A brilliant and meticulous breakdown of one of the most resilient religious ideologies of the 21st century, with an emphasis on the theological as well as political tenets underlying it.
The book introduces us to the typology of Salafi-Jihadism, which, while reserving a space for broader aspects of Salafi ideology, is marked by its violent and rejectionist nature as compared to the other internal groups (i.e. quietist and activist), thus placing emphasis on their outlook towards politics as a means of differentiation. The author focuses on those tenets which are truly unique to this violent strand, which despite their similarities with mainstream Sunnism, often manifest themselves in stark contrast to established tradition. The first chapter looks at jihad as a religious obligation, examining the way radicals view their struggle against the West as a defensive measure and a just war, using (or misusing?) the principles of qiṣāṣ (retaliation in kind) and that of tatarrus (human shields). Takfīr is then analyzed subsequently, tracing its history from the earliest days of Islam until the present wherein extremists wield excommunication as a political tool to delegitimize their opponents whether it be Muslim governments (ṭawāghīt, mujrimūn and zalīmūn) or heretics such as the Shi’a (Rawāfiḍ). Following the trail leads us to the concept of al-walā’ wa-l-barā’ (loyalty and disavowal for the sake of Allah), tracing its history as a means of conduct for spiritual purposes towards its increasing politicization mainly in the Saudi Kingdom, especially at the eve of the Ṣaḥwa (Islamic awakening) where local clerics gathered up and challenged the government to enact Islamic reforms until the likes of Osama bin Laden used it as a means of asserting his political project, taking on a more militant form. Afterwards, the concept of Tawhīd (oneness of God aka the essence of Islam itself) is treated, using Muhammad Ibn Abd al Wahhab’s famous tripartite categorization: Tawhīd al-rubūbiyya (oneness of lordship), Tawhīd al-ulūhiyya (oneness of divinity/worship) and Tawhīd al asmā’ wa-l-ṣifāt (oneness of names and attributes). Its application and linkage with jihad by Abdallah Azzam when he fought in Afghanistan served as a linchpin for future jihadi movements, combining with the concepts of tawakkul (reliance on Allah) as well as khawf (fear of Allah) to produce an Islamic übermensch seeking to restore Shar’ia in Muslim lands. This endeavor culminates in the fourth yet controversial category of Tawhīd, that of al-Ḥākimiyya (sovereignty of Allah), whereby divine law should take precedence over man made alternatives, a concept already undertaken by thinkers such as Sayid Qutb and Abul A’la Maududi.
An excellent addition to the scholarship on Salafism, one whose interest will only grow within the coming years as we observe the manifestations of this ideology in the likes of Islamic State, a tide which has yet to recede.