contrast to the strict practice of Wahhabi Salafism in Saudi Arabia, Qatar has shown an alternative view of Wahhabism. In Qatar, women are allowed by law to drive, non-Muslims have access to pigs and liquors through state-owned distribution centers, and religious police do not force businesses to close during prayer times. Also, Qatar hosts the branches of several American universities and "City Churches" where migrant workers can practice their religion. The adoption of a more liberal interpretation of Wahhabism is largely credited to the young Emir of Qatar, Tamim bin Hamad Al Thani.
However, a more tolerant interpretation of Qatar's Wahhabism compared to Saudi Arabia has drawn reactions from Qatari and foreigners. The Economist reports that a Qatari cleric criticized the state's acceptance of un-Islamic practices far from public space and complained that the people of Qatar were oppressed. Although gender segregation in Qatar is less stringent than that found in Saudi Arabia, plans to offer college together are sidelined after threats to boycott private state universities in the segregation of Qatar. Meanwhile, there are reports of local dissatisfaction with alcohol sales in Qatar.
Qatar has also attracted widespread criticism for trying to spread its fundamental religious interpretations through both military and non-military channels. Militarily, Qatar has been criticized for funding extremist Islamist insurgents in the Libyan Crisis and the Syrian Civil War. In Libya, Qatar is funding an ally of Ansar al-Sharia, a jihadist group thought to be behind the assassination of former US ambassador Christopher Stevens, while channeling arms and money to Ahrar al-Sham's Muslim group in Syria. In addition, Qatar-based online charities and online campaigns, such as Eid Charity and Madid Ahl al-Sham, have a history of financing terrorist groups in Syria. Qatar has also repeatedly provided financial support to the Gaza government headed by the militant Hamas organization while senior Hamas officials have visited Doha and hosted Qatari leaders in Gaza. Qatar also gave about $ 10 billion to the Egyptian government during Mohamed Morsi's time in office.
Non-militarily, Qatar-funded Al Jazeera broadcasters have been criticized for selective reports coordinating with Qatar's foreign policy objectives. In addition, reports criticized Qatar's financing for the construction of mosques and Islamic centers in Europe in an attempt to use the country's Salafist interpretation of Islam. Qatar's reports that tried to influence the US school curriculum and the influence of buying at universities have also spread. The nearby Gulf States of Saudi Arabia, Bahrain and the United Arab Emirates have been among the countries that have condemned Qatar's actions. By 2014, three Gulf states withdraw their ambassador from Qatar which refers to Qatar's failure to commit itself not to interfere in the affairs of other Gulf Cooperation Council (GCC) nations. Saudi Arabia also threatened to block land and sea borders with Qatar.
Statistics
Worldwide there are about 50 million Salafis, including about 20 to 30 million Salafis in India, 5 to 6 million Salafis in Egypt, and 1.6 million Salafis in Sudan. The Salafi community is smaller elsewhere, including about 10,000 in Tunisia, 17,000 in Morocco, 7,000 in Jordan, 17,000 in France and 5,000 in Germany.
This is often reported from various sources, including the German domestic intelligence service (Bundesnachrichtendienst), that Salafism is the fastest growing Islamic movement in the world.
Other uses
Modernist Salafism
Contrary to traditionalist Salafism discussed throughout this article, academics and historians have used the term "Salafism" to denote the modernists, "a school of thought that emerged in the second half of the nineteenth century as a reaction to the spread of European ideas" and " trying to expose the roots of modernity in Muslim civilization. " They are also known as Modernist Salafi . However the contemporary Salafi follows the "literal, traditional [...] command of the sacred texts", seeking Ibn Taymiyya rather than the "rather free interpretation" of the 19th century figures of Muhammad Abduh, Jamal al-Din al-Afghani, and Rashid Ridha.
The origins of contemporary Salafism in the modernist "Salafist movement" of Jamal al-Din al-Afghani and Muhammad Abduh are recorded by some, while others say Islamic Modernism is influenced only by contemporary Salafism. However, the old idea has been rejected by the majority. According to Quintan Wiktorowicz:
There has been some confusion in recent years because both modernist Islam and contemporary Salafi refer to themselves as al-salafiyya, which causes some observers to incorrectly deduce the general ideological lineage. The earlier Salafiyya (modernist), however, is a very rationalist Asharis.
Inspired by Islamic modernists, groups such as the Muslim Brotherhood, Jamaat-e-Islami, etc. Called Salafi in this context. The Muslim Brotherhood includes the term salafi in the "About Us" section of its website.
In this context, "in terms of their respective formations, Wahhabism and Salafism are quite different: Wahhabism is a felled Islam that rejects modern influences while Salafism seeks to reconcile Islam with modernism What they have is that both reject the traditional teachings of Islam supporting the reinterpretation of 'fundamentalists' directly.Although Salafism and Wahhabism began as two different movements, the embrace of Faisal Salafi (Muslim Brotherhood) pan-Islamism resulted in cross-pollination between the teachings of Ibn Abd al-Wahhab regarding tauhid, shirk and heresy and Salafist interpretation of the hadith (some of the Salafis) nominate ibn Abd al-Wahhab as one of the Salafs (retrospectively bringing Wahhabism into the fold of Salafism), and Muwahideen began to call themselves Salafis. "
In a broad sense
In a broad sense, Salafis (followers of the Salaf) mean any reform movement that calls for the resurrection of Islam by returning to its origin. In line with Wahhabism they promote the literal understanding of the sacred texts of Islam and reject the other more liberal reformist movements such as those inspired by Muhammad Abduh or by Muhammad Iqbal.
Criticism
Islamic Opposition
Scholars from Al-Azhar University in Cairo produced a work of religious opinion entitled al-Radd (Response) to refute the views of the Salafi movement. Al-Radd selects some Salafi deviations - in terms of his own ritual of prayer targeted for the following Salafi-related criticisms:
- Claims that it is forbidden to mention the name of God during the small ablution [Fatwa 50]
- Claims that it is compulsory for men and women to perform a great ablution on Fridays [Fatwa 63]
- Claims that it is forbidden to own dogs for reasons other than hunting [Fatwa 134]
- Claims that it is forbidden to use alcohol for perfume [Fatwa 85].
One of the authors of al-Radd , Legal Professor Anas Abu Shady stated that "they [Salafi] want to be all things to all people." They are interested not only in the proof (al-zahir), although most their law goes back to Muhalla of Ibn Hazm's] ulama, but they also believe that they themselves understand the hidden (al-batin)! "
Syrian scholar Muhammad Said Ramadhan Al-Buthi writes a number of denials of Salafism including Al-La Madhhabiyya (Leaving the sect) is the most dangerous Bid'ah Violent Islamic Sharia (Damascus: Dar al-Farabi 2010) and Al-Salafiyyah is a blessed age, not a school of thought (Damascus: Dar al-Fikr, 1990) is probably the most reputed Salafism famous in the twentieth century.
Many of Salafism's academic rebuttal have been produced in English by Khaled Abou El Fadl of UCLA School of Law, Timothy Winter of Cambridge University and G.F. Haddad. El Fadl argues that fanatical groups like al-Qaeda "take their theological place from Puritanism that is intolerant of the Wahhabi and Salafi creeds". He also pointed out that extreme intolerance and even the support of terrorism that manifests in Wahhabism and Salafism are deviations from the Muslim historical tradition. El-Fadl also argues that the Salafi methodology "floated into a stifling apologet" in the mid-20th century, a reaction to "anxiety" to "make Islam compatible with modernity," by its leaders at the beginning of this century.
According to the Sunnah Foundation of America, the Salafi and Wahhabi movements are strongly opposed by a long list of Sunni scholars. The Saudi government has been criticized for damaging thousands of years of Islamic heritage in Saudi Arabia. For example, there is some controversy that the expansion project of the mosque and Mecca itself caused damage to the early Islamic heritage. Many ancient buildings, some over a thousand years old, have been destroyed to make room not only for the expansion of the Grand Mosque, but for new malls and hotels. Although some Salafis who attended lectures by The City Circle in England, both opposed him like any other Muslim. The Salafi movement has been linked by Marc Sageman to several terrorist groups around the world, such as Al-Qaeda.
Sociological Criticism
Although Salafism claims to rebuild Islamic values ​​and protect Islamic culture, sociological observations show that Salafism is incompatible with Islamic tradition. Actually elements of Islamic culture, such as music, poetry, literature and philosophy are regarded as the work of Satan. Generally, Salafis do not obey traditional Islamic communities, and those who do so, often oppose traditional Islamic values.
German government statement on Salafism
German government officials have stated that Salafism has a strong relationship with terrorism but has clarified that not all Salafis are terrorists. Statements by German government officials criticizing Salafism were broadcast by Deutsche Welle in April 2012.
Leading Salafi
- Abd al-Aziz ibn Baz, Grand Mufti Saudi Arabia
- Abdullaah al-Ghudayyan, late Saudi Arabian scholar (died 2010)
- Abdullah el-Faisal, Jamaican Muslim leader
- Abul A'la Maududi, Pakistani expert and philosopher
- Abdur Raheem Green
- Abu Qatada, the Jordanian cleric
- Ali al-Tamimi, the leader of contemporary American Islam
- Anjem Choudary, the 21st century British Salafi figure
- Anwar al-Awlaki, leader of the American/Al-Qaeda terrorist group in the Arabian Peninsula (AQAP)
- Bilal Philips, Canadian Salafi imam
- Feiz Mohammad
- Haitham al-Haddad, English Salafi scholar
- Muhammad Al-Munajjid, Salafi scholar
- Muhammad ibn al Uthaymeen, Saudi scholar of late Salafi (died 1999) Muhammad Nasiruddin al-Albani (died 1999), Albanian-Syrian scholar who published more than 100 books, gave lectures widely, and taught briefly in Saudi Arabia
- Mohammed Yusuf (Boko Haram), Muslim Nigeria
- Abu Bakar Bashir, leader of the Indonesian terror group (Jema'ah Islamiyah)
- Nasir al-Fahd, a Saudi Salafi scholar who supports jihad, opposes the Saudi state, and in 2012 proclaims loyalty to ISIS
- Omar Bakri Muhammad, the 21st century Jihadist Salafi preacher
- Abu Bakr al-Baghdadi, leader of the terrorist group (Islamic State, known as ISIS, ISIL, IS, Daesh)
- Osama bin Laden, a Saudi cleric who developed and led the terror group (Al-Qaeda)
- Rabee al-Madkhali, a Saudi scholar and former head of the Sunna Studies Department at the Islamic University of Madinah. He is separated with extremist rebel groups.
- Yasir Qadhi, an American Muslim scholar, professor at Rhodes College, and author; also the Dean of Academic Studies at the international al-Maghrib Institute
- Zakir Naik, Salafi ideologues in India
See also
- Ahl al-Hadith
- International Propagation of Salafism and Wahhabism
- Islam in Saudi Arabia
- Islamic Fundamentalism
- Islamic schools and branches
- The Muslim World League
- Petro-Islam
- Shirk (Islam)
- Sufi-Salafi relationship
- Wahhabi movement
- Deobandi Movement
References
Bibliography
- Muhammad in History, Mind, and Culture: An Encyclopedia of the Prophet of God (2 vols), Edited by C. Fitzpatrick and A. Walker, Santa Barbara, ABC-CLIO, 2014. ISBNÃ, 1610691776.
Source of the article : Wikipedia
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