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| Salafi Call | |
|---|---|
| Name | Salafi Call |
| Formation | 20th century |
| Type | Religious movement |
| Headquarters | various |
| Region served | global |
| Leader title | prominent scholars |
Salafi Call The Salafi Call is a modern Sunni Islamic movement advocating a return to the practices of the earliest generations of Muslims. Influenced by classical texts and reformist figures, it emphasizes scriptural literalism, ritual orthopraxy, and theological purity. Its proponents engage in preaching, education, and community organization across diverse regions and interact with other Islamic movements, state institutions, and international networks.
Emergent trends trace roots through links to Muhammad ibn Abd al-Wahhab, Ibn Taymiyyah, Ahmad ibn Hanbal, Ibn Qayyim al-Jawziyya, and revivalists like Jamal al-Din al-Afghani, Muhammad Abduh, Rashid Rida, and Muhammad Nasir al-Din al-Albani. The movement grew alongside transformations associated with Ottoman Empire reforms, the collapse after World War I, and the rise of Saudi Arabia, interacting with institutions such as the Muslim World League and King Faisal Foundation. During the 20th century, links with figures like Abdul-Aziz ibn Baz, Muhammad ibn al-Uthaymeen, and organizations including Islamic University of Medina influenced propagation through madrasa networks, print media, cassette preaching, and later satellite channels like Ibn Taymiyyah TV. External factors including oil wealth, migration to Europe, and conflicts such as the Soviet–Afghan War shaped diaspora communities and transnational funding channels involving foundations in Riyadh and Jeddah.
Doctrinal emphases draw on interpretations associated with Athari theology and critique of theological schools such as Ash'ari and Maturidi positions. Salafi-inclined scholars often prioritize works by Ibn Kathir, Al-Bukhari, Muslim ibn al-Hajjaj, and Taqi al-Din al-Subki for hadith and exegesis, and cite legal stances within Hanbali jurisprudence. Statements on creed reference debates involving Mu'tazila and polemics against Shi'a Islam conceptualizations, while jurisprudential practice interacts with rulings issued by bodies like the Assembly of Senior Scholars (Saudi Arabia). Contemporary issues are addressed in fatwas linked to institutions such as the Permanent Committee for Islamic Research and Issuing Fatwas and debated in venues featuring scholars like Saleh al-Fawzan.
Organizational forms range from informal study circles (halaqas) and independent madrasas to institutionalized bodies such as Islamic University of Madinah alumni networks, charitable trusts, and publishing houses. Leadership is often decentralized, with influential jurists and preachers—examples include Abdulaziz al-Tarefe, Nasir al-Din al-Albani-aligned scholars, and regional imams—shaping local praxis. Transnational coordination occurs via conferences, scholarly councils, and media linked to networks like World Assembly of Muslim Youth, Islamic Call (Da'wah) organizations, and NGO-like entities recognized or contested by states including Egypt, Turkey, and United Arab Emirates.
Activities encompass preaching (da'wah), education through madrasas and online courses, publication of books and periodicals, charitable relief, and mosque-based programming. Media strategies employ satellite stations, social media platforms, and platforms associated with figures like Muqbil bin Hadi al-Wadi‘i and institutions such as Al-Maktab al-Islami. Outreach targets university campuses, immigrant communities in cities like London, Paris, Berlin, and Toronto, and engages in inter-organizational cooperation with groups active in humanitarian crises involving locations such as Rohingya regions and Bosnia and Herzegovina.
Relations vary from cooperative to adversarial with movements like Muslim Brotherhood, Deobandi movement, Tolu-e-Islam, and Jamaat-e-Islami. The Salafi Call often disputes doctrinal premises of Sufism orders including Qadiriyya and Naqshbandi, while sharing activist space with revivalist currents led by figures such as Abul A'la Maududi in certain social programs. Interactions with state-sponsored Islam in Iran and with Ahmadiyya communities have been contentious, whereas pragmatic alliances have occurred with conservative religious authorities in Gulf Cooperation Council countries on education and charity.
Political stances range from quietist non-participation to active political engagement and critiques of authoritarian regimes. Some adherents endorse political quietism linked to scholars like Muhammad ibn Abd al-Wahhab's historical alliances, while others took part in uprisings and movements influenced by contexts like the Arab Spring and conflicts in Syria, Iraq, and Yemen. Controversies include accusations of intolerance, debates over doctrinal takfir, and scrutiny by governments citing links to militant groups in cases involving individuals associated with conflicts such as Afghan Civil War (1989–1992) and Iraq War. Legal responses have included regulation, proscription, and dialogue initiatives by institutions such as United Nations counter-extremism programs and national security agencies in countries like France and United Kingdom.
Regional expressions appear across North Africa, the Horn of Africa, the Indian subcontinent, Southeast Asia, Central Asia, Europe, and the Americas. In Indonesia and Malaysia, Salafi-inclined movements interact with local traditions and organizations like Nahdlatul Ulama and Majlis Ulama Malaysia, while in Pakistan and India they relate to Darul Uloom Deoband milieus and madrasa landscapes. African contexts include ties to Somalia and Sudan religious networks; European diasporas engage through mosques in cities such as Brussels and Amsterdam. Transnational funding, migration, and digital media sustain a global footprint linking major hubs like Cairo, Riyadh, Kuala Lumpur, and London.
Category:Islamic movements