salafism

Considering that today Salafiism has become a discourse in the socio-political arena and Hashim al-Rifa'i as an Egyptian Islamist poet has represented the Salafist thought in his poems, the critical analysis of the Salafist discourse in Rifai's poetry is an issue that is examined in this research to discover and decipher the basics of Salafi discourse and the philosophy of this trend in the poems of Hashim al-Rifaei.

The research using Norman Fairclough's critical discourse as a guide. In this sense, three levels of description, interpretation, and explanation were used to study this poetry. This research deals with vocabulary and grammar at the level of description, And at the interpretation level, it examines the situational and intertextual context. At the third level, it explains the philosophy of the Salafist trend in al-Rifai's poetry According to the sociological theories.

One of the most significant subjects to have entered the social-political sphere, as well as the literary sphere, in the past 100 years is the idea of Salafism as a realist phenomenon that has since developed into a discourse. This concept, understood idiomatically, is the outcome of a historical trend in Islam that views itself as submissive to the virtuous predecessor (Salaf-e-Saleh) in terms of religious observance and emulates the Prophet of Islam (pbuh), his companions, and subordinates in deeds and beliefs. The Salafi movements, however, which are the result of Ibn Taymiyah's misinterpretations of the ideas of monotheism, polytheism, tradition, and heresy, are what we witness today in the political and social spheres. However, Seyed Jamaluddin Asadabadi, the man who started the changes in Islamic society, was the one who first put out the Salafist discourse, which is seen as a subset of the idea of going back to the original Islam or Islamic fundamentalism. This reformist or moderate Salafi movement aimed to free Islam from imitation and stagnation via moral, cultural, and political rebirth. Seyed Jamal believed that Islam itself holds the key to the salvation of the diseased Islamic community. Hashim Al-Rifaei, an Egyptian Islamist poet is influenced by Seyyed Jamal Al-Din Asadabadi and Mohammad Abdo’s Salafi tendency and Ekhvan al-moslemin jihadi movement deal with issues such as the formation of the Islamic society, returning to authentic Islam and the Qur'an, incompetent rulers, ignorance, neglect and weakness of will in the people, and the fight against colonialism and Jihad.

The analysis of Hashim al-Rifa'i's poems shows that the ruling discourse in al-Rifa'i's court is the Salafism discourse and Islamization of society through jihad and political struggle. The results indicate that Rifai was influenced by the reformist Salafist movement of Seyyed Jamaluddin Asadabadi, and he has represented the basics of patriotism, anti-colonialism, pride in the glorious Islamic past, reforming the rulers, condemning the ignorance and neglect of the people, returning to the Qur'an and the original teachings of the religion, Jihad, non-existence,lake of freedom of speech, the press and unity in his poems. The poet, inspired by the Ekhvan al-Moslemin jihadi movements, believes that jihad is the only way to Islamize the society. Also, widespread political, social and cultural crises in Islamic societies, including the crisis of individual and social identity in the face of modernity, the crisis of the legitimacy of governments, the hegemony of the modern western system, the weakness and decline of Islamic societies, disillusionment with the present and the lack of an alternative indigenous version to reform the society, it caused the formation of Salafi tendencies in the poet. Al-Rifa'i seeks to form an Islamic society, and as an Islamist poet, he emphasizes his Islamic identity against others - supporters of secularism - who threaten his Islamic identity. This state is called separatism in identity. Separation in identity occurs as a result of emphasizing one of the sources of identity, such as religion, language, nationality, etc, and causes a person to be recognized only by this identity in al-Rifaei's court. There is a singular identity that was formed based on the cultural and educational atmosphere of the poet, based on the source of religion. The sum of these factors, along with the failure of western versions to provide a solution to the many crises of Islamic societies, led Al-Rifaei to Consider the Islam as an original divine support to provide a way out of many crises in society believe that the absolute sovereignty of God in all areas of human life and the capacity of Islam to provide an evolved social political system that can be adapted to all times and places, and relying on Islam as a civilized social system A comprehensive and complete religious system that includes the components of a happy worldly and hereafter life and can respond to human needs in all eras in the individual and social spheres.

One of the most significant subjects to have entered the social-political sphere, as well as the literary sphere, in the past100 years is the ideaof Salafismasa realist phenomenonthat hassince developed intoadiscourse.This concept understood idiomatically, is the outcomeofa historicaltrend in Islamthatviews itselfassubmissivetothe virtuous predecessor(Salaf-e-Saleh) interms of religious observanceandemulates the Prophet of Islam(pbuh), his companions, and subordinates indeeds and beliefs.The Salafi movements however,whicharethe result of IbnTaymiyah's misinterpretations ofthe ideas of monotheism, polytheism, tradition, and heresy, are what we witnesstoday in the political andsocial spheres.the current study examined the Salafi discours in AhmedMuharram's political court, an Egyptian nationalist and Islamist poet using Fairclough's critical discourse as a guide.The study's findings suggest that the threeaxes of Islamism, nationalism, and ethnic-Arabictendencies are consolidated in Muharram political poems based onIslamic philosophy.Thesethree axes have beenused t guide theselection ofwords and expressions at the levelof description.The reformist Salafi discourse in Ahmed Muharram's poetry is influenced bythe Salafi inclination of Seyed Jamaluddin Asadabadi and Muhammad Abdo toward issues like the establishment of the Islamic society, returning to true Islam andthe Qur'an, inept rulers, ignorance, neglect, and a lack of willpowerin the people, as well as the struggle againstcolonialism. The solitary identity found in this poetry hasonly one significant source: Islam. This sense of identity segregation demonstrates the poet's mentality tobe heavily influenced by Islamic thought. On the other hand, opposition to the traditional andsecular discourse of Egyptian society, as well as references to thepast and the ideal society, are ideas thathave cultivated and developed the poet's Salafi identityof resistance.

The term “Salafi” has been mentioned for the first time in the manuscripts of the second and third century AH authors. But the use of the term Salafism as an independent doctrine was formed for the first time in the eighth century AH by influencing from Ibn Taymiyyah's thoughts, and the proponents of this thought were called Salafi. This movement continued after the Ibn Taymiyyah in an incomplete way until in the twelfth century, which was once again influenced by the thoughts of people such as Muhammad ibn Abd al-Wahhab and Shah Waliullah Dehlawi. In this paper, the background and relation of the Salafists of the Arabian Peninsula and the Indian subcontinent, as well as the commonalities and differences between these two trends, from the perspective of Muhammad ibn Abd al-Wahhab and Shah Waliullah Dehlawi, in the field of intellectual foundations, including how to deal with the Shiites and Sufis, and their opinions about the idol worshipers or the infidelities of Shiites and other sects were studied. The main research question; Comparing and contrasting the intellectual principles and approach of Muhammad and Shah Wali Allah in dealing with the opposition. The results of the study indicate that the attitude of these two personalities in dealing with categories such as Sufism, ijtihad, polytheism and Shiites has been different and even despite their opposition to Shiism; Shah Waliullah refuses to disrespect the Shiite Imams, while in the opinion of Muhammad ibn Abd al-Wahhab, the complete transgression of the Shiite Imams was normal. Due to the importance of the subject, this research is done through the descriptive-analytical method and using library resources.

Committed poets, thinkers and thinkers, people with a precise approach to affairs and with experience and wisdom, their reserves and resources will never allow them to be isolated and indifferent to the events of their surroundings. Undoubtedly, the Wahhabi tragedy that has befallen Muslims since the second half of the 12th century AH was the most important event of the Islamic Ummah. Muslims - of all faiths and religions - have risen up against it and enlightened public opinion through cultural activities such as composing books and publishing poems by poets and with larynxes who sang and sang songs and published poems rejecting Wahhabism. These poems and these words disgraced the suspicions that shook the pillar of Islam and destroyed the pillars of religion, and sometimes with magicians and the wisdom of poetry and sometimes with reason and narration and by using rhetorical aesthetic images and various literary styles for defense. From their beliefs and religion, crush them, and expose their lies. This article seeks to examine and analyze the responses of poets who rejected the Wahhabi ideas for a decisive and concise reason, along with a brief look at the history of the Wahhabi movement