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Localising Salafism

Religious Change among Oromo Muslims in Bale, Ethiopia

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Terje Østebø

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.
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Terje Østebø

Introduction The Malian conflict in 2012, the continued al-Shabaab insurgency in Somalia, the violence perpetuated by Boko Haram in Nigeria, and the Islamic State’s offensive in Iraq have significantly affected perceptions of what has become known as Salafism. Connected to general attitudes

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Søren Gilsaa

representatives of a “tolerant Islam” that is in sync with Tanzania’s acclaimed “nationhood”. However, the idea of an intrusion of internationalist Salafism is inadequate both in terms of understanding the Ansār Sunna’s theological roots, and for what this cluster of organizations comprises in terms of

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Maszlee Malik

Introduction Salafism, as a trend and theological movement, has become a point of interest for many researchers due to the current global political escalation, in particular regarding issues related to global terrorism, radicalism, post-Arab Spring politics, religious trends, as well as

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Abdoulaye Sounaye

is gradually reshaping both anti-Sufism dear to Salafism and Sufi practices themselves. The article is based on ethnographic materials collected in Niger in the last four years among youth promoters of the Sunna and defenders of a religious life in line with the “Pious Ancestors.” As I contend, anti

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Roland Marchal and Zakaria M. Sheikh

After more than two decades of civil war, the Salafi reality in Somalia has over the last ten years been encapsulated by the rise of a movement that most security websites describe as “Salafi-Jihadi”: Ḥarakat al-Shabāb al-Mujāhidīn (hereafter al-Shabaab). Yet, Salafism in Somalia does not fit

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Sindre Bangstad and Marius Linge

The Sources of Salafi daʿwa ? The term Salafism derives from the reference to the “pious forefathers” ( al-salaf al-salih ), or more specifically to a hadith collected by Muhammad ibn Ismail al-Bukhari (810-870) in which the Prophet Muhammad was reported to have said that “the best of my

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Frédérick Madore

democracy in 1990 and they began to embrace political activism amid the raging debates on ivoirité that erupted in 1995. However, despite an increasing number of studies focused on Islam in Côte d’Ivoire, few scholars have looked at the relatively recent rise of Salafism or ‘Wahhabism’ in this country

Juynboll, Th. W.

done, delivery can be demanded immediately. In the view of the other Fiḳh-schools, however, it is absolutely essential to state a short period at least for delivery. The faḳīh’s in the Ḥid̲j̲āz usually called this kind of purchase salam but in the ʿIrāḳ the name salaf was usual.

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Who are “the” Salafis?

Insights into lifeworlds of persons connected to Salafis(m) in North Rhine-Westphalia, Germany

Sabine Damir-Geilsdorf and Mira Menzfeld

Introduction In German public debates, Salafis(m) tend to be considered a threat to society. This perception has intensified since the appearance of the “Islamic State” ( is ) with its brutal methods, as its recruitment strategies and followers have become the subject of public debate within