Salafiyah: Perbedaan antara revisi
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Pengikut gerakan Salafi menganggap sumber hukum utama Islam, [[Al-Qur'an]] dan [[Sunnah]], sudah cukup jelas, serta sering menolak penggunaan penafsiran dan penalaran manusia. Salafi menyukai implementasi praktis daripada perselisihan makna, karena dapat dianggap jelas atau berada di luar nalar manusia.<ref>Bin Ali Mohamed ''Roots Of Religious Extremism, The: Understanding The Salafi Doctrine Of Al-wala Wal Bara'' World Scientific, 14.09.2015 9781783263943 p. 61</ref> Mereka menganggap bahwa mengikuti teologi ilmu kalam, bahkan jika terbukti benar sekali pun, mutlak dilarang.<ref name="TCSI2010: 36">[[Salafiyah#TCSI2010|Halverson, ''Theology and Creed in Sunni Islam,'' 2010]]: 36 "For the Atharis, the “clear” (i.e., zahir, apparent, or literal) meaning of the Qur’an and especially the prophetic traditions (ahadith) have sole authority in matters of belief, as well as law, and to engage in rational disputation (jadal), even if one arrives at the truth, is absolutely forbidden. A strictly literal, or perhaps amodal, reading of the Qur’an, as opposed to one engaged in ta’wil (metaphorical interpretation), or an attempt to rationally conceptualize its meanings, cannot be questioned and the “real” meanings should be consigned to God."</ref> Atsariyah memaknai Al-Qur'an dan [[hadis]] secara literal dan amodal, serta mengakui pemaknaan yang sudah dianggap jelas dalam hal akidah. Hal ini berbeda dengan penganut ''[[takwil]]'' (penafsiran metaforis), penganut Salafi tidak mengkonseptualisasikan makna Al-Qur'an secara rasional; dan percaya bahwa makna sebenarnya harus diserahkan kepada Allah saja ([[Tafwidh|''tafwidh'']]).<ref name="TCSI2010: 36-7">[[Salafiyah#TCSI2010|Halverson, ''Theology and Creed in Sunni Islam,'' 2010]]: 36–7 "For the Atharis, the “clear” (i.e., zahir, apparent, or literal) meaning of the Qur’an and especially the prophetic traditions (ahadith) have sole authority in matters of belief, as well as law, and to engage in rational disputation (jadal), even if one arrives at the truth, is absolutely forbidden. A strictly literal, or perhaps amodal, reading of the Qur’an, as opposed to one engaged in ta’wil (metaphorical interpretation), or an attempt to rationally conceptualize its meanings, cannot be questioned and the “real” meanings should be consigned to God."</ref> Secara hermeunistik, Salafi berbeda dari non-Salafi dalam beberapa hal kebolehan.<ref>Bin Ali Mohamed ''Roots Of Religious Extremism, The: Understanding The Salafi Doctrine Of Al-wala Wal Bara'' World Scientific, 14.09.2015 9781783263943 pp. 62-63</ref>
Ibnu Taimiyyah dikenal karena menulis beberapa tentangan terhadap firkah-firkah dan mazhab akidah Islam lainnya seperti [[Sufi]], [[Jahmiyah]], [[Asy'ariyah]], [[Syiah]], [[Filsafat Islam|Filsafat]], dll., melalui fatwa-fatwanya.<ref name="G. Rabil 2014 26">{{Cite book|last=G. Rabil|first=Robert|year=2014|title=Salafism in Lebanon: From Apoliticism to Transnational Jihadism|url=https://archive.org/details/salafisminlebano0000rabi|location=Washington, DC, USA|publisher=Georgetown University Press|isbn=978-1-62616-116-0|pages=[https://archive.org/details/salafisminlebano0000rabi/page/n41 26]|chapter=1: The Creed, Ideology, and Manhaj (Methodology) of Salafism: A Historical and Contemporaneous Framework}}</ref> Untuk menjelaskan pendekatan teologis Salafiyah, Ibnu Taimiyyah mengeluarkan ''[[fatwa]]'':
{{Blockquote|text=Manhaj ''[[Salaf]]'' adalah menafsirkan secara literal ayat-ayat Alquran dan hadis-hadis yang berhubungan dengan sifat-sifat Ilahi [''ijra' ayat aṣ-ṣifat wa ahadiṡ aṣ-ṣifat 'ala ẓahiriha''], dan tanpa menyerupakan-Nya dengan makhluk [''ma' nafi al-kaifiyyah wat-tasybih'']."|author=Taqiyuddin bin Taimiyyah|title=''Al-Fatawa al-Kubra'', juz 5, hlm. 152|source=<ref name="G. Rabil 2014 26">{{Cite book |last=G. Rabil |first=Robert |title=Salafism in Lebanon: From Apoliticism to Transnational Jihadism |url=https://archive.org/details/salafisminlebano0000rabi |publisher=Georgetown University Press |year=2014 |isbn=978-1-62616-116-0 |location=Washington, DC, USA |pages=[https://archive.org/details/salafisminlebano0000rabi/page/n41 26] |chapter=1: The Creed, Ideology, and Manhaj (Methodology) of Salafism: A Historical and Contemporaneous Framework}}</ref>}}
Banyak sistem keyakinan yang berkaitan dengan dunia spiritual yang dipraktikkan oleh umat Islam di beberapa tempat dan wilayah, dianggap [[syirik]] oleh pengikut Salafi. Pengikut gerakan Salafi menganggap sejumlah praktik yang berkaitan dengan [[jin]] atau [[roh]] [[wali]] dan orang-orang saleh sebagai [[bid'ah]] dan syirik. Demikian pula, Salafisme berbeda terkait pemahaman teologis dan penafsiran tentang jin, setan, dan malaikat, terhadap penganut Islam secara umum.<ref>Rothenberg, Celia E. "Islam on the Internet: the jinn and the objectification of Islam." The Journal of Religion and Popular Culture 23.3 (2011): 358-371.</ref> Keyakinan yang luas tentang roh dan [[malaikat]] yang banyak diterima oleh penganut Islam Klasik dipangkas mengikuti Al-Qur'an dan hadis, tanpa bahan tafsir lebih lanjut serta referensi anekdotal.<ref>TY - Jour Au - Østebø, Terje PY - 2014 DA - 2014/01/01 TI - ''The revenge of the Jinns: spirits, Salafi reform, and the continuity in change in contemporary Ethiopia'' JO - Contemporary Islam SP - 17 EP - 36 VL - 8 IS - 1 AB - The point of departure for this article is a story about jinns taking revenge upon people who have abandoned earlier religious practices. It is a powerful account of their attempt to free themselves from a past viewed as inhabited by evil forces and about the encounter between contemporary Salafi reformism and a presumed disappearing religious universe. It serves to prove how a novel version of Islam has superseded former practices; delegitimized and categorized as belonging to the past. The story is, however, also an important source and an interesting entry-point to examine the continued relevance of past practices within processes of reform. Analyzing the story about the jinns and the trajectory of Salafi reform in Bale, this contribution demonstrates how the past remains intersected with present reformism, and how both former practices and novel impetuses are reconfigured through this process. The article pays attention to the dialectics of negotiations inherent to processes of reform and points to the manner in which the involvement of a range of different actors produces idiosyncratic results. It challenges notions of contemporary Islamic reform as something linear and fixed and argues that such processes are multifaceted and open-ended. SN - 1872-0226 UR - https://doi.org/10.1007/s11562-013-0282-7 DO - 10.1007/s11562-013-0282-7 ID - Østebø2014 ER -</ref><ref>Stephen Burge ''Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi Akhbar al-malik'' Routledge 2015 {{ISBN|978-1-136-50473-0}} p. 13-14</ref>
=== Ajaran Ibnu Taimiyyah ===
{{See also|Ibnu Taimiyyah}}
Para pengikut Salafi banyak mengikuti ajaran-ajaran dari [[Ibnu Taimiyyah]], terutama dalam masalah teologi dan spiritual. Ajaran-ajaran Ibnu Taimiyyah banyak memberi pengaruh kepada [[Wahabisme]], [[Ahli Hadis]], dan gerakan Salafi yang lain. Menurut doktrin monoteistik Ibnu Taimiyyah, [[Tauhid]] dibagi menjadi tiga: ''ar-rubūbiyyah'' (Tauhid Ketuhanan), ''al-ulūhiyyah'' (Tauhid Sesembahan), dan ''al-asmā' waṣ-ṣifāt'' (Tauhid Nama dan Sifat). Penafsiran [[Syahadat|syahadat tauhid]] oleh Ibnu Taimiyyah adalah menegaskan bahwa "tidak ada Tuhan (Ilah yang disembah) selain Allah", tanpa sekutu bagi-Nya, serta menjadi dasar penting dalam akidah Salafi. Pada zaman kontemporer, tulisan-tulisan Ibnu Taimiyyah tentang teologi dan kebaruan dalam praktiknya telah mengilhami gerakan Salafi dalam berbagai jenis.<ref>{{Cite book|last=Hoover|first=Jon|year=2019|title=Ibn Taymiyya (Makers of the Muslim World)|location=10 Bloomsbury Street, London WC1B 3SR, England|publisher=Oneworld Academic|isbn=978-1-78607-689-2|pages=11, 19, 46–47, 88, 140}}</ref><ref>{{Cite book|last=Schmidtke|first=Sabine|year=2016|title=The Oxford Handbook of Islamic Theology|location=New York|publisher=Oxford University Press|isbn=978-0-19-969670-3|page=635|quote="Ibn Taymiyya also speaks of the priority of worship and ethics over metaphysics in theological terms that later became widespread among Wahhābīs and modern Salafīs. He distinguishes two tawḥīds, or two ways of confessing God’s unity. Ibn Taymiyya’s first tawḥīd is that of God’s divinity (ulūhiyya). Al-tawḥīd al-ulūhiyya signifies God’s sole worthiness to be a god, that is, God’s sole right to be an object of worship (ʿibāda). Al-tawḥīd al-ulūhiyya is exclusive worship of God that refuses to give devotion and love to anything or anyone else. Then flowing out from this is the second tawḥīd, the tawḥīd of God’s lordship (rubūbiyya). God’s lordship refers to His creative power, and al-tawḥīd al-rubūbiyya means confessing that God is the only source of created beings"}}</ref> Berkembangnya gerakan-gerakan ini pada abad ke-20 telah menyebabkan minat terhadap tulisan-tulisan Ibnu Taimiyah semakin meningkat. Salafi umumnya menggelari Ibnu Taimiyah sebagai [[Syekhul Islam|''Syekhul Islam'']]. Selain Ibnu Taimiyyah, murid-muridnya seperti [[Ibnul Qayyim al-Jauziyyah]], [[Ibnu Katsir]], [[Imam adz-Dzahabi|adz-Dzahabi]], dll. banyak menjadi ulama rujukan Salafi.<ref>{{Cite book|last=Schmidtke|first=Sabine|year=2016|title=The Oxford Handbook of Islamic Theology|location=New York|publisher=Oxford University Press|isbn=978-0-19-969670-3|pages=427, 626, 641–642}}</ref><ref>{{Cite book|last=C. Martin|first=Richard|year=2004|title=Encyclopedia of Islam and the Muslim World|location=New York|publisher=Macmillan Reference USA|isbn=0-02-865603-2|page=468}}</ref><ref>{{Cite book|last=Bosworth, Donzel, Heinrichs, Lecomte|first=C. E. , E. Van , W. P. , G.|year=1997|title=The Encyclopedia of Islam:New Edition Vol. IX|location=Leiden, The Netherlands|publisher=Brill|isbn=90-04-10422-4|page=400}}</ref><ref>{{Cite book|last=Leaman|first=Oliver|year=2006|title=The Qur'an: An Encyclopedia|url=https://archive.org/details/quranencyclopedi2006unse|location=New York|publisher=Routledge: Taylor & Francis|isbn=0-415-32639-7|pages=
Karya-karya ilmiah Ibnu Taimiyyah, yang menganjurkan akidah Atsariyah dan secara intens mengkritik mazhab akidah yang lain, menjadi landasan teologi Salafiyah.<ref>{{Cite book|last=Leaman|first=Oliver|year=2006|title=The Qur'an: An Encyclopedia|url=https://archive.org/details/quranencyclopedi2006unse|location=New York|publisher=Routledge: Taylor & Francis|isbn=0-415-32639-7|page=[https://archive.org/details/quranencyclopedi2006unse/page/n313 282]|quote="Ibn Taymiyya’s works extend to almost every area of contemporary intellectual life... Nearly all of his works are in the style of a refutation or a critique,... He embodies the theology of the Salafi (Traditionalist) movement and all his works are intense, focused and well-argued."}}</ref> Ibnu Taimiyyah juga mengutip sebuah konsensus ([[Ijmak|Ijma']]), tentang diperbolehkannya menganggap diri seseorang berasal dari keyakinan Salaf, yang menyatakan:
{{blockquote|“Tidaklah mengapa menyatakan diri (Anda) sebagai pengikut salaf, termasuk padanya dan merasa bangga padanya; melainkan harus diterima darinya, menurut ijmak. Manhaj salaf tidak dapat lari dari kebenaran. Jika seseorang berpegang padanya secara lahir dan batin, maka ia seperti orang mukmin yang selalu mengikuti kebenaran lahir dan batin.”<ref>{{cite web| title=Is it permissible for people to call themselves "Ahl al-Hadeeth" |url=http://islamhelpline.net/iqa/answer/233/163503/is-it-permissible-for-people-to-call-themselves-ahl-al-hadeeth |website=Islam Helpline }}</ref><ref>{{Cite book|last=Ibn Taymiyya|first=Ahmad|title=Majmu al-Fatawa Vol.1 |publisher=Dar al-Hadith | location=Cairo, Egypt |page=141}}</ref>}}
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