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112-755: Izala Society or Jama'atu Izalatil Bid’ah Wa Iqamatus Sunnah (Society for the Removal of Bid'ah and Re-establishment of the Sunnah ), also known as JIBWIS , is a Salafi organization originally established in Northern Nigeria to fight what it sees as the Bid'ah and Shirk practiced by the Sufi orders . It is one of the largest Sunni societies in Nigeria , Chad , Ghana , Niger , and Cameroon . JIBWIS

224-515: A "famous Islamic admonition: `Better one hundred years of the Sultan's tyranny than one year of people's tyranny over each other.`" Other sacred scriptures providing grounding for political quietism in Islam include the ayat `Obey God, obey his Prophet and obey those among you who hold authority`( Q4:59 ) and the hadith : “Listen and obey, even if the one appointed over you is an Ethiopian slave with

336-568: A "government in exile," with which finally he was able to return in triumph to his birthplace and establish the Islamic state in Mecca...The Prophet as rebel has provided a sort of paradigm of revolution—opposition and rejection, withdrawal and departure, exile and return. Time and time again movements of opposition in Islamic history tried to repeat this pattern. Contrasting the Salafi quietists with

448-444: A Salafi preacher as saying: "The Prophet said: as long as the ruler does not enter into clear kufr [disbelief], give him general obedience," even if he is a sinner. Classic "books of creed” all warn against causing social upheaval. Wood describes these quietists as believing "Muslims should direct their energies toward perfecting their personal life, including prayer, ritual, and hygiene," rather than jihad and conquest. He compares

560-405: A Sunni jurist and one of the great early authors of Sufism, discusses a report attributed to the companion and first caliph Abū Bakr al-Ṣiddīq where the latter defines ‘uzla or retreat in the bodily sense as a synonym for monasticism. Al-Tirmidhi makes a rhetorical body shunning/heart-shunning dichotomy between Christians and Jews, who shunned the world with their bodies, and Muslims, who shunned

672-486: A cluster of contemporary Sunni renewal and reform movements inspired by the teachings of classical theologians—in particular Ibn Taymiyya (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. Conservative Salafis regard Syrian scholars like Rashid Rida (d. 1935 CE/ 1354 AH) and Muhibb al-Khatib (d. 1969 CE/ 1389 AH) as revivalists of Salafi thought in

784-499: A diversion that encourages deviancy.” Western scholar Jacob Olidort describes the Salafi scholar Muhammad Nasiruddin al-Albani (d. 1999) as "the most prominent quietist Salafist of the last century". His slogan "later in life" was: “the best policy is to stay out of politics.” Today, his students range from Madkhalis —which Olidort describes as the "absolute quietists"—to the violent Ikhwan insurgents that planned and perpetrated

896-933: A head like a raisin. Even if the one appointed over you is a mutilated Ethiopian slave whose nose and ears have been cut off, listen to him and obey, so long as he leads you according to the Book of Allah.” Other "commonly cited" but not scriptural sayings among Sunni jurists and theologians that encourage acceptance over resistance include "whose power prevails must be obeyed" and "the world can live with tyranny but not with anarchy". Saud al-Sarhan in his treatise Political Quietism in Islam: Sunni and Shi’i Practice and Thought states that in medieval times in back drop of power of Muslim empire supremos became absolute and being quiet became virtue of ideal citizens , genre of Nasihat and advice literature started thriving. According to al-Sarhan goal of advice literature then in those times

1008-644: A holistic conception of Islamic state and society; similar to the Wahhabi movement. Muslim Brotherhood 's Syrian leaders like Mustapha al-Siba'i and 'Isam al-'Attar were also influential in the movement and their ideas influenced numerous Jordanian students. The Damascene Salafiyya consisted of major scholarly figures like Muhammad Bahjat al-Bitar al-Athari , 'Ali al-Tantawi , Nasir al-Din al-Albani , 'Abd al-Fattah al-Imam, Mazhar al-'Azma, al-Bashir al-Ibrahimi, Taqiy al-Din al-Hilali , Muhiy al-Din al-Qulaybi, 'Abd Allah al-Qalqayli, etc. Numerous books of

1120-811: A more conservative strand of Salafiyya , which would also influence the ideologues of the Muslim Brotherhood in Egypt . The usage of the term " Salafiyya " to denote a theological reform movement based on the teachings of the Salaf al-Salih ; was popularised by the Syrian disciples of Tahir al-Jaza'iri who were active in Egypt during the 1900s. They opened the famous " al-Maktaba al-Salafiyya " ("The Salafi Bookshop") in Cairo in 1909. Rashid Rida co-operated with

1232-542: A person adheres to it inwardly and outwardly, then he is like the believer who is following truth inwardly and outwardly." Historians and academics date the emergence of Salafiyya movement to the late 19th-century Arab world , an era when European colonial powers were dominant. Notable leaders of the movement included Jamal al-Din Qasimi (1866–1914), 'Abd al-Razzaq al Bitar (1837–1917), Tahir al-Jazai'iri (1852–1920) and Muhammad Rashid Rida (1865–1935). Until

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1344-454: A person performs a disbelieving deed [I.e. if we are to do Takfîr ]... The disbelief has to be clear and known and it shouldn’t be possible to misunderstand it. If one can misunderstand it, then one doesn’t do Takfîr on the person who falls into it (this deed) even if the deed is disbelief.. It was nothing other than this unsound misinterpretation that made the rebellion of the Khawârij harm

1456-454: A person who "supported the pure Sunna and al-Tariqa al-Salafiyah ( Salafiyah way or methodology )"; referring to his non-conformist juristic approach that was based on direct understanding of Scriptures and his practice of issuing fatwas that contradicted the madhabs . 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,

1568-454: A renewal of Muslim life and had a major influence on many Muslim thinkers and movements across the Islamic world . Salafi Muslims oppose bid'a (religious innovation) and support the implementation of sharia (Islamic law). In its approach to politics , the Salafi movement is sometimes divided by Western academics and journalists into three categories: the largest group being

1680-555: A return to the Salaf , Rashid Rida emphasised the path of the first four Rightly-Guided Caliphs ( Khulafa Rashidin ) 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 Salafiyya movement and his ideas inspired many Islamic revivalist movements. Rashid Rida's religious approach

1792-767: A theology). Also important in its manhaj (Arabic: منهج i.e. Methodology) are certain legal teachings as well as forms of sociability and politics. The Salafi da'wa is a methodology, but it is not a madhhab (school) in fiqh (jurisprudence) as is commonly misunderstood. Salafis oppose taqlid to the Maliki , Shafi'i , Hanbali , Hanafi or Zahirite law schools of Sunni fiqh. The followers of Salafi school identify themselves as Ahlul Sunna wal Jama'ah and are also known as Ahl al-Hadith . The Salafiyya movement champions this early Sunni school of thought, also known as traditionalist theology . Salafis place great emphasis on practicing actions in accordance with

1904-543: Is unlawful and challenge the authority of the legal schools. In their perspective, since the madhhabs emerged after the era of Salaf al-Salih (pious predecessors); those Muslims who follow a madhhab without directly searching for Scriptural evidences would get deviated. These include the scholars of Ahl-i Hadith movement, Muhammad Nasir Al-Din al-Albani (d. 2000), Muḥammad Ḥayāt al-Sindhī (d. 1163), Ibn 'Amir al-Ṣanʿānī (d. 1182), al-Shawkānī (d. 1250), etc.; who completely condemn taqlid (imitation), rejecting

2016-848: Is "forbidden to rebel against a [Muslim] ruler", or even become involved in political factions, as this would cause disunity in the community; but that at the right time in the future, when (depending on the sect of Muslim), a consensus of Islamic scholars (in Sunni Islam), or the twelfth imam (in Twelver Shia Islam) call for it, all Muslims should support a true Islamic government. (The Sunnis of Saudi Arabia and Salafis are sometimes described as having "quietist" and "radical" wings.) Some analysts have argued that "Islamic political culture promotes political quietism", especially when faced with forms of absolute leadership, such as autocracy , monarchy , or caliphate , and cite

2128-466: Is a revival movement within Sunni Islam , which was formed as a socio-religious movement during the late 19th century and has remained influential in the Islamic world for over a century. The name " Salafiyya " is a self-designation, to call for a return to the traditions of the "pious predecessors" ( salaf ), the first three generations of Muslims (the Islamic prophet Muhammad and

2240-553: Is absolutely forbidden. Atharis engage in strictly literal and amodal reading of the Qur'an and hadith (prophetic traditions) and only their clear or apparent meanings have the sole authority in creedal affairs. As opposed to one engaged in Ta'wil (metaphorical interpretation), they do not attempt to conceptualize the meanings of the Qur'an rationally; and believe that the real meanings should be consigned to God alone ( tafwid ). Following

2352-573: Is an act of shirk (polytheism). Contemporary Salafis generally discard the practice of adhering to the established rulings of any particular Madhhab , condemning the principle of Taqlid (blind imitation) as a bid'ah (innovation) and are significantly influenced by the legal principles of the Zahirite school, historically associated with anti- madhhab doctrines that opposed the canonization of legal schools. Early Zahirite scholar Ibn Hazm's condemnation of Taqlid and calls to break free from

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2464-462: Is from the genealogical dictionary of al-Sam'ani (d. 1166), who wrote a short entry about the surname "al-Salafi" (the Salafi): "According to what I heard, this [surname indicates one's] ascription to the pious ancestors and [one's] adoption of their doctrine [madhhabihim]." In his biographical dictionary Siyar a`lam al-nubala , Athari theologian Al-Dhahabi described his teacher Ibn Taymiyya as

2576-566: Is to interpret literally the Koranic verses and hadiths that relate to the Divine attributes [ ijra' ayat al-sifat wa ahadith al-sifat 'ala zahiriha ], and without attributing to Him anthropomorphic qualities [ ma' nafy al-kayfiyya wal tashbih ]." The followers of the Salafiyya school look to the medieval jurist Ibn Taymiyya as the most significant classical scholarly authority in theology and spirituality. Ibn Taymiyya's theological treatises form

2688-627: The Sahabah [his companions], then the Tabi'in , and the third generation, the Tabi' al-Tabi'in ), who are believed to exemplify the pure form of Islam . In practice, Salafis claim that they rely on the Qur'an , the Sunnah and the Ijma (consensus) of the salaf , giving these writings precedence over what they claim as "later religious interpretations". The Salafi movement aimed to achieve

2800-460: The Fuqaha (jurisconsultants) in the study of hadith , their interpretations and rationalisation. Thus, he was accommodative towards classical structures of Fiqh . In Yemen , influential scholar Muhammad ibn Ali Al-Shawkani (1759–1834) condemned Taqlid far more fiercely, and his movement advocated radical rejection of classical Fiqh structures. The promotion of Ijtihad of these movements

2912-502: The Sahaba as exemplar role models in religious life, they emulate them through the lens of the classical traditions of the madhahib and its religious clergy . On the other hand, Salafis attempt to follow the Salaf al-Salih through recorded scriptural evidences, often bypassing the classical manuals of madhahib . Nonetheless, both Salafis and Mutakallimun empasize the significance of

3024-529: The Salaf al-Salih ; who were the early three generations of Muslims that succeeded Prophet Muhammad . They consider the faith and practices of salaf al-salih 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 schools of law as well as popular Sufism . The emergence of Salafism coincided with

3136-467: The murid - murshid relationship in mysticism , as well as the Silsilas (chains of transmission) upon which Tariqah structures were built. In particular, Rida fiercely rebuked political quietism and pacifist doctrines of various Sufi orders. The Salafiyya of Rida and his disciples held onto an ideal of the complete return to the religious and political ways of the salaf . In calling for

3248-466: The sharia law . In order to restore Islam , bring back its days of glory, and free the Muslims from the clasps of ignorance, Qutb proposed the shunning of modern society, establishing a vanguard modeled after the early Muslims, preaching, and bracing oneself for poverty or even death as preparation for jihad against what he perceived as jahili government/society, and overthrow them. Qutbism ,

3360-576: The Arab world . Rida's religious orientation was shaped by his association with Syrian Hanbali 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. Some of the major Salafi reform movements in the Islamic world today include the Ahl-i Hadith movement, inspired by

3472-567: The Athari school of theology largely come from the Salafi movement; they uphold the Athari works of Ibn Taymiyya . 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 Shaykh al-Islam . Other important figures include major scholars important in Islamic history, such as Ahmad ibn Hanbal . While proponents of Kalam revere early generations of Salaf al-Salih , viewing Muhammad and

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3584-594: The First World War , religious missions of the Salafi call in the Arab East 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 Islamic state that implements Sharia (Islamic law) and thus laid the intellectual foundations for

3696-555: The Islâmic Ummah . Khawârij get the idea that the deed is disbelief and (thusly) they revolt, which they said to ‘Alî bin Abî Tâlib ... Those you accuse among the Arab and Muslim rulers can be excused. They have perhaps not received the truth. They maybe have received it while at the same time somebody made them misunderstand the matter. Thus, one has to be sensible when it comes to this matter." Modern Salafi movements such as

3808-520: The Muslim Brotherhood , which was founded in Egypt in the 1920s, co-opted the Sufi tradition of ‘uzla' or retreat from worldly affairs and political quietism as a form of "soft jihad" against fellow Muslims. Sayyid Qutb could be said to have founded the actual movement of Salafi-Jihadism . He was a prominent leader of the Muslim Brotherhood and a highly influential Islamist ideologue, and

3920-679: The Ottoman Maturidite scholar Muhammad Zahid al-Kawthari (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 ( Al- Asma wa-l-Sifat ) and seemingly anthropomorphic expressions in the Qur'an . At the height of his career, Bitar enjoyed the respect of Syrian ulema and laypersons of all groups. For his student Nasir al-Din Albani (1914–1999) and his purist Salafi followers, Bitar

4032-606: The Wahhabi movement in the Arabian Peninsula , subcontinental reform movements spearheaded by Shah Waliullah Dehlawi , Shah Ismail Dehlawi and Sayyid Ahmad Shaheed as well as the Yemeni islah movement led by Al-San'aani and Al-Shawkani . These movements had advocated the belief that the Qur'an and Sunnah are the primary sources of sharia and the legal status quo should be scrutinized based on Qur'an and Hadith . Far from being novel, this idea

4144-562: The madhhabs . While they doctrinally condemned Taqlid and advocated Ijtihad , historically the Wahhabi legal practice was grounded mostly within the confines of Hanbali school, until recently. The doctrinal rejection of Taqlid by Wahhabis would lead to subsequent emergence of prominent Wahhabi ulema such as Sa'd ibn 'Atiq, Abd al-Rahman al-Sa'dii , Ibn 'Uthaymin , Ibn Baz , etc.; who would depart significantly from Hanbali law. Other Salafi movements, however, believe that taqlid

4256-490: The siege of Mecca in 1979 . Olidort argues that quietist is "an inadequate label to describe the ambitions of Albani and his followers". Commenting on the activities of certain Islamist groups that organized armed rebellions against Arab rulers, Muhammad ibn Saalih al-Uthaymeen , one of the most influential Islamic scholars of his era, stated in a fatwa : "A factor that hinders from Takfîr shouldn’t exist when

4368-556: The " mujaddid madhhab al-salaf fil-Sham " (the reviver of the ancestral doctrine in Syria). While these reformers were critical of various aspects of popular Sufism , they didn't deny Sufism completely. The Cairene school of Muhammad Abduh emerged as a separate trend in 1880s, and would be influenced by the Damascene Salafiyya , as well as Mu'tazilite philosophy. Abduh's movement sought a rationalist approach to adapt to

4480-418: The "final" edicts of any specific madhhab . The origins of Salafism are disputed, with some historians like Louis Massignon tracing its origin to the intellectual movement in the second half of the nineteenth century that opposed Westernization emanating from European imperialism (led by Al-Afghani , Muhammad Abduh , and Rashid Rida ). However, Afghani and Abduh had not self-described as "Salafi" and

4592-588: The "inordinate amount of time" spent on debating issues such as the proper length of trousers and whether beards may be trimmed in some areas, to ultra-Orthodox Jews who "debate whether it’s kosher to tear off squares of toilet paper on the Sabbath (does that count as 'rending cloth'?)" Sidney Jones of ICG has stated that (quietist) Salafism is not political activism and was a barrier to the expansion of jihadist activities to varying degrees. Western scholar Joas Wagemakers describes Salafist quietists as focusing "on

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4704-682: The 1880s, due to its popularity amongst the reformist ulema 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 ( Maktabat Zahiriyya ), 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 Jamal al-Din Qasimi . These scholars took precedent from

4816-418: 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 Salaf al-Salih (righteous forebears). Like Ibn Taymiyya during the 13th century; they viewed themselves as determined preachers calling to defend Tawhid (Islamic monotheism), attacking bid'ah (religious innovations), criticising

4928-664: 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 Muslim civilization". Starting from the French scholar Louis Massignon , Western scholarship for much of the 20th-century considered the Islamic Modernist movement of 19th-century figures Muhammad Abduh and Jamal al-Din al-Afghani (who were Ash'ari rationalists) to be part of

5040-411: The 21st century, Salafi teachings and ideas had become so mainstreamised that many modern Muslims, even those who do not self-identify as Salafi, have adopted various aspects of Salafism. At times, Salafism has also been deemed a hybrid of Wahhabism 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

5152-638: The Alusi family of ulama to promote reformist ideas, influenced by Wahhabism through his teacher 'Ali al-Suwaydi. He also combined the theological ideas of Sufis and Mutakallimun (dialecticians) like Razi in his reformist works. Shihab al-Din's son, Nu'man Khayr al-Din al-Alusi , was also heavily influenced by the treatises of Siddiq Hasan Khan , an early leader of the Ah-i Hadith movement. He regularly corresponded with him and received an Ijazat (license to teach) from Siddiq Hasan Khan, and became

5264-585: The Holy Book and on the actions and sayings of the Prophet. The quietist tradition obviously rests on the Prophet as sovereign, as judge and statesman. But before the Prophet became a head of state, he was a rebel. Before he traveled from Mecca to Medina, where he became sovereign, he was an opponent of the existing order. He led an opposition against the pagan oligarchy of Mecca and at a certain point went into exile and formed what in modern language might be called

5376-707: The JIBWIS are " Muhammad ibn Abd al-Wahhab 's treatise of God's unity and commentaries by his grandsons". Ibn Abd al-Wahhab was the founder of the Wahhabi mission, the official Islamic interpretation of Saudi Arabia. He saw Sufism as rife with Shirk . The Izala Society has been considered the most nonviolent and educated Islamist group, among there activities include public preaching, Qur'anic recitation competition, lectures, seminar, workshop and other public insights. Salafi movement [REDACTED] Politics portal The Salafi movement or Salafism ( Arabic : السلفية , romanized :  al-Salafiyya )

5488-538: The Ottoman monarchy and its clerical establishment as well as relentlessly condemning Western ideas such as nationalism . According to historian Itzchak Weismann : "The Salafi trend of Damascus constituted a religious response to the political alliance forged between the Ottoman State under the modernizing autocracy of Sultan Abdül Hamid II and orthodox sufi shaykhs and ulama who were willing to mobilize

5600-457: 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, tekkes and Ottoman coffeehouses in order to mete out punishments to those contravening their version of orthodoxy." During

5712-609: The Salaf in the Sunni tradition . Salafi Muslims consider Qur'an , Sunnah (which they equate with the Kutub al-Sittah ) and The Actions or Sayings of The Sahaba 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

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5824-460: The Salafi hermeneutic approach, Salafis differ from that of non-Salafis in some regards of permissibility. Ibn Taymiyya was known for making scholarly refutations of religious groups such as the Sufis , Jahmites , Asha'rites , Shias , Falsafa etc., through his numerous treatises. Explaining the theological approach of " Salafiyya ", Ibn Taymiyya states in a fatwa : "The way of the Salaf

5936-849: The Wahhabi movement in Arabia , Ahl-i Hadith movement in India and Salafiyya movement in the Arab world of the late-19th and early 20th centuries. The person most responsible for this transformation was the Albanian Islamic hadith scholar Muhammad Nasir al-Din al-Albani , 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". As of 2017, journalist Graeme Wood estimated that Salafi "probably" make up "fewer than 10%" of Muslims globally, but by

6048-492: The assassinations of the rightly guided caliphs, Sufis deemed attempts at perfecting this world useless and thus "took the Qur’anic concept of tawakkul (reliance on God) and developed it into political quietism." Javad Nurbakhsh stated: "In Sufi practice, quietism and seclusion – sitting in isolation, occupying oneself day and night in devotions – are condemned." Sufis should have "active professional lives", and be in "service to

6160-583: The authority of the legal schools, and oblige Muslims to seek religious rulings ( fatwa ) issued by scholars exclusively based on the Qur'an and Hadith ; with no intermediary involved. The Ahl-i Hadith ulema 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

6272-548: The beliefs and practices of the first Muslim generation in the first/seventh century" (" enjoining good and forbidding wrong "). 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 Ottoman Empire . Leaders of the movement held official positions as preachers in the major mosques of Baghdad, and "combined popular followings with support from within

6384-590: The core doctrinal texts of Wahhabi , Ahl-i Hadith and various other Salafi movements. According to the monotheistic doctrine of Ibn Taymiyya, Tawhid is categorised into three types: At-tawḥīd ar-rubūbiyya (Oneness in Lordship), At-tawḥīd al-ulūhiyya (Oneness in Worship) and At-tawhid al-assmaa was-sifaat (Oneness in names and attributes). Ibn Taymiyya's interpretation of the Shahada (Islamic testimony) as

6496-402: The creation", i.e. be actively serving in the world giving "generously to aid others". However, in the past some Sufi masters have "retired from mainstream society in order to avoid harassment by mobs incited by hostile clerics who had branded all Sufis as unbelievers and heretics". On the other hand, Inayat Khan affirmed that "Sufism is the ancient school of wisdom, of quietism, and it has been

6608-467: The creedal doctrines of the medieval Syrian Hanbali theologian Ibn Taymiyya , who had strongly condemned philosophy and various features of Sufism as heretical. Ibn Taymiyya's radical reform programme called for Muslims to return to the pristine Islam of the Salaf al-Salih (pious ancestors); through a direct understanding of Scriptures. Further influences of the early Salafiyya movement included various 18th-century Islamic reform movements such as

6720-583: The doctrines of Salafi-Jihadist organizations that wage armed insurgencies , (such as al-Qaeda , Islamic State , Boko Haram , etc.) the Western journalist Graeme Wood notes that while both believe that God’s law is the only law and are "committed" to expanding the Dar al-Islam (the land of Islam), Salafi quietists share other quietist Muslims' concern about disunity in the Muslim community ( Ummah ). Wood quotes

6832-433: The early Salafiyya movement, a theological faction prevalent across the Arab world during the late-nineteenth and early-twentieth centuries, which was closely associated with the works of Sayyid Rashid Rida (1865–1935). The first phase of the Salafiyya movement emerged amidst the reform-minded ulema of the Arab provinces of the Ottoman Empire during the late nineteenth century. The movement relied primarily upon

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6944-455: The early companions, who demarcated reclusion from un-Islamic practices such as monasticism and cleared it from any suggestion of divisiveness, there were those amongst the Sufis who regarded "ascetic seclusion alone as the means of attaining goodness". In addition, some of the companions interpreted these prophetic and Qur’anic recommendations figuratively. Al-Hakim al-Tirmidhi (750-869 CE),

7056-406: The entry contains blank spaces in lieu of their full names, presumably because al-Sam'ani had forgotten them or did not know them." In addition, Lauzière claims "al-Sam'ani's dictionary suggests that the surname was marginal at best, and the lone quotation taken from Al-Dhahabi , who wrote 200 years later, does little to prove Salafi claims." The Salafi movement emphasizes looking up to the era of

7168-578: The faith) and especially in education. The Izala has many institutions all over the country and is influential at the local, state, and federal levels. The group has been called a Salafi organisation "that embraces a legalist and scripture centred upon understanding of Islam". David Commins has described it as the fruit of missionary work by the Saudi Arabian funded and led by the World Muslim League . "Essential texts" for members of

7280-590: The first to articulate these anathemizing principles in his magnum opus Fī ẓilāl al-Qurʾān ( In the shade of the Qurʾān ) and his 1966 manifesto Maʿālim fīl-ṭarīq ( Milestones ), which lead to his execution by the Egyptian government. Other Salafi movements in the Middle East and North Africa and across the Muslim world adopted many of his Islamist principles. According to Qutb, the Muslim community has been extinct for several centuries and reverted to  jahiliyah (the pre-Islamic age of ignorance) because those who call themselves Muslims have failed to follow

7392-403: 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 Al-Ghazali . The Damascene Salafiyya was also influenced by their reformist counterparts in Baghdad , especially the scholars of the Alusi family . Abu Thana' Shihab al-Din al-Alusi (1802–1854) was the first of

7504-422: The influential Alusi family. Three generations of Alusis, Mahmud al-Alusi (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 Salafiyya movement. All these reformist tendencies merged into

7616-452: The interpretive system of the canonized schools by espousing a Fiqh directly grounded on Qura'n and Hadith ; have conferred a major impact on the Salafiyya movement. Salafi legalism is most often marked by its departure from the established rulings ( mu'tamad ) of the four Sunni madhahib , as well as frequently aligning with Zahirite views mentioned by Ibn Hazm in his legal compendium Al-Muhalla . Bernard Haykel notes that due to

7728-440: The issue of Taqlid due to their affinity towards the Hanbali school and called for a re-generated Wahhabism purified of elements contrary to doctrines of the Salaf. Other Salafi scholars like Sayyid Rashid Rida (d. 1935) follow a middle course, allowing the layperson to do Taqlid only when necessary, obliging him to do Ittiba when the Scriptural evidences become known to him. Their legal methodology rejects partisanship to

7840-422: The known sunnah , not only in prayer 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 Ibn Taymiyya 's school, also referred by various academics as " al-Salafiyyah al-Tarikhiyah " (trans: "Historical Salafism") consist of: The Salafi thought seeks

7952-472: 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 Taqlid in jurisprudence , calling for Ijtihad and condemned ritual innovations like tomb-visitations for the purpose of worship . Salafiyya tradition had become dominant in Syria by

8064-490: The masses in his support." 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 Wahhabis of Najd . The Salafi turn against Ibn 'Arabi and Sufism would materialize a decade later, after the First World War , under the leadership of Rashid Rida . This second-stage of Salafiyya

8176-518: The medieval proto-Salafist theologian Taqi al-Din Ibn Taymiyya (d. 1328 C.E/ 728 A.H), which played the most significant role in formalizing the creedal, social and political positions of Ahl al-Hadith ; constitute the most widely referred classical works in Salafi seminaries. It is only in modern times that the label Salafi has been applied to a distinct movement and theological creed. Both modernists as well as traditionalists could apply

8288-533: The mid-nineteenth century British India , the Ahl-i Hadith movement revived the teachings of Shah Waliullah and Al-Shawkani; advocating rejection of Taqlid and study of hadith . They departed from Shah Waliullah's school with a literalist approach to hadith , and rejected classical legal structures; inclining towards the Zahirite school. In the 19th century, Hanbali traditionism would be revived in Iraq by

8400-548: The modern era, some Salafis tend to take the surname "Al-Salafi" and refer to the label " Salafiyya " in various circumstances to evoke a specific understanding of Islam that is supposed to differ from that of other Sunnis in terms of 'Aqidah (creed) and approach to Fiqh (legal tradition). Political Militant [REDACTED] Islam portal Political quietism in Islam#Salafists It has also been used to describe Muslims who believe that it

8512-537: The movement were printed and published through the Islamic Bookstore in Lebanon owned by Zuhayr Shawish. The early leaders of Salafiyya like Sayyid Rashid Rida (d. 1935), Jamal al-Din Qasimi (d. 1914), etc. had considered traditionalist theology as central to their comprehensive socio-political reform programme. Rashid Rida, for instance, argued that Athari theology represented Sunni orthodoxy ,

8624-509: The name of independent legal judgement ( ijtihad ), reject strict adherence ( taqlid ) to the four schools of law ( madhahib ) and others who remain faithful to these. Although Muhammad Ibn 'Abd al-Wahhab (d. 1792 C.E/ 1206 A.H) had personally rejected the practice of Taqlid , Wahhabi scholars favoured following the Hanbali madhhab and generally permit Taqlid in following Fatwas (juristic legal opinions) and encourages following

8736-461: The opposing theological doctrines of Ibn Taymiyya to address new challenges. Other major figures in the movement included 'Abd al-Razzaq Al-Bitar , Jamal al-Din al-Qasimi , Tahir al-Jazairi , etc. 'Abd al-Razzaq Al-Bitar (the grandfather of Muhammad Bahjat al Bitar , a disciple of Rashid Rida) was the leader of the more traditional branch of the reform trend, which would become the Salafiyya of Damascus. Years later, Rashid Rida would describe him as

8848-448: The origin of many cults of a mystical and philosophical nature." Scholar Nikki Keddie also states that traditionally Sufis were "generally noted more for political quietism than for activism found in the sects". In Twelver Shia Islam , religious leaders who have been described as "quietist" include; Their stance is not a complete withdrawal from politics, since they affirm that a "true Islamic government" cannot be established until

8960-553: The owners of the library starting from 1912 and together published classical works, Hanbali treatises, pro- Wahhabi pamphlets, etc. as well as numerous articles through their official journal " Al-Majalla al-Salafiyya ". The immense popularity of the term at the time caused the Catholic Orientalist scholar Louis Massignon to mistakenly associate the label with Jamal al-Din Afghani and Muhammad 'Abduh, which became

9072-455: The peculiarity of its methodology, Salafis enjoy a relatively less rigid scholarly hierarchy of authorities ( ulema ). Most Salafis unlike other traditional and pre-modern Muslims do not subscribe to a hierarchy that rigorously "constrains and regulates... the output of opinions". As an interpretive community, Salafi tradition, "in contrast to other Muslim traditions of learning", is "relatively open, even democratic". Contemporary proponents of

9184-471: The propagation of their message ( da'wah ) through lessons, sermons, and other missionary activities and stay away from politics and violence, which they leave to the ruler.” Another Western scholar—Quintan Wiktorowicz—uses the term purist to describe Salafists who sound similar (according to Jacob Olidort) to what Wagemakers describes as quietist : “they emphasize a focus on nonviolent methods of propagation, purification and education. They view politics as

9296-546: The purists (or quietists ), who avoid politics; the second largest group being the activists , who maintain regular involvement in politics; and the third group being the jihadists , who form a minority and advocate armed struggle to restore the early Islamic movement. In legal matters , Salafis usually advocate ijtihad (independent reasoning) and oppose taqlid (adherence) to the four or five schools ( madhahib ) of Islamic jurisprudence while some remain largely faithful to them, but do not restrict themselves to

9408-424: The radical Islamist ideology derived from the ideas of Qutb, was denounced by many prominent Muslim scholars as well as other members of the Muslim Brotherhood, like Yusuf al-Qaradawi . The ethics of some of the companions of Muhammad , who became paradigms of what can be called an early Sunni isolationism, were later adopted by Muslim ascetical groups, who would be later known as the Sufis . However, unlike

9520-524: The re-orientation of Fiqh (Islamic Jurisprudence) away from Taqlid (adherence to the legal precedent of a particular Madhhab ) and directly back to the Prophet , his Companions and the Salaf . This preferred return to the pure way of the Prophet is termed " Ittiba " (following the Prophet by directly referring to the Scriptures). In legal approach, Salafis are divided between those who, in

9632-469: The restoration of an Islamic Caliphate through military struggle against European colonial powers . However, contemporary Salafiyya are dominated by Purists who eschew politics and advocate Islamic Political Quietism . Contemporary Purist Salafism , widely known as "the Salafi Manhaj " emerged from the 1960s as an intellectual hybrid of three similar, yet distinct, religious reform traditions:

9744-507: The return of the twelfth Imam . Until this time, Muslims must "search for the best form of government", advising rulers to ensure that "laws inimical to sharia" are not implemented. However, others (for example, Ali al-Sistani) advise a pluralistic , democratic system of government until the return of the Mahdi. Their "quietism" is justified by the notion that humans are prone to errors or corruption, therefore no mortal human can ever establish

9856-477: The rise of Western colonialism across many parts of the Islamic world . Between the eighteenth and the twentieth centuries, these reformist movements called for a direct return to the Scriptures, institutional standardisations and jihad against colonial powers. The movement developed across various regions of the Islamic World in the late 19th century as an Islamic response against the rising European imperialism . The Salafi revivalists were inspired by

9968-429: The standard practice for Western scholars for much of the 20th century, at the expense of conceptual veracity. Salafis believe that the label " Salafiyya " 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

10080-464: The strength of the Ummah (Muslim community) and enabled foreigners to gain control over Muslim lands . Hence, Rida held back from adopting an exclusivist attitude against Asharis during the first two decades of the 20th century. 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,

10192-562: The teachings of Shah Waliullah Dehlawi and galvanized through the South Asian jihad of Sayyid Ahmad Shahid ; the Wahhabi movement in Arabia ; the Padri movement of Indonesia ; Algerian Salafism spearheaded by Abdelhamid Ben Badis ; and others. The term Salafi as a proper noun and adjective had been used during the classical era to refer to the theological school of the early Ahl al-Hadith movement. The treatises of

10304-677: 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 the Salafiyya . According to Bernard Haykel , "temporal proximity to the Prophet Muhammad is associated with the truest form of Islam" among many Sunni Muslims . 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 [their] reformist project first and foremost through creedal tenets (i.e.,

10416-454: 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

10528-425: The theology of the Salafiyya school. Ibn Taymiyya also cited a scholarly consensus ( Ijma ), on the permissibility of ascribing ones self to the beliefs of the Salaf, stating: "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

10640-493: The traditional Islamic duty of hisbah (forbidding wrong and commanding right) when administered by "the hand" (instead of by word or silently) in the larger society, was reserved for the authorities. According to the Western scholar Bernard Lewis , quietism is contrasted with "activist" Islam: There are in particular two political traditions, one of which might be called quietist, the other activist. The arguments in favour of both are based, as are most early Islamic arguments, on

10752-401: The treatises of any particular schools of law, and refer to the books of all madhhabs . Following Ibn Taymiyya and Ibn Qayyim , these scholars accept the rich literary heritage of Sunni Fiqh 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 taqlid

10864-495: 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 Salaf . 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 Athari theology , Salafis believe that engagement in speculative theology ( kalam )

10976-402: The usage of the term to denote them has become outdated today. Abduh's more orthodox student Rashid Rida followed hardline Salafism which opposed Sufism , Shi'ism and incorporated traditional madh'hab system. Rida eventually became a champion of the Wahhabi movement and would influence another strand of conservative Salafis. In the modern academia, Salafism is commonly used to refer to

11088-756: The wider Salafiyya movement. However, contemporary Salafis follow a literalist approach with a "heavy reliance on hadith", looking up to Ibn Taymiyya and his disciples like Ibn Kathir , Ibn Qayyim , etc. whom they regard as important classical religious authorities. Major contemporary figures in the movement include al-Albani , Taqi al-Din al-Hilali , ibn 'Uthaymin , Ibn Baz , Ehsan Elahi Zahir , Muhammad ibn Ibrahim , Rashid Rida , Thanā Allāh Amritsari , Abd al-Hamid Bin Badis , Zubair Ali Zaee , Ahmad Shakir , Saleh Al-Fawzan , Zakir Naik , Abdul-Ghaffar Hasan , Sayyid Sabiq , Salih al-Munajjid , Abd al-Rahman Abd al-Khaliq , Muhammad al-Gondalwi , etc. In

11200-604: The works of Hanbali theologian Ahmad Ibn Taymiyya , whose call to follow the path of Salaf , inspired their name. The early phase of this tradition sought a middle-way that synthesised between 'ilm and Tasawwuf . Damascus , 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 Salafiyya . Some scholars in this phase like Amir 'Abd al-Qadir al-Jaza'iri , re-interpreted Ibn Arabi 's mystical beliefs and reconciled them with

11312-421: The world with their hearts in order to conquer their egos. This resulted in a debate within the Sufi movement about what form asceticism should take, with enlightened Sufis arguing in favour of shunning the world with one’s heart, since morality is to be conceived in a social context and the true saint should be the one who participates in the social and economic life of the society. After the death of Muhammad and

11424-461: The writings of Ibn Taymiyya far beyond traditional Salafi circles. Salafis commonly refer to Ibn Taymiyya by the title Shaykh al-Islām . Alongside Ibn Taymiyya, his disciples Ibn Qayyim al-Jawziyya , Ibn Kathir , Al-Dhahabi , etc. constitute the most referenced classical scholarship in Salafi circles. The scholarly works of Ibn Taymiyya, which advocate Traditionalist Creedal positions and intensely critique other theological schools, embody

11536-614: Was a master of theology and hadith . For the Islamist Muslim Brotherhood , Bitar's studies of Islam and the Arabic language were an asset for Islamic Renaissance . Syrian Salafiyya tradition that emerged in late nineteenth century consisted of two divergent tendencies: an apolitical Quietist trend and a "Salafi-Islamist hybrid". The early Salafiyya led by Rashid Rida was dominated by revolutionary Pan-Islamists who had socio-political goals and advocated for

11648-711: Was a traditionist thesis kept alive within the Hanbali school of law. The Wahhabi movement, under the leadership of Muhammad Ibn Abd al-Wahhab , forcefully revived Hanbali traditionism in 18th century Arabia . Influenced by the Hanbali scholars Ibn Taymiyya (d. 728/1328) and Ibn Qayyim al-Jawziyya (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), Abu Bakr al-Khallal (d. 311/923) as well as non-Hanbali scholars like Ibn Hazm , whom he cited frequently. Indian Hadith specialist Shah Waliullah Dehlawi , while rejecting Taqlid , also emphasised on involving

11760-516: Was also accompanied by an emphasis on strict adherence to Qur'an and Hadith . Kadızadelis (also Qādīzādali ) was a seventeenth-century puritanical reformist religious movement in the Ottoman Empire that followed Kadızade Mehmed (1582-1635), a revivalist Islamic preacher. Kadızade and his followers were determined rivals of Sufism and popular religion . They condemned many of the Ottoman practices that Kadızade felt were bidʻah "non-Islamic innovations", and passionately supported "reviving

11872-571: Was an important part of the doctrine of the forefathers ( madhhab al-salaf ). Despite this, the Salafi reformers during this era were more concerned with pan-Islamic 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 creedal schools , despite considering them unorthodox. For Rashid Rida, intra-Sunni divisions between Atharis and Ash'arites, were an evil that weakened

11984-453: 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 Western imperialism 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

12096-609: Was established in 1978 in Jos , Nigeria by Sheikh Isma'ila Idris (1937-2000) in reaction to the Sufi orders, specifically the Qadiriyya and Tijjaniyya who practice Sufism. Today JIBWIS is one of the largest Salafi societies not only in Northern Nigeria , but also in the South and even in the neighbouring countries (Chad, Niger, and Cameroon). It is very active in Dawah (propagation of

12208-424: Was less divisive and provided a more reliable basis of faith than Ash'arism . According to Rida, Salafi creed was easier to understand than Kalam (speculative theology) and hence granted a stronger bulwark against the dangers posed by atheism and other heresies. Salafi reformers also hailed the medieval theologian Ibn Taymiyya as a paragon of Sunni orthodoxy and emphasized that his strict conception of Tawhid

12320-419: Was more uncompromising in his defense of Salafi theology than Rida and Qasimi. The hardening of Salafi stance was best represented by Rashid Rida's disciple Muhammad Bahjat al Bitar (1894–1976) who made robust criticisms of speculative theology , by compiling treatises that revived the creedal polemics of Ibn Taymiyya. One such treatise titled " Al-Kawthari wa-ta'liqatuhu " published in 1938 strongly admonishes

12432-424: Was rooted in reviving Ibn Taymiyya's theology as the solution to rectify the decline and disintegration of the Islamic World. Salafiyya movement took a much more conservative turn under Rida's mantle and became vehemently critical of the clerical establishment. Rida's doctrines deeply impacted Islamist ideologues of the Muslim Brotherhood such as Hasan al-Banna (d. 1949) and Sayyid Qutb (d. 1966) who advocated

12544-610: Was to help preserve political authority as part of pragmatic quiet activity. al-Sarhan further states that 12th century Persian authorship while epitomizing political activism on one hand, very much gave into the divinely sanctioned absolutism of the caliphs on the other. Strategy through advice literature was a subtle expression of political activism calling for equitable and sound governance within four corners of religious diktats while continuation of pragmatic obedience to authority in power. Egyptian mufti Muhammad Sayyid Tantawy gave an interview in 1988 arguing among other things that

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