The Salafi movement or Salafist movement is an ultra-conservative orthodoxical 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 bida, and support the implementation of sharia (Islamic law)." 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 tiny (yet infamous) minority.
The Salafi movement is often described as being synonymous with Wahhabism, but Salafists consider the term "Wahhabi" derogatory. At other times, Salafism has been described as a hybrid of Wahhabism and other post-1960s movements. Salafism has become associated with literalist, strict and puritanical approaches to Islam and – particularly in the West – with the Salafi jihadists, who espouse offensive jihad as a legitimate expression of Islam against those they deem to be enemies of Islam.
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.
- 1 Etymology
- 2 Tenets
- 3 History
- 4 Contemporary Salafism
- 5 Trends within Salafism
- 6 Views on extremism
- 7 Regional groups and Movements
- 8 Demographics
- 9 Other usage
- 10 Comparison with other movements
- 11 Arab Spring
- 12 Criticism
- 13 Prominent Salafi scholars by country
- 14 See also
- 15 References
- 16 Bibliography
Salafism takes its name from the term salaf ("predecessors", "ancestors") used to identify the earliest Muslims, who, its adherents believe, provide the epitome of Islamic practice. A hadith that quotes Muhammad saying "The people of my own generation are the best, then those who come after them, and then those of the next generation," is seen as a call to Muslims to follow the example of those first three generations, known collectively as the salaf or "pious Predecessors" (as-Salaf as-Saleh). They include Muhammad himself, the "Companions" (Sahabah), the "Followers" (Tabi‘un) and the "Followers of the Followers" (Tabi‘ al-Tabi‘in). There are a number of records of the hadith that is narrated in the Sahih al-Bukhari of `Abd Allah ibn `Umar (a companion of Muhammad)
These have been revered in Islamic orthodoxy and by Sunni theologians since the fifth Muslim generation or earlier used their example to understand the texts and tenets of Islam, sometimes to differentiate the creed of the first Muslims from subsequent variations in creed and methodology (see Madhab), to oppose religious innovation (bid‘ah) and, conversely, to defend particular views and practices.
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|The Salafi movement|
Sab'u Masajid, Saudi Arabia
|Ideology and influences|
|Founders and key figures|
According to at least one scholar, "temporal proximity to the Prophet Muhammad is associated with the truest form of Islam" among many Sunni Muslims.
Ahl al-Hadeeth is possibly the oldest recorded term for these earliest adherents, while Ahl as-Sunnah is overwhelmingly used by Muslim scholars, including non-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. The Imam Al-Dhahabi (died 748H / 1348) said:
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.
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,
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. 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
Modern day proponents of the Athari school of theology largely come form the salafi (or "wahhabi") movement who uphold the athari works of Ibn Taymiyyah. 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. 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). 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-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.
Landmarks claimed in the history of Salafi da'wah are Ahmad ibn Hanbal (died 240 AH / 855 AD), known among Salafis as Imam Ahl al-Sunnah and the three scholars commonly titled with the honorific Sheikh ul-Islam, namely, Taqi ad-Deen Ibn Taymiyyah (died 728 AH / 1328 AD) and Ibn al-Qayyim (died 751 AH / 1350).
Early examples of usage of the term
- 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. [He] 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
Modern Salafists consider the 18th Century scholar Muhammed bin 'Abd al-Wahhab and many of his students to have been Salafis. He started a revivalist movement in the remote, sparsely populated region of Najd, advocating a purging of practices such as the popular "cult of saints", and shrine and tomb visitation, widespread among Muslims, but which he considered idolatry, impurities and innovations in Islam. His evangelizing in the Arabian Peninsula during the 18th century was a call to return to the practices of the early Muslims. His works, especially Kitab at-Tawhid, are still widely read by Salafis around the world today and the majority of Salafi scholars still cite them frequently.
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.
Trends within Salafism
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Some who have observed trends in the Salafist movement have divided Salafis into three groups—purists, activists, and jihadis. 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).
"Purists" are Salafists who focus on non-violent da'wah (preaching of Islam), education, and "purification of religious beliefs and practices". They dismiss politics as "a diversion or even innovation that leads people away from Islam".
They never oppose rulers. Madkhalism, as an example, is a strain of Salafists viewed as supportive of authoritarian regimes in the Middle East. Taking its name from the controversial Saudi Arabian cleric Rabee Al-Madkhali, the movement lost its support in Saudi Arabia proper when several members of the Permanent Committee (the country's clerical body) denounced Madkhali personally. Influence of both the movement and its figureheads have waned so much within the Muslim world that analysts have declared it to be a largely European phenomenon.
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. Due to numerical superiority, the movement has been referred to as the mainstream of the Salafist movement at times. 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".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.
"It’s very simple. We want sharia. Sharia in economy, in politics, in judiciary, in our borders and our foreign relations."
"Salafi Jihadism" was a term coined by Gilles Kepel to describe those self-claiming Salafi groups who began developing an interest in jihad during the mid-1990s. Practitioners are often referred to as "Salafi jihadis" or "Salafi jihadists". Journalist Bruce Livesey estimates Salafi jihadists constitute less than 0.5 percent of the world's 1.9 billion Muslims (i.e., less than 10 million).
Another definition of Salafi jihadism, offered by Mohammed M. Hafez, is an "extreme form of Sunni Islamism that rejects democracy and Shia rule." Hafez distinguished them from apolitical and conservative Salafi scholars (such as Muhammad Nasiruddin al-Albani, Muhammad ibn al Uthaymeen, Abd al-Aziz ibn Abd Allah ibn Baaz and Abdul-Azeez ibn Abdullaah Aal ash-Shaikh), but also from the sahwa movement associated with Salman al-Ouda or Safar Al-Hawali.
An analysis of the Caucasus Emirate, a Salafi jihadist group, was made in 2014 by Darion Rhodes. It analyzes the group's strict observance of tawhid and its rejection of shirk, taqlid, ijtihad, and bid‘ah, while believing that jihad is the only way to advance the cause of Allah on the earth.
Despite some similarities, the different contemporary self-proclaimed Salafist groups often strongly disapprove of one another and deny the other's Islamic character.
Qutbism is a movement which has, at times, been described both as a strain of Salafism and an opposing movement, providing the foil to Madkhalism in that the movement is typically found in radical opposition to the ruling regimes of the Middle East. Qutbism has, at times, been associated with the above-mentioned Salafist Jihadist trend.
Views on extremism
In recent years, Salafi methodology has come to be associated with the jihad of extremist groups that advocate the killing of innocent civilians. The Saudi scholar, Muhammad ibn al Uthaymeen considered suicide bombing to be unlawful and the scholar Abdul Muhsin al-Abbad wrote a treatise entitled: According to which intellect and Religion is Suicide bombings and destruction considered Jihad?. Muhammad Nasiruddin al-Albani stated that "History repeats itself. Everybody claims that the Prophet is their role model. Our Prophet spent the first half of his message making dawah, and he did not start it with jihad".
Some Salafi scholars appear to support extremism and acts of violence. The Egyptian Salafi cleric Mahmoud Shaaban "appeared on a religious television channel calling for the deaths of main opposition figures Mohammed ElBaradei – a Nobel peace prize laureate – and former presidential candidate Hamdeen Sabahi." The popular salafi preacher Zakir Naik speaking of Osama bin Laden, said that he would not criticise bin Laden because he had not met him and did not know him personally. He added that, "If bin Laden is fighting enemies of Islam, I am for him," and that "If he is terrorizing America – the terrorist, biggest terrorist – I am with him. Every Muslim should be a terrorist. The thing is that if he is terrorizing the terrorist, he is following Islam. Whether he is or not, I don’t know, but you as Muslims know that, without checking up, laying allegations is also wrong."
Some other Islamic groups, particularly some Sufis, have also complained about extremism among some Salafi. It has been noted that the Western association of Salafi ideology with violence stems from writings "through the prism of security studies" that were published in the late 20th century and that continue to persist.
Regional groups and Movements
Wahhabism (Saudi Arabia)
Wahhabism is a more strict, Saudi form of Salafism, according to Mark Durie, who states Saudi leaders "are active and diligent" using their considerable financial resources "in funding and promoting Salafism all around the world." Ahmad Moussalli tends to agree with the view that Wahhabism is a subset of Salafism, saying "As a rule, all Wahhabis are salafists, but not all salafists are Wahhabis".
However, many scholars and critics distinguish between the old form of Saudi Salafism (termed as Wahhabism) and the new Salafism in Saudi Arabia. Stéphane Lacroix, a fellow and lecturer at Sciences Po in Paris, also affirmed a distinction between the two: "As opposed to Wahhabism, Salafism refers […] to all the hybridations that have taken place since the 1960s between the teachings of Muhammad bin ‘Abd al-Wahhab and other Islamic schools of thought". Hamid Algar and Khaled Abou El Fadl believe, during the 1960s and 70s, Wahhabism rebranded itself as Salafism knowing it could not "spread in the modern Muslim world" as Wahhabism.
Its largesse funded an estimated "90% of the expenses of the entire faith", throughout the Muslim World, according to journalist Dawood al-Shirian. It extended to young and old, from children's madrasas to high-level scholarship. "Books, scholarships, fellowships, mosques" (for example, "more than 1,500 mosques were built from Saudi public funds over the last 50 years") were paid for. It rewarded journalists and academics, who followed it and built satellite campuses around Egypt for Al Azhar, the oldest and most influential Islamic university. Yahya Birt counts spending on "1,500 mosques, 210 Islamic centres and dozens of Muslim academies and schools".
This financial aid has done much to overwhelm less strict local interpretations of Islam, according to observers like Dawood al-Shirian and Lee Kuan Yew, and has caused the Saudi interpretation (sometimes called "petro-Islam") to be perceived as the correct interpretation – or the "gold standard" of Islam – in many Muslims' minds.
Indian subcontinent (Ahl al-Hadith movement)
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.
Syed Nazeer Husain from Delhi and Siddiq Hasan Khan of Bhopal are regarded as the founder of the movement. Folk Islam and Sufism, commonly popular with the poor and working class in the region, are anathema to Ahl al-Hadith beliefs and practices. This attitude toward Sufism has brought the movement into conflict with the rival Barelvi movement even more so than the Barelvis perennial rivals, the Deobandis. Ahle-e-Hadith consciously or unconsciously follow Zahiri Madhab. The movement draws both inspiration and financial support from Saudi Arabia.
There are 5 to 6 million Salafis in Egypt. Salafis in Egypt are not united under a single banner or unified leadership. The main Salafi trends in Egypt are Al-Sunna Al-Muhammadeyya Society, The Salafist Calling, Al-Madkhaliyya Salafism, Activist Salafism, and Al-Gam’eyya Al-Shar’eyya.
Al-Sunna Al-Muhammadeyya Society, also known as Ansar Al-Sunna, was founded in 1926 by Sheikh Mohamed Hamed El-Fiqi (d.), a 1916 graduate of Al-Azhar and a student of the famed Muslim reformer Muhammed Abduh. It is considered the main Salafi group in Egypt. El-Fiqi’s ideas were resentful of Sufism. But unlike Muhammed Abduh, Ansar Al-Sunna follows the tawhid as preached by Ibn Taymiyyah.
Salafist Call is another influential Salafist organisation. It is the outcome of student activism during the 1970s. While many of the activists joined the Muslim Brotherhood, a faction led by Mohammad Ismail al-Muqaddim, influenced by Salafists of Saudi Arabia established the Salafist Calling between 1972 and 1977.
Salafist Call created the Al-Nour Party after the 2011 Egyptian Revolution. It has an ultra-conservative Islamist ideology, which believes in implementing strict Sharia law. In the 2011–12 Egypt parliamentary elections, the Islamist Bloc led by Al‑Nour party received 7,534,266 votes out of a total 27,065,135 correct votes (27.8%). The Islamist Bloc gained 127 of the 498 parliamentary seats contested, second-place after the Muslim Brotherhood's Freedom and Justice Party. Al‑Nour Party itself won 111 of the 127 seats. From January 2013 the party gradually distanced itself from Mohammad Morsi's Brotherhood government, and came to join the opposition in the July 2013 coup which ousted Morsi. A lawsuit against the party was dismissed on 22 September 2014 because the court indicated it had no jurisdiction. A case on the dissolution of the party was adjourned until 17 January 2015. Another court case that was brought forth to dissolve the party was dismissed after the Alexandria Urgent Matters Court ruled on 26 November 2014 that it lacked jurisdiction.
Salafism in China
Salafism is opposed by a number of Hui Muslims Sects in China such as by the Gedimu, Sufi Khafiya and Jahriyya, to the extent that even the fundamentalist Yihewani (Ikhwan) Chinese sect, founded by Ma Wanfu after Salafi inspiration, condemned Ma Debao and Ma Zhengqing as heretics when they attempted to introduce Salafism as the main form of Islam. Ma Debao established a Salafi school, called the Sailaifengye (Salafi), in Lanzhou and Linxia. It is completely separate from other Muslim sects in China. Muslim Hui avoid Salafis, even if they are family members. The number of Salafis in China are not included on percentage lists of Muslim sects in China. The Kuomintang Sufi Muslim General Ma Bufang, who backed the Yihewani (Ikhwan) Muslims, persecuted the Salafis and forced them into hiding. They were not allowed to move or worship openly. The Yihewani had become secular and Chinese nationalists; they considered the Salafiyya to be "heterodox" (xie jiao) and people who followed foreigners' teachings (waidao). After the Communists took power, Salafis were allowed to worship openly again.
Worldwide there are roughly 50 million Salafists, including roughly 20 to 30 million Salafis in India., 5 to 6 million Salafis in Egypt., 27.5 million Salafis in Bangladesh and 1.6 million Salafis in Sudan. Salafi communities are smaller elsewhere, including roughly 10,000 in Tunisia, 17,000 in Morocco, 7,000 in Jordan, 17,000 in France and 5,000 in Germany.
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|1 Including Ahmadis
2 Including Alevis, Druze & Alawites
3 Including Ibadis
As opposed to the traditionalist Salafism discussed throughout the article, academics and historians have used the term "Salafism" to denote modernists, "a school of thought which surfaced in the second half of the 19th century as a reaction to the spread of European ideas" and "sought to expose the roots of modernity within Muslim civilization." They are also known as Modernist Salafis. However contemporary Salafis follow "literal, traditional […] injunctions of the sacred texts", looking to Ibn Taymiyyah rather than the "somewhat freewheeling interpretation" of 19th century figures Muhammad Abduh, Jamal al-Din al-Afghani, and Rashid Rida.
The origins of contemporary Salafism in the modernist "Salafi Movement" of Jamal al-Din al-Afghani and Muhammad Abduh is noted by some, while others say Islamic Modernism only influenced contemporary Salafism. However, the former notion has been rejected by majority. According to Quintan Wiktorowicz:
|“||There has been some confusion in recent years because both the Islamic modernists and the contemporary Salafis refer (referred) to themselves as al-salafiyya, leading some observers to erroneously conclude a common ideological lineage. The earlier salafiyya (modernists), however, were predominantly rationalist Asharis.||”|
Inspired by Islamic modernists', Muslim Brotherhood, Jamaat-e-Islami etc., are called Salafis in this context. Muslim Brotherhood include the term salafi in the "About Us" section of its website.
In this context "in terms of their respective formation, Wahhabism and Salafism were quite distinct. Wahhabism was a pared-down Islam that rejected modern influences, while Salafism sought to reconcile Islam with modernism. What they had in common is that both rejected traditional teachings on Islam in favor of direct, ‘fundamentalist’ reinterpretation. Although Salafism and Wahhabism began as two distinct movements, Faisal's embrace of Salafi (Muslim Brotherhood) pan-Islamism resulted in cross-pollination between ibn Abd al-Wahhab’s teachings on tawhid, shirk and bid‘ah and Salafi interpretations of ahadith (the sayings of Muhammad). Some Salafis nominated ibn Abd al-Wahhab as one of the Salaf (retrospectively bringing Wahhabism into the fold of Salafism), and the Muwahideen began calling themselves Salafis."
In the broadest sense
In 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, reformism of Muhammad Abduh, Muhammad Iqbal and even the Islamism of Taliban is totally irrelevant when Salafism is considered. [clarification needed]
Comparison with other movements
Salafi have been notable following insurrections in Egypt, Tunisia and Libya. In the 2011–12 Egypt parliamentary elections, the Islamist Bloc led by the Al-Nour Party managed to receive 27.8% of the vote despite only "a few months of party politicking experience", gaining 127 of the 498 parliamentary seats contested and forming the second-largest bloc in the parliament. According to Ammar Ali Hassan of al-Ahram, while Salafis and the Muslim Brotherhood agree on many issues such as the need to "Islamize" society and restricting private property rights by legally requiring all Muslims to give alms, the former has nevertheless rejected the flexibility of the latter on the issue of whether women and Christians should be entitled to serve in high office, as well as its relatively tolerant attitude towards Shia Iran.
Salafism has been recently criticized by Khaled Abou El Fadl of the UCLA School of Law. El Fadl argues that the Salafi methodology "drifted into stifling apologetics" by the mid-20th century, a reaction against "anxiety" to "render Islam compatible with modernity," by its leaders earlier in the century. He attacks those who state "any meritorious or worthwhile modern institutions were first invented and realized by Muslims". He argues the result was that "an artificial sense of confidence and an intellectual lethargy" developed, according to Abou El Fadl, "that took neither the Islamic tradition nor" the challenges of the modern world "very seriously."
According to the As-Sunnah Foundation of America, the Salafi and Wahhabi movements are strongly opposed by a long list of Sunni scholars.[clarification needed (like whom?)]  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. Though Salafis, when told about this, were as opposed to it as other Muslims. The Salafi movement has been linked by Marc Sageman to some terrorist groups around the world, like Al-Qaeda.
German government's statement on Salafism
German government officials have stated that Salafism has a strong link to terrorism but have clarified that not all Salafists are terrorists. The statements by German government officials criticizing Salafism were televised by Deutsche Welle during April 2012.
Prominent Salafi scholars by country
|This section does not cite any references or sources. (November 2014)|
- Ahl al-Hadith
- Ibn Taymiyyah
- Sufi–Salafi relations
- Shirk (Islam)
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- 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-Deen 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
- 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.
- Anatomy of the Salafi Movement By QUINTAN WIKTOROWICZ, Washington, D.C., USA
- Natana J. DeLong-Bas, in Wahhabi Islam: From Revival and Reform to Global Jihad,
- Whatever Happened to the Islamists? edited by Olivier Roy and Amel Boubekeur, Columbia University Press, 2012.
- Richard Gauvain, Salafi Ritual Purity: In the Presence of God, pg. 41. New York: Routledge, 2013.
- Roel Meijer, Global Salafism: Islam's New Religious Movement, pg. 49. New York: Columbia University Press, 2009.
- George Joffé, Islamist Radicalisation in Europe and the Middle East: Reassessing the Causes of Terrorism, pg. 317. London: I.B. Tauris, 2013.
- 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.
- 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.
- 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
- 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.
- 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.
- 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 and 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.
- 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.
- What is Salafism and should we be worried?
- Salafi Groups in Egypt
- 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.
- 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.
- 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.
- 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.
- 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 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| Dr. 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., USA Page-212
- The Salafi Movement In Global Context Theology Religion Essay (no author given)]
- 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[dead link]
- 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.
- Abou El Fadl, Khaled, The Great Theft, Harper San Francisco, 2005, p. 77
- Abou El Fadl, pp. 52–56, 78–9
- 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
- "SCHOLARS BIOGRAPHIES \ 15th Century \ Shaykh Muhammad ibn 'Abdullaah as-Sumaalee". Fatwa-online.com. Retrieved 2010-04-18.
- 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