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    * Salafi *

    سَلَفی


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    (Wikipedia) - Salafi movement   (Redirected from Salafi) Not to be confused with Salaf.   Part of a series onSunni Islam
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    The Salafist movement, also known as the Salafi movement, is a movement within Sunni Islam that references the doctrine known as Salafism.

    The Salafi movement is often described as being synonymous with Wahhabism, but Salafists consider the term "Wahhabi" derogatory. At other times, Salafism has been described as a hybrid of Wahhabism and other post-1960s movements. Salafism has become associated with literalist, strict and puritanical approaches to Islam – and, particularly in the West, with the Salafi Jihadis who espouse offensive jihad against those they deem to be enemies of Islam as a legitimate expression of Islam.

    It is often reported from various sources, including the German domestic intelligence service, that Salafism is the fastest-growing Islamic movement in the world.

    In legal matters, Salafis are divided between those who, in 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.

    Contents

    Etymology

    Salafism takes its name from the term salaf ("predecessors", "ancestors") used to identify the earliest Muslims, who, its adherents believe, provide the epitome of Islamic practice. A hadith that quotes Muhammad saying "The people of my own generation are the best, then those who come after them, and then those of the next generation," is seen as a call to Muslims to follow the example of those first three generations, known collectively as the salaf or "pious Predecessors" (as-Salaf as-Saleh). They include Muhammad himself, the "Companions" (Sahabah), the "Followers" (Tabi‘un) and the "Followers of the Followers" (Tabi‘ al-Tabi‘in). There are a number of records of the hadith that is narrated in the Sahih al-Bukhari of `Abd Allah ibn `Umar (a companion of Muhammad)

    These have been revered in Islamic orthodoxy and by Sunni theologians since the fifth Muslim generation or earlier used their example to understand the texts and tenets of Islam, sometimes to differentiate the creed of the first Muslims from subsequent variations in creed and methodology (see Madhab), to oppose religious innovation (bid‘ah) and, conversely, to defend particular views and practices.

    Tenets
    This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2015)

    According to at least one scholar, "temporal proximity to the Prophet Muhammad is associated with the truest form of Islam" among many Sunni Muslims.

    The terms Salafi, Ahl-as-Sunnah ("People of the Sunnah") and Ahl al-Hadith ("People of the Tradition") are all considered to bear the same or similar connotation and Muslim scholars have used them interchangeably throughout the ages. Ahl al-Hadeeth is possibly the oldest recorded term for these earliest adherents, while Ahl as-Sunnah is overwhelmingly used by Muslim scholars, including Salafi scholars, such as the Ash''ari sect, leading to a narrower use of the term "Salafi".

    Salafis view the Salaf as an eternal model for all succeeding Muslim generations in their beliefs, exegesis, method of worship, mannerisms, morality, piety and conduct: the Islam they practiced is seen as pure, unadulterated and, therefore, the ultimate authority for the interpretation of the Sunnah. This is not interpreted as an imitation of cultural norms or trends that are not part of the legislated worship of Islam but rather as an adherence to Islamic theology. Salafis reject speculative philosophy (kalam) that involves discourse and debate in the development of the Islamic creed. They consider this process a foreign import from Greek philosophy, alien to the original practice of Islam. The Imam Al-Dhahabi (died 748H / 1348) said:

    It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than kalam. I say: He never entered into kalam nor argumentation. Rather, he was a Salafi.

    Salafis believe that the Qur''an, the Hadith and the consensus (ijma) of approved scholarship (ulama) along with the understanding of the Salaf us-salih as being sufficient guidance for the Muslim. As the Salafi da''wa is a methodology and not a madh''hab in fiqh (jurisprudence) as commonly misunderstood, Salafis can come from the Maliki, Shafi''i, Hanbali or the Hanafi schools of Sunni fiqh and accept teaching of all four if supported by clear and authenticated evidence from the Sunnah. In the face of clear evidence, be it from Qur''an or Hadeeth, they support scholars'' engagement in ijtihad – if they are qualified – as opposed to total blind imitation (taqlid). Their theological views are based on the Athari creed as opposed to kalam, dialectics or any form of philosophy deemed speculative.

    Salafis condemn certain common practices as polytheism (shirk) and tawassul of religious figures, such as venerating the graves of Islamic prophets and saints or using amulets to seek protection. They maintain that such practices are bid‘ah (heretical innovations) that are not permissible and should not be taught or practiced. Salafis believe that Islam declined after the early generations because of religious innovations and an abandoning of what they consider to be pure Islamic teachings; and that an Islamic revival will only result through emulation of early generations of Muslims and purging of foreign influences.

    Salafis place great emphasis on following acts in accordance with the known sunnah, not only in prayer but in every activity in daily life. For instance, many are careful to always use three fingers when eating, drink water in three pauses with the right hand while sitting, and make sure their jellabiya or other garment does not extend below the ankle, thereby following the example recorded by Muhammad and his companions.

    Views on Taqlid (scholarly authority)

    In legal matters, Salafis are divided between those who, in 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. Salafi scholars from Saudi Arabia are generally bound by Hanbali fiqh and advocate following an Imam rather than understanding scripture oneself. These include Bin Baz, Salih al-Uthaymeen, Salih al-Fawzaan, Saud bin Shuraim and al-Sudais. Other Salafi scholars however hold that taqlid is unlawful since from their perspective, following a madhab without searching for direct evidence leads Muslims astray. These scholars include Rashid Rida, al-Khajnadee, Muhammad Abduh, Saleem al-Hilali and Nasir al-Din al-Albani.

    At the very end of the spectrum, some Salafis hold taqlid to be an act of polytheism.

    Opposition to the use of kalam

    Salafi scholars are in staunch opposition to the use of kalam, dialectics or speculative philosophy in theology. This is because it is seen as a heretical innovation in Islam which opposes the primordial aspiration to follow the original methodology of the Salaf us-salih with regards to Aqidah. Statements of the early Imams of the early Muslims are in corroboration with this such as Abu Hanifa who prohibited his students from engaging in kalam, stating that those who practice it are of the "regressing ones". Malik ibn Anas referred to kalam in the Islamic religion as being "detested", and that whoever "seeks the religion through kalam will deviate". In addition, Shafi''i said that no knowledge of Islam can be gained from books of kalam, as kalam "is not from knowledge" and that "It is better for a man to spend his whole life doing whatever Allah has prohibited – besides shirk with Allah – rather than spending his whole life involved in kalam." Ahmad ibn Hanbal also spoke strongly against kalam, stating his view that no-one looks into kalam unless there is "corruption in his heart" and even went so far as to prohibit sitting with people practicing kalam even if they were defending the Sunnah, and instructing his students to warn against any person they saw practicing kalam.

    History

    Landmarks claimed in the history of Salafi da''wah are Ahmad ibn Hanbal (died 240 AH / 855 AD), known among Salafis as Imam Ahl al-Sunnah and the three scholars commonly titled with the honorific Sheikh ul-Islam, namely, Taqi ad-Deen Ibn Taymiyyah (died 728 AH / 1328 AD) and Ibn al-Qayyim (died 751 AH / 1350).

    Early examples of usage of the term Muhammad ibn Abd-al-Wahhab Main article: Muhammad ibn Abd al-Wahhab

    Salafists consider Muhammad ibn Abd al-Wahhab as the first figure in the modern era to push for a return to the religious practices of the salaf as-salih. He started a revivalist movement in the remote, sparsely populated region of Najd, advocating a purging of practices such as the popular "cult of saints", and shrine and tomb visitation, widespread among Muslims, but which he considered idolatry, impurities and innovations in Islam. His evangelizing in the Arabian Peninsula during the 18th century was a call to return to the practices of the early Muslims. His works, especially Kitab at-Tawhid, are still widely read by Salafis around the world today and the majority of Salafi scholars still cite them frequently.

    Contemporary Salafism

    Salafis are often known as Wahhabis which is known as a "belittling" and derogatory term for them,

    Salafism is attractive to its adherents because it underscores Islam''s universality. It insists on affirmation of the literal truth as understood by its apparent meaning of Qur''anic scripture and Hadeeth, yet may challenge secularism by appropriating secularism''s traditional role of defending the socially and politically weak against the powerful. There have been several Salafi movements attempting to challenge the stereotypes widely adopted by societies that often lead to profiling and discriminating against those who embrace the Salafi belief and lifestyle. Costa Salafis founded in 2011 by Mohammad Tolba is one of the groups that aim at bridging gaps with others from different backgrounds and beliefs and is increasingly becoming a media favorite in Egypt.

    Trends within Salafism Fundamentals Concepts Manifestations Movements Key texts
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    Observers divide the Salafism into three trends, the purists, the politicos, and the jihadis. One focusing on education and missionary work to solidify the tawhid, another focusing on political reform and re-establishing a caliphate through the means of evolution, but not violence (sometimes called Salafist activism); and a third sharing similar political goals as the second group, but engaging in violent Jihad (sometimes called Salafi jihadism and/or Qutbism).

    Purists

    "Purists" are Salafists who focus on non-violent da''wah (preaching of Islam), education, and "purification of religious beliefs and practices". They dismiss politics as "a diversion or even innovation that leads people away from Islam".

    They never oppose rulers. Madkhalism, as an example, is a strain of Salafists viewed as supportive of authoritarian regimes in the Middle East. Taking its name from the controversial Saudi Arabian cleric Rabee Al-Madkhali, the movement lost its support in Saudi Arabia proper when several members of the Permanent Committee (the country''s clerical body) denounced Madkhali personally. Influence of both the movement and its figureheads have waned so much within the Muslim world that analysts have declared it to be a largely European phenomenon.

    Politicos (Salafi activists)

    It is another strain of the global movement, being different from the Salafist Jihadists by eschewing violence and from the Salafi Purists by engaging in modern political processes. Due to numerical superiority, the movement has been referred to as the mainstream of the Salafist movement at times. This trend, called as "politicos", see politics as "yet another field in which the Salafi creed has to be applied" in order to safeguard justice and "guarantee that the political rule is based upon the Shari''a".Al–Sahwa Al-Islamiyya (Islamic Awakening), as example, has been involved in peaceful political reform. Safar Al-Hawali and Salman al-Ouda are representatives of this trend. Because of being active on social media they have earned some support amongst the more educated youth.

    "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 magazine. October 8, 2012Salafi jihadists Main article: Salafi jihadism

    "Salafi Jihadism" was a term coined by Gilles Kepel to describe those self-claiming Salafi groups who began developing an interest in jihad during the mid-1990s. Practitioners are often referred to as "Salafi jihadis" or "Salafi jihadists". Journalist Bruce Livesey estimates Salafi jihadists constitute less than 0.5 percent of the world''s 1.9 billion Muslims (i.e., less than 10 million).

    Another definition of Salafi jihadism, offered by Mohammed M. Hafez, is an "extreme form of Sunni Islamism that rejects democracy and Shia rule." Hafez distinguished them from apolitical and conservative Salafi scholars (such as Muhammad Nasiruddin al-Albani, Muhammad ibn al Uthaymeen, Abd al-Aziz ibn Abd Allah ibn Baaz and Abdul-Azeez ibn Abdullaah Aal ash-Shaikh), but also from the sahwa movement associated with Salman al-Ouda or Safar Al-Hawali.

    An analysis of the Caucasus Emirate, a Salafi jihadist group was made in 2014 by Darion Rhodes. It analyzes the group''s strict observance of tawhid and its rejection of shirk, taqlid, ijtihad, and bid‘ah, while believing that jihad is the only way to advance the cause of Allah on the earth.

    Despite some similarities, the different contemporary self-proclaimed Salafist groups often strongly disapprove of one another and deny the other''s Islamic character.

    Qutbism

    Qutbism is a movement which has, at times, been described both as a strain of Salafism and an opposing movement, providing the foil to Madkhalism in that the movement is typically found in radical opposition to the ruling regimes of the Middle East. Qutbism has, at times, been associated with the above-mentioned Salafist Jihadist trend.

    Views on extremism

    In recent years, Salafi methodology has come to be associated with the jihad of extremist groups that advocate the killing of innocent civilians. The Saudi scholar, Muhammad ibn al Uthaymeen considered suicide bombing to be unlawful and the scholar Abdul Muhsin al-Abbad wrote a treatise entitled: According to which intellect and Religion is Suicide bombings and destruction considered Jihad?. Muhammad Nasiruddin al-Albani stated that "History repeats itself. Everybody claims that the Prophet is their role model. Our Prophet spent the first half of his message making dawah, and he did not start it with jihad".

    Some Salafi scholars appear to support extremism and acts of violence. The Egyptian Salafi cleric Mahmoud Shaaban "appeared on a religious television channel calling for the deaths of main opposition figures Mohammed ElBaradei – a Nobel peace prize laureate – and former presidential candidate Hamdeen Sabahi." The popular salafi preacher Zakir Naik speaking of Osama bin Laden, said that he would not criticise bin Laden because he had not met him and did not know him personally. He added that, "If bin Laden is fighting enemies of Islam, I am for him," and that "If he is terrorizing America – the terrorist, biggest terrorist – I am with him. Every Muslim should be a terrorist. The thing is that if he is terrorizing the terrorist, he is following Islam. Whether he is or not, I don’t know, but you as Muslims know that, without checking up, laying allegations is also wrong."

    Some other Islamic groups, particularly some Sufis, have also complained about extremism among some Salafi. It has been noted that the Western association of Salafi ideology with violence stems from writings "through the prism of security studies" that were published in the late 20th century and that continue to persist.

    Regional groups and Movements Wahhabism (Saudi Arabia) Main article: Wahhabism

    Wahhabism is a more strict, Saudi form of Salafism, according to Mark Durie, who states Saudi leaders "are active and diligent" using their considerable financial resources "in funding and promoting Salafism all around the world." Ahmad Moussalli tends to agree with the view that Wahhabism is a subset of Salafism, saying "As a rule, all Wahhabis are salafists, but not all salafists are Wahhabis".

    However, many scholars and critics distinguish between the old form of Saudi Salafism (termed as Wahhabism) and the new Salafism in Saudi Arabia. Stéphane Lacroix, a fellow and lecturer at Sciences Po in Paris, also affirmed a distinction between the two: "As opposed to Wahhabism, Salafism refers to all the hybridations that have taken place since the 1960s between the teachings of Muhammad bin ‘Abd al-Wahhab and other Islamic schools of thought". Hamid Algar and Khaled Abou El Fadl believe, during the 1960s and 70s, Wahhabism rebranded itself as Salafism knowing it could not "spread in the modern Muslim world" as Wahhabism.

    Saudi Government is funding to increase the Salafi Islam throughout the world. Estimates of Saudi spending on religious causes abroad include "upward of $100 billion", between $2 and 3 billion per year since 1975 (compared to the annual Soviet propaganda budget of $1 billion/year), and "at least $87 billion" from 1987–2007.

    Its largesse funded an estimated "90% of the expenses of the entire faith", throughout the Muslim World, according to journalist Dawood al-Shirian. It extended to young and old, from children''s madrasas to high-level scholarship. "Books, scholarships, fellowships, mosques" (for example, "more than 1,500 mosques were built from Saudi public funds over the last 50 years") were paid for. It rewarded journalists and academics, who followed it and built satellite campuses around Egypt for Al Azhar, the oldest and most influential Islamic university. Yahya Birt counts spending on "1,500 mosques, 210 Islamic centres and dozens of Muslim academies and schools".

    This financial aid has done much to overwhelm less strict local interpretations of Islam, according to observers like Dawood al-Shirian and Lee Kuan Yew, and has caused the Saudi interpretation (sometimes called "petro-Islam") to be perceived as the correct interpretation – or the "gold standard" of Islam – in many Muslims'' minds.

    Indian subcontinent (Ahl al-Hadith movement) Main article: Ahl al-Hadith

    Salafis in Indian subcontinent countries like India, Pakistan etc., are known as Ahl al-Hadith. They think that people are not bound by taqlid (as are Ahl al-Rai, literally "the people of rhetorical theology"), but are free to seek guidance in matters of religious faith and practices from the authentic hadith which, together with the Qur''an, are in their view the principal worthy guide for Muslim.

    Syed Nazeer Husain from Delhi and Siddiq Hasan Khan of Bhopal are regarded as the founder of the movement. Folk Islam and Sufism, commonly popular with the poor and working class in the region, are anathema to Ahl al-Hadith beliefs and practices. This attitude toward Sufism has brought the movement into conflict with the rival Barelvi movement even more so than the Barelvis perennial rivals, the Deobandis. Ahle-e-Hadith consciously or unconsciously follow Zahiri Madhab. The movement draws both inspiration and financial support from Saudi Arabia.

    Egypt

    There are 5 to 6 million Salafis in Egypt. Salafis in Egypt are not united under a single banner or unified leadership. The main Salafi trends in Egypt are Al-Sunna Al-Muhammadeyya Society, The Salafist Calling, Al-Madkhaliyya Salafism, Activist Salafism, and Al-Gam’eyya Al-Shar’eyya.

    Al-Sunna Al-Muhammadeyya Society, also known as Ansar Al-Sunna, was founded in 1926 by Sheikh Mohamed Hamed El-Fiqi (d.), a 1916 graduate of Al-Azhar and a student of the famed Muslim reformer Muhammed Abduh. It is considered the main Salafi group in Egypt. El-Fiqi’s ideas were resentful of Sufism. But unlike Muhammed Abduh, Ansar Al-Sunna follows the tawhid as preached by Ibn Taymiyyah.

    Salafist Call is another influential Salafist organisation. It is the outcome of student activism during the 1970s. While many of the activists joined the Muslim Brotherhood, a faction led by Mohammad Ismail al-Muqaddim, influenced by Salafists of Saudi Arabia established the Salafist Calling between 1972 and 1977.

    Salafist Call created the Al-Nour Party after the 2011 Egyptian Revolution. It has an ultra-conservative Islamist ideology, which believes in implementing strict Sharia law. In the 2011–12 Egypt parliamentary elections, the Islamist Bloc led by Al‑Nour party received 7,534,266 votes out of a total 27,065,135 correct votes (27.8%). The Islamist Bloc gained 127 of the 498 parliamentary seats contested, second-place after the Muslim Brotherhood''s Freedom and Justice Party. Al‑Nour Party itself won 111 of the 127 seats.From January 2013 the party gradually distanced itself from Mohammad Morsi''s Brotherhood government, and came to join the opposition in the July 2013 coup which ousted Morsi. A lawsuit against the party was dismissed on 22 September 2014 because the court indicated it had no jurisdiction. A case on the dissolution of the party was adjourned until 17 January 2015. Another court case that was brought forth to dissolve the party was dismissed after the Alexandria Urgent Matters Court ruled on 26 November 2014 that it lacked jurisdiction.

    Salafism in China Main article: Sailaifengye

    Salafism is opposed by a number of Hui Muslims Sects in China such as by the Gedimu, Sufi Khafiya and Jahriyya, to the extent that even the fundamentalist Yihewani (Ikhwan) Chinese sect, founded by Ma Wanfu after Salafi inspiration, condemned Ma Debao and Ma Zhengqing as heretics when they attempted to introduce Salafism as the main form of Islam. Ma Debao established a Salafi school, called the Sailaifengye (Salafi), in Lanzhou and Linxia. It is completely separate from other Muslim sects in China. Muslim Hui avoid Salafis, even if they are family members. The number of Salafis in China are not included on percentage lists of Muslim sects in China. The Kuomintang Sufi Muslim General Ma Bufang, who backed the Yihewani (Ikhwan) Muslims, persecuted the Salafis and forced them into hiding. They were not allowed to move or worship openly. The Yihewani had become secular and Chinese nationalists; they considered the Salafiyya to be "heterodox" (xie jiao) and people who followed foreigners'' teachings (waidao). After the Communists took power, Salafis were allowed to worship openly again.

    Demographics

    Worldwide there are roughly 50 million Salafists, including roughly 20 to 30 million Salafis in India., 5 to 6 million Salafis in Egypt., 27.5 million Salafis is Bangladesh and 1.6 million Salafis in Sudan. Salafi communities are smaller elsewhere, including roughly 10,000 in Tunisia, 17,000 in Morocco, 7,000 in Jordan, 17,000 in France and 5,000 in Germany.

    Other usage Modernist Salafism Main article: Islamic modernism

    As opposed to the traditionalist Salafism discussed throughout the article, academics and historians have used the term "Salafism" to denote modernists, "a school of thought which surfaced in the second half of the 19th century as a reaction to the spread of European ideas" and "sought to expose the roots of modernity within Muslim civilization." They are also known as Modernist Salafis. However contemporary Salafis follow "literal, traditional injunctions of the sacred texts", looking to Ibn Taymiyyah rather than the "somewhat freewheeling interpretation" of 19th century figures Muhammad Abduh, Jamal al-Din al-Afghani, and Rashid Rida.

    The origins of contemporary Salafism in the modernist "Salafi Movement" of Jamal al-Din al-Afghani and Muhammad Abduh is noted by some, while others say Islamic Modernism only influenced contemporary Salafism. However, the former notion has been rejected by majority. According to Quintan Wiktorowicz:

    There has been some confusion in recent years because both the Islamic modernists and the contemporary Salafis refer (referred) to themselves as al-salafiyya, leading some observers to erroneously conclude a common ideological lineage. The earlier salafiyya (modernists), however, were predominantly rationalist Asharis.

    Inspired by Islamic modernists'', Muslim Brotherhood, Jamaat-e-Islami etc., are called Salafis in this context. Muslim Brotherhood include the term salafi in the "About Us" section of its website.

    In this context "in terms of their respective formation, Wahhabism and Salafism were quite distinct. Wahhabism was a pared-down Islam that rejected modern influences, while Salafism sought to reconcile Islam with modernism. What they had in common is that both rejected traditional teachings on Islam in favor of direct, ‘fundamentalist’ reinterpretation. Although Salafism and Wahhabism began as two distinct movements, Faisal''s embrace of Salafi (Muslim Brotherhood) pan-Islamism resulted in cross-pollination between ibn Abd al-Wahhab’s teachings on tawhid, shirk and bid‘ah and Salafi interpretations of ahadith (the sayings of Muhammad). Some Salafis nominated ibn Abd al-Wahhab as one of the Salaf (retrospectively bringing Wahhabism into the fold of Salafism), and the Muwahideen began calling themselves Salafis."

    In the broadest sense

    In broad sense, Salafi (follower of Salaf) mean any reform movement that calls for resurrection of Islam by going back to its origin. In line with Wahhabism, Muslim Brotherhood, reformism of Muhammad Abduh, Muhammad Iqbal and even the Islamism of Taliban is totally irrelevant when Salafism is considered.

    Comparison with other movements Main article: Islamism

    Some Salafi Muslims often preach disengagement from Western activities and advocate an apolitical stance opposed to any form of extremism, "even by giving them an Islamic slant".

    Arab Spring

    Salafi have been notable following insurrections in Egypt, Tunisia and Libya. In the 2011–12 Egypt parliamentary elections, the Islamist Bloc led by the Al-Nour Party managed to receive 27.8% of the vote despite only "a few months of party politicking experience", gaining 127 of the 498 parliamentary seats contested and forming the second-largest bloc in the parliament. According to Ammar Ali Hassan of al-Ahram, while Salafis and the Muslim Brotherhood agree on many issues such as the need to "Islamize" society and restricting private property rights by legally requiring all Muslims to give alms, the former has nevertheless rejected the flexibility of the latter on the issue of whether women and Christians should be entitled to serve in high office, as well as its relatively tolerant attitude towards Shia Iran.

    Criticism

    Salafism has been recently criticized by Khaled Abou El Fadl of the UCLA School of Law. El Fadl argues that the Salafi methodology "drifted into stifling apologetics" by the mid-20th century, a reaction against "anxiety" to "render Islam compatible with modernity," by its leaders earlier in the century. He attacks those who state "any meritorious or worthwhile modern institutions were first invented and realized by Muslims". He argues the result was that "an artificial sense of confidence and an intellectual lethargy" developed, according to Abou El Fadl, "that took neither the Islamic tradition nor" the challenges of the modern world "very seriously."

    According to the As-Sunnah Foundation of America, the Salafi and Wahhabi movements are strongly opposed by a long list of Sunni scholars. The Saudi government has been criticised for damaging Islamic heritage of thousands of years in Saudi Arabia. Though Salafis when told about this were as opposed to it as other Muslims. The Salafi movement has been linked by Marc Sageman to some terrorists group around the world.

    German government''s statement on Salafism

    German government officials have stated that Salafism has a strong link to terrorism but have clarified that not all Salafists are terrorists. The statements by German government officials criticizing Salafism were televised by Deutsche Welle during April 2012.

    Prominent Salafi scholars by country
    This section does not cite any references or sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (November 2014)
    Albania Muhammad Nasiruddin al-Albani Algeria Abdelhamid Ben Badis Afghanistan
    • Mawlawi Afzal
    • Muhammad Muhsin Khan
    Bosnia and Herzegovina Bilal Bosnić Egypt
    • Abu Ishaq Al Heweny
    • Hazem Salah Abu Ismail
    • Mohammed Hassan
    • Muhammad Hussein Yacoub
    • Safwat Al-Shwadfy
    India
    • Zakir Naik
    • Meraj Rabbani
    • Abu Zaid Zameer
    • Faiz Syed
    • Ahmed Deedat
    Jamaica Bilal Philips Jordan Umar Sulaiman Al-Ashqar Kosovo Abdul Qader Arnaoot Morocco Muhammad Taqi-ud-Din al-Hilali Pakistan
    • Ehsan Elahi Zaheer
    • Abdul-Ghaffar Hasan Al-Hindi
    Saudi Arabia
    • Muhammad ibn Abd al-Wahhab
    • Abd Allah ibn Abd al-Latif Al ash-Sheikh
    • Muhammad ibn Ibrahim Al ash-Sheikh
    • Abd ar-Rahman ibn Nasir as-Sa''di
    • Ali Jaber
    • Abd al-Aziz ibn Abd Allah ibn Baaz
    • Muhammad ibn al Uthaymeen
    • Saud Al-Shuraim
    • Saleh Al-Fawzan
    • Rabee Al-Madkhali
    • Abdul-Azeez ibn Abdullaah Aal ash-Shaikh
    • Saleh bin Abdul-Aziz Al ash-Sheikh
    • Salih Al-Talib
    • Usaama bin Abdullah al Khayyat
    • Ibn Humaid
    • Salih bin Abdullah al Humaid
    • Maher Al Mueaqly
    Somalia Muhammad Al-Sumaalee Syria
    • Muhammad bin Jamil Zeno
    • Muhammad Nasiruddin al-Albani
    • Abdul Qader Arnaoot
    United Kingdom
    • Haitham al-Haddad
    • Dawud Burbank
    Yemen Muqbil bin Hadi al-Wadi''i

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