Salafism

This source names Salafism directly: "specialist contributors surveying Salafism as a global Islamic movement, each addressing its theology, politics or regional variation from their own documented area of research rather than one..."

Its self-description places it in the Salafi jihadist current.

This source names Salafism directly: "classification of which current within Salafism the film's subjects belong to; that classification is drawn here from a separate, independent academic source, Quintan Wiktorowicz's "Anatomy of the..."

More specific than the entity's own belongs-to-tradition Islam: Boko Haram is a Salafi-jihadist movement.

Salafi scholarship rejects the Sufi chain of initiation as a ground of religious authority, holding that authority rests on evidence and transmitted knowledge rather than on initiation.

Wahdat al-Wujud, the unity of existence, is rejected in Salafism as a form of pantheism incompatible with a strict doctrine of Tawhid.

This edge names the critiquing current rather than a contested claim in its own right. Wali's own tradition fact already carries the dispute over shrine visitation and intercession, including its rejection by Salafi and Wahhabi currents, in full.

The refusal covers the annual commemoration and the offerings made at the tomb as well as the visitation itself.

Salafi teaching classes the wearing of an amulet as associating a partner with God, citing the prophetic condemnation of the tamima, and the objection extends to any object worn to avert harm.

Salafi teaching classes sand divination among the forbidden arts, reading it under the Quranic prohibition of divination by arrows.

The poem's addresses to the Prophet are read as asking of him what may be asked only of God, and Salafi scholars have condemned it by name.

Sung devotion with instruments at a saint's shrine is refused on both counts, for the music and for the shrine.

Salafism refuses the Sufi hierarchy of saints as an unwarranted addition to the religion.

Relic veneration and the shrines built over graves are the practices the reform set out to remove, and their removal is the movement's most visible historical act.

The turning ceremony is refused as an innovation with no warrant in the practice of the first generations.

The chain of masters is refused along with the order it authorises, since Salafi teaching admits no transmission of religious authority outside scholarship in scripture and hadith.

Salafi argument treats the crescent as a later borrowing with no warrant in the sources, and refuses the use of any emblem to stand for the religion at all.

A written or inscribed talisman falls under the same judgement as the worn amulet and is refused on the same ground.

Salafi teaching holds the orders to be an innovation without warrant in the earliest generations, and rejects the initiation, the litany and the authority of the shaykh together.

Salafi teaching refuses the visitation of tombs for intercession and the ceremonies held at them, holding both to be innovations without warrant in the earliest generations.

Salafi teaching classes astrology among the forbidden arts of divination, citing the report that whoever goes to a fortune teller and believes him has his prayer refused for forty nights.

Salafi practice includes the recitation cure against possession and the evil eye, so the jinn are treated as a live matter and not a figure of speech.

Salafi teaching holds arrogance as the sin for which Iblis was cast out and treats it as a matter of creed rather than only of character.

Salafi scholarship generally holds the face veil to be obligatory rather than meritorious, which is the point on which it most visibly parts from the four Sunni schools.

Salafi teaching classes ostentation as the lesser association, an act done for the sight of people rather than for God, and warns of it sharply.

Read as excluding any intermediary whatever, which is the ground of the movement's objection to visiting shrines and asking the dead.

Salafi teaching prefers exegesis by transmitted report over exegesis by opinion, and this commentary is the great early monument of that method.

Tafsir Ibn Kathir, a commentary favored for its reliance on hadith and the interpretive precedent of the earliest generations, is a primary reference work in Salafism.

The ankle length robe is worn deliberately short of the ankle, on the prophetic report against letting a garment trail, which makes the hem itself a marker of the tendency.

The beads are argued to be a later innovation, with counting on the fingers held to be the prophetic practice. The argument stops short of a prohibition and beads remain common among ordinary Muslims of the tendency.

Salafi scholarship argues against the veneration of the friends of God and against the practices at their tombs, while the category of a righteous person beloved of God is itself scriptural and is not denied.

Permitted only unaccompanied, and the voice-only nasheed became the characteristic Salafi song form precisely because every instrument is refused.

Salafi teaching holds trust in God as reliance joined to the taking of means, citing the report that one should tie the camel and then trust, and reads the abandonment of secondary causes as a departure from the prophetic practice.

Bidah, religious innovation, is treated in Salafism as a serious departure from the practice of the earliest Muslim generations, the salaf.

Hadith are affirmed as a primary source of law and doctrine in Salafism, drawn from the Sunni six-book canon read with minimal later interpretive layering.

Salafi teaching holds that a Muslim should follow the evidence rather than a school, and the rejection of binding emulation is one of the movement's defining marks, though Salafis differ among themselves over how much training that requires.

Contemporary Salafi scholarship has promoted ruqyah as the licit alternative to amulets and shrine visitation, and much of its present prominence follows from that campaign.

Sharia, applied without what Salafism regards as later theological or juristic accretion, is affirmed as binding.

Tafsir Ibn Kathir, a commentary favored for its reliance on hadith and the interpretive precedent of the earliest generations, is a primary reference work in Salafism.

Tawhid is emphasized in Salafism through a tripartite framework, God's lordship, His sole right to worship, and His names and attributes, the movement's central organizing doctrine.

The Quran, held to be the literal and uncreated word of God revealed to Muhammad, is canonical scripture across every branch of Islam, including this tradition.

Salafi doctrine holds the Quran to be God's uncreated speech, carrying forward Ibn Hanbal's refusal through Ibn Taymiyya.

The punishment of the grave is affirmed in Salafi doctrine on the hadith and is a standing item of the traditionalist creed.

Barzakh is affirmed in Salafi doctrine.

Every innovation in worship is misguidance, with no category of good innovation admitted.

The finality of prophethood is affirmed in Salafi doctrine without qualification.

The questioning of the dead after burial is affirmed in Salafi doctrine on the hadith.

Fitra is affirmed in Salafi doctrine.

The forbidden category is affirmed in Salafi jurisprudence as the strongest of the five rulings.

Haya is affirmed in Salafi doctrine as a branch of faith, and is the ground on which much of the movement's teaching on dress and conduct is argued.

Consensus is accepted in Salafi legal theory, restricted in practice to the consensus of the first generations.

Iman is affirmed in Salafi doctrine in the traditionalist form: faith is statement, conviction and act together, and it increases and decreases.

Jihad is affirmed in Salafi doctrine as a chapter of law, and the movement is divided on it: the quietist current holds that it requires a competent authority, and the jihadi current does not.

The division into grave and lesser sins is affirmed in Salafi doctrine.

Kaffara is affirmed in Salafi jurisprudence as a defined expiation.

The weighing of deeds at the judgement is affirmed in Salafi doctrine, and the traditionalist method takes the scales as real without asking how.

The resurrection and judgement are affirmed in Salafi doctrine.

Analogy is accepted in Salafi legal theory, defended by Ibn Taymiyya against those who rejected it, though the movement subordinates it firmly to the texts.

Sabr is affirmed in Salafi doctrine.

Shirk is the organising category of Salafi doctrine, extended beyond idolatry to intercession, oath-taking by other than God and the veneration of tombs, which is what makes the charge operative against other Muslims.

Shukr is affirmed in Salafi doctrine.

The bridge over the fire is affirmed in Salafi doctrine on the hadith, taken as real without asking how.

Taqwa is affirmed in Salafi doctrine as the Quran's measure of human worth.

Tawakkul is affirmed in Salafi doctrine.

Tawbah is affirmed in Salafi doctrine as a turning back to God.

The five rulings are the classification of acts in Salafi jurisprudence, taken from the standard legal theory the movement otherwise argues with.

Salafi legal theory takes the Quran and the Sunna as the roots and reads the later apparatus as subordinate to them, which is the practical content of the movement's text primacy.

Close to the wider Salafi movement and often named interchangeably with it, though the two are not identical.