Orwa Ajjoub – VORTEX

Editor’s note: This is part two of a three-part series blog post. For part one, see Orwa Ajjoub’s review, “On Salafism: Concepts and Contexts.“

The second book that covers a different aspect of Sunni Jihadism is Nelly Lahood’s The Jihadis’ Path to Self-Destruction. Lahoud examines the internal dynamics and ideological foundations of jihadi groups, particularly how their ideological disagreement may lead to their downfall or self-destruction. The book aims to address the overarching question of “whether the religious philosophy of jihadis is sustainable and whether it will lead them to realize the Caliphate or Islamic State they aspire to achieve” (p. xvii). Structured into five chapters, Lahoud’s book is designed for selective reading, with each being independently comprehensive. ‘Past and Present Jihadis’, ‘Contesting Islam: The Kharijites’, ‘Islam Re-considered: Islamism and Jihadism’, ‘Why jihad and not Democracy’ and ‘Islam Giveth, Islam Taketh Away: Takfir and Jihad’. Notably, chapter two diverges from the focus on contemporary jihadism to explore the Kharijites, an early Islamic sect that emerged from the political chaos following the assassination of the third Caliph, Uthman, and the subsequent conflict between Ali and Muawiya, who competed for the title of the fourth Caliph. The Kharijites are known for their strict puritanism and the principle that leadership should solely be based on piety, leading to violent conflicts with other Muslim factions and within their own ranks (p. 31-40). This historical examination provides context for understanding modern jihadist ideologies.

Lahoud offers critical reading of the contemporary polemical discourse claiming that because of their violent actions, the jihadist are the heirs of the Kharijites. Also, it considers jihadi response to such accusations and proceeds to present a balanced comparisons between the doctrinal beliefs of the Kharijites and today’s jihadis, most notably their Scripturalism, their individualism in interpreting scriptural, including resorting to takfir and to individual jihad in defence if their religious principles. This approach in dealing with the ‘other’, according to Lahoud is what separated the Kharijites from the larger Muslim community and is separating contemporary jihadis from the rest of the Muslim community. Yet, significant differences exist. Today’s jihadis look up to the salaf al-salihin (the pious predecessors; the first three generations of Muslims) as exemplary figures, whereas the Kharijites opposed this emerging orthodoxy, which they saw as a betrayal of God’s law. ‘The Islam challenged by the Kharijites is the same Islam that jihadis aim to restore… The Kharijites opposed an Islam evolving into an empire, whereas jihadis oppose an Islam diminishing into nation-states’ (p. 94). While such argument could partly explain why jihadi group fight each other’s, it seems to overlook other factors (social, political and personal) that could influence jihadis leaders’ decision to peruse inter and intra group violence. In other words, the argument places too much emphasis on the role ideology plays in legitimizing violence among jihads.

A central argument running through the book is that internal divisions among jihadis, that is based on their ideological rigidity, significantly hinder their unity, like the historical Kharijites whose doctrinal inflexibility led to internal strife (p. 54). Notably, the book’s 2010 publication predated the Islamic State’s caliphate declaration by four years, providing a context for evaluating Lahoud’s hypothesis. Although internal ideological conflicts have played an important role in weakening of the Islamic State, the group initially overcame these disputes, declaring a caliphate in 2014 and controlling vast territories in Syria and Iraq. While Lahoud’s argument was vindicated by the group’s internal divisions contributing to its downfall, external pressures, such as the US-led coalition’s military intervention, were decisive in ending the Islamic State’s territorial control in March 2019. Nonetheless, the jihadis managed to maintain their caliphate for around two years.

Political Islam or Islamism has long been the accepted conceptual umbrella under which jihadi groups have been studied. This approach has led some to categorize jihadis as Islamists, a classification that Lahoud challenges by highlighting the ideological and political differences between jihadis and other groups like the Muslim Brotherhood, which are more accurately described as Islamists (p. 98). While Islamists emphasize allegiance to their group and leaders, functioning within the confines of nation-state politics and prioritizing extensive religious education for their followers before any action, Jihadis, on the other hand, reject the nation-state concept, favor enthusiasm over religious education, and support individual autonomy in interpretation and decision-making (p. 149).

One of the significant contributions of the book is its examination of why jihadis leave their countries for jihad in places where death could be imminent. Given the book’s intense focus on the textual analysis of jihadi intellectual outputs, a more precise question might be what ideas and arguments from jihadi ideologues legitimize these actions. Under the title ‘From Islamization to Jihadization of Islam,’ Lahoud traces the conceptual evolution of jihad and how the concept has been radicalized from the 1960s with Islamist Muslim Brotherhood ideologue Sayyid Qutb to other ideologues who transformed it into a doctrinal issue (p. 117). This aligns with Bishara’s argument about the evolution of Salafi thought across different historical epochs.

The book is detailed and dense, which may present a challenge for those not already versed in the subject. However, scholars interested in the theological and philosophical aspects of jihadism will discover essential insights necessary for understanding the complexities of this phenomenon.

Azmi Bishara’s book, On Salafism: Concepts and Contexts, takes a deep dive into Salafism, aiming to clear up some of the confusion around this important but often misunderstood tradition of Islam.[1] Bishara looks into what Salafism really means, how it has changed over time, and its impact today. The book breaks down different views within Salafism and looks at why these differences matter. Bishara’s work helps readers get a clearer picture of Salafism, making it easier to understand its role in both history and the modern world.

Bishara’s book is divided into four relatively long chapters: ‘What is Salafism?’, ‘On Apostasy’, ‘Religious Associations and Political Movements’, and ‘Wahhabism in Context’. The book lays a foundational understanding of Salafism, detailing its key concepts and their application in various contexts, thus offering a broader understanding of the ideological roots of certain jihadi movements. From the start, Bishara critically addresses the terminological confusion surrounding terms such as ‘Salafism’ and how it has evolved and been used in modern times by many Western academics and policymakers. Generally, Salafism is understood to mean exclusive adherence to the Quran, Sunna teachings, and the practices of the first three generations of Islam, while eschewing innovation. Nevertheless, as Bishara argues, the term has transformed over the years across different socio-political contexts, meaning that it has been reproduced in several forms, thereby necessitating the discussion of multiple Salafisms, as opposed to a singular Salafism.

Bishara distinguishes between different types of Salafism, delineating a crucial distinction in contemporary Islamic thought and practice. He defines ‘conservative’ or ‘traditionalist’ Salafism, which describes the Islamic institution in Saudi Arabia, also known as Wahhabism, as an approach that legitimizes current rulers, rooted in emulating the Prophet Muhammad and his companions, along with unwavering obedience and allegiance to an imam—that is, a ruler who governs in accordance with Sharia law. Conversely, Bishara characterizes ‘revolutionary’ jihadi Salafism as a contrasting interpretation that invokes the same early Islamic figures to challenge and discredit incumbent regimes (p. 30). This type of Salafism, associated with groups like al-Qaeda and the Islamic State, often labels Muslim leaders as apostates, even if they publicly conform to Islamic precepts and hold religious titles. Another variant, often overlooked in policy discussions, is ‘Reformist Salafism,’ which, unlike other Salafi traditions, calls for a return to Islam’s roots not for imitation but for inspiration from early teachings when addressing contemporary issues (p. 15). This distinction is vital not only for academic clarification but also for formulating effective policies to address the phenomenon.

Chapter two engages with one of the most fundamental and consequential concepts in Islam, namely takfir or apostasy.[2]Building on the arguments presented in the first chapter about the heterogeneity of Salafism, Bishara demonstrates that not only do different strands of Salafism apply various methods to excommunicate others and legitimize violence against them, but even within a particular strand of Salafism, there exist contradictions on how to apply the concept. In theory, Salafi doctrine identifies ignorance, coercion, and unintentional errors as protective against declarations of infidelity among Muslims; however, Bishara points out that there is considerable contention within ‘revolutionary’ jihadi Salafism regarding this, particularly the interpretation of ignorance, as evidenced by al-Qaeda’s position against excommunicating ordinary Shi’a due to religious ignorance, contrasting with its Iraqi affiliate’s refusal of this stance, resulting in widespread violence against the Shi’a community. (P

The third chapter explores the various strands of Salafism and how they are shaped by different socio-political contexts and sometimes unintended intellectual borrowings from other radical groups, both Islamist and secular. Bishara challenges the Salafi narrative of a continuous ideological lineage from their intellectual ancestors, such as Ahmad Ibn Hanbal (780–855 CE), Ibn Taymiyya (1263–1328 CE), and Muhammad Ibn Abd al-Wahhab (1703–1792), noting that followers and ideologues have historically reinterpreted the teachings of these figures, and often and reproduced a much radical version of their work (p. 64). This observation counters orientalist views on the static nature of not just Salafism but also Islam as a ‘discursive tradition,’ as Talal Asad describes. It also disputes claims that contemporary Salafism is merely a revivalist movement, arguing instead that Islamist movements arising in the modern context of nation-states and modernization are indeed contemporary, addressing current issues through historical lenses, yet remain distinctly modern. (p. 79)

The final chapter scrutinizes Wahhabism as a version of Salafism derived from the intellectual synergy between Ahmad Ibn Hanbal (780–855 CE) and Muhammad Ibn Abd al-Wahhab (1703–1792). Significantly, Bishara demostarte the reasons behind the successful expansion of Abd al-Wahhab’s initially marginal religious call, which came to dominate and represent Saudi Arabia’s religious establishment. He attributes this success to the political alliance between the Saudi rulers of the time and Muhammad Ibn Abd al-Wahhab, which empowered the latter to spread his teachings, and to the weakness of religious institutions and traditions in Saudi Arabia’s rural areas, enabling such teachings to thrive (P.127). This sociological analysis offers a more nuanced comprehension of the interplay between religion and society, acknowledging the role of religious belief while also considering a spectrum of additional factors.

The book is conceptually rich and crucial for scholars of Salafism and jihadism. Yet, it would benefit from additional citations, particularly for minor arguments made by the author. Despite this, its insightful analysis and depth of knowledge make it a valuable contribution to the field.

[1] Bishara, Azmi. 2022. On Salafism: Concepts and Contexts. Stanford: Stanford University Press.

[2] In jihadism literature, the term ‘apostasy’ is frequently translated as ‘excommunication’ to provide a more precise and contextually relevant meaning within Islamic doctrinal discussions. While apostasy typically describes the act of abandoning Islam, excommunication denotes the process through which jihadis legitimize violence against individuals they consider to be excommunicated.