Academic literature on the topic 'Radical Salafism'
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Journal articles on the topic "Radical Salafism"
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Sedgwick, Mark. "Contextualizing Salafism." Tidsskrift for Islamforskning 4, no. 1 (May 24, 2010): 75. http://dx.doi.org/10.7146/tifo.v4i1.24587.
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The importance of Salafism, both in the Muslim world and in Europe, has been quickly grasped by scholars and by governments, and some excellent studies of Salafism in individual countries have been published. Methodological and analytical problems, however, remain. One problem is defining the topic: what is and what is not Salafi? Classification is not assisted by internal divisions within the Salafi movement that result in disagreement among Salafis themselves as to who and what is and is not Salafi, nor by the way in which Salafis do not always describe themselves as Salafi, often preferring ahl al-sunna wa’l-jama’a, sometimes shortened to plain “Sunni,” terms which could, of course, describe almost any non-Shi’i Muslim. A related problem is that the term “Salafi” is sometimes applied by outsiders with little justification, often in the press, but also by authorities such as Hillel Fradkin, director of the Center for Islam, Democracy and the Future of the Muslim World at the Hudson Institute, a “conservative” American think tank, who classified the Muslim Brotherhood as Salafi, on the basis that they were part of “the worldwide Islamic phenomenon and movement variously known as Islamism, Salafism, radical Islam, militant Islam, political Islam and the like.”
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Nesprava, Mykola. "Theoretical Foundations of Radical Salafism." Ukrainian Religious Studies, no. 83 (September 1, 2017): 148–57. http://dx.doi.org/10.32420/2017.83.780.
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In M.Nesprava’s article "Theoretical Foundations of Radical Salafism", the presence of a conceptual core in the radical Salafism doctrine is shown and the main formation stages of this core are analyzed. Also, the role of the ideas by such authors as Ahmad ibn Hanbal, Muhammad ibn ʿAbd alWahhab, Syed Abul A'la Maududi and Sayyid Qutb in the formation of the conceptual core is argued. The characteristic aspects of the interpretation by radical Salafists of such concepts as tawhid, takfir and jihad are demonstrated.
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Poljarevic, Emin. "Global Salafism." American Journal of Islam and Society 31, no. 3 (July 1, 2014): 126–29. http://dx.doi.org/10.35632/ajis.v31i3.1059.
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Roel Meijer’s edited Global Salafism: Islam’s New Religious Movement, oneof the first collected works to broadly analyze contemporary Salafism as aglobal religious movement for English-speaking audiences, presents thismovement as a string of methods for approaching Islam’s canonical sources.Its many methodological ambiguities and tactical classifications enable it toincorporate a variety of local and international religious groups: those that rejectpolitical participation (e.g., “Scholastic Salafis”), embrace their society’sestablished political rules (e.g., “Sahwah Movement”), and seek radical transformationoften through violent means (e.g., “al-Qaeda”). In part, Salafismsymbolizes a varied scholarly attempt to disentangle long-simmering questionsabout conservative forms of Muslim activism, most of which concernthe ethics of how Muslims are to conduct their lives, perceive their individualand group identities, and understand the pious order of political and socialarrangements.The volume has two primary goals: (1) to reveal the diversity among themovement’s various groups and streams and (2) to reclaim the study ofSalafism from the field of security studies, which has, since 2001, influencedmuch of our overall understanding of this rather new religious phenomenon.The contributors challenge the widespread notion of Salafism as an exclusivelyviolent and intransigent Islamic movement by addressing the tensionsbetween basic Salafi doctrines (e.g., scriptural literalism, a sharp distinctionbetween in- and outsiders, and an active program for individual and communalreform), its supposed attraction to growing numbers of Muslims, and its intrinsiclinks to politics as well as to violence. The contributors argue that thesetensions have produced a whole range of consequences for primarily Muslim ...
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Kamali, Mohammad Hashim. "Salafism, Wahhabism and Radical Islam." ICR Journal 7, no. 4 (October 15, 2016): 542–44. http://dx.doi.org/10.52282/icr.v7i4.234.
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Although the term ‘Salafism’ has sometimes been applied to certain nineteenth to twentieth-century Islamic modernist thinkers, including the Egyptian Grand Mufti Mohammad ‘Abduh (d.1905) and Rashid Rida (d.1935), Salafism actually takes its origins from Ibn Taymiyyah’s (d.728/1328) essentially deconstructionist stance towards Islam’s scholastic legacy. In essence, Ibn Taymiyyah maintained that any position or ruling issued by a madhhab should be considered circumspect and unacceptable if not directly supported by a hadith text. On this basis, he denounced a number of common religious practices as ‘pernicious innovations’ (bid’ah) because they could not be traced to the hadith. Instead, he called for a return to what he believed to be the norms of the first two or three generations of Muslims - that is, to the norms of the al-salaf al-salih (‘righteous forebears’), hence the word ‘Salafi’. Ibn Taymiyyah believed that every apparent conflict between the Qur’an and Sunnah had been resolved either in the hadith or by a statement from the Salaf, effectively making the Qur’an completely subject to them.
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Kamali, Mohammad Hashim. "Salafism, Wahhabism and Radical Islam." Islam and Civilisational Renewal 7, no. 4 (October 2016): 541–44. http://dx.doi.org/10.12816/0035221.
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Morrow, John Andrew. "Radical Reform." American Journal of Islam and Society 26, no. 4 (October 1, 2009): 108–10. http://dx.doi.org/10.35632/ajis.v26i4.1366.
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Tariq Ramadan’s latest book, Radical Reform: Islamic Ethics and Liberation,consists of sixteen chapters divided into four major sections: “OnReform,” “ClassicalApproaches of the Fundamentals of Law and Jurisprudence,”“For a New Geography of the Sources of Law and Jurisprudence,”and “Case Studies.”The author commences by criticizing the process of ijtihad as it currentlyexists. Although it made things progress for centuries, he finds thatijtihad is highly inadequate, has not resolved the crises faced by Muslims,and has not produced the expected renewal. As far as taqlid is concerned,Ramadan argues that imitating past scholars makes Muslims believe thatthey can avoid today’s challenges by taking refuge in the past. Ijtihad, hebelieves, has always been behind the times, simply seeking to interpretIslamic law in light of new changes and developments in society. He is criticalof literalist, traditionalist, conservative, and culturally based interpretationsof Islam. Arab culture, he points out, is not Islam’s sole culture. Thusif Islam is truly a universal religion, it must provide its followers with themeans to approach cultural diversity.The author provides an intelligent criticism of Salafism, which confuseseternal principals with historical models and thereby reduces Islam’s universalityto the dream of an impossible return to the past and an irresponsible“nostalgia of origins.”As he points out, many Salafi reductionists cannot distinguishbetween religion and culture and therefore view diversity and socioculturalevolution as religious innovations. Not only is he critical of mosttraditional approaches to ijtihad, he is critical of virtually every Islamicmovement when it comes to their methods of implementing Islamic law ...
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Hafez, Mohammed M. "The Alchemy of Martyrdom: Jihadi Salafism and Debates over Suicide Bombings in the Muslim World." Asian Journal of Social Science 38, no. 3 (2010): 364–78. http://dx.doi.org/10.1163/156853110x499927.
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AbstractSuicide attacks by radical Islamists mainly target and harm their co-religionists. Whether in Iraq, Afghanistan or Pakistan, suicide bombers are increasingly directing their blows against Muslims, including non-combatants, they label apostates, infidels or collaborators with foreign powers. The culprits for this indiscriminate carnage are primarily radical Sunnis known as Jihadi Salafists. How could these Sunni radicals square their Islamic legitimacy with three clearly established prohibitions in Islam: Do not kill yourself, do not killing non-combatants, and do not kill fellow Muslims? Jihadi Salafists circumvent these commands by redefining the meaning of piety in Islam to frame their co-religionists as apostates and heretics outside the protective umbrella of Islam. They also give primacy to human intentionality in warfare to frame self-immolation as martyrdom, not suicide. Finally, they unearth rulings by medieval scholars that permit indiscriminate tactics during warfare to protect the collective interests of Muslims. The case of Al-Qaeda in Iraq and its indiscriminate suicide bombings illustrate these justifications.
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Redjosari, Slamet Muliono. "Salafi dan Stigma Sesat-Radikal." ISLAMICA: Jurnal Studi Keislaman 13, no. 2 (March 1, 2019): 305–24. http://dx.doi.org/10.15642/islamica.2019.13.2.305-324.
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This article describes the dynamics of da‘wah movement of Salafis and their response to its stigmatization as being heretical and radical. The phenomenon of radical movements with their terrorist actions shapes the stigma of being radical to the Salafis. The spread and acceleration of the Salafi movement have put the da‘wah of the traditionalists in trouble. The stigma of Salafis as being radical and heretical results in the resistance against the Salafis to stop their da‘wah in many places. The stigmatization of the Salafis as being radical and intolerant drives the Salafis to show their identity as unidentical with the stigmatization. A number of persecution towards the Salafis is the implication of this stigma. This article is resulted from interviews with Salafi figures and d?‘?s who felt annoyed with the stigmatization. The appearance of Salafis which resembles those stigmatized as radicals lead to the emergence of public opinion that the Salafis are radical, while on the contrary, this article finds that the Salafis in fact fight against radical thoughts that lead to radical and terrorist actions.
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Hartung, Jan-Peter. "“He’s Just a Man!”: Pashtun Salafists and the Representation of the Prophet." Die Welt des Islams 60, no. 2-3 (May 27, 2020): 170–204. http://dx.doi.org/10.1163/15700607-06023p02.
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Abstract Against the widespread understanding that Salafism in Pashtun religious circles owes its establishment to the close interaction with Arab representatives of that current since the resistance to the Soviet occupation of Afghanistan between 1979 and 1990, a theologically quite radical form had indigenously emerged already in the late 1940s. This current, originating in the small town of Panjpīr in Pakistan’s Khyber Pakhtunkhwa province, stands out by a rigid Salafī epistemology.
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Kosmynka, Stanisław. "The problem of radical Salafism in Sweden in the context of terrorist threats." Przegląd Europejski, no. 4-2020 (December 14, 2020): 117–30. http://dx.doi.org/10.31338/1641-2478pe.4.20.9.
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The article demonstrates the phenomenon of the radical Salafism in Sweden in the context of terrorist threats. Due to the radicalisation of terrorism, it is an important problem that also affects many other European and non-European countries. The aim of the article is the analysis of the background of the activity of some radical groups and the terrorist cells that make references to the character of this problem. The article refers to some social and economic conditions for violent radicalisation and its challenges for the security. It is focused on the most important dimensions of the counter-terrorism strategy implemented by the Swedish authorities to fight and prevent extremism. The methodological analysis is based on the integration of historical and system method and refers to Marc Sageman’s theory of the jihadist networks, which is more appropriate to understand how they appear and operate. The main conclusion of the article is that jihadist extremism has appeared in the multicultural society which is based on the idea of integration and inclusion. Sweden has implemented the multidimensional and integrated counter-terrorism policy to prevent violent extremism. Regarding the positive attitudes towards immigrants still are the majority, it should be emphasised that the terrorist threat fuels the anti-immigration orientation.
Dissertations / Theses on the topic "Radical Salafism"
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Ainine, Bilel. "Islam politique et entrée en radicalité violente. Le cas des salafistes radicaux violents algériens." Thesis, Université Paris-Saclay (ComUE), 2016. http://www.theses.fr/2016SACLV092/document.
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Résumé : Cette thèse s’intéresse à la question de la radicalisation violente chez les salafistes algériens. Elle tente de comprendre comment s’effectue le glissement d’un militantisme (ou d’une sympathie) en faveur d’un islam politique légal, vers un activisme clandestin versé dans l’action violente sous le seau du djihad armé. Saisir le cheminement de cette entrée en radicalité, nous amène d’abord à réfléchir sur la radicalisation de la pensée religieuse comme première étape du processus étudié. L’engagement au profit du djihad est ensuite tributaire d’une construction (ou reconstruction) identitaire fondée sur un renversement moral de l’ordre socioreligieux établi. Les représentationsqui en émanent sont le produit d’une socialisation de l’individu à une pensée radicalisée qui, lorsqu’elle est combinée à d’autres variables facilitatrices ou incitatrices, le prédispose à passer à l’acte. Ainsi, au niveau macro, les opportunités/menaces agissent comme des facteurs facilitateurs ou précipitateurs dans l’engagement armé ; la répression et la fermeture du champ politique sont à ce titre, les variables les plus redondantes dans l’explication de l’entrée en radicalité chez les salafistes algériens. Au niveau méso et micro, l’influence des réseaux préconstitués (organisations armées, réseaux de soutiens logistiques…) et des liens sociaux (amis, voisins, famille…) pèse lourdement sur le choix de l’engagement collectif et individuel. Enfin, les chocs moraux et les récits mémoriels sur la répression subie peuvent aussi nous éclairer à saisir un certain nombre de trajectoires de radicalisation violente chez les djihadistes algériensAbstract : This thesis focuses on the issue of violent radicalization among Algerian Salafists. It tries to understand how is the shift of activism (or sympathy) for a legal political Islam to a clandestine activism poured into violent action in the bucket of armed jihad. Enter the path of the entry into radicalism, leads us first to reflect on the radicalization of religious thought as a first step in the process studied. The commitment in favor of jihad is then dependent on a construction (or reconstruction) of identity based on moral overthrow of the established socio-religious order. The representations that come in are the product of socialization of the individual to a radicalized thought which, when combined with other variables or incentive-facilitators, predisposes to pass the act. Thus, at the macro level, opportunities / threats act as facilitators factors or precipitators in the armed engagement; repression and the closure of the political field as such are the most redundant variables in explaining the entry into radicalism among Algerian Salafists. At the meso and micro level, the influence of pre-made networks (armed organizations, logistic support networks ...) and social connections (friends, neighbors, family ...) weighs heavily on the choice of the individual and collective commitment. Finally, moral shocks and stories on the memorial suffered repression may also enlighten us to enter a number of violent radicalization trajectories among Algerian jihadists
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Weeks, Douglas M. "Radicals and reactionaries : the polarisation of community and government in the name of public safety and security." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/3416.
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The contemporary threat of terrorism has changed the ways in which government and the public view the world. Unlike the existential threat from nation states in previous centuries, today, government and the public spend much of their effort looking for the inward threat. Brought about by high profile events such as 9/11, 7/7, and 3/11, and exacerbated by globalisation, hyper-connected social spheres, and the media, the threats from within are reinforced daily. In the UK, government has taken bold steps to foment public safety and public security but has also been criticised by some who argue that government actions have labelled Muslims as the ‘suspect other'. This thesis explores the counter-terrorism environment in London at the community/government interface, how the Metropolitan Police Service and London Fire Brigade deliver counter-terrorism policy, and how individuals and groups are reacting. It specifically explores the realities of the lived experience of those who make up London's ‘suspect community' and whether or not counter-terrorism policy can be linked to further marginalisation, radicalism, and extremism. By engaging with those that range from London's Metropolitan Police Service's Counterterrorism Command (SO15) to those that make up the radical fringe, an ethnographic portrait is developed. Through that ethnographic portrait the ‘ground truth' and complexities of the lived experience are made clear and add significant contrast to the aseptic policy environment.
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Baranec, Tomáš. "Vojna proti terorizmu a vojna teroru: Analýza post-transformačného separatizmu Kremeľ, radikálny Salafizmus a post-sovietsky Dagestan na ceste od mieru k násiliu." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-324940.
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After 1999 the situation in then relatively stable Dagestan started to deteriorate swiftly. However, unlike in the cases of previous separatist movements which sprung up in some parts of the Russian Federation after the demise of the USSS, Dagestani separatists did not officially gather under the flags of nation but under the flags of Islam. Soon, Dagestan entered a period of instability and violence which turned into a vicious circle of bloodshed. In a short period of time, Dagestan radically turned from stability to large scale violence, which makes it necessary for us to understand the factors responsible for the current situation. The following thesis analyses the development of Dagestan after the collapse of the USSR, from the stable period of the 90s till these days, which are characterized by omnipresent violence. Employing the theoretical knowledge collected by other scholars and analyzing similar separatist movements in other parts of the post-socialist world, taking into account the specifics the North Caucasus region, this study attempts to identify the factors (grassroots) which caused the rise of Dagestani insurgence. In comparison with the Chechen separatism of the early 90s, it uncovers the roots and the real face of the "new wave" of insurgency which flooded Dagestan and started to...
Books on the topic "Radical Salafism"
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Jahroni, Jajang, and Jamhari. Gerakan salafi radikal di Indonesia. Jakarta: RajaGrafindo Persada, 2004.
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Radical Islam in America: Salafism's journey from Arabia to the West. Washington, D.C: Potomac Books, 2011.
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Hafez, Mohammed M. Apologia for Suicide. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190656485.003.0007.
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Suicide attacks have become a conventional tactic in the arsenal of militant Islamists. Yet suicide is strictly prohibited in the Islamic heritage. Radical Salafists have succeeded in framing suicide attacks as religiously permissible, indeed venerable, by elevating human intentionality above textual forms of authority, and by euphemistically labeling such acts as martyrdom. They have also inferred a normative paradigm from Islam’s formative generations, pointing to examples of excessive risk-taking by the Prophet’s companions. In making these rationalizations, Salafist jihadists have cast aside their strict constructionist ethos and unveiled figurative meanings (ta’wil) in original verses and traditions to permit acts of self-immolation. In other words, in seeking to affirm their religious authenticity, they have violated their Salafist methodology. This methodological slippage has permitted other interpretive innovations, such as the permissibility of killing civilians and coreligionists in the course of justified warfare.
Book chapters on the topic "Radical Salafism"
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Wagemakers, Joas. "The Transformation of a Radical Concept." In Global Salafism, 81–106. Oxford University Press, 2014. http://dx.doi.org/10.1093/acprof:oso/9780199333431.003.0004.
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Meijer, Roel. "Saudi Arabia: Islam and Saudi Arabia’s counterterrorism strategy." In Non-Western responses to terrorism, 343–63. Manchester University Press, 2019. http://dx.doi.org/10.7228/manchester/9781526105813.003.0014.
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Saudi Arabia’s counter-terrorism strategy of the first decade on the twenty first century has been widely acclaimed as highly successful and presented as an example for other Muslim countries. The strategy was developed after the bomb attacks of AlQaida on the Arabian Peninsula in 2003. The program is however deeply religious and is based on the reconversion of terrorists from a Jihadi-Salafism to a quietist and law abiding version of Salafism. The chapter goes into the religious terminology Saudi counter-terrorism program by labelling terrorism as religious “deviation,” radicals as people who have been led by their “passions” and are no longer rational and have diverted form the “middle way”. The article also shows how prominent religious scholars have become deeply involved in the state counter-terrorism program of “intellectual security”.
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Loimeier, Roman. "Reform in Context II: Northern Nigeria (and Niger)." In Islamic Reform in Twentieth-Century Africa. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9780748695430.003.0004.
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This chapter introduces northern Nigeria as the regional context for the emergence of both Sufi- and Salafi-oriented movements of reform. It shows again that neither movement of reform was monolithic but characterized by multiple splits. The chapter presents Abubakar Gumi as the first major representative of Salafi-minded reform in northern Nigeria and discusses the emergence of the ‘Yan Izala as the first Salafi-oriented movement of reform that also became a popular mass movement. Due to its conservative political positions, the ‘Yan Izala movement was challenged by more radical movements such as the “Islamic Movement” led by Ibrahim al-Zakzaki. Some radical movements eventually advocated jihad as in the case of the Boko Haram movement. Some ‘Yan Izala fractions, representing a second generation of Salafi-minded reformers, came to form the ahl al-sunna movement of reform which played a major role in the implementation of “political shariÝa” in the 2000s. The chapter finally compares the development of Salafi-oriented reform in northern Nigeria with developments in neighbouring Niger and shows that the failure of Salafi-minded reform in Niger was again linked with the different historical and social context.
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Sharief, Salah M. "The Influence of Sufism on the Sudanese Belt." In Orientālistika. Cilvēkzināšana un Āzijas aktualitātes, 80–95. LU Akadēmiskais apgāds, 2020. http://dx.doi.org/10.22364/luraksti.os.819.05.
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As of the last decade of the 20th century, the Middle East and Africa have been the birthplace of extremist organizations espousing a radical ideology, which encourages violence against the dissenters and branding them apostates. Organizations like Al-Qā’ida and Dā’ish/ISIL performed numerous terrorist acts around the world, but especially in the Middle East. Other Salafi organizations like Boko Haram also gained recognition in international media disproportionate to their actual size. This discourse was behind the coinage of the term ‘Islamic Terrorism’, which casts a shadow of suspicion on any member of the Muslim community worldwide and served as an impetus for the writing of this paper as a means of shedding light on other Muslim organizations, which arguably are much larger in scope and influence. At the same time, these organizations are peaceful in nature and characterized by an incomparable level of tolerance. In my quest for sources of both narratives, I traced the history of the advent and dissemination of Islam in Africa – such a diverse geographic, cultural, ethnic and religious setting. I discovered that whereas the advent of Islam in the northern part of the region (North Africa) unfolded relatively quickly through invasion, it entered the Sudanese Belt (an area from the red sea shore of modern-day Sudan in the East to today’s Mauritania by the Atlantic Ocean in the West) more gradually via trade relations and the influence of Sufi sheikhs. They lived with the people indigenous to the area and seamlessly weaved themselves into the fabric of the societies they came to counsel. This paper argues that the areas where Sufi Islam is present have been largely shielded from extremist ideologies, and the reverse is true for North Africa, where Islam arrived in a relatively short period of invasion. The argument is presented by looking at the example of modernday Sudan, which leads me to examine the phenomenon of Sufi orders entering political life through direct involvement by establishing political parties, which propelled them into direct confrontation with representatives of a different branch of the Islamic movement in politics, namely, the Islamists. Arguably, the strongest Islamist party in the Middle East and Africa of today is the Muslim Brotherhood. I look at the diverging values of the two. Where the Muslim Brotherhood is arguably seeking absolute political power through a rigid organizational structure, the Sufi orders have been integrating into the political life of the country of residence. I argue that this example constitutes an opportunity to renegotiate the social contract between different factions of the society and lay the foundation for a different Islamic narrative. One based on pluralism, tolerance and understanding, which has the potential to gradually transform the sociopolitical environment of the entire Sudanese Belt in this direction.