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.

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.

From the Almoravid’s invasion of Ghana in 1062 until the Moroccan conquest of the Songhay Empire in 1591 that, allegedly, was not “sufficiently Muslim,” Africa south of the Sahara has been exposed to a “purification of Islam” project. This project took two forms, one was the quietist, intellectually driven reformism (for instance, the 15th century Moroccan al- Maghili and 16th century Malian Ahmad Baba al-Timbukti d. 1627). The second was militant Islamism, for which the 19th century, better known as the “Jihadist period,” was particularly significant in Sudanic Africa. Maba Diakhou Ba (1809-1867) was active in the Senegambia, ‘Umar Tall (1795-1864) in Central Mali, and ‘Usman dan Fodio (1754-1817) in mainland Central Sudan (Nigeria, Niger, and Cameroun). Since the second half of the 20th century when the shari'a[Islamic Law] was the rule in ‘Usman dan Fodio’s Sokoto Caliphate (1804-1903), the development became a reference point for Jihadist ideologues in Nigeria. The 1979 Iranian Revolution further served as an impetus for political activism and reformist tendencies in Muslim West Africa, ranging from the moderate to the extremist, even before the September 11, 2001 cataclysm in the U.S. The Yan Izala, a pan-Wahhabi literalist, reformist movement to which Abū Bakr Gumi (1924-1992) served as the patron saint, the spirit auctores, provided a platform for both the quietist intellectual Salafī protagonists of Nigeria on the one hand, and the Jihadi Salafi interlocutors on the other. The most illustrious exponent of the latter category is Boko Haram. This paper gives an overview of the history of Salafi and Jihadist narratives in Sudanic Africa with particular attention to Boko Haram of Nigeria, as it now assumes a wider regional profile in Muslim West Africa.

Since it erupted onto the world stage in 2009, people have asked, what is Boko Haram, and what does it stand for? Is there a coherent vision or set of beliefs behind it? Despite the growing literature about the group, few if any attempts have been made to answer these questions, even though Boko Haram is but the latest in a long line of millenarian Muslim reform groups to emerge in Northern Nigeria over the last two centuries. The Boko Haram Reader offers an unprecedented collection of essential texts, documents, videos, audio, and nashids (martial hymns), translated into English from Hausa, Arabic and Kanuri, tracing the group's origins, history, and evolution. Its editors, two Nigerian scholars, reveal how Boko Haram's leaders manipulate Islamic theology for the legitimisation, radicalization, indoctrination and dissemination of their ideas across West Africa. Mandatory reading for anyone wishing to grasp the underpinnings of Boko Haram's insurgency, particularly how the group strives to delegitimize its rivals and establish its beliefs as a dominant strand of Islamic thought in West Africa's religious marketplace.

Chanfi Ahmed shows how West African ʿulamāʾ, who fled the European colonization of their region to settle in Mecca and Medina, helped the regime of King Ibn Sa’ud at its beginnings in the field of teaching and spreading the Salafῑ-Wahhabῑ’s Islam both inside and outside Saudi Arabia. This is against the widespread idea of considering the spread of the Salafῑ-Wahhābῑ doctrine as being the work of ʿulamāʾ from Najd (Central Arabia) only. We learn here that the diffusion of this doctrine after 1926 was much more the work of ʿulamāʾ from other parts of the Muslim World who had already acquired this doctrine and spread it in their countries by teaching and publishing books related to it. In addition Chanfi Ahmed demonstrates that concerning Islamic reform and mission (daʿwa), Africans are not just consumers, but also thinkers and designers.