How jihadists think and act: Karim Pourhamzavi discusses Wahhabism as an ideology and tactic in the mid-18th century and present-day Syria and Iraq.

• Author: Pourhamzavi, Karim

The recent actions of the ISIS jihadists in Syria and Iraq has left not only the Middle East but also the global community shocked by the amount of violence. This raises the question of what type of ideology lies behind the tactics adopted by this violent organisation? A comparison of the recent jihadist phenomenon in Syria and Iraq with the Wahhabi movement of the 18th, 19th and early 20th centuries helps to explain the modern jihadists' behaviour. Wahhabism, as a doctrine, still constitutes a source of inspiration for a puritanical jihadist conflict. Its zero tolerance for 'Others' virtually ensures a high level of violence.

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The violence of puritanical extremist groups in Syria and Iraq focuses attention on their ideology. Many studies, political comments and much media discussion have tried to make sense of the jihadist ideological framework through the broad and extremely diverse concept of Islam. While popular, these approaches have not been very useful as a basis for a clear policy to deal with the jihadist phenomenon.

A variety of experts and scholars have repeatedly noted that the current jihadists in Syria and Iraq are Salafis/Wahhabis. Wahhabism demands careful consideration and should not be viewed through a traditional understanding of Islam. It emerged in the mid-18th century and inspired a movement that performed jihad long before today. What connects the current jihadists to the earlier ones, apart from an ideology that produces a similar agenda and practices?

This article uses two major elements to examine Wahhabism as a doctrine that constitutes a source of conflict. First, the doctrine will be examined through the early Wahhabi movement; this started in the mid-18th century and ended in 1932 with the establishment of a Wahhabi state in Saudi Arabia. This examination will cover the Wahhabi jihadist types of combat, which include imposing restrictive rules in the conquered areas, and its specific antagonism towards the Shiah faction of Islam. The second element comprises consideration of the Wahhabi doctrine as adopted by the current jihadists and how it may be seen in their methods and tactics. Research indicates that the notions of exclusivity and zero tolerance that the Wahhabi doctrine holds for 'Others' have not undergone a big shift since the mid-18th century.

Compared to other sects within the tradition of Islam, Wahhabism is a fairly modern variant, emerging in 18th century Arabia. Aslan describes the doctrine, founded by Muhammad Abd alWahhab (1703-92), as a 'puritanical' approach to who is Muslim and who is not. (1) Purifying Islam and discrediting the ancient Islamic theological schools was first suggested by a fanatic jurist, Ibn Taymiyyah, who lived in the 1300s. However, by building upon Ibn Taymiyyah's suggestions, it was Ibn Abd al-Wahhab who turned this theoretical approach into an actual movement.

Three principles

Identifying three principles within the Wahhabi doctrine is crucial to understanding its notion of exclusivity. The first is monotheism, tawhid, which is also the title of Ibn Abd al-Wahhab's most famous book. (2) This tawhid differs from the way it is usually defined as the oneness of god. Rather, it is about considering as 'heresy' any act of worship which is not directed to the god based on the Wahhabi description, and the Wahhabi view of the sacredness of places and religious figures such as the prophets. (3) From this point of view, the annual ceremonies for the birth of Prophet Muhammad by the Sunni faction of Islam, the sacredness of the imams in the Shi'ah division of Islam, the use of music by the Sufi Muslims and many other practices by non-Wahhabi sections of the religion are acts of heresy.

The second principle is associated with spreading the Wahhabi concept of monotheism among Muslims who hitherto were considered as non-monotheistic heretics. To do so, the notion of dawa, invitation, was given a new interpretation to mean more than simply inviting non-Muslims to Islam. That is, as described in Ibn Abd al-Wahhab's book usol al thalatha [The Three Principles], the Wahhabis must convert the infidels to Wahhabism and either kill or be killed in the process...