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Religious Change among Oromo Muslims in Bale, Ethiopia
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.

component has been designated by a whole scale of terms, such as Wahhābism, Salafism, Islamism, and “radical Islam.” What matters here is that scholars and policy analysts outside of the field of Islamic history and Islamic Studies have in one way or another indicated the existence of two types of Islam in

In: Islam, Christianity, and Secularism in Bulgaria and Eastern Europe

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.

focus on activists of a Muslim organisation known for its Salafist orientation. The selected cases show how a similar understanding of Islam can be traced back to different life courses, as well as to various patterns of social networks. Starting with a brief definition of Salafism, the article goes

In: Journal of Muslims in Europe

the political and spectrum. 3 The new political pragmatism of the Islamists is concomitant with the rise of militant Salafism and a certain political populism. The development of these new trends is largely a reaction to the increasing preeminence of political interests among the Islamists to the

In: Islamic Africa

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

In: Islamic Africa

Although in recent years Salafism has attracted much scholarly attention, empirical research using methods of participatory observation and qualitative or ethnographic interviews is still rare (Hummel, Kamp, and Spielhaus 2016, 21). As Zoltan Pall and Mohamed-Ali Adraoui (2018, 135) conclude, the