Ibn Baz

SATURDAY, JANUARY 26, 2008
All About Ibn Baz !

Ibn Baz, A Concise Guide to Another Primary Innovator in Islam
by GF Haddad

[With a list of his labelling muslims]
[With a list of his tampering of the scholarly heritage]
[How sunni scholars have always defined innovation (bid`a) in religion]

`Abd al-`Aziz ibn `Abd Allah Ibn Baz, the late (d. 1999) nescient mufti of the Kingdom of Saudi Arabia, government scholar par excellence, and major innovator whose influence on spreading deviant beliefs is incalculable. The present crippling of Islam and Muslims took place under his leadership and as a direct result of his policies as listed by Sayyid Yusuf al-Rifa`i in his Nasiha li Ikhwanina `Ulama' Najd ("Advice to Our Brothers the Scholars of Najd" ):

* Calling the Muslims "Pagans"
* Calling the Muslims "Apostates"
* Calling the Muslims "Deviants"
* Calling the Muslims "Innovators"
* Monopolozing Teaching in Hijaz
* Falsifying Our Scholarly Heritage (see below)
* Libeling Ulema Who Disagreed with Wahhabi Doctrine
* Imposting the Style of Najd in Adhân
* Shutting the Mosque in Madina at Night
* Posting Hoodlums at the Noble Grave
* Obstructing and Scolding Women in Madina
* Blocking Women from Visiting Baqi`
* Police Interrogation Centers
* Razing of the Mosque of Abu Bakr -riDiaLLahu 'anhu -
* Razing of Abu Ayyub al-Ansari's House
* Destroying Historical Makka and Madina but Preserving Khaybar
* Replacing Khadija's House with Latrines
* Outlawing Nasiha to Rulers
* Interdiction of Dala'il al-Khayrat and other books
* Forbidding Mawlid Gatherings
* Etc.

As former overall president of the Directorships of Scholarly Research, Iftâ', Da`wa, and Irshâd, Ibn Baz is on record for issuing a fatwa declaring as unislamic the Palestinian people's uprising against the Jewish State of Israel, whereas he never condemned the practices, in his own country, of gambling, horse-racing, and usury. In the late sixties he declared any and all forms of cooperation with the kuffâr prohibited and cast a judgment of apostasy on `Abd al-Nasir for employing a civilian force of a few hundred Russian engineers to build the Aswan dam. In the early nineties he again made it halâl for kufr forces to come, under their flag and sovereignty, in hundred of thousands, to occupy Muslim lands and destroy Iraq, because of "necessity." There was also no problem for them to stay after the "necessity" was over.

In his infamous al-Adilla al-Naqliyya wa al-Hissiyya `ala Jarayan al-Shamsi wa Sukuni al-Ard ("The Transmitted and Sensory Proofs of the Rotation of the Sun and Stillness of the Earth"), he asserted that the earth was flat and disk-like and that the sun revolved around it.

Like all the anthropomorphists of his School, Ibn Baz added modifiers to the Divine Attributes, asserting, for example, that Allah Most High and Exalted "istawâ `alâ al-`arsh haqqan" - variously translated as "He established Himself over the Throne in person" or "actually" or "literally" - haqqan being an innovated addition which violates the practice of the true Salaf consisting in asserting the Divine Attributes bilâ kayf - without "how" - any modifier being by definition a modality. What is worse, of course, is that such an innovated addition is an avenue to anthropomorphism.

In his footnote to article 38 of Imam al-Tahawi's `Aqida ("He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions as all created entities are"), he asserts, 

"Allah is beyond limits that we know but has limits He knows." 
This is, like haqqan, a true innovation of misguidance and innovated phrase as stated by al-Dhahabi and others, utterly unsupported by the Qur'an, the Sunna, and the Consensus, and violating the practice of the true Salaf who refrained from indulging in speculations of modality whenever they mentioned the Divine Attributes. (This footnote also appears in Shu`ayb Hassan's translation in English, which also contains other major doctrinal errors.)

Ibn Baz's Najdi friends commit the same ugly innovation: `Abd Allah al-Hashidi in his edition of al-Bayhaqi's al-Asma' wa al-Sifat - written in rebuttal of al-Kawthari's landmark edition - states: 

"As for us we affirm a form (sûra) for Allah unlike forms," while al-Albani in his Sharh approvingly quotes Muhammad ibn Mani`'s remonstration of Imam al-Tahawi for this particular article and his pretense that the Imam, perhaps, did not write it in the first place: "The Imam and author was in no need at all for these invented, wrongly suggestive words, and if someone were to say that they are interpolated and not his own words, I would not think it improbable, so as to keep a good opinion of him"!1
Ibn Baz also suggests corporal limbs for Allah Most High and Exalted in his statement in Taliqat Hamma `ala ma Katabahu al-Shaykh Muhammad `Ali al-Sabuni fi Sifat Allah ("Important Comments on What Shaykh al-Sabuni Wrote Concerning the Divine Attributes") that "To declare Allah transcendent beyond possessing body (al-jism), pupils (al-hadaqa), auditory meatus (al-simâkh), tongue (al-lisân), and larynx (al-hanjara) is not the position of Ahl al-Sunna but rather that of the scholars of condemned kalâm and their contrivance."2

By his phrase "the scholars of condemned kalâm" he disparages Ibn Khafif, Ibn `Abd al-Salam, Ibn al-Juwayni, Ibn Hibban, Ibn `Arabi, al-Ghazzali, al-Razi, al-Qadi `Iyad, al-Maziri, al-Nawawi, al-Pazdawi, al-Bayhaqi, al-Qurtubi, al-Khatib, Ibn al-Jawzi, Ibn Daqiq al-`Id, Ibn Hajar al-`Asqalani, Shah Wali Allah, the entire Ash`ari and Maturidi Schools and, lately, al-Sabuni, all of whom asserted transcendence in similar terms. As Ibn Hajar stated in Fath al-Bari: "The elite of the mutakallimûn said: `He knows not Allah, who attributes to Him resemblance to His creation, or attributes a hand to Him, or a son."3 Contrary to this the doctrine of the Literalists consists in attributing an actual hand to the Creator. But Ibn Baz in his notes on Fath al-Bari charges al-Qadi `Iyad and Ibn Hajar with abandoning the way of Ahl al-Sunna for stating that the Hand of Allah does not pertain to a bodily appendage.4 This is similar to the pretext of the anthropomorphist who said: "We expelled Ibn Hibban from Sijistan for his lack of Religion: he used to say that Allah is not limited!"5

Ibn Baz's acolyte Muhammad Zinu mumbles a similar claim of corporeality in his book Tanbihat Hamma `ala Kitab Safwat al-Tafasir ("Important Cautions Regarding [al-Sabuni's three volume Qur'anic commentary] `The Quintessence of Commentaries'"). Al-Sabuni blasted both of them in his 1988 rebuttal, Kashf al-Iftira'at fi Risalat Tanbihat Hawla Safwat al-Tafasir ("Exposing the Lies of the Epistle `Cautions'").
Ibn Baz explicitly attributes a geographical direction to Allah Most High and Exalted, and affirms that such was the belief of "the Companions and those who followed them in excellence - they assert a direction for Allah, and that is the direction of height, believing that the Exalted is above the Throne."6

In his tract translated into English as Authentic Islamic Aqeedah and What Opposes It (p. 16), Ibn Baz calls those who visit the graves of saints "unbelievers" who commit what he calls kufr al-rubûbiyya. This fatwa compounds three innovations: (1) the dreadful sin of indiscriminately declaring millions of Muslims kâfir without the proofs and due process required by the purified Shari`a: (2) the blind, wholesale dismissal of the numerous orders of the Prophet in the authentic Sunna to visit the graves for they are reminders of the hereafter; (3) the branding of Muslims with an innovated classification of disbelief he calls kufr al-rubûbiyya.
The weakness of Ibn Baz's doctrinal positions can be inferred from the very title of one of his tracts purportedly designed to champion true doctrine: Iqamat al-Barahin `ala Hukmi man Istaghatha bi Ghayr Allah ("Establishing the Patent Proofs for the Judgment on Whoever Calls for Help Other than Allah"). For the licitness of istighâtha or calling for help of a creature QUALIFIED TO HELP, is patently established in the Qur'an and Sunna, as shown by the verse {And his countryman sought his help (istaghâthahu) against his enemy} (28:15) and al-Bukhari's narration of the Prophet from Ibn `Umar - Allah be well-pleased with him - already quoted: "Truly the sun shall draw so near on the Day of Resurrection that sweat shall reach to the mid-ear, whereupon they shall ask (istaghâthû) help from Adam - upon him peace -, then from Musa - upon him peace -, then from Muhammad - Allah bless and greet him - who will intercede." Furthermore, Ibn Baz directly contradicts Muhammad ibn Abd al-Wahhab's words in Majmu`at al-Tawhid (p. 232): 

"We do not deny nor reject the invocation of help from the creature [as distinct >from the Creator] INSOFAR AS THE CREATED CAN HELP, as Allah Most High said in the story of Musa - upon him peace -: {And his countryman sought his help against his enemy}."

An inveterate deprecator of the Prophet and principal enemy of the Sufis, in one of his fatwas he asserts, "Among other things, the Messenger of Allah , after his death, never appears in a vision to a wakeful person. He of the ignorant Sufis who claims that he sees, while vigilant, the vision of the Prophet , or that that vision attends the Mawlids or the like, is guilty of the foulest error, and exceedingly deluded... the dead never rise out of their graves in this world save on the Day of Judgement."
The above is a claim to know in their entirety: (a) the unseen, (b) the wherewithal of the Prophet in Barzakh, and (c) the states of the servants of Allah Most High; in addition to an impious reference to the Prophet as "the dead"! Surely, it is ibn Baz who is dead while the Prophet - Allah bless and greet him -, as stated by Shaykh Muhammad ibn `Alawi in Manhaj al-Salaf, "is alive with a complete isthmus-life (hayât barzakhiyya) which is greater and better and more perfect than worldly life - indeed, higher, dearer, sweeter, more perfect, and more beneficial than worldly life."

It is also related from one of the great Sufi shaykhs, Shaykh Abu al-Hasan al-Shadhili - may Allah have mercy upon him - who, unlike Ibn Baz, was only physically blind, whom the hadith master Ibn al-Mulaqqin mentioned in his Tabaqat al-Awliya, and concerning whom Ibn Daqiq al-`Id said: "I never saw anyone more knowledgeable of Allah," that he said: "If I ceased to see the Prophet for one moment, I would no longer consider myself a Muslim." His teacher Abu al-`Abbas al-Mursi said the same. The Ghawth `Abd al-`Aziz al-Dabbagh said something similar, as reported from him by his student Ahmad ibn al-Mubarak in al-Ibriz. Assuredly, Shaykh Abd al-Aziz shall have to answer for his calumny of these Sufis among many others on the Day of Judgment, in addition to having issued legal judgments and spoken of the Prophet - Allah bless and greet him - without knowledge.

As for attending Mawlid, "a vision" does not attend or do anything, but the spirits of the believers who passed away, together with the angels and the believing jinn, are certainly related to attend the gatherings of the pious all over the earth. Ibn al-Kharrat in al-`Aqiba, Ibn al-Qayyim in al-Ruh, al-Qurtubi in al-Tadhkira, Ibn Abi al-Dunya in al-Qubur, al-Suyuti in Sharh al-Sudur, Ibn Rajab in Ahwal al-Qubur, and others relate from many of the Salaf - including Imam Malik in al-Muwatta' - that the spirits of the believers in Barzakh are free to come and go anywhere they please. This is all the more possible for our Prophet - Allah bless and greet him - as we celebrate Mawlid specifically to remember him and invoke blessings upon him.

Ibn Baz passed a fatwa that "It is not permissible to celebrate the birthday of the Prophet , in fact, it must be stopped, as it is an innovation in the religion." His sole proof for this declaring an act illicit and an innovation in Islam is that it did not take place in the early centuries of Islam, whereas al-Shafi`i and the Imams and scholars of the principles of jurisprudence defined innovation in the Religion as "that which was not practiced before AND contravenes the Qur'an and Sunna." It is noteworthy that the heads of the "Salafi" movement and those of their offshoots who propagate their views are always careful, through ignorance and/or duplicity, to omit this second, indispensable pre-condition in their definition of bid`a: Deobandis, Tablighis, Tahriris, Muhajiris, Jama`is, Ikhwanis, ICNA, ISNA, IANA, MAYA, JIMAS, WAMY, QSS, SAS, IIIE, and other Wahhabis. Furthermore, the majority of the scholars of Ahl al-Sunna - and Allah knows best - concur either outloud or tacitly on the licit character of the celebration of the Mawlid provided the usual etiquette of Islam in public gatherings is kept. Lastly, the Hanbali school in its entirety never declared forbidden the celebration of the Mawlid and even Ibn Taymiyya stated that one who celebrates it with sincere intentions will be rewarded!7

Ibn Baz revived the innovation and invalid fatwa of Ibn Taymiyya to the effect that it is forbidden to travel with the intention of visiting the Prophet in his notes on Ibn Hajar's Fath al-Bari, book of Fadl al-Salat fi Makka wal-Madina, where Ibn Hajar comments on Ibn Taymiyya's prohibition of travel for Ziyara: "Ibn Taymiyya said: `This kind of trip - traveling to visit the grave of the Prophet - Allah bless and greet him - is a disobedience, and salât must not be shortened during it.' This is one of the ugliest matters reported from Ibn Taymiyya." To which Ibn Baz reacts in a footnote: "It is not ugly, and Ibn Taymiyya was right." Indeed, Ibn Hajar's teacher, Zayn al-Din al-`Iraqi, rightly called it in his Tarh al-Tathrib (6:43) "a strange and ugly saying."

Bin Baz also reduplicates word for word and without the least critical analysis or original understanding of the evidence the pretense of Ibn Taymiyya whereby "The hadiths that concern the desirability of visiting the grave of the Prophet are all weak, indeed forged." By the grace of Allah Most High this pseudo-bold and fashionable claim - among "Salafis" - has been laid to its final resting-ground by Shaykh Mahmud Mamduh's superb documentation work titled Raf` al-Minara fi Takhrij Ahadith al-Tawassul wa al-Ziyara ("Raising the Lighthouse: Documentation of the Narrations Pertaining to Using an Intermediary and Visitation").

Another astonishing deviation of Ibn Baz in his remarks on Fath al-Bari is his characterizing the visit of the Companion Bilal ibn al-Harth - Allah be well-pleased with him - to the grave of the Prophet - Allah bless and greet him - and his tawassul for rain there as "aberrant" (munkar) and "an avenue to polytheism" (wasîla ilâ al-shirk)."8

One of his innovations in usûl is his public declaration - in the Saudi periodical al-Majalla - that he does not adhere to the Hanbali Madhhab "but only to the Qur'an and Sunna," whereas Ibn Taymiyya said himself asserted in Mukhtasar al-Fatawa al-Misriyya that the truth is not found, in the whole Shari`a, outside the four Schools. Nor have any two Sunni Ulema on the face of the earth agreed on the qualification of Ibn Baz as an absolute Mujtahid capable of extracting his own proofs and School from the primary evidences of the Law. On the contrary, his fiqh is superficial compared to his subordinate Ibn `Uthaymin, his natural bent for taqlîd is evident, his blunders numerous, and his innovations countless.

Among the other innovations of Ibn Baz in doctrine, he tried to rectify whatever did not please him in Fath al-Bari by the Imam and hadith master Ibn Hajar al-`Asqalani with interpersed remarks that do not qualify as commentary but as an attempt to substitute Ibn Hajar's Ash`ari Sunni doctrine with anthropomorphism as the Islamic creed.9
Under his leadership, Ibn Taymiyya's Majmu`a al-Fatawa al-Kubra received a new edition from which the 10th volume - on tasawwuf - was suppressed. Similar examples of unreliable editorship and blatant tampering of the scholarly heritage abound at the hands of Wahhabis:

1- In the book of al-Adhkar by Imam Muhyi al-Din al-Nawawi as published by Dar al-Huda in al-Riyad in 1409/1989 and edited by `Abd al-Qadir al-Arna'ut of Damascus, page 295, the chapter-title, "Section on Visiting the Grave of the Messenger " was substituted with the title, "Section on Visiting the Mosque of the Messenger of Allah " together with the suppression of several lines from the beginning of the section and its end, and the suppression of al-`Utbi's famous story of intercession which Imam al-Nawawi had mentioned in full.10 When al-Arna'ut was asked about it, he replied that the Ryad agents were the ones who had changed and tampered with the text. A facsimile of his own hand-written statement to that effect was printed in full in Shaykh Mahmud Mamduh's Raf` al-Minara (p. 72-75).

2- Suppression of al-Sawi's (d. 1241/1825) words on modern-time Kharijis in his supercommentary on Tafsir al-Jalalayn titled Hashiya `ala Tafsir al-Jalalayn (v. 58:18-19), "namely, a sect in the Hijaz named Wahhabis" from all new editions beginning from the Eighties.11
3- Zuhayr al-Shawish's suppression of the word "substitute-saints" (al-abdâl) from his al-Maktab al-Islami (3rd) edition of Ibn Taymiyya's `Aqida Wasitiyya in the following passage: "The true adherents of Islam in its pristine purity are Ahl al-Sunna wa al-Jama`a. In their ranks are found the truthful saints (al-siddîqûn), the martyrs, and the righteous. Among them are the great men of guidance and illumination, of recorded integrity and celebrated virtue. And among them are the substitute-saints (al-abdâl) - the Imams - concerning whose guidance and knowledge the Muslims are in full accord. These are the Victorious Group..." as found in the Cairo Salafiyya edition (p. 36) and the Majmu`a al-Rasa'il al-Kubra (3:159).

4- Suppression of the chapter that concerns the Friends of Allah (al-awliyâ'), Substitute-Saints (al-abdâl), and the Righteous (al-sâlihîn) >from Ibn `Abidin's Epistles.12

5- Removal of Abu Hayyan's denunciation of Ibn Taymiyya as an anthropomorphist from his two Tafsirs, al-Bahr al-Muhit and al-Nahr al-Madd min al-Bahr (passage on Ayat al-Kursi).
6- Interpolation of the phrase bidhâtihi ("in person") into al-Gilani's mention of Allah Most High establishing Himself over the Throne as well as the takfîr of Imam Abu Hanifa in his classic al-Ghunya.
7- Interpolations among the same lines as well as the takfîr of Imam Abu Hanifa in al-Ash`ari's al-Ibana.

8- Suppressions and additions along anthropomorphist lines in al-Nawawi's Sharh Sahih Muslim from as early as Ibn al-Subki's time.
9- Anthropomorphist additions to al-Alusi's Ruh al-Ma`ani transmitted by his "Salafi" son Nu`man as shown by a comparison with its autograph manuscript.

10- Commissioning Muhammad Muhsin Khan and Muhammad Taqi al-Din al-Hilali with English translations of the motherbooks of Islam such as the Qur'an, al-Bukhari's Sahih, al-Zabidi's al-Tajrid al-Sarih, al-Naysaburi's al-Lu'lu' wa al-Marjan etc. when Khan was only trained as a chest doctor while the late Moroccan-born Hilali had no more than a poor mastery of the English language.13 Hence their translations are clumsy, inelegant, filled with gaps and approximations, and further corrupted by deliberate manipulations of meaning along doctrinal lines as shown by the following example in their Sahih al-Bukhari, Volume 8, Book 76, Number 549: "Narrated Ibn `Abbas: `The Prophet said, "The people were displayed in front of me and I saw one prophet passing by with a large group of his followers, and another prophet passing by with only a small group of people, and another prophet passing by with only ten (persons), and another prophet passing by with only five (persons), and another prophet passed by alone. And then I looked and saw a large multitude of people, so I asked Gibril, "Are these people my followers?' He said, `No, but look towards the horizon.' I looked and saw a very large multitude of people. Gibril said. `Those are your followers, and those are seventy thousand (persons) in front of them who will neither have any reckoning of their accounts nor will receive any punishment.' I asked, `Why?' He said, `For they used not to treat themselves with branding (cauterization) NOR WITH RUQYA (GET ONESELF TREATED BY THE RECITATION OF SOME VERSES OF THE QUR'AN) and not to see evil omen in things, and they used to put their trust (only) in their Lord." On hearing that, `Ukasha bin Mihsan got up and said (to the Prophet), "Invoke Allah to make me one of them." The Prophet said, "O Allah, make him one of them." Then another man got up and said (to the Prophet), "Invoke Allah to make me one of them." The Prophet said, `Ukasha has preceded you."'"

As demonstrated in the text of the Encyclopedia of Islamic Doctrine (6:137-149) on ta'wîz, there is a Jahili ruqyâ, and there is a Sunni ruqyâ. The former is made with other than what is allowed in the Religion, such as amulets, talismans, spells, incantations, charms, magic and the like: and that is what the Prophet meant in the above hadith. But the translator Khan mischaracterized it, in his parenthetical gloss, as the Sunna ruqyâ consisting in using some verses of the Qur'an or permitted du'â for treatment! Thus he suggests, in his manipulation, exactly the reverse of what the Prophet - Allah bless and greet him - said and practiced, and the reverse of what the Companions said and practiced both in the time of the Prophet - Allah bless and greet him - and after his time. One well-known probative example of the Sunna ruqyâ is the use of the Fatiha by one of the Companions to heal a scorpion-bite - and the Prophet approved of it - as narrated by al-Bukhari elsewhere in his Sahih.14

11- The 1999 translation of al-Nawawi's Riyad al-Salihin published by Darussalam publications out of Riyad makes a similar interpolation distorting the meaning of the words of the Prophet - Allah bless and greet him -: "They are those who do not make RUQYAH (BLOWING OVER THEMSELVES AFTER RECITING THE QUR'AN OR SOME PRAYERS AND SUPPLICATIONS THE PROPHET - Allah bless and greet him - used to say)."15 Observe their equating something the Prophet used to do with an act that those who enter Paradise do not do. The same book calls al-Albani "the leading authority in the science of hadith" (p. 88), declares that "in case of breach of ablution, the wiping over the socks is sufficient, and there is no need for washing the feet" (p. 31), that "ours should not be the belief that the dead do hear and reply [our greeting]" (p. 515), and that expressing the intention (niyya) verbally before salât "is a Bid`ah (innovation in religion) because no proof of it is found in Sharî`ah" (p. 14)!

12- Other manipulations of meaning along anthropomorphist lines and dilly-dallying can be seen in Khan-Hilali's discrepant, multiple translations of the meanings of the Qur'an into English. An example of this confusion is in the footnote to the verse of the Throne (2:255) for the word kursiyyuhu, translated as "His Throne": "Throne: seat."16 In a later edition by the same M.M. Khan and his friend M. Taqi al-Din al-Hilali, the word is left untranslated, giving "His Kursî," with a footnote stating:
"Kursî: literally a footstool or chair, and sometimes wrongly translated as Throne[!]. Ibn Taimiyah said: a) To believe in the Kursî. b) To believe in the `Arsh (Throne) [sic]. It is narrated from Muhammad bin `Abdullâh and from other religious scholars that the Kursî is in front of the `Arsh (Throne) and it is at the level of the Feet. (Fatawa Ibn Taimiyah, Vol. 5, Pages 54, 55)."17

None of the above explanations is authentically related from the Prophet - Allah bless and greet him -, least of all the astonishing mention of "the Feet"18 - and who are "Muhammad bin `Abdullâh" and the "other religious scholars"?! Nor is the call for imitating what "Ibn Taymiyya said to believe" other than a bankrupt innovation. Nor is the translation of kursî as "Throne" wrong when called for in certain cases, as in the narration: "On the Day of Resurrection your Prophet shall be brought and shall be made to sit in front of Allah the Almighty, on His kursî."19 Some of the Salaf, among them al-Hasan al-Basri, even explicitly said that the kursî is the `arsh.20 Furthermore, it is authentically related from Ibn `Abbas that he said: "His kursî is His knowledge (kursiyyuhu `ilmuhu),"21 and this is the explanation preferred by the Imams of the Salaf such as Sufyan al-Thawri, al-Bukhari, al-Tabari, al-Bayhaqi, and others.
13- Other examples of Khan-Hilali's bamboozled translations: "Then he rose over (Istawâ) towards the heaven" (p. 643) as compared to Pickthall's {Then turned He to the heaven when it was smoke} (41:11) and Yusuf `Ali's over-figurative "Moreover He comprehended in His design the sky, and it had been (as) smoke"; "and then He rose over (Istawâ) the Throne (really in a manner that suits His Majesty)" (p. 208) as compared to Pickthall's simple {then mounted He the Throne} (7:54) and `Ali's typical "then He established Himself on the Throne (of authority)"; "Do you feel secure that He, Who is over the heaven (Allâh)" (p. 772) as compared to Pickthall's literal (Have ye taken security from Him Who is in the heaven (fî al-samâ')( (67:16-17) and `Ali's "Do ye feel secure that He Who is in Heaven"; etc.

14- The translation of verse 2:200 states: "So when you have accomplished your Manaasik, remember Allâh as you remember your forefathers or with a far more rememberance" (p. 43)!; etc. Did Ibn Baz, "The Presidency of Islamic Researches, Ifta, Call and Guidance," and the "King Fahd Complex for the Printing of the Holy Qur'an" all think so cheaply of the Book of Allah and so dearly of their own agenda that the basic grammar and syntax of the translation of its meanings into the most heavily spoken language on earth did not deserve to be double-checked by a competent English proofreader before being printed on the best bible paper, sewn-bound, and distributed freely at huge cost?
Ibn Baz did his best to aid and abet the main innovators of our time such as al-Albani, on whom he bestowed the King Faysal Prize "for services rendered to Islam" (!) the year before their respective deaths; al-Albani's student and deputy in Kuwait, `Abd al-Rahman `Abd al-Khaliq the author of the despicable attack on the Friends of Allah which he titled Fada'ih al-Sufiyya ("The Disgraces of the Sufis") and which al-Buti termed an exercise in calumny; Muqbil ibn Hadi al-Wadi`i who asked that the Noble Grave be brought out of the Mosque and the Green Dome destroyed, and roamed the land in Yemen with armed thugs, digging up the graves of the dead with picks and spades; Abu Bakr al-Jaza'iri, Muhammad Zino, `Abd al-Rahman Dimashqiyya, and their ilk...
As Sayyid Yusuf al-Rifa`i said to the Ulema of Najd: "You left none but yourselves as those who are saved, forgetting the Prophet's - Allah bless and greet him - saying: `If anyone says, `The people have perished,' then he has perished the most."22

NOTES
1 Muhammad ibn Mani` as quoted by al-Albani in the latter's commentary in al-`Aqida al-Tahawiyya, Sharh wa Ta`liq, 2nd ed. (ed. Zuhayr Shawish, Beirut: al-Maktab al-Islami, 1993) p. 46.
2 Tanbihat Hamma (Kuwait: Jam`iyya Ihya' al-Turath al-Islami, p. 22).
3 Ibn Hajar, Fath al-Bari (1959 ed. 3:361 #1425).

4 Ibn Hajar, Fath al-Bari (1959 ed. 3:361 n.; 1989 ed. 3:357 n.)

5 See Ibn al-Subki, Tabaqat al-Shafi`iyya al-Kubra (3:132) and his stand-alone, edited Qa`ida fi al-Jarh wa al-Ta`dil (p. 31-33) [TSK (2:13)].

6 Notes on Ibn Hajar, Fath al-Bari (1989 ed. 3:37-38; 1959 ed. 3:32-33 #1094).

7 A thorough refutation of Ibn Baz's fatwa on Mawlid was issued by the Imam Ahmed Raza Academy in South Africa and published on the Internet.

8 Al-Bayhaqi and others narrate from Malik al-Dar, `Umar's treasurer, that the people suffered a drought during the successorship of `Umar, whereupon a man came to the grave of the Prophet and said: "O Messenger of God, ask for rain for your Community, for verily they have but perished," after which the Prophet - Allah bless and greet him - appeared to him in a dream and told him: "Go to `Umar and give him my greeting, then tell him that they will be watered. Tell him: You must be clever, you must be clever!" The man went and told `Umar. The latter said: "O my Lord, I spare no effort except in what escapes my power!" Ibn Kathir cites it thus from al-Bayhaqi in al-Bidaya wa al-Nihaya (7:92) and says: isnâduhu sahîh; Ibn Abi Shayba cites it in his Musannaf with a sound chain as confirmed by Ibn Hajar who cites the hadith in the 3rd chapter of the book of Istisqa' in Fath al-Bari (1989 ed. 2:629-630) and al-Isaba (3:484), identifying the man who visited and saw the Prophet - Allah bless and greet him - in his dream as the Companion Bilal ibn al-Harth. He counts this hadith as one of the reasons for al-Bukhari's naming of the chapter "The people's request to their leader for rain if they suffer drought."

9 Cf. section, "Dwarves on the Shoulders of Giants" in Shaykh Hisham Kabbani's Encyclopedia of Islamic Doctrine (1:174-177) = Islamic Beliefs and Doctrine (p. 204-208).

10 See: http://sunnah.org/msaec/articles/arnaut.htm.

11 See Reforming Classical Texts - How widespread is tampering of texts by the Salafis.

12 Namely, the epitle titled Ijabat al-Ghawth bi Bayan Hal al-Abdal wa al-Ghawth that can be found in the original edition of Ibn `Abidin's Rasa'il (2:264-284).

13 As revealed to the author by Dr. Muhammad Mustafa al-A`zami who personally knew Hilali. Perhaps Hilali's close friend Dr. Abu al-Hasan al-Nadwi should be credited for these translations instead of him.

14 The correct translation of the above hadith is: The Prophet - Allah bless and greet him - said: The people were displayed in front of me and I saw one Prophet passing by with a large group of his followers, another Prophet passing by with only a small group of people, another Prophet passing by with only ten (persons), another Prophet passing by with only five (persons), and another Prophet passed by alone. And then I looked and saw a large multitude of people (sawâd `azîm), so I asked Gibril: "Are these people my followers?" He said: "No, but look towards the horizon." I looked and saw a very large multitude of people. Gibril said: "Those are your followers, and there are seventy thousand of them in front of them who will neither have any reckoning of their accounts nor will receive any punishment." I asked: "Why?" He said: "They used not to treat themselves with cauterization nor amulets, nor to see auguries and omens in birds, and they relied solely upon their Lord." On hearing this, `Ukkasha ibn Mihsan stood up and said to the Prophet : "Invoke Allah to make me one of them." The Prophet - Allah bless and greet him - said: "O Allah, make him one of them." Then another man stood up and said to the Prophet: "Invoke Allah to make me one of them." The Prophet - Allah bless and greet him - said: `Ukkasha has preceded you with this request."

15 Riyâd-us-Sâliheen, vol. 1, translated by Muhammad Amin ibn Razduq with a commentary by Hafiz Yusuf (p. 94).

16 Footnote #298 in The Holy Qur-an: English Translation of the Meanings and Commentary, Revised and Edited by The Presidency of Islamic Researches, Ifta, Call and Guidance (Madinah: King Fahd Holy Qur-an Printing Complex, 1410 [1990]).

17 The Noble Qur'an: English Translation of the Meanings and Commentary by Muhammad Taqi al-Din al-Hilali and Muhammad Muhsin Khan, Revised and Edited by The Presidency of Islamic Researches, Ifta, Call and Guidance (Madinah: King Fahd Complex for the Printing of the Holy Qur'an, 1417 [1997] (p. 57 n. 1).

18 See al-Bayhaqi, al-Asma' wa al-Sifat (Hashidi ed. 2:196 #758), Ibn al-Jawzi, al-`Ilal (1:22), al-Dhahabi al-Mizan (2:265), Ibn Kathir, Tafsir (1:317), Ibn Hajar, al-Tahdhib (4:274), and al-Ahdab, Zawa'id Tarikh Baghdad (7:37-39 #1383).

19 Narrated mawqûf from `Abd Allah ibn Salam by Ibn Abi `Asim in al-Sunna (p. 351 #786) and al-Tabari in his Tafsir (8:100).
20 Narrated by al-Tabari, Tafsir (3:10).

21 Narrated marfû` from the Prophet by Sufyan al-Thawri with a sound chain according to Ibn Hajar in Fath al-Bari (1959 ed. 8:199) and al-Tabarani in al-Sunna; and mawqûf from Ibn `Abbas by al-Tabari with three sound chains in his Tafsir (3:9-11), al-Mawardi in his Tafsir (1:908), al-Suyuti in al-Durr al-Manthur (1:327), al-Shawkani in Fath al-Qadir (1:245), and others. Al-Tabari chooses it as the most correct explanation: "The external wording of the Qur'an indicates the correctness of the report from Ibn `Abbas that it [the kursî] is His `ilm... and the original sense of al-kursî is al-`ilm." Also narrated in "suspended" form (mu`allaq) by al-Bukhari in his Sahih from Sa`id ibn Jubayr (Book of Tafsir, chapter on the saying of Allah Most High: {And if you go in fear, then (pray) standing or on horseback} (2:239). Its chains are documented by Ibn Hajar in Taghliq al-Ta`liq (2/4:185-186) where he shows that Sufyan al-Thawri, `Abd al-Rahman ibn Mahdi, and Waki` narrated it marfû` from the Prophet , although in the Fath he declares the mawqûf version from Ibn `Abbas more likely.

22 Narrated from Abu Hurayra by Malik, Ahmad, Muslim, al-Bukhari in al-Adab al-Mufrad, and Abu Dawud.
Wal-`Aqibatu lil-Muttaqin

POSTED BY MUSLIM AT 4:13 AM

Salafi movement

Salafi movement
Not to be confused with Salaf.

The Salafi movement or Salafist movement is an ultra-conservative[1] reform[2] movement within Sunni Islam that references the doctrine known as Salafism. The doctrine can be summed up as taking "a fundamentalist approach to Islam, emulating the Prophet Muhammad and his earliest followers—al-salaf al-salih, the 'pious forefathers'...They reject religious innovation, or bid'ah, and support the implementation of sharia (Islamic law)."[3] The movement is often divided into three categories: the largest group are the purists (or quietists), who avoid politics; the second largest group are the activists, who get involved in politics; the smallest group are the jihadists, who form a small (yet infamous) minority.[3]

The Salafi movement is often described as being synonymous with Wahhabism, but Salafists consider the term "Wahhabi" derogatory.[4] At other times, Salafism has been described as a hybrid of Wahhabism and other post-1960s movements.[5] Salafism has become associated with literalist, strict and puritanical approaches to Islam and – particularly in the West – with the Salafi jihadists, who espouse offensive jihad as a legitimate expression of Islam against those they deem to be enemies of Islam.[6][page needed]

In legal matters, Salafis are divided between those who, in the name of independent legal judgement (ijtihad), reject strict adherence (taqlid) to the four Sunni schools of law (madhahib) and others who remain faithful to these.[7]

Salafism takes its name from the Arabic term salaf ("predecessors", "ancestors") used to identify the earliest Muslims, who, its adherents believe, provide the epitome of Islamic practice.[8][9] 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[10] or "pious Predecessors" (السلف الصالح as-Salaf as-Ṣāliḥ). They include Muhammad himself,[11] 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[12] that is narrated in the Sahih al-Bukhari of `Abd Allah ibn `Umar (a companion of Muhammad)[13]

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 (Aqidah) of the first Muslims from subsequent variations in creed and methodology (see Madhab),[14] to oppose religious innovation (bid‘ah) and, conversely, to defend particular views and practices.[15][16]

Tenets
According to at least one scholar, "temporal proximity to the Prophet Muhammad is associated with the truest form of Islam" among many Sunni Muslims.[17]

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.[18]

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.[19]

Salafis condemn certain common practices as polytheism (shirk) and tawassul of religious figures, such as venerating the graves of prophets and saints or using amulets to seek protection.[20]
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,[21]

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.[7][22] Salafi scholars from Saudi Arabia are generally bound by Hanbali fiqh and advocate following an Imam rather than understanding scripture oneself.[7][23] Other Salafi scholars however hold that taqlid is unlawful since from their perspective, following a madhab without searching for direct evidence leads Muslims astray.[24] These scholars include Rashid Rida,[25] al-Khajnadee, Muhammad Abduh,[26] Saleem al-Hilali and Nasir al-Din al-Albani.[27]

At the very end of the spectrum, some Salafis hold taqlid to be an act of polytheism.[28]

Opposition to the use of kalam

Modern day proponents of the Athari school of theology largely come from the salafi (or "wahhabi") movement who uphold the athari works of Ibn Taymiyyah.[29] For followers of the Salafi movement, the "clear" (i.e. zahir, apparent, exoteric or literal) meaning of the Qur'an, and especially the prophetic traditions, has sole authority in matters of belief, and to engage in rational disputation (kalam), even if one arrives at the truth, is absolutely forbidden.[30] Atharis engage in an amodal reading of the Qur'an, as opposed to one engaged in Ta'wil (metaphorical interpretation). They do not attempt to conceptualize the meanings of the Qur'an rationally, and believe that the "real" modality should be consigned to God alone (tafwid).[31] In essence, the meaning has been accepted without asking "how" or "Bi-la kaifa". 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-Saliheen with regards to Aqidah. Statements of the early Imams of the early Muslims are in corroboration with this such as Abū ḤHanīfa who prohibited his students from engaging in kalam, stating that those who practice it are of the "regressing ones".[32] Malik ibn Anas referred to kalam in the Islamic religion as being "detested",[33] and that whoever "seeks the religion through kalam will deviate".[34] In addition, Shafi'i said that no knowledge of Islam can be gained from books of kalam, as kalam "is not from knowledge"[35][36] 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."[37] Ahmad ibn Hanbal also spoke strongly against kalam, stating his view that no-one looks into kalam unless there is "corruption in his heart"[38] and even went so far as to prohibit sitting with people practicing kalam even if they were defending the Sunnah,[39] and instructing his students to warn against any person they saw practicing kalam.[40]

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-Dīn Ibn Taymiyyah (died 728 AH / 1328 AD) and Ibn al-Qayyim (died 751 AH / 1350).[41][42][43]

Early examples of usage of the term

The term salafi has been used to refer to the theological positions of particular scholars. Abo al-Hasan Ali ibn Umar al-Daraqutuni (d. 995 C.E., 385 A.H.) was described by al-Dhahabi as: "Never having entered into rhetoric or polemics, instead he was salafi."[44]

Also, al-Dhahabi described Ibn al-Salah, a prominent 12th-century hadith specialist, as:

"Firm in his religiosity, salafi in his generality and correct in his denomination. [He] refrained from falling into common pitfalls, believed in Allah and in what Allah has informed us of from His names and description."[45]

In another of his works, Tadhkirat al-huffaz, al-Dhahabi said of Ibn al-Salah: "I say: He was salafi, of sound creed, abstaining from the interpretations of the scholars of rhetoric, believing in what has been textually established, without recourse to unjustified interpretation or elaboration.[46]

In his book, Tabsir al-Muntabih, Ibn Hajar al-Asqalani mentioned the ascription al-Salafi and named Abd al-Rahman ibn Abdillah ibn Ahmad Al-Sarkhasi al-Salafi as an example of its usage. Ibn Hajar then said: "And, likewise, the one ascribing to the salaf."[47]

Ibn Hajar al-Asqalani also used the term, salafi in describing Muhammad ibn al-Qaasim ibn Sufyan al-Misri al-Maliki (d. 966 C.E., 355 A.H.) He said that al-Malaiki was: "Salafi al-madh'hab – salafi in his school of thought."[48]

In the book Al-Ansaab by Abu Sa'd Abd al-Kareem as-Sama'ni, who died in the year 1166 (562 of the Islamic calendar), under the entry for the ascription al-Salafi he mentions an example or more of people who were so described in his time.[49] In commenting upon as-Sama'ni, Ibn al-Athir wrote: "And a group were known by this epithet."[50]

Muhammad ibn Abd-al-Wahhab

Modern Salafists consider the 18th Century scholar Muhammed bin 'Abd al-Wahhab and many of his students to have been Salafis.[51] He started a revivalist movement in the remote, sparsely populated region of Najd,[52] 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.[19][53] 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.[54]

Contemporary Salafism

Salafis are often known as Wahhabis which is known as a "belittling" and derogatory term for them.[55][56][57]

Salafism is attractive to its adherents because it underscores Islam's universality.[58] It insists on affirmation of the literal truth as understood by its apparent meaning of Qur'anic scripture and Hadeeth.

Trends within Salafism

Some who have observed trends in the Salafist movement have divided Salafis into three groups—purists, activists, and jihadis.[59][60] Purists focus on education and missionary work to solidify the tawhid; activists focus on political reform and re-establishing a caliphate through the means of evolution, but not violence (sometimes called Salafist activism); and jihadists share similar political goals as the politicians, but engage in violent Jihad (sometimes called Salafi jihadism and/or Qutbism).[59]

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".[61]

They never oppose rulers. Madkhalism, as an example, is a strain of Salafists viewed as supportive of authoritarian regimes in the Middle East.[62][63][64] 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.[65] 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.[65]

Activists

Activists are another strain of the global Salafi movement, but different from the Salafi jihadists in that they eschew violence and different from Salafi purists in that they engage in modern political processes.[66] Due to numerical superiority, the movement has been referred to as the mainstream of the Salafist movement at times.[64] This trend, who some call "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".[61]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 among more educated youth.[67][68]

"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, 2012[69]

Salafi jihadists

"Salafi Jihadism" was a term coined by Gilles Kepel[70][71] to describe those self-claiming Salafi groups who began developing an interest in (armed) 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).[70]

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.[72]

An analysis of the Caucasus Emirate, a Salafi jihadist group, was made in 2014 by Darion Rhodes.[73] 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.[73]

Despite some similarities, the different contemporary self-proclaimed Salafist groups often strongly disapprove of one another and deny the other's Islamic character.[74]

Qutbism

Qutbism is a movement which has, at times, been described both as a strain of Salafism and an opposing movement,[55] providing the foil to Madkhalism in that the movement is typically found in radical opposition to the ruling regimes of the Middle East.[62] Qutbism has, at times, been associated with the above-mentioned Salafist Jihadist trend.[66]

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[75][76] and the scholar Abdul Muhsin al-Abbad wrote a treatise entitled: According to which intellect and Religion is Suicide bombings and destruction considered Jihad?.[77] 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".[78]
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."[79][80] 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."[81]

Salafism is sponsored globally by Saudi Arabia and this ideology is used to justify the violent acts of Jihadi Salafi groups that include Al-Qaeda, ISIS, Boko Haram, and the Al-Shabaab.[82][83] In addition, Saudi Arabia prints textbooks for schools and universities to teach Salafisim as well as recruit international students from Egypt, Bangladesh, Indonesia, Africa and the Balkans to help spreading Salafisim in their local communities.[82][83]

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.[84]

Regional groups and Movements

Wahhabism (Saudi Arabia)

Wahhabism is a more strict, Saudi form of Salafism,[85][86] according to Mark Durie, who states that Saudi leaders "are active and diligent" using their considerable financial resources "in funding and promoting Salafism all around the world."[87] 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".[88]
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.[89][90]

Its largesse funded an estimated "90% of the expenses of the entire faith", throughout the Muslim World, according to journalist Dawood al-Shirian.[91] It extended to young and old, from children's madrasas to high-level scholarship.[92] "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.[93] It rewarded journalists and academics, who followed it and built satellite campuses around Egypt for Al Azhar, the oldest and most influential Islamic university.[94] Yahya Birt counts spending on "1,500 mosques, 210 Islamic centres and dozens of Muslim academies and schools" [95] at a cost of around $2–3bn annually since 1975.[96] To put the number into perspective, the propaganda budget of the Soviet Union was about $1bn per annum.[96]
This spending has done much to overwhelm less strict local interpretations of Islam, according to observers like Dawood al-Shirian and Lee Kuan Yew,[91] and has caused the Saudi interpretation (sometimes called "petro-Islam"[97]) to be perceived as the correct interpretation – or the "gold standard" of Islam – in many Muslims' minds.[98][99]

Indian subcontinent (Ahl al-Hadith movement)

Salafis in Indian subcontinent countries like India, Pakistan, Afghanistan, Bangladesh 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.[100][101]
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' rivals, the Deobandis. Ahle-e-Hadith consciously or unconsciously follow Zahiri Madhab.[102] The movement draws both inspiration and financial support from Saudi Arabia.[103][104]
Egypt

There are 5 to 6 million Salafis in Egypt.[105] 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.[106] Since 2015 The Egyptian government has banned books associated with the Salafi movement.[107]

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.[106]
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.[108]

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.[109] 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,[110] 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.[111] A lawsuit against the party was dismissed on 22 September 2014 because the court indicated it had no jurisdiction.[112] A case on the dissolution of the party was adjourned until 17 January 2015.[113] Another court case that was brought forth to dissolve the party[114] was dismissed after the Alexandria Urgent Matters Court ruled on 26 November 2014 that it lacked jurisdiction.[115]

France

In France, in 2015 police say that salafism is represented in 90 out of 2500 investigated religious communities, which is double the number compared to five years earlier.[116]

Germany

Salafism is a growing movement in Germany and estimates by German security police show that it grew from 3800 members in 2011 to 7500 members in 2015.[117] In Germany, most of the recruitment to the movement is done on the Internet and also on the streets,[117] a propaganda drive which mostly attracts youth.[117] There are two ideological camps, one advocates political salafism and directs its recruitment efforts towards non-Muslims and non-salafist Muslims to gain influence in society.[117] The other and minority movement, the jihadist salafism, advocates gaining influence by the use of violence and nearly all identified terrorist cells in Germany came from salafist circles.[117]

In 2015, Sigmar Gabriel, Vice-Chancellor of Germany, spoke out, saying "We need Saudi Arabia to solve the regional conflicts, but we must at the same time make clear that the time to look away is past. Wahhabi mosques are financed all over the world by Saudi Arabia. In Germany, many dangerous Islamists come from these communities."[118]

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.[119] Muslim Hui avoid Salafis, even if they are family members.[120] The number of Salafis in China are not included on percentage lists of Muslim sects in China.[121] 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.[122]

Sweden

Representatives from the mosque in Gävle are promoting this variant of Islam, which in Sweden is considered extreme. According to researcher Aje Carlbom at Malmö University. The organisation behind the missionary work is Swedish United Dawah Center, abbreviated SUDC.[123] SUDC is characterised as a salafist group by a researcher of religious history at Stockholm University and it has many links to British Muslim Abdur Raheem Green.[123] According to professor Mohammed Fazlhashemi, salafists are opposed to rational theology and hate shia Muslims above all.[123] Further Fazlhashemi states that salafism requires women to be relegated to second class citizens as they would be forbidden from leaving the home without a male companion as well as being excluded from education and the workplace.[123]

Statistics

Worldwide there are roughly 50 million Salafists,[124] including roughly 20 to 30 million Salafis in India,[125] 5 to 6 million Salafis in Egypt,[105] 27.5 million Salafis in Bangladesh[citation needed] and 1.6 million Salafis in Sudan.[126] 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.[127]
It is often reported from various sources, including the German domestic intelligence service (Bundesnachrichtendienst), that Salafism is the fastest-growing Islamic movement in the world.[128][129][130][131]

Other usage

Modernist Salafism

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."[132][133] They are also known as Modernist Salafis.[134][135][136][137] 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.[138][139]

The origins of contemporary Salafism in the modernist "Salafi Movement" of Jamal al-Din al-Afghani and Muhammad Abduh is noted by some,[140][141] while others say Islamic Modernism only influenced contemporary Salafism.[142][143] However, the former notion has been rejected by majority.[144][145][146][147][148] 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.[59]”

Inspired by Islamic modernists, groups like Muslim Brotherhood, Jamaat-e-Islami etc. are called Salafis in this context.[149] Muslim Brotherhood include the term salafi in the "About Us" section of its website.[150]

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."[151]

In the broadest sense

In a broad sense, Salafi (follower of Salaf) means any reform movement that calls for resurrection of Islam by going back to its origin. In line with Wahhabism, Muslim Brotherhood,[152] reformism of Muhammad Abduh, Muhammad Iqbal[146] and even the Islamism of Taliban is totally irrelevant when Salafism is considered. [clarification needed]

Comparison with other movements
Main article: Islamism

Some[quantify] 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".[153]

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.[110] 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.[154]

Criticism

Scholars from Al-Azhar University of Cairo produced a work of religious opinions entitled al-Radd (The Response) to refute the views of the Salafi movement.[155] Al-Radd singles out numerous Salafi aberrations - in terms of ritual prayer alone it targets for criticism the following Salafi claims:[156]

•The claim that it is prohibited to recite God's name during the minor ablution [Fatwa 50]

•The claim that it is obligatory for men and women to perform the major ablution on Friday [Fatwa 63]

•The claim that it is prohibited to own a dog for reasons other than hunting [Fatwa 134]

•The claim that it is prohibited to use alcohol for perfumes [Fatwa 85].
One of the authors of al-Radd, the Professor of Law Anas Abu Shady states that, "they [the Salafis] want to be everything to everyone. They're interested not only in the evident (al-zahir), although most of their law goes back to the Muhalla [of the ẒZāhirī scholar Ibn Hazm], but they also are convinced that they alone understand the hidden (al-batin)!"[157]

The Syrian scholar Mohamed Said Ramadan Al-Bouti wrote a number of works refuting Salafism including Al-La Madhhabiyya (Abandoning the Madhhabs) is the most dangerous Bid‘ah Threatening the Islamic Shari'a (Damascus: Dar al-Farabi 2010) and Al-Salafiyya was a blessed epoch, not a school of thought (Damascus: Dar al-Fikr, 1990).[155] The latter is perhaps the most famous refutation of Salafism in the twentieth century.[158]

Numerous academic rebuttals of Salafism have been produced in the English language by Khaled Abou El Fadl of the UCLA School of Law, Timothy Winter of Cambridge University and G.F. Haddad.[155] El Fadl argues that fanatical groups such as al-Qaeda "derive their theological premises from the intolerant Puritanism of the Wahhabi and Salafi creeds".[159] He also suggests that the extreme intolerance and even endorsement of terrorism manifest in Wahabism and Salafism represents a deviation from Muslim historical traditions.[159] El-Fadl also 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.[160]
According to the As-Sunnah Foundation of America, the Salafi and Wahhabi movements are strongly opposed by a long list of Sunni scholars.[clarification needed (like whom?)] [161] The Saudi government has been criticised for damaging Islamic heritage of thousands of years in Saudi Arabia. For example, there has been some controversy that the expansion projects of the mosque and Mecca itself are causing harm to early Islamic heritage. Many ancient buildings, some more than a thousand years old, have been demolished to make room not only for the expansion of the Masjid al-Haram, but for new malls and hotels.[162][163][164][165][166] Though Salafis, when told about this, were as opposed to it as other Muslims.[167] The Salafi movement has been linked by Marc Sageman to some terrorist groups around the world, like Al-Qaeda.[168]

German government's statement on Salafism

German government officials[169] 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.[170][171]

Prominent Salafis

Abd al-Aziz ibn Baz[172]

Abdullah el-Faisal[173][174]

Abdur Raheem Green[175]

Abu Eesa Niamatullah[176][177]

Abu Qatada[178][179]

Ali al-Tamimi[180]

Anjem Choudary[181][182][183][184]

Anwar al-Awlaki[185]

Bilal Philips[186]

Feiz Mohammad[187]

Haitham al-Haddad[188]

Muhammad Al-Munajjid.[189]

Muhammad ibn al Uthaymeen[190]

Muhammad Nasiruddin al-Albani[5]

Mohammed Yusuf (Boko Haram)[191]

Omar Bakri Muhammad[192]

Osama bin Laden[193][194]

Rabee Al-Madkhali [63][195][196]

Yasir Qadhi [197]

Zakir Naik[198]

See also
Athari

Ahl al-Hadith

Ibn Taymiyyah

Sufi–Salafi relations

Shirk (Islam)

Bid‘ah

References

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•^ Esposito, John (2004). The Oxford Dictionary of Islam. Oxford University Press. p. 275. Retrieved 5 December 2015.

•^ a b "Salafism: Politics and the puritanical". The Economist. 27 June 2015. Retrieved 29 June 2015.

• ^ For example, the Ahl-i Hadith which "have been active since the nineteenth century on the border between Pakistan and Afghanistan ... though designated as Wahhabis by their adversaries ... prefer to call themselves 'Salafis.'" (from The Failure of Political Islam, by Olivier Roy, translated by Carol Volk, Harvard University Press, 1994, pp. 118–9)

• ^ a b Stephane Lacroix, Al-Albani's Revolutionary Approach to Hadith. Leiden University's ISIM Review, Spring 2008, #21.

^ Abdul-Haqq Baker, Extremists in Our Midst: Confronting Terror, Palgrave Macmillan, 2011,

^ a b c Al-Yaqoubi, Muhammad (2015). Refuting ISIS: A Rebuttal Of Its Religious And Ideological Foundations. Sacred Knowledge. p. xiii. ISBN 978-1908224125.

^ Ghazali And The Poetics Of Imagination, by Ebrahim Moosa ISBN 0-8078-5612-6 – Page 21

^ salafiyya About Atheism/Agnosticism

^ Lacey, Robert (2009). Inside the Kingdom, Kings, Clerics, Modernists, Terrorists, and the Struggle for Saudi Arabia. New York: Viking. p. 9.

^ http://www.theatlantic.com/features/archive/2015/02/what-isis-really-wants/384980/

^ "Why the Word Salafee?". Web.archive.org. Archived from the original on 2008-03-04. Retrieved 2010-04-18.

^ Sahih al-Bukhari, 8:76:437

^ Shaikh Saleh al-Fawzan (2004-05-24). "أعزاءنا زوار وأعضاء الساحة العربية، ("Salafiyyah is not a sect amongst sects")". alasha.com. Retrieved 2013-05-19.

^ "The way of the Sufis is the way of the Salaf, the Scholars among the Sahaba, Tabi’in and Tabi’ at-Tabi’in. Its origin is to worship Allah and to leave the ornaments of this world and its pleasures." (Ibn Khaldun (733–808 H/1332-1406 CE) Muqaddimat ibn Khaldan, p. 328, quoted in; PAHARY SHEIK MOHAMMAD YASSER, SUFISM: ORIGIN, DEVELOPMENT AND EMERGENCE OF SUFI ORDERS, retrieved March 2012.

^ Aydin Der Unterschied zwischen salafīya und as salaf as s ā lih, Wien 2009, retrieved March 2012.

^ Haykel, Bernard (2009). "Chapter 1: On the Nature of Salafi Thought and Action". In Meijer, Roel. Global Salafism: Islam's New Religious Movement. Columbia University Press. p. 34. ISBN 978-0-231-15420-8.

^ Sharh Usool I'tiqaad Ahl as-Sunnah wal-Jama'ah, al-Laalika'ee, tahqeeq of Nash'at Kamaal Misree, 1/7-9

^ a b GlobalSecurity.org Salafi Islam

^ "Dunya News: Hasb-e-Haal-part ALL-2013-09-13-Hasb-e-Haal Special Show". Dunyanews.tv. Retrieved 2014-08-18.

^ Six Points of Tabligh, the chapter on "Desired Manners of Eating and Drinking" includes 26 norms on the etiquette of eating and drinking. From: Globalized Islam: the Search for a New Ummah, by Olivier Roy, Columbia University Press, 2004.

^ The Princeton Encyclopedia of Islamic Political Thought, p 484

^ Stephane Lacroix, George Holoch, Awakening Islam, p 84

^ Miriam Cooke, Bruce B. Lawrence, Muslim Networks from Hajj to Hip Hop, p 213

^ "Thus he [Rida] opposed Taqlid and called for and practiced absolute ijtihad." Clinton Bennett, The Bloomsbury Companion to Islamic Studies, p.174. See also, Richard Gauvain, Salafi Ritual Purity: In the Presence of God, Introduction, p.9

^ "Abduh's statement of purpose was: To liberate thought from the shackles of Taqlid and understand religion as it was understood by the Salaf." Clinton Bennett, The Bloomsbury Companion to Islamic Studies, p.168.

^ From there he [Albani] learned to oppose taqlid in a madhab. Clinton 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

^ "For many Salafis, both modernist and conservative, "worship" of created beings includes practicing taqlid within a madhab of fiqh." Clinton Bennett, The Bloomsbury Companion to Islamic Studies, p.165

^ Halverson, Theology and Creed in Sunni Islam, 2010: 38-48

^ Halverson, Theology and Creed in Sunni Islam, 2010: 36

^ Halverson, Theology and Creed in Sunni Islam, 2010: 36-7

^ al-Makkee, Manaaqib Abee Haneefah, pg. 183–184

^ Dhammul-Kalaam (B/194)

^ Dhammul-Kalaam (Q/173/A)

^ Dhammul-Kalaam (Q/213)

^ Dhahabi, as-Siyar (10/30)

^ Ibn Abi Hatim, Manaaqibush-Shaafi'ee, pg. 182

^ Jaami' Bayaanul-'Ilm wa Fadlihi (2/95)

^ Manaqib al-Imam Ahmad (or Manaaqibul-Imaam Ahmad), by Abu'l-Faraj ibn al-Jawzi, p205.

^ Ibn Battah, al-Ibaanah (2/540)

^ التجديد بمفهومية ("Renewal and its Understanding"), 
                Shaikh Muhammad Aman al-Jaamee, Part      1

^ صور من الجاهليات المعاصرة ("Glimpses From the Modern Jahiliyyah"),
Shaikh Muhammad Amaan al-Jaamee.

^ سلسلة مفهوم السلفية ("Understanding Salafiyyah"),
                         Shaikh Muhammad  Naasir ad-Dīn al-Albaani, Parts 1–2, 6.

^ Siyar 'Alam al-Nubula, by al-Dhahbi, vol. 16, pg. 457, no. 332, Mua'ssash al-Risalah, Beirut, 11th edition, 2001.

^ Siyar 'Alam al-Nubala, vol. 23, pg. 142-3, by al-Dhahabi, Muassah al-Risalah, Beirut, 11th Edition, 2001.

^ Tadhkirah al-huffaz, vol. 4, pg. 1431, Da'irah al-Ma'arif al-'Uthmaniyyah, India.

^ Tabsir al-Muntabih Bitahrir al-Mushtabih, vol. 2, pg. 738, published by: Al-Mu'assasah al-Misriyyah al-'Ammah Lil-Talif wa Al-Anba' wa al-Nashr, edited by: Ali al-Bajawi, no additional information.

^ Lisan al-Mizan, by Ibn Hajar, vol. 5, pg. 348, no. 1143, Dar al-Kitab al-Islami, no additional information; it is apparently a reprint of the original Indian print. The quoted segment of Ibn Hajar's biography for al-Misri originated from Ibn Hajar, as this was not included in al-Dhahabi's biography of the same individual (who is named 'ibn Sha'ban' instead of ibn Sufyan).

^ Al-Ansab, by Abu Sa'd Abd al-Kareem Al-Sama'ni, vol. 7, pg. 168, photocopied from the Da'iah Al-Ma'arif Al-Uthmaniyah edition by the Al-Faruq publishing company of Egypt, no date provided. The names of those using this ascription were described by the verifier as being blank in all of the manuscript copies of the book, he obtained them by means of cross referencing.

^ A Reply to the Doubts of the Qutubiyyah Concerning Ascription to Sunnah and Salafiyyah, page 29, SalafiPublications.com, Article ID: SLF010004.

^ "The Principles of Salafiyyah". Salafipublications.com. Retrieved 2010-04-18.

^ Commins, David (2006). The Wahhabi Mission and Saudi Arabia. I.B.Tauris. p. 7. ISBN 9780857731357. The Wahhabi religious reform movement arose in Najd, the vast, thinly populated heart of Central Arabia.

^ Esposito 2003, p. 333

^ Shaikh Muhammad Ibn Abdul-Wahhab: His Salafi Creed, Reformist Movement and Scholars' Praise of Him, 4th ed. by Judge Ahmad Ibn
'Hajar Ibn Muhammad al-Butami al-Bin Ali, Ad-Dar as-Salafiyyah, Kuwait, 1983, p.108-164

^ a b What is a Salafi and What is Salafism?

^ The Wahhabi Myth, H.J.Oliver

^ Laurent Bonnefoy, Salafism in Yemen. Transnationalism and Religious Identity, Columbia University Press/Hurst, 2011, ISBN 978-1-84904-131-7, page 245.

^ Daniel Benjamin and Steven Simon, The Next Attack, page 55. ISBN 0-8050-7941-6.

^ a b c Anatomy of the Salafi Movement By QUINTAN WIKTOROWICZ, Washington, D.C., US

^ Natana J. DeLong-Bas, in Wahhabi Islam: From Revival and Reform to Global Jihad,

^ a b Whatever Happened to the Islamists? edited by Olivier Roy and Amel Boubekeur, Columbia University Press, 2012.

^ a b Richard Gauvain, Salafi Ritual Purity: In the Presence of God, pg. 41. New York: Routledge, 2013.

^ a b Roel Meijer, Global Salafism: Islam's New Religious Movement, pg. 49. New York: Columbia University Press, 2009.

^ a b George Joffé, Islamist Radicalisation in Europe and the Middle East: Reassessing the Causes of Terrorism, pg. 317. London: I.B. Tauris, 2013.

^ a b The Transmission and Dynamics of the Textual Sources of Islam: Essays in Honour of Harald Motzki, eds. Nicolet Boekhoff-van der Voort, Kees Versteegh and Joas Wagemakers, pg. 382. Leiden: Brill Publishers, 2011.

^ a b Meijer, pg. 48.

^ On Salafism By Yasir Qadhi | page-7

^ Saudi Arabia’s Muslim Brotherhood predicament washingtonpost.com

^ Ghosh, Bobby (October 8, 2012). "The Rise Of The Salafis". Time 180 (15). Retrieved 2014-05-06.

^ a b The Salafist movement by Bruce Livesey

^ Coming to Terms: Fundamentalists or Islamists?, Martin Kramer, Middle East Quarterly, Spring 2003, pp. 65–77.

^ Suicide Bombers in Iraq By Mohammed M. Hafez

^ a b Darion Rhodes, Salafist-Takfiri Jihadism: the Ideology of the Caucasus Emirate, International Institute for Counter-terrorism, March 2014

^ Abou El Fadl, Khaled, The Great Theft Harper San Francisco, 2005, p.62-8

^ Gabriel G. Tabarani, Jihad's New Heartlands: Why the West Has Failed to Contain Islamic Fundamentalism, p 26.

^ Richard Gauvain, Salafi Ritual Purity: In the Presence of God, p 331

^ Gabriel G. Tabarani, Jihad's New Heartlands: Why the West Has Failed to Contain Islamic Fundamentalism, p 26.

^ Quintan Wiktorowicz, Anatomy of the Salafi Movement, p217.

^ The Observer, Violent tide of Salafism threatens the Arab spring, by Peter Beaumont and Patrick Kingsley, 10 February 2013.

^ Reuters, Egypt orders cleric held over ElBaradei death call, by Marwa Awad, edited by Paul Taylor and Jon Hemming, 11 February 2013.

^ Von Drehle, David; Ghosh, Bobby: "An Enemy Within: The Making of Najibullah Zazi". Time. p. 2. 1 October 2009. Retrieved 16 April 2011.

^ a b Husain, Ed (2014-08-22). "ISIS Atrocities Started With Saudi Support for Salafi Hate". The New York Times. ISSN 0362-4331. Retrieved 2015-09-21.

^ a b Friedman, Thomas L. (2015-09-02). "Our Radical Islamic BFF, Saudi Arabia". The New York Times. ISSN 0362-4331. Retrieved 2015-09-21.

^ Meijer, Roel (2009). "Introduction". In Meijer, Roel. Global Salafism: Islam's New Religious Movement. Columbia University Presss. p. 34. ISBN 978-0-231-15420-8.

^ Murphy, Caryle (September 5, 2006). "For Conservative Muslims, Goal of Isolation a Challenge". Washington Post. The kind of Islam practiced at Dar-us-Salaam, known as Salafism, once had a significant foothold among area Muslims, in large part because of an aggressive missionary effort by the government of Saudi Arabia. Salafism and its strict Saudi version, known as Wahhabism, struck a chord with many Muslim immigrants who took a dim view of the United States' sexually saturated pop culture and who were ambivalent about participating in a secular political system.

^ Lewis, Bernard (April 27, 2006). "Islam and the West: A Conversation with Bernard Lewis (transcript)". pewforum.org. Pew. Retrieved 5 August 2014. There are others, the so-called Salafia. It's run along parallel lines to the Wahhabis, but they are less violent and less extreme – still violent and extreme but less so than the Wahhabis.

^ Mark Durie (June 6, 2013). "Salafis and the Muslim Brotherhood: What is the difference?". Middle East Forum. What is called Wahhabism – the official religious ideology of the Saudi state – is a form of Salafism. Strictly speaking, 'Wahhabism' is not a movement, but a label used mainly by non-Muslims to refer to Saudi Salafism, referencing the name of an influential 18th-century Salafi teacher, Muhammad ibn Abd al-Wahhab. ... The continuing impact of Salafi dogma in Saudi Arabia means that Saudi leaders are active and diligent in funding and promoting Salafism all around the world. If there is a mosque receiving Saudi funding in your city today, in every likelihood it is a Salafi mosque. Saudi money has also leveraged Salafi teachings through TV stations, websites and publications.

^ Moussalli, Ahmad (January 30, 2009). Wahhabism, Salafism and Islamism: Who Is The Enemy? (PDF). A Conflicts Forum Monograph. p. 3.

^ Dillon, Michael R. "WAHHABISM: IS IT A FACTOR IN THE SPREAD OF GLOBAL TERRORISM?" (PDF). September 2009. Naval Post-Graduate School. pp. 3–4. Retrieved 2 April 2014. Hamid Algar […] emphasizes the strong influence of the Saudi petrodollar in the propagation of Wahhabism, but also attributes the political situation of the Arab world at the time as a contributing factor that led to the co-opting of Salafism. […] Khaled Abou El Fadl, […] expresses the opinion that Wahhabism would not have been able to spread in the modern Muslim world […] it would have to be spread under the banner of Salafism.8 This attachment of Wahhabism to Salafism was needed as Salafism was a much more 'credible paradigm in Islam'; making it an ideal medium for Wahhabism. […] The co-opting of Salafism by Wahhabism was not completed until the 1970s when the Wahhabis stripped away some of their extreme intolerance and co-opted the symbolism and language of Salafism; making them practically indistinguishable.

^ Abou El Fadl, Khaled (2005). The Great Theft: Wrestling Islam from the Extremists. p. 75.

^ a b Dawood al-Shirian, 'What Is Saudi Arabia Going to Do?' Al-Hayat, May 19, 2003

^ Abou al Fadl, Khaled, The Great Theft: Wrestling Islam from the Extremists, HarperSanFrancisco, 2005, p.48-64

^ Kepel, p. 72

^ Murphy, Caryle, Passion for Islam – Shaping the Modern Middle East: the Egyptian Experience, Simon & Schuster, 2002 p. 32

^ Coolsaet, Rik. "Cycles of Revolutionary Terrorism, Chapter 7". In Rik Coolsaet. Jihadi Terrorism and the Radicalisation Challenge: European and American. Ashgate Publishing Ltd. The proliferation of brochures, free qurans and new Islamic centres in Malaga, Madrid, Milat, Mantes-la-Jolie, Edinburgh, Brussels, Lisbon, Zagreb, Washington, Chicago, and Toronto; the financing of Islamic Studies chairs in American universities; the growth of Internet sites: all of these elements have facilitated access to Wahhabi teachings and the promotion of Wahhabism as the sole legitimate guardian of Islamic thought.

^ a b "Wahhabism: A deadly scripture". The Independent. 1 November 2007. Retrieved 4 October 2015.

^ Kepel 2002, pp. 69–75

^ "Radical Islam in Central Asia". Retrieved 13 November 2014.

^ Kuan Yew Lee; Ali Wyne. Lee Kuan Yew: The Grand Master's Insights on China, the United States, and .. MIT Press. But over the last 30-odd years, since the oil crisis and the petrodollars became a major factor in the Muslim world, the extremists have been proleytizing, building mosques, religious schools where they teach Wahhabism […] sending out preachers, and having conferences. Globalizing, networking. And slowly they have convinced the Southeast Asian Muslims, and indeed Muslims throughout the world, that the gold standard is Saudi Arabia, that that is the real good Muslim.

^ The Columbia World Dictionary of Islamism - Olivier Roy, Antoine Sfeir. Google Books. 2007-09-26. Retrieved 2012-09-24.

^ Understanding Islam: The First Ten Steps - C. T. R. Hewer. Google Books. Retrieved 2012-09-24.

^ Arthur F Buehler, Sufi Heirs of the Prophet: the Indian Naqshbandiyya and the Rise of the Mediating Sufi Shaykh, pg. 179. Part of the Studies in Comparative Religion series. Columbia: University of South Carolina Press, 1998. ISBN 9781570032011

^ Rubin, pg. 348

^ Sushant Sareen, The Jihad Factory: Pakistan's Islamic Revolution in the Making, pg. 282. New Delhi: Har Anand Publications, 2005.

^ a b What is Salafism and should we be worried?

^ a b Salafi Groups in Egypt

^ DOA http://www.doamuslims.org/?p=3861. Retrieved 6 January 2016. Missing or empty |title= (help)

^ Al-Nour Party Jadaliyya. Retrieved 19 December 2013.

^ Omar Ashour (6 January 2012). "The unexpected rise of Salafists has complicated Egyptian politics". The Daily Star. Retrieved 19 December 2013.

^ a b Salafis and Sufis in Egypt, Jonathan Brown, Carnegie Paper, December 2011.

^ Patrick Kingsley (7 July 2013). "Egypt's Salafist al-Nour party wields new influence on post-Morsi coalition | World news". London: theguardian.com. Retrieved 19 December 2013.

^ "Egypt court says it has no power to dissolve Nour Party". Ahram Online. 22 September 2014. Retrieved 22 September 2014.

^ "Cairo court adjourns case on dissolution of Islamist Nour Party". Ahram Online. 15 November 2014. Retrieved 15 November 2014.

^ Auf, Yussef (25 November 2014). "Political Islam’s Fate in Egypt Lies in the Hands of the Courts". Atlantic Council. Retrieved 1 December 2014.

^ "Court claims no jurisdiction over religiously affiliated parties". Daily News Egypt. 26 November 2014. Retrieved 1 December 2014.

^ "Le salafisme gagne du terrain chez les musulmans". Le Monde. 1 April 2015. Retrieved 25 September 2015.

^ a b c d e "(de) Salafistische Bestrebungen - Inhalte und Ziele salafistischer Ideologie". Bundesamt für Verfassungsschutz. Federal Office for the Protection of the Constitution. Retrieved 18 September 2015.

^ Reuters, 6 December 2015, German Vice Chancellor warns Saudi Arabia over Islamist funding.

Deutsche Welle, 6 December 2015, German vice chancellor warns Saudi Arabia over Islamist funding in Germany

^ Michael Dillon (1999). China's Muslim Hui community: migration, settlement and sects. Richmond: Curzon Press. p. 208. ISBN 978-0-7007-1026-3. Retrieved 2010-06-28.

^ Maris Boyd Gillette (2000). Between Mecca and Beijing: modernization and consumption among urban Chinese Muslims. Stanford University Press. p. 81. ISBN 0-8047-3694-4. Retrieved 2010-06-28.

^ John L. Esposito (1999). The Oxford History of Islam. Oxford University Press US. p. 749. ISBN 0-19-510799-3. Retrieved 2010-06-28.

^ BARRY RUBIN (2000). Guide to Islamist Movements. M.E. Sharpe. p. 800. ISBN 0-7656-1747-1. Retrieved 2010-06-28.

^ a b c d "(sv) Gävles moské vill sprida extrem tolkning av islam". Gefle Dagblad. 7 September 2015. Retrieved 8 September 2015.

^ Global Strategic Assessment 2009: America's Security Role in a Changing World, page 138, Patrick M. Cronin

^ "Why India's 'Muslim Rage' Is Different from the Middle East's". Time. 1 October 2012.

^ http://studies.aljazeera.net/en/reports/2012/07/20127395530326675.htm

^ http://pomeps.org/wp-content/uploads/2014/06/POMEPS_Studies2_Salafi.pdf

^ Barby Grant. "Center wins NEH grant to study Salafism". Arizona State University. Retrieved 9 June 2014. It also reveals that Salafism was cited in 2010 as the fastest growing Islamic movement on the planet.

^ Simon Shuster (3 Aug 2013). "Comment: Underground Islam in Russia". Slate. Retrieved 9 June 2014. It is the fastest-growing movement within the fastest-growing religion in the world.

^ CHRISTIAN CARYL (September 12, 2012). "The Salafi Moment". FP. Retrieved 9 June 2014. Though solid numbers are hard to come by, they're routinely described as the fastest-growing movement in modern-day Islam.

^ "Uproar in Germany Over Salafi Drive to Hand Out Millions of Qurans". AFP. 2012-04-16. Retrieved 9 June 2014. The service [German domestic intelligence service] said in its most recent annual report dating from 2010 that Salafism was the fastest growing Islamic movement in the world…

^ Kepel, Gilles (2006). Jihad: The Trail of Political Islam. I.B.Tauris. ISBN 9781845112578. Retrieved 28 January 2014.

^ For example: "Salafism originated in the mid to late 19th-century as an intellectual movement at al-Azhar University, led by Muhammad Abduh (1849–1905), Jamal al-Din al-Afghani (1839–1897) and Rashid Rida (1865–1935)." from Understanding the Origins of Wahhabism and Salafism, by Trevor Stanley. Terrorism Monitor Volume 3, Issue 14. July 15, 2005

^ SE Asian Muslims caught between iPad and Salafism

^ Salafism Modernist Salafism from the 20th Century to the Present

^ Salafism

^ Salafism Tony Blair Faith Foundation

^ Jihad By Gilles Kepel, Anthony F. Roberts. Books.google.com. 2006-02-24. ISBN 978-1-84511-257-8. Retrieved 2010-04-18.

^ Haykel, Bernard. "Sufism and Salafism in Syria". 11 May 2007. Syria Comment. Retrieved 22 May 2013. The Salafis of the Muhammad Abduh variety no longer exist, as far as I can tell, and certainly are not thought of by others as Salafis since this term has been appropriated/co-opted fully by Salafis of the Ahl al-Hadith/Wahhabi variety.

^ Understanding the Origins of Wahhabism and Salafism| Terrorism Monitor| Volume 3 Issue: 14| July 15, 2005| By: Trevor Stanley

^ Dillon, Michael R (page-33)

^ On Salafi Islam | IV Conclusion| Yasir Qadhi April 22, 2014

^ The Salafi Movement In Global Context Theology Religion Essay (no autor given)

^ Anatomy of the Salafi Movement By QUINTAN WIKTOROWICZ, Washington, D.C., US Page-212

^ The Salafi Movement In Global Context Theology Religion Essay (no author given)]

^ a b Wahhabism, Salafismm and Islamism Who Is The Enemy? By Pfr. Ahmad Mousali | American University of Beirut | Page-11

^ Historical Development of the Methodologies of al-Ikhwaan al-Muslimeen And Their Effect and Influence Upon Contemporary Salafee Dawah salafipublications.com

^ "‘Abduh clearly did not claim to be a Salafi nor identified his followers as Salafis. He simply referred al-Salafiyyin in the context of theological debates as Sunni Muslims who differed from Ash’arites based on their strict adherence to ‘aqidat al-salaf (the creed of the forefather) (Lauziere, 2010)"

^ The split between Qatar and the GCC won’t be permanent "However, the intra-Sunni divides have not been so clear to foreign observers. Those divides include the following: purist Salafism (which many call "Wahabism"), modernist Salafism (which is the main intellectual ancestor of the Muslim Brotherhood) and classical Sunnism (which is the mainstream of Islamic religious institutions in the region historically"

^ ikhwanonline.net Archived 30 June 2013 at the Wayback Machine.

^ Understandin/ref> al-Khajnadee, Muhammad Abduh,g the Origins of Wahhabism and Salafism www.jamestown.org

^ Wahhābis and the Development of Salafism By Sadashi Fukuda| Page-4

^ Globalized Islam :the Search for a New Ummah, by Olivier Roy, Columbia University Press, 2004 (p.245)

^ Hassan, Ammar Ali. "Muslim Brothers and Salafis". 06-12-2012. Al Ahram. Retrieved 19 May 2013.

^ a b c Gauvain, Richard (2012-12-12). Salafi Ritual Purity: In the Presence of God. Routledge. p. 268. ISBN 9781136446931.

^ Gauvain, Richard (2012-12-12). Salafi Ritual Purity: In the Presence of God. Routledge. p. 318. ISBN 9781136446931.

^ Gauvain, Richard (2012-12-12). Salafi Ritual Purity: In the Presence of God. Routledge. p. 4. ISBN 9781136446931.

^ Lauzire, Henri (2015-12-08). The Making of Salafism: Islamic Reform in the Twentieth Century. Columbia University Press. ISBN 9780231540179.

^ a b Fish, M. Steven (2011-02-09). Are Muslims Distinctive?: A Look at the Evidence. Oxford University Press, US. p. 132. ISBN 9780199769209.

^ Abou El Fadl, Khaled, The Great Theft, Harper San Francisco, 2005, p. 77

^ As-Sunnah Foundation of America, Wahhabism: Understanding the Roots and Role Models of Islamic Extremism by Zubair Qamar, condensed and edited by ASFA staff. This article lists 65 Sunni scholars from different time periods, whom the article claims were opposed to either the Salafi or the Wahhabi movements. The article claims that the Wahhabi movement is the same thing as the Salafi movement.

^ Laessing, Ulf (18 November 2010). "Mecca goes Upmarket". Reuters. Retrieved 1 December 2010.

^ Taylor, Jerome (24 September 2011). "Mecca for the rich: Islam's holiest site turning into Vegas". The Independent (London).

^ Abou-Ragheb, Laith (12 July 2005). "Dr.Sami Angawi on Wahhabi Desecration of Makkah". Center for Islamic Pluralism. Retrieved 28 November 2010.

^ The Independent, The photos Saudi Arabia doesn't want seen – and proof Islam's most holy relics are being demolished in Mecca , by Jerome Taylor, 15 March 2013. The article says that the Saudis are dismantling some old parts the Grand Mosque at Mecca, as part of work to make the mosque larger, and that the sites of other very old buildings in Mecca and Medina have been redevloped over the past twenty years. The article claims that many senior Wahhabis believe that preserving historic relics for their own sake is undesirable because it encourages idolatry (shirq).

^ Saudi's Destruction Of The Islamic Heritage, by AhleSunnaTV on YouTube

^ The Independent, Why don't more Muslims speak out against the wanton destruction of Mecca's holy sites?, by Jerome Taylor, 28 October 2012.

^ 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

^ Federal Office for the Protection of the Constitution (Bundesamt für Verfassungsschutz) 7/18/2012: latest 2011 report on Islamic Salafist extremism in Germany (English)

^ Deutsche Welle article of May 8, 2012 regarding Salafism and its adherents' activities in Germany (English)

^ (German) Online "Pipeline" German news agency article from July 17, 2012 on the German government's view of Salafist extremism

^ Caryle Murphy (15 July 2010). "A Kingdom Divided". GlobalPost. Retrieved 6 May 2014. As Grand Mufti, the late Bin Baz was the most prominent proponent of Saudi Arabia’s ultraconservative strain of Salafi Islam, sometimes known as Wahhabism

^ Lewis, Philip (2008-02-12). Young, British and Muslim. Bloomsbury Academic. p. 192. ISBN 9780826497291. Two other Wahhabi/ Salafi individuals are worth mentioning. The first is Sheikh Abdullah el-Faisal, who merited a full front-page article in The Times in February 2002

^ Janson, Marloes (2013-10-28). Islam, Youth and Modernity in the Gambia: The Tablighi Jama'at. Cambridge University Press. p. 244. ISBN 9781107040571.

^ Bowen, Innes "Medina in Birmingham, Najaf in Brent: Inside British Islam" "He remained a Salafi but became a popular speaker at events organised by a wide range of Islamic organizations"

^ "The Tsarnaev Trial and the Blind Spots in "Countering Violent Extremism"". The Intercept. 5 March 2015. Among ultra-conservative Salafi Muslims, religious figures have often expressed fear about broaching topics of conflict and radical politics even when feeling pressure to engage on these issues by their followers. In 2011, Abu Eesa Niamatullah and Yasir Qadhi, two influential Salafis, shelved a potential course discussing the fiqh (jurisprudence) of warfare in Islam in response to repeated questions posed to them by students of their religious institute. Explaining the decision at the time, Niamatullah said, “Picture two bearded guys talking about the fiqh of jihad. We would be dead. We would be absolutely finished.”

^ "'I'm a Muslim woman, here's why I don't wear a veil'". walesonline. Retrieved 2015-12-25.

^ "Jordanian cleric Abu Qatada acquitted of terror charges". america.aljazeera.com. Retrieved 2016-01-05.

^ Cesari, Jocelyne (2013-07-25). Why the West Fears Islam: An Exploration of Muslims in Liberal Democracies. Palgrave Macmillan. ISBN 9781137258205.

^ Bowen, Innes (2014-08-15). Medina in Birmingham, Najaf in Brent: Inside British Islam. Hurst. ISBN 9781849045308.

^ Wall Street Journal: "Islamic Preacher Anjem Choudary Charged in U.K. With Inviting Support of Terror" By MARGARET COKER and JENNY GROSS August 5, 2015 |"Mr. Choudary supports the fundamentalist strain of Islamic teaching known as Salafism and believes that Muslims can only attain a state of purity by living in a nation that is based on religious law, known as Shariah."

^ The Guardian: "Anjem Choudary: the British extremist who backs the caliphate" by Andrew Anthony 6 September 2014 |"Although that was an event that radicalised a generation of Muslim activists, the former friend suggests it might have been Choudary's failure to land a job with a big legal firm upon graduating that set him off on his path to Salafi righteousness."

^ Rabasa, Angel; Benard, Cheryl (2014-10-27). Eurojihad: Patterns of Islamist Radicalization and Terrorism in Europe. Cambridge University Press. ISBN 9781316062685.

^ Aridi, Sara. "Islamic preacher charged with promoting ISIS in UK". Christian Science Monitor. ISSN 0882-7729. Retrieved 2015-12-18.

^ Richey, Warren. "To turn tables on ISIS at home, start asking unsettling questions, expert says". Christian Science Monitor. ISSN 0882-7729. Retrieved 2016-03-02.

^ The Globe and Mail: "Controversial imam Bilal Philips says banning him won’t stop his message" September 15, 2014 |"“If Salafi means that you’re a traditionalist that follows the scripture according to the early traditions, then yeah. I’m not a modernist. I’m not a person who makes his own individual interpretations according to the times."

^ http://www.nytimes.com/2013/04/21/us/boston-marathon-bombings.html?pagewanted=all. Missing or empty |title= (help)

^ Bowen, Innes. Medina in Birmingham, Najaf in Brent: Inside British Islam. https://books.google.co.uk/books?id=XhcoBgAAQBAJ&pg=PT75&dq=Haitham+al-Haddad+salafi&hl=en&sa=X&ved=0ahUKEwib5Zm9o-bJAhVGshQKHcDdCXQQ6AEILDAD#v=onepage&q=Haitham%20al-Haddad%20salafi&f=false: Oxford University Press.

^ Al Jazeera Studies: "Arab World Journalism in a Post-Beheading Era" by Thembisa Fakude 2013 |"Al-Munajjid is considered one of the respected scholars of the Salafist movement, an Islamic school of thought whose teachings are said to inspire radical movements in the Arab world, including al-Qaeda and a group called al-Dawla al-Islamiya fil Iraq wal Sham (also known as the Islamic State, IS or Daesh)."

^ Caryle Murphy (15 July 2010). "A Kingdom Divided". GlobalPost. Retrieved 6 May 2014. First, there is the void created by the 1999 death of the elder Bin Baz and that of another senior scholar, Muhammad Salih al Uthaymin, two years later. Both were regarded as giants in conservative Salafi Islam and are still revered by its adherents. Since their passing, no one "has emerged with that degree of authority in the Saudi religious establishment," said David Dean Commins, history professor at Dickinson College and author of "The Wahhabi Mission and Saudi Arabia."

^ Dowd, Robert A. (2015-07-01). Christianity, Islam, and Liberal Democracy: Lessons from Sub-Saharan Africa. Oxford University Press. p. 102. ISBN 9780190225216.

^ Moghadam, Assaf (May 1, 2011). The Globalization of Martyrdom: Al Qaeda, Salafi Jihad, and the Diffusion of Suicide Attacks. Johns Hopkins University Press. p. 45. ISBN 9781421401447. Salafi Jihadist preachers such as Abu Hamza al-Masri and Omar Bakri Muhammad help inspire thousands of Muslim youth to develop a cultlike relationship to martyrdom in mosques

^ Fair, C. Christine; Watson, Sarah J. (2015-02-18). Pakistan's Enduring Challenges. University of Pennsylvania Press. p. 246. ISBN 9780812246902. Osama bin Laden was a hard-core Salafi who openly espoused violence against the United States in order to achieve Salafi goals.

^ Brown, Amy Benson; Poremski, Karen M. (2014-12-18). Roads to Reconciliation: Conflict and Dialogue in the Twenty-first Century. Routledge. p. 81. ISBN 9781317460763.

^ Royal Aal al-Bayt Institute for Islamic Thought, Sheikh Rabi’ Ibn Haadi ‘Umayr Al Madkhali. The Muslim 500: The World's Most Influential Muslims

^ Omayma Abdel-Latif, "Trends in Salafism." Taken from Islamist Radicalisation: The Challenge for Euro-Mediterranean Relations, pg. 74. Eds. Michael Emerson, Kristina Kausch and Richard Youngs. Brussels: Centre for European Policy Studies, 2009. ISBN 9789290798651

^ Elliot, Andrea ( April 17, 2011). "Why Yasir Qadhi Wants to Talk About Jihad". New York Times.

^ Swami, Praveen (2011). "Islamist terrorism in India". In Warikoo, Kulbhushan. Religion and Security in South and Central Asia. London, England: Taylor & Francis. p. 61. ISBN 9780415575904. To examine this infrastructure, it is useful to consider the case of Zakir Naik, perhaps the most influential Salafi ideologue in India.

Bibliography

Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God (2 vols.), Edited by C. Fitzpatrick and A. Walker, Santa Barbara, ABC-CLIO, 2014. ISBN 1610691776

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