Salafiyah: Perbedaan antara revisi

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>

 

{{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>