How we talk about Islam in Mali and beyond | Wasat

On the Sahel Blog, Alex Thurston has a Typical excellent works A rebuttal to Sebastien Elisher’s arguments about Islam in Mali, and in particular Elisher’s characterization of Salafism in the country. Alex makes some important points in the article, particularly about the fluidity of Salafi belief and practice (as opposed to the “three-part” division of Salafis into “quietists,” “politicians,” and “jihadists”), the dangers of outsiders picking “good Muslims” and “bad Muslims,” ​​and the difficulty of labeling Salafi or Wahhabi actors (such as Mahmoud Dicko, head of the High Islamic Council) as “anti-democratic.”

These are necessary distinctions that are becoming increasingly important as African and international governments discuss not only extremist violence but also counter-radicalization programs. These discussions often center not only on issues of correct belief and practice, but also on the governance of Islam and, by extension, the governance of Muslim believers. A corollary to this ruling imperative is not only the distinction between “good” and “bad,” but also the idea that “good” is local, African, and traditional, while “bad” is exotic, most often associated with “bad” “connect together. The Arab world, especially the Gulf countries.

Although African Islamic scholars Long-standing controversy or criticize these ideas, yet they remain surprisingly common in popular conceptions of African Islam. In November, Senegalese President Macky Sall talking about opening He told the International Forum on Peace and Security in Africa in Dakar that “we cannot accept a model that is neither consistent with our ideas nor with our Islamic tradition…[models] The Islamic faith was imposed on Africa simply because Africans were poor and needed to fund mosques and schools. ” This echoes the popular narrative that Salafism and Wahhabism – terms often misinterpreted – were imposed on West Africa from outside, undermining Africa’s previous Islamic faith, which The subsequent spread of ideas can be traced back to gulf money and work Missionary Groups For example, Jama’at al-Tabligh.

These views certainly have some truth to them, but they also fail to capture the nuanced and complex history of Islam in Africa, and they involve some very problematic views of Islam on the continent. Historically, the drivers of Islamic reform in Africa have been Africans, whether or not such reforms were under the auspices of Sufism. Jihad Those who were more closely associated with Salafism in the 17th, 18th and 19th centuries, or in the 20th century. These Muslims often maintain ties with other parts of the Muslim world, from Algeria to Egypt, from Saudi Arabia to India, but this is not surprising. never left the world There was no reason why African Muslims should not have been aware of and involved in the ideological and political movements that were influencing the rest of the Muslim world, as colonial officials thought. Uma. Chanfi Ahmed’s new book, for example, shows how the West African ulama Shaping and Promoting Wahhabism Religious conversion or the acceptance of new or different ideas and practices in Saudi Arabia, as well as among African and other non-Saudi populations, occurs through the influence of outsiders and, of course, through the intervention and selection of Africans. There is no immutable tradition or isolated African Islam that is simply swept aside by Salafism, but rather a process of negotiation and change that involves more than just the flow of Saudi money into Africa.

West Africa, and Mali in particular, provides a good case study for understanding this complexity. Over the past few hundred years, reform movements in the region have often been led by religious leaders associated with Sufi brotherhoods such as the Qadiriya or Tijaniyya.The first major modern reform movement in West Africa was Islamic League The Muslim Cultural Union (UCM in French), which can be considered Salafist, is almost entirely the work of members of Sufi families who had previously rejected some of the major religious practices of West African Sufism in the early 20th century. Furthermore, UCM’s efforts to modernize education and spread the Arabic language are closely related to those of “reformist” Sufi ulama such as the Senegalese Tijani shaykh Ibrahim Niasse and the Malian Tijani figure Haji Sa Ade Omar Touré).Touré is people usually think that As the most influential figure in shaping contemporary Arab education in Mali, he Religious schools Educated some famous Malian religious figures in Ségou, include The more “traditional” religious leader Cherif Ousmane Madani Haidara.

Thus, in Mali, religious and educational reforms helped to create what Robert Launay and Benjamin Suárez have called “islamic realmIn West Africa, Salafism is also the work of Sufis, and both are closely tied to local political struggles as well as international transformations of Islam. Even today, for all the talk of Salafism challenging ostensibly secular states in places like Mali, Sufi and “post-Sufi” leaders are equally working to bring Islam into the public sphere and influence the state in a variety of ways. Both Salafis like Dicko and “moderates” like Haidara mobilize followers and ideas in ways that influence the state and shape its politics and character. This has important implications not only for counter-radicalization but also for issues that have a larger impact on daily life, from government services to family codes.

Trying Promote one over the other, whether in West Africa, North Africa, or the Middle East, governments may still ultimately strengthen the role of religion in political and public life. I’m neither African nor Muslim, so it’s not my place to judge whether this is a good thing or not. But a narrow focus on counterterrorism and counter-radicalization—however defined and implemented—tends to ignore the broader impact that security-focused policies have on the societies involved.

*The exact ideological leanings of the UCM are a little hard to describe, but most scholars consider them to be reformist, pushing for improvements in morality and education, teaching Arabic, and attacking what they see as common Sufi practices BideaThey also made frequent references to thinkers such as Muhammad Abdul and Rashid Rida, and emphasized the need to follow the example of the Prophet Muhammad and his companions.