Salafiyah: Perbedaan antara revisi

Kata salafi sering dihubungkan dengan [[Wahhabisme]] (bagi sebagian besar pengikutnya, nama Wahabi ini dianggap menghina; mereka lebih memilih istilah Salafisme), sehingga dua istilah ini sering dipandang sebagai [[sinonim]].<ref>{{Cite web |url=http://atheism.about.com/library/glossary/islam/bldef_salafiyya.htm |title=Salinan arsip |access-date=2012-08-04 |archive-date=2012-09-29 |archive-url=https://web.archive.org/web/20120929085504/http://atheism.about.com/library/glossary/islam/bldef_salafiyya.htm |dead-url=yes }}</ref> Biasanya, penganutnya dari gerakan salafy menjelaskan dirinya sebagai ''Muwahidin'', ''[[Ahlul Hadits]]'', <ref>The Muslim World After 9/11 By Angel M. Rabasa, pg. 275</ref> atau ''Ahlu Tauhid''. <ref name="global">GlobalSecurity.org [http://www.globalsecurity.org/military/intro/islam-salafi.htm Salafi Islam]</ref>

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>

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=[https://archive.org/details/quranencyclopedi2006unse/page/n662 631]–633}}</ref><ref>{{Cite journal|last=Lauziere|first=Henri|date=2010|title=The Construction Ofsalafiyya: Reconsidering Salafism from the Perspective of Conceptual History|journal=International Journal of Middle East Studies|volume=42|issue=3|pages=369–389|doi=10.1017/S0020743810000401|doi-access=free}}</ref>