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Part of a series on: Salafi movement
Muhammad ibn Abd al-Wahhab Mosque, Qatar
Theology and Influences Ahl al-Hadith Ibn Taymiyya Ibn Qayyim al-Jawziyya Ibn Kathir Al-Dhahabi Ibn Abd al-Hadi Ibn Muflih Muhammad Hayaat Al-Sindhi Ibn 'Abd al-Wahhab Ismail Dehlavi Al-Shawkani
Founders and key figures Ibn 'Abd al-Wahhab Syed Nazeer Husain Siddiq Hasan Khan Jamal al-Din Qasimi Rashid Rida Muhammad ibn Ibrahim Al ash-Sheikh Ibn Baz Al-Uthaymin Al-Albani Al-Fawzan Ibn Jibrin Zubair Ali Zai List of Salafi scholars
Notable universities Umm al-Qura University Islamic University of Madinah Imam Mohammad Ibn Saud Islamic University Jamia Salafia, Faisalabad Jamia Salafia, Varanasi International Islamic University List of Salafi Islamic universities
Related ideologies Ahl-i Hadith movement Islamism Islamic fundamentalism Madkhalism Manhaj Qutbism Sahwa movement Sailaifengye Salafi jihadism Sufi-Salafi relations Hazimism Wahhabism International propagation by country/region
Associated organizations Al-Nour Party Authenticity Party People Party Takfir wal-Hijra Islamic State of Iraq and the Levant al-Qaeda
Politics portal Islam portal
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The Salafi movement, also known as the Salafi methodology and the Salafist movement, is a movement or sect within Islam that takes its name from the term salaf ("predecessors", "ancestors") used to identify the earliest Muslims, who, its adherents believe, provide the epitome of Islamic practice. The popular hadith that quotes Muhammad as 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, the salaf.

The majority of the world's Salafis are from Qatar, UAE and Saudi Arabia. 46.87% of Qataris and 44.8% of Emiratis are Salafis. 5.7% of Bahrainis are Salafis and 2.17% of Kuwaitis are Salafis.

Salafis are the "dominant minority" in Saudi Arabia. There are 4 million Saudi Salafis since 22.9% of Saudis are Salafis (concentrated in Najd). The Salafi movement is often described as synonymous with Wahhabism, but Salafists consider the term "Wahhabi" derogatory. At other times, Salafism has been deemed a hybrid of Wahhabism and other post-1960s movements. Salafism has become associated with literalist, strict and puritanical approaches to Islam – and, particularly in the West, with the Salafi Jihadis who espouse violent jihad against those they deem to be enemies of Islam as a legitimate expression of Islam.

Academics and historians have used the term "Salafism" to denote "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." 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.

Observers differ over whether Salafi are Sunni Muslims and whether they are Wahhabis. Self-described Salafis believe they are Sunni Muslims, while traditionalist Sunni critics claim that Salafis are the same as Wahhabis, a sect unto their own and different from orthodox (i.e. traditional) Sunni Muslims. The basis of this claim is that Salafis do not acknowledge or follow any of the four schools of thought (Madhhab) to which other Sunni Muslims adhere. They have their own beliefs and laws, their own leaders and systems, a religion with strict and so-called extremist ways.

In the Arab world – and possibly even more so now by Muslims in the West – the term Ahl-as-Sunnah ("People of the Sunnah") is frequently used instead, while the term Ahl al-Hadith ("People of the Tradition") is often used on the Indian subcontinent to identify adherents of Salafi ideology, though this term is used more often in the Middle-East to indicate scholars and students of Hadith). The Muslim Brotherhood is differentiated from Salafi, allegedly because of its religious innovations, but the group did include the term in the "About Us" section of its website.

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

Etymology

The popular hadith that quotes Muhammad as saying 'The people of my own generation are the best, then those who come after them, and then those of the next generation,' is seen as a call to Muslims to follow the example of those first three generations, known collectively as the salaf or "pious Predecessors" (as-Salaf as-Saleh). They include the "Companions" (Sahabah), the "Followers" (Tabi‘un) and the "Followers of the Followers" (Tabi‘ al-Tabi‘in). There a number of records of the hadith it is narrated in the Sahih al-Bukhari of `Abd Allah ibn `Umar (a companion of Muhammad)

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

Tenets

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

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

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

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

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

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

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

Views on Taqlid (scholarly authority)

In legal matters, Salafis are divided between those who, in the name of independent legal judgement (ijtihad), reject strict adherence (taqlid) to the four schools of law (madhahib) and others who remain faithful to these. Salafi scholars from Saudi Arabia are generally bound by Hanbali fiqh and advocate following an Imam rather than understanding scripture oneself. These include Bin Baz, Salih al-Uthaymeen, Salih al-Fawzaan, Saud bin Shuraim and al-Sudais . Other Salafi scholars however hold that taqlid is unlawful since from their perspective, following a madhab without searching for direct evidence leads Muslims astray. These scholars include Rashid Rida, al-Khajnadee, Muhammad Abduh, Saleem al-Hilali and Nasir al-Din al-Albani.

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

Opposition to the use of kalam

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

History

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

Early examples of usage

• Ibn Taymiyyah wrote: "There is no criticism for the one who proclaims the madh'hab of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement because the way of the Salaf is nothing but the truth."

• 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."

• 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. refrained from falling into common pitfalls, believed in Allah and in what Allah has informed us of from His names and description."

• 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.

• 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."

• 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."

• 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. In commenting upon as-Sama'ni, Ibn al-Athir wrote: "And a group were known by this epithet."

Muhammad ibn Abd-al-Wahhab

Many Salafists today consider Muhammad ibn Abd al-Wahhab as the first figure in the modern era to push for a return to the religious practices of the salaf as-salih. 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. After his death, his views flourished under his descendants (the Al ash-Sheikh) and the generous financing of the House of Saud, initiating the current worldwide Salafi movement.

The vast majority of Salafis reject the label "Wahhabi" because they consider it unfounded and an object of controversy, holding that Muhammad ibn Abd al-Wahhab did not establish a new school of thought but restored the Islam practiced by the earliest generations of Muslims. Followers of Salafiyyah consider it wrong to be called "Wahhabis" as the 17th Name of God is al-Wahhab ("the Bestower"), so to be called a "Wahhabi" denotes the following of a person other than what is meant to be followed in the Qur'an and Sunnah. Wahhabism has been called a "belittling" and derogatory term for Salafi, while another source defines it as "a particular orientation within Salafism," an orientation some consider strongly apolitical, and yet another describes it as a formerly separate current of Islamic thought that appropriated "language and symbolism of Salafism" until the two became "practically indistinguishable" in the 1970s. Critics of Wahhabiyya, Hamid Algar and Khaled Abou El Fadl, argue that while the two interpretations had distinct differences, they effectively merged in the 1970s and early 1980s when Saudi oil-export funding "co-opted" Salafism, and "melded" their ideologies.

Trevor Stanley states that while the origins of the terms Wahhabism and Salafism "were quite distinct" – "Wahhabism was a pared-down Islam that rejected modern influences, while Salafism sought to reconcile Islam with modernism" – they both shared a rejection of "traditional" teachings on Islam in favor of a direct, more puritan interpretation. Stéphane Lacroix, a fellow and lecturer at Sciences Po in Paris, also affirmed a distinction between the two: "As opposed to Wahhabism, Salafism refers here 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. Al-Albani’s discourse can therefore be a form of Salafism, while being critical of Wahhabism."

The migration of Muslim Brotherhood members from Egypt to Saudi Arabia and Saudi King Faisal's "embrace of Salafi pan-Islamism resulted in cross-pollination between Muhammad ibn Abd-al-Wahhab's teachings on tawhid, shirk and bid‘ah and Salafi interpretations of the sayings of Muhammad.

Contemporary Salafism

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

Views on extremism

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

All Salafi scholars do not support extremism and acts of violence. The Salafi way is not to go against the rulers or do any acts of violence that may cause innocent blood to be unlawfully spilt. Salafiyyah is to adhere to the Quran and prophetic narration of the Prophet Muhamed (PBUH) according to the understanding of the righteous companions and those who come after them and those who come after them. It's a straight forward methodology that precedes knowledge over speech and action. And is misunderstood by many or belied by, and as for those who falsely claim Salafiyyah but incite acts of terror and revolutionary thinking are not from Salafiyyah as it is free from Them.

Prominent Salafi scholars by country

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See also

• Athari
• Ahl al-Hadith
• Wahhabi
• Ibn Taymiyyah
• Sufi–Salafi relations
• Salat
• Wudu
• Adhan
• Shirk (Islam)
• Bid'ah
• Islamic views on sin

References

1. Have Salafis Taken Over the Muslim World and Muslim Communities, Answered by Shaykh Muhammad ibn Adam al-Kawthari, ... and only recently (in the last 30 years) has the so-called Salafi sect come into existence.
2. Ghazali And The Poetics Of Imagination, by Ebrahim Moosa ISBN 0-8078-5612-6 – Page 21
3. salafiyya About Atheism/Agnosticism
4. ^ Lacey, Robert (2009). Inside the Kingdom, Kings, Clerics, Modernists, Terrorists, and the Struggle for Saudi Arabia. New York: Viking. p. 9.
5. ^ "Demography of Religion in the Gulf". Mehrdad Izady. 2013.
6. "The Shiʻis of Saudi Arabia". pp. 56–57.
7. http://www.sqrgroup.com/iraq-back-on-the-agenda/
8. 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)
9. ^ Stephane Lacroix, Al-Albani's Revolutionary Approach to Hadith. Leiden University's ISIM Review, Spring 2008, #21.
10. Dr Abdul-Haqq Baker, Extremists in Our Midst: Confronting Terror, Palgrave Macmillan, 2011,
11. Kepel, Gilles (2006). Jihad: The Trail of Political Islam. I.B.Tauris. ISBN 9781845112578. Retrieved 28 January 2014.
12. 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
13. Jihad By Gilles Kepel, Anthony F. Roberts. Books.google.com. 24 February 2006. ISBN 978-1-84511-257-8. Retrieved 18 April 2010.
14. 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.
15. ^ As-Sunnah Foundation of America, Wahhabism: Understanding the Roots and Role Models of Islamic Extremism, by Zubair Qamar
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17. ^ Masud.co.uk, Al-Albani Unveiled, Some Observations about the Salafi/Wahhabi sect
18. Yazid was Never Amirul Muminin, by Sheikh Abdillahi Nassir, published Bilal Muslim Mission of Kenya, 2004; also published Al-Islamd.org Ahlul Bayt Digital Islamic Library Project. Section entitled Wahabis Contradict the Sunnah!
19. Hasan al-Banna and the Ways and Means of Da'wah Hasan al-Banna, the founder of the Muslim Brotherhood, "... is the imaam of this crooked path/way which makes permissible for itself every single way or means for the sake of actualizing what they call the 'benefit of the da'wah' but it is nothing but the 'benefits of dejected hizbiyyah (party-spirit)'..."
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23. Simon Shuster (3 August 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.
24. CHRISTIAN CARYL (12 September 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.
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30. "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.
31. Aydin Der Unterschied zwischen salafīya und as salaf as s ā lih, Wien 2009, retrieved March 2012.
32. Bernard Haykel, a professor of Near Eastern Studies, states that "a strongly held view" among Sunnis
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36. Sharh Usool I'tiqaad Ahl as-Sunnah wal-Jama'ah, al-Laalika'ee, tahqeeq of Nash'at Kamaal Misree, 1/7-9
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40. 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.
41. The Princeton Encyclopedia of Islamic Political Thought, p 484
42. Stephane Lacroix, George Holoch, Awakening Islam, p 84
43. Miriam Cooke, Bruce B. Lawrence, Muslim Networks from Hajj to Hip Hop, p 213
44. Thus he 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, p9
45. 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.
46. From there he 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
47. 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
48. al-Makkee, Manaaqib Abee Haneefah, pg. 183–184
49. Dhammul-Kalaam (B/194)
50. Dhammul-Kalaam (Q/173/A)
51. Dhammul-Kalaam (Q/213)
52. Dhahabi, as-Siyar (10/30)
53. Ibn Abi Hatim, Manaaqibush-Shaafi'ee, pg. 182
54. Jaami' Bayaanul-'Ilm wa Fadlihi (2/95)
55. Manaqib al-Imam Ahmad (or Manaaqibul-Imaam Ahmad), by Abu'l-Faraj ibn al-Jawzi, p205.
56. Ibn Battah, al-Ibaanah (2/540)
57. التجديد بمفهومية ("Renewal and its Understanding"), Shaikh Muhammad Aman al-Jaamee, Part 1.
58. صور من الجاهليات المعاصرة ("Glimpses From the Modern Jahiliyyah"), Shaikh Muhammad Amaan al-Jaamee.
59. سلسلة مفهوم السلفية ("Understanding Salafiyyah"), Shaikh Muhammad Naasir ad-Deen al-Albaani, Parts 1–2, 6.
60. Siyar 'Alam al-Nubula, by al-Dhahbi, vol. 16, pg. 457, no. 332, Mua'ssash al-Risalah, Beirut, 11th edition, 2001.
61. Siyar 'Alam al-Nubala, vol. 23, pg. 142-3, by al-Dhahabi, Muassah al-Risalah, Beirut, 11th Edition, 2001.
62. Tadhkirah al-huffaz, vol. 4, pg. 1431, Da'irah al-Ma'arif al-'Uthmaniyyah, India.
63. 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.
64. 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).
65. 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.
66. A Reply to the Doubts of the Qutubiyyah Concerning Ascription to Sunnah and Salafiyyah, page 29, SalafiPublications.com, Article ID: SLF010004.
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68. 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
69. The Wahhabi Myth, H.J.Oliver
70. Laurent Bonnefoy, Salafism in Yemen. Transnationalism and Religious Identity, Columbia University Press/Hurst, 2011, ISBN 978-1-84904-131-7, page 245.
71. What is a Salafi and What is Salafism?
72. Murphy, Caryle (15 January 2007). "Washington Post, For Conservative Muslims, Goal of Isolation a Challenge". Washingtonpost.com. Retrieved 18 April 2010.
73. John L. Esposito, What Everyone Needs to Know About Islam, p.50
74. Abou El Fadl, Khaled M., The Great Theft, HarperSanFrancisco, 2005, p.79
75. 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.
76. Stanley, Trevor. "Understanding the Origins of Wahhabism and Salafism by Trevor Stanley". Jamestown.org. Retrieved 18 April 2010.
77. ^ Daniel Benjamin and Steven Simon, The Next Attack, page 55. ISBN 0-8050-7941-6.
78. Hassan Hanafi, Brief History of Islam, pp. 258–259. ISBN 1-4051-0900-9.
79. Gabriel G. Tabarani, Jihad's New Heartlands: Why the West Has Failed to Contain Islamic Fundamentalism, p 26.
80. Richard Gauvain, Salafi Ritual Purity: In the Presence of God, p 331
81. Gabriel G. Tabarani, Jihad's New Heartlands: Why the West Has Failed to Contain Islamic Fundamentalism, p 26.
82. Quintan Wiktorowicz, Anatomy of the Salafi Movement, p217.

References

• 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

• Use dmy dates from March 2013
• Salafi movement