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
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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.
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A
regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic
Studies at Jamia Millia Islamia and freelance journalist.
URL: https://www.newageislam.com/islam-terrorism-jihad/salafism-diverse-movements-ideological/d/132316
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