Salafi

This paper describes the movements, personalities and processes in Thailand’s Malay dominated provinces of Pattani, Yala, and Narathiwat that have led to unprecedented diversity within the ummah. Like the rest of Thai/Malay peninsula, although the overwhelming majority of Muslims in Thailand’s far-south are conservative traditionalists, the size and influence reformist Islam continues to increase. This is particularly the case among urban Malays. While the roots of reformism were sown in the 19th century by luminaries such as Syeikh Daud al-Fatani (1769-1847), and Syeikh Ahmed al-Fatani (1856-1908), the most important reformist personality in the early 20th centuries was Haji Sulong (1895-1945). Since his return from Saudi Arabia in the 1990s, Dr Ismail Lutfi Japakiya, the founding of rector of Yala Islamic University (Thailand’s first Islamic university) has emerged as the leader of Saudi style salafism. I conclude by considering the impact of the Tablighi Jama’at, a South Asian revival movement, on Islamic diversity in South Thailand since its arrival in the 1980s. A important point infrequently made in analysis of the Tablighi Jama’at is that both reformists and traditionalists are involved in this important revivalist movement.

Banyak orang salah dalam menilai Ibnu Taimiyah. Sebagian bahkan menganggapnya sebagai sosok yang mengilhami pemikiran-pemikiran kelompok teroris. Alasannya, banyak pendapat-pendapat Ibnu Taimiyah yang dikutip oleh tokoh-tokoh teroris atau banyak karya Ibnu Taimiyah yang dikaji oleh kelompok-kelompok teroris itu. Padahal tidak seperti yang mereka bayangkan. Ibnu Taimiyah, jika kita telisik karya-karya tulisnya, adalah sosok ulama yang paling sering menyerang pemikiran-pemikiran kelompok Khawarij, Syiah, dan kelompok-kelompok yang menyempal dan menyimpang dari Islam. Ibnu Taimiyah membantah pendapat-pendapat keliru kelompok-kelompok tersebut dengan dasar yang kuat. Argumen-argumen Ibnu Taimiyah dibangun di atas penarikan kesimpulan yang tepat dari Al Qur-an dan As Sunnah. Bukan semata-mata pandangan biasa, apalagi membabi buta dalam mempertahankan keyakinan. Sayangnya, ada sebagian pihak dari kaum muslimin yang tidak memerhatikan itu. Mereka lebih memilih gambaran yang telah dibentuk oleh media, opini tokoh-tokoh yang tidak menyukai Ibnu Taimiyah, dan asumsi-asumsi keliru dari sebagian kelompok masyarakat tentang pandangan -pandangan Ibnu Taimiyah.

Berikut ini di antara contoh karya tulis Ibnu Taimiyah tentang masalah kesabaran. Di dalamnya, dijelaskan bagaimana sikap seorang muslim ketika menghadapi kezaliman dari orang lain dan bagaimana sikap sabar yang benar dalam menghadapi semua itu.

Abu Bakar Ash Shiddiq adalah sahabat nabi yang paling dekat dengan Rasulullah. Abu Bakar telah bersahabat baik dengan Rasulullah sebelum Islam datang. Ketika Islam datang, Abu Bakar menjadi orang yang paling depan membenarkan risalah yang dibawa Rasulullah. Abu Bakar memberikan jiwa dan raga beliau untuk membela Islam, baik ketika Rasulullah masih hidup ataupun ketika Rasulullah sudah wafat.

The form of Islam normatively understood and practised in Malaysia, i.e. Malaysian Islam, has undergone myriad changes since the 1970s as a result of gradual Salafization. Powered by Saudi Arabian largesse and buoyed by the advent of the Internet, this new wave of Salafization has eclipsed an earlier Salafi trend that spawned the Kaum Muda reformist movement. Recent surveys suggest that there has been a rise in the level of extremism among Muslims in Malaysia. While the majority is far from being enamoured by the Islamic State of Iraq and Syria (ISIS), the Wahhabi-Salafi doctrine that ISIS claims to represent in unadulterated form does appeal to many of them following the decades-long Salafization of Islam in the country. This tallies with media reports on increasing numbers of Malay-Muslim youth harbouring an attraction towards radical Islamist movements such as ISIS. Salafization, referring to a process of mindset and attitudinal transformation rather than the growth of Salafi nodes per se, is not restricted to individuals or groups identified as “Salafi”, but rather affects practically all levels of Malay-Muslim society, cutting across political parties, governmental institutions and non-state actors. It has resulted in Islamist, rather than Islamic, ideals increasingly defining the tenor of mainstream Islam in Malaysia, with worrying consequences for both intra-Muslim and inter-religious relations. Responses to the Wahhabi-Salafi onslaught from the Malay-Muslim ruling elite in Malaysia have been ambivalent, and have had weak counteracting effects on the Salafization process.

Sirah nabawiyah adalah perjalanan hidup kenabian Muhammad shallallahu 'alaihi wa sallam. Di zaman sekarang, buku sirah nabawiyah yang paling populer adalah Ar Rahiqul Makhtum karya Shafiyyurrahman Al Mubarakfuri. Buku ini mendapat perhatian besar dari kalangan kaum muslimin di Indonesia terkait pembahasan sirah nabawiyah. Banyak penerbit yang telah menerjemah dan menerbitkannya.

Dakwah Ahlussunnah merupakan dakwah Nabi Muhammad dan Para sahabatnya. Tidaklah ahlussunnah dikenal melainkan dengan sikap lemah lembut sebagaimana Nabi mengajarkannya, dan Allah pun mencintainya.
Dalam sebuah hadits yang masyhur Rasulullah pernah bersabda bahwa sikap lemah lembut akan menghiasai segala perkara dan urusan. Apalagi mengenai perkara akhlak sesama ahlussunnah maka sikap lemah lembut harus tercermin di dalamnya. Dengan sikap lemah lembut salah satunya, ahlsunnah dicintai oleh orang-orang jahil dan orang awam. Sikap lemah lembut juga akan mencerminkan persautan dan kewibawaan di mata orang-orang awam dan orang jahi. Jangan sampai orang awam dan orang jahil memandang bahwa ahlussunnah saling bertentangan satu sama lain.
Tentu yang dimaksud ahlussunnah bukanlah firqah-firqah sesat, hizbiyah dan ahli bid'ah, karena masalah tersebut sudah jelas perbedaannya.
Yang dimaksud adalah ahlussunnah yang membawa syiar dakwah sunnah di atas pemahaman salaful ummah. Sering kita dengan fitnah " Tahdzir " sesama ahlussunnah. Banyak orang yang sibuk dengan masalah tahdzir daripada belajar ilmu. Perhatiannya hanya masalah tahdzir terhadap orang lain. Bahkan, hal  tersebut berdampak pada masyarakat awam yang haus akan ilmu, mereka pun ikut-ikutan tanpa ilmu mentahdzir dan tertahdzir dari ulama lain, padahal ia tidak berkewajiban dan tidak layak untuk ikut-ikutan tahdzir mentahdzir.
Dalam buku ini banyak nasehat yang akan mencerahkan pembaca insyaaAllah ta'ala. Agar ahlussunnah saling mencintai, saling menghirmati, saling meyayangi.

In the past two decades, the growth of takfiri groups has been increased in West Asia. These extremist groups, influenced by Wahhabism and Salafism, are seeking to promote and institutionalize violence in the region. These groups, by a strategic premeditation and/or by mistake, have changed the priority of fighting and apprising of Zionist regime crimes to takfir of noble trend of Shiism. Many of them, who call themselves sheikhs, by taking advantage of the ignorance of the laity, issue fatwas of killing Muslims in general and Shiites in particular.
Meanwhile some by raising unfounded doubts over Shia principals provoke this wave of violence and attempt to institutionalize hate between Muslims. Therefore, in order to prevent the promotion of violence, it is obligatory on every compassionate Muslim to be sensitive and give appropriate answer and inform the masses of these dangerous methods. The content of this book which is in response to questions posed against the Twelver Shiite (Athna'ashariyyah) would be evaluated in this context. This book contains 70 of the most important questions and doubts along with its corresponding responses which are selected from the website of Grand Ayatollah Makarem Shirazi. (www.makarem.ir)
It is hoped that, this book would be use to researchers, teachers and Islamic scholars and be regarded a small step towards approximation of Islamic sects

DAESH is the richest and most violent terrorist group in modern history. It has evolved from a geographically contained insurgent group to a quasi-conventional army with global impact. DAESH has been able to capitalize Sunni Arab fears and resentment of Shite leadership in Iraq and Alawite leadership in Syria. Identity and sectarian polarization provided the perfect conditions for DAESH establishment in both countries. Part of DAESH strategy is to attract foreign fighters. Newspaper reports peg the number of foreign fighters in Syria in the thousands, noting that the inflow exceeds that which existed in Iraq at the time of peak conflict. At the end of December 2015, between 27,000 and 31,000 people had travelled to Syria and Iraq to join the Islamic State and other violent extremist groups from at least 86 countries. 5,000 of them were coming from Western Europe countries. DAESH will continue calling Muslims to come to their Islamic State and continue to ask those within Western countries to attack within their own countries. This article is intended to dig into the DAESH ideology and the motivations and profiling of the European foreign fighters who are attracted by the group.

Salafi development isn't merely as a religious sect in Indonesia, but the presence of its followers in the public space is often assessed to deviate from common practice, because they are often involved in the battle and the war under the "flag of jihad." Inevitably, conflicts nuanced religion erupted in eastern Indonesia in the last decade of the 20th century, became their main stage, and after that they metamorphosed into an exclusive and autonomous groups-with all its variants-and occasionally spread terror in the form of suicide bombings and the like. Pendahuluan Diaspora Salafi di Indonesia atau mereka yang mengaku atau disebut pengikut salaf al shalih (para pendahulu yang saleh) semakin menarik perhatian para ahli dan peneliti, baik dalam maupun luar negeri. Keter-tarikan para ahli terhadap perkembangan Salafi ini bukan hanya karena didasarkan pada kehadiran mereka di ruang publik Indonesia yang menyim-pang dari kebiasaan umum, 2 namun karena secara dramatis, kelompok ini melibatkan diri dalam pertempuran dan peperangan besar di bawah " bendera jihad. " Tak pelak lagi, konflik bernuansa agama yang meletup di Indonesia bagian timur pada dekade terakhir abad ke 20, menjadi panggung 1 Mohamad Nabil adalah peneliti Center for The Study of Religion and Cultur (CSRC), UIN Syarif Hidayatullah, Jakarta, dan mahasiswa pasca sarjana STF Driyarkara. 2 Disebut menyimpang dari kebiasaan umum karena para pengikut manhaj Salafi secara diametris membedakan diri dengan lingkungan mereka. Dalam hal pakaian sehari-hari, misalnya, yang laki-laki menggunakan pakaian kain bahan dalam bentuk jalabiyyah (jubah panjang/gamis), imamah (serban), isbal (pentalon yang panjangnya hanya sampai mata kaki), lihyah (jenggot panjang), dan kopiah (kopiah haji dan sejenisnya). Bagi yang perempuan biasanya menggunakan kain bahan dalam bentuk niqab (pakaian warna hitam yang menutupi seluruh tubuh, hanya matanya saja yang kelihatan atau meng-gunakan burqa, cadar). Dalam pergaulan sehari-hari mereka biasanya menggunakan istilah-istilah Arab dengan memanggil teman-teman mereka dengan sebutan antum (anda), akhi (saudara laki-laki) atau ukhti (saudara perempuan) atau dalam bentuk jamaknya ikhwan dan akhwat, dll. Mengenai tata cara busana pasa salaf al shalih ini bisa dilihat dalam Abu Thalhah bin Abdus Sattar, Tata Busana Para Salaf, (Solo: Zamzam Mata Air Ilmu, 2008).

Das Thema Salafismus wird in Deutschland nunmehr seit Jahren in den Medien diskutiert. Grund hierfür ist die Tatsache, dass der Salafismus auch in Deutschland angekommen ist und Fuß gefasst hat.  Insbesondere seit der Ausrufung des Kalifats der Terrororganisation „Islamischer Staat“ wächst die Angst vor salafistischer Bedrohung und seit hunderte deutscher Staatsbürger auswanderten, um sich jener Terrororganisation anzuschließen, sich an Kampfhandlungen beteiligten und teilweise gar als Selbstmordattentäter für ihre Ideologie und Überzeugungen in die Luft sprengten, wirkt die Gesamtproblematik bedrohlicher und greifbarer denn je. 
Lange Zeit glaubte man, dass in einer säkularisierten aufgeklärten Welt ein Widererstarken und eine Rückkehr der Religionen nicht möglich sei, da der Modernisierungsmythos lehrte, eine fortschreitende Säkularisierung und Privatisierung der Religion zu erwarten.  Laut Olivier Roy besteht jedoch „ein enges Band zwischen Säkularisierung und religiösem Wiedererweckungsglauben; Letzterer ist nicht Abwehr der Säkularisierung, sondern ihr Produkt. Die Säkularisierung bringt das Religiöse hervor. Es gibt keine ‚Rückkehr‘ des Religiösen, sondern eine Veränderung.“
Die Entstehung des Salafismus lässt sich wie die Entstehung aller großen religiösen evangelikalen Erweckungsbewegungen ins 18. Jahrhundert zurückdatieren und ist ebenfalls keine schlichte „Rückkehr“ des Religiösen, sondern eine Erweckungsbewegung, welche den muslimischen Glauben an Gott und die Glaubenspraxis tiefgreifend veränderte. Da er wie alle Erweckungsbewegungen der Moderne besonderen Wert auf Purismus legt, ist sein Konzept der religiösen Neuerung, Bidʿa, sowie der Umgang mit jener ein zentraler Bestandteil des innersalafistischen Diskurses und ideologischer Marker. Daher beschäftigt sich vorliegende Arbeit mit dem Begriff Bidʿah, dem Begriff der religiösen Neuerung, seiner Definition im salafistischen Diskurs sowie den hieraus erwachsenden Folgen, und stellt dem auch knapp den sunnitisch-orthodoxen  Standpunkt gegenüber, um jene ideologische Veränderung deutlich zu machen. Dabei beschränkt sich der Autor auf neo-salafistische, konservative Strömungen des Salafismus, obgleich sich der modernistische Salafismus in vielen Punkten ideologisch nicht von erstgenannten Strömungen unterscheidet.
Diese Arbeit setzt sich zum Ziel, den Begriff Bidʿa und weitere Begrifflichkeiten zunächst zu definieren, sodann einen kurzen historischen Überblick zum Thema Salafismus und seiner Hauptströmungen zu bieten, um hiernach auf Methoden und die Lehre des Salafismus in diesem Bezug einzugehen. Im Kapitel über die Lehre bezüglich dem Begriff Bidʿa im Salafismus wird das salafistische Verständnis der Primärquellen aufgezeigt, da vor allem im innerislamischen Diskurs dem Salafismus als religiöse Ideologie nur auf theologischer Ebene beigekommen werden kann, weshalb ein tiefgreifendes Verständnis dieser Lehre und auch Kenntnis um die sunnitisch-orthodoxe Gegenposition, unabdingbar sind, um Differenzieren zu können. Die sunnitisch-orthodoxe Lehrmeinung wird teils im Fließtext, teils als eigener Unterpunkt knapp zusammengefasst dargestellt, um dem Leser einen direkten Vergleich zu ermöglichen. Hiernach wird auf den Gebrauch des Begriffs Bidʿa als ideologischen Marker zur gezielten Abgrenzung eingegangen, sowie auf die salafistische Legitimation jener Abgrenzung und einige ihrer theologischen Folgen. Anschließend wird die Frage erörtert, ob das salafistische Verständnis von Bidʿa allein der Grund für die puristische Haltung des Salafismus ist, oder sie bereits im salafistischen Gottes- und Glaubensverständnis wurzelt. Nachdem der Begriff Bidʿa theologisch aus salafistischer und sunnitisch-orthodoxer Sicht erläutert und seine Verwendung dargestellt wurde, wird auf einige direkte und indirekte praktische Folgen jenes Verständnisses eingegangen und schlussendlich ein Blick auf Prävention und Deradikalisierung geworfen.

The Salafi ulama (religious scholars) in Malaysia have seen their
religious and political influence amplified over the last five years. Operating within a newly formed organization, the Pertubuhan IlmuwanMalaysia (ILMU) and the newly augmented United Malays National
Organization’s (UMNO) young ulama wing, Salafi scholars play a key role in providing Islamic legitimacy to the government and defending it against the opposition Islamist party, the Pan-Malaysian Islamic Party (PAS). The decision by Salafi scholars to support the Malaysian government is striking given their hardline views on the implementation of Islamic laws and their opposition to democracy. This paper seeks to understand the reasons for the Salafi ulama’s support for UMNO. It argues that the Salafi ulama’s involvement in UMNO is due to a convergence of interest between the two groups and as part of a strategy by the Salafi ulama to expand their influence at both the state and societal levels. The paper examines the religious-political positions of the Salafi ulama on issues such as the Islamic state, the implementation of Islamic laws and democratic political system, and argues that they are opposed to the current state of religious affairs and the political structure of the Malaysian state. Nevertheless, the
ulama are working within UMNO to change the political system. For  UMNO leaders, the Salafi ulama form an important group that could defend the party against religious attacks from PAS and provide the party with greater religious credence.

ini adalah sebuah bantahan terhadap Ali Al Hudzaifi, Hani bin Buraik, orang-orang Hajuri, orang-orang Abul Hasan [Al Ma’ribi], dan Shalih Al Bakri yang telah mendahului mereka dalam perkara mencela ULAMA AHLUS SUNNAH DI YAMAN. Bahkan, bantahan ini juga terhitung sebagai bantahan terhadap orang-orang yang akan muncul setelah Al Hudzaifi dan Hani bin Buraik serta yang melakukannya kembali nanti.

ABSTRAK Makalah ini membicarakan mengenai Risalah Manhaj Ahl al-Sunnah, sebuah kitab akidah tulisan Abdul Qadir bin Hj. Wangah. Beliau adalah ulama dari Fatani dan lebih dikenali sebagai Baba Dir atau Ayah Dir Sekam dalam kalangan penuntut ilmu dan anak-anak murid beliau. Dalam Risalah Manhaj Ahl al-Sunnah, Baba Dir mengetengahkan pegangan ulama salaf dan khalaf apabila berdiskusi dan memahami ayat-ayat mutashābihāt terutamanya yang berkaitan dengan zat dan sifat Allah. Beliau membangkitkan kekeliruan yang timbul dalam kalangan masyarakat mengenai pentafsiran ayat-ayat mutashābihāt dalam risalah beliau ini. Oleh itu, makalah ini membincangkan mengenai kaedah-kaedah yang digunakan oleh ulama pada zaman Nabi Muhammad SAW dan selepasnya dalam mentafsir dan memahami ayat mutashābihāt. Selepas Islam mula berkembang di serata dunia, percampuran budaya mula berlaku dan ramai manusia yang bukan Arab mula memeluk Islam. Disebabkan itu, munculnya fahaman-fahaman, pentafsiran yang meragukan dan bertentangan dengan sifat Allah yang suci, yang menyamakan sifat Allah dengan sifat makhluk. Kelompok yang ekstrem seperti mujassimah, mushabbihah dan mu c aṭṭilah mempunyai fahaman yang jauh tersasar daripada landasan yang sepatutnya. Oleh itu, masyarakat awam memerlukan bimbingan dan pentafsiran daripada ulama Ahl al-Sunnah untuk menangkis tafsiran mereka yang salah ini. Sekali gus, ini dilakukan untuk membetulkan fahaman masyarakat awam tentang ayat yang selalu dikelirukan maknanya ini. Makalah ini menggunakan kaedah kualitatif, yang secara spesifiknya menggunakan kaedah analisis kandungan, ke atas kitab Risalah Manhaj Ahl al-Sunnah. Hasil dapatan daripada kajian ini mendapati ulama Ahl al-Sunnah wa Jama'ah menggunakan kaedah ta'wīl dan tafwīḍ sebagai cara untuk memahami ayat-ayat mutashābihāt. Kaedah ulama Salaf dan Khalaf ini adalah kaedah yang sederhana berbanding pelbagai kaedah yang wujud dalam membincangkan ayat-ayat sifat yang terdapat dalam al-Quran dan al-Sunnah. Kata kunci: muḥkamāt, mutashābihāt, Salaf, Khalaf, kitab Jawi PENGENALAN Al-Qur'ān adalah suatu risalah wahyu yang sering dibincangkan kerana fenomenanya menjangkau satu alam semesta dan boleh disesuaikan dengan pelbagai keadaan, tradisi atau teori sains. Meskipun begitu, penjelasan yang ada dalam kitab suci ini tidak dapat difahami sepenuhnya oleh akal manusia biasa. Hanya mereka yang sempurna terlatih dan terpilih sahaja yang mampu untuk memahami maksudnya. Oleh kerana itu, banyak pihak cuba untuk memahami maksud di sebalik ayat-ayat yang terkandung dalam al-Qur'ān ini berdasarkan akal dan fahaman mereka sendiri, tanpa merujuk kepada tafsiran oleh kelompok yang diakui kesahihannya. Keyakinan yang berkaitan dengan tauhid dan pegangan seseorang menurut Ahl al-Sunnah wa Jama'ah mestilah berlandaskan kepada dalil-dalil dan huraian yang bersifat pasti (qat'ī) dari al-Qur'ān, hadith, ijmak ulama serta berdasarkan akal yang sihat. Penularan fahaman yang ekstrem di tengah-tengah masyarakat Islam memungkinkan perbahasan dan penjelasan yang lanjut daripada ulama Ahl al-Sunnah untuk menjernihkan kembali ajaran yang salah dan pentafsiran batil yang lebih cenderung terhadap penyerupaan Allah swt kepada makhluk. Kasih dan cintanya seorang ulama akan ilmu, memungkinkan Baba Dir Sekam untuk mengambil satu inisiatif untuk menulis dan menjelaskan kembali perbahasan-perbahasan ulama dunia Arab agar mudah difahami oleh masyarakat Nusantara. TINJAUAN LITERATUR Ulama-ulama Islam berusaha sedaya upaya untuk mempertahankan kesucian agama Islam dan ajarannya supaya tidak terpesong akibat daripada penularan ajaran dan fahaman yang sesat. Disebabkan itu para ulama mula mengambil langkah untuk membukukan dan menjelaskan kepada masyarakat awam ajaran-ajaran agama yang sebenarnya untuk mengelakkan masyarakat awam daripada terpengaruh dengan gejala ajaran sesat dan fahaman

Ini ialah kumpulan ayat dan hadits yang kami pilih
dari bab tentang keikhlasan dalam kitab,
رياض الصالحين
من كلام سيد المرسلين
Karya Al-Hafizh Abu Zakariyya an-Nawawi.
Dalam buku kecil ini, kita akan sedikit melihat
bagaimana para ulama berbicara tentang ikhlas dan
seperti apa praktik mereka dalam mengupayakan
keikhlasan.
Tidak lupa, terhatur doa jazaahumullaahu khoyron,
juga terima kasih, kepada seluruh pihak yang menjadi
sebab sehingga catatan ini bisa sampai ke tangan
para pembaca. Tegur sapa, masukan, dan kritikan
tentu sangat kami harapkan dari segenap pembaca
yang mulia apabila mendapati kekeliruan dalam
buku saku ini.
Kami memohon kepada Allah, Rabb Yang Maha
Mengabulkan doa, agar mengaruniakan keikhlasan
untuk penyusunnya dan seluruh pihak yang terlibat
ikut dalam prosesnya.
Hari Ahadi,
Tenggarong, Kalimantan Timur, 16 Syawal 1441 / 08 Juni 2020

Psycho-Social Negative Reflections of Salafi Understandings of Religion
Abstract
The main claim of this article is that Salafi religious understandings lead to many negative psychological and sociological (psycho-social) consequences. At the same time, these elements are not only related to Salafism and Salafi groups, but also they are generally related to the belief elements of most Muslim individuals and groups. In this context the purpose of article is to reveal the mutually affected psycho-social negative features that have emerged in the past and present and may also come to light in the future, even though there are many different features that characterize Salafi thought. In the article, research and evaluation are made through an interdisciplinary method. In this framework, basic informations and discussion topics that will provide comprehension of Salafi understandings of religion of different disciplines are discussed in relation to the research areas of the Sociology of Religion. Firstly, the characteristics and basic attitudes of Salafi religious conceptions that may have negative psycho-social consequences are described, afterwards these attitudes are listed separately and the negative effects they can cause are explained within successive effect framework by presenting cause-and-effect relationship. As a result of the research, it has been seen that the characteristics of Salafi understandings of religion that may have negative consequences are as follows: 1-Disregard of the socio-cultural anthropological approach 2-A constant understanding of faith and religion at the basic level 3-Apparent/literal approach 4-Unity in faith and actions 5-The thought that reason cannot comprehend religious issues 6-The idea that the Qur'an is not created 7-Constructing daily life through religious texts 8-Being limited to the Golden Age 9-The blessing of the language 10-Standing against history and tradition 11-Looking for the solutions to post/modern problems through past 12-Opposition to bid‘ah (innovation) 13-The only truth discourse 14-Absolutisation of religious knowledge 15-Standing against cultural construction 16-Sanctifying religious authorities 17-Mission of tabligh (reaching out) 18-‘Ummah understanding 19-Dār Al-Harb (abode of war) discourse 20-Patriarchal religious discourse 21-Traditional education methods. When these features are analyzed in detail, it is understood that these approaches have factors that may negatively affect individuals and groups in many ways. However, Salafism is approached mostly as a negative structure by considering radical/jihadist Salafi movements in researches prevent us from seeing what kind of serious negative consequences of these understandings of religion have caused in the history of Islam and today, and what kind of problems they may cause in the future. Therefore, it is an important result that these understandings of religion should be carefully examined by believers.
Keywords
Sociology of Religion, Salafi Understandings of Religion, Salafism, Salafi Groups, Fundamentalism, Psycho-Social Negative consequences

Selefî Din Anlayışlarının Psiko-Sosyal Olumsuz Yansımaları
Öz
Bu makalenin temel iddiası, Selefî din anlayışlarının psikolojik ve sosyolojik (psiko-sosyal) açıdan birçok olumsuz sonuca yol açtığı, aynı zamanda bu unsurların sadece Selefîlik ve Selefî gruplarla ilgisi olmadığı, dolayısıyla genel olarak çoğu Müslüman birey ve grubun inanç ögeleriyle ilişkili olduğudur. Bu kapsamda makalenin amacı, Selefî düşünceyi karakterize eden birçok farklı özellik olsa da onun din anlayışlarına yönelik geçmiş dönemde ve günümüzde ortaya çıkmış, aynı zamanda gelecekte de gün yüzüne çıkabilecek karşılıklı olarak birbirini etkileyen psiko-sosyal olumsuz özellikleri açığa çıkarmaktır. Makalede interdisiplinler bir yöntem üzerinden araştırma ve değerlendirme yapılmaktadır. Bu çerçevede farklı disiplinlere ait Selefî din anlayışlarının anlaşılmasını sağlayacak temel bilgiler ve tartışma konuları Din Sosyolojisi’nin araştırma alanlarıyla ilişkili bir biçimde ele alınmaktadır. İlk olarak Selefî din anlayışlarının psiko-sosyal açıdan olumsuz sonuçlar doğurabilecek özellikleri ve temel tutumları betimlenmiş, daha sonra bu tutumlar ayrı maddeler hâlinde sıralanarak onların yol açabileceği olumsuz etkiler zincirleme etki çerçevesinde neden-sonuç ilişkisi sunularak açıklanmaya çalışılmıştır. Araştırma neticesinde Selefî din anlayışlarının olumsuz sonuçlar doğurabilecek özelliklerinin şunlar olduğu görülmüştür: 1-Sosyo-kültürel antropolojik yaklaşımın dikkate alınmaması 2-Temel seviyede sabit bir iman ve din anlayışı 3-Zâhirî/literal yaklaşım 4-İman-amel bütünlüğü 5-Aklın dinî konuları kavrayamayacağı 6-Kur’an’ın mahlûk olmaması 7-Dinî metinler üzerinden hayatı inşa etme 8-Asr-ı saâdet dönemiyle sınırlı kalma 9-Dilin kutsanması 10-Tarih ve geleneğe karşı duruş 11-Post/modern sorunlara geçmiş üzerinden çözüm arama 12-Bid’at karşıtlığı 13-Tek hakikatçi söylem 14-Dinî bilginin mutlaklaştırılması 15-Kültürel inşaya karşı duruş 16-Dinî otoriteleri kutsallaştırma 17-Tebliğ misyonu 18-Ümmetçilik anlayışı 19-Dârülharp söylemi 20-Ataerkil dinî söylem 21-Geleneksel eğitim yöntemleri. Bu özellikler ayrıntılı bir şekilde analiz edildiğinde söz konusu yaklaşımların kişi ve grupları birçok yönden olumsuz etkileyebilecek unsurlara sahip olduğu anlaşılmaktadır. Fakat araştırmalarda çoğunlukla radikal/cihatçı Selefî hareketler dikkate alınarak Selefîliğin olumsuz bir yapılanma olarak ele alınması, söz konusu din anlayışlarının İslâm tarihi içerisinde ve günümüzde ne tür ciddi olumsuz sonuçlara yol açtığını ve gelecekte de ne tür sorunları ortaya çıkarabileceğini görmemize engel olmaktadır. Bundan dolayı bu din anlayışlarının inananlar tarafından dikkatle incelenmesi gerekliliği önemli bir sonuç olarak karşımıza çıkmaktadır.
Anahtar Kelimeler
Din Sosyolojisi, Selefî Din Anlayışları, Selefîlik, Selefî Gruplar, Fundamentalizm, Psiko-Sosyal Olumsuz Etkiler

Religious extremism at present, is a critical issue that threatens global peace especially the congruous image of Islam. The engrossments of some Muslim societies to salafi jihadi's extreme ideology, where Muslim scholars inversely disagree, however have exposed weakness in contemporary Islamic education system. Accordingly, this study concentrates on education analysis of Salafi jihadi's radical movement as to apprehend their thought. Due to the application of inductive, deductive and comparative methods, researcher analyzes correlation between Khawarij extremism in the early days of Islam to Salafi jihadi, as well as development of contemporary extremism. The findings suggest, since failure to understand Islamic teachings within Islamic education discipline, subsequently has possess to extremism, thus it requires revaluation of education system in order to counteract from early stage.

TURKISH
Kur’an-ı Kerim, Hz. Peygamber’in örnekliğinde insanın inşa edilmesinin ifadesidir. Bu inşa sürecini anlamaya çalışan Müslümanlar, hicretin ilk asırlarından beri önemli bir birikim ortaya koymuşlardır. Bu süreçte de farklı farklı metotlar benimsenmiştir. Bu metotlardan biri olan ve akılcı düşünmeyi öteleyip literalist bir yaklaşımı benimseyen Selefilik, bu makalenin temel konusudur. Özellikle Müslümanların buhran dönemlerinde ön plana çıkan bu bakış açısı, günümüz İslam dünyasının en önemli gündem maddelerinden biridir. Bu çalışmada tarihsel ve düşünsel boyutlarının genel hatlarıyla verilmeye çalışıldığı Selefilik, aynı zamanda köklü bir tarihe sahip olan, özellikle İslam dünyasını tetkik eden ve ulaştığı verileri bu coğrafyanın geleceğinin belirlenmesinde tahrifkârane kullanan Oryantalizm geleneğinin de üzerinde durduğu bir düşünce şeklidir.   
ENGLISH
The Noble Qur’an is the expression of the building human being’s character in the example of the Messenger of Allah. Muslims, who have been tried to perceive this process, revealed a huge heritage from the beginning of first centuries of hijra. There are many different methods in this heritage. One of them is Salafism and that is the issue of this article. It has adopted a literal-minded approach by ignoring rational thinking. This article tries to provide a general overview both of historical and intellectual dimensions of Salafism. This viewpoint that especially rises in the crisis times of Muslims is one of the most important agendas of the Contemporary Muslim World. It is also significant and emphasized issue for Orientalism that uses data by obtaining from deep-rooted studies over Islamic heritage to modify the future of the Muslim World with itself falsifying these data.