Modern salafism in terms of kalam

The understanding of the predecessors can be expressed as the religious understanding of the first three generations, the Asr-ı Saaadet religious understanding, and the efforts of men to abandon the innovations that join the religion and return to the pure understanding of religion. Our Islamic point of view shows that the understanding of Salaf is understood in different ways by transforming into Salafism. This understanding has continued throughout history in the form of Companions of Hadith, Hanbalism, Salafism, Wahhabism and Contemporary (Neo) Salafism. The predecessor of the sectarianization period in the ninth century, Ahmet b. There have been Hanbal and those who followed his path. When we come to the fourteenth century, Ibn-i Taymiyya and Ibn-i Kayyim al- Jazviyya carried out the understanding of Salafism, which they exhibited by meeting in line with the Ahl al-Hadith. Salafist thought argues that we should understand the Qur'an literary without falling into interpretation and simile. After the First World War, when Saudi Arabia became an independent state, Muhammad b. With the agreement of Abdul Wahhap and Muhammad bin Saud, Salafism, which emerged with discourses such as religious, creed, bidat, tawhid and shirk, became a religious political movement. Although other Muslims used the term Wahhabi for themselves, they certainly did not accept this term; They claimed to be Salafis. In the following period, Sait Ramazan al-Buti's opinion that "Salafism is a blessed time, it is not an Islamic sect" is important. He stated that it is a period of time that represents the first three generations consisting of the Companions, tabiin and tebeu't- tabi, and also includes all the Ahl as-Sunnah wal-Jamaat sects, not a sect.XX. and XXI. The efforts of Cemalettin Efgani, Reşit Rıza, Muhammed Abduh, who had a contemporary, reformist and revitalizing point of view in the 19th century, to bring religious thought back to its roots, and while providing this, at the same time recommended science and technology, as well as being rational, Modern Salafi or Islamic Modernist have been named. This has also led to a conceptual confusion about Salafism. Salafism, which emerged with the claim of returning religion to its original identity in the Age of Bliss, was used in the sense of religious traditionalism, liberation from innovations and superstitions, and sometimes innovation and modernism in religion. Since the early 1990s, Salafism has been understood as believing in an ideology, religion, idea without questioning socially and politically has arrived. In particular, the idea of "Jihadi Salafism" has been internalized by Neo-Salafi formations, such as al-Qaeda and ISIS, where the ideological understanding of Islam is dominant. It has started to draw attention all over the world with the terrorist acts carried out by these organizations in the Western world. In this study, the radical discourses that highlight the concepts such as jihad, takfir and taghut, how much they represent Islam and Muslims, and how similar they are to the period of Salaf-i Salih in terms of belief have been the subject of our research. The main purpose of this study is to examine the development and transformation processes of this structure, which turned from Salaf to Salafism. It is to try to understand the similarities and differences between today's Salafism and Salaf-i Salihin that emerged in this transformation.