What shape does Salafism take in Tunisia after the ban of the Salafi-Jihadi group Ansar al-Shari‘a and the wave of securitization carried out by national authorities? This article argues that a constraining legal context put Salafism's doctrinal rigidity in tension with its survival and ultimately prompted a residual current of Salafi actors to accommodate their stance toward Malikism, the prevalent school (madhhab) in the country. This adaptation is at odds with contemporary Salafism, which traditionally dismisses all four law schools (lā madhabiyya), rejects their blind imitation (taqlῑd), and claims the superiority of the Qur'an, hadith, and consensus of the salaf (pious predecessors) over jurisprudence (fiqh). To account for this puzzle, this article scrutinizes the historical development of Salafism and the evolution of its stance toward Malikism across three generational waves. It notably shows how religious securitization associated with the promotion of a “moderate” Islam pushed Salafi actors to redefine their ideology to preserve their preaching and teaching activities. We call Salafi-Malikism the outcome of this adaptive strategy. Drawing on the Tunisian case, we argue that, despite its purist claims, Salafism is not an immutable religious current, but can take different trajectories to survive in constraining environments.

在萨拉菲圣战组织 Ansar al-Shari'a 被禁止和国家当局进行的安全化浪潮之后，突尼斯的萨拉菲主义将呈现怎样的形态？本文认为，限制性的法律背景使萨拉菲主义的教义僵化与其生存处于紧张状态，并最终促使萨拉菲派演员的残余潮流适应他们对马利克主义，即该国流行的学校（madhhab）的立场。这种改编与当代萨拉菲主义不符，后者传统上排斥所有四所法学院 ( lā madhabiyya )，拒绝盲目模仿 ( taqlῑd )，并声称古兰经、圣训和萨拉夫(虔诚的前辈)共识的优越性超越法理学（fiqh）。为了解决这个难题，本文仔细研究了萨拉菲主义的历史发展及其在三个世代浪潮中对马利克主义的立场的演变。它特别显示了与促进“温和”伊斯兰教相关的宗教安全化如何推动萨拉菲行动者重新定义他们的意识形态以保护他们的传教和教学活动。我们称 Salafi-Malikism 为这种适应性策略的结果。借鉴突尼斯的案例，我们认为，尽管其纯粹主义主张，萨拉菲主义并不是一成不变的宗教潮流，但可以采取不同的轨迹在受限制的环境中生存。