Salafisme
Salafimsme kommer af det arabiske ord "salaf", der betyder "forfader", og der refereres kollektivt til de frøste tre muslimske generationer som "as-Salaf as-Saleh", eller de fromme forfædre. If. en overleveret tradition i Bukharis samling udtlalte profeten Muhammed, at de bedste mennesker er dem fra hans egen generatio, og dem som kommer efter dem, dvs. den næste generation, og dem som kommer efter dem igen (altså den tredje generation). Den grundlæggende ide i salafismen er, at den form for islam, som blev prædiket og praktiseret af Muhamamed og også praktiseret af hans generation og de to efterfølgende generationer var den rene udgave af religionen, som derfor må være den ultimative autoritet for fortolkningen af Koranen og profetens Sunna. Nøglepersoner for salafismen er Ahmad ibn Hanbal (d. 855), der kalds Imam ahl al-Sunnah, og Ibn Taymityya (d. 1328), ibn al-Qayyim (d. 1350) og Muhammad ibn Abd al-Wahhab (d. 1793), som har fåret titlerne Sheikh ul-Islam.
On-line litteratur om salafisme
Abdel-Latif, Omayma, "Trends in Salafism".In Michael Emerson, Richard Youngs , Kristina Kausch (Eds), Islamist Radicalisation: The Challenge for Euro-Mediterranean Relations.Centre for European Policy Studies, 2009
"In much current writing it is argued that Salafist thought and doctrine is responsible for a good deal of the violence that the West and the Arab world have experienced during the past two decades. The rise of Salafism (the most puritanical strain of Islam) is seen as a key ingredient of re-radicalisation. Some of these assumptions are being challenged, however, by the existence of Salafist groups that do not espouse violence as a mechanism for social and political change.There are clearly diverse interpretations of Salafism today. The key denominator that distinguishes one Salafist group from another has to do with the stand each group chooses to take regarding the crucial question of whether there should be a separation between the religious and political domains in Salafist thought." Download.
Adraoui, Mohammed-Ali, "Purist Salafism in France". ISIM Review 21, 2008
"Although Islam in France is composed of currents found in Muslim societies around the world, France is currently primarily affected by the assertion of purist Salafis, whose main concern is to bring Muslim believers back to the path of Islamic orthodoxy. Purist Salafi Muslims strictly differentiate themselves from non-Muslims and Muslims alike. They emphasize a break with society in order to return to Islam practiced in its “original” form, but their purist Salafism nonetheless retains some trappings of the modernity it shuns." Download.
Amghar, Samir "Ideological and Theological Foundations of Muslim Radicalism in France" MICROCON Policy Working Paper 4. 2009
"With nearly 5 million Muslims, France is home to more people of Islamic faith than any other European country. In the French public arena the ‘Islamic threat’, widely mediatised at the time of the attacks on the World Trade Centre in New York, has taken on a connotation of combat and revolution and become a synonym of violence and terrorism. Yet, far from constituting a homogenous movement, the Islamic threat is polymorphous. In this paper, we document the different forms of radicalism in France, with a view to understanding its permutations over the last 20 years, along with the various motivations of the members and sympathisers of these diverse forms." Download.
Ellegaard, Carsten & Mads Bonde Brobjerg, "Islamisk gruppe vækker afksy" (Jyllands-Posten, den 16. oktober 2011)
JP-interview med to repræsentanter fra den danske salafistgruppe Ahlu Sunah Wa Jammah. Download.
Fradkin, Hillel, "The History and Unwritten Future of Islam"
Analyse af det muslimske broderskab. Download.
Halldén, P., "Salafi in Vitual and Physical Reality". ISIM, 13, 2003.
Many of the people who have been arrested around the world during the past two years suspected of being members of al-Qa'ida or affiliated organizations, have taken pride in belonging to the so-called Salafi movement. The designation may cause some confusion in view of the fact that the term 'Salafi' is also known, in older academic parlance, to denote aschool of thought associated with 'modernist' reformers such as Jamal al-Din al-Afghani (1838-1897) and Muhammad Abduh (1849-1905). These reformers, if ever mentioned at all, are likely to be shunned by the contemporary Salafist. Today, 'Salafism' is more often used in reference to a quite different brand of Islamic thought and practice, a brand that is practically identical to what has otherwise been known as 'Wahhabism', i.e. the form of Sunni Islam that constitutes the 'state religion' of Saudi Arabia." Download.
Hamid, Sadek, "The Development of British Salafism". ISIM Review 21- 2008
"The development of Salafism in the UK is attributable to the convergence of the globalization of Salafi discourse, the search for religious identity among second generation British Muslims seeking “pure” religion, and the competition for recruits between rival Islamic currents. British Salafism has become diversified to such an extent that it is no longer recognizable as a single movement, with the development taking unexpected turns that belie popular monolithic representations." Download.
Jensen, Tina Gudrun & Kate Østergaard, Ekstremistiske miljøer med salafi-grupperinger i fokus (2011)
Formålet med dette forskningsprojekt har været, "at tilvejebringe større viden om ekstremistiske grupperingers autoritetsstrukturer, organisering, miljø/lokaliteter, rekrutterings- mekanismer, ideologi og transnationale relationer." Fokus har være på salaf-miljøer i Danmark og på spørgsmålet, om disse miljører kan opfattes som ekstremistiske.Rapporten undersøger, hvorvidt og på hvilke måder salafi-miljøer kan opfattes som ekstremistiske. Undersøgelsen bygger bl.a. på deltagerobservation ved islamundervisning i udvalgte miljøer, samt kvalitative intervews med 25 personer, samt indsamling af data fra internettet. Download.
Justitsministerens svar til spørgsmål fra Martin Henriksen, Dansk Folkeparti (9. nov. 2011)
Spørgsmål om muligheden for at forbyde salafist-organisation. Download.
Moustgaard,Ulrikke, "Salafi-bølge over Europa" (Jyllands-Posten den 15. marts 2003).
Download.
Sedwick, Mark, "Contextualizing Islam". Tidsskrift for Islamforskning. Nr. 1, 1975, s. 75ff.
Download.
Stemmann, Juan José Escobar, "Middle East Salafism's Influence and Radicalization of Muslim Communities in Europe". Middle East Review of International Affairs, Vol. 10, No. 3 (September 2006)
"This article discusses the Salafi ideology behind the recent terror attacks in Europe, including the Madrid (March 2004) and London bombings (July 2005) and the role of such attacks in the radicalization process among certain sectors of Europe’s Muslim communities." Download.
Ungureanu, Daniel, "Wahhabism, Salafism and the Expansion of Islamic Fundamentalist Ideology"
"Rise of Wahhabism was an example of a larger current, which exerts pressure on the “return to sources”, discernible in other regions of the Islamic world in the eighteenth century. Sources were the Koran and the Prophet's traditions, Sunna, contrary to the doctrines of the four Sunni schools of law at the time active. Continuing the Wahhabi ideology, Salafism represented, in the development of Islamic spirituality, maybe the most altered form of the Muslim culture, removing all values that were not connected with the first generation of Islam." Download.
Salfistiske websites
Salaf.co
Kaldet til islam
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