Salafi jihadism

Clarification: This article is based on opinions of western authors which are clearly wrong. Salafee jihadist (with the meaning this article intendeds) is an oxymoron. Perhaps the confusion comes from ignorant people calling themselves salafees or from elsewhere, but either way salafee position on jihad has nothing to do with what is expressed in this article . Please click there for wealth of information. This is just another example of the urgent need of Western scholars to study before they publish. To be able to call their research subject by it's proper name if nothing else. The violence they refer to is plain forbidden by true Islam and should be called by it's name: falsehood, lies, misguidance, ignorance, confusion and the likes. Salafist jihadism (also Salafi jihadism) is a school of thought of Salafi Muslims who support violent jihad . The term was coined by scholar Gilles Kepel to describe Salafi who began developing an interest in violent jihad during the mid-1990s. Practitioners are often referred to as Salafi jihadis or Salafi jihadists. Journalist Bruce Livesey estimates Salafi jihadists constitute less than 1 percent of the world's 1.4 billion Muslims (c. 10 million). Coming to Terms: Fundamentalists or Islamists?

Transnational religious-political ideology Salafi jihadism or jihadist-Salafism is a transnational religious-political ideology based on a belief in "physical" jihadism and the Salafi movement of returning to what adherents believe to be true Sunni Islam . The terms "Salafist jihadist" and "jihadist-Salafism" were coined by scholar Gilles Kepel in 2002 to describe "a hybrid Islamist ideology " developed by international Islamist volunteers in the Afghan anti-Soviet jihad who had become isolated from their national and social class origins. The concept was described by Martin Kramer as an academic term that "will inevitably be [simplified to] jihadism or the jihadist movement in popular usage." (emphasis supplied) Practitioners are referred to as "Salafi jihadis" or "Salafi jihadists". They are sometimes described as a variety of Salafi, and sometimes as separate from "good Salafis" whose movement eschews any political and organisational allegiances as potentially divisive for the Muslim community and a distraction from the study of religion. In the 1990s, extremist jihadists of the al-Jama'a al-Islamiyya were active in the attacks on police, government officials and tourists in Egypt, and Armed Islamic Group of Algeria was a principal group in the Algerian Civil War . The most infamous jihadist-Salafist attack is the September 11, 2001 attacks against the United States by al-Qaeda . While Salafism had next-to-no presence in Europe in the 1980s, Salafist jihadists had by the mid-2000s acquired "a burgeoning presence in Europe, having attempted more than 30 terrorist attacks among E.U. countries since 2001." While many see the influence and activities of Salafi jihadists as in decline after 2000 (at least in the United States), others see the movement as growing, in the wake of the Arab Spring and the breakdown of state control in Libya and Syria. French academics have put the term into academic circulation as 'jihadist-Salafism.' The qualifier of Salafism – an historical reference to the precursor of these movements – will inevitably be stripped away in popular usage. The Global Salafi Jihad" . the National Commission on Terrorist Attacks Upon the United States. 9 July 2003. The Chronicle of Higher Education . Terrorism – most of it arising from domestic groups – was a much bigger problem in the United States during the 1970s than it has been since the Twin Towers were toppled.

Transnational Sunni Islamist religious-political ideology Further information: Salafism Salafi jihadism , also known as Revolutionary Salafism or jihadist - Salafism , is a religious-political Sunni Islamist ideology , seeking to establish a global caliphate , characterized by the advocacy of "physical" (military) jihadist attacks on non-Muslim and ( takfired ) Muslim targets, and the Salafist interpretation of sacred Islamic texts, which they believe to be "in their most literal, traditional sense", to bring about the return to (what adherents believe to be) "true Islam ". The original use of the term "jihadist Salafists" (also "Salafi-jihadi" or "Salafist jihadis") came from French political scientist Gilles Kepel to refer to international volunteers of the jihad against the Soviet Union in Afghanistan who had come from around the world to fight for Islam against Marxist forces in Afghanistan and had lost the American-Saudi funding and interest after the Soviet forces had withdrawn, but wanted to continue waging jihad elsewhere. Their original jihad was against an aggressive anti-religious power ( Soviet Union and its Marxist allies ), attempting to take over a Muslim region ( Afghanistan ) - and had been enthusiastically supported by large numbers of Muslims including governments. However, isolated from their national and social class origins and seeking to "rationalize" their "existence and behavior", some Arab Afghan volunteers expanded the targets of their jihad to include the United States (whom they "perceived as the greatest enemy of the faith", despite having supported and armed the Afghan Mujahideen ), and various governments of Muslim-majority countries - whom they perceived as apostates from Islam. Jihadist and Salafist elements of "hybrid" ideology developed by international volunteers (" Arab-Afghan " Mujahideen ) had not been joined previously because mainstream Salafis, (dubbed by some Western commentators as "good Salafis"), had mostly adhered to political quietism - eschewing political activities and partisan allegiances, viewing them as potentially divisive for the broader Muslim community and as a distraction from the studying and practicing of Islam. Prominent Quietist Salafi scholars have denounced doctrines of Salafi jihadism as Bid'ah ("innovation") and "heretical", strongly forbidding Muslims from participating or assisting in any armed underground activity against ruling governments. Jihadist salafists often dismiss the quietist scholars as "'sheikist" traitors, portraying them as palace scholars worried about the patronage of "the oil sheiks of the Arabian peninsula " rather than pure Islam, and contend that they are not dividing the Muslim community because, (in their view), the rulers of Muslim-majority countries and other self-proclaimed Muslims they attack are not actually part of the community having deviated from Islam and become apostates or false Muslims . Early ideologues of the movement were Arab Afghan veterans of the Afghan jihad: Abu Qatada al-Filistini , the (naturalized Spanish) Syrian Abu Musab , Mustapha Kamel known as Abu Hamza al-Masri , etc. The jihadist ideology of Qutbism has been identified variously as the ideological foundation of the movement, a closely related Islamist ideology, or a variety of Revolutionary Salafism. In the 1990s, extremist jihadists of the al-Jama'a al-Islamiyya were active in the terrorist attacks on police, government officials, and tourists in Egypt, and the Armed Islamic Group of Algeria was a principal extremist group in the Algerian Civil War . The most infamous jihadist-Salafist terrorist action is considered to be the September 11 attacks against the United States perpetrated by al-Qaeda in 2001. While Salafism had next-to-no presence in Europe in the 1980s, Salafi jihadists had by the mid-2000s acquired "a burgeoning presence in Europe, having attempted more than 30 terrorist attacks among E.U. countries since 2001." While many see the influence and activities of Salafi jihadists as in decline after 2000 (at least in the United States), others see the movement as growing in the wake of the Arab Spring , the breakdown of state control in Libya and Syria in 2014, and the U.S. retreat from Afghanistan in 2021. "Theology of Violence-oriented Takfirism as a Political Theory: The Case of the Islamic State in Iraq and Syria (ISIS)". In Cusack, Carole M. ; Upal, M. Handbook of Islamic Sects and Movements . Debating Authority and Martyrdom" . Homegrown: ISIS in America (1st ed.). London and New York : I.B. Another interesting aspect of Salafi Jihadism is that the traditional Salafi scholars debunk it as a Salafi hybrid and that it is far removed from the traditional Salafism. International Institute for Counter-Terrorism . The Mind of the Islamic State . In Akbarzadeh, Shahram (ed.). Routledge Handbook of Political Islam (1st ed.). The Global Salafi Jihad" . the National Commission on Terrorist Attacks Upon the United States. 9 July 2003. The Chronicle of Higher Education . Terrorism – most of it arising from domestic groups – was a much bigger problem in the United States during the 1970s than it has been since the Twin Towers were toppled. There are <ref group=Note> tags on this page, but the references will not show without a template (see the help page ). There are <ref group=lower-alpha> tags or templates on this page, but the references will not show without a template or template (see the help page ).

Transnational Sunni Islamist religious-political ideology Salafi jihadism , also known as Salafi-jihadism , jihadist Salafism and revolutionary Salafism , is a religiopolitical Sunni Islamist ideology that seeks to establish a global caliphate through armed struggle. In a narrower sense, jihadism refers to the belief that armed struggle with political rivals is an efficient and theologically legitimate method of socio-political change. The Salafist interpretation of sacred Islamic texts is "in their most literal, traditional sense", which adherents claim will bring about the return to "true Islam ". The term "jihadist salafists" was coined by French political scientist Gilles Kepel . Kepel used it to refer to international volunteers of the jihad against the Soviet Union in Afghanistan , who, after the Soviet withdrawal and loss of American-Saudi funding, sought new paths to engage in jihad. Isolated from their national and social class origins and seeking to "rationalize" their "existence and behavior", some Arab volunteers as well as local Islamists expanded the targets of their jihad to include the United States and other countries with Muslim causes around the world. Jihadist and Salafist elements of the new "hybrid" ideology developed by international volunteers (Arab-Afghan mujahideen ) had not been joined previously because mainstream Salafis, dubbed by some Western commentators as "good Salafis", had mostly adhered to political quietism and eschewed political activities and partisan allegiances. Jihad had been viewed as potentially divisive for the broader Muslim community and as a distraction from the studying and practicing of Islam. Prominent Quietist Salafi scholars have denounced doctrines of Salafi jihadism as Bid'ah ("innovation") and "heretical", strongly forbidding Muslims from participating or assisting in any armed underground activity against ruling governments. Jihadist salafists often dismiss the quietist scholars as "'sheikist" traitors, portraying them as palace scholars worried about the patronage of "the oil sheiks of the Arabian peninsula " rather than pure Islam, and contend that they are not dividing the Muslim community because, in their view, the rulers of Muslim-majority countries and other self-proclaimed Muslims they attack are not actually part of the community, having deviated from Islam and become apostates or false Muslims . Early ideologues of the movement were Arab Afghan veterans of the Afghan jihad, such as Abu Qatada al-Filistini , the naturalized Spanish Syrian Abu Musab , and Mustapha Kamel known as Abu Hamza al-Masri , among others. The jihadist ideology of Qutbism has been identified variously as the ideological foundation of the movement, a closely related Islamist ideology, or a variety of revolutionary Salafism. While Salafism had little presence in Europe during the 1980s, Salafi jihadists had by the mid-2000s acquired "a burgeoning presence in Europe, having attempted more than 30 terrorist attacks among E.U. countries since 2001". While many see the influence and activities of Salafi jihadists as in decline after 2000 (at least in the United States), others see the movement as growing in the wake of the Arab Spring , the breakdown of state control in Libya and Syria in 2014, and the U.S. withdrawal from Afghanistan in 2021. S2CID 257933043 – via Springer. : CS1 maint: multiple names: authors list ( link ) Sedgwick, Mark (2015). Perspectives on Terrorism . 9 (2): 34– 41. "Theology of Violence-oriented Takfirism as a Political Theory: The Case of the Islamic State in Iraq and Syria (ISIS)". In Cusack, Carole M. ; Upal, M. Handbook of Islamic Sects and Movements . Debating Authority and Martyrdom" . Homegrown: ISIS in America (1st ed.). London and New York : I.B. Another interesting aspect of Salafi Jihadism is that the traditional Salafi scholars debunk it as a Salafi hybrid and that it is far removed from the traditional Salafism. International Institute for Counter-Terrorism . The Mind of the Islamic State . In Akbarzadeh, Shahram (ed.). Routledge Handbook of Political Islam (1st ed.). The Chronicle of Higher Education . Terrorism – most of it arising from domestic groups – was a much bigger problem in the United States during the 1970s than it has been since the Twin Towers were toppled. There are <ref group=Note> tags on this page, but the references will not show without a template (see the help page ). There are <ref group=lower-alpha> tags or templates on this page, but the references will not show without a template or template (see the help page ).