Analysis of information sources in references of the Wikipedia article "Salafi movement" in English language version.
{{cite journal}}: CS1 maint: multiple names: authors list (link)The third Salafi branch is the most populous branch of the Salafi movement, usually referred to as mainstream Salafism or political Salafism. It condemns violence, but contrary to the Purist and Madkhalist branches, they are quite actively engaged in the political processes in their home countries and societies..
{{cite journal}}: CS1 maint: multiple names: authors list (link)The service [German domestic intelligence service] said in its most recent annual report dating from 2010 that Salafism was the fastest growing Islamic movement in the world...
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kubrawiyya percent gedimu hui ma tong.
It also reveals that Salafism was cited in 2010 as the fastest growing Islamic movement on the planet.
Salafism, which is a largely pietistic, apolitical sect favoring a literalist reading of the Quran and Sunnah.
These men adhere to the Salafi branch of Islam
The Wahhabi religious reform movement arose in Najd, the vast, thinly populated heart of Central Arabia.
The proliferation of brochures, free qurans and new Islamic centres in Malaga, Madrid, Milat, Mantes-la-Jolie, Edinburgh, Brussels, Lisbon, Zagreb, Washington, Chicago, and Toronto; the financing of Islamic Studies chairs in American universities; the growth of Internet sites: all of these elements have facilitated access to Wahhabi teachings and the promotion of Wahhabism as the sole legitimate guardian of Islamic thought.
But over the last 30-odd years, since the oil crisis and the petrodollars became a major factor in the Muslim world, the extremists have been proleytizing, building mosques, religious schools where they teach Wahhabism [...] sending out preachers, and having conferences. Globalizing, networking. And slowly they have convinced the Southeast Asian Muslims, and indeed Muslims throughout the world, that the gold standard is Saudi Arabia, that that is the real good Muslim.
When Prince Muhammad al-Faysal of Saudi Arabia visited Malaysia in December 1980, he offered $100 million for an interest-free finance corporation. Not surprisingly, the Malaysian finance minister responded by announcing that the government would study the possibility of establishing an `Islamic economic system.` Two years later, the Saudis helped finance the government-sponsored Bank Islam Malaysia. These actions led some cynics to argue `that the expanded interest in Islam among Malaysian politicians reflects a desire to obtain economic aid from the Arabs or to guarantee continued oil during future embargoes.`
To examine this infrastructure, it is useful to consider the case of Zakir Naik, perhaps the most influential Salafi ideologue in India.
{{cite journal}}: CS1 maint: multiple names: authors list (link)The third Salafi branch is the most populous branch of the Salafi movement, usually referred to as mainstream Salafism or political Salafism. It condemns violence, but contrary to the Purist and Madkhalist branches, they are quite actively engaged in the political processes in their home countries and societies..
{{cite journal}}: CS1 maint: multiple names: authors list (link){{cite journal}}: CS1 maint: multiple names: authors list (link){{cite journal}}: CS1 maint: multiple names: authors list (link){{cite book}}: CS1 maint: multiple names: authors list (link)Hamid Algar [...] emphasizes the strong influence of the Saudi petrodollar in the propagation of Wahhabism, but also attributes the political situation of the Arab world at the time as a contributing factor that led to the co-opting of Salafism. [...] Khaled Abou El Fadl, [...] expresses the opinion that Wahhabism would not have been able to spread in the modern Muslim world [...] it would have to be spread under the banner of Salafism.8 This attachment of Wahhabism to Salafism was needed as Salafism was a much more 'credible paradigm in Islam'; making it an ideal medium for Wahhabism. [...] The co-opting of Salafism by Wahhabism was not completed until the 1970s when the Wahhabis stripped away some of their extreme intolerance and co-opted the symbolism and language of Salafism; making them practically indistinguishable.
Though solid numbers are hard to come by, they're routinely described as the fastest-growing movement in modern-day Islam.
First, there is the void created by the 1999 death of the elder Bin Baz and that of another senior scholar, Muhammad Salih al Uthaymin, two years later. Both were regarded as giants in conservative Salafi Islam and are still revered by its adherents. Since their death no one "has emerged with that degree of authority in the Saudi religious establishment," said David Dean Commins, history professor at Dickinson College and author of The Wahhabi Mission and Saudi Arabia.
The Salafis of the Muhammad Abduh variety no longer exist, as far as I can tell, and certainly are not thought of by others as Salafis since this term has been appropriated/co-opted fully by Salafis of the Ahl al-Hadith/Wahhabi variety.
{{cite journal}}: CS1 maint: multiple names: authors list (link)What is called Wahhabism – the official religious ideology of the Saudi state – is a form of Salafism. Strictly speaking, 'Wahhabism' is not a movement, but a label used mainly by non-Muslims to refer to Saudi Salafism, referencing the name of an influential 18th-century Salafi teacher, Muhammad ibn Abd al-Wahhab. ... The continuing impact of Salafi dogma in Saudi Arabia means that Saudi leaders are active and diligent in funding and promoting Salafism all around the world. If there is a mosque receiving Saudi funding in your city today, in every likelihood it is a Salafi mosque. Saudi money has also leveraged Salafi teachings through TV stations, websites and publications.
The introduction of Wahhabite Islam into Egypt was begun by Rachid Reda in the 1920's...
There are others, the so-called Salafia. It's run along parallel lines to the Wahhabis, but they are less violent and less extreme – still violent and extreme but less so than the Wahhabis.
And because of their adherence to a particular form of textual interpretation-one that emphasises a direct interfaçe with the texts of revelation.Salafis enjoy a relatively shallow and limited hierarchy of scholarly authoritics. Most Salafis – though not all – are unlike traditional, and pre-modern, Muslinms in that they do not subscribe to a developed and layered scholastic tradition of religious interpretation, which otherwise constrains and regulates, in rigorous tashion, the output of opinions. As such, it is striking how relatively easy it is to become an authority figure among the Salafis. In fact, as an interpretive community Salafıs are, in contrast to other Muslim traditions of learning, relatively open, even democratic.
It is the fastest-growing movement within the fastest-growing religion in the world.
The third Salafi branch is the most populous branch of the Salafi movement, usually referred to as mainstream Salafism or political Salafism. It condemns violence, but contrary to the Purist and Madkhalist branches, they are quite actively engaged in the political processes in their home countries and societies..
{{cite journal}}: CS1 maint: multiple names: authors list (link){{cite journal}}: CS1 maint: multiple names: authors list (link){{cite journal}}: CS1 maint: multiple names: authors list (link){{cite journal}}: CS1 maint: multiple names: authors list (link){{cite journal}}: CS1 maint: multiple names: authors list (link)The kind of Islam practiced at Dar-us-Salaam, known as Salafism, once had a significant foothold among area Muslims, in large part because of an aggressive missionary effort by the government of Saudi Arabia. Salafism and its strict Saudi version, known as Wahhabism, struck a chord with many Muslim immigrants who took a dim view of the United States' sexually saturated pop culture and who were ambivalent about participating in a secular political system.
{{cite journal}}: CS1 maint: multiple names: authors list (link)The Salafis of the Muhammad Abduh variety no longer exist, as far as I can tell, and certainly are not thought of by others as Salafis since this term has been appropriated/co-opted fully by Salafis of the Ahl al-Hadith/Wahhabi variety.
The third Salafi branch is the most populous branch of the Salafi movement, usually referred to as mainstream Salafism or political Salafism. It condemns violence, but contrary to the Purist and Madkhalist branches, they are quite actively engaged in the political processes in their home countries and societies..
{{cite journal}}: CS1 maint: multiple names: authors list (link){{cite journal}}: CS1 maint: multiple names: authors list (link){{cite journal}}: CS1 maint: multiple names: authors list (link)The kind of Islam practiced at Dar-us-Salaam, known as Salafism, once had a significant foothold among area Muslims, in large part because of an aggressive missionary effort by the government of Saudi Arabia. Salafism and its strict Saudi version, known as Wahhabism, struck a chord with many Muslim immigrants who took a dim view of the United States' sexually saturated pop culture and who were ambivalent about participating in a secular political system.
There are others, the so-called Salafia. It's run along parallel lines to the Wahhabis, but they are less violent and less extreme – still violent and extreme but less so than the Wahhabis.
What is called Wahhabism – the official religious ideology of the Saudi state – is a form of Salafism. Strictly speaking, 'Wahhabism' is not a movement, but a label used mainly by non-Muslims to refer to Saudi Salafism, referencing the name of an influential 18th-century Salafi teacher, Muhammad ibn Abd al-Wahhab. ... The continuing impact of Salafi dogma in Saudi Arabia means that Saudi leaders are active and diligent in funding and promoting Salafism all around the world. If there is a mosque receiving Saudi funding in your city today, in every likelihood it is a Salafi mosque. Saudi money has also leveraged Salafi teachings through TV stations, websites and publications.
Hamid Algar [...] emphasizes the strong influence of the Saudi petrodollar in the propagation of Wahhabism, but also attributes the political situation of the Arab world at the time as a contributing factor that led to the co-opting of Salafism. [...] Khaled Abou El Fadl, [...] expresses the opinion that Wahhabism would not have been able to spread in the modern Muslim world [...] it would have to be spread under the banner of Salafism.8 This attachment of Wahhabism to Salafism was needed as Salafism was a much more 'credible paradigm in Islam'; making it an ideal medium for Wahhabism. [...] The co-opting of Salafism by Wahhabism was not completed until the 1970s when the Wahhabis stripped away some of their extreme intolerance and co-opted the symbolism and language of Salafism; making them practically indistinguishable.
It also reveals that Salafism was cited in 2010 as the fastest growing Islamic movement on the planet.
It is the fastest-growing movement within the fastest-growing religion in the world.
Though solid numbers are hard to come by, they're routinely described as the fastest-growing movement in modern-day Islam.
The service [German domestic intelligence service] said in its most recent annual report dating from 2010 that Salafism was the fastest growing Islamic movement in the world...
First, there is the void created by the 1999 death of the elder Bin Baz and that of another senior scholar, Muhammad Salih al Uthaymin, two years later. Both were regarded as giants in conservative Salafi Islam and are still revered by its adherents. Since their death no one "has emerged with that degree of authority in the Saudi religious establishment," said David Dean Commins, history professor at Dickinson College and author of The Wahhabi Mission and Saudi Arabia.