Abstract
Jihadi Salafism is about a political revolution that runs to oppose a system or ideas propagated in a region. The author will trace the history of Jihadi Salafism, considering its history dating back from the Crusades to the present day version. The paper will also investigate the present US foreign policies that encouraged the aspect of Jihadi Salafism. I will also provide my thoughts on the different approach that people have to do things differently.
Introduction
Jihadi Salafism is a more philosophical manner of life than it is a religious entity, almost like a political revolution that is organized against a system or ideas and has leaders. Followers do not focus on one individual as their leader but depend on both ancient and contemporary intellectuals to guide them on how to conduct themselves (Cavatorta, 2015). It is significant to examine jihadi Salafism beginning from its institution and see how past and present US foreign policies have reinforced this idea of jihadi Salafism, as well as determine what our perspective would be in portraying jihadi Salafism as a terrorist group.
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History Dating Back to the Crusades to its Modern Day Version
The approach of Salafism is founded on two precepts and beliefs. First, that Islam was corrupted and it compromised its original principles since it drifted from the righteous side; and secondly restoring the splendor and fame of the Golden Era needs a total return to the genuine faith and beliefs of the ancient patterns, majorly regarding Prophet Mohammed and his supporters (Maher, 2016). Through the examination of the crusades, one can possibly understand these two presents that comprise Salafism. In the process of these crusades, the Muslims underwent real persecution by the thousands of Western activists and Mongols.
One of the ancient Islamic intellectuals called Taqi al Din ibn Taymiyyah reinforced that Muslims were victims of the persecution since they did not comprehend much about their faith. Some even died in the process. He proclaimed that all Muslims needed purification of themselves to be victorious over the Crusaders (Wagemakers, 2018). In fact, he mobilized war over anything that was not considered a Muslim, encouraging all Muslims to be part of jihad, as we have become aware, on all nonbelievers.
Mohammed Ibn Abdul Wahhab was an Islamic intellectual that Ibn Yamiyyah really impacted. He interpreted Islam as Wahhab. Wahhab trusted that they were the perfectionist of the Muslim community and they were engaging efforts to revive the purest form of the faith incongruent to Mohammed as well as the supporters. Several people still support that Wahhab theology is among the central aspects that constitute jihadi Salafism. From the 1960s until contemporary times, many scholars have risen, such as Sayyid Qutb, Abu Musab al Suri, and Abu Bakr Naji (Maher, 2016). All these scholars have founded their understandings of Islam and pursuing jihad through the guidance of ibn Taymiyyah and Mohammed ibn Abdul Wahhab. Therefore, jihadi Salafism is a concept that is known for a long time and is founded on the theology of several Islamic intellectuals.
Past/ Present US Foreign Policies that Support Jihadi Salafism
One of the most fundamental US policies that supported jihadi Salafism was steering the attack of Iraq. Before this attack, a background on al Qaeda in Iraq (AQI) will be foundational in understanding the US foreign policies. AQI was among the biggest entities in Iraq that contradicted the US occupation, immediately after the demise of Zarqawi and Masri (Wagemakers, 2018). Abu Bakr al Baghdadi spearheaded this revolution. The revolution incorporated physically engaging the people on war, especially if they were the rebels.
The bombings that were experienced in Iraq between 2004 and 2009 had 90 percent of them making claim by AQI. No one might have recognized that AQI would definitely produce the Islamic State of Iraq and Syria (ISIS). Considering Bagdadi’s theology, they were all founded on the early intellectuals named Taymiyyah and Wahhab (Wagemakers, 2018). Al Baghdadi criticized anything that was not Islam and cheered “lone wolf” approach attacks on the West. He did not appreciate when individuals do not go to Middle East and be part of the fight instead he feels that believers should have fought the West where they lived. This has amounted to too many of the attacks happening in the US and UK (Cavatorta, 2015). AQI and ISIS are both the outcomes of the War in Iraq. We may have watched their success and failed to see them rise through the hierarchy if at all they failed to see into the future. This invasion strengthened jihadi Salafism.
My Thoughts that on the Beliefs Some Have
My opinion is that jihadi Salafism could be related to the lessons learned in chapters 7 and 11. It looks like a form of theology that incorporates Islamic law that is intended to frustrate everything that is not Islamic. Its supporters are willing even to sacrifice themselves to see frightening and terrible acts of violence so that they can control everything. Through the foundations of history, Islam might have been persecuted between the 11th and 12 the century (Maher, 2016). I cannot support that this theology is frustrated. Salafists are Muslims that need Islamic government strict interpretations of Islamic Law (Shariah) that are at an advantage of both the non-Muslims and the determined Muslims. Considering such an understanding of what Salafists are, the Western world could have ignored the threat of jihadi Salafism (Cavatorta, 2015). This is an aspect that has been impressed into their profound minds and they will establish at nothing to fix a caliphate.
In conclusion, this paper has determined the development of Jihadi Salafism beginning at the time of crusades and its growth to what it has become presently. Moreover, it was clear how past and contemporary US foreign policies might have enhanced the aspect of jihadi Salafism. Ultimately, there are things that could have been done differently to escape jihadi Salafism, since it is linked with terrorism. Salafists as Muslims need an Islamic government that has strict interpretations of Islamic Law (Shariah) that are at an advantage that both the non-Muslims and the determined Muslims are accommodated.
References
Cavatorta, F. (2015). Salafism, liberalism, and democratic learning in Tunisia. The Journal of North African Studies , 20 (5), 770-783.
Maher, S. (2016). Salafi-Jihadism: The history of an idea . Oxford University Press.
Wagemakers, J. (2018). Jihadi-Salafism in Jordan and the Syrian Conflict: Divisions Overcome Unity. Studies in Conflict & Terrorism , 41 (3), 191-212.
