Salafism is a contemporary multifaceted and global phenomenon that represents a fundamentalist interpretative stance which appears to be growing among minority Muslims. This book studies a Salafi group in Sweden that is puritan in the sense of avoiding political participation and rejecting jihadism.

In this unique analysis of Muslim population shifts in the Western world, geographer Barry A. Vann provides fresh insights into the theological factors that play into these demographic trends. Vann examines the “imagined geographies” of Muslims with a puritan orientation. People with this mind-set are little inclined to accept a pluralistic, multicultural, live-and-let-live concept of society. And conflicts between conflicting value systems are almost inevitable. Vann notes that this purist approach to Islam is certainly not universal among Muslims, and there are many varying interpretations that are more moderate in outlook. Nonetheless, the undeniable theological background of all Muslim communities colors their values and attitudes, and must be taken into consideration when attempting to understand the potential conflicts between contiguous Muslim and non-Muslim groups. Given the fact that the population of Muslim immigrants is growing in traditionally Christian and increasingly secular countries of the Western world while the resident populations are either stagnant or declining, Vann’s insightful analysis of the ways in which Islam influences perceptions of community and geography is of great relevance.

Khaled Abou El Fadl, a prominent critic of Islamic puritanism, leads off this lively debate by arguing that Islam is a deeply tolerant religion. Injunctions to violence against nonbelievers stem from misreadings of the Qur'an, he claims, and even jihad, or so-called holy war, has no basis in Qur'anic text or Muslim theology but instead grew out of social and political conflict. Many of Abou El Fadl's respondents think differently. Some contend that his brand of Islam will only appeal to Westerners and students in "liberal divinity schools" and that serious religious dialogue in the Muslim world requires dramatic political reforms. Other respondents argue that theological debates are irrelevant and that our focus should be on Western sabotage of such reforms. Still others argue that calls for Islamic "tolerance" betray the Qur'anic injunction for Muslims to struggle against their oppressors. The debate underscores an enduring challenge posed by religious morality in a pluralistic age: how can we preserve deep religious conviction while participating in what Abou El Fadl calls "a collective enterprise of goodness" that cuts across confessional differences? With contributions from Tariq Ali, Milton Viorst, and John Esposito, and others.

Salafism, comprised of fundamentalist Islamic movements whose adherents consider themselves the only “saved” sect of Islam, has been little studied, remains shrouded in misconceptions, and has provoked new interest as Salafists have recently staked a claim to power in some Arab states while spearheading battles against “infidel” Arab regimes during recent rebellions in the Arab world. Robert G. Rabil examines the emergence and development of Salafism into a prominent religious movement in Lebanon, including the ideological and sociopolitical foundation that led to the three different schools of Salafism in Lebanon: quietist Salafists, Haraki (active) Salafists; and Salafi Jihadists. Emphasizing their manhaj (methodology) toward politics, the author surveys Salafists’ ideological transformation from opponents to supporters of political engagement. Their antagonism to Hezbollah, which they denounce as the party of Satan, has risen exponentially following the party’s seizure of Beirut in 2008 and support of the tyrannical Syrian regime. Salafism in Lebanon also demonstrates how activists and jihadi Salafists, in response to the political weakness of Sunni leadership, have threatened regional and international security by endorsing violence and jihad. Drawing on field research trips, personal interviews, and Arabic primary sources, the book explores the relationship between the ideologies of the various schools of Salafism and their praxis in relation to Lebanese politics. The book should interest students and scholars of Islamic movements, international affairs, politics and religion, and radical groups and terrorism.

Analyzes Muslim countries' contemporary problems, particularly violence, authoritarianism, and underdevelopment, comparing their historical levels of development with Western Europe.

A political theorist teases out the century-old ideological transformation at the heart of contemporary discourse in Muslim nations undergoing political change. The Arab Spring precipitated a crisis in political Islam. In Egypt Islamists have been crushed. In Turkey they have descended into authoritarianism. In Tunisia they govern but without the label of “political Islam.” Andrew March explores how, before this crisis, Islamists developed a unique theory of popular sovereignty, one that promised to determine the future of democracy in the Middle East. This began with the claim of divine sovereignty, the demand to restore the sharīʿa in modern societies. But prominent theorists of political Islam also advanced another principle, the Quranic notion that God’s authority on earth rests not with sultans or with scholars’ interpretation of written law but with the entirety of the Muslim people, the umma. Drawing on this argument, utopian theorists such as Abū’l-Aʿlā Mawdūdī and Sayyid Quṭb released into the intellectual bloodstream the doctrine of the caliphate of man: while God is sovereign, He has appointed the multitude of believers as His vicegerent. The Caliphate of Man argues that the doctrine of the universal human caliphate underpins a specific democratic theory, a kind of Islamic republic of virtue in which the people have authority over the government and religious leaders. But is this an ideal regime destined to survive only as theory?

On Salafism offers a compelling new understanding of this phenomenon, both its development and contemporary manifestations. Salafism became associated with fundamentalism when the 9/11 Commission used it to explain the terror attacks and has since been connected with the violence of the so-called Islamic State. With this book, Azmi Bishara critically deconstructs claims of continuity between early Islam and modern militancy and makes a counterargument: Salafism is a wholly modern construct informed by specific sociopolitical contexts. Bishara offers a sophisticated account of various movements—such as Wahabbism and Hanbalism—frequently collapsed into simplistic understandings of Salafism. He distinguishes reformist from regressive Salafism, and examines patterns of modernization in the development of contemporary Islamic political movements and associations. In deconstructing the assumptions of linear continuity between traditional and contemporary movements, Bishara details various divergences in both doctrine and context of modern Salafisms, plural. On Salafism is a crucial read for those interested in Islamism, jihadism, and Middle East politics and history.

This book explores the online strategies and presence of Salafi-Jihadi actors in the Nordic as well as the international context. Global Salafi-jihadism has been at the epicentre of international focus during the past decade. This book explores how the Swedish and other Nordic Salafi-jihadist sympathisers have used social digital media to radicalise, recruit, and propagate followers in relation to foreign terrorist fighters (FTFs) and online communities. The chapters in this volume unpack different perspectives of Salafi-jihadi communications strategies, as well as how the international Salafi-jihadi community has constantly reconfigured and adapted to changing security conditions. The case studies of the Nordics constitute a microcosm of wider Salafi-jihadi narratives in relation to the rise and fall of the Islamic State’s so-called ‘digital caliphate’. This book will be of much interest to students of terrorism studies, counter-extremism and counter-terrorism, social media and security studies.

According to many Islamic jurists, the world is divided between dar al-Islam (the abode of Islam) and dar al-harb (the abode of war). This dual division of the world has led to a great amount of juridical discussion concerning what makes a territory part of dar al-Islam, what the status of Muslims living outside of this is, and whether they are obliged to obey Islamic jurisprudence. Susanne Olsson examines the differing understandings of dar al-Islam and dar al-harb, as well as related concepts, such as jihad and takfir. She thereby is able to explore how these concepts have been utilised, transformed and negotiated throughout history. As the subject of Muslims living in Europe is such a topical and sometimes controversial one, this book will appeal to researchers of modern Islam as integral to the Western experience.

The 1970s witnessed a mushrooming of Islamic movements and ideas which was described variously as Islamic revival, Islamic resurgence and Islam on the march. Whether as part of the majority or minority, whether under capitalist or socialist regimes, Muslims have been moved by this reawakening. But what really are the causes and nature of this Islamic resurgence? Is it a purely religious revival? Or is it a social and political movement that must be understood in the context of the Muslim’s conditions and milieu? Will it really lead to the establishment of an Islamic socio-political order or will it end up as an instrument of struggle between Muslim ruling elites and their opposition? And what are the foreign policy implications of these developments? Do they necessarily lead to a more militant and hostile attitude towards the West? These questions and more are tackled by the contributors to Islam and Power. First published in 1981.