Salafism has received scrutiny as the one of the main ideological sources for extremist violence perpetrated by jihadi groups. There is a significant corpus of literature discussing transnational jihadi networks, especially after the 9/11 attacks in the United States. These discussions include the radicalization of Salafi thought by jihadi theoreticians and 'ulama. However, Salafism is not monolithic. It contains numerous streams, and an examination of these streams is crucial to understanding its influence on Muslim societies. Besides Salafi jihadisthose who sanction violencethere are two other broad trends in Salafism: quietist and activist. Quietist Salafis endorse an apolitical tradition and find political activism in any form unacceptable. Activist Salafis advocate peaceful political change. Each stream is led by 'ulama, seen as the preservers of Salafi traditions. The quietist and activist 'ulama are active participants in their communities. Studies of such clerics have tended to be country-specific, focusing on the influence and nature of Salafism and its dynamics in those countries. In Rethinking Salafism Raihan Ismail assesses the origins, interactions, and dynamics of the transnational networks of Salafi 'ulama in the region comprising Saudi Arabia, Egypt, and Kuwait, showing how quietist and activist 'ulama work across borders to preserve and promote what they see as "authentic" Salafism while taking domestic circumstances of the 'ulama into consideration. The book offers a reassessment of the quietist/activist dichotomy, arguing that this dichotomy does not apply to such aspects of Salafi thought as attitudes towards the Shi'a and social matters in Muslim societies.

Salafism has received scrutiny as the main ideological source for violent extremism propagated by jihadi groups. Besides Salafi jihadis, however, there are two other broad trends of Salafism: quietist and activist. Quietist Salafis endorse an apolitical tradition and find political activism in any form unacceptable. Activist Salafis advocate peaceful political change. Each stream is led by 'ulama, seen as the preservers of Salafi traditions. Rethinking Salafism assesses the origins, interactions and dynamics of the transnational networks of Salafi 'ulama in the region of Saudi Arabia, Egypt and Kuwait. It also offers a reassessment of the quietist/activist dichotomy, arguing that this dichotomy does not apply to certain aspects of Salafi thought such as attitudes towards the Shi'a and social matters in Muslim communities.

For years, scholars hypothesized about what Islamists might do if they ever came to power. Now, they have answers: confusing ones. In the Levant, ISIS established a government by brute force, implementing an extreme interpretation of Islamic law. On the opposite end of the spectrum, Tunisia's Ennahda Party governed in coalition with two secular parties, ratified a liberal constitution, and voluntarily stepped down from power. In Egypt, the Muslim Brotherhood, the world's oldest Islamist movement, won power through free elections only to be ousted by a military coup. The strikingly disparate results of Islamist movements have challenged conventional wisdom on political Islam, forcing experts and Islamists to rethink some of their most basic assumptions. In Rethinking Political Islam, two of the leading scholars on Islamism, Shadi Hamid and William McCants, have gathered a group of leading specialists in the field to explain how an array of Islamist movements across the Middle East and Asia have responded. Unlike ISIS and other jihadist groups that garner the most media attention, these movements have largely opted for gradual change. Their choices, however, have been reshaped by the revolutionary politics of the region. The groups depicted in the volume capture the contradictions, successes, and failures of Islamism, providing a fascinating window into a rapidly changing Middle East. It is the first book to systematically assess the evolution of mainstream Islamist groups since the Arab uprisings and the rise of ISIS, covering 12 country cases. In each instance, contributors address key questions, including: gradual versus revolutionary approaches to change; the use of tactical or situational violence; attitudes toward the nation-state; and how ideology, religion, and political variables interact. For the first time in book form, readers will also hear directly from Islamist activists and leaders themselves, as they offer their own perspectives on the future of their movements. Islamists will have the opportunity to challenge the assumptions and arguments of some of the leading scholars of Islamism, in the spirit of constructive dialogue. Rethinking Political Islam includes three of the most important country cases outside the Middle East-Indonesia, Malaysia, and Pakistan-allowing readers to consider a greater diversity of Islamist experiences. The book's contributors have immersed themselves in the world of political Islam and conducted original research in the field, resulting in rich accounts of what animates Islamist behavior.

Provides a detailed reconstruction of the heated debates between Salafis and Traditionalist over the contested role of Islamic scholarly authority.

The Salafi movement invests supreme Islamic authority in the precedents of the Salaf, the first three generations of Muslims, who represent a “Golden Age” from which all subsequent eras can only decline. In Why I Am a Salafi, Michael Muhammad Knight confronts the problem of origins, questioning the possibility of accessing pure Islam through its canonical texts. Why I Am a Salafi is also a confrontation of Knight’s own origins as a Muslim. Reconsidering Salafism, Knight explores the historical processes that informed Islam as he once knew it, having converted to a Salafi vision of Islam in 1994. In the decades since, he has drifted away from Salafism in favor of an alternative Islam that celebrates the freaks, misfits, and heretical innovators. What happens to Islam when everything’s up for grabs, and can an anything-goes Islam allow space for reputedly intolerant Salafism? In Why I Am a Salafi, Knight explores not only Salafism’s valorization of the origins, but takes the Salafi project further than its advocates are willing to go, and reflects upon the consequences of surrendering the origins forever.

Shows how the laws governing civil society are used to regulate Islamic activism in Jordan.

Questions about the authenticity and authority of sunna have long been of central importance to the study of Islam, especially to those concerned with Islamic law. In this fascinating study, Daniel Brown traces the emergence of modern debates over sunna, focusing in particular on Egypt and Pakistan where these controversies have raged most fiercely, and assesses the implications of new approaches to the law on contemporary movements of Islamic revival. Using the case of modern Islam as a starting-point, the author considers how adherents of any great tradition deal with change.