By
Tom Quiggin
Abstract
In order to counter the process of
radicalization, it is necessary to understand the attraction of the narrative
or the "messages" of al-Qaeda and its inspired followers. This
article, based on a combination of wide ranging research and front line
experience, examines the key points in al-Qaeda's ideology and its
narratives which have gained so much attention and following. Central to this
ideology are eight main themes or concepts which appear consistently in the
narratives of al-Qaeda. These have been used to indoctrinate and twist young
minds, many of them feeling attracted to such violent ideas. Based on a better
understanding of the ideology and the underlying concepts of radical
narratives, counter terrorism efforts can be enhanced by more effectively
targeting the counter-narrative message.
Introduction
Al-Qaeda (and its ideology) did not
spring from the ground wholly formed in 1988/1989 as it is sometimes portrayed.
Much of what passes for al-Qaeda's own views owes its origin to others who came
before them. In addition, the concepts and ideas that underlie al-Qaeda's body
of literature have continued to develop after the initial foundations in the
late 1980s. Individuals such as Hassan Banna and Sayyid Qutb laid much of the
earlier groundwork. Especially Sayyid Qutb's works such as Social Justice in
Islam and Milestones are required reading for understanding the early thinking
of jihadists. In order to comprehend the current ideology and objectives of
al-Qaeda, it's necessary to dwell on a number of their key works. Al-Qaeda and
its adherents, like most revolutionary and terrorist organizations, have gone
to considerable lengths to ensure that their message has been sent out both to
their followers and their enemies. In terms of "propaganda" that is
sent to its enemies, al-Qaeda has been both prolific and clear. There have been
a series of messages to the "Crusaders" which detail the objectives
of al-Qaeda. Prominent among these are the 1996 Declaration of War against the
Americans Occupying the Land of the Two Holy Places and the 1998 Jihad against
Jews and Crusaders World Islamic Front Statement. At the same time, al-Qaeda
and its adherents have published an extensive series of books and essays that
are primarily intended for Muslim audiences. No attempt has been made to hide
these works, but neither are they distributed as broadly as the
"propaganda" that al-Qaeda intends for Western consumption. It should
be noted that most of its documents have proven to be consistent over time; but
these have evolved in a manner that parallels al-Qaeda's operational realities.
In other words, they are worth reading as they are an accurate reflection of
belief structures and resulting practice.
The list of
works by al-Qaeda and its sympathizers is extensive; not all of them can be
highlighted here. Among the most relevant and influential works that should be
reviewed are:
1. Join the Caravan of Martyrs, by Abdullah
Azzam. This is probably the single most quoted (and misquoted) piece of
jihadist literature that has been written. It contains many of the key phrases
and ideas that are used and misused by jihadist all over the world. Abdullah
Azzam was the key ideological mentor of Osama Bin Laden up to Azzam's death by
assassination in November 1998 (it is still not clear who ordered his
assassination but it most likely was an internal operation ordered by Ayman al
Zawahiri or Bin Laden himself). In addition to his work on Join the Caravan
Abdullah Azzam also made an important statement concerning what he viewed to be
the mission of the future:
" Every principle needs a vanguard
to carry it forward and, while focusing its way into society, puts up with
heavy tasks and enormous sacrifices. There is no ideology, neither earthly nor
heavenly, that does not require a vanguard that gives everything it possesses
in order to achieve victory for this ideology. It carries the flag all along
the sheer endless and difficult path until it reaches its destination in the
reality of life, since Allah has destined that it should make it and manifest
itself. This vanguard constitutes Al Qa'idah al-Sulhah for the expected
society."
2. Declaration of War against the Americans
Occupying the Land of the Two Holy Places by Osama bin Laden. This article was
published in the open press in London (UK) in August 1996. It appeared
originally in the Al Quds al Arabi newspaper. The "Declaration"
outlines bin Laden's views on the "Zionist-Crusaders alliance" and
provides the reader with a list of grievances suffered by Muslims and concludes
with appeals for an uprising.
3. Jihad Against Jews and Crusaders World
Islamic Front Statement (23 February 1998) by Usamah Bin-Muhammad Bin-Ladin, Dr
Ayman al-Zawahiri, Emir of the Jihad Group in Egypt, Abu-Yasir Rifa'i Ahmad
Taha, Egyptian Islamic Group, Mir Hamzah, secretary of the
Jamiat-ul-Ulema-e-Pakistan, Fazlur Rahman, Emir of the Jihad Movement in
Bangladesh. The "World Islamic Front" that takes responsibility for
the statement can be considered to be a synonym for al-Qaeda. This brief, but
rather direct, statement sets out al-Qaeda's arguments against various actions
of the Crusaders (American government) and how al-Qaeda's members should
respond.
4. Knights under the Prophet's Banner by
Ayman al Zawahiri. This extensive volume containing 21 chapters was
published[8] in a serialized format in late 2001 and 2002. Ayman al Zawahiri,
the deputy to Osama bin Laden, was the leader of Egyptian Islamic Jihad (EIJ).
The EIJ may have been the most ruthless of all the Sunni militant and terrorist
groups of the 1990s before it merged with al-Qaeda. This volume outlines many
of the key historical views and beliefs of the man who is regarded as the key
figure in al-Qaeda, second only to Bin Laden himself. This includes his
justifications for suicide bombings and his hyper-critical views on the Muslim
Brotherhood.
5. Loyalty and Enmity (Al Wala wal Bara). This
extensive essay was released by Ayman al-Zawahiri in December 2002. In
Zawahiri's view, the world is divided into two warring camps, true Muslims and
the rest of the world. True Muslims must, according to this account, be in a
constant state of wala or being 'loyal' to one another at all times. At the
same time, true Muslims must also be in a state of bara or 'enmity' where they
are either in a constant state of hatred or at least being distant from everyone
else.
6.
Moderate Islam is a Prostration
to the West. In this essay, which was either authorized or written directly by
Osama bin Laden, a general description is made of how "moderate"
Muslims are in fact aiding and abetting the "Crusaders" of the West –
at least in the eyes of al-Qaeda. The essay also explores the highly
controversial subject of offensive jihad and whether it is obligatory for all
Muslims to participate in this activity. While the overall concept of offensive
jihad has been abandoned or decried by most Muslims, (including Abdullah
Azzam), Osama Bin Laden uses a number of cherry-picked verses from the Qur'an
and the Haddith to try to justify it.
7. Jihad, Martyrdom and the Killing of
Innocents. This essay was either written or authorized by Ayman al-Zawahiri. It
lacks the usual obligatory references to the attacks of September 11, 2001, so
presumably it was written before that date. In this essay, Zawahiri tries to
tackle the tricky issues of martyrdom or suicide bombers as well as the killing
of innocents. While classical Islam has rejected both of these concepts,
Zawahiri uses a combination of Sunnah and Haddith passages and analogies to
justify the unjustifiable. To the theologically uneducated, this work makes a
case for the justification of suicide bombings and the killing of innocents.
8.
Sharia and Democracy. Around 1991
a book first appeared with the title The Bitter Harvest: The Muslim Brotherhood
in Sixty Years. The book itself was a repudiation by Ayman al-Zawahiri of the
Muslim Brotherhood's decision to forego violence as a political tool and
participate in the electoral process instead. While the book itself continues
to circulate among military jihadists, an extract of it has also been widely
circulated under the title Sharia and Democracy. In this short extract from the
book, Zawahiri describes why he feels that anyone who claims to be both
democratic and a Muslim is in fact an apostate or non-believer.
9. The Call to Global Islamic Resistance. In
January 2005, Mustapha al-Suri released this massive treatise numbering some
1,600 pages in its original form. While not directly a part of al-Qaeda, al
Suri provides a number of insights on matters of ideology, strategies, tactics
and organization. A book entitled Architect of Global Jihad: The Life of
al-Qaida Strategist Abu Mus'ab Al-Suri,written by Brynjar Lia of the Norwegian
Defense Institute sheds some light on this.
What is an ideology? Many academic or
public discussions on ideology are often confusing because authors tend to talk
about ideology when they are in fact discussing objectives and strategy. In my
view, an ideology is primarily a set of beliefs that are characteristic of a
group or of an individual in that group. These beliefs are the non-material
glue that binds that group together as it seeks to obtain its goals.
What then can be said about the ideology of al-Qaeda based on its
literature, various other statements and its activities?
First, it is necessary to note the
worldview of al-Qaeda that forms the basis of its ideology is as follows:
1: Muslims are under attack everyone.
2: Only al-Qaeda and its followers are fighting
the oppressors of Islam.
3: If you are not supporting al-Qaeda,
then you are supporting the oppressors (note the exclusionary nature of these
statements – this is key).
Second, al-Qaeda sees its mission to be
the vanguard of the uprising of the oppressed. Al-Qaeda knows it cannot achieve
these goals by itself, so it needs to inspire the masses with an uplifting
message intended to create a revolution.
Third, it is clear that the basic
grievances of al-Qaeda (real and imagined) are political, not religious. The
window dressing that is used in their documents is almost always religious, as
are the justifications for violence. However, the problems raised in the texts
are those of classic identity politics: oppression, poverty and exploitation
are common themes.
Fourth, in terms of how it spreads and
justifies its world views, there are a number of ideological ideas and concepts
that constantly reappear in al-Qaeda's literature and statements. After the
Singapore Religious Rehabilitation Project (RRP) had conducted some 500
interviews with jihadist detainees and their families, the researchers noted that
eight main themes were persistent surfacing in almost every case. What struck
them the most, however, was the widespread variance in how the young jihadists
interpreted the concepts when compared to their meanings in mainstream Islamic
circles. The differences allowed the RRP researchers to gain insight into the
minds of the young jihadists and understand better how they viewed al-Qaeda in
ideological terms.
The list of eight themes is not just
unique to South East Asia or adherents of the local Jammah Islamiyah. For
instance, convicted terrorist Momin Khawaja of Ottawa, Canada, had written
extensively about his beliefs before he was arrested. During the course of
legal proceedings against him, six of the eight themes emerged in name while a
seventh (al Wala Wal Bara) appeared in all but name only.
The eight themes that appear on a
regular basis in jihadist discourse are; Jihad, Bayat, Daru Islam, Ummah,
Takfir, Shaheed, Al-Wala Wal Bara, and Hijrah. Each of the eight themes/terms
has two major interpretations, that of al-Qaeda and/or its followers and a more
classical, mainstream interpretation of the concept. It is instructive to
juxtapose how each term is perceived by al-Qaeda adherents as opposed to how
each term is used by mainstream scholars.
Jihad
or Struggle (al-Qaeda's View)
Jihad is war, according to al-Qaeda's
perspective. It is an obligatory act for all Muslims. This obligation is
described as being "fardh ain". Permission from parents or other
relatives is not required if the jihadist is of an age of understanding. The
aim of jihad is to achieve Muslim dominance over Daru Islam. Armed jihad is the
highest form of jihad and should be undertaken against all enemies of Islam.
This includes infidels, polytheists, as well as those who support them.
Jihad
or Struggle (Islamic Scholars' View)
According to mainstram Islamic scholars,
the concept of jihad refers to 'striving for excellence'. There are multiple
goals for jihad. Among them are jihad for goodness (al khair), human
development, prosperity, education, family, friendship and nation-building.
There is also jihad against the human condition as well. This includes jihad
against evil (asy-syarr), one's inner self, and intrusions upon one's laziness,
stupidity, hatred and arrogance.
Bayat
or Pledge (al-Qaeda's View)
A bayat is a pledge of obedience given
to the Emir or leader of a group. The bayat to the leader of the group is the
same that one would give to the Prophet Mohammed. Once a bayat is given, it
cannot be broken. Anyone who breaks the pledge is guilty of an exceptionally
grave sin. One who does so is not only guilty of sin, but then becomes a kafir
(non-believer) as well. If you have not made a bayat, you can be considered
less pious and less Muslim than those who have.
Bayat
(Islamic Scholars' View)
The status of the permissibility of a
bayat must be ascertained by the majority of the leaders of society, i.e. the
ulama (scholars), umara (rulers) and other respected people. It cannot be
decided by just one self-appointed leader. The Emir of al-Qaeda, Osama bin
Laden, does not represent the majority of the Muslim community or its leaders.
Therefore, he does not have the authority to take a bayat from anyone. The
al-Qaeda interpretation of a bayat is invalid and does not carry any religious
weight.
Daru
Islam (al-Qaeda's View)
The concept of Daru Islam or an 'Islamic
state' is a constant theme within al-Qaeda's propaganda. It holds that in order
to establish the religion, it is first necessary to establish an Islamic state,
which, in turn, will then lead to the re-establishment of the Caliphate
(Khilafah Islamiyah). It is obligatory for all Muslims to contribute both
financially and physically to this end.
Daru
Islam (Islamic Scholars' View)
Islamic scholars believe that the term
Daru Islam is a relative term. It does not have a precise or exact meaning.
There are no clear injunctions towards Daru Islam. Therefore, the justification
of killing or spilling blood to achieve this vague notion is considered
dangerous.
The
Ummah (al-Qaeda's View)
The Ummah is the collective community of
all Muslims. The rules for the Ummah are those of the "rightful way."
Anyone who follows the "rightful way" is a member of the chosen
community. Anyone who does not believe or follow the rules is a non-believer.
Every Muslim must follow the Ummah, but if the states in which they live are
run by non-believers, Muslims do not have to follow the laws of those states.
The
Ummah (Islamic Scholars' View)
No one can claim that their community is
the "one and only" true community. There is no single authority in
Islam that can make such a declaration; that would be an expression of
arrogance. Islam encourages the creation of Brotherhood (Ukhuwwah) among all Muslims.
Within Islam there is the Medina Charter, which believes that there must be
peaceful co-existence among Muslims, Jews and Christians. Islam also advocates
that a good Muslim should be a good citizen as well.
Takfir
(al-Qaeda's View)
Takfir is the action of accusing others
of being infidels or non-believers. This is considered a very serious act.
Al-Qaeda, however, has regularly employed the term in an attempt to discredit
or disparage other Muslims who oppose them. By doing so, fellow Muslims are now
turned into enemies.
Takfir
(Islamic Scholars' View)
Muslims are forbidden to declare others
to be takfir. If a Muslim does this, then that individual casts an infidelity
upon him- or herself.
Shaheed
or Istisyhad (al-Qaeda's View)
Al-Qaeda advocates becoming a shaheed or
'martyr' by the act of suicide bombing. This istimate (suicide act) is part of
their hirja or migration to God. They believe that they will be rewarded in
heaven for this action.
Shaheed
or Istisyhad (Islamic Scholars' View)
Suicide is an act that is strongly
forbidden in the Qur'an and the Haddith. Allah has granted you a body. Only
Allah can decide when the body will be taken back. There are no justifications
for exceptions to this rule. Lives, be they human or others, are sacred, and
must be honoured. Whoever commits suicide will be considered eternally
committed to hellfire. Once in hell, the individual will spend the rest of
eternity dying again and again in the same way they committed suicide.
Therefore, suicide bombers will spend the rest of eternity having their arms,
legs and head pulled off.
Al-Wala'
Wal Bara' (al-Qaeda's View)
Al-Qaeda fosters an atmosphere of
"us versus them" through the use of the term Al-Wala' Wal Bara.
Al-Wala means "those to whom they are loyal" or simply, "their
friends". Al-Bara refers to those whom they hate or their enemies. This
concept becomes their tool to categorize people into friends and enemies. Those
they hate are the enemy and those they like, or agree with, are their friends.
Their enemies are non-Muslims and many Muslims as well.
Al-Wala'
Wal Bara' (Islamic Scholars' View)
There is not, nor should there be, an
"us versus them" mentality in either Islam or in humanity. All human
beings are creatures of God and we therefore must show respect to each other.
This implies a multi-racial, multi-religious society. Islam must be seen as a
Rahmah (Blessing) to the Universe.
Hijrah
or Migration (al-Qaeda's View)
According to the al-Qaeda view of
Hijrah, volunteers should leave their homes, properties, jobs and families for
the sake of God. They do not need permission from their families to do this.
Al-Qaeda also advocates that they should disregard the needs of their parents,
wives and children for the sake of their struggle. They believe that the
volunteers should migrate (Hijrah) from worldly inclinations to heavenly goals.
They can achieve this heavenly goal and obtain beautiful virgins through
suicide bombings.
Hijrah
or Migration (Islamic Scholars' View)
The concept of Migration (Hijrah)
relates to the spirit of continuous life-long progress, opportunity and change.
In classical Islam, those who would migrate must also take into consideration
their family. Parents and children must be taken care of before Hijrah can be
considered. A physical migration should only be considered in a dire situation
when one fears for one's religious freedom, personal rights, dignity and
wealth. Muslims should be able to prosper in their birthplace as a sign of
thankfulness to God. It is even compulsory for a Muslim to remain in his
country when he can enhance the progress of the Muslim community in that
country.
What
is a Story or Narrative?
Terrorists at all levels in al-Qaeda,
from the leaders of organizations down to the inspired home-grown jihadists
tell stories. These stories, or narratives, are used to reinforce their views
on global grievances, recruit new members, justify their own actions, and
develop new ideas on organization and tactics. Terrorist extremists also use
narrative stories to maintain group cohesion, especially among smaller groups
or cells that operate in isolation.
Much has been written about what
constitutes a story or a narrative. It is not the intent of this article to
enter into that debate. In general terms, however, it can be said that a
narrative must have a beginning point, a middle part and an end. The beginning
is the set-up for the narrative or recalls a grievance or difficult situation.
The middle part then must have a hero or agent or potential solution to the
problems. The end of the narrative either shows the solution or challenges the
recipients to act for themselves on what they now know is the problem. This
tri-part structure of a set-up, a climax, and a resolution is a recurring theme.The
videos produced by As Sahab (al-Qaeda's media arm) frequently use it. Other
terrorist groups have followed a tri-part structure, such as the series of five
"Russian Hell" videos produced in Chechnya.
In one such video, the Chechen mission
commander is introduced as he does a military style briefing. He identifies the
problem (the Russian occupiers), outlines a plan of attack for his followers
(ambushing a convoy), and then they all successfully carry out an attack on a
Russian convoy. These videos were widely circulated on the Internet and on DVDs
and were known to have played a direct role in recruitment, even at the level
of home-grown jihadist cells.
Many of the narratives told by al-Qaeda
follow this simple structure. It is reflected in and consistent with al-
Qaeda's overall narrative:
1: Muslims are under attack everyone
(set-up);
2: Only Al Qaeda and its followers are
fighting the oppressors of Islam (climax);
3: If you are not supporting al-Qaeda,
then you are supporting the oppressors (resolution/challenge).
Countering
the Terrorist Narratives
Many observers and leaders in the West
are not even aware of the types of various competing narratives that are being
told. The conflict in the former Yugoslavia provides an interesting example. To
many government leaders and citizens in the West, the narratives they hear are
about peacekeeping, humanitarian aid and conflict intervention. For many
followers of the al-Qaeda ideology, the conflict there is lumped together with
Chechnya and Kashmir. The narratives they tell are about oppression of Muslims,
which is either portrayed as being ignored by the West (Chechnya) or worse
still, carried out by the West (ex-Yugoslavia).
To counter such narratives, it is
critical to know which aspects of al-Qaeda's ideological appeals are working.
As has been demonstrated in both extensive empirical research and first-hand
experience in investigations and convictions, these themes and concepts are
persistently recurring. The ideology as outlined above and the eight recurring
themes are therefore key areas that need to be addressed.
About
the Author
Tom Quiggin is a Senior Research Fellow at the Canadian Centre for Intelligence
and Security Study at Carleton University.
Reference:
http://www.terrorismanalysts.com/pt/index.php/pot/article/view/67/html
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