Salafi (Arabic: سلفي, salafī) refers to a Muslim who adheres to Salafism, a reform movement within Sunni Islam that holds that Islamic practice should conform as closely as possible to that of the salaf - the “pious predecessors,” understood as the first three generations of Muslims: the Companions of the Prophet (sahabah), their successors (tabi'un), and the successors of those successors (tabi' al-tabi'in). The term encompasses a wide range of theological, legal, and political orientations, from quietist scholarship to activist political engagement to, at the extreme margin, militant jihadism. Because the label is applied both self-referentially and by outside observers, its boundaries are contested in both academic and Muslim discourse.

The movement traces its intellectual genealogy to medieval scholars such as Ahmad ibn Hanbal (780-855 CE) and Ibn Taymiyya (1263-1328 CE), who emphasized return to scriptural sources and criticized what they regarded as theological innovation (bid'ah). The modern Salafi movement took organized form in the Arabian Peninsula in the 20th century, shaped significantly by the merger of 18th-century Wahhabi revivalism with broader pan-Islamic reform currents. Saudi state patronage from the 1970s onward funded the global spread of Salafi institutions, literature, and educational networks, a development that substantially shaped the movement's contemporary character. For fuller treatment, see Salafi - History.

Scholars and Salafis themselves commonly distinguish several internal orientations:

• Quietist Salafism (sometimes labeled Madkhali or Jami by critics and rival factions, though adherents typically do not use these terms self-referentially) - emphasizes doctrinal purification, avoidance of political involvement, and deference to established Muslim rulers. Named in part after the Saudi scholar Rabi' al-Madkhali.
• Activist (Haraki) Salafism - holds that Muslims have an obligation to engage politically in defense of Islamic society; associated with figures influenced by the Muslim Brotherhood as well as indigenous Salafi currents.
• Jihadi Salafism - holds that armed struggle against apostate regimes or non-Muslim powers is a religious obligation under current conditions; associated with groups such as al-Qaeda and the Islamic State, though mainstream Salafi scholars broadly reject this tendency.

These categories are analytical rather than universally accepted; individual scholars and movements do not always fit cleanly into any one. Some researchers use “Salafi-Wahhabi” as a combined term, while others treat Wahhabism as a distinct (if closely related) phenomenon. See Salafi vs. Wahhabi - Debate.

Salafis generally share several doctrinal commitments: strict monotheism (tawhid) with particular emphasis on rejecting any act or belief that could constitute association of partners with God (shirk); reliance on the Quran and authenticated hadith as primary sources, with suspicion of legal opinions not traceable to early Muslim practice; and rejection of speculative theology (kalam) in favor of a literalist or textualist reading of scripture. In practice, Salafi communities typically emphasize distinctive dress, separation of the sexes in public contexts, avoidance of music and certain visual arts, and regular congregational prayer.

The relationship of Salafism to the four classical Sunni legal schools (madhabs) varies: some Salafis practice ijtihad (independent legal reasoning directly from sources) and decline to affiliate with any madhab, while others operate within Hanbali frameworks or selectively draw from multiple schools.

Salafi communities are present across the Muslim world and in Muslim minority populations in Europe, North America, and elsewhere. The movement is particularly influential in Saudi Arabia, Qatar, Kuwait, and the Gulf states, as well as in parts of Egypt, Jordan, Pakistan, and West Africa. Precise membership figures are unavailable, as Salafism is a movement rather than a formal institution.

There is no single academic or religious consensus on the definition of Salafism or its internal boundaries. Mainstream Islamic scholarly bodies in various countries have issued statements distinguishing normative Salafi scholarship from militant or jihadi applications of the label, but these distinctions are themselves contested. See Salafi - Islamic Scholarly Consensus for further treatment.

• Favorable traditional view - Salafism represents a legitimate and necessary effort to purify Muslim practice from later innovations and restore adherence to authentic early Islam. See Traditional Salafi Viewpoint.
• Critical Muslim view - Salafism represents a reductive and historically distorted reading of Islamic tradition that marginalizes centuries of legitimate scholarly development. See Traditional Sunni Critique Viewpoint.
• Western security/policy view - Salafi ideology, even in its non-violent forms, creates theological conditions that can facilitate radicalization and presents integration challenges in Western societies. See Western Security Viewpoint.
• Civil libertarian/academic view - Treating Salafism as inherently suspect conflates lawful religious practice with terrorism and risks discriminatory enforcement. See Civil Liberties Viewpoint.
• Reformist Muslim view - Salafism's relationship to modernity, gender, and non-Muslim pluralism requires substantive internal critique and reform. See Reformist Muslim Viewpoint.

• Salafi - History
• Salafi - Debate
• Salafi vs. Wahhabi - Debate
• Salafi - Islamic Scholarly Consensus
• Wahhabism
• Sunni Islam
• Muslim Brotherhood
• Jihadism
• Islamic Reform

1. Lauziere, Henri. The Making of Salafism: Islamic Reform in the Twentieth Century. Columbia University Press, 2016.
2. Wiktorowicz, Quintan. “Anatomy of the Salafi Movement.” Studies in Conflict & Terrorism 29, no. 3 (2006): 207-239.
3. Haykel, Bernard. “On the Nature of Salafi Thought and Action.” In Global Salafism: Islam's New Religious Movement, edited by Roel Meijer. Columbia University Press, 2009.
4. Meijer, Roel, ed. Global Salafism: Islam's New Religious Movement. Columbia University Press, 2009.
5. Al-Rasheed, Madawi. Contesting the Saudi State: Islamic Voices from a New Generation. Cambridge University Press, 2007.