Some Islamic scholars hold that Salafism is an innovative and rationalist effort at Islamic reform that emerged in the late nineteenth century but gradually disappeared in the mid twentieth. Others argue Salafism is an anti-innovative and antirationalist movement of Islamic purism that dates back to the medieval period yet persists today. Though they contradict each other, both narratives are considered authoritative, making it hard for outsiders to grasp the history of the ideology and its core beliefs. Introducing a third, empirically based genealogy, The Making of Salafism understands the concept as a recent phenomenon projected back onto the past, and it sees its purist evolution as a direct result of decolonization. Henri Lauzière builds his history on the transnational networks of Taqi al-Din al-Hilali (1894–1987), a Moroccan Salafi who, with his associates, participated in the development of Salafism as both a term and a movement. Traveling from Rabat to Mecca, from Calcutta to Berlin, al-Hilali interacted with high-profile Salafi scholars and activists who eventually abandoned Islamic modernism in favor of a more purist approach to Islam. Today, Salafis tend to claim a monopoly on religious truth and freely confront other Muslims on theological and legal issues. Lauzière's pathbreaking history recognizes the social forces behind this purist turn, uncovering the popular origins of what has become a global phenomenon.

Some Islamic scholars hold that Salafism is an innovative and rationalist effort at Islamic reform that emerged in the late nineteenth century but disappeared in the mid twentieth. Others argue Salafism is an anti-innovative and antirationalist movement of Islamic purism that dates back to the medieval period yet persists today. Though they contradict each other, both narratives are considered authoritative, making it hard for outsiders to grasp the history of the ideology and its core beliefs. Introducing a third, empirically based genealogy, The Making of Salafism understands the movement as a recent conception of Islam projected back onto the past, and it sees its purist evolution as a direct result of decolonization. Henri Lauzière builds his history on the transnational networks of Taqi al-Din al-Hilali (1894-1987), a Moroccan Salafi who, with his associates, oversaw Salafism's modern development. Traveling from Rabat to Mecca, from Calcutta to Berlin, al-Hilali interacted with high-profile Salafi scholars and activists who eventually abandoned Islamic modernism in favor of a more purist approach to Islam. Today, Salafis claim a monopoly on religious truth and freely confront other Muslims on theological and legal issues. Lauzière's pathbreaking history recognizes the social forces behind this purist turn, uncovering the popular origins of what has become a global phenomenon.

Salafism, often called "Wahhabism," is widely seen as a fundamentalist interpretation of Islam that subjugates women, yet growing numbers of young British women, many of them converts or from less conservative Muslim backgrounds, are actively embracing it. With unprecedented access to Salafi women's groups in the UK, Anabel Inge provides the first in-depth account of their lives, probing the reasons for their conversion and their subsequent dilemmas and difficulties.

Examines how Salafism, a globally influential Muslim movement, is reshaping religious authority in Nigeria, Africa's most populous country.

Violent Islamic extremism is affecting a growing number of countries in sub-Saharan Africa. In some, jihadi Salafi organizations have established home bases and turned into permanent security challengers. However, other countries have managed to prevent the formation or curb the spread of homegrown jihadi Salafi organizations. In this book, Sebastian Elischer provides a comparative analysis of how different West and East African states have engaged with fundamentalist Muslim groups between the 1950s and today. In doing so, he establishes a causal link between state-imposed organizational gatekeepers in the Islamic sphere and the absence of homegrown jihadi Salafism. Illustrating that the contemporary manifestation of violent Islamic extremism in sub-Saharan Africa is an outcome of strategic political decisions that are deeply embedded in countries' autocratic pasts, he challenges conventional notions of statehood on the African continent, and provides new insight into the evolving relationships between secular and religious authority.

Concise introduction to salafi-jihadism from its origins in the Hindu Kush to insurgencies in the 1990s and beyond

British Muslim activism has evolved constantly in recent decades. What have been its main groups and how do their leaders compete to attract followers? Which social and religious ideas from abroad are most influential? In this groundbreaking study, Sadek Hamid traces the evolution of Sufi, Salafi and Islamist activist groups in Britain, including The Young Muslims UK, Hizb ut-Tahrir, the Salafi JIMAS organisation and Traditional Islam Network. With reference to second-generation British Muslims especially, he explains how these groups gain and lose support, embrace and reject foreign ideologies, and succeed and fail to provide youth with compelling models of British Muslim identity. Analyzing historical and firsthand community research, Hamid gives a compelling account of the complexity that underlies reductionist media narratives of Islamic activism in Britain.

The political transition in 1991 and the new regime’s policy towards the ethnic and religious diversity in Ethiopia have contributed to increased activities from various Islamic reform movements. Among these, we find the Salafi movement which expanded rapidly throughout the 1990s, particularly in the Oromo-speaking south-eastern parts of the country. This book sheds light on the emergence and expansion of Salafism in Bale. Focusing on the diversified body of situated actors and their role in the process of religious change, it discusses the early arrival of Salafism in the late 1960s, follows it through the Marxist period (1974-1991) before discussing the rapid expansion of the movement in the 1990s. The movement’s dynamics and the controversies emerging as a result of the reforms are discussed, particularly with reference to different understandings of sources for religious knowledge and the role of Islamic literacy.

America's Other Muslims: Imam W.D. Mohammed, Islamic Reform, and the Making of American Islam explores the oldest and perhaps the most important Muslim community in America, whose story has received little attention in the contemporary context. Muhammad Fraser-Rahim explores American Muslim Revivalist, Imam W.D. Mohammed (1933–2008) and his contribution to the intellectual, spiritual, and philosophical thought of American Muslims as well as the contribution of Islamic thought by indigenous American Muslims. The book details the intersection of the Africana experience and its encounter with race, religion, and Islamic reform. Fraser-Rahim spotlights the emergence of an American school of Islamic thought, which wascreated and established by the son of the former Nation of Islam leader. Imam W.D. Mohammed rejected his father’s teachings and embraced normative Islam on his own terms while balancing classical Islam and his lived experience of Islam in the diaspora. Likewise his interpretations of Islam were not only American – they were also modern and responded to global trends in Islamic thought. His interpretations of Blackness were not only American, but also diasporic and pan-African.

One of the most interesting consequences of the Arab awakening has been the central role of Salafists in a number of countries. In particular, there seems to have been a move away from traditional quietism towards an increasing degree of politicisation. The arrival on the political scene of Salafist parties in Egypt, Tunisia, and Yemen, as well as the seemingly growing desire of Salafists in other Arab countries to enter institutional politics through the creation of political parties, high- lights quite clearly the debates and divisions on how to react to the awakening within Salafist circles. This book examines in detail how Salafism, both theologically and politically, is contending with the Arab uprisings across a number of countries. The focus is primarily on what kind of politicisation, if any, has taken place and what forms it has adopted. As some of the contributions make clear, politicisation does not necessarily diminish the role of jihad or the influence of quietism, revealing tensions and struggles within the complex world of Salafism.