Salafi movement

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The Salafi movement, also known as the Salafi methodology and the Salafist movement, or Wahhabi movement[1] is a movement or sect[2] within Islam that takes its name from the term salaf ("predecessors", "ancestors") used to identify the earliest Muslims, who, its adherents believe, provide the epitome of Islamic practice.[3][4] The popular hadith that quotes Muhammad as saying 'The people of my own generation are the best, then those who come after them, and then those of the next generation,' is seen as a call to Muslims follow the example of those first three generations, the salaf.[5]

The majority of the world's Salafis are from Qatar, UAE and Saudi Arabia.[6] 22.9% of all Saudis are Salafis (concentrated in Najd).[6] 46.87% of Qataris[6] and 44.8% of Emiratis are Salafis.[6] 5.7% of Bahrainis are Salafis and 2.17% of Kuwaitis are Salafis.[6]

The Salafi movement is often described as synonymous with Wahhabism, but Salafists consider the term "Wahhabi" derogatory.[7] At other times, Salafism has been deemed a hybrid of Wahhabism and other post-1960s movements.[8] Salafism has become associated with literalist, strict and puritanical approaches to Islam – and, particularly in the West, with the Salafi Jihadis who espouse violent jihad against civilians as a legitimate expression of Islam,[9] though these Salafi and their supporters are a minority[10] and leading Salafi scholars condemn such attacks.[11][12][13][14]

Academics and historians have used the term "Salafism" to denote "a school of thought which surfaced in the second half of the 19th century as a reaction to the spread of European ideas" and "sought to expose the roots of modernity within Muslim civilization."[15][16] However contemporary Salafis follow "literal, traditional ... injunctions of the sacred texts", looking to Ibn Taymiyyah rather than the "somewhat freewheeling interpretation" of 19th century figures Muhammad Abduh, Jamal al-Din al-Afghani, and Rashid Rida.[17][18]

Observers differ over whether Salafi are Sunni Muslims and whether they are Wahhabis. Self-described Salafis believe they are Sunni Muslims, while traditionalist Sunni critics claim that Salafis are the same as Wahhabis,[19][20] a sect unto their own and different from orthodox (i.e. traditional) Sunni Muslims.[19][21][22] The basis of this claim is that Salafis do not acknowledge or follow any of the four schools of thought (Madhhab) to which other Sunni Muslims adhere. They have their own beliefs and laws, their own leaders and systems, a religion with strict and so-called extremist ways.[19][20][21]

In the Arab world – and possibly even more so now by Muslims in the West – the term Ahl-as-Sunnah ("People of the Sunnah") is frequently used instead, while the term Ahl al-Hadith ("People of the Tradition") is often used on the Indian subcontinent to identify adherents of Salafi ideology, though this term is used more often in the Middle-East to indicate scholars and students of Hadith). The Muslim Brotherhood is differentiated from Salafi, allegedly because of its religious innovations,[23] but the group did include the term in the "About Us" section of its website.[24]

It is often reported from various sources, including the German domestic intelligence service, that Salafism is the fastest-growing Islamic movement in the world.[25][26][27][28][29]


The popular hadith that quotes Muhammad as saying 'The people of my own generation are the best, then those who come after them, and then those of the next generation,' is seen as a call to Muslims to follow the example of those first three generations, known collectively as the salaf[5] or "pious Predecessors" (as-Salaf as-Saleh).[30] They include the "Companions" (Sahabah), the "Followers" (Tabi‘un) and the "Followers of the Followers" (Tabi‘ al-Tabi‘in). There a number of records of the hadith[31] it is narrated in the Sahih al-Bukhari of `Abd Allah ibn `Umar (a companion of Muhammad)[32]

These have been revered in Islamic orthodoxy and by Sunni theologians since the fifth Muslim generation or earlier used their example to understand the texts and tenets of Islam, sometimes to differentiate the creed of the first Muslims from subsequent variations in creed and methodology (see Madhab),[33] to oppose religious innovation (bid‘ah) and, conversely, to defend particular views and practices.[34][35]


According to at least one scholar, "temporal proximity to the Prophet Muhammad is associated with the truest form of Islam" among many Sunni Muslims[36][37]

The terms Salafi, Ahl-as-Sunnah ("People of the Sunnah") and Ahl al-Hadith ("People of the Tradition") are all considered[by whom?] to bear the same or similar connotation and Muslim scholars have used them interchangeably[citation needed] throughout the ages. Ahl al-Hadeeth is possibly the oldest recorded term for these earliest adherents,[38] while Ahl as-Sunnah is overwhelmingly used by Muslim scholars, including Salafi scholars, such as the Ash'ari sect, leading to a narrower use of the term "Salafi".[39]

Salafis view the Salaf as an eternal model for all succeeding Muslim generations in their beliefs, exegesis, method of worship, mannerisms, morality, piety and conduct: the Islam they practiced is seen as pure, unadulterated and, therefore, the ultimate authority for the interpretation of the Sunnah.[40] This is not interpreted as an imitation of cultural norms or trends that are not part of the legislated worship of Islam but rather as an adherence to Islamic theology.[citation needed] Salafis reject speculative philosophy (kalam) that involves discourse and debate in the development of the Islamic creed.[citation needed] They consider this process a foreign import from Greek philosophy, alien to the original practice of Islam.[citation needed] The Imam Al-Dhahabi (died 748H / 1348) said:


Salafis believe that the Qur'an, the Hadith and the consensus (ijma) of approved scholarship (ulama) along with the understanding of the Salaf us-salih as being sufficient guidance for the Muslim. As the Salafi da'wa is a methodology and not a madh'hab in fiqh (jurisprudence) as commonly misunderstood, Salafis can come from the Maliki, Shafi'i, Hanbali or the Hanafi schools of Sunni fiqh[42] and accept teaching of all four if supported by clear and authenticated evidence from the Sunnah. In the face of clear evidence, be it from Qur'an or Hadeeth, they support scholars' engagement in ijtihad – if they are qualified – as opposed to total blind imitation (taqlid). Their theological views are based on the Athari creed as opposed to kalam, dialectics or any form of philosophy deemed speculative.[citation needed]

Salafis condemn certain common practices as polytheism (shirk) and tawassul of religious figures, such as venerating the graves of Islamic prophets and saints or using amulets to seek protection.[43] They maintain that such practices are bid‘ah (heretical innovations) that are not permissible and should not be taught or practiced.[citation needed] Salafis believe that Islam declined after the early generations because of religious innovations and an abandoning of what they consider to be pure Islamic teachings; and that an Islamic revival will only result through emulation of early generations of Muslims and purging of foreign influences.[citation needed]

Salafis place great emphasis on following acts in accordance with the known sunnah, not only in prayer but in every activity in daily life. For instance, many are careful always to use three fingers when eating, drink water in three pauses with the right hand while sitting,[44] and make sure their jellabiya or other garment does not extend below the ankle, thereby following the example recorded by Muhammad and his companions.[citation needed]

Views on Taqlid (scholarly authority)[edit]

In legal matters, Salafis are divided between those who, in the name of independent legal judgement (ijtihad), reject strict adherence (taqlid) to the four schools of law (madhahib) and others who remain faithful to these.[45] Salafi scholars from Saudi Arabia are generally bound by Hanbali fiqh and advocate following an Imam rather than understanding scripture oneself.[46] These include Bin Baz, Salih al-Uthaymeen, Salih al-Fawzaan, Saud bin Shuraim and al-Sudais .[citation needed] Other Salafi scholars however hold that taqlid is unlawful since from their perspective, following a madhab without searching for direct evidence leads Muslims astray.[47] These scholars include Rashid Rida,[48] al-Khajnadee, Muhammad Abduh,[49] Saleem al-Hilali and Nasir al-Din al-Albani.[50]

At the very end of the spectrum, some Salafis hold taqlid to be an act of polytheism.[51]

Opposition to the use of kalam[edit]

Salafi scholars are in staunch opposition to the use of kalam, dialectics or speculative philosophy in theology. This is because it is seen as a heretical innovation in Islam which opposes the primordial aspiration to follow the original methodology of the Salaf us-salih with regards to Aqidah. Statements of the early Imams of the early Muslims are in corroboration with this such as Abu Hanifa who prohibited his students from engaging in kalam, stating that those who practice it are of the "regressing ones".[52] Malik ibn Anas referred to kalam in the Islamic religion as being "detested",[53] and that whoever "seeks the religion through kalam will deviate".[54] In addition, Shafi'i said that no knowledge of Islam can be gained from books of kalam, as kalam "is not from knowledge"[55][56] and that "It is better for a man to spend his whole life doing whatever Allah has prohibited – besides shirk with Allah – rather than spending his whole life involved in kalam."[57] Ahmad ibn Hanbal also spoke strongly against kalam, stating his view that no-one looks into kalam unless there is "corruption in his heart"[58] and even went so far as to prohibit sitting with people practicing kalam even if they were defending the Sunnah,[59] and instructing his students to warn against any person they saw practicing kalam.[60]


Landmarks claimed in the history of Salafi da'wah are Ahmad ibn Hanbal (died 240 AH / 855 AD), known among Salafis as Imam Ahl al-Sunnah and one of the three scholars commonly titled with the honorific Sheikh ul-Islam, namely, Taqi ad-Deen Ibn Taymiyyah (died 728 AH / 1328 AD) and Ibn al-Qayyim (died 751 AH / 1350).[61][62][63]

Early examples of usage[edit]

  • In the book Al-Ansaab by Abu Sa'd Abd al-Kareem as-Sama'ni, who died in the year 1166 (562 of the Islamic calendar), under the entry for the ascription al-Salafi he mentions an example or more of people who were so described in his time.[69] In commenting upon as-Sama'ni, Ibn al-Athir wrote: "And a group were known by this epithet."[70]

Muhammad ibn Abd-al-Wahhab[edit]

Many Salafists today consider Muhammad ibn Abd al-Wahhab as the first figure in the modern era to push for a return to the religious practices of the salaf as-salih.[71] His evangelizing in the Arabian Peninsula during the 18th century was a call to return to the practices of the early Muslims. His works, especially Kitab at-Tawhid, are still widely read by Salafis around the world today and the majority of Salafi scholars still cite them frequently.[72] After his death, his views flourished under his descendants (the Al ash-Sheikh) and the generous financing of the House of Saud, initiating the current worldwide Salafi movement.[citation needed]

The vast majority of Salafis reject the label "Wahhabi" because they consider it unfounded and an object of controversy,[73] holding that Muhammad ibn Abd al-Wahhab did not establish a new school of thought but restored the Islam practiced by the earliest generations of Muslims.[citation needed] Followers of Salafiyyah consider it wrong to be called "Wahhabis" as the 17th Name of God is al-Wahhab ("the Bestower"), so to be called a "Wahhabi" denotes the following of a person other than what is meant to be followed in the Qur'an and Sunnah.[74] Wahhabism has been called a "belittling" and derogatory term for Salafi,[75] while another source defines it as "a particular orientation within Salafism,"[42] an orientation some consider strongly apolitical,[76][77] and yet another describes it as a formerly separate current of Islamic thought that appropriated "language and symbolism of Salafism" until the two became "practically indistinguishable" in the 1970s.[78] Critics of Wahhabiyya, Hamid Algar and Khaled Abou El Fadl, argue that while the two interpretations had distinct differences, they effectively merged in the 1970s and early 1980s when Saudi oil-export funding "co-opted" Salafism, and "melded" their ideologies.[79]


The migration of Muslim Brotherhood members from Egypt to Saudi Arabia and Saudi King Faisal's "embrace of Salafi pan-Islamism resulted in cross-pollination between Muhammad ibn Abd-al-Wahhab's teachings on tawhid, shirk and bid‘ah and Salafi interpretations of the sayings of Muhammad.[80]

Contemporary Salafism[edit]

Salafism is attractive to its adherents because it underscores Islam's universality.[81] It insists on affirmation of the literal truth as understood by its apparent meaning of Qur'anic scripture and Hadeeth,[81] yet may challenge secularism by appropriating secularism's traditional role of defending the socially and politically weak against the powerful.[82]
There have been several Salafi movements attempting to challenge the stereotypes widely adopted by societies that often lead to profiling and discriminating against those who embrace the Salafi belief and lifestyle. Costa Salafis founded in 2011 by Mohammad Tolba is one of the groups that aim at bridging gaps with others from different backgrounds and beliefs and is increasingly becoming a media favorite in Egypt.[citation needed]

Views on extremism[edit]

In recent years, Salafi methodology has come to be associated with the jihad of extremist groups and related groups that advocate the killing of innocent civilians. While some terrorists claim to be Salafi, these acts have consistently been strongly opposed by some Salafi scholars such as Muhammad Nasiruddin al-Albani, Muhammad ibn al Uthaymeen and Abd al-Aziz ibn Abd Allah ibn Baaz who have all issued fatawa (religious verdicts) forbidding suicide bombing, declaring it as being totally haram (forbidden).[11][12][13][14] The Saudi scholar, Muhammad ibn al Uthaymeen considered suicide bombing to be unlawful [83][84] and the scholar Abdul Muhsin al-Abbad wrote a treatise entitled: According to which intellect and Religion is Suicide bombings and destruction considered Jihad?.[85] Muhammad Nasiruddin al-Albani stated that "History repeats itself. Everybody claims that the Prophet is their role model. Our Prophet spent the first half of his message making da’wa, and he did not start it with jihad".[86]



Trends sometimes associated with Salafism[edit]

According to at least one observer,[91] Salafism can be divided into three trends, one focusing on education and missionary work to solidify the tawhid prior to any political movement (sometimes called Madkhalism); another focusing on re-establishing a caliphate through the means of evolution, but not violence (sometimes called Salafist activism); and a third sharing similar political goals as the second group, but engaging in violent Jihad (sometimes called Salafi jihadism and/or Qutbism).[92]

Purists, Madkhalism[edit]

"Purists" are Salafists who focus on non-violent da'wah, education, and "purification of religious beliefs and practices". They dismiss politics as "a diversion or even innovation that leads people away from Islam".[93]

Madkhalism is a term typically referring to the strain of Salafists viewed as supportive of authoritarian regimes in the Middle East.[94][95][96] Taking its name from the controversial Saudi Arabian cleric Rabee Al-Madkhali, the movement lost its support in Saudi Arabia proper when several members of the Permanent Committee (the country's clerical body) denounced Madkhali personally.[97] Influence of both the movement and its figureheads have waned so much within the Muslim world that analysts have declared it to be a largely European phenomenon.[97]

Salafist activism[edit]

It has sometimes been described as a third strain of the global movement, being different from the Salafist Jihadists by eschewing violence and from the Salafist Madkhalists by engaging in modern political processes.[98] Due to numerical superiority, the movement has been referred to the mainstream of the Salafist movement at times.[96] This trend, sometimes called "politicos", see politics as "yet another field in which the Salafi creed has to be applied" in order to safeguard justice and "guarantee that the political rule is based upon the Shari'a".[93]


—Mohammed Abdel-Rahman, the son of Omar Abdel-RahmanTime magazine. October 8, 2012[99]

Salafist jihadism[edit]

"Salafi Jihadism" was a term coined by Gilles Kepel[100][101] to describe those self-claiming Salafi groups who began developing an interest in 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 0.5 percent of the world's 1.9 billion Muslims (i.e., less than 10 million).[100] However, those who take their actions beyond the limits of the shari'ah (such as terrorist attacks against civilians) are seen as deviant and not true Salafis.


An analysis of the Caucasus Emirate, a Salafi jihadist group was made in 2014 by Darion Rhodes.[103] It analyzes the group's strict observance of tawhid and its rejection of shirk, taqlid, ijtihad, and bid'ah, while believing that jihad is the only way to advance the cause of Allah on the earth.[103]


Qutbism is a movement which has, at times, been described both as a strain of Salafism and an opposing movement,[75] providing the foil to Madkhalism in that the movement is typically found in radical opposition to the ruling regimes of the Middle East.[94] Qutbism has, at times, been associated with the above mentioned Salafist Jihadist trend.[98]


Comparison with other movements[edit]

Main article: Islamism

Some Salafi Muslims often preach disengagement from Western activities, and advocate being apolitical and being against any form of extremism, "even by giving them an Islamic slant."[105] Instead, it is thought that Muslims should stick to traditional activities, particularly Dawah. Nevertheless, Salafis do not preach willful ignorance of civil or state law.[citation needed] While preaching that the Sharia takes precedence, Salafi Muslims conform to civil or state law as far as they are required, for example in purchasing mandatory auto insurance.[citation needed]

Arab Spring[edit]




According to the As-Sunnah Foundation of America, the Salafi and Wahhabi movements are strongly opposed by a long list of Sunni scholars.[110] The Saudi government has been criticised for damaging Islamic heritage of thousands of years in Saudi Arabia.[111][112] Though Salafis when told about this were as opposed to it as other Muslims.[113] The Salafi movement has been linked by Marc Sageman to some terrorists group around the world.[114]

Salafism in China[edit]

Salafism is opposed by a number of Hui Muslims Sects in China such as by the Gedimu, Sufi Khafiya and Jahriyya, to the extent that even the fundamentalist Yihewani (Ikhwan) Chinese sect, founded by Ma Wanfu after Salafi inspiration, condemned Ma Debao and Ma Zhengqing as heretics when they attempted to introduce Salafism as the main form of Islam. Ma Debao established a Salafi school, called the Sailaifengye (Salafi) menhuan in Lanzhou and Linxia. It is completely separate from other Muslim sects in China.[115] Muslim Hui avoid Salafis, even if they are family members.[116] The number of Salafis in China are not included on percentage lists of Muslim sects in China.[117] The Kuomintang Sufi Muslim General Ma Bufang, who backed the Yihewani (Ikhwan) Muslims, persecuted the Salafis and forced them into hiding. They were not allowed to move or worship openly. The Yihewani had become secular and Chinese nationalists; they considered the Salafiyya to be "heterodox" (xie jiao) and people who followed foreigners' teachings (waidao). After the Communists took power, Salafis were allowed to worship openly again.[118]

German government's statement on Salafism[edit]

German government officials[119] have stated that Salafism has a strong link to terrorism but have clarified that not all Salafists are terrorists. The statements by German government officials criticizing Salafism were televised by Deutsche Welle during April 2012.[120][121]

Prominent Salafi scholars by country[edit]

See also[edit]


  1. ^ name=demo
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  7. ^ For example, the Ahl-i Hadith which "have been active since the nineteenth century on the border between Pakistan and Afghanistan ... though designated as Wahhabis by their adversaries, ... prefer to call themselves 'Salafis.'" (from The Failure of Political Islam, by Olivier Roy, translated by Carol Volk, Harvard University Press, 1994, pp. 118–9)
  8. ^ a b Stephane Lacroix, Al-Albani's Revolutionary Approach to Hadith. Leiden University's ISIM Review, Spring 2008, #21.
  10. ^ Beaumont, Peter (9 February 2013). "Violent tide of Salafism threatens the Arab spring". The Guardian. Retrieved 22 May 2013. 
  11. ^ a b Shaykh Salih Al Suhaymee's fatwa against suicide bombings at
  12. ^ a b , Grand Mufti of Saudi Arabia, Shaykh Abdul Aziz Aal Al Shaykh's fatwa against suicide bombing at
  13. ^ a b Shaykh Al Albaani's fatwa on suicide bombings (audio with English translation) at
  14. ^ a b Shaykh Ubayd Al Jaabiree refuting suicide bombings and Anwar Al Awlaki at
  17. ^ Jihad By Gilles Kepel, Anthony F. Roberts. 2006-02-24. ISBN 978-1-84511-257-8. Retrieved 2010-04-18. 
  18. ^ Haykel, Bernard. "Sufism and Salafism in Syria". 11 May 2007. Syria Comment. Retrieved 22 May 2013. "The Salafis of the Muhammad Abduh variety no longer exist, as far as I can tell, and certainly are not thought of by others as Salafis since this term has been appropriated/co-opted fully by Salafis of the Ahl al-Hadith/Wahhabi variety." 
  19. ^ a b c As-Sunnah Foundation of America, Wahhabism: Understanding the Roots and Role Models of Islamic Extremism, by Zubair Qamar
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  21. ^ a b, Al-Albani Unveiled, Some Observations about the Salafi/Wahhabi sect
  22. ^ Yazid was Never Amirul Muminin, by Sheikh Abdillahi Nassir, published Bilal Muslim Mission of Kenya, 2004; also published Ahlul Bayt Digital Islamic Library Project. Section entitled Wahabis Contradict the Sunnah!
  23. ^ Hasan al-Banna and the Ways and Means of Da'wah Hasan al-Banna, the founder of the Muslim Brotherhood, "... is the imaam of this crooked path/way which makes permissible for itself every single way or means for the sake of actualizing what they call the 'benefit of the da'wah' but [in reality] it is nothing but the 'benefits of dejected hizbiyyah (party-spirit)'..."
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  26. ^ Barby Grant. "Center wins NEH grant to study Salafism". Arizona State University. Retrieved 9 June 2014. "It also reveals that Salafism was cited in 2010 as the fastest growing Islamic movement on the planet." 
  27. ^ Simon Shuster (3 Aug 2013). "Comment: Underground Islam in Russia". Slate. Retrieved 9 June 2014. "It is the fastest-growing movement within the fastest-growing religion in the world." 
  28. ^ CHRISTIAN CARYL (September 12, 2012). "The Salafi Moment". FP. Retrieved 9 June 2014. "Though solid numbers are hard to come by, they're routinely described as the fastest-growing movement in modern-day Islam." 
  29. ^ "Uproar in Germany Over Salafi Drive to Hand Out Millions of Qurans". AFP. 2012-04-16. Retrieved 9 June 2014. "The service [German domestic intelligence service] said in its most recent annual report dating from 2010 that Salafism was the fastest growing Islamic movement in the world..." 
  32. ^ Sahih al-Bukhari, 8:76:437
  34. ^ "The way of the Sufis is the way of the Salaf, the Scholars among the Sahaba, Tabi’in, and Tabi’ at-Tabi’in. Its origin is to worship Allah and to leave the ornaments of this world and its pleasures.” (Ibn Khaldun (733–808 H/1332-1406 CE) Muqaddimat ibn Khaldan, p. 328, quoted in; PAHARY SHEIK MOHAMMAD YASSER, SUFISM: ORIGIN, DEVELOPMENT AND EMERGENCE OF SUFI ORDERS, retrieved March 2012.
  35. ^ Aydin Der Unterschied zwischen salafīya und as salaf as s ā lih, Wien 2009, retrieved March 2012.
  36. ^ Bernard Haykel, a professor of Near Eastern Studies, states that "a strongly held view" among Sunnis
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  48. ^ Thus he [Rida] opposed Taqlid and called for and practiced absolute ijtihad. Clinton Bennett, The Bloomsbury Companion to Islamic Studies, p.174. See also, Richard Gauvain, Salafi Ritual Purity: In the Presence of God, Introduction, p9
  49. ^ Abduh's statement of purpose was: To liberate thought from the shackles of Taqlid and understand religion as it was understood by the Salaf. Clinton Bennett, The Bloomsbury Companion to Islamic Studies, p.168.
  50. ^ From there he [Albani] learned to oppose taqlid in a madhab. Clinton Bennett, The Bloomsbury Companion to Islamic Studies, p.174. Al-Albani had denounced Wahhabi attachment to the Hanbali school. Stephane Lacroix, George Holoch, Awakening Islam, p 85
  51. ^ For many Salafis, both modernist and conservative, "worship" of created beings includes practicing taqlid within a madhab of fiqh. Clinton Bennett, The Bloomsbury Companion to Islamic Studies, p.165
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  55. ^ Dhammul-Kalaam (Q/213)
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  79. ^ Dillon, Michael R. "WAHHABISM: IS IT A FACTOR IN THE SPREAD OF GLOBAL TERRORISM?". September 2009. Naval Post-Graduate School. pp. 3–4. Retrieved 2 April 2014. "Hamid Algar ... emphasizes the strong influence of the Saudi petrodollar in the propagation of Wahhabism, but also attributes the political situation of the Arab world at the time as a contributing factor that led to the co-opting of Salafism. ...Khaled Abou El Fadl, ... expresses the opinion that Wahhabism would not have been able to spread in the modern Muslim world ... it would have to be spread under the banner of Salafism.8 This attachment of Wahhabism to Salafism was needed as Salafism was a much more “credible paradigm in Islam;” making it an ideal medium for Wahhabism. ... The co-opting of Salafism by Wahhabism was not completed until the 1970s when the Wahhabis stripped away some of their extreme intolerance and co-opted the symbolism and language of Salafism; making them practically indistinguishable." 
  80. ^ Stanley, Trevor. "Understanding the Origins of Wahhabism and Salafism by Trevor Stanley". Retrieved 2010-04-18. 
  81. ^ a b Daniel Benjamin and Steven Simon, The Next Attack, page 55. ISBN 0-8050-7941-6.
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  86. ^ Quintan Wiktorowicz, Anatomy of the Salafi Movement, p217.
  92. ^ ()Michael R. Dillon (September 2009). "Wahhabism: Is it a Factor in the Spread of Global Terrorism?". NAVAL POSTGRADUATE SCHOOL. pp. 5–6. 
  98. ^ a b Meijer, pg. 48.
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  100. ^ a b The Salafist movement by Bruce Livesey
  102. ^ Suicide Bombers in Iraq By Mohammed M. Hafez
  106. ^ Salafis and Sufis in Egypt, Jonathan Brown, Carnegie Paper, December 2011.
  109. ^ Abou El Fadl, pp. 52–56, 78–9
  110. ^ As-Sunnah Foundation of America, Wahhabism: Understanding the Roots and Role Models of Islamic Extremism by Zubair Qamar. This article lists 65 Sunni scholars from different time periods, whom the article claims were opposed to either the Salafi or the Wahhabi movements. The article claims that the Wahhabi movement is the same thing as the Salafi movement.
  112. ^ Saudi's Destruction Of The Islamic Heritage, by AhleSunnaTV on YouTube.
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  117. ^ John L. Esposito (1999). The Oxford History of Islam. Oxford University Press US. p. 749. ISBN 0-19-510799-3. Retrieved 2010-06-28. 

