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Madkhalism is a strain of Islamist thought within the larger Salafist movement based on the writings of Rabee Al-Madkhali. Though originating in Saudi Arabia, the movement lost its support base in the country and has mostly been relegated to the Muslim community in Europe. Political scientist Omar Ashour has described the movement as resembling a cult.

History

Madkhali, for which the movement takes its name, was a member of the Saudi Arabian Muslim Brotherhood for most of his life, breaking off in the late 1980s. The movement has, in essence, been a reaction against the Brotherhood as well as the rival Qutbi movement. At the Madkhalist movement's inception in the early 1990s, the governments of Saudi Arabia and Egypt promoted the group as a counterbalance to more extreme elements of the wider Islamist movement. During this time, a number of radical Jihadists converted to Madkhalism, especially in the Salafist stronghold of Buraidah.

After high-ranking member of Saudi Arabia's religious establishment denounced the movement in general, and Saudi Grand Mufti and Permanent Committee head Abdul-Azeez ibn Abdullaah Aal ash-Shaikh criticism of Madkhali specifically, the movement lost its support base within the wider Arab world. Despite losing its audience in its country of origin, the movement had branched outward by the early 2010s, with Madkhalists gaining followers in western Kazakhstan, where the Government of Kazakhstan views them and other Islamists with suspicion. Regardless of these gains, Western analysts have still described the movement as now being relegated to a primarily European phenomenon.

Tenets

Madkhalism is often compared to Wahhabism, sharing a number of tenents with the wider movement. Media analysts have warned against generalizing such Islamists movements despite their differences, however. Unlike other Islamist groups which often oppose dictatorial government in the Middle East, the Madkhalist movement is openly supportive of such regimes. Though often lumped together with all other Salafists and Islamists, the Madkhalists have been noted for their opposition to and mutual rivalry with Salafist jihadism. The Madkhalist movement has been described as politically quietist, eschewing the organized political efforts of the mainstream of Salafism and even going as far as to declare those who participate in modern political system to be apostates. Such politically active Salafists are often described by followers of Madkhalism as part of an international conspiracy against "true Salafism."

The polemics of the Madkhalists are markedly different from other Salafist groups as well. A noted feature of Madkhalism during Muslim dogmatic exchanges is attacking the opponent instead of discourse regarding the actual topic of discussion. The person of the movement's leader, Rabee al-Madkhali, also carries a heavy focus uncharacteristic of rival movements such as Qutbism. Madkhalists have been described as obsessed with defense of the movement's leader, often dramatising or exaggerating praise given by Salafist scholars and attempting to stifle or intimidate Salafists with opposing views to those of Madkhali and Madkhalists.

Citations

1. Royal Aal al-Bayt Institute for Islamic Thought, Sheikh Rabi’ Ibn Haadi ‘Umayr Al Madkhali. The Muslim 500: The World's Most Influential Muslims
2. ^ ICG Middle East Report N°31. Saudi Arabia Backgrounder: Who Are the Islamists? Amman/Riyadh/Brussels: International Crisis Group, 21 September 2004.
3. Roel Meijer, Global Salafism: Islam's New Religious Movement, pg. 49. New York: Columbia University Press, 2009.
4. ^ Roel Meijer, "Politicizing al-jarh wa-l-ta'dil: Rabi b. Hadi al-Madkhali and the transnational battle for religious authority." Taken from The Transmission and Dynamics of the Textual Sources of Islam: Essays in Honour of Harald Motzki, eds. Nicolet Boekhoff-van der Voort, Kees Versteegh and Joas Wagemakers, pg. 382. Leiden: Brill Publishers, 2011.
5. ^ Omar Ashour, Libyan Islamists Unpacked: Rise, Transformation and Future. Brookings Doha Center, 2012.
6. Thomas M. Pick, Anne Speckhard and Beatrice Jacuch, Home-Grown Terrorism, pg. 86. Amsterdam: IOS Press, 2009.
7. Hossam Tammam and Patrick Haenni, Islam in the insurrection? Al-Ahram Weekly, 3 - 9 March 2011, Issue No. 1037.
8. Professor Girma Yohannes Iyassu Menelik, The Emergence and Impacts of Islamic Radicalists, pg. 16. Munich: GRIN Publishing GmbH, 2009.
9. ^ Sherifa Zuhur, Saudi Arabia: Islamic Threat, Political reform, and the Global War on Terror, pg. 26. Strategic Studies Institute, March 2005.
10. ICG Interviews, Riyadh, 2004.
11. ^ Almaz Rysaliev, "West Kazakhstan Under Growing Islamic Influence." Institute for War and Peace Reporting. RCA Issue 653, 21 July 2011. Accessed 29 January 2013.
12. Reporting Central Asia No. 653
13. Samir Amghar, "Salafism and Radicalisation of Young European Muslims." Taken from European Islam: Challenges for Public Policy and Society, pg. 44. Eds. Samir Amghar, Amel Boubekeur and Michaël Emerson. Brussels: Center for European Policy Studies, 2007. ISBN 9789290797104
14. ^ Richard Gauvain, Salafi Ritual Purity: In the Presence of God, pg. 41. New York: Routledge, 2013.
15. The Jamestown Foundation, Salafists Challenge al-Azhar for Ideological Supremacy in Egypt. 16 September 2010, Terrorism Monitor Volume: 8 Issue: 35
16. George Joffé, Islamist Radicalisation in Europe and the Middle East: Reassessing the Causes of Terrorism, pg. 317. London: I.B. Tauris, 2013.
17. Meijer, "Politicizing," pg. 388.
18. Meijer, "Politicizing," pg. 381.

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