Relevant bibliographies by topics / Salafiyya

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Salafiyya'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Salafiyya"

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Lauzière, Henri. "THE CONSTRUCTION OF SALAFIYYA: RECONSIDERING SALAFISM FROM THE PERSPECTIVE OF CONCEPTUAL HISTORY." International Journal of Middle East Studies 42, no. 3 (July 15, 2010): 389a. http://dx.doi.org/10.1017/s0020743810000735.

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Scholars have long struggled with various and even conflicting historical narratives and definitions of Salafism (al-salafiyya), but a closer look at the history of the concept itself—rather than of the ideas for which it stands—goes a long way toward explaining the perennial confusion that has typified this religious orientation. This article examines the production of knowledge about Salafism as a conceptual construct and a typological category. It argues that although Salafi epithets have existed since the medieval period, they did not start referring to a religious concept known as salafiyya until the 1920s. By the same token, the widely accepted idea that salafiyya referred to an Islamic modernist movement in the late 19th and early 20th centuries is a historical fiction that originates with Louis Massignon. The history of Cairo's Salafiyya Press and Bookstore, however, sheds important light on the process by which the construction of Salafism took place.
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Ainouz, Mounir. "Reformbevægelsen: Liberal salafiyya i Marokko." Tidsskrift for Islamforskning 11, no. 1 (December 19, 2017): 108. http://dx.doi.org/10.7146/tifo.v11i1.102876.

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Formålet med denne artikel er at diskutere det marokkanske hybridfænomen, liberal salafiyya, sådan som det kom til udtryk i perioden 1930-1960. Fænomenet blev begrebsliggjort af den marokkanske tænker Muhammad ’Ābed al-Jābirī og blev deref ter defineret og afgrænset som en ideologisk skole, der opstod i Marokko i 1930’erne og fortsatte efter Marokko opnåede uafhængighed fra Frankrig i 1956. Al-Jābirī argumenterede for, at den liberale salafiyya voksede ud af en sammensmeltning af vestlig liberalisme og traditionel marokkansk salafisme under det franske protektorat (1912-1956). I Marokko kom den liberale salafiyya til at stå langt stærkere end i resten af den arabiske verden. Det blev et nationalt projekt understøttet af reformister som Allāl al-Fāsī and Muhammad al-Wazzānī, men også af Sultan Muhammad V og det konservative religiøse etablissement. De unge reformister fremlagde en “Plan de Réformes”, som krævede, at marokkanerne skulle indgå i en moderniseringsproces, men det franske protektorat afviste deres krav. Denne beslutning tilskyndede al-Fāsī og al-Wazzānī til at definere deres eget politiske projekt med henblik på at erstatte det traditionelle politiske system med et konstitutionelt monarki. Men efter en mere end fireårtier lang, sej kamp for indførelsen af et parlamentarisk system og moderne politiske institutioner, indså al-Fāsī og al-Wazzānī, at Marokko i den postkoloniale periode ikke var klar til at implementere deres politiske tanker. This article explores the Moroccan concept of liberal salafiyya between the 1930s and 1960s. The concept was defined by the Moroccan thinker Muhammad ‘Ābed al-Jābirī, who expounded the concept of an ideological school that originated in the 1930s and continued after Morocco regained its independence from France in 1956. Al-Jābirī argued that liberal salafiyya in Morocco arose from the merging of Western liberalism and Islamic traditional Salafism during the French colonial period (1912-1956). However, the ideologies of liberalism and Salafism had a different approach and adaptation in Morocco than the rest of the Arabic-Islamic world. This distinguishes Moroccan liberal Salafiyya from other expressions of Salafism in the Arabic world because it accepted liberalism as compatible with the fundamental principles of Salafiyya. Liberal Salafiyya was not only embraced by the Moroccan reformists Allāl al-Fāsī and Muhammad al-Wazzānī, but also by the Moroccan Sultan Muhammad V and the religious conservative establishment. The young reformists presented a “Plan de Réformes”, where they demanded that the Moroccans should be part of the modernization process. The colonial power rejected their demands. This decision encouraged al-Fāsī and al-Wazzānī to define their own political projects in order to substitute the traditional political system with constitutional monarchy. After more than four decades of activism and struggle for incorporating a parliamentary system and modern political institutions, al-Fāsī and al-Wazzānī realised, that postcolonial Morocco was not ready to incorporate their political views.
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Sander, Amrei. "Salafismus / salafiyya als historische Reformbewegung und ihr Einfluss auf islamische Strömungen der Gegenwart." Evangelische Theologie 79, no. 3 (June 1, 2019): 193–209. http://dx.doi.org/10.14315/evth-2019-790306.

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AbstractInitially Salafism/salafiyya was an Islamic reform movement that developed in contrast to the tradition of law schools and to Sufism. It was not only fed by different sources, but its contents were also adopted and appropriated by different Islamic movements of the present. This article intends to sketch the historical development and shed light on the multi-faceted movements that adopted basic contents from the salafiyya.
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Gambari, Yusuph Dauda. "A Critical Analysis of the Response of Ilorin Sufi Scholars to Anti-Sufi Uprising in the Seventies in Nigeria." Teosofia: Indonesian Journal of Islamic Mysticism 12, no. 1 (June 7, 2023): 75–98. http://dx.doi.org/10.21580/tos.v12i1.14504.

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Sufism has been trailed by different criticisms for a long period. Different Muslim communities across the Muslim world have experienced anti-Sufism drives but launched in Nigeria in the seventies as it was inaugurated and coordinated by Shaykh Abubakar Mahmud Gumi, who acted under the guise and influence of Wahhābiyya-Salafiyya. As a result, Sufis across communities started responding by either preaching or writing. Sufi scholars in Ilorin, a border community between the North and South, were among the early responders to anti-Sufism who took to writing. Therefore, this paper is a critical analysis of the contents of Rafḍ al-Shubuhāt, written as a response to anti-Sufi waves in the city. An exegetical method of research was adopted to determine the appropriateness of the Sufi scholars to the anti-Sufism campaign in the metropolis. The findings revealed that most of the Salafiyya’s claims are unfounded and lack the proof to establish their genuineness, while the responses of the Sufi are not only appropriate but are also laced with evidence from the Qur’an, Ḥadīth, and submissions of different scholars, some of whom were Salafiyya scholars. The book is therefore recommended for the defence of Sufism in contemporary times.Contribution: This study contributes to revealing the efforts to tackle the anti-Sufism movement initiated by Sufis scholars in Ilorin Nigeria, by writing a book entitled Rafḍ al-Shubuhāt, as a counter-opinion.
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Kobo, Ousman Murzik. "Shifting Trajectories of Salafi/Ahl-Sunna Reformism in Ghana." Islamic Africa 6, no. 1-2 (July 6, 2015): 60–81. http://dx.doi.org/10.1163/21540993-00602003.

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This article explores the shifting trajectories of Salafi-inclined reforms in Ghana since the 1950s. I illustrate that Ghanaian expressions of Salafism emerged in the 1950s from local doctrinal debates between members of the Tījāniyya Sufi brotherhood and those who opposed Sufism. The opposition against the Tījāniyya evolved to become part of the worldwide Salafi reform movement. Tracing the movement’s development, I illustrate further that the Ghanaian expressions of Salafism was neither homogenous nor static in its strategies of proselytization or its doctrinal emphases. Rather, many local Salafi scholars continuously defined and sharpened their ideas and strategies to accommodate changing local and global realities. Moreover, while seeking intellectual and financial support of Salafi sponsors in the Arab world, Ghanaian Salafis remained focused on local needs. The history of Ghanaian Salafiyya will thus sharpen our knowledge of the dynamism of global Salafiyya, and the processes by which local doctrinal concerns find affinities with debates in other parts of the Muslim world.
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Shavit, Uriya, and Fabian Spengler. "Converting to Salafiyya: Non-Muslims’ Path to the “Saved Sect”." Journal of Muslim Minority Affairs 41, no. 2 (April 3, 2021): 337–54. http://dx.doi.org/10.1080/13602004.2021.1957593.

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Sirry, Mun'im. "Jamāl al-Dīn al-Qāsimī and the Salafi Approach to Sufism." Die Welt des Islams 51, no. 1 (2011): 75–108. http://dx.doi.org/10.1163/157006011x556102.

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AbstractThis article problematizes the general assumption about the inherent anti-Sufi tendency of the Salafiyya by looking closely at the thought of the Syrian Salafi thinker Jamāl al-Dīn al-Qāsimī. The primary text analysed in this article is a brief chapter of Qāsimī's book Dalā'il al-tawhīd, entitled Butlān al-hulūl wa-l-ittihād (The Invalidity of Incarnation and Union). Here Qāsimī discusses the notions of hulūl (incarnation) and ittihād (union), and defends the idea of wahdat al-wujūd (unity of being) attributed to the shaykh akbar Ibn 'Arabī which led Qāsimī to stand up against the shaykh al-islām Ibn Taymiyya who accused Ibn 'Arabī of being a heretic. This article discusses Qāsimī's defense of Ibn 'Arabī within a broader context of the Salafi approach to Sufism. In this context, the case of Qāsimī presents us with an insight that the Salafis took a more nuanced position than is sometimes supposed. We will conclude with a brief reflection on how we could situate Qāsimī's view of Ibn 'Arabī within the ongoing debate about the relationship between the Salafiyya and Sufism in more recent scholarship.
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Ceylan, Rauf. "Neo-Salafiyya – Charakteristik und Attraktivität einer neuen fundamentalistischen Bewegung in Deutschland." Leviathan 44, no. 2 (2016): 187–205. http://dx.doi.org/10.5771/0340-0425-2016-2-187.

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Geoffroy, Eric, and Itzchak Weismann. "Taste of Modernity: Sufism, Salafiyya and Arabism in Late Ottoman Damascus." Studia Islamica, no. 94 (2002): 225. http://dx.doi.org/10.2307/1596236.

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Belhachmi, Zakia. "Al-Salafiyya, Feminism and Reforms in Twentieth Century Arab-Islamic Society." Journal of North African Studies 10, no. 2 (June 2005): 111–41. http://dx.doi.org/10.1080/13629380500252119.

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Dissertations / Theses on the topic "Salafiyya"

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SAAIDI, ABDELHADI. "Allal al fasi et la salafiyya." Strasbourg 2, 1998. http://www.theses.fr/1998STR20024.

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Au debut du xxeme siecle, le maroc voyait se developper un mouvement reformiste qui devint plus tard une force de resistance politique face au protectorat francais et un projet de reforme pour la societe marocaine au debut des annees de l'independance. Ce travail se propose de reflechir et etudier l'influence de la salafiyya sur la pensee de allai al-fasi a travers ses ecrits. Il comprend trois parties: la premiere est consacree a 1 etude du contexte historique dans lequel se developpa la salafiyya au maroc. Dans la deuxieme partie ,on parle du wahhabisme en orient, sa penetration au maroc et du renouveau du salafisme au xxeme siecle. La troisieme partie est consacree a l'etude de l'influence de la salafiyya sur la pensee de allai al-fasi; cette etude est axee sur les principaux themes de sa pensee a savoir, la religion, le nationalisme et la societe
At the beginning of the twentieth century a reformist movement developped itself extended in morocco. It became later on a force political resistance facing the french protectorate and in the early days of independance a project of reform of the moroccan society. This survey that comprises 3 parts proposes to think about and to examine the influence of salafiyya on the thought of allal al fassi through his writings. The first part is about the study of the historical context in wich the salafiyya developped itself in morocco. The second part deals with wahhabism in the orient, its penetration in morocco and the revival of salafism in the twentieth century. The third part is about the influence of salafiyya on the thought of allal al fassi, and is based on the main theme of his thought, that is to say religion, nationalism and society
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Aboulmajd, Abdeljalil. "Ibn Taymiyya et le mouvement Salafiyya en Orient et au Maghreb." Montpellier 3, 1988. http://www.theses.fr/1988MON30036.

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Ibn taymiyya fut theologien et jurisconsulte hanbalite (ne a harran en 1263, mort a damas en 1328). Ibn taymiyya s'est rendu celebre par ses fatawas et par ses cours d'exegese coranique auquel assistaient les grands ulama de damas. Le mouvement salafiyya est le mouvement de reforme religieux qui a ete fortement influence par ibn taymiyya
Ibn taymiyya was theologian and jurisconsult hanbalite (born in harran in 1263, died in damascus 1328). Ibn taymiyya was made famous by his fatawas and by his koranic courses which were attended by the ulama of damascus. The salafiyya mouvement is a religious reform mouvement that was strongly influenced by ibn taymiyya
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Elger, Ralf. "Zentralismus und Autonomie : Gelehrte und Staat in Marokko, 1900-1931 /." Berlin : K. Schwarz, 1994. http://catalogue.bnf.fr/ark:/12148/cb366843716.

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Hünseler, Niklas [Verfasser]. "Demokratie und Scharia : Vorstellungen politischer Herrschaft der Daʿwa Salafiyya, Ägyptischen Muslimbruderschaft und Wasaṭ-Partei / Niklas Hünseler." Baden-Baden : Ergon – ein Verlag in der Nomos Verlagsgesellschaft, 2020. http://d-nb.info/1222361434/34.

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Lauzière, Henri. "The evolution of the Salafiyya in the twentieth century through the life and thought of Taqi al-Din al-Hilali." Connect to Electronic Thesis (ProQuest), 2008. http://0-gateway.proquest.com.library.lausys.georgetown.edu/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3315457.

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Scharbrodt, Oliver Paul. "Reconciling religious dissidence in early Baha'ism and the Salafiyya : a comparative study of 'Abdul-Baha 'Abbas (1844-1921) and Muhammad 'Abduh (1849-1905)." Thesis, SOAS, University of London, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.427941.

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Zouaghi, Sabrina. "L'influence du salafisme dans le processus de rédaction de la nouvelle constitution tunisienne." Master's thesis, Université Laval, 2018. http://hdl.handle.net/20.500.11794/32535.

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Le présent mémoire tente d’apporter un éclairage nouveau sur le phénomène du salafisme et son implication au coeur du processus de constitution-making de la transition tunisienne en répondant à la question de recherche suivante : « les salafistes tunisiens, de par leur idéologie qui ne privilégie que la légitimité de leurs propres revendications et de par leurs actions qui ne favorisent pas la négociation, le compromis et la coexistence de différentes factions sociétales, ont-ils influencé le processus de rédaction de la nouvelle constitution tunisienne, et si oui, de quelle(s) manière(s) et quels ont été les impacts ? ». Les résultats du mémoire font état que les salafistes tunisiens ont influencé le processus constitutionnel, mais pas le contenu de la constitution. En effet, ils ont réussi à remettre sur la table la question de la charî’a dans les débats constitutionnels et plus particulièrement dans les discussions internes du parti Ennahda grâce à des formes de mobilisation parainstitutionnelle. Cependant, ces formes de mobilisation n’ont pas eu l’effet escompté d’inscrire la charî’a dans la nouvelle constitution. En réalité, le contexte socio-politique a plutôt favorisé l’exclusion des salafistes à cause de leurs discours qui discréditaient les autres factions sociétales et politiques et de leurs actions qui ne favorisaient pas la négociation, le compromis et la coexistence avec ces factions. Les salafistes, comme groupe social particulier qui attire les franges populaires de la société, véhiculent une idéologie religieuse entraînant des impacts politiques et sociaux qui les distingue de la majorité des Tunisiens. Si Ennahda entretenait certains objectifs communs avec les salafistes, ses deux partenaires politiques ne se retrouvaient pas dans une situation similaire, bien au contraire. Les salafistes, par leurs discours et leurs actions, empêchaient l’atteinte d’un compromis démocratique entre ces partis politiques et représentaient une menace pour les règles de garantismo qu’ils étaient en train de négocier. Ils exacerbaient la polarisation entre « islamistes » et « non-islamistes » et menaçaient la coexistence des deux camps. Lers intérêts paraissaient ainsi ne pas faire partie d’un consensus possible entre les factions les plus importantes qui ne considéraient pas les salafistes comme des acteurs significatifs au sein de la société tunisienne. Ils ont été dès lors exclus du jeu démocratique, à la fois des débats et du processus. La mise au rancart de leurs intérêts a été l’un des coûts à assumer pour Ennahda, afin d’assurer l’adoption de la nouvelle constitution tunisienne et la réussite de la transition démocratique.
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Lanzini, Lucia Anna <1989&gt. "Il partito al-Nur: studio sull'evoluzione politica del movimento salafita in Egitto." Master's Degree Thesis, Università Ca' Foscari Venezia, 2013. http://hdl.handle.net/10579/3847.

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Il lavoro di tesi prende in esame il partito salafita al-Nur, la formazione politica che ha ottenuto il maggior numero di voti dopo Libertà e Giustizia nelle prime elezioni del post-Mubarak. La riflessione su al-Nur si svolge alla luce di un precedente studio relativo alla corrente salafita, di cui è emanazione politica, in particolare nel contesto egiziano. L'ultima parte prevede un'analisi più ravvicinata delle tensioni e delle problematiche interne al partito e il confronto con la Fratellanza Musulmana.
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Bonci, Alessandra <1991&gt. "E' tutta Colpa della Religione? Alla Ricerca dei Fattori Esterni della Radicalizzazione del Movimento Salafita attraverso l'Analisi Comparata dei Casi Empirici di Tunisia e Xinjiang." Master's Degree Thesis, Università Ca' Foscari Venezia, 2016. http://hdl.handle.net/10579/8571.

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Lo scopo ultimo di questo lavoro è ricercare le modalità in cui il movimento Salafita opera e organizza le sue reti, al fine di comprendere meglio le sue dinamiche e trasformazioni. Obiettivo finale di tale studio è quello di mostrare che l'espansione del Salafismo a livello mondiale, generalmente segue un percorso preciso e replicabile, sotto condizioni specifiche. Questa ricerca è costituita da tre capitoli: il primo esplora i meccanismi del movimento Salafita aprendo con una descrizione dettagliata sullo stato dell'arte, su come è strutturato l'universo Salafita e quali sono i suoi teorici e personaggi chiave. Il secondo capitolo esamina invece il fenomeno Salafita contestualizzato in Tunisia, nello specifico prende in esame il gruppo Ansar al-Sharia e il suo ruolo all'interno della rete del Jihad Internazionale. Il terzo ed ultimo capitolo infine, verterà su un'analisi comparata del Salafismo jihadista nel suo habitat naturale, ovvero Ansar al-Sharia in Tunisia, paese musulmano sunnita, con il fenomeno Salafita nella regione cinese dello Xinjiang. Tale studio permette di constatare che il Salafismo può crescere e svilupparsi anche in contesti ampiamente differenti, tuttavia sotto precise condizioni politiche, sociali e religiose. Simile flessibilità mostra innanzitutto l'estremo dinamismo interno al movimento, il quale attecchisce e matura anche in barba alla struttura altamente dogmatica del credo Salafita. Successivamente, tale elaborato si focalizzerà, basandosi sulla letteratura esistente, sul grado di incidenza delle condizioni esterne sull' espressione violenta del movimento. L'obiettivo di simile ricerca si trova dunque nell'individuazione di una tendenza dinamica che possa ampliare la nostra comprensione circa il fenomeno del radicalismo di matrice Salafita; la speranza è che tale tendenza possa creare un modello di analisi riproducibile, libero da vincoli geografici e culturali.
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Green, Craig. "An analysis of the legitimacy and effectiveness of Salafee scholarship as an antidote to extremism." Thesis, 2019. http://hdl.handle.net/10500/25993.

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The label Salafee-Jihaadee has been used to categorize Islamic groups that espouse violence against the West and Muslim regimes. The typology of Salafee- Jihaadee is met with vehement disapproval and criticism from adherents to Salafism. For this reason, the portrayal of Salafees as violent extremists requires scrutiny. This study aims to make a unique contribution to knowledge of Salafism by surveying an extensive literature review, supplemented by interviews of known Salafee clerics based upon the premise that Salafism is an antidote to Islamic extremism rather than a cause of violent jihaad and terror. Furthermore, this research aims to offer new insight into existing literature and theory regarding Salafism. By re-examining current theory this research attempts to show that Salafism is an antidote to violent extremism. Therefore, there is a clear need to explore the relationship between Salafism, violent extremism, and takfeerism. In chapter one Salafism is defined and its key features as a movement are characterized and evaluated. Chapter two analyzes Salafees’ view and role in denouncing violence and extremism. Chapter three introduces alternative assessments of Salafism as a movement and evaluates the arguments put forth by its critics. Chapter four investigates Salafist perceptions of pluralism particularly in Western non-Muslim societies. Chapter five details the role of Salafees and their counter arguments to extremism. The final chapter details the conclusions of the research, which indicate that Salafism is not a precursor to violence, but rather the efforts of Salafee scholars offer effective counter-narratives to the jihaadeetakfeeree paradigm.
Old Testament and Ancient Near Eastern Studies
D. Litt. et Phil. (Islamic Studies)
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Books on the topic "Salafiyya"

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Wiedl, Nina. The making of a German Salafiyya: The emergence, development and missionary work of Salafi movements in Germany. Aarhus: Centre for Studies in Islamism and Radicalisation (CIR), Department of Political Science, Aarhus University, 2012.

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Acun, Can. El-Kaide'den HTŞ'ye Nusra cephesi. Çankaya, Ankara: SETA, 2017.

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Khan, Idris. The Pakistan-Afghan borderland: Pashtun tribes descending into extremism : a case study of a Pashtun tribe. Richardson, Texas: Tribal Analysis Publishing, 2013.

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Albānī, Muḥammad Nāṣir al-Dīn. Salafiyyat, taʻāruf va ḥaqīqat. Maʼū Nāth Bhanjan: Maktabah al-Fahīm, 2013.

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Mawlana Mawdudi and political Islam: Authority and the Islamic state. Abingdon, Oxon: Routledge, 2011.

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Al-ghari, Zamihan Mat Zin. Salafiyah Wahabiyah: Suatu penilaian. Selangor, Darul Ehsan, Malaysia: Terajaya Enterprise, 2001.

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E, Badri H., Munawiroh, and Pusat Penelitian dan Pengembangan Lektur Agama (Indonesia), eds. Pergeseran literatur pesantran Salafiyah. [Jakarta]: Puslitbang Lektur Kegamaan, Badan Litbang dan Diklat, Departemen Agama R.I., 2007.

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E, Badri H., Munawiroh, and Pusat Penelitian dan Pengembangan Lektur Agama (Indonesia), eds. Pergeseran literatur pesantren Salafiyah. [Jakarta]: Puslitbang Lektur Kegamaan, Badan Litbang dan Diklat, Departemen Agama R.I., 2007.

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Aḥmad ʻAbd al-Ḥamīd ʻAbd al-Ḥaqq. al-Taʻāmul maʻa al-mukhālifīn li-daʻwat al-Islām: Durūs wa-ʻibar min al-marḥalah al-Makkīyah. al-Riyāḍ: Dār al-Alūkah lil-nashr, 2012.

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ʻAbd al-Hādī ibn ʻAbd al-Laṭīf Khalīf. Juhūd ʻulamāʼ al-daʻwah al-salafīyah fī Najd fī al-radd ʻalá al-mukhālifīn: Min bidāyat al-qarn al-thālith ʻashar ilá muntaṣaf al-qarn al-rābiʻ ʻashar al-Hijrī, 1200-1350 H. [Saudi Arabia]: [s.n.], 2012.

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Book chapters on the topic "Salafiyya"

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Ubaidillah and Nofiyanti. "Implementation Pancasila Values at the Salafiyah Islamic Boarding School Al-Utsmani Bondowoso." In Proceedings of the 2nd Annual Conference of Islamic Education 2023 (ACIE 2023), 48–52. Paris: Atlantis Press SARL, 2023. http://dx.doi.org/10.2991/978-2-38476-182-1_9.

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Weitzel, Gerrit. "God at First Place: My First Talk and Dinner with a Salafia Group. What They Talked About and How I Dealt with the Risk." In Researchers at Risk, 165–78. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-53857-6_11.

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"1. Salafiyya." In Radikalisierung im Cyberspace, 26–28. transcript-Verlag, 2020. http://dx.doi.org/10.14361/9783839452066-008.

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"1. Salafiyya." In Radikalisierung im Cyberspace, 26–28. transcript Verlag, 2020. http://dx.doi.org/10.1515/9783839452066-008.

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"Salafiyya, n." In Oxford English Dictionary. 3rd ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/7900188274.

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Shavit, Uriya. "Wasaṭiyya and Salafiyya." In Sharī‘a and Muslim Minorities, 15–76. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780198757238.003.0002.

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"Paths to Islam and Salafiyya." In Chinese Muslims and the Global Ummah, 133–66. New York : Routledge, 2016. | Series: Routledge contemporary China series ; 152: Routledge, 2016. http://dx.doi.org/10.4324/9781315627588-6.

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"Resistance to the Emerging Modern State—The Salafiyya." In Taste of Modernity, 261–71. BRILL, 2001. http://dx.doi.org/10.1163/9789047400615_013.

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"Die Salafiyya im 19. Jahrhundert als Vorläufer des modernen Salafismus." In Salafismus in Deutschland, 103–16. transcript-Verlag, 2014. http://dx.doi.org/10.14361/transcript.9783839427118.103.

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Weismann, Itzchak. "Die Salafiyya im 19. Jahrhundert als Vorläufer des modernen Salafismus." In Salafismus in Deutschland, 103–16. transcript Verlag, 2014. http://dx.doi.org/10.1515/transcript.9783839427118.103.

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Conference papers on the topic "Salafiyya"

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Wibowo, A. M., and Dwi Istiyani. "Life Skill Education on Salafiyah Islamic Boarding School in Indonesia (Learn From Pesantren Walindo Manbaul Falah Salafiyah )." In 2nd International Conference on Religion and Education, INCRE 2020, 11-12 November 2020, Jakarta, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.11-11-2020.2308305.

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Umar, Agus, Marhamah, Farhah, and Isti Nurhayati. "Ma’had Aly’s Scientific Development Pattern: Comparative Study of Fiqh Studies in Ma’had Aly Salafiyah Syafi’iyyah Situbondo and Ma’had Aly Al-Hikamus Salafiyah Babakan Ciwaringin Cirebon." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009943223912398.

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Wibowo, A. M., Akhmad Muntakhib, Titi Fauzah, Nurul Huda, and Marmiati Mawardi. "The Regeneration of Ulamas Moderate and Tolerant Through Education Dinyiah Formal in Salafiyah Pesantren." In Proceedings of the First International Conference on Religion and Education 2019, INCRE, October 8 – 10, 2019, Bintaro, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.8-10-2019.2294509.

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Firmansyah, R. Arizal, and Ita Rohmatina. "Inexpensive electrolysis of batik waste water: Project-based learning (PjBL) in MA Salafiyah Simbang Kulon Pekalongan, Indonesia." In INTERNATIONAL CONFERENCE AND WORKSHOP ON MATHEMATICAL ANALYSIS AND ITS APPLICATIONS (ICWOMAA 2017). Author(s), 2017. http://dx.doi.org/10.1063/1.5016000.

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Fitriyah, Atiqotul. "Burdah Keliling Ritual in the Role of Suistainable Security Management Case Study in Pesantren Salafiyah Syafiiyah Situbondo District, East Java, Indonesia." In 5th International Conference on New Findings On Humanities and Social Sciences. Acavent, 2020. http://dx.doi.org/10.33422/5th.hsconf.2020.11.106.

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You might also be interested in the extended bibliographies on the topic 'Salafiyya' for particular source types:
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