The ISIL are not the Khawarij documented by medieval Muslim heresiologists in their encyclopaedias of sects and religions; historically the Khawarij, as a sect, were not uniform but are now largely extinct. Nevertheless there remains the ‘Ibadia‘ that exists in Oman as a state sponsored form of Islam and also, as a lesser presence, followers of this sect can be found in Kenya and North Africa; but this sect is significantly different to the Khawarij of earlier centuries. The ISIL, on the other hand, are Salafi in doctrine and similar to other Jihadi Salafi groups, view other Salafi factions as misguided in understanding the writings of Ibn-Taymiyyah and Muhammad ibn-Abdul Wahhab. For example, there is the accusation that Muhammad Al-Albani (his writings remain a guide to the global Salafi movement and his many sittings with his students were recorded and some transcripts published), fell into errors regarding the relation between belief and works.
For Jihadi Salafis he distinguishes between belief and works, to the extent that no practice affects the status of belief and hence the plausibility of excommunication (takfir). Instead, in their position (e.g. see the writings of Abu-Muhammad Al-Maqdisi), the genus of religious practice is both fundamental and a condition for sustaining belief. Further, there is an accusation that he denied what they describe as acts that intrinsically justify excommunication and this includes, for example, mere utterance of blasphemy and importantly adopting ‘secular’ laws as state legislation or even joining the armed forces in any of the nation states that exist in ‘Muslim countries’ and so maintaining these ‘secular’ states. These acts are labelled as ‘kufr ‘amali’ or actions that intrinsically denote disbelief, as they relate to issues of belief and disbelief directly and hence become a basis for excommunication. It should be noted that excommunication does not extend to committing greater sins, as is the position of the classical Khawarij sects and hence they state their view, regarding excommunication, as the correct position of Sunni Islam (Sunni Islam means, in a very strict sense, a strand of Hanbali Islam that can be identified, predominately, in the writings of Ibn-Taymiyyah). This far groups such as the ISIS and Jabhat al-Nusra are in agreement.
The issue of difference is the view, by Jabhat al-Nusra, that ISIL have gone into extremes in their expansion and application of this category (actions that intrinsically denote disbelief) to include dissociation from any faction receiving funding from these states; this includes even explicitly Islamist coalitions such as the Islamic Front. This is further exasperated, according to the ISIL, as these groups receive funding on the condition they collaborate to uproot the ISIL from their territories (they are likened, in ISIL literature, to the Iraqi ‘sahwat’). To not dissociate and even worse abet these groups is to make allegiance with the enemy at times of war and this alone is a basis for excommunication (Quran 5: 51, for example, is cited to justify this as ‘kufr ‘amali’). The FSA, on the other hand, are viewed as a ‘secular’ coalition invested in a democratic state and aligned to the National Coalition that is directly supported by the US and the Saudi monarchy and that alone is sufficient to make outright excommunication of those under this coalition. Jabhat al-Nusra only agree regarding the excommunication of the leaders of the FSA and the National Coalition but hold the Islamic Front as believers and are willing to cooperate with them in military operations. The ISIL also accuse the Islamic Front and the FSA, with others, in attacking their positions and this, to them, is a broader conspiracy to exterminate the organisation from Syria.
In future posts I will attempt to note different Salafi discourses pertaining to collective guilt, de-humanising through identifying individuals to opposing religious collectives and the necessity to dissociate and despise all those considered outside the pale of Islam (the doctrine of ‘Al-Wala’ Wal Bara”). These different discourses figure, to different degrees, in all Salafi groups and play a part in how they perceive and treat the ‘other’.