Salafism Today: Diverse Movements Under One Ideological Umbrella

By Grace Mubashir, New Age Islam 14 May 2024 The Modern Use Of The Term Salafism Is Ambiguous And Confusing. This Ambiguity Becomes Apparent When Many Salafis Themselves Are Not Entirely Clear About What Salafism Entails, Assuming That It Is Simply To Follow The Qur’an And Sunna– A Problematic Definition As It Implies That Other Muslims Do Not Major Points 1. Salafism is not a movement or an organisation with a hierarchy and does not operate under the leadership of a singular figure in a highly structured organisation. Neither is Salafism a school of thought like the extant Sunni schools of Fiqh 2. The significant difference between a Salafi and a non-Salafi is not about adherence to the Qur’an, Sunna and the Salaf — which form the fundamental and most important ideals about the Salafi ideology – but how adherence is defined and how this translates into one’s daily life. 3. Salafis consist of various sub-cultures and orientations – from moderate to extreme and from quietist to political activist to jihadist (or violence-oriented).[5] While most Salafis are unanimous in matters of Aqidah (theology), they are divided on issues of jurisprudence and politics ----- The term "Salafism" is used in a manner that is unclear and confusing in modern times. This ambiguity is brought to light when many Salafis themselves are not totally sure about what Salafism comprises. They assume that it is merely to obey the Qur'an and Sunna, which is a problematic definition because it suggests that other Muslims do not follow the Qur'an and Sunna. Furthermore, because to the vagueness of the term, Salafism, in its broader iteration, is claimed by all Muslims, in that the universal Islamic ideal is to imitate the Prophet and the early devout Muslim community (al-salaf al-salih). Therefore, every Muslim is considered to be a Salafi since they are obligated to follow the Prophet and his Companions in the practice of Islam. This is because the very term "Salafism" connotes authenticity and validity. As a result, non-Salafi Muslims today dispute the exclusive claim that Salafis have on the term. They argue that other Muslims may also have a claim to the name because non-Salafis are also adherents of the al-salaf al-salih. Due to the fact that Salafis themselves have not been able to produce a definition of the term "Salafism" that is universally accepted, scholars and observers have also struggled to define what the term means. As a result, the most important question of who or what group is considered to be Salafi is still being debated. In recent years, and particularly following the terrible events of September 11, 2001, the study of Salafism has garnered a great deal of attention. As a result, a great number of people, not all of whom are scholars, have started to conduct research and write on modern Salafism. Despite the fact that certain publications on Salafism have been founded on nothing more than assumptions, it is reasonable to conclude that Western writers and media have failed to provide an accurate description and analysis of Salafism. Salafism is not an outsider to Islam nor is it a divergence from the religion, despite the fact that some conclusions have been drawn to the opposite. In the larger context of the Sunni or Shi'i Muslim tradition, Salafism is just one of the numerous manifestations of Islam, along with Sufism and the various groups that exist within that tradition. And the Madhabs and Salafism The Salafist movement is neither a movement nor an organisation that operates under the leadership of a single figure in a highly structured organisation. It is also not a movement or organisation that has a hierarchy. In addition, Salafism is not a school of philosophy in the same way that the existing Sunni schools of Fiqh are. In addition to not being a movement or an organisation that is structured in a hierarchical manner, Salafism does not function under the direction of a single individual within an organisation that is highly structured. For the same reason, Salafism is not a school of thought like the Sunni schools of Fiqh that are currently in existence, such as the Hanbali, Hanafi, Shafi'i, and Maliki schools. On the contrary, Salafis do not subscribe to the four Sunni "schools of Fiqh" (Madhab), as the assertion suggests. Among the schools of jurisprudence that can give rise to Salafism are the Maliki, the Shafi'i, the Hanbali, and the Hanafi schools itself. A significant number of Salafis are willing to acknowledge the teachings of all four madhabs, provided that their decisions are backed by evidence that are both clear and authentic from the Qur'an and Sunna. When it comes to the subject of whether or not they adhere to the four recognised madhabs, they are not divided. As an illustration, Ibn Taymiyyah adhered to the Hanbali School of thought. It was the Shafi'i school that was followed by some of his students, including Ibn Kathir (who died in 1373) and al-Dzahabi (who died in 1348). Other students, (such as Ibn Abi al-Izz (d. 1390)) followed the Hanafi School. There are Salafis who maintain that Muslims are permitted to adhere to a particular madhab, but they are not required to do so. The phrase "do not need to" is used by Salafis to imply that individuals who adhere to the madhab would not be subject to committing a sin. However, if a Muslim is skilled in Islamic law, he is at liberty to follow any madhab and choose the opinion that suits him best, but if he is neither well-versed in Islamic law nor aware of the opinions of the experts, he should seek correct guidance from the learned scholar. Because of this, a significant number of Salafis have faith in the authority of the four imams. Salafis are known to cite the writings of madhab imams, such as Imam al-Shafi'i (who passed away in 820) and Imam Malik (who passed away in 755) and others. These imams are recognised by the Salaf as being the Salaf. For instance, authors such as Ibn Taymiyyah and Ibn al Qayyim, whose writings are frequently cited by contemporary Salafis and who are widely acknowledged as having been key proponents of Salafism, frequently cited and backed a great deal of Abu Hanifa's (d. 767) viewpoints. This is despite the fact that there are Salafis who do not encourage others to adhere to the principles of a specific madhab. On the other hand, there are Salafis who do not encourage others to adhere to the beliefs of a specific madhab. On the other hand, the majority of Salafis, particularly Saudi Wahhabis, adhere to the Hanbali madhab.[3]: A modern interpretation of the term "Salafism" refers to a religious leaning or proclivity toward a certain identity and belief system. In this context, the term "identity" refers to a set of beliefs, or an ideology, that embodies the moral, social, and political objectives and commitments of the Salafis. This ideology is what creates the Salafis' idea of how the world and its associated system ought to function. This belief system is founded on the unadulterated and unadulterated teachings of the Qur'an, the sunnah of the Prophet, and the practices of the al-salaf al-salih. In point of fact, Salafism is not a new doctrinal phenomenon; rather, it is a phenomenon that can be traced back to the development of early theological and legal conflicts. Whether in the realm of religion, society, or politics, its fundamental proposition is that legitimacy must be explicitly derived from religious sources and early Islamic precedents. This is true regardless of the subject matter. What Distinguishes A Salafi From Anything That Is Not A Salafi? As a belief system founded on original sources, one could claim, that Salafism is a mainstream movement. Is there a fundamental difference between a Salafi Muslim and a Muslim who does not adhere to the Salafi school of thought? The inquiry cannot provide straightforward responses due to the ambiguity of the term “Salafism” and the complicated nature of the phenomena. It is not the adherence to the Qur'an, Sunna, and the Salaf that constitutes the fundamental and most important ideals of the Salafi ideology that distinguishes a Salafi from a non-Salafi; rather, it is the manner in which adherence is defined and how this translates into one's day-to-day behaviours that constitute the significant difference between the two groups. The interpretations, understandings of religious texts, methodologies, and approaches that distinguish Salafis from non-Salafis are, to put it another way, the primary factors that differentiate the two groups. “As a belief system based on original sources, one could argue, Salafism is a mainstream movement. Is there a fundamental difference between a Salafi Muslim and a Muslim who does not adhere to the Salafi school of thought? As a result of the ambiguity of the name "Salafism" and the complexity of the phenomenon, the question is unable to provide explanations that are straightforward. The strictness and methodology with which Salafis attempt to live up to the standard set by the Salaf, as well as their willingness to gear their teachings and beliefs towards that goal, is what distinguishes Salafis from other Sunni Muslims, according to Joas Wagemakers, who makes this observation.[4]: In addition, the fact that it is a diverse movement that encompasses a variety of orientations makes it more challenging to define Salafism and to identify the individuals who are considered to be Salafis. The Salafi Movement Is Characterized By Its Diversity Salafis are comprised of a wide range of subcultures and orientations, ranging from moderate to radical, as well as from quietist to political activist to jihadist (or violence-oriented). In subjects of Aqidah (theology), the majority of Salafis are in agreement with one another; but, when it comes to matters of jurisprudence and politics, they are divided. By way of illustration, Tariq Abdel Haleem describes eight distinct types of contemporary Salafis. According to Quintan Wiktorowicz's writing, Salafis can be broadly classified into three groups: the purists, the politicos, and the Jihadis. In his argument, the purists place an emphasis on the purification of the faith through education and propagation, whereas the politicos place an emphasis on the application of the Salafi doctrine to the political arena. Jihadis, on the other hand, take a militant approach and say that the current circumstances demand bloodshed and revolution: In accordance with the classifications that Wiktorowicz established, Omayma Abdel Latiff is of the opinion that there are three primary currents of Salafism in the modern era: Al-Salafiyyah Al-Ilmiyyah, also known as scholarly Salafism, is concerned with the study of the Holy Text and Islamic jurisprudence. Al-Salafiyyah Al-Harakiyyah, also known as activist Salafism, is a term that describes both politically active Salafist groups and those groups that are not politically active but occupy a place in the public sphere through charitable work and networks of social support and religious education institutes. This current also includes Al-Salafiyyah Al-Islahiyyah, also known as reformist Salafism. Al-Salafiyyah Al-Jihadiyyah, which is concerned with the implementation of jihad, is the third type of Salafism. In a similar vein, Samir Amghar makes the observation that there are three distinct streams of Salafism in Europe. First, there is what is known as "revolutionary Salafism," which places the concept of "jihad" at the centre of Islamic philosophy. The second type of Salafism is known as "predicative Salafism," and it is characterized by being based on preaching and religious teachings. Lastly, there is something called "political Salafism," which is a form of Salafism that organizes its operations according to political logic. According to Amghar's argument, each of these currents retains a particular relationship with European societies, Muslim societies, and the means – including jihad – of accelerating the eventual establishment of an Islamic state. Bernard Haykel identifies three groups of Salafis in terms of political engagement: “Salafi Jihadis,” like those in the al-Qa’ida organisation who call for violent action against their adversaries and existing political leaders; “Salafi Harakis,” who advocate non-violent political activism and “Scholastic Salafis (al-salafiyyah al-Ilmiyyah),” who adopt a quietist approach and a more traditional outlook, arguing that all forms of overt political organisation, action, and violence are forbidden. There are many other Salafi groups and factions in the modern world, and they are not restricted to the categories that have been provided. Interestingly, an individual might be a Salafi and follow the Salafi approach without being linked or assigned to any Salafi entity. Some Muslims also follow the Salafi style of doing things in certain situations. It is to put it another way, there are periods when they are Salafis and other times when they are not Salafis. It is interesting to note that a person can be a Salafi and accept the Salafi methodology without being linked with or assigned to any particular Salafi group. Some Muslims also follow the Salafi style of doing things in certain situations. “To put it another way, there are times when they are Salafis and other times when they are not Salafis." As a result of the intricacies of contemporary Salafism, there are instances in which categories and groupings overlap. As an additional point of interest, many of the classifications or labels that were described earlier are regarded as being derogatory, and as a result, Salafis disregard them out of hand. To put it mildly, the categories are, at best, a fluid and approximate approximation of the personalities and concerns that divide modern Salafis. The classifications, on the other hand, are substantially more complicated than the ones that are currently utilized by Western policymakers, analysts, and law enforcement agencies to discuss Jihadis, Salafis, and those who fall somewhere in between. In order to establish their legitimacy and provide intellectual direction, these Salafi groups consult a variety of other religious thinkers and books. These interpretations, in turn, have significant repercussions for the political, social, and economic behaviour of those who adhere to them. Differences of opinion and disagreements are readily apparent within these groups. Is it possible for a "good" Muslim to love music? Does a "good" Muslim have the obligation to abstain from purchasing Israeli goods and products? Is it permissible for a "good" Muslim to engage in the struggle to topple a Muslim government that does not fully execute the sharia? In response to these and other questions, adherents of each Salafi subset are provided with a variety of answers and religious justifications; however, the categorization offers nothing more than a rough topography of the Salafi terrain, which is intended to assist observers in speaking in more nuanced terms about the ideological trends of modern Salafism. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. 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