203-401: [REDACTED] Politics portal The Salafi movement or Salafism ( Arabic : السلفية , romanized : al-Salafiyya ) is a revival movement within Sunni Islam , which was formed as a socio-religious movement during the late 19th century and has remained influential in the Islamic world for over a century. The name " Salafiyya " is a self-designation, to call for a return to
406-410: A breach of the doctrine of Tawḥīd (Islamic monotheism). Its adherents profess to hold the same views as those of the early Ahl al-Hadith school. They reject taqlid (following legal precedent) and favour ijtihad (independent legal reasoning) based on the scriptures. Today, the terms " Salafi " and " Ahl-i Hadith " are often used interchangeably, the movement shares doctrinal tendencies with
609-423: A brief period as a mercenary, Sayyid Ahmad would further pursue his religious studies and re-appeared as an eminent religious scholar and a visionary leader, gaining many disciples. He came to be widely identified as the inheritor of Shah Waliullah's mantle and numerous Sunni Muslims volunteered to join his cause. Under these circumstances the call to Jihad against British rule began becoming popular amongst
812-562: A collection of related dialects that constitute the precursor of Arabic, first emerged during the Iron Age . Previously, the earliest attestation of Old Arabic was thought to be a single 1st century CE inscription in Sabaic script at Qaryat al-Faw , in southern present-day Saudi Arabia. However, this inscription does not participate in several of the key innovations of the Arabic language group, such as
1015-614: A confrontation with Sikhs , but only their help in defeating the British. Ranjit Singh, for his part, respected Syed Ahmed as a "courageous, bold and determined person". By 1830, many Pathan tribal chiefs rose against the Wahhabi Mujahideen and committed massacres against the Wahhabi emigrants. Disillusioned by this, Syed Ahmed lost interest in the movement and made plans to migrate to Arabia. However, senior advisors such as Shah Ismail opposed
1218-435: A corpus of poetic texts, in addition to Qur'an usage and Bedouin informants whom he considered to be reliable speakers of the ʿarabiyya . Arabic spread with the spread of Islam . Following the early Muslim conquests , Arabic gained vocabulary from Middle Persian and Turkish . In the early Abbasid period , many Classical Greek terms entered Arabic through translations carried out at Baghdad's House of Wisdom . By
1421-1077: A dialect of Arabic and written in the Latin alphabet . The Balkan languages, including Albanian, Greek , Serbo-Croatian, and Bulgarian , have also acquired many words of Arabic origin, mainly through direct contact with Ottoman Turkish . Arabic has influenced languages across the globe throughout its history, especially languages where Islam is the predominant religion and in countries that were conquered by Muslims. The most markedly influenced languages are Persian , Turkish , Hindustani ( Hindi and Urdu ), Kashmiri , Kurdish , Bosnian , Kazakh , Bengali , Malay ( Indonesian and Malaysian ), Maldivian , Pashto , Punjabi , Albanian , Armenian , Azerbaijani , Sicilian, Spanish, Greek, Bulgarian, Tagalog , Sindhi , Odia , Hebrew and African languages such as Hausa , Amharic , Tigrinya , Somali , Tamazight , and Swahili . Conversely, Arabic has borrowed some words (mostly nouns) from other languages, including its sister-language Aramaic, Persian, Greek, and Latin and to
1624-636: A holistic conception of Islamic state and society; similar to the Wahhabi movement. Muslim Brotherhood 's Syrian leaders like Mustapha al-Siba'i and 'Isam al-'Attar were also influential in the movement and their ideas influenced numerous Jordanian students. The Damascene Salafiyya consisted of major scholarly figures like Muhammad Bahjat al-Bitar al-Athari , 'Ali al-Tantawi , Nasir al-Din al-Albani , 'Abd al-Fattah al-Imam, Mazhar al-'Azma, al-Bashir al-Ibrahimi, Taqiy al-Din al-Hilali , Muhiy al-Din al-Qulaybi, 'Abd Allah al-Qalqayli, etc. Numerous books of
1827-483: A lesser extent and more recently from Turkish, English, French, and Italian. Arabic is spoken by as many as 380 million speakers, both native and non-native, in the Arab world, making it the fifth most spoken language in the world, and the fourth most used language on the internet in terms of users. It also serves as the liturgical language of more than 2 billion Muslims . In 2011, Bloomberg Businessweek ranked Arabic
2030-470: A member of Tariqah-i Muhammadiya and join Sayyid Ahmad's Hajj to Hejaz in 1821 along with his disciple Wilayat Ali. Unlike other members of the group, 'Abd al-Haqq travelled to Yemen to study under the theologian Muḥammad b. ʿAlī al-Shawkānī (d. 1834) and would become greatly influential in shaping the teachings of Ahl-i Hadith . Meanwhile Wilayat Ali Khan, being a disciple of both Sayyid Ahmad and
2233-443: A membership which was estimated at 5,000 during the 1990s and 9,000 during the 2000s. Although the movement has been present in the UK since the 1960s, it has not been the subject of extensive academic research and sources on the movement are extremely limited and rare. The relations of Ahl-i Hadith with other Islamic sects and movements in the subcontinent is complex. The Ahl-i Hadith
SECTION 10
#17330933709172436-677: A millennium before the modern period . Early lexicographers ( لُغَوِيُّون lughawiyyūn ) sought to explain words in the Quran that were unfamiliar or had a particular contextual meaning, and to identify words of non-Arabic origin that appear in the Quran. They gathered shawāhid ( شَوَاهِد 'instances of attested usage') from poetry and the speech of the Arabs—particularly the Bedouin ʾaʿrāb [ ar ] ( أَعْراب ) who were perceived to speak
2639-782: A more conservative strand of Salafiyya , which would also influence the ideologues of the Muslim Brotherhood in Egypt . The usage of the term " Salafiyya " to denote a theological reform movement based on the teachings of the Salaf al-Salih ; was popularised by the Syrian disciples of Tahir al-Jaza'iri who were active in Egypt during the 1900s. They opened the famous " al-Maktaba al-Salafiyya " ("The Salafi Bookshop") in Cairo in 1909. Rashid Rida co-operated with
2842-488: A notification in 1886, stopping the use of the term "Wahhabi" in official correspondence. In a victory to reform movement, the government conceded to referring the community as " Ahl-i Hadith ". University of Paris political scientist Antoine Sfeir has referred to the movement as having an elitist character which perhaps contributes to their status as a minority in South Asia. Folk Islam and Sufism, commonly popular with
3045-453: A person who "supported the pure Sunna and al-Tariqa al-Salafiyah ( Salafiyah way or methodology )"; referring to his non-conformist juristic approach that was based on direct understanding of Scriptures and his practice of issuing fatwas that contradicted the madhabs . At least one scholar, Henri Lauzière, casts doubt on al-Sam'ani, claiming he "could only list two individuals—a father and his son—who were known" as al-Salafi. "Plus,
3248-616: A political wing in the Jamiat Ahle Hadith in 1986. The movement has drawn support and funding from Saudi Arabia . Imam Shah Waliullah Dehlawi (1703 - 1762 C.E) is considered as the intellectual fore-forefather of the Ahl-i-Hadith . After his Pilgrimage to Mecca , Shah Waliullah Dehlawi spent 14 months in Medina , studying Qur'an , Hadith and works of the classical Hanbali theologian Ibn Taymiyya (d. 728 A.H/ 1328 C.E) under
3451-475: A restrictive regional term primarily rooted in geography and also considered the term to be politically manipulative. According to him, labelling the exponents of Tawhid as "Wahhabi" was wrong since it symbolised a form of regionalism that went against Islamic universalism. Khan argues that the term has contradicting, unrelated and narrow localised connotations across different parts of the World. Khan pointed out that
3654-576: A result, many European languages have borrowed words from it. Arabic influence, mainly in vocabulary, is seen in European languages (mainly Spanish and to a lesser extent Portuguese , Catalan , and Sicilian ) owing to the proximity of Europe and the long-lasting Arabic cultural and linguistic presence, mainly in Southern Iberia, during the Al-Andalus era. Maltese is a Semitic language developed from
3857-548: A return to the Salaf , Rashid Rida emphasised the path of the first four Rightly-Guided Caliphs ( Khulafa Rashidin ) and the revival of their principles. Rida's revivalist efforts contributed to the construction of a collective imagined Salafi community operating globally, transcending national borders. For this reason, he is regarded as one of the founding pioneers of the Salafiyya movement and his ideas inspired many Islamic revivalist movements. Rashid Rida's religious approach
4060-463: A scholarly consensus ( Ijma ), on the permissibility of ascribing ones self to the beliefs of the Salaf, stating: "There is no shame in declaring oneself to be a follower of the salaf, belonging to it and feeling proud of it; rather that must be accepted from him, according to scholarly consensus. The madhhab of the salaf cannot be anything but true. If a person adheres to it inwardly and outwardly, then he
4263-462: A script derived from ASA attest to a language known as Hasaitic . On the northwestern frontier of Arabia, various languages known to scholars as Thamudic B , Thamudic D, Safaitic , and Hismaic are attested. The last two share important isoglosses with later forms of Arabic, leading scholars to theorize that Safaitic and Hismaic are early forms of Arabic and that they should be considered Old Arabic . Linguists generally believe that "Old Arabic",
SECTION 20
#17330933709174466-465: A single language, despite mutual incomprehensibility among differing spoken versions. From a linguistic standpoint, it is often said that the various spoken varieties of Arabic differ among each other collectively about as much as the Romance languages . This is an apt comparison in a number of ways. The period of divergence from a single spoken form is similar—perhaps 1500 years for Arabic, 2000 years for
4669-606: A strategic plan to wage Jihad against the colonial occupation across India. Many parts of the subcontinent became recruitment centres for the Mujahideen . When his Pathan disciples offered him territory, Syed Ahmed set-up the North West Frontier Province as the operations headquarters for the future "Wahhabite" Jihad in 1826 to re-take the subcontinent from the British. However this put the Mujahideen into conflict with
4872-461: A strong force of 12,000 Sikh soldiers led by Sher Singh. On that day Syed Ahmed, Shah Ismail and prominent leaders of the Wahhabi movement fell fighting in the battlefield. Sikh victory at Balakot arose jubilation in Lahore . The defeat at Balakot made a devastating blow to the Wahhabi movement. After the death and defeats of both Sayyid Ahmed Shahid and Shah Ismail Dehlwi; many of his followers continued
5075-760: A theology). Also important in its manhaj (Arabic: منهج i.e. Methodology) are certain legal teachings as well as forms of sociability and politics. The Salafi da'wa is a methodology, but it is not a madhhab (school) in fiqh (jurisprudence) as is commonly misunderstood. Salafis oppose taqlid to the Maliki , Shafi'i , Hanbali , Hanafi or Zahirite law schools of Sunni fiqh. The followers of Salafi school identify themselves as Ahlul Sunna wal Jama'ah and are also known as Ahl al-Hadith . The Salafiyya movement champions this early Sunni school of thought, also known as traditionalist theology . Salafis place great emphasis on practicing actions in accordance with
5278-475: A tone which rivaled in intensity to that of the Arabian Muwahhidun movement. While their educational programs tend to include a diverse array of Muslim academic texts, few adherents of the movement ascribe themselves to one school of Muslim jurisprudence , placing a greater emphasis on personal responsibility to derive judgments and ritual practice. While the movement's figureheads have ascribed to
5481-503: A type of Arabic. Cypriot Arabic is recognized as a minority language in Cyprus. The sociolinguistic situation of Arabic in modern times provides a prime example of the linguistic phenomenon of diglossia , which is the normal use of two separate varieties of the same language, usually in different social situations. Tawleed is the process of giving a new shade of meaning to an old classical word. For example, al-hatif lexicographically means
5684-499: A variety of regional vernacular Arabic dialects , which are not necessarily mutually intelligible. Classical Arabic is the language found in the Quran , used from the period of Pre-Islamic Arabia to that of the Abbasid Caliphate . Classical Arabic is prescriptive, according to the syntactic and grammatical norms laid down by classical grammarians (such as Sibawayh ) and the vocabulary defined in classical dictionaries (such as
5887-608: A vow that they will strictly abide by Sharia and would not follow anything not proven by Qur'an and Hadith . One of the prominent disciples of Sayyid Ahmed was Wilayat Ali Khan, a student of Hajji Abdul Haq of Benares ; popularly known as the " Nejdi Sheikh ". Abdul Haq was an Islamic scholar who spent years studying in the remote Central Arabian Province of Nejd, the seat of the Wahhabi movement. Upon his return, he preached many of its militant ideals and had already established Wahhabi doctrines in South Asia before Sayyid Ahmad's Hajj in 1821. 'Abd al-Haqq would later become
6090-470: A wider audience." In the wake of the industrial revolution and European hegemony and colonialism , pioneering Arabic presses, such as the Amiri Press established by Muhammad Ali (1819), dramatically changed the diffusion and consumption of Arabic literature and publications. Rifa'a al-Tahtawi proposed the establishment of Madrasat al-Alsun in 1836 and led a translation campaign that highlighted
6293-541: Is unlawful and challenge the authority of the legal schools. In their perspective, since the madhhabs emerged after the era of Salaf al-Salih (pious predecessors); those Muslims who follow a madhhab without directly searching for Scriptural evidences would get deviated. These include the scholars of Ahl-i Hadith movement, Muhammad Nasir Al-Din al-Albani (d. 2000), Muḥammad Ḥayāt al-Sindhī (d. 1163), Ibn 'Amir al-Ṣanʿānī (d. 1182), al-Shawkānī (d. 1250), etc.; who completely condemn taqlid (imitation), rejecting
Salafi movement - Misplaced Pages Continue
6496-727: Is a Central Semitic language of the Afroasiatic language family spoken primarily in the Arab world . The ISO assigns language codes to 32 varieties of Arabic , including its standard form of Literary Arabic, known as Modern Standard Arabic , which is derived from Classical Arabic . This distinction exists primarily among Western linguists; Arabic speakers themselves generally do not distinguish between Modern Standard Arabic and Classical Arabic, but rather refer to both as al-ʿarabiyyatu l-fuṣḥā ( اَلعَرَبِيَّةُ ٱلْفُصْحَىٰ "the eloquent Arabic") or simply al-fuṣḥā ( اَلْفُصْحَىٰ ). Arabic
6699-546: Is a Salafi reform movement that emerged in North India in the mid-nineteenth century from the teachings of Sayyid Ahmad Shahid , Syed Nazeer Husain and Nawab Siddiq Hasan Khan . It is an offshoot of the 19th-century Indian Tariqah-i-Muhammadiya movement tied to the 18th-century traditions of Shah Waliullah Dehlawi and the Wahhabi movement . The adherents of the movement described themselves variously as " Muwahideen " and as " Ahl e-Hadith. " Initially coterminous with
6902-585: Is a minimum level of comprehension between all Arabic dialects, this level can increase or decrease based on geographic proximity: for example, Levantine and Gulf speakers understand each other much better than they do speakers from the Maghreb. The issue of diglossia between spoken and written language is a complicating factor: A single written form, differing sharply from any of the spoken varieties learned natively, unites several sometimes divergent spoken forms. For political reasons, Arabs mostly assert that they all speak
7105-542: Is a sister language rather than their direct ancestor. Arabia had a wide variety of Semitic languages in antiquity. The term "Arab" was initially used to describe those living in the Arabian Peninsula , as perceived by geographers from ancient Greece . In the southwest, various Central Semitic languages both belonging to and outside the Ancient South Arabian family (e.g. Southern Thamudic) were spoken. It
7308-545: Is absolutely forbidden. Atharis engage in strictly literal and amodal reading of the Qur'an and hadith (prophetic traditions) and only their clear or apparent meanings have the sole authority in creedal affairs. 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 meanings should be consigned to God alone ( tafwid ). Following
7511-567: Is an act of shirk (polytheism). Contemporary Salafis generally discard the practice of adhering to the established rulings of any particular Madhhab , condemning the principle of Taqlid (blind imitation) as a bid'ah (innovation) and are significantly influenced by the legal principles of the Zahirite school, historically associated with anti- madhhab doctrines that opposed the canonization of legal schools. Early Zahirite scholar Ibn Hazm's condemnation of Taqlid and calls to break free from
7714-469: Is believed that the ancestors of the Modern South Arabian languages (non-Central Semitic languages) were spoken in southern Arabia at this time. To the north, in the oases of northern Hejaz , Dadanitic and Taymanitic held some prestige as inscriptional languages. In Najd and parts of western Arabia, a language known to scholars as Thamudic C is attested. In eastern Arabia, inscriptions in
7917-408: Is credited with establishing the rules of Arabic prosody . Al-Jahiz (776–868) proposed to Al-Akhfash al-Akbar an overhaul of the grammar of Arabic, but it would not come to pass for two centuries. The standardization of Arabic reached completion around the end of the 8th century. The first comprehensive description of the ʿarabiyya "Arabic", Sībawayhi's al - Kitāb , is based first of all upon
8120-468: Is credited with standardizing Arabic grammar , or an-naḥw ( النَّحو "the way" ), and pioneering a system of diacritics to differentiate consonants ( نقط الإعجام nuqaṭu‿l-i'jām "pointing for non-Arabs") and indicate vocalization ( التشكيل at-tashkīl ). Al-Khalil ibn Ahmad al-Farahidi (718–786) compiled the first Arabic dictionary, Kitāb al-'Ayn ( كتاب العين "The Book of the Letter ع "), and
8323-456: Is from the genealogical dictionary of al-Sam'ani (d. 1166), who wrote a short entry about the surname "al-Salafi" (the Salafi): "According to what I heard, this [surname indicates one's] ascription to the pious ancestors and [one's] adoption of their doctrine [madhhabihim]." In his biographical dictionary Siyar a`lam al-nubala , Athari theologian Al-Dhahabi described his teacher Ibn Taymiyya as
Salafi movement - Misplaced Pages Continue
8526-473: Is like the believer who is following truth inwardly and outwardly." Historians and academics date the emergence of Salafiyya movement to the late 19th-century Arab world , an era when European colonial powers were dominant. Notable leaders of the movement included Jamal al-Din Qasimi (1866–1914), 'Abd al-Razzaq al Bitar (1837–1917), Tahir al-Jazai'iri (1852–1920) and Muhammad Rashid Rida (1865–1935). Until
8729-566: Is not present in the spoken varieties, but deletes Classical words that sound obsolete in MSA. In addition, MSA has borrowed or coined many terms for concepts that did not exist in Quranic times, and MSA continues to evolve. Some words have been borrowed from other languages—notice that transliteration mainly indicates spelling and not real pronunciation (e.g., فِلْم film 'film' or ديمقراطية dīmuqrāṭiyyah 'democracy'). The current preference
8932-836: Is official in Mali and recognized as a minority language in Morocco, while the Senegalese government adopted the Latin script to write it. Maltese is official in (predominantly Catholic ) Malta and written with the Latin script . Linguists agree that it is a variety of spoken Arabic, descended from Siculo-Arabic , though it has experienced extensive changes as a result of sustained and intensive contact with Italo-Romance varieties, and more recently also with English. Due to "a mix of social, cultural, historical, political, and indeed linguistic factors", many Maltese people today consider their language Semitic but not
9135-506: Is opposed to practices associated with Sufi Awliyaa (Saints). In Pakistan, although majority of Salafis shun violence, some Ahl-i Hadith organizations advocate militant actions. The Ahl-i Hadith militant organizations such as Lashkar-e-Taiba , an armed wing of Markaz al-Dawah Irshad (MDI), have targeted Indian security forces as well as Barelvis, Shias and Ahmadis. Another organisation, Tehreek e-Mujahideen (an armed Wing of Markazi Jamiat Ahle Hadith ), has targeted Indian security forces in
9338-559: Is the third most widespread official language after English and French, one of six official languages of the United Nations , and the liturgical language of Islam . Arabic is widely taught in schools and universities around the world and is used to varying degrees in workplaces, governments and the media. During the Middle Ages , Arabic was a major vehicle of culture and learning, especially in science, mathematics and philosophy. As
9541-584: Is the variety used in most current, printed Arabic publications, spoken by some of the Arabic media across North Africa and the Middle East, and understood by most educated Arabic speakers. "Literary Arabic" and "Standard Arabic" ( فُصْحَى fuṣḥá ) are less strictly defined terms that may refer to Modern Standard Arabic or Classical Arabic. Some of the differences between Classical Arabic (CA) and Modern Standard Arabic (MSA) are as follows: MSA uses much Classical vocabulary (e.g., dhahaba 'to go') that
9744-413: Is to avoid direct borrowings, preferring to either use loan translations (e.g., فرع farʻ 'branch', also used for the branch of a company or organization; جناح janāḥ 'wing', is also used for the wing of an airplane, building, air force, etc.), or to coin new words using forms within existing roots ( استماتة istimātah ' apoptosis ', using the root موت m/w/t 'death' put into
9947-557: Is to interpret literally the Koranic verses and hadiths that relate to the Divine attributes [ ijra' ayat al-sifat wa ahadith al-sifat 'ala zahiriha ], and without attributing to Him anthropomorphic qualities [ ma' nafy al-kayfiyya wal tashbih ]." The followers of the Salafiyya school look to the medieval jurist Ibn Taymiyya as the most significant classical scholarly authority in theology and spirituality. Ibn Taymiyya's theological treatises form
10150-490: Is to make all out reforms of the society through the reforms of Aqeedah and Amal ." Political Militant [REDACTED] Islam portal Like other Islamic reform movements, the Ahl-i Hadith are distinguished by certain common features and beliefs. The men tend to have a particular style of untrimmed beard often considered a visual indicator. In regard to ritual acts of 'Ibadah (Islamic acts of worship),
10353-516: Is used to denote concepts that have arisen in the industrial and post-industrial era , especially in modern times. Due to its grounding in Classical Arabic, Modern Standard Arabic is removed over a millennium from everyday speech, which is construed as a multitude of dialects of this language. These dialects and Modern Standard Arabic are described by some scholars as not mutually comprehensible. The former are usually acquired in families, while
SECTION 50
#173309337091710556-527: Is viewed as the manifesto of the Ahl-i-Hadith movement. In it he emphasised on the pristine monotheism of Islam and condemned what he viewed as heretic un-Islamic customs that violated Tawhid . Such customs included celebration of death anniversary of Awliyaa (Saints), asking their mercy or invoking Allah's blessing through them. Ahl-i Hadith condemned practices such as visiting the Prophet's grave and various customs related to saint veneration fervently, in
10759-466: The salaf , giving these writings precedence over what they claim as "later religious interpretations". The Salafi movement aimed to achieve a renewal of Muslim life and had a major influence on many Muslim thinkers and movements across the Islamic world . Salafi Muslims oppose bid'a (religious innovation) and support the implementation of sharia (Islamic law). In its approach to politics ,
10962-456: The Fuqaha (jurisconsultants) in the study of hadith , their interpretations and rationalisation. Thus, he was accommodative towards classical structures of Fiqh . In Yemen , influential scholar Muhammad ibn Ali Al-Shawkani (1759–1834) condemned Taqlid far more fiercely, and his movement advocated radical rejection of classical Fiqh structures. The promotion of Ijtihad of these movements
11165-504: The Khulafa al-Rashidun as elucidated in his treatises like Izalat al-Khifa , Qurrat al-'Aynayn , etc. echoed the doctrines propounded by Ibn Taymiyya during the 14th/7th century. After the death of his father, Shah 'Abd al-Aziz continued the works of Shah Waliullah. He was a Muhaddith who emphasized the importance of Hadith with students all across the subcontinent. As a teacher, preacher and social religious-reformer, Shah 'Abd al-Aziz
11368-445: The Lisān al-ʻArab ). Modern Standard Arabic (MSA) largely follows the grammatical standards of Classical Arabic and uses much of the same vocabulary. However, it has discarded some grammatical constructions and vocabulary that no longer have any counterpart in the spoken varieties and has adopted certain new constructions and vocabulary from the spoken varieties. Much of the new vocabulary
11571-494: The Sahaba as exemplar role models in religious life, they emulate them through the lens of the classical traditions of the madhahib and its religious clergy . On the other hand, Salafis attempt to follow the Salaf al-Salih through recorded scriptural evidences, often bypassing the classical manuals of madhahib . Nonetheless, both Salafis and Mutakallimun empasize the significance of
11774-477: The Salaf al-Salih ; who were the early three generations of Muslims that succeeded Prophet Muhammad . They consider the faith and practices of salaf al-salih as virtuous and exemplary. By seeking to capture values of the Salaf in their own lives, Salafis attempt to recreate a 'golden age', and revive a pristine version of Islam, stripped of all later accretions, including the four schools of law as well as popular Sufism . The emergence of Salafism coincided with
11977-763: The hadith scholar Muhammad Tahir al-Kurani, the son of Ibrahim al-Kurani . Upon return to India, he preached Tawhid and a return to the Sunnah , and claimed Ijtihad just like Ibn Taymiyya. Shah maintained that Ijtihad is essential for Muslim scholars for all ages since cognizance of Divine injunctions related to the novel issues of each era is obligatory. He also opposed various rituals of saint veneration and customs at saint's tombs which he held to be idolatrous. Shah's campaigns against bid'ah (religious innovations), emphasis on Ijtihad as well as his political activities were immensely influenced by Ibn Taymiyya. His precepts for reviving an Islamic Caliphate modelled on
12180-460: The murid - murshid relationship in mysticism , as well as the Silsilas (chains of transmission) upon which Tariqah structures were built. In particular, Rida fiercely rebuked political quietism and pacifist doctrines of various Sufi orders. The Salafiyya of Rida and his disciples held onto an ideal of the complete return to the religious and political ways of the salaf . In calling for
12383-599: The Ahl-i Hadith movement. All these works called upon the believers to uphold the principle of Tawhid (montheism), and condemned various practices associated with saint -venerations, visitations to tombs, Sufi rituals, etc. as shirk (polytheism). Following the teachings of Shah Ismail, Ahl-i Hadith also rejected Taqlid to works of classical Sunni Fiqh (jurisprudence) and believed in direct understanding of Qur'an and Hadith . Due to their connections with Shah Ismail and Sayyid Ahmad's Jihad movement, Ahl-i Hadith were considered as "Wahhabi" conspirators by
SECTION 60
#173309337091712586-548: The Ahl-i-Hadith ulama , and later became prominent scholars in the Arabian Wahhabi establishment. Both the Wahhabis and Ahl-i-Hadith shared a common creed, opposed Sufi practices such as visiting shrines, seeking aid ( istigatha ) from dead 'Awliya (Islamic saints), etc. Both the movements revived the teachings of the medieval Sunni theologian and jurist, Ibn Taymiyya, whom they considered as " Shaykh al-Islam ". With
12789-571: The Arab World would influence and impart influence on Ahl-i-Hadith scholars. The Iraqi Salafi scholar Khayr Al-Din Al-'Alusi (d. 1317 A.H/ 1899 C.E) corresponded with Ahl-i-Hadith scholar Siddiq Hassan Khan and praised him as a religious reformer. Influenced by Ahl-i-Hadith , Salafi scholars like Sayyīd Rashīd Ridá (d. 1354 A.H/ 1935 C.E) would call for a non- madhab or pre- madhab approach to Fiqh (Jurisprudence). 'Abd al-Baqi al-Afghani (d. 1905) who
12992-517: The Arab world . Rida's religious orientation was shaped by his association with Syrian Hanbali and Salafi scholars who preserved the tradition of Ibn Taymiyya. These ideas would be popularised by Rida and his disciples, immensely influencing numerous Salafi organisations in the Arab world. Some of the major Salafi reform movements in the Islamic world today include the Ahl-i Hadith movement, inspired by
13195-658: The Athari school of theology largely come from the Salafi movement; they uphold the Athari works of Ibn Taymiyya . Ibn Taymiyya himself, a disputed and partly rejected scholar during his lifetime, became a major scholar among followers of the Salafi movement credited with the title Shaykh al-Islam . Other important figures include major scholars important in Islamic history, such as Ahmad ibn Hanbal . While proponents of Kalam revere early generations of Salaf al-Salih , viewing Muhammad and
13398-544: The Dar-ul-Hadith institute, which would later be attached to the Islamic University of Medina . It encouraged the study of Hadith across Hejaz and paved the way for Muhammad Nasiruddin al-Albani and his Muhaddith factions in the 1960s. With the support of Saudi Grand Mufti Ibn Baz , culminating in the consolidation of the contemporary Salafi Manhaj . Ibn Baz, who was highly influenced by Ahl-i-Hadith , shared
13601-744: The Deobandi Taliban first came to power in Afghanistan in the 1990s, they had suppressed Salafist trends. However, after the post-9/11 US Invasion of Afghanistan , Taliban were forced to ally with Salafists. Many Salafist footsoldiers and Ahl-i Hadith organisations joined the Taliban insurgency (2001–2021) under the Afghan Taliban's command. After Taliban victory in the War in Afghanistan and Restoration of
13804-574: The First World War , religious missions of the Salafi call in the Arab East had operated secretively. Following the First World War, the Salafi ideas were spread and established among the intelligentsia. Politically oriented scholars like Rashid Rida had also emphasized the necessity to establish an Islamic state that implements Sharia (Islamic law) and thus laid the intellectual foundations for
14007-887: The Grand Mufti of Saudi Arabia would greatly support the movement. Prominent Ahl-i-Hadith scholars such as Shaykh Abdul Ghaffar Khan would be appointed to teach in Saudi Universities. His famous students included Safar al-Hawali and Muqbil bin Hadi al-Wadi'i . With Saudi patronage, a vast Ahl-i-Hadith networks were expanded in South Asia, experiencing a phenomenal increase from 134 in 1988 to 310 in 2000 (131 percent) and currently number around 500. According to Pakistani estimates 34,000 students studied under Ahl-i-Hadith madrassas in 2006 compared to 18,800 in 1996. Ahl-i-Hadith has had remarkable success in converting Muslims from other schools of thought. The early Salafiyya reformers of
14210-679: The Hanbali school prevalent in the Arabian Peninsula , and many of its members have identified themselves with the Zahiri school of thought. Some believe it possesses some notable distinctions from the mainly Arab Salafis. Holding considerable influence amongst the urban Islamic intellectual circles of South Asia, the Ahl-i Hadith consolidated themselves into the All India Ahl-i-Hadith Conference in 1906 and, in Pakistan , formed
14413-511: The Ottoman Maturidite scholar Muhammad Zahid al-Kawthari (1879–1952); accusing him of heresy. In the treatise, Bitar vigorously advocates Ibn Taymiyya's literalist approach to the theological question of the Divine attributes ( Al- Asma wa-l-Sifat ) and seemingly anthropomorphic expressions in the Qur'an . At the height of his career, Bitar enjoyed the respect of Syrian ulema and laypersons of all groups. For his student Nasir al-Din Albani (1914–1999) and his purist Salafi followers, Bitar
14616-498: The Sikh empire . In January 1827, Syed Ahmed was elected as Imam and Amir-ul-Mu'mineen (commander of faithful) by religious scholars and tribal chiefs. Soon war broke out between Sikhs and "Wahhabi" Mujahideen. On 24 February 1828, one of the three leaders of Jihad, Maulvi Abdul Haei, the chief advisor to Syed Ahmed died as an old and ailing person. In his letters to Sikh ruler Ranjit Singh , Syed Ahmed clarified that he did not seek
14819-467: The Tariqah-i-Muhammadiyya movement. It rejected everything introduced into Islam after Qur'an , Sunnah , Hadith and the early eras. This was led by Nawab Siddiq Hasan Khan of Bhopal (1832–1890) whose father became a Sunni convert under the influence of Shah 'Abd al-Aziz (1746–1824) and Syed Nazir Husain (1805–1902) who was a student of Muhaddith Shah Muhammad Ishaq (1782–1846),
15022-550: The Wahhabi movement, which followed the Hanbali legal school and its rulings, while the Ahl-i Hadith adherents considered themselves as following no single madh'hab (legal school). Breaking with the dominant Hanafi and Sufi customs, they also emphasise the fraternity and equality of all Muslims; such as permitting Muslim women to pray in Masjids , addressing the Khutbah (Friday sermons) to both villagers and city-dwellers in
15225-574: The Wahhabi movement in the Arabian Peninsula , subcontinental reform movements spearheaded by Shah Waliullah Dehlawi , Shah Ismail Dehlawi and Sayyid Ahmad Shaheed as well as the Yemeni islah movement led by Al-San'aani and Al-Shawkani . These movements had advocated the belief that the Qur'an and Sunnah are the primary sources of sharia and the legal status quo should be scrutinized based on Qur'an and Hadith . Far from being novel, this idea
15428-561: The Xth form , or جامعة jāmiʻah 'university', based on جمع jamaʻa 'to gather, unite'; جمهورية jumhūriyyah 'republic', based on جمهور jumhūr 'multitude'). An earlier tendency was to redefine an older word although this has fallen into disuse (e.g., هاتف hātif 'telephone' < 'invisible caller (in Sufism)'; جريدة jarīdah 'newspaper' < 'palm-leaf stalk'). Colloquial or dialectal Arabic refers to
15631-504: The Zahirite legal school, with a great number of them preferring the works of Yemeni scholar Muhammad al-Shawkani , the generality of the movement is described as respecting all Sunni schools of Islamic law while preferring to take directly from the Qur'an, prophetic tradition and 'Ijma (consensus) of the early generations of Muslims. While the movement has been compared to Salafist movement in Arab nations and been branded as Wahhabist by
15834-501: The madhhabs . While they doctrinally condemned Taqlid and advocated Ijtihad , historically the Wahhabi legal practice was grounded mostly within the confines of Hanbali school, until recently. The doctrinal rejection of Taqlid by Wahhabis would lead to subsequent emergence of prominent Wahhabi ulema such as Sa'd ibn 'Atiq, Abd al-Rahman al-Sa'dii , Ibn 'Uthaymin , Ibn Baz , etc.; who would depart significantly from Hanbali law. Other Salafi movements, however, believe that taqlid
16037-494: The northern Hejaz . These features are evidence of common descent from a hypothetical ancestor , Proto-Arabic . The following features of Proto-Arabic can be reconstructed with confidence: On the other hand, several Arabic varieties are closer to other Semitic languages and maintain features not found in Classical Arabic, indicating that these varieties cannot have developed from Classical Arabic. Thus, Arabic vernaculars do not descend from Classical Arabic: Classical Arabic
16240-543: The " mujaddid madhhab al-salaf fil-Sham " (the reviver of the ancestral doctrine in Syria). While these reformers were critical of various aspects of popular Sufism , they didn't deny Sufism completely. The Cairene school of Muhammad Abduh emerged as a separate trend in 1880s, and would be influenced by the Damascene Salafiyya , as well as Mu'tazilite philosophy. Abduh's movement sought a rationalist approach to adapt to
16443-419: The "learned" tradition (Classical Arabic). This variety and both its classicizing and "lay" iterations have been termed Middle Arabic in the past, but they are thought to continue an Old Higazi register. It is clear that the orthography of the Quran was not developed for the standardized form of Classical Arabic; rather, it shows the attempt on the part of writers to record an archaic form of Old Higazi. In
16646-820: The "purest," most eloquent form of Arabic—initiating a process of jamʿu‿l-luɣah ( جمع اللغة 'compiling the language') which took place over the 8th and early 9th centuries. Kitāb al-'Ayn ( c. 8th century ), attributed to Al-Khalil ibn Ahmad al-Farahidi , is considered the first lexicon to include all Arabic roots ; it sought to exhaust all possible root permutations —later called taqālīb ( تقاليب ) — calling those that are actually used mustaʿmal ( مستعمَل ) and those that are not used muhmal ( مُهمَل ). Lisān al-ʿArab (1290) by Ibn Manzur gives 9,273 roots, while Tāj al-ʿArūs (1774) by Murtada az-Zabidi gives 11,978 roots. Ahl-i Hadith Others In terms of Ihsan : Ahl-i-Hadith or Ahl-e-Hadith ( Urdu : اہلِ حدیث , people of hadith )
16849-454: The 11th and 12th centuries in al-Andalus , the zajal and muwashah poetry forms developed in the dialectical Arabic of Cordoba and the Maghreb. The Nahda was a cultural and especially literary renaissance of the 19th century in which writers sought "to fuse Arabic and European forms of expression." According to James L. Gelvin , " Nahda writers attempted to simplify the Arabic language and script so that it might be accessible to
17052-669: The 1880s, due to its popularity amongst the reformist ulema in Damascus. Furthermore; most of the medieval treatises of the classical Syrian theologian Ibn Taymiyya were preserved in various Damascene mosques. Salafi scholars gathered these works and indexed them in the archives of the Zahiriyya Library ( Maktabat Zahiriyya ), one of the most prominent Islamic libraries of the 19th century. Most influential Salafi scholars during this period were Tahir al-Jazai'ri, 'Abd al-Razzaq al-Bitar and Jamal al-Din Qasimi . These scholars took precedent from
17255-418: The 18th-century reformers influenced by Ibn Taymiyya, such as Al-Shawkani, Ibn 'Abd al-Wahhab, Shah Waliullah etc. and called for a return to the purity of the early era of the Salaf al-Salih (righteous forebears). Like Ibn Taymiyya during the 13th century; they viewed themselves as determined preachers calling to defend Tawhid (Islamic monotheism), attacking bid'ah (religious innovations), criticising
17458-554: The 1930s the group also began to be active in the political realm of Pakistan , with Ehsan Elahi Zaheer leading the movement into a full foray in the 1970s, eventually gaining the movement a network of mosques and Islamic schools. Following other South Asian Islamic movements, the Ahl-i Hadith now also administer schools and mosques in the English-speaking world. In the modern era, the movement draws both inspiration and financial support from Saudi Arabia , now being favoured over
17661-775: The 1947 separation of India and Pakistan, the Pakistani Ahle-Hadith center was based in and around Karachi . In 1930 Ahl-i Hadith was founded as a small political party in India. In Pakistan, the movement formed a political party, Jamiat Ahle Hadith , which unlike similar Islamic groups opposed government involvement in affairs of sharia law. Their leader, Ehsan Elahi Zaheer , was assassinated in 1987. The Ahl-i Hadith opposes Shi'i doctrines. Millions of dollars in Saudi funding has also been given into Indian and Pakistani Ahle Hadith madrassas, and educational institutions. During
17864-639: The 19th century as a reaction to the spread of European ideas" across the Islamic World and "sought to expose the roots of modernity within Muslim civilization". Starting from the French scholar Louis Massignon , Western scholarship for much of the 20th-century considered the Islamic Modernist movement of 19th-century figures Muhammad Abduh and Jamal al-Din al-Afghani (who were Ash'ari rationalists) to be part of
18067-594: The 19th century, Ahl-i Hadith scholars were persecuted under various pretexts during the "Wahhabi trails" (of 1850s–1870s). Eventually the leaders of the movement sought pragmatic accommodation with the British Raj in order to stop the repression campaign against Wahhabis. Upon the petition of Ahl-i-Hadith scholar Muhammad Hussain Batalvi to the British Indian Administration , the government of India issued
18270-546: The 19th-century Najdi scholars. He would send his eldest son, Sa'd ibn Atiq, to India to study under Siddiq Hasan Khan as well as Sayyid Nazir Hussain for over nine years. Sa'd ibn Atiq would become a major scholarly authority in the Third Saudi State . He was appointed by Ibn Saud as the qadi of Riyadh as well as the Imam of Grand Mosque of Riyad giving him great influence in the educational system. Amongst his students
18473-409: The 21st century, Salafi teachings and ideas had become so mainstreamised that many modern Muslims, even those who do not self-identify as Salafi, have adopted various aspects of Salafism. At times, Salafism has also been deemed a hybrid of Wahhabism and other post-1960s movements. Academics and historians have used the term "Salafism" to denote "a school of thought which surfaced in the second half of
18676-562: The 4th to the 6th centuries, the Nabataean script evolved into the Arabic script recognizable from the early Islamic era. There are inscriptions in an undotted, 17-letter Arabic script dating to the 6th century CE, found at four locations in Syria ( Zabad , Jebel Usays , Harran , Umm el-Jimal ). The oldest surviving papyrus in Arabic dates to 643 CE, and it uses dots to produce the modern 28-letter Arabic alphabet. The language of that papyrus and of
18879-762: The 8th century, knowledge of Classical Arabic had become an essential prerequisite for rising into the higher classes throughout the Islamic world, both for Muslims and non-Muslims. For example, Maimonides , the Andalusi Jewish philosopher, authored works in Judeo-Arabic —Arabic written in Hebrew script . Ibn Jinni of Mosul , a pioneer in phonology , wrote prolifically in the 10th century on Arabic morphology and phonology in works such as Kitāb Al-Munṣif , Kitāb Al-Muḥtasab , and Kitāb Al-Khaṣāʾiṣ [ ar ] . Ibn Mada' of Cordoba (1116–1196) realized
19082-628: The Alusi family of ulama to promote reformist ideas, influenced by Wahhabism through his teacher 'Ali al-Suwaydi. He also combined the theological ideas of Sufis and Mutakallimun (dialecticians) like Razi in his reformist works. Shihab al-Din's son, Nu'man Khayr al-Din al-Alusi , was also heavily influenced by the treatises of Siddiq Hasan Khan , an early leader of the Ah-i Hadith movement. He regularly corresponded with him and received an Ijazat (license to teach) from Siddiq Hasan Khan, and became
19285-462: The British administration. The anti-colonial activism of Ahl-i Hadith religious reformers as well as their sympathies for Jihad made them the primary target more than any other reform movement. For the British imperial statesmen, their endeavours were part of a wider "Wahhabi" conspiracy. Apart from the British, many Hanafite scholars also were critical of Sayyid Ahmad and his followers. Throughout
19488-491: The Indian Muslim public from this label, writing: To call those Indian Muhammadans who do not worship tombs and pirs and prohibit people from unlawful acts by the name Wahabi is entirely false for several reasons: In the first place they do not represent themselves as such, on the contrary they call themselves Sunnis. If there was anything of Wahabism in their creed they would call themselves by that name and should not resent
19691-613: The Jihad movement across South Asia. Others became the followers of Shah Muhammad Ishaq (1778–1846 C.E), the grandson of Shah 'Abd al-Azeez and head of the Madrasa Rahimiyya in Delhi. Some of the disciples of Shah Muhammad Ishaq would formally establish the Ahl-i Hadith movement. In the mid-nineteenth century, an Islamic religious reform movement was started in Northern India that continued
19894-412: The Middle East and North Africa have become a badge of sophistication and modernity and ... feigning, or asserting, weakness or lack of facility in Arabic is sometimes paraded as a sign of status, class, and perversely, even education through a mélange of code-switching practises." Arabic has been taught worldwide in many elementary and secondary schools, especially Muslim schools. Universities around
20097-415: The Muslim masses. Shah Ismail Dehlvi , the nephew of Shah 'Abd al-Aziz and grandson of Shah Waliullah, would lead a religious revivalist movement. In addition to being an excellent orator, he was also a soldier and military commander. Shah Muhammad Ishaq, the grandson of Shah 'Abd al-Aziz would continue his religious reform after Abdul Aziz's death in 1823. Maulana Abdul Haie, son-in-law of Shah 'Abd al-Aziz
20300-664: The Najdi Sheikh, emerged as an important leader of Indian "Wahhabi" movement and its military campaigns of Jihad . In 1821, Syed Ahmad embarked on a journey for Hajj in Hejaz accompanied by Shah Ismail Dehlvi and Maulana Abdul Haie with 400 disciples. They performed Hajj in 1823 (1237 A.H) and stayed in Hejaz for 8 months. Shah Ismail and Abdul Haie authored the Arabic book " Sirat e Mustaqim " to call Arabs to their reformative movement. They returned home in 1824. The three scholars then charted
20503-524: The Ottoman monarchy and its clerical establishment as well as relentlessly condemning Western ideas such as nationalism . According to historian Itzchak Weismann : "The Salafi trend of Damascus constituted a religious response to the political alliance forged between the Ottoman State under the modernizing autocracy of Sultan Abdül Hamid II and orthodox sufi shaykhs and ulama who were willing to mobilize
20706-456: The Ottoman state apparatus". Between 1630 and 1680 there were many violent quarrels that occurred between the Kadızadelis and those that they disapproved of. As the movement progressed, activists became "increasingly violent" and Kadızadelis were known to enter "mosques, tekkes and Ottoman coffeehouses in order to mete out punishments to those contravening their version of orthodoxy." During
20909-626: The Qur'an is referred to by linguists as "Quranic Arabic", as distinct from its codification soon thereafter into " Classical Arabic ". In late pre-Islamic times, a transdialectal and transcommunal variety of Arabic emerged in the Hejaz , which continued living its parallel life after literary Arabic had been institutionally standardized in the 2nd and 3rd century of the Hijra , most strongly in Judeo-Christian texts, keeping alive ancient features eliminated from
21112-561: The Romance languages. Also, while it is comprehensible to people from the Maghreb , a linguistically innovative variety such as Moroccan Arabic is essentially incomprehensible to Arabs from the Mashriq , much as French is incomprehensible to Spanish or Italian speakers but relatively easily learned by them. This suggests that the spoken varieties may linguistically be considered separate languages. With
21315-593: The Salaf in the Sunni tradition . Salafi Muslims consider Qur'an , Sunnah (which they equate with the Kutub al-Sittah ) and The Actions or Sayings of The Sahaba as the only valid authoritative source for Islam. While Salafis believe that investigation of novel issues should be understood from the Scriptures in consideration of the context of modern era, they oppose rationalist interpretations of Scriptures. In addition to limiting
21518-454: The Salafi hermeneutic approach, Salafis differ from that of non-Salafis in some regards of permissibility. Ibn Taymiyya was known for making scholarly refutations of religious groups such as the Sufis , Jahmites , Asha'rites , Shias , Falsafa etc., through his numerous treatises. Explaining the theological approach of " Salafiyya ", Ibn Taymiyya states in a fatwa : "The way of the Salaf
21721-522: The Salafi movement is sometimes divided by Western academics and journalists into three categories: the largest group being the purists (or quietists ), who avoid politics; the second largest group being the activists , who maintain regular involvement in politics; and the third group being the jihadists , who form a minority and advocate armed struggle to restore the early Islamic movement. In legal matters , Salafis usually advocate ijtihad (independent reasoning) and oppose taqlid (adherence) to
21924-577: The Sufi sects of the subcontinent with whom they often have arguments, and they disagree with followers of the Hanafi school of thought due to jurisprudential differences. Classical treatises of Hanbali theologian Ahmad ibn Taymiyya constitute one of the most important doctrinal references of the Ahl-i Hadith . These works were introduced to them under the influence of prominent Yemeni traditionalist scholar Muhammad al-Shawkani . Ahl-i-Hadith movement continues
22127-821: The Wahhabi movement in Arabia , Ahl-i Hadith movement in India and Salafiyya movement in the Arab world of the late-19th and early 20th centuries. The person most responsible for this transformation was the Albanian Islamic hadith scholar Muhammad Nasir al-Din al-Albani , a protege of Rashid Rida, who is generally considered as the "spiritual father" of the Purist Salafi current and respected by all contemporary Salafis as "the greatest hadith scholar of his generation". As of 2017, journalist Graeme Wood estimated that Salafi "probably" make up "fewer than 10%" of Muslims globally, but by
22330-518: The authority of the legal schools, and oblige Muslims to seek religious rulings ( fatwa ) issued by scholars exclusively based on the Qur'an and Hadith ; with no intermediary involved. The Ahl-i Hadith ulema would distinguish themselves from the Wahhabis who followed the Hanbali school while they considered themselves as following no particular school. In contemporary era, al-Albani and his disciples, in particular, would directly criticise Wahhabis on
22533-540: The beliefs and practices of the first Muslim generation in the first/seventh century" (" enjoining good and forbidding wrong "). Driven by zealous and fiery rhetoric, Kadızade Mehmed was able to inspire many followers to join in his cause and rid themselves of any and all corruption found inside the Ottoman Empire . Leaders of the movement held official positions as preachers in the major mosques of Baghdad, and "combined popular followings with support from within
22736-596: The contested state of Kashmir . During the Afghan Jihad of 1980s, the Pakistani state encouraged madrassas to fight the Soviet forces, militarizing many organizations including Salafi/Ahle Hadith groups. In sharp contrast, Indian Salafists have been regarded as being "peaceful" and "non-violent." The Indian Ahle Hadith movement has largely remained apolitical, focusing primarily on religious issues and also encourage participation in
22939-567: The conversion of Semitic mimation to nunation in the singular. It is best reassessed as a separate language on the Central Semitic dialect continuum. It was also thought that Old Arabic coexisted alongside—and then gradually displaced— epigraphic Ancient North Arabian (ANA), which was theorized to have been the regional tongue for many centuries. ANA, despite its name, was considered a very distinct language, and mutually unintelligible, from "Arabic". Scholars named its variant dialects after
23142-575: The core doctrinal texts of Wahhabi , Ahl-i Hadith and various other Salafi movements. According to the monotheistic doctrine of Ibn Taymiyya, Tawhid is categorised into three types: At-tawḥīd ar-rubūbiyya (Oneness in Lordship), At-tawḥīd al-ulūhiyya (Oneness in Worship) and At-tawhid al-assmaa was-sifaat (Oneness in names and attributes). Ibn Taymiyya's interpretation of the Shahada (Islamic testimony) as
23345-466: The creedal doctrines of the medieval Syrian Hanbali theologian Ibn Taymiyya , who had strongly condemned philosophy and various features of Sufism as heretical. Ibn Taymiyya's radical reform programme called for Muslims to return to the pristine Islam of the Salaf al-Salih (pious ancestors); through a direct understanding of Scriptures. Further influences of the early Salafiyya movement included various 18th-century Islamic reform movements such as
23548-466: The democratic process. While the organization Lashkar-e-Taiba has recruited followers of the Ahl-i Hadith movement in the past, the organization's views on jihad alienate the mainstream adherents of the Ahl-i Hadith movement. Lashkar e-Taiba is also accused by the Indian government for conducting various attacks on Indian soil including the 2008 Mumbai attacks that killed more than 160 people. When
23751-432: The early Salafiyya movement, a theological faction prevalent across the Arab world during the late-nineteenth and early-twentieth centuries, which was closely associated with the works of Sayyid Rashid Rida (1865–1935). The first phase of the Salafiyya movement emerged amidst the reform-minded ulema of the Arab provinces of the Ottoman Empire during the late nineteenth century. The movement relied primarily upon
23954-577: The emergence of Central Semitic languages, particularly in grammar. Innovations of the Central Semitic languages—all maintained in Arabic—include: There are several features which Classical Arabic, the modern Arabic varieties, as well as the Safaitic and Hismaic inscriptions share which are unattested in any other Central Semitic language variety, including the Dadanitic and Taymanitic languages of
24157-404: The entry contains blank spaces in lieu of their full names, presumably because al-Sam'ani had forgotten them or did not know them." In addition, Lauzière claims "al-Sam'ani's dictionary suggests that the surname was marginal at best, and the lone quotation taken from Al-Dhahabi , who wrote 200 years later, does little to prove Salafi claims." The Salafi movement emphasizes looking up to the era of
24360-500: The epithet. Those who worship one God object to being called Wahabis in the Abd al-Wahhab kind of way not only because of his belonging to a different nation and all its politics, but because they consider God as the ruler and protector of the whole world and this [universalist] stance is blunted if they are said to be followers of a territorially rooted Abd al-Wahhab." In 1931, Ahl-i-Hadith scholar Shaykh Ahmad ibn Muhammad al-Dehlawi, founded
24563-728: The eve of the conquests: Northern and Central (Al-Jallad 2009). The modern dialects emerged from a new contact situation produced following the conquests. Instead of the emergence of a single or multiple koines, the dialects contain several sedimentary layers of borrowed and areal features, which they absorbed at different points in their linguistic histories. According to Veersteegh and Bickerton, colloquial Arabic dialects arose from pidginized Arabic formed from contact between Arabs and conquered peoples. Pidginization and subsequent creolization among Arabs and arabized peoples could explain relative morphological and phonological simplicity of vernacular Arabic compared to Classical and MSA. In around
24766-593: The fact that they participate in the innovations common to all forms of Arabic. The earliest attestation of continuous Arabic text in an ancestor of the modern Arabic script are three lines of poetry by a man named Garm(')allāhe found in En Avdat, Israel , and dated to around 125 CE. This is followed by the Namara inscription , an epitaph of the Lakhmid king Imru' al-Qays bar 'Amro, dating to 328 CE, found at Namaraa, Syria. From
24969-564: The four or five schools ( madhahib ) of Islamic jurisprudence while some remain largely faithful to them, but do not restrict themselves to the "final" edicts of any specific madhhab . The origins of Salafism are disputed, with some historians like Louis Massignon tracing its origin to the intellectual movement in the second half of the nineteenth century that opposed Westernization emanating from European imperialism (led by Al-Afghani , Muhammad Abduh , and Rashid Rida ). However, Afghani and Abduh had not self-described as "Salafi" and
25172-453: The fourth most useful language for business, after English, Mandarin Chinese , and French. Arabic is written with the Arabic alphabet , an abjad script that is written from right to left . Arabic is usually classified as a Central Semitic language . Linguists still differ as to the best classification of Semitic language sub-groups. The Semitic languages changed between Proto-Semitic and
25375-638: The grandson of Shah 'Abd al-Aziz and his Khalifa (successor). With the aim of restoring Islamic unity and strengthening Muslim faith, they called for a return to original sources of religion, "Qur'an and Hadith" and eradicate what they perceived as bid'ah (innovations), shirk (polytheism), heresies and superstitions. Siddiq Hasan's father Sayyid Awlad Hasan was a strong supporter of Sayyid Ahmad Shahid and had accompanied him to Afghanistan in Khyber Pakhtunkhwa to participate in his famous Jihad movement. Another major source of influence on Khan
25578-457: The idea and sought to complete the objectives of the movement, despite the setbacks. On 17 April 1831, Syed Ahmed set out on his last journey for Balakot with the aim to capture Kashmir , accompanied by Shah Ismail. A Pashtun chieftain named Zabardast Khan who made a secret deal with the Sikh commander Sher Singh withheld promised reinforcements. On 6 May 1831, an army of 10,000 Mujahideen faced
25781-579: The inclusion of new words into their published standard dictionaries. They also publish old and historical Arabic manuscripts. In 1997, a bureau of Arabization standardization was added to the Educational, Cultural, and Scientific Organization of the Arab League . These academies and organizations have worked toward the Arabization of the sciences, creating terms in Arabic to describe new concepts, toward
25984-497: The increasing pace of modernisation. While 'Abduh was critical of certain Sufi practices, his writings had Sufi inclinations and he retained love for "true Sufism" as formulated by Al-Ghazali . The Damascene Salafiyya was also influenced by their reformist counterparts in Baghdad , especially the scholars of the Alusi family . Abu Thana' Shihab al-Din al-Alusi (1802–1854) was the first of
26187-422: The influential Alusi family. Three generations of Alusis, Mahmud al-Alusi (d. 1853), Nu'man al-Alusi (d. 1899) and Mahmud Shukri al-Alusi (1857–1924); were instrumental in spreading the doctrines of Ibn Taymiyya and the Wahhabi movement in the Arab world. Mahmud Shukri Al-Alusi, a defender and historian of the Wahhabi movement, was also a leader of the Salafiyya movement. All these reformist tendencies merged into
26390-449: The interpretive system of the canonized schools by espousing a Fiqh directly grounded on Qura'n and Hadith ; have conferred a major impact on the Salafiyya movement. Salafi legalism is most often marked by its departure from the established rulings ( mu'tamad ) of the four Sunni madhahib , as well as frequently aligning with Zahirite views mentioned by Ibn Hazm in his legal compendium Al-Muhalla . Bernard Haykel notes that due to
26593-490: The issue of Taqlid due to their affinity towards the Hanbali school and called for a re-generated Wahhabism purified of elements contrary to doctrines of the Salaf. Other Salafi scholars like Sayyid Rashid Rida (d. 1935) follow a middle course, allowing the layperson to do Taqlid only when necessary, obliging him to do Ittiba when the Scriptural evidences become known to him. Their legal methodology rejects partisanship to
26796-420: 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, to drink water in three pauses, and to hold it with the right hand while sitting. The main doctrines of Ibn Taymiyya 's school, also referred by various academics as " al-Salafiyyah al-Tarikhiyah " (trans: "Historical Salafism") consist of: The Salafi thought seeks
26999-608: The language. Software and books with tapes are an important part of Arabic learning, as many of Arabic learners may live in places where there are no academic or Arabic language school classes available. Radio series of Arabic language classes are also provided from some radio stations. A number of websites on the Internet provide online classes for all levels as a means of distance education; most teach Modern Standard Arabic, but some teach regional varieties from numerous countries. The tradition of Arabic lexicography extended for about
27202-599: The late 6th century AD, a relatively uniform intertribal "poetic koine" distinct from the spoken vernaculars developed based on the Bedouin dialects of Najd , probably in connection with the court of al-Ḥīra . During the first Islamic century, the majority of Arabic poets and Arabic-writing persons spoke Arabic as their mother tongue. Their texts, although mainly preserved in far later manuscripts, contain traces of non-standardized Classical Arabic elements in morphology and syntax. Abu al-Aswad al-Du'ali ( c. 603 –689)
27405-420: The latter is taught in formal education settings. However, there have been studies reporting some degree of comprehension of stories told in the standard variety among preschool-aged children. The relation between Modern Standard Arabic and these dialects is sometimes compared to that of Classical Latin and Vulgar Latin vernaculars (which became Romance languages ) in medieval and early modern Europe. MSA
27608-565: The leader of the Salafi trend in Iraq. Later he would also send his son 'Ala' al-Din (1860–1921) to study under Hasan Khan. Khayr al-Din Alusi would write lengthy polemics and treatises advocating the teachings of Ibn Taymiyya. The Iraqi reformers rejected the validity of Taqlid in jurisprudence , calling for Ijtihad and condemned ritual innovations like tomb-visitations for the purpose of worship . Salafiyya tradition had become dominant in Syria by
27811-883: The many national or regional varieties which constitute the everyday spoken language. Colloquial Arabic has many regional variants; geographically distant varieties usually differ enough to be mutually unintelligible , and some linguists consider them distinct languages. However, research indicates a high degree of mutual intelligibility between closely related Arabic variants for native speakers listening to words, sentences, and texts; and between more distantly related dialects in interactional situations. The varieties are typically unwritten. They are often used in informal spoken media, such as soap operas and talk shows , as well as occasionally in certain forms of written media such as poetry and printed advertising. Hassaniya Arabic , Maltese , and Cypriot Arabic are only varieties of modern Arabic to have acquired official recognition. Hassaniya
28014-484: The masses in his support." By the 1900s, the reformers had already become commonly known as "Salafis", which in-part was also used to deflect accusations from their opponents; to emphasize that they were different from the Wahhabis of Najd . The Salafi turn against Ibn 'Arabi and Sufism would materialize a decade later, after the First World War , under the leadership of Rashid Rida . This second-stage of Salafiyya
28217-511: The medieval proto-Salafist theologian Taqi al-Din Ibn Taymiyya (d. 1328 C.E/ 728 A.H), which played the most significant role in formalizing the creedal, social and political positions of Ahl al-Hadith ; constitute the most widely referred classical works in Salafi seminaries. It is only in modern times that the label Salafi has been applied to a distinct movement and theological creed. Both modernists as well as traditionalists could apply
28420-524: The mid-nineteenth century British India , the Ahl-i Hadith movement revived the teachings of Shah Waliullah and Al-Shawkani; advocating rejection of Taqlid and study of hadith . They departed from Shah Waliullah's school with a literalist approach to hadith , and rejected classical legal structures; inclining towards the Zahirite school. In the 19th century, Hanbali traditionism would be revived in Iraq by
28623-635: The modern era, some Salafis tend to take the surname "Al-Salafi" and refer to the label " Salafiyya " in various circumstances to evoke a specific understanding of Islam that is supposed to differ from that of other Sunnis in terms of 'Aqidah (creed) and approach to Fiqh (legal tradition). Political Militant [REDACTED] Islam portal Arabic language Arabic (endonym: اَلْعَرَبِيَّةُ , romanized : al-ʿarabiyyah , pronounced [al ʕaraˈbijːa] , or عَرَبِيّ , ʿarabīy , pronounced [ˈʕarabiː] or [ʕaraˈbij] )
28826-769: The movement joined forces against the opposition they faced from established ulama (religious scholars) and in 1906 formed the All India Ahl-i-Hadis Conference. The Jamiat Ahl-e-Hadees was represented in the All India Azad Muslim Conference , which opposed the partition of India . One member organization of the All India Ahl-i-Hadis Conference is the Anjuman-i-Hadith , formed by students of Sayyid Miyan Nadhir Husain and divided into Bengal and Assam wings. After
29029-523: The movement were printed and published through the Islamic Bookstore in Lebanon owned by Zuhayr Shawish. The early leaders of Salafiyya like Sayyid Rashid Rida (d. 1935), Jamal al-Din Qasimi (d. 1914), etc. had considered traditionalist theology as central to their comprehensive socio-political reform programme. Rashid Rida, for instance, argued that Athari theology represented Sunni orthodoxy ,
29232-679: The movement's practices are noticeably different from the Hanafi madh'hab (legal school) which predominates in South Asia; the men hold their hands above the navel when lined up for congregational prayer, raise them to the level of their heads before bowing, and say "Ameen" out loud after the prayer leader. Ahl-i Hadith call for a return to the first principles and for a revival of "the original simplicity and purity to faith and practices." They are also opposed to foreign customs and beliefs that crept into Muslim societies as well as foreign philosophical thoughts and Sufi mystical concepts such as Ma'rifat . The movement also distinguished itself from
29435-452: 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. Although Muhammad Ibn 'Abd al-Wahhab (d. 1792 C.E/ 1206 A.H) had personally rejected the practice of Taqlid , Wahhabi scholars favoured following the Hanbali madhhab and generally permit Taqlid in following Fatwas (juristic legal opinions) and encourages following
29638-448: The native languages, making divorce procedure easy and accessible to women, rejecting triple Talaq , authorising marriage contracts between poor and affluent classes of the society, etc. Other key themes include living a pious and disciplined life by working hard; and attainment of Ihsan (spiritual perfection) through virtuous deeds. While the movement became popular amongst the affluent urban classes, it also has considerable sway in
29841-624: The need for a lexical injection in Arabic, to suit concepts of the industrial and post-industrial age (such as sayyārah سَيَّارَة 'automobile' or bākhirah باخِرة 'steamship'). In response, a number of Arabic academies modeled after the Académie française were established with the aim of developing standardized additions to the Arabic lexicon to suit these transformations, first in Damascus (1919), then in Cairo (1932), Baghdad (1948), Rabat (1960), Amman (1977), Khartum [ ar ] (1993), and Tunis (1993). They review language development, monitor new words and approve
30044-424: The one whose sound is heard but whose person remains unseen. Now the term al-hatif is used for a telephone. Therefore, the process of tawleed can express the needs of modern civilization in a manner that would appear to be originally Arabic. In the case of Arabic, educated Arabs of any nationality can be assumed to speak both their school-taught Standard Arabic as well as their native dialects, which depending on
30247-435: The opposing Barelwi movement, the Ahl-i Hadith remain similar to yet distinct from Salafists. According to Islamic scholar Muhammad Asadullah al-Ghalib , the aim and objective of the Ahl-i Hadith movement is: "To earn the satisfaction of Allah by preaching and establishing unmixed Tawheed and by following properly the Kitab and Sunnah in all spheres of life. The social and political aim of Ahle Hadeeth Movement
30450-461: The opposing theological doctrines of Ibn Taymiyya to address new challenges. Other major figures in the movement included 'Abd al-Razzaq Al-Bitar , Jamal al-Din al-Qasimi , Tahir al-Jazairi , etc. 'Abd al-Razzaq Al-Bitar (the grandfather of Muhammad Bahjat al Bitar , a disciple of Rashid Rida) was the leader of the more traditional branch of the reform trend, which would become the Salafiyya of Damascus. Years later, Rashid Rida would describe him as
30653-549: The overhaul of Arabic grammar first proposed by Al-Jahiz 200 years prior. The Maghrebi lexicographer Ibn Manzur compiled Lisān al-ʿArab ( لسان العرب , "Tongue of Arabs"), a major reference dictionary of Arabic, in 1290. Charles Ferguson 's koine theory claims that the modern Arabic dialects collectively descend from a single military koine that sprang up during the Islamic conquests; this view has been challenged in recent times. Ahmad al-Jallad proposes that there were at least two considerably distinct types of Arabic on
30856-427: The owners of the library starting from 1912 and together published classical works, Hanbali treatises, pro- Wahhabi pamphlets, etc. as well as numerous articles through their official journal " Al-Majalla al-Salafiyya ". The immense popularity of the term at the time caused the Catholic Orientalist scholar Louis Massignon to mistakenly associate the label with Jamal al-Din Afghani and Muhammad 'Abduh, which became
31059-422: The passion for revival of Hadith sciences . After the establishment of Third Saudi State and oil boom , the Saudi Sheikhs would repay their debts by supporting Ahl-i-Hadith through finances as well as mass publications. Mufti Muhammad ibn Ibrahim 's teachers also included students of Ahl-i-Hadith scholars and he too made efforts to support the South Asian Ahl-i-Hadith cause. After Mufti Muhammad, Ibn Baz as
31262-454: The peculiarity of its methodology, Salafis enjoy a relatively less rigid scholarly hierarchy of authorities ( ulema ). Most Salafis unlike other traditional and pre-modern Muslims do not subscribe to a hierarchy that rigorously "constrains and regulates... the output of opinions". As an interpretive community, Salafi tradition, "in contrast to other Muslim traditions of learning", is "relatively open, even democratic". Contemporary proponents of
31465-625: The poor and working class in the region, are anathema to Ahl-i 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 . In the 1920s, the Ahl-i Hadith opened a center for their movement in Srinagar . Followers of the Hanafi school of law, forming the majority of Muslims in Jammu and Kashmir , socially boycotted and physically attacked Ahl-i Hadith followers, eventually declaring such followers to be apostates and banning them from praying in mainstream mosques. From
31668-486: The principle of ijtihad , which gave Hadith the right of primacy over the rulings of the juristic schools. This particular trend in Shah Wali Allah's thought became the starting point of Ahl-i-Hadith movement... The Ahl-i-Hadith movement which was started in India in the nineteenth century was quite different from that of Wahhabism , because it drew its inspiration not from Muhammad bin 'Abd al-Wahhab of Najd but from his Indian contemporary Shah Waliullah of Delhi. At
31871-410: The re-orientation of Fiqh (Islamic Jurisprudence) away from Taqlid (adherence to the legal precedent of a particular Madhhab ) and directly back to the Prophet , his Companions and the Salaf . This preferred return to the pure way of the Prophet is termed " Ittiba " (following the Prophet by directly referring to the Scriptures). In legal approach, Salafis are divided between those who, in
32074-402: The reform tradition of Shah Waliullah Dehlawi (1703–1762) whom the adherents regard as its first modern member. They also draw upon the teachings of his son Shah 'Abd al-Aziz Muhaddith Dehlavi , his follower Syed Ahmed Barelvi , and the Yemenite Qadi Muhammad al-Shawkani (whom they regard as Shaykh al-Islam ). Siddiq Hasan Khan's father studied under Shah Abd al-Aziz and Syed Nazir Husain
32277-410: The region may be mutually unintelligible. Some of these dialects can be considered to constitute separate languages which may have "sub-dialects" of their own. When educated Arabs of different dialects engage in conversation (for example, a Moroccan speaking with a Lebanese), many speakers code-switch back and forth between the dialectal and standard varieties of the language, sometimes even within
32480-506: The resources of Muslim principality of Bhopal at his disposal, Muhaddith Nawab Siddiq Hasan Khan became a strong advocate the Ahl-i-Hadith cause in India. Suffering from the instabilities of 19th-century Arabia, many Wahhabi ulema would make their way to India and study under Ahl-i-Hadith patronage. Prominent Saudi scholars like Hamad ibn 'Atiq would make correspondence with Siddiq Hasan Khan; requesting him to send various classical works, due to scarcity of classical treatises amongst
32683-407: The restoration of an Islamic Caliphate through military struggle against European colonial powers . However, contemporary Salafiyya are dominated by Purists who eschew politics and advocate Islamic Political Quietism . Contemporary Purist Salafism , widely known as "the Salafi Manhaj " emerged from the 1960s as an intellectual hybrid of three similar, yet distinct, religious reform traditions:
32886-471: The rise of Western colonialism across many parts of the Islamic world . Between the eighteenth and the twentieth centuries, these reformist movements called for a direct return to the Scriptures, institutional standardisations and jihad against colonial powers. The movement developed across various regions of the Islamic World in the late 19th century as an Islamic response against the rising European imperialism . The Salafi revivalists were inspired by
33089-501: The rival Deobandi movement as a counterbalance to Iranian influence. [REDACTED] Politics portal Its adherents oppose Taqlid . They reject being bound by the four mainstream Islamic jurisprudential Mad'habs , and the four Imams . Hence they are known as ghair muqallidīn (non-conformists). They repudiate the traditions of the schools of jurisprudence and consider it permissible to seek guidance directly from Qur'an and authentic Hadith . This set them in opposition to
33292-435: The rule of the British Raj , no accurate census was ever taken of the movement's exact number of followers. The group itself claims 22 million followers in India (out of a population of 1396 million) and 10 million in Pakistan (out of a population of 227 million), as well 25 millions in Bangladesh with strongholds in 40 districts of the country. In the United Kingdom, the Ahl-i Hadith movement maintains 42 centers and boasts
33495-429: The rural regions. According to Professor Abdul Ali, former chairman and Director of the Department of Islamic Studies , Aligarh Muslim University : "The Ahl-i-Hadith movement was inspired by the school of thought of Shah Wali Allah of Delhi, who in the eighteenth century, imparted renewed emphasis on the study of Hadith , and raised his voice against the principle of taqlid in legal matters by justifying
33698-458: The same sentence. The issue of whether Arabic is one language or many languages is politically charged, in the same way it is for the varieties of Chinese , Hindi and Urdu , Serbian and Croatian , Scots and English, etc. In contrast to speakers of Hindi and Urdu who claim they cannot understand each other even when they can, speakers of the varieties of Arabic will claim they can all understand each other even when they cannot. While there
33901-469: The same time... both these movements had some elements of religious purification in their rejection of taqlid and innovation." The Wahhabi movement was a revivalist movement that emerged in the Arabian Peninsula in the 18th century, and shared reformist , traditionalist heritage of Ahl-i Hadith . During the late 19th century, Wahhabi scholars would establish contacts with Ahl-i-Hadith and many Wahhabi students would travel to South Asia to study under
34104-434: The so-called (Indian) "Wahhabis", the movement emerged as a distinct group around 1864, having claimed the appellation of " Ahl-i Hadith " to highlight its commitment to the body of ḥadīth —statements attributed to Muhammad , validated through chains of transmission—and its political quietism . The movement was noteworthy for its robust opposition to practices associated with the veneration of saints, which they regarded as
34307-412: The social elite both in South Asia and overseas. Alongside the Yemeni reformers, the teachings of Shāh Muḥammad Ismāʿīl Dehlvi (1779–1832 C.E) also became highly important in Ahl-i Hadith circles. Shah Muhammad's ground-breaking theological works like Taqwiyat al-īmān (Strengthening of the Faith), al-Ṣirāṭ al-Mustaqīm (The Straight Path), Yak Rūzī (One Dayer), etc. elucidated the core doctrines of
34510-458: The sole example of Medieval linguist Abu Hayyan al-Gharnati – who, while a scholar of the Arabic language, was not ethnically Arab – Medieval scholars of the Arabic language made no efforts at studying comparative linguistics, considering all other languages inferior. In modern times, the educated upper classes in the Arab world have taken a nearly opposite view. Yasir Suleiman wrote in 2011 that "studying and knowing English or French in most of
34713-427: The standard practice for Western scholars for much of the 20th century, at the expense of conceptual veracity. Salafis believe that the label " Salafiyya " existed from the first few generations of Islam and that it is not a modern movement. To justify this view, Salafis rely on a handful of quotes from medieval times where the term "Salafi" is used. One of the quotes used as evidence and widely posted on Salafi websites
34916-498: The standardization of these new terms throughout the Arabic-speaking world, and toward the development of Arabic as a world language . This gave rise to what Western scholars call Modern Standard Arabic. From the 1950s, Arabization became a postcolonial nationalist policy in countries such as Tunisia, Algeria, Morocco, and Sudan. Arabic usually refers to Standard Arabic, which Western linguists divide into Classical Arabic and Modern Standard Arabic. It could also refer to any of
35119-413: The strength of the Ummah (Muslim community) and enabled foreigners to gain control over Muslim lands . Hence, Rida held back from adopting an exclusivist attitude against Asharis during the first two decades of the 20th century. Beginning from the mid-1920s, this leniency gradually disappeared from Salafi activists and scholars to give way to a more partisan stance. Mahmud Shukri al-Alusi, for example,
35322-588: The subcontinent. Upon this, Shah 'Abd al-Aziz declared a decisive fatwa declaring India to be Dar-al Harb (abode of war). This was the first significant fatwa against colonial rule in the subcontinent that gave an indirect call to South Asian Muslims to fight colonial occupation and liberate the country. This decisive fatwa by Shah Waliullah's eldest son and successor, Shah 'Abd al Azeez, calling upon Muslims to strive to restore India back to Islamic rule , would greatly inspire his student Sayyid Ahmed Shahid and motivate him to plan for future Jihad . After
35525-448: The teachings of Shah Waliullah Dehlawi and galvanized through the South Asian jihad of Sayyid Ahmad Shahid ; the Wahhabi movement in Arabia ; the Padri movement of Indonesia ; Algerian Salafism spearheaded by Abdelhamid Ben Badis ; and others. The term Salafi as a proper noun and adjective had been used during the classical era to refer to the theological school of the early Ahl al-Hadith movement. The treatises of
35728-405: The teachings of classical theologians—in particular Ibn Taymiyya (1263–1328 CE/661–728 AH). These Salafis dismiss the 19th century reformers as rationalists who failed to interpret scripture in the most literal, traditional sense. Conservative Salafis regard Syrian scholars like Rashid Rida (d. 1935 CE/ 1354 AH) and Muhibb al-Khatib (d. 1969 CE/ 1389 AH) as revivalists of Salafi thought in
35931-401: The term had been turned by the British Raj into a political pejorative phrase; abusing its name to castigate its dissidents of being aligned with the movement of Ibn 'Abd-al-Wahhab of Arabia, (with which British empire had fought various wars ) and that the colonial authorities in had applied it to a wide range of anti-colonial Islamic reform movements. He distanced himself as well as
36134-608: The term. Both movements might have opposite approaches but advocate a belief that Islam has been altered and is in need of a return to a previous form of Islam allegedly practised by the Salafiyya . According to Bernard Haykel , "temporal proximity to the Prophet Muhammad is associated with the truest form of Islam" among many Sunni Muslims . Salafis are first and foremost religious and social reformers engaged in creating and reproducing particular forms of authority and identity, both personal and communal. They define [their] reformist project first and foremost through creedal tenets (i.e.,
36337-507: The testimony to worship God alone "only by means of what He has legislated", without partners, is adopted by the Salafis as the foundation of their faith. In the contemporary era, Ibn Taymiyya's writings on theology and innovated practices have inspired Salafi movements of diverse kinds. The increased prominence of these movements in the twentieth century has led to a resurgence in interest of the writings of Ibn Taymiyya far beyond traditional Salafi circles. Salafis commonly refer to Ibn Taymiyya by
36540-410: The title Shaykh al-Islām . Alongside Ibn Taymiyya, his disciples Ibn Qayyim al-Jawziyya , Ibn Kathir , Al-Dhahabi , etc. constitute the most referenced classical scholarship in Salafi circles. The scholarly works of Ibn Taymiyya, which advocate Traditionalist Creedal positions and intensely critique other theological schools, embody the theology of the Salafiyya school. Ibn Taymiyya also cited
36743-501: The towns where the inscriptions were discovered (Dadanitic, Taymanitic, Hismaic, Safaitic). However, most arguments for a single ANA language or language family were based on the shape of the definite article, a prefixed h-. It has been argued that the h- is an archaism and not a shared innovation, and thus unsuitable for language classification, rendering the hypothesis of an ANA language family untenable. Safaitic and Hismaic, previously considered ANA, should be considered Old Arabic due to
36946-421: The traditions of the "pious predecessors" ( salaf ), the first three generations of Muslims (the Islamic prophet Muhammad and the Sahabah [his companions], then the Tabi'in , and the third generation, the Tabi' al-Tabi'in ), who are believed to exemplify the pure form of Islam . In practice, Salafis claim that they rely on the Qur'an , the Sunnah and the Ijma (consensus) of
37149-399: The treatises of any particular schools of law, and refer to the books of all madhhabs . Following Ibn Taymiyya and Ibn Qayyim , these scholars accept the rich literary heritage of Sunni Fiqh and consider the literature of the four Sunni law-schools as beneficial resources to issue rulings for the contemporary era. At the far end of the spectrum, some Salafis hold that adhering to taqlid
37352-451: The tutelage of other notable students of Shawkani such as Nāṣir al-Ḥāzimī, ʿAbd al-Qayyūm Buḍhānawī and the Bhopali scholar Ḥusayn b. Muḥsin al-Yamanī. Syed Nazeer Husain from Delhi and Siddiq Hasan Khan of Bhopal drew primarily on the work of hadith scholars from Yemen in the early years of the movement, reintroducing the field into the Indian subcontinent. Their strong emphasis on education and book publishing has often attracted members of
37555-494: The usage of logic with regards to textual interpretations, Salafi scholars also reduce the importance given to medieval legal manuals and texts, giving more priority to the texts from the early generations of the Salaf . Salafis favor practical implementation as opposed to disputes with regards to meanings, meaning may be considered either clear or something beyond human understanding. As adherents of Athari theology , Salafis believe that engagement in speculative theology ( kalam )
37758-475: The usage of the term to denote them has become outdated today. Abduh's more orthodox student Rashid Rida followed hardline Salafism which opposed Sufism , Shi'ism and incorporated traditional madh'hab system. Rida eventually became a champion of the Wahhabi movement and would influence another strand of conservative Salafis. In the modern academia, Salafism is commonly used to refer to a cluster of contemporary Sunni renewal and reform movements inspired by
37961-694: The wider Salafiyya movement. However, contemporary Salafis follow a literalist approach with a "heavy reliance on hadith", looking up to Ibn Taymiyya and his disciples like Ibn Kathir , Ibn Qayyim , etc. whom they regard as important classical religious authorities. Major contemporary figures in the movement include al-Albani , Taqi al-Din al-Hilali , ibn 'Uthaymin , Ibn Baz , Ehsan Elahi Zahir , Muhammad ibn Ibrahim , Rashid Rida , Thanā Allāh Amritsari , Abd al-Hamid Bin Badis , Zubair Ali Zaee , Ahmad Shakir , Saleh Al-Fawzan , Zakir Naik , Abdul-Ghaffar Hasan , Sayyid Sabiq , Salih al-Munajjid , Abd al-Rahman Abd al-Khaliq , Muhammad al-Gondalwi , etc. In
38164-543: The works of Hanbali theologian Ahmad Ibn Taymiyya , whose call to follow the path of Salaf , inspired their name. The early phase of this tradition sought a middle-way that synthesised between 'ilm and Tasawwuf . Damascus , a major centre of Hanbali scholarship in the Muslim World, played a major role in the emergence and dissemination of the ideas of this early trend of the Salafiyya . Some scholars in this phase like Amir 'Abd al-Qadir al-Jaza'iri , re-interpreted Ibn Arabi 's mystical beliefs and reconciled them with
38367-451: The world have classes that teach Arabic as part of their foreign languages , Middle Eastern studies , and religious studies courses. Arabic language schools exist to assist students to learn Arabic outside the academic world. There are many Arabic language schools in the Arab world and other Muslim countries. Because the Quran is written in Arabic and all Islamic terms are in Arabic, millions of Muslims (both Arab and non-Arab) study
38570-424: Was Abd al-Aziz Ibn Baz , who was highly influenced by the Indian Ahl-i-Hadith . Another son of Sa'd Ibn Atiq as well as other prominent Najdi scholars from Al Ash-Shaykh would study with the Indian Ahl-i-Hadith during the 19th and early 20th centuries. Ahl-i Hadith leader Nawab Sīddïq Hasān Khán (1832–1890 C.E/ 1248–1307 A.H) nevertheless strongly objected to the usage of the term "Wahhabi"; viewing it as
38773-480: Was a master of theology and hadith . For the Islamist Muslim Brotherhood , Bitar's studies of Islam and the Arabic language were an asset for Islamic Renaissance . Syrian Salafiyya tradition that emerged in late nineteenth century consisted of two divergent tendencies: an apolitical Quietist trend and a "Salafi-Islamist hybrid". The early Salafiyya led by Rashid Rida was dominated by revolutionary Pan-Islamists who had socio-political goals and advocated for
38976-439: Was a student of the Muhaddith Shah Muhammad Ishaq, a grandson of Shah Waliullah Dehlawi. Due to their reliance on the Qur'an and Hadith only and their rejection of Qiyas (analogical reasoning) in Islamic law , the modern-day Ahl-i Hadith are often compared to the older Zahiri school of Fiqh (Islamic law), with which the Ahl-i Hadith consciously identify themselves. Shah Ismail Dehlvi 's book Taqwiyat-ul-Iman
39179-711: Was a traditionist thesis kept alive within the Hanbali school of law. The Wahhabi movement, under the leadership of Muhammad Ibn Abd al-Wahhab , forcefully revived Hanbali traditionism in 18th century Arabia . Influenced by the Hanbali scholars Ibn Taymiyya (d. 728/1328) and Ibn Qayyim al-Jawziyya (d. 751/1350); the teachings of Ibn 'Abd al-Wahhab were also closely linked to the formulation of proto-Hanbalism expounded by early Hanbali writers 'Abd Allah ibn Ahmad (d. 290/903), Abu Bakr al-Khallal (d. 311/923) as well as non-Hanbali scholars like Ibn Hazm , whom he cited frequently. Indian Hadith specialist Shah Waliullah Dehlawi , while rejecting Taqlid , also emphasised on involving
39382-506: Was also a reputed scholar. These three theologians prepared the spadework of Tariqah-i-Muhammadiyya , the reform movement that would be known as the Indian "Wahhabi movement". During his last years, Shah 'Abd al-Aziz would give his cloak to Syed Ahmed Bareilly appointing him as his successor. Sayyid Ahmed would campaign against the corruption of various Sufi orders , and initiate his disciples into Tariqah-i-Muhammadiya ("Muhammadiyya Order"). The disciples in this order were required to make
39585-514: Was also accompanied by an emphasis on strict adherence to Qur'an and Hadith . Kadızadelis (also Qādīzādali ) was a seventeenth-century puritanical reformist religious movement in the Ottoman Empire that followed Kadızade Mehmed (1582-1635), a revivalist Islamic preacher. Kadızade and his followers were determined rivals of Sufism and popular religion . They condemned many of the Ottoman practices that Kadızade felt were bidʻah "non-Islamic innovations", and passionately supported "reviving
39788-571: Was an important part of the doctrine of the forefathers ( madhhab al-salaf ). Despite this, the Salafi reformers during this era were more concerned with pan-Islamic unity and hence refrained from accusing the majority of their co-religionists of being heretics; professing their creedal arguments with moderation. Jamal al-Din Qasimi decried sectarianism and bitter polemics between Atharis and followers of other creedal schools , despite considering them unorthodox. For Rashid Rida, intra-Sunni divisions between Atharis and Ash'arites, were an evil that weakened
39991-453: Was championed by Rashid Rida and his disciples across the Islamic World, advocating a literalist understanding of the Scriptures. They were also characterised by a militant hostility to Western imperialism and culture. In addition to condemnations of tomb visits, popular Sufi practices, brotherhoods, miracles and mystical orders; Rida's criticism of Sufism extended to all of it and beyond the critiques of his fellow Salafi comrades. He questioned
40194-428: Was closely monitoring the socio-political developments in the subcontinent. British were gaining ascendancy in India by capturing power in Bengal , Bihar and Orissa . In 1799, British defeated the Kingdom of Mysore in the Fourth Anglo-Mysore War . When the British armies entered Delhi in 1803 , the Mughal Empire was turned into a protectorate of British East India Company , thus gaining political supremacy in
40397-492: Was influenced by Ahl-i-Hadith in the subcontinent would also be active the reform movements in Syria . Syrian Islamic scholar Muhammad Nasir al-Din al-Albani too would be highly influenced by Ahl-i-Hadith and would be known as an excellent Muhaddith . The Salafiyya Ulema shared with the Ahl-i-Hadith , a common interest in opposing various Sufi practices, denounce Taqlid (blind following), reviving correct theology and Hadith sciences . Leading proponents of
40600-424: Was less divisive and provided a more reliable basis of faith than Ash'arism . According to Rida, Salafi creed was easier to understand than Kalam (speculative theology) and hence granted a stronger bulwark against the dangers posed by atheism and other heresies. Salafi reformers also hailed the medieval theologian Ibn Taymiyya as a paragon of Sunni orthodoxy and emphasized that his strict conception of Tawhid
40803-418: Was more uncompromising in his defense of Salafi theology than Rida and Qasimi. The hardening of Salafi stance was best represented by Rashid Rida's disciple Muhammad Bahjat al Bitar (1894–1976) who made robust criticisms of speculative theology , by compiling treatises that revived the creedal polemics of Ibn Taymiyya. One such treatise titled " Al-Kawthari wa-ta'liqatuhu " published in 1938 strongly admonishes
41006-424: Was rooted in reviving Ibn Taymiyya's theology as the solution to rectify the decline and disintegration of the Islamic World. Salafiyya movement took a much more conservative turn under Rida's mantle and became vehemently critical of the clerical establishment. Rida's doctrines deeply impacted Islamist ideologues of the Muslim Brotherhood such as Hasan al-Banna (d. 1949) and Sayyid Qutb (d. 1966) who advocated
41209-419: Was the " Najdi Sheikh " 'Abd al-Haqq Benarasi who had returned from Yemen and became the first scholar to teach the doctrines of Yemeni theologian Al-Shawkani in South Asia. Benarasi was Khan's Hadith master in Delhi; teaching him doctrines such as rejection of shirk , bid'ah , Taqlid , etc. and became influential in laying the doctrinal foundations of the later Ahl-i Hadith . Khan also had studied under
#916083