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Salafism has received scrutiny as the one of the main ideological sources for extremist violence perpetrated by jihadi groups. There is a significant corpus of literature discussing transnational jihadi networks, especially after the 9/11 attacks in the United States. These discussions include the radicalization of Salafi thought by jihadi theoreticians and 'ulama. However, Salafism is not monolithic. It contains numerous streams, and an examination of these streams is crucial to understanding its influence on Muslim societies. Besides Salafi jihadisthose who sanction violencethere are two other broad trends in Salafism: quietist and activist. Quietist Salafis endorse an apolitical tradition and find political activism in any form unacceptable. Activist Salafis advocate peaceful political change. Each stream is led by 'ulama, seen as the preservers of Salafi traditions. The quietist and activist 'ulama are active participants in their communities. Studies of such clerics have tended to be country-specific, focusing on the influence and nature of Salafism and its dynamics in those countries. In Rethinking Salafism Raihan Ismail assesses the origins, interactions, and dynamics of the transnational networks of Salafi 'ulama in the region comprising Saudi Arabia, Egypt, and Kuwait, showing how quietist and activist 'ulama work across borders to preserve and promote what they see as "authentic" Salafism while taking domestic circumstances of the 'ulama into consideration. The book offers a reassessment of the quietist/activist dichotomy, arguing that this dichotomy does not apply to such aspects of Salafi thought as attitudes towards the Shi'a and social matters in Muslim societies.
Salafism has received scrutiny as the main ideological source for violent extremism propagated by jihadi groups. Besides Salafi jihadis, however, there are two other broad trends of Salafism: quietist and activist. Quietist Salafis endorse an apolitical tradition and find political activism in any form unacceptable. Activist Salafis advocate peaceful political change. Each stream is led by 'ulama, seen as the preservers of Salafi traditions. Rethinking Salafism assesses the origins, interactions and dynamics of the transnational networks of Salafi 'ulama in the region of Saudi Arabia, Egypt and Kuwait. It also offers a reassessment of the quietist/activist dichotomy, arguing that this dichotomy does not apply to certain aspects of Salafi thought such as attitudes towards the Shi'a and social matters in Muslim communities.
The Salafi movement invests supreme Islamic authority in the precedents of the Salaf, the first three generations of Muslims, who represent a “Golden Age” from which all subsequent eras can only decline. In Why I Am a Salafi, Michael Muhammad Knight confronts the problem of origins, questioning the possibility of accessing pure Islam through its canonical texts. Why I Am a Salafi is also a confrontation of Knight’s own origins as a Muslim. Reconsidering Salafism, Knight explores the historical processes that informed Islam as he once knew it, having converted to a Salafi vision of Islam in 1994. In the decades since, he has drifted away from Salafism in favor of an alternative Islam that celebrates the freaks, misfits, and heretical innovators. What happens to Islam when everything’s up for grabs, and can an anything-goes Islam allow space for reputedly intolerant Salafism? In Why I Am a Salafi, Knight explores not only Salafism’s valorization of the origins, but takes the Salafi project further than its advocates are willing to go, and reflects upon the consequences of surrendering the origins forever.
Rethinking Political Islam by Shadi Hamid,William McCants Pdf
For years, scholars hypothesized about what Islamists might do if they ever came to power. Now, they have answers: confusing ones. In the Levant, ISIS established a government by brute force, implementing an extreme interpretation of Islamic law. On the opposite end of the spectrum, Tunisia's Ennahda Party governed in coalition with two secular parties, ratified a liberal constitution, and voluntarily stepped down from power. In Egypt, the Muslim Brotherhood, the world's oldest Islamist movement, won power through free elections only to be ousted by a military coup. The strikingly disparate results of Islamist movements have challenged conventional wisdom on political Islam, forcing experts and Islamists to rethink some of their most basic assumptions. In Rethinking Political Islam, two of the leading scholars on Islamism, Shadi Hamid and William McCants, have gathered a group of leading specialists in the field to explain how an array of Islamist movements across the Middle East and Asia have responded. Unlike ISIS and other jihadist groups that garner the most media attention, these movements have largely opted for gradual change. Their choices, however, have been reshaped by the revolutionary politics of the region. The groups depicted in the volume capture the contradictions, successes, and failures of Islamism, providing a fascinating window into a rapidly changing Middle East. It is the first book to systematically assess the evolution of mainstream Islamist groups since the Arab uprisings and the rise of ISIS, covering 12 country cases. In each instance, contributors address key questions, including: gradual versus revolutionary approaches to change; the use of tactical or situational violence; attitudes toward the nation-state; and how ideology, religion, and political variables interact. For the first time in book form, readers will also hear directly from Islamist activists and leaders themselves, as they offer their own perspectives on the future of their movements. Islamists will have the opportunity to challenge the assumptions and arguments of some of the leading scholars of Islamism, in the spirit of constructive dialogue. Rethinking Political Islam includes three of the most important country cases outside the Middle East-Indonesia, Malaysia, and Pakistan-allowing readers to consider a greater diversity of Islamist experiences. The book's contributors have immersed themselves in the world of political Islam and conducted original research in the field, resulting in rich accounts of what animates Islamist behavior.
Author : Daniel W. Brown Publisher : Cambridge University Press Page : 204 pages File Size : 55,7 Mb Release : 1999-03-04 Category : History ISBN : 0521653940
'Salafism' and 'jihadi Salafism' have become significant doctrinal trends in contemporary Islamic thought yet the West has largely failed to offer a sophisticated and discerning definition of these movements. The contributors to Global Salafism carefully outline not only the differences in the Salafi schools but the broader currents of Islamic thought that constitute this trend as well. They examine both the regional manifestations of the phenomenon and its shared, essential doctrines. Their analyses highlight Salafism's inherent ambivalence and complexities - the 'out-antiquing the antique' that has brought Islamic thought into the modern age while maintaining its relationship to an older, purer authenticity. Emphasising the subtle tensions between local and global aspirations within the 'Salafi method', Global Salafism investigates the movement like no other study currently available.
Salafism by Charles River Charles River Editors Pdf
*Includes pictures *Includes quotes from the Koran and Hadith *Includes online resources and a bibliography for further reading "It's very simple. We want sharia. Sharia in economy, in politics, in judiciary, in our borders and our foreign relations." - Mohammed Abdel-Rahman, the son of Omar Abdel-Rahman, Time. October 8, 2012[ Beginning in 2010, much of the Middle East, including Egypt, was swept up by a series of revolutions later referred to as the Arab Spring. The wave of riots and demonstrations - some violent, some not, but all impactful and sizeable - began in Tunisia before spreading like wildfire to neighboring countries in Northern Africa and eventually into the Arabian Peninsula, including Egypt, Libya, Syria, Yemen, and Bahrain. Though it eventually petered out by mid-2012, the Arab Spring led to the toppling of long-reigning monarchs and regimes, free elections, and attempts to build republics based on democratic principles. In the aftermath of the Arab Spring protests of 2010 and 2011, the world witnessed the rise of political groups in the Middle East who associated themselves with a movement called Salafism, such as the Nour ("Light") Party in Egypt. Prior to these popular uprisings, the Salafis were rather marginalized groups within the spectrum of Islam and, in many cases, did not share a cohesive and agreed upon set of beliefs that clearly differed from what many call "mainstream Islam." Prior to the Arab Spring, different Muslim religious scholars and leaders had emerged and led what they believed to be Salafi movements to return Muslims back to the origins of the religion. The Arab Spring protests did fuel the overthrow of some long-term dictators, start civil war in other nations, and impress upon the world the power of digital communications. Another important outcome of these events was the opening of a space for religiously motivated social and political movements that had been feared and repressed for many years in the Middle East, particularly by autocratic rulers that arose during the post-colonialism fallout in the region. The term "Salaf' or "Salafism" is becoming more mainstream and associated with many unfortunate events, such as the spread of a violent ideology in the Middle East, South Central Asia, Europe, and North America because the perpetrators of violence claim to have some wholly different understanding of Islam than the rest of the world's Muslims. As such, the media and its consumers have begun to conflate and confuse the term Salafism with extremist or radical Islam, terrorism, Islamist, and a whole slate of other terms used to negatively label the entire religion. The problem is that the users of these terms in the media and beyond generally do not bother defining what it means to be a "Salafi" and how its many manifestations differ country to country and person to person within a given time and context. This is true for nearly all religions in most regards, because to believe something about a religion is to hold a subjective perspective: the religion is what you make of it or what others tell you to make of it. So what is Salafism? "The word salaf means predecessors, and in the Islamic context, it usually refers to the period of the Prophet, his Companions, and their successors." In general, a Salafi refers to someone who claims to follow a particular understanding of the Salaf and claims to comprehend an authoritative sense of Islam - one that espouses a belief that their Islam is the original Islam in the way it was practiced and meant to be practiced at the beginning of the religion. Most Salafis claim to focus their religious interpretation on the Qur'an's words and vary on the level of importance given to the Hadith. Whether their claim to boast a more accurate and traditional belief in the religion is true or not is debated among believers, but the fact remains that the term's usage is on the rise.
Rethinking Halal reflects an anthropological revolution, that of the scientising, standardising, and normalising of social life through certification which is part of a process of ‘positivisation’ that directly affected Islam and Islamic normativity.
Salafism After the Arab Awakening by Francesco Cavatorta,Fabio Merone Pdf
The work analyzes in detail the ideological and organizational changes that occurred within the broader Salafi movement after the Arab uprisings. While scholarship had long recognized the divisions within Salafism, this volume looks at the ways in which the extraordinary events of the Arab uprisings have led to a profound rethink of such divisions.
Despite its continuing appeal in the Muslim world, Sufism has faced fierce challenges in the last 250 years. This volume assesses the evolution of anti-Sufism since the middle of the eighteenth century and Sufi strategies for survival. It also considers the efforts of a few significant Muslim intellectuals to contemplate a future for a mystical approach to Islam without traditional Sufism. Many studies of Islam in the modern period have focused on the attempts of Muslim 'modernists' or 'fundamentalists' to come to terms with western modernity, and Sufis have often been marginalised in the process. Elizabeth Sirriyeh redresses this neglect by assigning to Sufism a central place in the broader history of Islam in the modern world and by examining how changing understandings of Sufism's role in modern conditions have affected Muslims of all shades of opinion.
Salafism, comprised of fundamentalist Islamic movements whose adherents consider themselves the only “saved” sect of Islam, has been little studied, remains shrouded in misconceptions, and has provoked new interest as Salafists have recently staked a claim to power in some Arab states while spearheading battles against “infidel” Arab regimes during recent rebellions in the Arab world. Robert G. Rabil examines the emergence and development of Salafism into a prominent religious movement in Lebanon, including the ideological and sociopolitical foundation that led to the three different schools of Salafism in Lebanon: quietist Salafists, Haraki (active) Salafists; and Salafi Jihadists. Emphasizing their manhaj (methodology) toward politics, the author surveys Salafists’ ideological transformation from opponents to supporters of political engagement. Their antagonism to Hezbollah, which they denounce as the party of Satan, has risen exponentially following the party’s seizure of Beirut in 2008 and support of the tyrannical Syrian regime. Salafism in Lebanon also demonstrates how activists and jihadi Salafists, in response to the political weakness of Sunni leadership, have threatened regional and international security by endorsing violence and jihad. Drawing on field research trips, personal interviews, and Arabic primary sources, the book explores the relationship between the ideologies of the various schools of Salafism and their praxis in relation to Lebanese politics. The book should interest students and scholars of Islamic movements, international affairs, politics and religion, and radical groups and terrorism.
Saudi Clerics and Shi'a Islam by Raihan Ismail Pdf
The Saudi "ulama" are known for their strong opposition to Shi'a theology, Shi'a communities in Saudi Arabia, and external Shi'a influences such as Iran and Hezbollah. Their potent hostility, combined with the influence of the 'ulama' within the Saudi state and the Muslim world, has led some commentators to blame the Saudi 'ulama' for what they see as growing sectarian conflict in the Middle East. However, there is very little understanding of what reasoning lies behind the positions of the 'ulama' and there is a significant gap in the literature dealing with the polemics directed at the Shi'a by the Saudi religious establishment. In Saudi Clerics and Shi'a Islam, Raihan Ismail looks at the discourse of the Saudi "ulama" regarding Shiism and Shi'a communities, analysing their sermons, lectures, publications and religious rulings. The book finds that the attitudes of the "ulama" are not only governed by their theological convictions regarding Shiism, but are motivated by political events involving the Shi'a within the Saudi state and abroad. It also discovers that political events affect the intensity and frequency of the rhetoric of the ulama at any given time.
West African ʿulamāʾ and Salafism in Mecca and Medina by Chanfi Ahmed Pdf
This book brings a new perspective on the history of the spread of the Salafῑ-Wahhābῑ doctrine since the conquest of the Ḥijāz by Ibn Saʿūd in 1926. It also shows the contribution of a network of ʿulamāʾ from West Africa, South Asia and Egypt in the spread of the Salafῑ-Wahhābῑ doctrine inside and outside Saudi Arabia since 1926.
