Salafiyah: Perbedaan antara revisi

Gerakan Salafi lainnya, bagaimanapun, percaya bahwa taqlid adalah melanggar hukum dan menantang otoritas sekolah hukum. Dalam perspektif mereka, sejak mazhab muncul setelah era [[Salafus Shalih]] (pendahulu yang saleh); orang-orang Muslim yang mengikuti madzhab tanpa langsung mencari dalil-dalil Kitab Suci akan menyimpang.<ref>{{Cite book|last=Olidort|first=Jacob|url=https://www.brookings.edu/wp-content/uploads/2016/07/Brookings-Analysis-Paper_Jacob-Olidort-Inside_Final_Web.pdf|title=The Politics of "Quietist Salafism"|publisher=Harvard University Press|year=2015|location=Cambridge, Massachusetts, London, England|pages=7, 8}}</ref><ref>{{Cite book|last=Cooke, B. Lawrence|first=Miriam, Bruce|title=Muslim Networks from Hajj to Hip Hop|publisher=The University of North Carolina Press|year=2005|isbn=0-8078-2923-4|location=London|pages=212–213|chapter=Chapter 10: The Salafi Movement}}</ref> Ini termasuk ulama gerakan [[Ahlul Hadits]], [[Muhammad Nashiruddin al-Albani]], Muḥammad Ḥayāt al-Sindhī, Ibn 'Amir al-Ṣanʿānī, al-Shawkānī, dan yang lainnya; yang sama sekali mengutuk taqlid (peniruan), menolak otoritas mazhab, dan mewajibkan umat Islam untuk mencari fatwa-fatwa yang dikeluarkan oleh para ulama yang hanya berdasarkan [[Al-Qur'an]] dan [[Hadis]]; tanpa melibatkan perantara.<ref name="Bennett, p. 174">"From there he [Albani] learned to oppose taqlid in a madhab." Bennett, ''The Bloomsbury Companion to Islamic Studies'', p. 174. "Al-Albani had denounced Wahhabi attachment to the Hanbali school." Stephane Lacroix, George Holoch, ''Awakening Islam,'' p. 85</ref><ref>{{Cite book|last=Meijer|first=Roel|title=Global Salafism: Islam's New Religious Movement|publisher=Oxford University Press|year=2014|isbn=978-0-19-933343-1|location=New York|pages=62–63|chapter=Between Revolution and Apoliticism: Nasir al-Din al-Albani and his Impact on the Shaping of Contemporary Salafism}}</ref><ref name="muslimmatters.org"/> Ulama Ahl-i Hadits akan membedakan diri mereka dari Wahhabi yang mengikuti mazhab Hanbali sementara mereka menganggap diri mereka tidak mengikuti mazhab tertentu. Di era kontemporer, Albani dan murid-muridnya, khususnya, akan langsung mengkritik Wahhabi dalam masalah Taqlid. karena afinitas mereka terhadap mazhab Hanbali dan menyerukan regenerasi [[Wahhabisme]] yang dimurnikan dari unsur-unsur yang bertentangan dengan doktrin Salaf.<ref>{{Cite book|last=Krawietz, Tamer|first=Birgit, Georges|title=Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya|publisher=Walter De Gruyter|year=2013|isbn=978-3-11-028534-5|location=Berlin, Germany|pages=165–166}}</ref>

 

 

Salafi kontemporer umumnya membuang praktik mengikuti aturan mapan dari setiap Madzhab tertentu, mengutuk prinsip Taqlid (peniruan buta) sebagai [[bid'ah]] (inovasi) dan secara signifikan dipengaruhi oleh prinsip-prinsip hukum mazhab, yang secara historis terkait dengan doktrin anti madzhab yang menentang kanonisasi mazhab hukum. Kecaman ulama Zahir awal [[Ibnu Hazm]] terhadap Taqlid dan seruan untuk membebaskan diri dari sistem penafsiran dari berbagai aliran yang dikanonisasi dengan mendukung Fiqih yang langsung didasarkan pada Qur'an dan Hadits; telah memberikan dampak besar pada gerakan Salafiyya .<ref>{{Cite book|last=Shaham|first=Ron|title=Rethinking Islamic Legal Modernism|publisher=Brill Publishers|year=2018|isbn=978-90-04-36954-2|location=Koninklijke Brill NV, Leiden, The Netherlands|pages=37|quote="In setting forth these premises, Rida appears to prepare the ground to steer a middle course.. Rida did not ignore the rich heritage of Islamic law, as did a number of his strict Salafi contemporaries. Instead, following Ibn Taymiyya and especially his student Ibn al-Qayyim, he viewed the literature of the four Sunni law-schools (without committing himself to the teachings of one school in particular) as a resource from which to draw guidance and inspiration for adapting the law to changing circumstances"}}</ref><ref name="muslimmatters.org"/> Legalisme Salafi paling sering ditandai dengan keberangkatannya dari aturan mapan ( mu'tamad ) dari empat mazhab Sunni, serta sering menyelaraskan dengan pandangan Zahir yang disebutkan oleh Ibn Hazm dalam ringkasan hukumnya ''Al-Muhalla''.<ref>{{cite web|last=Khan|first=Rehan|date=5 February 2020|title=Salafi Islam and its Reincarnations- Analysis|url=https://www.eurasiareview.com/05022020-salafi-islam-and-its-reincarnations-analysis/|url-status=live|archive-url=https://web.archive.org/web/20200205150143/https://www.eurasiareview.com/05022020-salafi-islam-and-its-reincarnations-analysis/|archive-date=5 Feb 2020|website=Eurasia Review}}</ref><ref>{{Cite book|last=Gauvain|first=Richard|title=Salafi Ritual Purity: In the Presence of God|publisher=Routledge|year=2013|isbn=978-0-7103-1356-0|location=New York|pages=8 ,11, 229–230, 328, 347|quote="the identity of many modern Salafis is dependent upon their departure from the established rulings of the four Sunni law schools (madhahib), including that of Ibn Hanbal. Modern Salafis generally dislike the practice of following the established rulings of any particular law school and view the principle of legal “imitation” (taqlid) as a significant factor in the overall decline of the Muslim Umma... Zahiri influence on modern Salafi legal thought occurs almost entirely through the Muhalla of Ibn Hazm, .... more important than Ibn Hazm’s individual opinions to the Salafi scholars and ritual practitioners mentioned here is the unyielding Zahiri-style logic that underscores them... modern Salafis are endeavouring to shift Zahiri legal from the margins of orthodoxy into its centre "}}</ref><ref name="muslimmatters.org"/>