After the departure of the United Nations and the restoration of the monarchy in 1993, Cambodia’s Muslim minorities became an important hub of transnational Muslim networks and movements, including the Salafī movement, which is increasingly influential. This article will examine how Salafism has inserted itself into Cambodian society and what limits there may be to its continued growth.

This article is an inquiry into how the transnational networks of Salafism in Europe and the Middle East are structured by looking at two case studies: one about a Lebanese-Palestinian preacher in Sweden and one about a Dutch preacher in the Netherlands and theuk. By presenting these case studies we explain the predominance of informality in these networks, and highlight the different ways in which they link European Salafi preachers to the Middle East, yielding different types of social capital. Our findings are based on ethnographic fieldwork in Lebanon, the Netherlands, Sweden and theukbetween 2007 and 2012.

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This article argues that the pragmatism displayed by Salafi politicians after the 2011 Arab uprisings might not apply to the larger networks of the movement. Such pragmatism contributed to organizational dysfunction in Kuwait's largest Salafi group, al-Jama'a al-Salafiyya. The ideological foundations of the group stood at odds with its extensive institutional structures, impeding it from functioning effectively. To explain this, the article draws on a comparison with the Muslim Brotherhood in Kuwait, whose ideology and disciplinary practices facilitated the establishment of tight-knit, highly efficient organizations.