Radicalism: Its Wahhabi Roots

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Radicalism: Its Wahhabi Roots and Current Representation

 

(Not mentioned in the article is the fact that Wahhabism is the State Religion

of Saudia Arabia.Vrin)

 

Radicalism, in various forms, has made significant inroads in several

countries of Central Asia and in the Caucasus – in particular the

three countries that share the Ferghana Valley, namely Uzbekistan,

Kyrgyzstan and Tajikstan, Chechnya, and the Russian Republic of

Daghestan. Known as fundamentalism or "Wahhabism," it poses a direct

challenge to the ideal vision of a state that the newly founded

nations of the region have embraced.

 

In addition, the broader ideology name "Wahhabism" represents a

serious challenge to the theology and practice of the mainstream

Sunni Islam to which most of these nations' populations adhere.

Should this radicalized understanding of Islam continue to spread

unchecked, radical interpretations could threaten social stability at

the local, national, and regional levels and create serious

geopolitical dangers to which neighboring powers, as well as the US

and Europe, would have to react.

 

Today, throughout the world, there has been a wave of radical

movements, which sometimes turn militant, whose source can be traced

to the Wahhabi movement. What is this movement and how did it spread

throughout the Muslim world, and now the Western world? What are its

ideological differences with traditional Islam and how are these

differences influencing and supporting modern day radical movements?

What can be done to diminish the power of these movements in

vulnerable states such as those in Central Asia and the Caucasus?

 

Traditional Islam views religion as a pact between man and God and

therefore the domain of spirituality. In this belief, there can be no

compulsion or force used in religion. From the time of the Prophet

Muhammad (s), peace and tolerance were practiced between different

religious groups, with respect to distinctions in belief. Contrary to

this, the "Wahhabi" ideology is built on the concept of political

enforcement of religious beliefs, thus permitting no differences in

faith whatsoever. In "Wahhabi" belief, faith is not necessarily an

option; it is sometimes mandated by force.

 

Origins of the Wahhabi Movement

 

The origins of nearly all of the 20th century's Islamic extremist

movements lie in a new Islamic theology and ideology developed in the

18th and 19th centuries in tribal areas of the eastern Arabian

Peninsula. The source of this new stream of thought was a Muslim

scholar named Muhammad ibn Abd-al Wahhab, hence the name "Wahhabism."

 

The premise of this new, narrow ideology was to reject traditional

scholars, scholarship and practices under the guise of "reviving the

true tenets of Islam" and protecting the concept of monotheism. Ibn

Abd al-Wahhab's brand of "purification" of Islam consisted of

prohibiting many traditionally accepted acts of worship, reverence of

the person of the Prophet Muhammad, peace be upon him and the pious

saints, and burning books containing traditional prayers,

interpretations of law and commentaries on the Qur'an and Hadith. He

encouraged his followers to interpret the holy books for themselves

and to act on their interpretations in light of their own

understanding, regardless of their understanding of fundamental

principles or lack thereof. Anyone who did not profess to this new

ideology was considered outside of the realm of Islam – an apostate,

disbeliever or idolater, thus making the shedding of their blood and

confiscation of their wealth permitted. In this way, he was able to

secure a significant following whose legacy continues in one form or

another until today.

 

Over time, Ibn Wahhab's ideas spread far and wide, being debated,

called into question and sometimes supported. A struggle ensued

between the staunchly orthodox Ottoman Empire and the "Wahhabi"

tribes. The Wahhabis were put down until the eventual dismantling of

the Ottoman Empire in the 1920s and the dissolution of its influence.

Finding a new opportunity among the tribes, Wahhabis were able to

reinstate their beliefs and assert their influence on Muslims of the

Peninsula.

 

Gradually from 1920 until today, they were very successful in

establishing an "accepted" new ideology in Islam whose essential

characteristic is extreme views and interpretations, as contrasted

with traditional Sunni Islam. Coming under the guise of reform of the

religion, the movement gathered momentum in the last three decades

with support from a number of wealthy individuals. As it has grown,

the movement mutated and splintered, with the eventual outcome that

some groups went to the extreme in radicalization of their beliefs.

 

Influence of Wahhabism Today

 

The Wahhabi ideology is antagonistic to non-Muslims and to

traditional practices including seeking intercession by means of the

pious saints in Islam, accepted by traditional Sunni Islam for over

1400 years. By rejecting any form of hierarchy such as that followed

by traditional Sunni schools, the Wahhabis rejected traditional

rulings on a wide range of subjects, invalidated the four schools of

thought and its accepted interpretations of law, as well as issued

declarations of unbelief for those who disagreed.

 

While this new ideology prohibited many traditional Islamic forms of

worship, its followers did not become overtly militant until

recently. Now "Wahhabi" followers have taken up an increasingly

confrontational standpoint attempting to impose their ideology in

many regions around the world. The Wahhabi mentality asserts that

Islam may be reformed by means of the sword. Thus the movement has

manifested itself as armed insurrections throughout the world,

especially where governments are weak and unable to resist aggression

effectively.

 

Unfortunately, this narrow ideology has appeared and flourished in

Islam, but not because of Islam. Previously, Islam was always

presented in a peaceful, tolerant manner. The Prophet Muhammad (s)

used to present his neighbors or friends that were not Muslim with

gifts and flowers, never holding a sword against them, or ever

instigating a struggle or a fight. There are many events in Muslim

history where the Prophet made peace treaties with non-Muslims.

Islam, despite its rapid spread in its first three centuries, never

imposed its beliefs on anyone, as attested by the scrolls of history.

 

Under this modern ideological extremism, Islam's essential principle

of tolerance has been abolished. The Holy Qur'an mentions repeatedly

that there is no compulsion in religion and that all people are free

to practice any religion they like. Those of the Wahhabi ideology

selectively apply verses of the Holy Qur'an to support their

ideology, whose basis is to impose its beliefs upon everyone, Muslim

and non-Muslim alike.

 

Theory in Practice: Declaration of War against Governments

 

Just as the spread of Wahhabism flourished outside of the Arabian

Peninsula after the fall of the Ottoman Empire, it now poses a

significant challenge to the region of the former Soviet Union. While

these countries were "protected" from all types of religious

influence under Soviet rule, the fall of the Soviet Empire and the

vacuum of religious teaching made this area fertile ground for the

spread of this new ideology.

 

Wahhabi belief provides the religious and ideological underpinnings

to enable militant movements to take up arms against existing

governments if they deem the need arises. Though these movements are

ideological in nature, they easily resort to armed struggle. While

most governments are able to reconcile and reach compromises -- as

one may easily compromise with a moderate Muslim -- extremists reject

any kind of compromise, insisting on their way and no other. They

have tunnel vision, believing in a duty and message to deliver.

 

The extremists who have turned militant declare war against anyone

with viewpoints contrary to theirs; thus, declaration of war against

a government is commonplace. In Egypt, they oppose their government.

Similarly in Jordan, they oppose their government. In Syria,

Pakistan, Algeria, and many other countries "Wahhabi-minded" groups

oppose their governments as they have begun to do in the Caucasus and

Central Asia. The approach of these movements is to infiltrate

mosques, Islamic teaching centers, and charitable organizations from

where they indoctrinate religiously oriented people with their ideas

and methods. They forcefully impose their views on weak societies, in

hopes of conquering one and establishing a base for further control.

They justify their militant acts and illegal means of financing their

cause by claiming to wage a "jihad" for the preservation of Islam.

 

Today, we have many examples of this phenomenon, whether it is

individuals declaring war on America, or vigilante groups coming

against their governments in Central Asia. This contradicts the

explicit teaching of the Prophet Muhammad, not to oppose a ruler as

long as he does not prevent the performance of prayer, even if he

commits injustice. Thus, those of the Wahhabi mentality use Islam

when it suits them and likewise, contravene it at their convenience.

 

Using Islam to Justify Prohibited Actions

 

The term "Islamic" is grossly abused by extremists who attribute to

the religion all kinds of rulings, which in fact contradict the

essence of the religion in spirit and in particulars. Among them is

the fatwa that justifies the use of terror tactics such as suicide

bombings of civilians and attacks against non-combatants in

marketplaces, schools, offices, and places of worship. Similarly they

have issued a fatwa legitimizing the use of drug money to finance

their campaign, despite the fact that narcotics are strictly

forbidden in Islam.

 

Islamic extremists have ruled permissible and recommended the

production of drugs and their sale on the streets of Muslim and non-

Muslim nations. With such illicit monies, these extremist groups

finance the development of their global network, purchase weapons and

supplies, and build their front organizations, which represent them

under the guise of Islamic activism.

 

Containing the Spread and Growth of Extremism

 

It is very well known that certain networks have flourished in many

countries throughout the world. Small but well-financed militant

movements arise, coming against their government and the common

people, instigating conflict. The danger lies when an outside

government supports such extremist movements under the false

impression that this constitutes preserving religious freedom.

 

In Uzbekistan, for example, rather than legitimize these vigilante

groups as part of the religious fabric of the society, there should

be system of checks to insure the government is not fostering the

growth and spread of radical movements, whose stated goal is

elimination of the legitimate government by any means, including

armed struggle. There are known groups who are not permitted in many

of the Middle Eastern countries, thus, it is unreasonable to single

out Uzbekistan as being required to recognize these same groups as a

legitimate religious party. There must be some type of code of ethics

devised to differentiate legitimate religious groups from those who

use the threat of force to impose their ideology.

 

The problem of extremism exists not only in far distant countries,

but in the US as well. It can be dealt with more effectively if the

West better understands Islam and builds bridges with moderate Muslim

individuals and nations. To support "religious freedom" abroad

without having knowledge of whom one is supporting (i.e., an

extremist movement) is an irrational misuse of the laws protecting

the religious rights of individuals.

 

To understand such movements, one must understand the scope of Islam

and the psychology of Muslims, since what we are seeing today is an

ideological movement turned militant. It is important to note that

the Wahhabi ideology itself is extreme in its interpretation and can

turn militant over time. Why is this form of thinking attractive to

some Muslims? What are the political agendas behind "religious"

movements? How are holy books used to justify illegal actions

performed in the name of the religion? Education is a key factor in

containing and countering the spread of this type of extremism and

its associated movements.

 

It would be highly beneficial if a think tank or research institute

were to be formed in order that government officials, researchers,

and media understand Islam on a deeper level, rather than making rash

generalizations based on superficial understandings. To truly

understand the world Islamist extremist movement, one must realize it

is not just a social phenomenon as so many theorists mistakenly

assume, but is a full-fledged ideological war of words and weapons

alike.