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Salafiyah

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Salafiyah ( Basa Arab: السلفية‎, wangun kecap sipat Salafi ), disebut oge Salafisme, mangrupa gerakan reformasi ultra-konservatif [1] dina Islam Sunni.[2][3] Ngaran ieu dicokot tina anjuran balik deui kana pamahaman karuhun ( salaf ), tilu generasi awal Muslim anu terang ajaran Islam murni tanpa tambahan atawa ngurangan. Generasi-generasi ieu kalebet Nabi Muhammad SAW sareng para sahabat anu diajarkeun ku dirina ( Sahabat ), penerusna ( Tabi'in ), sareng penerusna ( Tabi'ut Tabi'in ). Sacara praktis, Salafi percaya yén umat Islam kedah ngandelkeun Al Qur'an, Sunnah sareng Ijma' (konsensus) Salaf, masihan aranjeunna prioritas pikeun tafsiran agama engké.[4] Gerakan ieu boga tujuan pikeun ngabarukeun kahirupan Muslim sareng parantos gaduh pangaruh anu ageung kana seueur pamikir sareng gerakan Muslim di sakumna dunya Islam.[5] Saprak awalna, Salafisme mekar ngaliwatan usaha rupa-rupa pembaharu Islam, anu kagiatanana sumebar ka sagala rupa wewengkon.[6]

Istilah Salafi diciptakeun ku Ibnu Taimiyah dina abad ka-8 Hijriyah, sarta Muhammad bin Abdul Wahhab ngahirupkeun deui istilah ieu di wewengkon Najd dina abad ka-12 Hijriyah, anu ngajadikeun Salafi hiji gerakan reformasi anu diadegkeun ku salah sahiji wakil pang menonjol di jaman modern.[7]

Doktrin Salafi dumasar kana ningali deui ka taun awal agama Islam pikeun ngartos kumaha umat Islam kontemporer kedah ngalaksanakeun imanna.[8] Salafi nolak inovasi agama atawa bid'ah sarta ngarojong palaksanaan syariah (hukum Islam).[9] Dina pendekatan kana pulitik, gerakan Salafi kadang dibagi ku akademisi Kulon jeung wartawan kana tilu kategori: grup pangbadagna nyaéta puritans (atawa quietists), anu nyingkahan pulitik; grup kadua pangbadagna nyaéta aktivis, anu ngajaga involvement rutin dina pulitik; sareng kelompok katilu nyaéta jihadists, anu ngabentuk minoritas sareng ngabela perjuangan bersenjata pikeun mulangkeun gerakan Islam awal.[9] Dina urusan hukum, Muslim Salafi dibagi antara jalma anu ngajengkeun judgment hukum bebas ( ijtihad ) jeung nolak adherence ketat ( taklid ) kana opat mazhab Sunni hukum jeung lianna anu tetep satia ka ieu, utamana ulama Saudi, anu teu nuturkeun nanaon husus Sakola Hukum.[10]

Dina jaman kontemporer, Salafisme nujul kana grup pembaharuan Sunni béda jeung gerakan reformasi sarta geus tetep trend signifikan dina pamikiran Islam pikeun leuwih ti abad. [11] [12] Salafiyah kontemporer ngawangun salaku gerakan revivalist sakuliah Dunya Muslim salila ahir abad ka-19 dina konteks Imperialisme Éropa .[13] [14]

Étimologi

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Kecap salafiyah dicokot tina kecap " Salaf " singgetan tina " Salaf al-Ṣhāliḥ " ( basa Arab : السلف الصالح ), anu hartina "paheula-heula anu soleh".Sacara umum terminologi Islam, dipaké pikeun nyebut tilu generasi muslim pangalusna, nyaéta sahabat, tabi'in, tabi'ut tabi'in .Tilu generasi ieu dianggap conto panghadéna dina ngalaksanakeun hukum Islam.[15] [16]

Pamakéan istilah

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Kecap Salafi mindeng dipatalikeun jeung Wahhabisme (kanggo sabagéan ageung pengikutna, nami Wahhabi dianggap hina; aranjeunna langkung resep istilah Salafisme), ku kituna dua istilah ieu sering katingali sinonim.[17] Ilaharna, panganut gerakan Salafi ngagambarkeun dirina salaku Muwahidin, Ahlul Hadits,[18] atawa Ahlu Tauhid.[19]

Ajaran utama idéologi Salafi dasar nyaéta yén Islam sampurna sareng réngsé dina jaman Muhammad sareng para sahabatna, ku kituna henteu aya inovasi atanapi tambahan atanapi pangurangan anu diidinan dina hukum Islam kusabab pangaruh adat sareng budaya. Ideologi salafi nyobian ngahirupkeun deui prak-prakan Islam saluyu sareng ageman anu mimiti didakwakeun Muhammad.[20]

Salafisme ogé geus didadarkeun salaku versi basajan tur pangaweruh Islam. Panganutna nuturkeun sababaraha parentah jeung amalan anu ngan luyu jeung parentah Muhammad.[21]

Dina jaman kiwari kecap salafy aya dua harti anu kadang-kadang béda. Kahiji, dipaké ku akademisi jeung sejarawan, nujul kana "mazhab pamikiran anu mecenghul dina satengah kadua abad ka-19 salaku réaksi kana sumebarna gagasan ti Éropa," sarta "jalma-jalma anu nyoba ngamurnikeun deui ajaran anu Nabi Islam dibawa sareng anjeunna sareng ngajauhan sagala rupa bid'ah, khurafat, syirik dina agama Islam"[22]

Pamakéan kadua "rada béda" favored ku salafis kontemporer unilaterally ngahartikeun salafi salaku Muslim anu nuturkeun "paréntah scriptural ... sacara harfiah, tradisional" tinimbang "interpretasi sigana euweuh watesna" mimiti "salafis" . Kaum Salafi ieu neuteup ka Ibnu Taimiyah, lain ka tokoh abad ka-19 Muhammad Abduh, Jamaluddin, jeung Rasyid Rida.[22]

Doktrin

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Numutkeun Bernard Haykel, "deukeutna temporal kana sunnah Muhammad pakait jeung bentuk truest Islam" diantara grup Sunni.[23]

Salafis mangrupikeun gerakan reformasi agama sareng sosial anu munggaran sareng seueur kalibet dina nyiptakeun sareng ngahasilkeun sababaraha bentuk otoritas sareng identitas, boh pribadi sareng komunal. Aranjeunna netepkeun proyék reformis anu munggaran utamina ngaliwatan prinsip syahadat. Anu langkung penting, metodologina, anu katelah manhaj salaf, mangrupikeun sakumpulan hukum sareng bentuk sosio-politik.[24]

Dakwah salafi mah manhaj, lain mazhab fiqih, sakumaha anu disangka jalma biasa. Salafi bisa asalna ti Maliki, Shafii, Hanbali, Hanafi, atawa Zhahiri mazhab pamikiran. Dina hal iman, Salafi loba ngarujuk kana pamikiran-pamikiran mazhab Hanbali. [25] Para pengikut manhaj ieu ngaku Ahlussunnah wal-Jama'ah oge Ahli Hadits . [26] Gerakan ieu ogé nganut teologi tradisionalis, nyaéta mazhab Atsariyah . [27]

Salafi bener-bener ngantebkeun amalan numutkeun hadits -hadits shahih sareng hasan Nabi Muhammad SAW, sanes wungkul dina ibadah mahdah sapertos sholat, oge dina ibadah gairu mahdah, kitu deui unggal kagiatan dina kahirupan sapopoe. Contona, make tilu ramo pisan nalika dahar, nginum cai dina tilu tegukan, sarta nyekel eta ku leungeun katuhu bari diuk. [28]

Pandangan dina taqlid

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Pamikiran salafi neangan orientasi deui fiqh (fiqih Islam) jauh tina taqlid (adherence kana precedents hukum Madhhab tangtu) jeung langsung balik ka Nabi, para sahabatna, sarta <i id="mwrA">salafusshalih</i> . Balik deui ka jalan suci Nabi disebut "ittiba'" (nuturkeun Nabi ku langsung ngarujuk kana Kitab Suci). [29] Dina pendekatan hukum, Salafis dibagi antara jalma anu, dina nami judgment légal bebas ( ijtihad ), nolak adherence ketat ( taqlid ) kana opat mazhab jeung lianna anu tetep satia ka ieu. [10] [30] [31]

Sanajan Muhammad bin Abdul Wahhab sacara pribadi nolak praktek Taqlid, Wahhabi jeung ulama Salafi leuwih resep nuturkeun madzhab Hanbali jeung umumna ngidinan Taqlid nuturkeun Fatwa (pendapat yudisial) jeung ajak nuturkeun madhhab. [32] Bari maranéhna doctrinally ngahukum Taqlid jeung ngajengkeun Ijtihad, sajarahna praktek hukum Wahhabism geus sakitu legana dumasar dina confines tina mazhab Hanbali pamikiran, nepi ka ayeuna. Panolakan doktrin Taqlid ku Salafi bakal ngakibatkeun munculna ulama Salafi anu kasohor sapertos Sa'ad bin Atiq, Abdurrahman bin Nashir as-Sa'di, Ibnu Utsaimin, Ibnu Baz, sareng anu sanésna; anu bakal nyimpang sacara signifikan tina hukum-hukum fiqih Hanbali. [10] [33] [34] [35] [36]

Gerakan Salafi anu sanés, kumaha ogé, yakin yén taqlid haram sareng tangtangan otoritas sakola hukum. Dina sudut pandang maranéhanana, saprak sakola mecenghul sanggeus jaman Salafus Shalih (solehah miheulaan); Umat Islam anu nuturkeun madzhab tanpa langsung milarian dalil Kitab Suci bakal nyimpang. [37] [38] Ieu diantarana ulama-ulama gerakan Ahlul Hadits saperti Muhammad Nashiruddin al-Albani, Muḥammad Ḥayāt al-Sindzī, Ibnu Amir al-Ṣanʿānī, ash-Syaukānī, jeung sajabana; nu sagemblengna ngahukum taqlid (taklid), nolak kakawasaan madzhab, jeung ngawajibkeun umat Islam neangan fatwa anu dikaluarkeun ku ulama ngan dumasar kana Al Qur'an jeung Hadist ; tanpa ngalibetkeun perantara. [34] [39] [40] Ulama Ahlul Hadits bakal ngabedakeun diri jeung Wahhabi anu nuturkeun mazhab Hanbali bari nganggap dirina henteu nuturkeun mazhab anu tangtu. Dina jaman ayeuna, Albani sareng murid-muridna, khususna, langsung ngiritik kaum Wahabi dina masalah Taqlid. sabab afinitas maranéhanana pikeun mazhab Hanbali pamikiran jeung nelepon pikeun regenerasi Wahhabism dimurnikeun tina unsur-unsur anu bertentangan jeung doktrin Salafist. [41]

Ulama Salafi lianna saperti Rasyid Rida nuturkeun jalan tengah, sahingga jalma awam ngalakukeun Taklid ngan lamun diperlukeun, ngawajibkeun anjeunna ngalakukeun Ittiba nalika bukti Kitab Suci jadi dipikawanoh anjeunna. Métodologi hukumna nolak resep kana risalah tina mana-mana sakola pamikiran khusus, sareng ngarujuk kana buku-buku sadaya aliran pamikiran. Saatos Ibnu Taymiyah sareng Ibnul Qayyim, ulama ieu nampi warisan sastra anu beunghar tina Fiqh Sunni sareng nganggap literatur tina opat mazhab Sunni salaku sumber anu mangpaat pikeun ngaluarkeun kaputusan pikeun jaman kontemporer. [39] [42] [43] Di tungtung séjén spéktrum, sababaraha Salafis pamadegan yén taat kana taqlid mangrupakeun kalakuan syirik (syirik).

Salafi kontemporer umumna miceun praktek nuturkeun aturan ngadegkeun tina sagala Madhhab tinangtu, ngahukum prinsip Taqlid (taklid buta) salaku bid'ah (inovasi) sarta nyata dipangaruhan ku prinsip hukum madzhab, nu sajarahna numbu ka anti. -doktrin madzhab anu nentang kanonisasi hukum madzhab. Ulama Zahir awal Ibnu Hazm ngahukum Taqlid sareng nyebatkeun pikeun ngabebaskeun diri tina sistem interpretasi tina sagala rupa mazhab anu dikanonisasi pikeun Fiqh anu langsung dumasar kana Al Qur'an sareng Hadits; geus miboga dampak badag dina gerakan Salafiyya. [34] [44] Salafi legalisme paling sering dicirikeun ku miang tina aturan ngadegkeun (mu'tamad) tina opat mazhab Sunni, ogé mindeng aligning jeung pamadegan Zahir disebutkeun ku Ibnu Hazm dina compendium hukum na Al-Muhalla . [34] [45] [46]

Beda jeung elmu kalam

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Loba pendukung mazhab Atsariyah di jaman kiwari asalna ti golongan ieu; maranehna ngajungjung karya tokoh Atsariyah Ibnu Taimiyah . [47] Ibnu Taimiyyah mangrupikeun tokoh ulama anu sering didebat malah dilawan, sareng mangrupikeun ulama anu dihormat pisan di kalangan pengikut gerakan Salafi sareng sering disebut Syaikhul-Islam . Tokoh-tokoh penting séjénna nyaéta ulama-ulama utama sajarah Islam, saperti Ahmad bin Hanbal . [48]

Pengikut gerakan Salafi nganggap sumber utama hukum Islam, Al-Qur'an jeung Sunnah, janten timer explanatory, sarta mindeng nolak pamakéan interpretasi jeung nalar manusa. Salafis ni'mat palaksanaan praktis leuwih sengketa harti, sabab bisa dianggap atra atawa saluareun akal manusa. [49] Aranjeunna nganggap yén nuturkeun teologi élmu alam, sanaos kabuktian leres, leres pisan dilarang.[50] Atsariyah nafsirkeun Qur'an jeung hadits sacara harfiah jeung amodally, sarta mikawanoh harti anu dianggap jelas dina hal iman. Hal ieu béda jeung panganut takwil (interpretasi métaforis), panganut salafi teu ngakonseptualisasikeun harti Al-Qur’an sacara rasional; jeung yakin yén harti sabenerna kudu diserahkeun ka Alloh wungkul ( tafwidh ).[51] Hermeunistically, Salafis béda ti non-Salafis dina sababaraha aspék kamampuhan maranéhanana.[52]

Ibnu Taimiyyah kasohor nyerat sababaraha oposisi kana firkah-firkah Islam sareng mazhab-mazhab iman sanés sapertos Sufi, Jahmiyah, Asy'ariyah, Syiah, Filsafat, jsb. , ngaliwatan fatwa na. Pikeun ngajelaskeun pendekatan teologis Salafiyah, Ibnu Taimiyah ngaluarkeun fatwa : Manhaj Salaf adalah menafsirkan secara literal ayat-ayat Alquran dan hadis-hadis yang berhubungan dengan sifat-sifat Ilahi [ijra' ayat aṣ-ṣifat wa ahadiṡ aṣ-ṣifat 'ala ẓahiriha], dan tanpa menyerupakan-Nya dengan makhluk [ma' nafi al-kaifiyyah wat-tasybih]."[53]

Seueur sistem kapercayaan anu aya hubunganana sareng dunya spiritual anu dilaksanakeun ku umat Islam di sababaraha tempat sareng daérah anu dianggap syirik ku pengikut Salafi. Pengikut gerakan Salafi nganggap sajumlah prakték anu aya hubunganana sareng jin atanapi roh wali sareng jalma-jalma soleh mangrupikeun bid'ah sareng syirik. Kitu ogé, Salafisme béda ngeunaan pamahaman teologis sareng interpretasi jin, sétan sareng malaikat, dibandingkeun sareng umat Islam umumna.[54] Kapercayaan nyebar ngeunaan roh-roh sareng malaikat anu ditampi sacara lega ku para penganut Islam Klasik dipangkas nuturkeun Al-Qur'an sareng hadits, tanpa bahan exegetical atanapi referensi anekdot.[55]

Ajaran Ibnu Taimiyah

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Pengikut Salafi nuturkeun seueur ajaran Ibnu Taimiyah, khususna dina masalah teologis sareng spiritual. Ajaran Ibnu Taimiyah loba pangaruhna kana Wahhabisme, Ahli Hadits, jeung gerakan Salafi lianna. Nurutkeun doktrin tauhid Ibnu Taimiyah, Tauhid dibagi jadi tilu: ar-rubūbiyyah (Tauhid Allah), al-ulūhiyyah (Tauhid Allah), jeung al-asmā’ waṣ-ṣifāt (Tauhid Asma jeung Sifat). Tafsiran syahadat tauhid ku Ibnu Taimiyah nyaéta negeskeun yén "teu aya deui Pangéran (Tuhan anu disembah) anging Allah", tanpa sekutu pikeun-Na, sarta mangrupa dasar anu penting dina akidah Salafi. Dina jaman kontemporer, tulisan Ibnu Taimiyah ngeunaan teologi sareng novelties dina praktékna parantos ngainspirasi gerakan Salafi tina sababaraha jinis.[56] [57] Kamekaran gerakan-gerakan ieu dina abad ka-20 ngabalukarkeun minat kana tulisan Ibnu Taimiyah ngaronjat. Salafi umumna nyebut Ibnu Taimiyah teh Syekh Islam. Salian ti Ibnu Taimiyyah, murid-muridna saperti Ibnul Qayyim al-Jauziyyah, Ibnu Kathir, adz-Dzahabi, jst. loba ulama rujukan Salafi.[58] [59] [60] [61] [62]

Karya-karya ilmiah Ibnu Taimiyah, anu ngajengkeun akidah Atsariyah sareng ngritik pisan mazhab-mazhab agama anu sanés, janten dasar teologi Salafiyah.[63] Ibnu Taimiyah ogé ngadugikeun konsensus ( Ijma' ), ngeunaan keizinan nyebatkeun diri kana iman Salaf, anu nyatakeun:

“Tidaklah mengapa menyatakan diri (Anda) sebagai pengikut salaf, termasuk padanya dan merasa bangga padanya; melainkan harus diterima darinya, menurut ijmak. Manhaj salaf tidak dapat lari dari kebenaran. Jika seseorang berpegang padanya secara lahir dan batin, maka ia seperti orang mukmin yang selalu mengikuti kebenaran lahir dan batin.”[64][65]


Salafisme numutkeun Barat

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Salafis geus pakait sareng pendekatan literalist, ketat, tur puritanical Islam nurutkeun sababaraha akademisi Kulon. Sababaraha pengamat sareng analis Barat condong nyaruakeun gerakan sareng jihadisme Salafi, ideologi hibrida anu ngabela serangan kekerasan ngalawan anu dianggap musuh Islam (kaasup Salafi) salaku ekspresi sah Islam. [66]

Pajabat pamaréntahan Jérman[67] geus nuduh Salafisme miboga hubungan kuat jeung térorisme tapi engké netelakeun yén teu sakabéh Salafi téh teroris . Pernyataan pajabat pamaréntahan Jérman anu ngritik Salafisme disiarkeun ku Deutsche Welle salami April 2012.[68] [69] Numutkeun élmuwan pulitik Jérman Thorsten Gerald Schneiders, sanajan Salafi ngaku ngadegkeun deui ajén-inajén Islam jeung ngabéla budaya Islam, sababaraha anggota gerakan napsirkeun aranjeunna ku cara nu teu cocog jeung tradisi Islam sarta nganggap elemen tangtu budaya Muslim kayaning. puisi, sastra, lagu, filsafat, jeung sajabana salaku karya Iblis. Numutkeun élmuwan pulitik Perancis Olivier Roy, paling generasi katilu imigran Muslim Kulon condong ngadopsi Salafism sarta sababaraha di antarana bisa megatkeun tina warisan kulawarga maranéhanana, nikah mualaf séjén, tinimbang brides ti nagara asal maranéhanana, dipilih ku kolotna.[70] Numutkeun Marc Sageman, bagian tina gerakan Salafi numbu ka sababaraha grup téroris di sakuliah dunya, kayaning Al-Qaeda.[71]

Sanajan kitu, nurutkeun analis sejen, Salafis dasarna apolitical. Salafi tiasa nunjukkeun sagala rupa hubungan anu béda-béda sareng nagara gumantung kana lingkungan, sapertos populasi umum ti mana aranjeunna asalna. Aranjeunna teu nunjukkeun proclivity ka kekerasan salaku grup monolithic. Salafis anu kalibet dina partisipasi pulitik atawa pemberontakan pakarang ngalakukeunana salaku bagian tina proyék pulitik payung lega.[72] Numutkeun Roel Meijer, asosiasi Kulon Salafisme sareng kekerasan asalna tina tulisan ngaliwatan prisma studi kaamanan anu dilakukeun dina awal 2000-an sareng tina gambaran Orientalis populér anu nyaruakeun Islam revivalis sareng kekerasan dina jaman kolonial.

Tempo ogé

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  • As-Sabiqun al-Awwalun
  • Tabi'in
  • Tabi'ut tabi'in
  • Khalaf
  • Wahabi

Rujukan

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  1. ↑ Esposito, John (2004). The Oxford Dictionary of Islam. Oxford University Press. p. 275. ISBN 9780195125597. Diakses tanggal 5 December 2015. 
  2. ↑ Joppke, Christian (1 April 2013). Legal Integration of Islam. Harvard University Press. p. 27. ISBN 9780674074910. Salafism, which is a largely pietistic, apolitical sect favoring a literalist reading of the Quran and Sunna. 
  3. ↑ Joas Wagemakers (2016). Salafism in Jordan: Political Islam in a Quietist Community. Cambridge University Press. p. 227. ISBN 9781107163669. These men adhere to the Salafi branch of Islam 
  4. ↑ Bin Ali Mohamed Roots Of Religious Extremism, The: Understanding The Salafi Doctrine Of Al-wala' Wal Bara World Scientific, 14.09.2015 9781783263943 p. 61
  5. ↑ L. Esposito, John (1995). The Oxford encyclopedia of the modern Islamic world vol.3. 200 Madison Avenue, New York, NY 10016: Oxford University Press. p. 463. ISBN 0-19-509614-2. SALAFIYAH... It aimed at the renewal of Muslim life and had a formative impact on many Muslim thinkers and movements across the Islamic world. 
  6. ↑ L. Esposito, El-Din Shahin, John, Emad, ed. (2013). The Oxford Handbook of Islam and Politics. 198 Madison Avenue, New York, NY 10016: Oxford University Press. p. 38. ISBN 978-0-19-539589-1. Salafism has evolved under a number of key reformers, each of whom has brought his own unique insights and vision to the movement in response to the challenges of his national context. 
  7. ↑ Botobekov, Uran (2021). "How Central Asian Salafi-Jihadi Groups are Exploiting the Covid-19 Pandemic: New Opportunities and Challenges". Di Käsehage, Nina. Religious Fundamentalism in the Age of Pandemic. Religionswissenschaft 21. Bielefeld: Transcript Verlag. pp. 107–148. ISBN 978-3-8376-5485-1. doi:10.14361/9783839454855-005. 
  8. ↑ Turner, J. (26 August 2014). Religious Ideology and the Roots of the Global Jihad: Salafi Jihadism and International Order. Springer. ISBN 9781137409577. 
  9. ↑ a b "Salafism: Politics and the puritanical". The Economist. 2015-06-27. https://www.economist.com/news/middle-east-and-africa/21656189-islams-most-conservative-adherents-are-finding-politics-hard-it-beats. Diakses pada 29 June 2015 
  10. ↑ a b c Al-Yaqoubi, Muhammad (2015). Refuting ISIS: A Rebuttal Of Its Religious And Ideological Foundations. Sacred Knowledge. p. xiii. ISBN 978-1908224125. 
  11. ↑ E. Campo, Juan (2009). Encyclopedia of Islam. 132 West 31st Street, New York, NY 10001: Infobase Publishing. pp. 601. ISBN 978-0-8160-5454-1. Salafism (Arabic: al-Salafiyya) Salafism refers to a cluster of different Sunni renewal and reform movements and ideologies in contemporary Islam 
  12. ↑ L. Esposito, El-Din Shahin, John, Emad, ed. (2013). The Oxford Handbook of Islam and Politics. 198 Madison Avenue, New York, NY 10016: Oxford University Press. p. 38. ISBN 978-0-19-539589-1. Salafism, in its varying guises, has been an important trend in Islamic thought for more than a century. 
  13. ↑ Mahmood, Saba (2012). "Chapter 2: Topography of the Piety movement". Politics of piety: The Islamic Revival and the Feminist Subject. Princeton University Press. pp. 61. ISBN 9780691149806. The Salafi movement emerged at the end of the nineteenth century and the beginning of the twentieth in the context of European intellectual and political dominance in the Muslim World 
  14. ↑ E. Curtis, Edward (2010). Encyclopedia of Muslim-American History. Infobase Publishing. p. 499. ISBN 9781438130408. Salafi Muslims: As a social movement within Sunni Islam, Salafi Muslims ARE a global revivalism movement 
  15. ↑ "مقال". www.ikhwanonline.com (dalam Arabic). Diakses tanggal 2022-08-13. 
  16. ↑ Meijer, Roel; Lacroix, Stéphane (2013). "Between Revolution and Apoliticism: On the Nature of Salafi thought and Action". Global Salafism: Islam's New Religious Movement. New York: Oxford University Press. p. 38. ISBN 978-0-19-933343-1. 
  17. ↑ "Salinan arsip". Diarsipkan dari versi asli |archiveurl= requires |url= (bantuan) tanggal 2012-09-29. 
  18. ↑ The Muslim World After 9/11 By Angel M. Rabasa, pg. 275
  19. ↑ GlobalSecurity.org Salafi Islam
  20. ↑ Sheikh al-Islam Ibn Taymiyah - One of the best Muslim scholars.
  21. ↑ The Idea of Pakistan, By Stephen P. Cohen ISBN 0-8157-1502-1 - Page 183.
  22. ↑ a b Jihad By Gilles Kepel, Anthony F. Roberts
  23. ↑ Haykel, Bernard (2009). "Chapter 1: On the Nature of Salafi Thought and Action". Di Meijer, Roel. Global Salafism: Islam's New Religious Movement. Columbia University Press. p. 34. ISBN 978-0-231-15420-8. 
  24. ↑ Haykel, Bernard (2009). "Chapter 1: On the Nature of Salafi Thought and Action". Di Meijer, Roel. Global Salafism: Islam's New Religious Movement. Columbia University Press. pp. 34–35. ISBN 978-0-231-15420-8. Salafis are first and foremost religious and social reformers who are engaged in creating and reproducing particular forms of authority and identity, both personal and communal. Indeed, Salafis are determined to create a distinct Muslim subjectivity, one with profound social and political implications.It is important to understand Salafis as constituting a group that defines its reformist project first and foremost through credal tenets (i.e., a theology).Also important, though secondary, for their self-definition are certain legal teachings as well as forms of sociability and politics. I hope to show in this study that Salafism is a term that is heuristically useful because it is a marker of a distinctive form of engagement with the world, and one that is identifiable as such to many Muslims 
  25. ↑ Ardiansyah, Ardiansyah (2013). "PENGARUH MADZHAB HAMBALI DAN PEMIKIRAN IBNU TAIMIYAH DALAM PAHAM SALAFI". Analytica Islamica 15 (2): 267-283. http://repository.uinsu.ac.id/198/4/artikel.pdf. 
  26. ↑ Asadullah al-Ghalib, Muhammad (2012). AHLE HADEETH MOVEMENT What and Why?. Kajla, Rajshahi, Bangladesh H.F.B. Publication: 35: Oxford University Press. pp. 625–643. ISBN 978-984-33-4799-2. In different books of Hadeeth and in reliable books of Fiqh, the Ahle hadeeth have been described as Ahle hadeeth, Ashabul Hadeeth, Ahle Sunnah wal Jama‘at, Ahlul Athar, Ahlul Haq, Muhadditheen etc. As the followers of Salaf-i-Saleheen, they are also known as Salafi. 
  27. ↑ Schmidtke, Sabine (2016). The Oxford Handbook of Islamic Theology. New York: Oxford University Press. pp. 625–643. ISBN 978-0-19-969670-3. 
  28. ↑ Roy, Olivier (2004). Globalized Islam: The Search for a New Ummah. Columbia University Press. p. 266. ISBN 9780231134996. Diakses tanggal 13 October 2016. 
  29. ↑ ElMasry, Shadee (2010). "The Salafis in America". Journal of Muslim Minority Affairs (Koninklijke Brill NV, Leiden: Routledge Publishers) 56: 219–220. doi:10.1080/13602004.2010.494072. http://dx.doi.org/10.1080/13602004.2010.494072. 
  30. ↑ Hamdeh, Emad (9 June 2017). "Qurʾān and Sunna or the Madhhabs?: A Salafi Polemic Against Islamic Legal Tradition" (dalam bahasa en). Islamic Law and Society 24 (3): 211–253. doi:10.1163/15685195-00240A01. ISSN 1568-5195. https://commons.erau.edu/publication/1480. 
  31. ↑ The Princeton Encyclopedia of Islamic Political Thought, p. 484
  32. ↑ H. Warren, David (2021). Rivals in the Gulf. Abingdon, Oxon: Routledge: Taylor & Francis. p. 5. ISBN 978-0-367-28062-8. While Wahhab personally rejected the practice of adhering (taqlīd) to a particular legal school, the Wahhabi ʿulamāʾ who follow his thought do, in effect, practice a taqlīd of the Hanbali school.. 
  33. ↑ Lacroix, Stéphane (2011). "Chapter 3: Resistance to Sahwa Ascendancy". Awakening Islam: The Politics of Religious Dissent in Contemporary Saudi Arabia. Cambridge, Massachusetts, London, England: Harvard University Press. pp. 83–84. ISBN 978-0-674-04964-2. 
  34. ↑ a b c d Qadhi, Dr. Yasir. "On Salafi Islam". Muslimmatters. Diarsipkan dari versi asli tanggal 17 January 2017. 
  35. ↑ Meijer, Roel (2014). "Between Revolution and Apoliticism: Nasir al-Din al-Albani and his Impact on the Shaping of Contemporary Salafism". Global Salafism: Islam's New Religious Movement. New York: Oxford University Press. pp. 43, 61–62, 63. ISBN 978-0-19-933343-1. 
  36. ↑ Gauvain, Richard (2013). Salafi Ritual Purity: In the Presence of God. New York: Routledge. pp. 8, 293. ISBN 978-0-7103-1356-0. 
  37. ↑ Olidort, Jacob (2015). The Politics of "Quietist Salafism" (PDF). Cambridge, Massachusetts, London, England: Harvard University Press. pp. 7, 8. 
  38. ↑ Cooke, B. Lawrence, Miriam, Bruce (2005). "Chapter 10: The Salafi Movement". Muslim Networks from Hajj to Hip Hop. London: The University of North Carolina Press. pp. 212–213. ISBN 0-8078-2923-4. 
  39. ↑ a b "From there he [Albani] learned to oppose taqlid in a madhab." Bennett, The Bloomsbury Companion to Islamic Studies, p. 174. "Al-Albani had denounced Wahhabi attachment to the Hanbali school." Stephane Lacroix, George Holoch, Awakening Islam, p. 85
  40. ↑ Meijer, Roel (2014). "Between Revolution and Apoliticism: Nasir al-Din al-Albani and his Impact on the Shaping of Contemporary Salafism". Global Salafism: Islam's New Religious Movement. New York: Oxford University Press. pp. 62–63. ISBN 978-0-19-933343-1. 
  41. ↑ Krawietz, Tamer, Birgit, Georges (2013). Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya. Berlin, Germany: Walter De Gruyter. pp. 165–166. ISBN 978-3-11-028534-5. 
  42. ↑ Meijer, Roel (2014). "Between Revolution and Apoliticism: Nasir al-Din al-Albani and his Impact on the Shaping of Contemporary Salafism". Global Salafism: Islam's New Religious Movement. New York: Oxford University Press. p. 43. ISBN 978-0-19-933343-1. 
  43. ↑ Lacroix, Stéphane (2011). "Chapter 3: Resistance to Sahwa Ascendancy". Awakening Islam: The Politics of Religious Dissent in Contemporary Saudi Arabia. Cambridge, Massachusetts, London, England: Harvard University Press. pp. 84–85, 220. ISBN 978-0-674-04964-2. 
  44. ↑ Shaham, Ron (2018). Rethinking Islamic Legal Modernism. Koninklijke Brill NV, Leiden, The Netherlands: Brill Publishers. p. 37. ISBN 978-90-04-36954-2. In setting forth these premises, Rida appears to prepare the ground to steer a middle course.. Rida did not ignore the rich heritage of Islamic law, as did a number of his strict Salafi contemporaries. Instead, following Ibn Taymiyya and especially his student Ibn al-Qayyim, he viewed the literature of the four Sunni law-schools (without committing himself to the teachings of one school in particular) as a resource from which to draw guidance and inspiration for adapting the law to changing circumstances 
  45. ↑ Khan, Rehan. "Salafi Islam and its Reincarnations- Analysis". Eurasia Review. Diarsipkan dari versi asli tanggal 5 Feb 2020. 
  46. ↑ Gauvain, Richard (2013). Salafi Ritual Purity: In the Presence of God. New York: Routledge. pp. 8 ,11, 229–230, 328, 347. ISBN 978-0-7103-1356-0. the identity of many modern Salafis is dependent upon their departure from the established rulings of the four Sunni law schools (madhahib), including that of Ibn Hanbal. Modern Salafis generally dislike the practice of following the established rulings of any particular law school and view the principle of legal “imitation” (taqlid) as a significant factor in the overall decline of the Muslim Umma... Zahiri influence on modern Salafi legal thought occurs almost entirely through the Muhalla of Ibn Hazm, .... more important than Ibn Hazm’s individual opinions to the Salafi scholars and ritual practitioners mentioned here is the unyielding Zahiri-style logic that underscores them... modern Salafis are endeavouring to shift Zahiri legal from the margins of orthodoxy into its centre  
  47. ↑ Halverson, Theology and Creed in Sunni Islam, 2010: 38–48
  48. ↑ Michael Cook, On the Origins of Wahhābism, Journal of the Royal Asiatic Society, Third Series, Vol. 2, No. 2 (July, 1992), p. 198
  49. ↑ Bin Ali Mohamed Roots Of Religious Extremism, The: Understanding The Salafi Doctrine Of Al-wala Wal Bara World Scientific, 14.09.2015 9781783263943 p. 61
  50. ↑ Halverson, Theology and Creed in Sunni Islam, 2010: 36 "For the Atharis, the “clear” (i.e., zahir, apparent, or literal) meaning of the Qur’an and especially the prophetic traditions (ahadith) have sole authority in matters of belief, as well as law, and to engage in rational disputation (jadal), even if one arrives at the truth, is absolutely forbidden. A strictly literal, or perhaps amodal, reading of the Qur’an, as opposed to one engaged in ta’wil (metaphorical interpretation), or an attempt to rationally conceptualize its meanings, cannot be questioned and the “real” meanings should be consigned to God."
  51. ↑ Halverson, Theology and Creed in Sunni Islam, 2010: 36–7 "For the Atharis, the “clear” (i.e., zahir, apparent, or literal) meaning of the Qur’an and especially the prophetic traditions (ahadith) have sole authority in matters of belief, as well as law, and to engage in rational disputation (jadal), even if one arrives at the truth, is absolutely forbidden. A strictly literal, or perhaps amodal, reading of the Qur’an, as opposed to one engaged in ta’wil (metaphorical interpretation), or an attempt to rationally conceptualize its meanings, cannot be questioned and the “real” meanings should be consigned to God."
  52. ↑ Bin Ali Mohamed Roots Of Religious Extremism, The: Understanding The Salafi Doctrine Of Al-wala Wal Bara World Scientific, 14.09.2015 9781783263943 pp. 62-63
  53. ↑ Internet Archive, Robert G. (2014). Salafism in Lebanon : from apoliticism to transnational jihadism. Washington, DC : Georgetown University Pres. ISBN 978-1-62616-116-0. 
  54. ↑ Rothenberg, Celia E. "Islam on the Internet: the jinn and the objectification of Islam." The Journal of Religion and Popular Culture 23.3 (2011): 358-371.
  55. ↑ TY - Jour Au - Østebø, Terje PY - 2014 DA - 2014/01/01 TI - The revenge of the Jinns: spirits, Salafi reform, and the continuity in change in contemporary Ethiopia JO - Contemporary Islam SP - 17 EP - 36 VL - 8 IS - 1 AB - The point of departure for this article is a story about jinns taking revenge upon people who have abandoned earlier religious practices. It is a powerful account of their attempt to free themselves from a past viewed as inhabited by evil forces and about the encounter between contemporary Salafi reformism and a presumed disappearing religious universe. It serves to prove how a novel version of Islam has superseded former practices; delegitimized and categorized as belonging to the past. The story is, however, also an important source and an interesting entry-point to examine the continued relevance of past practices within processes of reform. Analyzing the story about the jinns and the trajectory of Salafi reform in Bale, this contribution demonstrates how the past remains intersected with present reformism, and how both former practices and novel impetuses are reconfigured through this process. The article pays attention to the dialectics of negotiations inherent to processes of reform and points to the manner in which the involvement of a range of different actors produces idiosyncratic results. It challenges notions of contemporary Islamic reform as something linear and fixed and argues that such processes are multifaceted and open-ended. SN - 1872-0226 UR - https://doi.org/10.1007/s11562-013-0282-7 DO - 10.1007/s11562-013-0282-7 ID - Østebø2014 ER -
  56. ↑ Hoover, Jon (2019). Ibn Taymiyya (Makers of the Muslim World). 10 Bloomsbury Street, London WC1B 3SR, England: Oneworld Academic. pp. 11, 19, 46–47, 88, 140. ISBN 978-1-78607-689-2. 
  57. ↑ Schmidtke, Sabine (2016). The Oxford Handbook of Islamic Theology. New York: Oxford University Press. p. 635. ISBN 978-0-19-969670-3. Ibn Taymiyya also speaks of the priority of worship and ethics over metaphysics in theological terms that later became widespread among Wahhābīs and modern Salafīs. He distinguishes two tawḥīds, or two ways of confessing God’s unity. Ibn Taymiyya’s first tawḥīd is that of God’s divinity (ulūhiyya). Al-tawḥīd al-ulūhiyya signifies God’s sole worthiness to be a god, that is, God’s sole right to be an object of worship (ʿibāda). Al-tawḥīd al-ulūhiyya is exclusive worship of God that refuses to give devotion and love to anything or anyone else. Then flowing out from this is the second tawḥīd, the tawḥīd of God’s lordship (rubūbiyya). God’s lordship refers to His creative power, and al-tawḥīd al-rubūbiyya means confessing that God is the only source of created beings 
  58. ↑ Schmidtke, Sabine (2016). The Oxford Handbook of Islamic Theology. New York: Oxford University Press. pp. 427, 626, 641–642. ISBN 978-0-19-969670-3. 
  59. ↑ C. Martin, Richard (2004). Encyclopedia of Islam and the Muslim World. New York: Macmillan Reference USA. p. 468. ISBN 0-02-865603-2. 
  60. ↑ Bosworth, Donzel, Heinrichs, Lecomte, C. E., E. Van, W. P., G. (1997). The Encyclopedia of Islam:New Edition Vol. IX. Leiden, The Netherlands: Brill. p. 400. ISBN 90-04-10422-4. 
  61. ↑ Leaman, Oliver (2006). The Qur'an: An Encyclopedia. New York: Routledge: Taylor & Francis. pp. 631–633. ISBN 0-415-32639-7. 
  62. ↑ Lauziere, Henri (2010). "The Construction Ofsalafiyya: Reconsidering Salafism from the Perspective of Conceptual History". International Journal of Middle East Studies 42 (3): 369–389. doi:10.1017/S0020743810000401. https://archive.org/details/sim_international-journal-of-middle-east-studies_2010-08_42_3/page/369. 
  63. ↑ Leaman, Oliver (2006). The Qur'an: An Encyclopedia. New York: Routledge: Taylor & Francis. p. 282. ISBN 0-415-32639-7. Ibn Taymiyya’s works extend to almost every area of contemporary intellectual life... Nearly all of his works are in the style of a refutation or a critique,... He embodies the theology of the Salafi (Traditionalist) movement and all his works are intense, focused and well-argued. 
  64. ↑ "Is it permissible for people to call themselves "Ahl al-Hadeeth"". Islam Helpline. 
  65. ↑ Ibn Taymiyya, Ahmad. Majmu al-Fatawa Vol.1. Cairo, Egypt: Dar al-Hadith. p. 141. 
  66. ↑ "Religion is Not the Enemy". National Review. Diakses tanggal 2020-04-09. 
  67. ↑ "Federal Office for the Protection of the Constitution (Bundesamt für Verfassungsschutz) 7/18/2012: latest 2011 report on Islamic Salafist extremism in Germany (English)". Diarsipkan dari versi asli tanggal 17 February 2013. Diakses tanggal 17 July 2012. 
  68. ↑ "Salafist extremism spreading in Germany", Deutsche Welle (www.dw.com), 8 May 2012 
  69. ↑ Verfassungsschutzbericht warnt vor Salafisten [Constitutional protection report warns of Salafists], 17 June 2012, diarsipkan dari versi asli tanggal 20 May 2013  Archived 20 Méi 2013 di Wayback Machine
  70. ↑ Stevens, O'hara, David, Kieron (2015). The Devil's Long Tail: Religious and Other Radicals in the Internet Marketplace. New York: Oxford University Press. p. 76. ISBN 978-0-19-939624-5. They do not represent an Islamic tradition; on the contrary they break with the religion of their parents. When they convert or become born-again, they always adopt some sort of Salafism, which is a scriptualist version of Islam that discards traditional Muslim culture. They do not revert to traditions: for instance when they marry, it is with the sisters of their friends or with converts, and not with a bride from the country of origin chosen by their parents. 
  71. ↑ Third public hearing of the National Commission on Terrorist Attacks Upon the United States, Statement of Marc Sageman to the National Commission on Terrorist Attacks Upon the United States, 9 July 2003
  72. ↑ Li, Darryl (2015). THE UNIVERSAL ENEMY: Jihad, Empire, and the Challenge of Solidarity. Stanford, California, United States: Stanford University Press. pp. 105–106. ISBN 9781503610873. 

Bacaan salajengna

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  • Muhammad dina Sajarah, Pikiran, sareng Budaya: Ensiklopedia Nabi Allah (2 jilid), Diédit ku C. Fitzpatrick sareng A. Walker, Santa Barbara, ABC-CLIO, 2014. ISBN 1610691776 .
  • Botobekov, Uran (2021). "How Central Asian Salafi-Jihadi Groups are Exploiting the Covid-19 Pandemic: New Opportunities and Challenges". Di Käsehage, Nina. Religious Fundamentalism in the Age of Pandemic. Religionswissenschaft 21. Bielefeld: Transcript Verlag. pp. 107–148. ISBN 978-3-8376-5485-1. doi:10.14361/9783839454855-005.  Botobekov, Uran (2021). "How Central Asian Salafi-Jihadi Groups are Exploiting the Covid-19 Pandemic: New Opportunities and Challenges". Di Käsehage, Nina. Religious Fundamentalism in the Age of Pandemic. Religionswissenschaft 21. Bielefeld: Transcript Verlag. pp. 107–148. ISBN 978-3-8376-5485-1. doi:10.14361/9783839454855-005. 

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