32 Islamic State Fatwas

Cole Bunzel March 2, 2015

In mid-February, self-declared Islamic State resident Abu ‘Umar al-Masri (@__UmBack__) Tweeted photos of 32 official Islamic State fatwas. Selected from a larger packet of more than 70, the 32 authentic fatwas (Islamic State supporters online have not cast doubt on their authenticity) provide a unique glimpse into life and politics in the Islamic State. Not intended as propaganda like most of the material distributed by the group, they are an unusual source, and one that so far seems to have gone unnoticed. Only one of them (no. 60) appeared and was analyzed previously.

Numbered and dated, the fatwas bear the insignia of the Islamic State’s Council for Research and Fatwa Issuing (Hay’at al-Buhuth wa’l-Ifta’), which seems modeled on Saudi Arabia’s body of similar name and purpose. Presumably, the Islamic State’s fatwa council is controlled by the larger Islamic State Shari’a Council, which carries real political weight. Recently, a former Islamic State mufti reportedly stated: “There’s nothing that is decided without the Sharia Council’s approval.” At the council’s helm, suggests Iraqi expert Hisham al-Hashimi, is the 30-year-old Bahraini scholar Turki al-Bin‘ali. The latter is likely the author, coauthor, or editor of some of the fatwas.

Below I provide a summary translation of the 32 fatwas, omitting the abundance of scriptural evidence provided and most of the legal argumentation. All are in question-and-answer format. Unfortunately, Abu ‘Umar did not photograph all of the fatwas in his stapled packet but rather only 35-38, 40-57, 59-62, and 65-71. These span the period December 2014 to February 2015. For accurate conversion of Islamic to Gregorian dates, I consulted the Islamic State’s official calendar.

The subjects covered are numerous: taxation (36, 70), warfare (35, 57, 59), travel (37, 46, 48, 65), games (49-50), women (40-45, 61, 70), dress (55-56), ritual (47, 53), counterfeit goods (51), organ transplantation (68), ransoming prisoners (52), and immolation (60), among others. One can glean from these fatwas much information about significant problems facing the the Islamic State. For example, no. 42 points to a dearth of female doctors, and no. 46 suggests that some widows of “martyred” Islamic State fighters have attempted to flee with their children. What is more, several of the fatwas presumably authorized subsequent actions taken by the Islamic State, such as its decision not to ransom (no. 52) Jordanian pilot Mu‘adh al-Kasasiba but rather burn him alive (no. 60).

Fatwas of the Islamic State’s Council for Research and Fatwa Issuing:

No. 35, December 11, 2014

Q. Does hard currency come upon in the course of jihad become war booty (fay’), or should it be distributed as alms (zakat)?

A. War booty. As such, a fifth of it is to be given to the office of war booty.

No. 36, December 11, 2014

Q. Should the alms tax (zakat) be levied on agricultural holdings that once belonged to apostates?

A. Yes. In the case of an apostate seized in the Abode of Islam, the duty to levy zakat on his holdings does not cease with his apostasy, if we were aware of the duty to levy zakat on them at the time of his Islam. The rest of his property (i.e., what is not taxed as zakat) goes to the treasury of the Muslims. If we were not aware of the need to levy zakat on his holdings at the time of his Islam, then all his property is considered war booty for the Muslims. In the case of an apostate who flees to the Abode of Unbelief, all of his property, including agricultural holdings, becomes war booty.

No. 37, December 16, 2014

Q. Is it permissible to travel to the areas under the control of the [Asad] regime for some need?

A. No. Travel to the lands of unbelief generally, and to the lands under the control of the regime specifically, is permissible only on the condition of one’s ability openly to disavow and show hatred to the unbelievers. We are certain that this condition is impossible to meet in the areas under the control of the regime; travel to them requires showing loyalty to it and disavowal of the Islamic State. However, if the need is actually a great need (darura), such as a medical condition, then travel to the lands of unbelief is permissible.

No. 38, December 2, 2014

Q. Is it permissible to curse an individual Muslim or unbeliever?

A. There are traditionally three rulings on this matter: (1) no in all cases, (2) yes in the case of unbelievers, and (3) yes in all cases. The difference derives from the existence of two kinds of cursing: (1) cursing one as guilty of acts of unbelief, iniquity, innovation, etc., and (2) cursing one as condemned to hellfire. Our view is that the first is permissible and the second is not, unless in the second case the accursed has already died upon unbelief.

No. 40, December 17, 2014

Q. Is it permissible for women to show their eyes and part of their face?

A. No. Women’s showing their eyes, or part of their face, causes temptation (fitna), especially when make-up is used. It is necessary for women to cover their eyes, even if only with something thin.

No. 41, December 17, 2014

Q. Is it permissible for a woman to wear weapons on her cloak (abaya), such that part of her body, or the definition of her body, is made visible?

A. No, not if the weapon gives definition to the body, as with a bandolier or quiver worn over the back. If the weapon is something like a Kalashnikov, then yes. It is permissible in the way a small bag is permissible.

No. 42, December 17, 2014

Q. Is it permissible, in the city or villages, for a female nurse to work in an office with a male doctor in the absence of a proper male guardian (mahram)?

A. No. It is forbidden for a woman to be alone with an unfamiliar man. If a guardian is unavailable, then she should have a group of women about her in order to ward off temptation. If a group of women is unavailable, then no.

No. 43, December 17, 2014

Q. Is it permissible for women to see male doctors for women’s medical conditions, given that there are few female doctors specializing in women’s medical conditions?

A. Women should see female doctors for treatment, and exert effort in seeking them out. If a female doctor cannot be found, then it is permissible to see a male doctor, but on the condition that he not be alone with her, and that he only examine her in the place(s) necessary.

No. 44, December 17, 2014

Q. What are the characteristics of women’s proper covering (hijab)? What are the characteristics of improper showing (tabarruj)?

A. Proper covering includes: (1) having the entire body and hands concealed, (2) being thick, not thin, (3) being unadorned, (4) being loose-fitting, not tight-fitting, (5) being unperfumed, (6) not resembling men’s clothing, and (7) not resembling infidel women’s clothing. Improper showing includes: (1) showing anything of the body before unfamiliar men, (2) showing any part of the clothing beneath the veil, (3) suggestive ambling in front of men, (4) leg slapping, which is highly arousing, (5) coy and flirtatious talking, and (6) mixing with men, touching their bodies, shaking their hands, and crowding together with them in cramped vehicles.

No. 45, December 17, 2014

Q. Is it permissible for a woman to travel without a proper male guardian (mahram)?

A. No. She must have a guardian.

No. 46, December 17, 2014

Q. Is it permissible for the wives of martyrs to leave with their children for the lands of unbelief?

A. No. It is prohibited for them, and for anyone else, to leave for and reside in the lands of unbelief. Whoso migrates from the Abode of Islam to the Abode of Unbelief has committed a great sin (ithm ‘azim), shirking the duty to emigrate to the Abode of Islam. If a woman insists on leaving for the Abode of Unbelief with the son of a mujahid, she should be punished (tu‘azzar) as a deterrent and preventive measure.

No. 47, December 18, 2014

Q. Is it permissible to specify the period of time intervening between the call to prayer (adhan) and the call just before the prayer (iqama)? Such as 30 minutes for the dawn prayer, 20 minutes for the midday prayer, afternoon prayer, and night prayer, and ten minutes for the evening prayer?

A. The Prophet’s normative practice (Sunna) indicates that a period of time intervenes between the call to prayer and the call just before the prayer. It is up to the prayer leader to determine the length of this period, such that the congregants are able to gather and perform their rites. The length of this period differs from prayer to prayer in accordance with the Sunna. The prayer leader must also consider the size of his congregation, with a view to not holding up a small group or rushing a large one.

No. 48, December 20, 2014

Q. Is it permissible to sell passports to the Muslims in the Islamic State?

A. No. It is not permissible to facilitate the travel of the inhabitants of the Islamic State to the lands of unbelief, whether they intend to travel there for a need, for trade, or for any other permissible activity. There is no question that the conditions necessary for travel to the lands of unbelief cannot be met today. These include: openly disavowing the unbelievers; not taking them as allies; evincing hatred of idolatry and unbelief and their people; being able to perform the Islamic rites in full and without fear; and not imitating the unbelievers or participating in their idolatrous holidays.

No. 49, December 28, 2014

Q. Is it permissible to play billiards?

A. Yes, but on several conditions: (1) that the game be free of all forms of betting and gambling, including forcing the loser to pay the cost of the game; (2) that it not inhibit worship of and obedience to God in any way; and (3) that there be no cursing or abusive language. It need be remarked that it is unbecoming of God’s mujahid servants to spend much of their free time on such things that do not benefit them but rather waste their time and harden their hearts.

No. 50, December 28, 2014

Q. Is it permissible to play foosball?

A. Yes, but on several conditions: (1) that the game be free of all forms of betting and gambling, including forcing the loser to pay the cost of the game; (2) that it be free of human figures and representations; (3) that there be no cursing or abusive language; and (4) that it not inhibit worship of and obedience to God in any way. We wish to stress, as we did in the ruling on billiards, that it is best to avoid such things as this, which do not redound to the benefit of the Muslims, particularly the mujahidin, but rather waste their time and harden their hearts.

No. 51, January 5, 2015

Q. Is it permissible to counterfeit brand-name goods and display them in the market with the same name?

A. No. It is a form of forbidden deceit to display goods among customers misleadingly. Selling counterfeit goods with the original brand name, without acknowledging it, is deceit and fraud. If the vendor insists on writing the brand name on counterfeit goods, he must do two things: (1) write “imitation” next to the brand name in the same size font, and (2) lower the price below that of the genuine item.

No. 52, January 14, 2015

Q. Is it permissible to ransom an apostate for money or men?

A. No. It is not permissible to ransom a captured apostate or show him mercy; he ought to be killed. This is made plain in the Qur’an and Sunna, and is a matter of consensus (ijma’) among the scholars. However, it could be argued that this act can be permissible in the event of a great need (darura), such as could derive from ransoming the apostate for some of the Muslims’ leadership among scholars and commanders.

No. 53, January 17, 2015

Q. Which is better, delaying the night prayer or performing it earlier in a mosque?

A. It is better to delay the night prayer until one third or half of the night has passed [night meaning the period between the evening prayer and the dawn prayer].

No. 55, January 18, 2015

Q. Is it permissible for men to wear their garments long (isbal)?

A. No. It is not permissible to wear one’s garment below the ankles, whether out of arrogance or for any other reason.

No. 56, January 19, 2015

Q. Is it permissible to wear Western clothing bearing images of people and animals, or clothing revealing of one’s intimate parts (‘arwa)?

A. No. Wearing Western clothing is forbidden since it involves imitating the unbelievers; the sin is magnified if the clothing bears images of people or animals. Likewise it is forbidden to wear clothing revealing of one’s intimate parts.

No. 57, January 19, 2015

Q. If someone succumbs to his wounds after battle, should the rites of martyrdom be performed, such as cleaning his body and praying over him?

A. In point of fact, a martyr who dies in battle should not have his body cleaned and should not be prayed over. He is to be buried in his blood. A martyr who dies in battle should be buried thus, as should one who barely survives and dies soon afterwards. If one is injured in the course of fighting the unbelievers and returns to normal life, then upon his death his body should be cleaned and he should be prayed over.

No. 59, January 19, 2015

Q. If someone is killed in the course of battle after the mujahidin have captured war booty, does his share of the war booty go to his heirs?

A. Yes. When one of the mujahidin dies in the course of battle after the war booty has been captured, then his share goes to his heirs, since he had acquired his share before dying.

No. 60, January 20, 2015*

Q. Is it permissible to burn an unbeliever till he dies?

A. The Hanafi and Shafi‘i schools of Islamic law judged immolation to be permissible, while some scholars judged it to be forbidden. At all events, it is permissible on the basis of reciprocity (mumathala), as when the Prophet gouged out the eyes of the ‘Uraniyyin.

No. 61, January 27, 2015

Q. Is it permissible for women to bleach their eyebrows?

A. Yes. The default judgment in a matter is that it is allowed, and bleaching is akin to dying one’s hair or beard, which no prooftext forbids. Still, it is best for a Muslim woman to avoid and refrain from all things that could lead to accusations being made against her.

No. 62, January 27, 2015

Q. Should one who finds lost property (luqta) be given compensation?

A. If the one who found it pointed it out voluntarily, then he is not owed anything. However, if the one who found it charged another with pointing it out, the first is owed compensation.

No. 65, January 29, 2015

Q. Is it permissible for the soldiers of the Islamic State to go to the lands of unbelief without a legitimate reason? Is it permissible to support them in this with money and property?

A. It is an obligation to distance oneself from the idolaters and their lands by means of emigration (hijra) to the Abode of Islam. The creation of the Islamic State has removed a major constraint from the Muslim community. God has given the community a state that applies Islamic law and rules thereby, so it is obligatory for all Muslims to emigrate to the Islamic State pursuant to the command of God and His Prophet. Whoso leaves the Abode of Islam for the Abode of Unbelief without a legitimate reason has committed a sin (ma‘siya). It is not permissible to support him with money or anything else.

No. 66, January 29, 2015

Q. Is it permissible to take a sum of money from one’s father or mother, or from a wealthy individual, with a view to using this money to emigrate to the Islamic State and wage jihad?

A. If one takes money in a lawful manner, such as in the form of a gift, then it is doubtless permissible. If one steals from or swindles the rich, this is not permissible. Nor is it permissible for a son to steal from his father. However, if a son takes from his father what the father was obliged by God to give him in the first place, then this is not theft. Such is the case of a son taking from his father in order to emigrate from the Abode of Unbelief to the Abode of Islam.

No. 67, January 29, 2015

Q. Many have asked about the truth of the Arabic numerals (٣ , ٢, ١, etc.), including the claim that they are Indian in origin and are the ones used in the Latin alphabet (1, 2, 3, etc.). We ask for clarification on this matter.

A. The historians have more than one position on this issue, but the best opinion is that the Arabic numerals are ٣ , ٢, ١, etc. The Arabs, not the Indians, introduced these numbers. The Arabs only borrowed from the Indians the idea of the decimal numeral system, not the shape of the numbers. So it is wrong to say that the Arabs took these numbers from the Indians.

No. 68, January 31, 2015

Q. Is it permissible for Muslims in need to take from the organs of an apostate prisoner?

A. Yes. It is permissible to transplant the healthy organs of the body of an apostate to the body of a Muslim, in order to save the latter’s life or improve his condition if he has lost organs. The jurists of the Shafi‘i and Hanbali schools of Islamic law, among others, permitted killing belligerent unbelievers or apostates and eating their flesh as a life-saving measure. The case of organ transplantation as a life-saving measure is similar. Moreover, it is established that the lives and organs of apostates are fundamentally licit. Their organs may thus be taken, whether or not the apostates are alive or already dead, and whether or not doing so results in their death.

No. 69, February 2, 2015

Q. Who comprises the Prophet’s family (Al al-Bayt)?

A. The two positions on this question are: (1) that the Al al-Bayt comprise the line beginning with Hashim (the Prophet’s great-grandfather) and (2) that they comprise the line beginning with ‘Abd al-Muttalib (the Prophet’s grandfather). The best opinion is that the Al al-Bayt comprise those forbidden from receiving charitable alms (sadaqa), which is the line beginning with Hashim along with the Prophet’s wives and progeny.

No. 70, February 3, 2015

Q. If a father on the brink of death distributes some or all of his lands to his sons, in a way contravening the law of inheritance, should zakat be levied on the lands altogether or on each piece of land individually?

A. The answer depends on whether the father has: (1) given the lands as gifts, (2) preemptively bequeathed them as shares of the obligatory inheritance, or (3) merely charged the sons with administering them. In the second case the bequeathal is unlawful, as the father who is still alive cannot preemptively bequeath. In the first case the gifts are legitimate so long as the division among the sons is equal; zakat should then be levied on each piece of land individually. In the third case ownership has not changed so zakat should be levied on the lands altogether.

No. 71, February 3, 2015

Q. Is the practice known to the masses as “reciprocal marriage” permissible? This is the practice whereby a man gives in marriage his daughter or sister to another man on the condition that the second man give his daughter or sister in marriage to the first, no bride price being paid.

A. No. This practice taking place today has long been forbidden by the law. It does an injustice to the bride, whose permission for marriage must be asked. Furthermore, the reciprocal deal cannot be considered a bride price. Such a marriage contract is unlawful.

* This is the only fatwa that appeared previously, before Abu ‘Umar’s photographs. See the full translation by Aymenn Jawad al-Tamimi.

Battlefield Yemen: The Islamic State’s Challenge to AQAP

Cole Bunzel December 12, 2014

Since the caliphate declaration of late June 2014, Yemen has emerged a key battleground in the intra-jihadi struggle pitting the Islamic State against al-Qaeda. The country hosts what is arguably al-Qaeda’s most prestigious affiliate, al-Qaeda in the Arabian Peninsula (AQAP). But as far as the Islamic State is concerned, that organization ceased to exist when the caliphate was declared. Thereafter all jihadi groups were expected to dissolve themselves and incorporate within the all-supreme caliphate.

Preemptive bay‘a

In mid-November, the Islamic State, driving home this point, officially declared its “expansion” to Yemen, among other target countries, proclaiming “the dissolution of the names of the groups in them and declaring them to be new provinces of the Islamic State.” A series of bay‘as— statements of allegiance to Caliph Abu Bakr al-Baghdadi—were issued simultaneously on November 10 from Yemen, Arabia, Egypt, Libya, and Algeria. Three days later, Baghdadi “accepted” the pledges, conferring on the new territories the status of “provinces.” In two of the countries—Egypt and Algeria—the bay‘as came from preexisting jihadi groups known for their ties to the Islamic State. But in Yemen the statement of allegiance came not from that country’s well-established jihadi group—AQAP—but rather as a challenge to it.

Al-Qaeda’s Yemeni affiliate, as Saud al-Sarhan has detailed in an important new study, is deeply divided over which side in the jihadi civil war to support: the Islamic State or al-Qaeda. Previously, the group had tried to adopt a more-or-less neutral stance. But the bay‘a, apparently calculated to force AQAP’s hand, compelled it to choose sides. And it definitively chose al-Qaeda. Predictably, pro-Islamic State jihadis online are outraged. The pro-Islamic State Yemeni community, however, has been more nuanced in response.

Yemen’s Islamic State supporters

As Sarhan noted, the two most noteworthy Yemeni promoters of the Islamic State are ‘Abd al-Majid al-Hittari (@alheetari), an independent preacher, and Ma’mun Hatim (@sdsg1210), an AQAP scholar. Both were early supporters of the Islamic State when its conflict with al-Qaeda heated up in late 2013, and both lent their imprimaturs to the Ghuraba’ Media Foundation’s February “Statement of Brotherhood in Faith for Support of the Islamic State.” Signed by 20 jihadi scholars, this called on all Muslims fighting in Syria to give bay‘a to Baghdadi, and on all Muslims across the world to support the Islamic State.

Both Hittari and Hatim were likewise supportive of the Islamic State’s declaration of the caliphate on June 29, 2014. Hittari wrote an essay in its favor, telling Baghdadi he would “urge the Muslims [of Yemen] to prepare to obey you.” Hittari furthermore endorsed Baghdadi’s decision upon declaring the caliphate to dissolve all competing jihadi groups across the world. As the caliphate declaration had noted, “the legitimacy of your groups and organizations is void.” Concurring, Hittari told Baghdadi: “I believe that your dissolution of the Islamic groups is a successful step on the path to uniting the Muslim community around its state and its emir.”

Hatim, for his part, congratulated those who “made the dream [of the caliphate] a reality.” And in mid-June he also gave his support to the strategy of dissolving other groups. In a long audio recording online he addressed “my brothers in the branches of al-Qaeda, in all countries and regions and lands,” urging them to unite within the Islamic State, which would be “the first of your steps toward [achieving] victory and political capability.” Ma’mun Hatim did not speak for the entire AQAP leadership, however.

Bay‘a for bay‘a

Unlike al-Qaeda in the Islamic Maghrib, AQAP did not issue an early statement rejecting the Islamic State’s caliphate. Nor did it adopt the central al-Qaeda leadership’s dismissal of the Islamic State as a mere “group” as opposed to a “state.” AQAP sought to walk a neutral line. But the surprise bay‘a on November 10 changed that.

A week and a half later, in a video dated November 19, AQAP came out with its first significant refutation of the Islamic State, contesting its claim to have dissolved AQAP and to have founded a province in its stead. In a 30-minute address, senior AQAP scholar Harith al-Nizari reiterated his group’s desire for neutrality in the intra-jihadi conflict in Syria, urging all parties to consult an independent shari‘a court. But he denounced what he called the Islamic State’s effort to “export the fighting and discord [in Syria] to other fronts,” namely Yemen.

Two steps taken by the Islamic State were in particular disagreeable. The first was the caliphate declaration, which Nizari deemed illegitimate. Neither the proposed “caliphate” nor its “caliph,” he said, met the necessary conditions stipulated in the shari‘a. Furthermore, the time was not right for appointing an “imam,” or caliph. The second was the Islamic State’s more recent effort to eliminate AQAP via the preemptive bay‘a. “We call on our brothers in the Islamic State,” Nizari said, “to retract the fatwa to dissolve the groups and divide them…We consider them responsible for what could result…of the shedding of unlawful blood on the pretext of expansion and extending the authority of the state.”

Clarifying AQAP’s ultimate loyalties, Nizari defended Ayman al-Zawahiri’s al-Qaeda against charges of “deviation,” and he rejected the idea that AQAP could simply fold and gave bay‘a to the Islamic State as that would violate the terms of the group’s current bay‘a to al-Qaeda. He then reaffirmed his group’s loyalty to the al-Qaeda leadership: “We reject the call to split the ranks of the mujahid groups, and we renew the bay‘a to our commander, Shaykh Ayman al-Zawahiri, and, via him, the bay‘a to Mullah ‘Umar.” The nature of this latter bay‘a to Mullah ‘Umar was left unspecified, but it plays to al-Qaeda leaders’ recent efforts (see here and here) to cast the Taliban ruler in a caliphal role.

Refuting AQAP

Harith al-Nizari’s address was of course met with condemnation from pro-Islamic State writers online. Four scholarly refutations were quick to appear (see here, here, here, and here), all by pseudonymous authors. Three of them are prolific and well-known—Abu Khabbab al-‘Iraqi (@kbbaab), Abu Maysara al-Shami, and Abu l’-Mu‘tasim Khabbab (@abu_almuttasim). The latter’s refutation earned the endorsement of Hittari.

These pieces made several of the same points. First: AQAP’s pretense of neutrality is a sham, for there can be no neutrality. One is either on the side of “Divine Truth” (the Islamic State) or on that of “falsehood” (al-Qaeda). Second: Against Nizari’s claim to the contrary, the caliph and caliphate of the Islamic State no doubt meet the “conditions” mandated by Islamic law. On this matter AQAP is simply “lying” and deceiving; its leaders’ lust for power is preventing them from admitting what they surely know. Third: The Islamic State is no source of “discord”; rather it is the intransigence of groups like AQAP, which refuse to join the caliphate, that accounts for disunity. Fourth: AQAP’s claim to have a bay‘a to Mullah ‘Umar is incoherent. As one author points out: “Why is it OK for Mullah ‘Umar to gather bay‘as from territories in which he has no authority…while that is forbidden for Baghdadi?” And did not Nizari say that this is not the right time for appointing a caliph? If so, then how can he give Mullah ‘Umar bay‘a as putative caliph?

The anger and frustration in these refutations are apparent. Yet not all pro-Islamic State jihadis castigated Nizari so ardently. A prominent one of their number—a certain Abu ’l-Hasan al-Azdi—actually cautioned against attacking AQAP, urging measured argument. Responding to Abu Maysara al-Shami’s refutation, he said it would be wise not to antagonize jihadis who have yet to support the Islamic State; such argumentation only deepens the “chasm of the conflict.”

Dueling approaches in Yemen

In Yemen itself, the events of November drew different responses from the two main pro-Islamic State advocates there, ‘Abd al-Majid al-Hittari and Ma’mun Hatim. Each now represents a different way of being a pro-Islamic State jihadi in the country.

Hittari was unreservedly supportive of the Islamic State, applauding its “expansion” and condemning AQAP’s response. AQAP leader Nizari, he said, had failed to “comprehend the wisdom of the [current] stage [of jihad].” That is, the stage of the caliphate. One is either with it or against it. He encouraged the Islamic State to hold fast to its current strategy in Yemen.

Hatim was of a different mind. In a series of revealing Tweets, he argued that the Yemeni bay‘a to the Islamic State of November 10 was flawed. He did not denounce those who gave the bay‘a. Indeed, he revealed that he knows who they are: “the majority of them are among the best people I have known, and a large number of them are my students and brethren.” Nor did he reject the notion of the Islamic State’s expanding: “We are not opposed to the expansion of the [Islamic] State.” The problem was the means, not the ends: “We have to consider the correct and legitimate means for [achieving] its expansion.” In the present circumstances of Yemen, “the harmful consequences that will obtain from the bay‘a and the proclamation of a new group in one theater are many, many times greater than the desired benefit of that announcement and the division.” With regard to those circumstances, he spoke of “facing a fierce, multi-front war” in Yemen, referring to AQAP’s battles with the Yemeni government, the Houthi Shi‘a movement, and the United States.

From Hatim’s perspective, there are two ways to support the Islamic State in Yemen. “We,” he said, referring to pro-Islamic State jihadis, “are before two choices. Either we rush the bay‘a, meaning division, separation, weakness, and failure, or we act patiently in the coming days, ensuring that opponents’ understanding is rectified and their views clarified.” What Hatim wants—“what we strove for and called for”—is “a group bay‘a,” meaning a bay‘a given by AQAP to the Islamic State, not one meant to undermine the group. But that has yet to materialize. Aspiring to such an outcome, however, remains in his view a better option than fragmenting Yemen’s jihadis.

Some jihadis online have faulted Hatim’s siding with AQAP. As one representative critic stated, “maybe war”—not patience—“is the inevitable treatment for the ailment.” But at least one major pro-Islamic State jihadi online, Abu Khabbab al-‘Iraqi, defended the Yemeni to a degree. Hatim should be reproved for “his hesitation to give bay‘a to the Islamic State and come under its banner,” he said, but this should be done as to a “loved one,” not an enemy.

The Yemeni third way

There would thus appear to be a bit more flexibility on the part of pro-Islamic State jihadi ideologues when it comes to Yemen as opposed to elsewhere. At least two of these—Abu ’l-Hasan al-Azdi and Abu Khabbab al-‘Iraqi—have told their peers to tone it down in criticizing those Yemenis reluctant to join the caliphate. This is a flexibility hitherto absent from pro-Islamic State jihadi discourse, which has previously shown no tolerance for any kind of neutrality. It is as yet unclear whether the Islamic State’s new Yemeni “province” will really compete with AQAP. But it seems likely that any confrontation will be significantly delayed by Hatim’s staking out of a plausible Yemeni third way.

A Jihadi Civil War of Words: The Ghuraba’ Media Foundation and Minbar al-Tawhid wa’l-Jihad

Cole Bunzel October 21, 2014

Amid the ongoing conflict between al-Qaeda and the Islamic State, jihadi ideologues and media appear more divided than ever before. Notwithstanding U.S.-led airstrikes in Iraq and Syria that some thought could unite jihadi ranks, the jihadi civil war is raging on unabated, and nowhere more so than on the ideological and media front. Among more traditional media, it is now the norm for jihadi web forums to identify—even openly—with one belligerent or the other. Some forums, such as Platform Media and Tahaddi, promote the Islamic State, with Shumukh more or less also on board; Fida’ and ‘Arin, among others, clearly favor al-Qaeda.

Yet the real jihadi battle of wits is not being waged on or between the forums. The ideological battlefield is defined, rather, by a number of upstart media outlets on Twitter supportive of the Islamic State, on the one side, and a few established websites of older jihadi scholars supporting al-Qaeda, on the other. Among the mass of competitors are two most worthy of attention. These are Mu’assasat al-Ghuraba’ lil-I‘lam (“The Ghuraba’ Media Foundation”), a pro-Islamic State Twitter outlet, and Minbar al-Tawhid wa’l-Jihad (“The Pulpit of Monotheism and Jihad”), a pro-al-Qaeda website overseen by the Jordanian jihadi Abu Muhammad al-Maqdisi.

The Newcomer and the old-timer

The competition between the Ghuraba Media Foundation and Minbar al-Tawhid wa’l-Jihad (hereafter Ghuraba’ and Minbar, respectively) is very much one between new media and old. It highlights the generally more youthful profile of Islamic State supporters contra their more senior, pro-al-Qaeda counterparts.

Minbar (www.tawhed.ws) was founded in or around 2002 by al-Maqdisi (b. 1959), arguably the most well-known jihadi scholar alive. It features the largest online library of jihadi books, essays, fatwas, and audio recordings, and is further known for its “Shari‘a Council” of select scholars who respond to queries from visitors on a range of subjects, including jihad. Like other questionable Arabic websites, its domain name is registered in Samoa (.ws). Minbar does not regularly partake in social media.

The newcomer, Ghuraba’, has a completely different modus operandi, relying instead on social media and free upload sites. Founded in late 2013, it is largely a Twitter phenomenon, having started with the handle @alghuraba_ar. While Twitter’s censors routinely delete it, the outfit quickly reappears at each inconvenience, simply adding a number to its handle. (It is currently @alghuraba_ar04.) To create more permanent links to its files, Ghuraba’ relies on websites like justpaste.it, and for storage it uses sites such as gulfup.com and sendspace.com. Every week Ghuraba’ publishes, in slick PDF documents, multiple essays and books, most of which are devoted to defending the Islamic State against its detractors. Its growing archive of writings (for the moment available here) is becoming a rival, however modest, to Minbar’s jihadi library. The authors it regularly features have likewise become something of a rival to Minbar’s Shari‘a council.

Shari‘a councils of war

On August 16, 2014, Minbar unveiled a new lineup for its relaunched Shari‘a council, defunct since September 2013. The two men last writing for it, Abu al-Mundhir al-Shinqiti and Turki al-Bin‘ali, had adopted a pro-Islamic State position and, it appears, left their posts on the council. These two had also written lengthy works in favor of the Islamic State, subsequently removed by Minbar. By late 2013 Minbar was evidently censoring all pro-Islamic State writings, and Ghuraba’ began publishing the works of Shinqiti and Bin‘ali.

The new Shari‘a council has displayed Minbar’s now well-known bias for al-Qaeda and animus toward the Islamic State. Among the five new members is Sami al-‘Uraydi (b. 1973; @sami_oride), a Jordanian currently serving as a shari‘a official with the al-Qaeda-affiliated Jabhat al-Nusra in Syria. Another is one ‘Abdallah ibn Ahmad al-Bun al-Husayni, a man of uncertain identity who describes himself as “one of Shaykh Abu Muhammad al-Maqdisi’s students.” His first efforts for Minbar were devoted to attacking, in a long refutation, three pro-Islamic State scholars: Turki al-Bin‘ali, Abu Khabab al-‘Iraqi, and ‘Umar Mahdi Zaydan, the former two being regular contributors to Ghuraba’. In large measure, this is a shari‘a council of war.

Ghuraba’, for its part, does not have an official shari‘a council but does host a coterie of regular contributors with essentially the same function. Among the more prominent of these writers are two Mauritanians (Abu ‘Ubayda al-Shinqiti and Abu Salama al-Shinqiti), an Iraqi (Abu Khabab al-‘Iraqi), a Moroccan (Zakariya’ Bu Gharara), a Sudanese (Musa‘id ibn Bashir, recently arrested), and several others of unidentifiable origin (Abu Mus‘ab al-Athari, ‘Ubayda al-Athbaji, Abu Bara’a al-Sayf, and “Ahlam al-Nasr,” described as “the Islamic State’s poetess,” among others).

Bin‘ali, a Bahraini now residing in the Islamic State, was also a prolific contributor to Ghuraba’ before his abrupt disengagement from the internet in July. His one-time ally Abu al-Mundhir al-Shinqiti, a Mauritanian (not to be confused with the other Mauritanian Shinqitis), is another story. Last summer he emerged after a months-long absence to announce his sudden opposition to the Islamic State after previously supporting it, becoming the subject of a heated exchange between Ghuraba’ and Minbar.

Mutual recriminations

The origin of this dispute was an open letter of support for the Islamic State issued by Ghuraba’ in February of last year (for the outfit’s own English translation, see here). Called “The Statement of Brotherhood in Faith for Support of the Islamic State,” it was signed by twenty jihadi shaykhs including Shinqiti, whose name came first. The letter called on all Sunni fighters in Iraq and Syria to give fealty (bay‘a) to the Islamic State’s leader, Abu Bakr al-Baghdadi—an implicit attack on al-Qaeda’s Jabhat al-Nusra. The thrust of the statement certainly fit with Shinqiti’s pro-Islamic State views, which Ghuraba’ had previously published (see here, here, and here).

In mid-July, following the caliphate declaration, Shinqiti suddenly reversed his position, coming out with a fatwa denouncing the Islamic State’s caliphal claim and waxing critical of the group. (While he himself has not acknowledged any reversal, al-Maqdisi has made clear that Shinqiti indeed “reviewed his opinion and corrected his stance.”) In line with this development, Minbar issued a statement on its homepage in late July with the news that Shinqiti was disavowing Ghuraba’s “Statement of Brotherhood in Faith.” Controversially, Minbar furthermore claimed that Ghuraba’ never consulted Shinqiti as to including his name on the “Statement.”

The same day, Ghuraba’ responded with a series of tweets affirming that Shinqiti had indeed been consulted and accusing Minbar of lying. The Ghuraba’ administrator cast this dispute as part a greater contest between Minbar and Ghuraba’:

“It seems Maqdisi and his Minbar can no longer bear our undertaking to publish books and essays by scholars and shaykhs supporting the Islamic State…We in Ghuraba’ Media have opened our hearts and our foundation to the estranged (ghuraba’)* scholars and seekers of religious knowledge whom Maqdisi sought to silence and prevent from speaking the truth…Ghuraba’ Media has become a veritable alternative to Maqdisi’s Minbar, which for years has exercised a monopoly on media activity concerned with religious knowledge and shari‘a…”

The next day Minbar shot back, defending its reputation and integrity and explaining that Shinqiti himself had requested the disavowal. There followed a letter from Shinqiti, who restated his disavowal and attributed his five months of silence to “reasons of health and security.” Neither side has backed down in this dispute, continuing to accuse the other of lying.

Raging on

Over the next month Ghuraba’s unofficial shari‘a council came out with three short pieces (see here, here, and here) blasting Minbar and defending their foundation. One of these authors addressed Minbar thus: “Your battle with the Islamic State is surely a losing battle. So pick up your pens and ready your paper, for this is a battle that will endure, not expire…The Ghuraba’ Media Foundation has been and will remain the redoubtable fortress for defense of the truthful jihad warriors, as we deem them, of the Islamic State.” Indeed, this battle of pens has yet to let up. In late August one Minbar scholar put together a summa of the criticisms used to repudiate the Islamic State’s caliphate declaration; in mid-September a Ghuraba’ scholar responded with a point-by-point rebuttal.

It is worth remarking that Ghuraba’ is not the only media outfit of its kind. There is an array of jihadi media agencies on Twitter engaging in similar activities, including the Battar Media Foundation (@me_bttar), the Wafa’ Foundation for Media Production (@alwaf_aa), and the ‘A’isha Media Center (@MarkazAisha4), to name just a few. (It is all really too much to keep up with.) In August and September more than a dozen of these “foundations” and “centers” came together under the umbrella of “The Media Front In Support of the Islamic State,” an effort apparently interrupted by Twitter censorship. Ghuraba’ is not even the most prominent of these outfits, but it is by far the most significant in terms of rivaling the vaunted Minbar.

The civil war on display here between Ghuraba and Minbar is a microcosm of the greater jihadi civil war raging across the world and particularly in the greater Middle East. If jihadi ideologues and media are any measure of the state of affairs, it is a conflict that is set to endure—the long war beset with a long war of its own.

[*] The word ghuraba’, as in the media outlet’s name, means “estranged ones” or “strangers.” It derives significance from the following statement attributed to the Prophet Muhammad that is popular among Salafi Muslims: “Islam began as a stranger and will return as a stranger as it began, so blessed be the strangers.”

Al-Qaeda’s Quasi-Caliph: The Recasting of Mullah ‘Umar

Cole Bunzel July 23, 2014

The Islamic State’s June 29 declaration of a caliphate has yet to win mass support among the global jihadi community but it has succeeded in provoking an embattled al-Qaeda leadership to respond—in unforeseen fashion. Rather than immediately denouncing the Islamic State’s new “caliphate” as one would have expected, al-Qaeda has responded in kind: that is, with the proposition of a counter-caliph of sorts.

The mooted quasi-caliph is none other than Taliban leader Mullah Muhammad ‘Umar, head of the Islamic Emirate of Afghanistan since 1996. Like the Islamic State’s Abu Bakr al-Baghdadi, Mullah ‘Umar holds the title amir al-mu’minin (commander of the believers), the traditional title of caliphs in Islamic history. The Afghan amir’s title has rarely seemed more than rhetorical but over the last week al-Qaeda has played up the ambiguity of the title. It has reaffirmed its loyalty to Mullah ‘Umar and distributed a video of Osama bin Laden describing him as essentially caliph. Naturally, Islamic State supporters are up in arms at the suggestion of a challenger to Baghdadi.

Old video, new newsletter

Two developments in mid-July have given the impression that al-Qaeda is attempting to recast Mullah ‘Umar as quasi-caliph. The first of these was the July 13 release by its official al-Sahab Media Foundation of an old video of Osama bin Laden. The poor-quality film, 70 minutes in duration, is from mid-June 2001, and shows Bin Laden delivering a lecture on the significance of a recent meeting between George W. Bush and Russian President Vladimir Putin. Al-Sahab gave no reason for releasing the video, but Islamic State supporters claim to have discovered the motive—to use Bin Laden to dispute Baghdadi’s claim to the caliphate.

In the question-and-answer session following Bin Laden’s lecture, a questioner asks the al-Qaeda leader to clarify the nature of his bay‘a to Taliban leader Mullah ‘Umar. Bay‘a is the traditional Islamic contract of agreement between ruler and ruled, and it is widely known that al-Qaeda members operating in the Afghanistan-Pakistan area give bay’a to him. Exactly what the terms of the bay’a are is less certain. The questioner inquires into them: “You have remarked that you gave bay‘a to the Commander of the Believers Mullah ‘Umar. Is this bay’a the supreme bay‘a, or is it [merely] a temporary bay’a leading toward the supreme bay‘a?”

The term “supreme bay’a” (al-bay’a al-‘uzma) here relates to the “supreme imamate” (al-imama al-‘uzma), a synonym for the caliphate. The questioner is thus asking Bin Laden if he has a contract of allegiance to Mullah ‘Umar as putative caliph. His answer is an emphatic yes.

Bin Laden says: “Our bay’a to the commander of the believers is a supreme bay’a. It is founded on Qur’anic prooftexts and prophetic hadith…” After citing scripture, he continues: “It is incumbent upon every Muslim to affirm in his heart that he has given bay’a to the Commander of the Believers Mullah ‘Umar. This is the supreme bay’a.” Although Bin Laden does not use the term caliph or caliphate, he does appear to have the caliphal institution in mind. In the same query the questioner asks: “What are the necessary qualifications that the caliph of the Muslims must meet?” Traditionally one of these qualifications is descent from the Prophet Muhammad’s tribe of Quraysh, and in this regard Mullah ‘Umar does not qualify. But Bin Laden argues that the Taliban leader is not disqualified on this count (“the bay’a is not withheld because he is not of Quraysh”), citing the legal precedent that the qualification can be ignored in the event of necessity or weakness.

The second development came July 19 in al-Qaeda’s release of a new newsletter called al-Nafir, the first words of which reaffirm Mullah ‘Umar as al-Qaeda’s supreme leader. The first sentence reads: “[Al-Nafir] begins its first issue with the renewal of the bay’a to the Commander of the Believers Mullah Muhammad ‘Umar, the jihad warrior (may God protect him), and it affirms that al-Qaeda and its branches in all locales are soldiers in his army, acting under his victorious banner, by God’s help and His grant of success, until the shari’a prevails…until every part of the land of Islam is liberated…until the Islamic conquests again take place…and return all the violated lands of Islam to the coming caliphal state, God willing.”

The message here seems to corroborate Bin Laden’s words to the effect that Mullah ‘Umar is his caliph. Yet if Bin Laden’s words are ambiguous to the extent that he does not use the word caliph, then al-Qaeda’s newsletter is even more ambiguous. While it clearly aims to recast Mullah ‘Umar as the undisputed leader to whom all al-Qaeda branches must ultimately give bay’a, it also speaks of “the coming caliphal state,” suggesting that there is no caliph. Furthermore, the newsletter does not suggest that Muslims beyond al-Qaeda are obligated to give bay’a to Mullah ‘Umar, as Bin Laden’s words do seem to suggest.

Shinqiti’s fatwa

It is not only the Bin Laden video and al-Qaeda newsletter that have pro-Islamic State jihadis in an uproar. On July 18, the day before the newsletter was released, the influential jihadi ideologue Abu al-Mundhir al-Shinqiti released a fatwa disputing the Islamic State’s right to the caliphate and arguing that, in principle, it belongs to Mullah ‘Umar. Shinqiti, who is presumably Mauritanian but otherwise anonymous, is a well-known jihadi authority online, previously affiliated with the Shari’a Council of Abu Muhammad al-Maqdisi’s website.

What has made his fatwa so controversial is that he has been one of the Islamic State’s strongest ideological proponents. Three of his essays (see here, here, and here) have been widely promoted by pro-Islamic State media outlets. In them Shinqiti argues that the Islamic State is possessed of a “general bay’a” (bay’a ‘amma) and that all Muslim militant groups in its vicinity are therefore obligated to give bay’a to its leader. Accordingly, he has vehemently attacked Jabhat al-Nusra and all those arguing on its behalf, such as al-Maqdisi and Abu Qatada al-Filastini, who claim that the Islamic State has only a “war bay’a” (bay’at harb) like any other group fighting jihad.

His latest work, entitled “The Caliphate Announcement in the Balance of the Shari’a,” appears to represent a reversal of his position. Here Shinqiti argues that the Islamic State’s announcement does not have the interests of the Muslim community in mind, aimed as it is at settling a score with Jabhat al-Nusra, a ploy that will only deepen the rivalry between the two groups. He furthermore criticizes the Islamic State for failing to consult with the Taliban’s Mullah ‘Umar in making its declaration. This failure is particularly negligent since, according to Shinqiti, the Taliban leader has been the Islamic world’s caliph since 1996, when he was given bay’a in Afghanistan. Shinqiti holds that his caliphate has obtained since then, at least in theory if not in practice, and whether Mullah ‘Umar has claimed the title for himself or not. This is because, in his thinking, the shari’a does not strictly speaking distinguish between amir and caliph. Therefore the first Muslim leader to be given bay’a ipso facto becomes caliph, with priority claim to the title. Like Bin Laden, Shinqiti also counters the charge that Mullah ‘Umar is disqualified on grounds of not descending from Quraysh, drawing on the same legal precedent.

Some jihadis have disputed the authenticity of Shinqiti’s latest fatwa, but they are almost certainly in error. In May 2013, in a fatwa for al-Maqdisi’s Shari’a Council, Shinqiti actually reached the same conclusion: that Mullah ‘Umar is the “commander of the believers” into whose bay’a “all Muslims must enter.” The only difference was that he did not explicitly call him “caliph.”

Defending Baghdadi

Shinqiti’s fatwa and al-Qaeda’s recent moves have inspired a rash of refutations from the pro-Islamic State jihadi community. The first of these, by a certain Abu Maysara al-Shami, quotes numerous statements of al-Qaeda and Taliban leaders explicitly rejecting the idea that Mullah ‘Umar is caliph.

In a 2008 forum, for example, now-al-Qaeda chief Ayman al-Zawahiri was asked the same question posed to Bin Laden above: “Is Mullah ‘Umar the commander of all believers, or is he [merely] the amir of an Islamic emirate in the land of Khurasan?” Zawahiri responds: “Mullah Muhammad ‘Umar (may God protect him) is the amir of the Islamic Emirate of Afghanistan and whoever joins it, Shaykh Osama bin Laden (may God protect him) being one of his soldiers. As for the commander of the believers across the world, this is the leader of the caliphal state that we, along with every faithful Muslim, are striving to restore, God willing.” Here Zawahiri clearly denies that all Muslims must give bay’a to Mullah ‘Umar, the global commander of the believers having as yet not emerged.

The statements from Mullah ‘Umar himself likewise show the Taliban to have a restricted political vision. He is quoted as saying that “the Islamic Emirate of Afghanistan has strategic and political objectives related to Afghanistan only…as it wants to establish good relations with all the world’s countries in the spirit of mutual respect.” Indeed, as Shami notes, jihadi scholars have been extremely critical of Mullah ‘Umar for seeking normal relations with the international community, as in its holding a seat at the United Nations.

The several refutations of Shinqiti’s fatwa (see here, here, here, here, here, and here) give even more reasons why the Taliban leader cannot possibly be caliph. In addition to criticizing Mullah ‘Umar for participating in the international community, they dwell on the following points: the caliph cannot exist only in theory but must enjoy real political power; the terms of his bay’a as caliph must be clearly understood by all concerned (“How can Mullah ‘Umar be caliph and no one has known this until now?”); the caliph has to be from Quraysh, as is Baghdadi but not Mullah ‘Umar; and the caliph must espouse proper salafi theology as jihadis do, not the Maturidism of the Taliban.

Fostering ambiguity

In assessing the motives of al-Qaeda’s recent recasting of Mullah ‘Umar, one anonymous jihadi writer pointed to the insight of the 14^th-century North African Muslim scholar Ibn Khaldun, who wrote: “The vanquished always want to imitate the victor in his distinctive characteristics, his dress, his occupation, and all his other conditions and customs.” The jihadi author hereby suggests that al-Qaeda, having been vanquished by the ascendant Islamic State, feels the need to imitate the victorious Caliphate’s strategy. There may indeed be some truth to this. The noted anti-Islamic State jihadi scholar Abu Muhammad al-Maqdisi recently stated, in an essay rejecting Baghdadi’s caliphate: “Had we been looking to win the favor of the people…we would have ridden the wave of the [Islamic] State.” The implication of his words is that the caliphate strategy is an increasingly popular one in the jihadi community, at least in al-Maqdisi’s Jordan.

Yet al-Qaeda clearly has more subtle aims than outright declaring a counter-caliphate. Its two statements, in the video and newsletter, indeed concentrate an unusual amount of attention on the Taliban leader, apparently intending to recast him in a more caliphal role. Yet al-Qaeda also seems intent on preserving a certain ambiguity in its embrace of Mullah ‘Umar, as if he is at once caliph and yet not quite so. This is just the kind of ambiguous role that the Islamic State’s Baghdadi used to play before declaring the caliphate last month. He was the “commander of the believers,” but not necessarily the commander of all believers. This ambiguous role, which had proven so popular in Baghdadi’s case, now appears the preserve of Mullah ‘Umar. Or at least the al-Qaeda leadership is testing it out.

The Caliphate’s Scholar-in-Arms

Cole Bunzel July 9, 2014

With the Islamic State’s Abu Bakr al-Baghdadi, or Caliph Ibrahim, seeking to displace al-Qaeda’s Ayman al-Zawahiri as the leader of the global jihadi movement, a parallel displacement effort is taking place in the more recondite realm of jihadi ideology. The old guard of jihadi intellectuals—Abu Muhammad al-Maqdisi, Abu Qatada al-Filastini, and Hani al-Siba‘i, among others—has come out unanimously against the Islamic State and its caliphal pretensions, denouncing the “organization” as hopelessly extremist and out of touch with reality. Their reproach has left a younger generation of pro-Islamic State jihadis no choice but to take up their mantle. One in particular, decrying his jihadi elders and their fierce opposition to his beloved caliphate, appears to be peerless in this effort. He is also the Islamic State’s most prominent and prolific resident scholar, based in Syria since at least February 2014.

Known previously to Jihadica readers by his pseudonym, Abu Humam al-Athari, this young ideologue from Bahrain now uses his given name, Turki al-Bin‘ali (@turky_albinali), or kunya, Abu Sufyan al-Sulami.

The Caliph’s cause

While few outside jihadi circles have probably heard of the young Turki al-Bin‘ali, the twenty-nine-year old Bahraini has played the role of ideological lodestar for the Islamic State since at least 2013. In April of last year, for instance, when Baghdadi announced the expansion of his emirate to Syria, it was Bin‘ali who penned the first monograph in support of his move. Entitled “Extend Your Hands to Give Bay‘a [loyalty] to Baghdadi,” it called on all Muslims in the vicinity of the Islamic State to pledge loyalty to its emir. Moreover, the work anticipated Baghdadi’s caliphate in no uncertain terms: “We ask God for the day to come when we will see our shaykh seated upon the throne of the caliphate!” In addition, Bin‘ali’s biography of Baghdadi, included in this tract, is the most frequently cited by jihadis; already in July of last year he had detailed the future caliph’s lineage going back to the Prophet Muhammad, establishing the crucial caliphal qualification of descent from the Prophet’s tribe.

More recently, at the end of April 2014, Bin‘ali authored another essay portending the Islamic State’s caliphate announcement of June 29, 2014 (Ramadan 1, 1435). In this work, on the permissibility of declaring the caliphate before the achievement of full political capability (al-tamkin al-kamil), Bin‘ali set forth the very legal arguments and scriptural evidence that the Islamic State’s official spokesman would use in his Ramadan announcement—most importantly, the gloss of Q. 24:55 by the Andalusian scholar Abu ‘Abdallah al-Qurtubi (d. 1275). Bin‘ali had identified the Islamic State as “the kernel of the anticipated, rightly guided caliphate.” “Doubtless,” he wrote, “the caliphate requires some measure of power, might, and political capability, and this is present in the Islamic State.” Abu Muhammad al-Maqdisi, Bin‘ali’s former teacher, claims to have remarked upon hearing the title of his pupil’s work: “The announcement declaring their organization the caliphate must be imminent.”

From Bahrain, with jihad

According to a short biography written by one of his students, Turki ibn Mubarak al-Bin‘ali was born in September 1984 in Bahrain, where he began his religious education at an early age. At some point he moved to Dubai for higher education in Islamic studies, but was arrested and deported for jihadi inclinations. Thereafter he studied in Beirut and again in Bahrain. The biography mentions numerous other detentions, both within and without Bahrain, and the fact that the shaykh has been banned from the United Arab Emirates, Kuwait, Egypt, Qatar, and others.

The greater part of the work aims to inscribe Bin‘ali within the larger Salafi and smaller Jihadi-Salafi networks, detailing his studies with both quietest scholars like the Saudi ‘Abdallah ibn Jibrin (d. 2009) and Syrian Zuhayr al-Shawish (d. 2013) and jihadis like the Palestinian-Jordanian al-Maqdisi and Moroccan ‘Umar al-Haddushi. A whole other biography is dedicated solely to detailing these scholarly connections.

The most celebrated of these is by far Bin‘ali’s link with al-Maqdisi, the biggest-name jihadi scholar alive. While the details of their relationship are not given, the two scholars’ writings bear witness to what was once a profound mutual affinity and extensive collaboration. Bin‘ali has several books in defense and praise of al-Maqdisi, while the latter has returned the favor by certifying his student’s religious knowledge. Al-Maqdisi provided Bin‘ali with a general ijaza authorizing him to teach all of his works. As he wrote in 2009 in the introduction to one of Bin‘ali’s books, “I provided him with an ijaza to teach all of my books when I saw in him extraordinary passion and support for the religion, for God’s unity (tawhid), for jihad, and for the mujahidin. Such passion as this ought not to be met but with backing and support and encouragement. If a shaykh has the right to take pride in any of his students, I am proud of this beloved brother.” In terms of collaboration, when al-Maqdisi set up a Shari ‘a Council on his website in fall 2009, he appointed Bin‘ali one of its muftis. And according to Bin‘ali’s own testimony, al-Maqdisi made him his successor at the council’s helm, presumably when al-Maqdisi was in prison.

In most of his writings for al-Maqdisi’s website Bin‘ali has used the name Abu Human Bakr ibn ‘Abd al-‘Aziz al-Athari. Only in April 2014 did he finally clarify the matter of his pseudonym, noting that he has used several others as well (including Abu Hudhayfa al-Bahrayni and Abu Hazm al-Salafi), all with the intention of hiding his true identity from the “tyrants and oppressors” of Arab states. As the Islamic State has gathered strength, Bin‘ali has dispensed with the aliases. According to press reports, he arrived in Syria in late February 2014, though he may have been living there even earlier.

In April Bin‘ali wrote that the Bahraini government was threatening to withdraw the citizenship of all Bahraini citizens fighting in Syria unless they return home within two weeks. His response was to compose a poem disparaging the very notion of citizenship, and vowing to stay on in the Islamic State. “Is it reasonable,” he asked, “that we would return, having arrived in the Sham of epic battles and warfare?… A land wherein the rule is Islam is my home; there is my dwelling and there do I belong.”

The Refuter

Bin‘ali’s signature public role for the Islamic State has been to refute its many enemies, his refutations being the most wide-ranging and most publicized of any Islamic State shar‘i (shari‘a specialist). The sharpening of the pen began in December of last year, just before the January 2014 uprising against the Islamic State in northern Syria led by fellow Islamist groups angry at its refusal to submit disputes to third-party arbitration. The accusation—which seems to have been fair—inspired a number of key Islamist and jihadi thinkers to incite their followers against the Islamic State, on the grounds that it refused to submit to God’s law. Bin‘ali, leading the charge against this allegation, argued that the Islamic State was a sovereign polity with courts and a legal system sufficient for such matters.

Between December 2013 and March 2014, Bin‘ali took aim at fellow jihadi ideologues like the Jordanian Iyad Qunaybi and Syrian Abu Basir al-Tartusi, at Jabhat al-Nusra leader Abu Muhammad al-Jawlani, and at more mainstream Islamists like the Saudi-based ‘Adnan al-‘Ar‘ur and a member of Harakat Ahrar al-Sham’s Shura Council. In the period April-June 2014 he put even larger targets in his crosshairs, refuting al-Qaeda leader Ayman al-Zawahiri and the two biggest-name jihadi ideologues, al-Maqdisi and the Palestinian Abu Qatada al-Filastini. It is his refutation of al-Maqdisi that is most significant.

Issued June 7 and entitled “My Former Shaykh,” this refutation is Bin‘ali’s last in a busy six-month period. It came in response to a long document published on al-Maqdisi’s website on May 26 detailing the many efforts of the senior shaykh to mediate between the Islamic State and Jabhat al-Nusra. Al-Maqdisi’s plan was to sponsor a reconciliation initiative that would involve a third-party arbiter, much like other initiatives being proposed by different shaykhs at the time. Bin‘ali acted as his intermediary with the Islamic State leadership, whom al-Maqdisi threatened with dire consequences should they fail to participate.

In the event, his message to the Islamic State went unheeded, and so the shaykh did as threatened. His statement on “the obligatory position” to be adopted toward the Islamic State was harsh, describing it as “deviating from the path of divine truth, being unjust to the mujahidin, following the road of extremism…refusing arbitration, declining reform, [and] disobeying the commands of its senior leaders and shaykhs.” This last comment concerns the Islamic State’s disputed status as a former al-Qaeda affiliate. In the document, al-Maqdisi follows al-Zawahiri in claiming that it was indeed an affiliate and thus obligated to obey its leaders’ commands.

What really piqued Bin‘ali was the insulting approach his former teacher had suddenly adopted toward him. Al-Maqdisi had included in this document long excerpts from emails between himself, Bin’ali, and the administrator of the website, and thrown occasional grammatical errors into Bin‘ali’s excerpted writing. In his discussion of the correspondence al-Maqdisi had furthermore referred disparagingly to his Bahraini pupil as the Islamic State’s “most vaunted mufti” or “most vaunted shar‘i.”

The content of Bin‘ali’s response is not worth examining in great detail. The main points of contention are the Islamic State’s stubbornness in refusing arbitration—which they both acknowledge—and its alleged insubordination against al-Qaeda—which they do not agree on. What is noteworthy is Bin‘ali’s authorship of such a refutation to begin with.

Rejecting seniority

In another statement from early May 2014, al-Maqdisi had written critically of younger jihadi shaykhs dismissing their elders, such as Ayman al-Zawahiri and Abu Qatada al-Filastini. “Take heed of seniority,” he warned his juniors, accusing them of “wanting to stand upon the shoulders of our best and brightest and then discredit their intellects.” Indeed, just days before this statement was issued, Bin‘ali had written that age was a likely cause of Abu Qatada’s “confusion” surrounding the Islamic State.

Bin‘ali’s refutation of “my former shaykh” (shaykhi ‘l-asbaq) is in its very title a rejection of the idea of “seniority” (asbaqiyya). It represents the assured spirit of a younger generation of jihadis ready and willing to break with an established cadre of jihadi intellectuals and carve their own path. It also represents the assured spirit of Bin‘ali himself, who for years has disputed the notion that he is too young to be a religious authority. Visited in prison some six years ago in Bahrain by a Saudi religious official, who was shocked that a twenty-three-year old was issuing religious opinions, Bin‘ali retorted with an essay on the inadmissibility of age restrictions on such practice in Islam.

Whether Bin‘ali can succeed in leading this younger generation of pro-Islamic State jihadi thinkers is yet to be seen. For the moment he remains the closest thing that the caliphate has, after the caliph himself, to a big-name religious authority.

The Islamic State of Disunity: Jihadism Divided

Cole Bunzel January 30, 2014

The rebel offensive against the Islamic State of Iraq and Sham (ISIS) in northern Syria, which broke out on January 3, 2014, has dramatically heightened tensions between Jihadi-Salafi thinkers. As noted previously, two tendencies predominate among jihadis insofar as the Syrian war is concerned: one favoring the al-Qaeda-affiliated Jabhat al-Nusra (JN) and cooperation with all rebel groups, and another favoring ISIS and its exclusionary political designs as the reborn Islamic state, or proto-caliphate.

On the ground at least, the uprising against ISIS has not for the most part opposed the more pragmatic JN backers to the more ideological ISIS devotees. Although driven violently out of Raqqa by the Islamic State in mid-January, JN has largely stood aloof during this confrontation. Rather those arrayed against ISIS—what one jihadi author has termed “the tripartite aggression”—consist of two upstart groups, the Syria Revolutionaries’ Front and the Mujahidin Army, and the Islamic Front (IF), an Islamist umbrella organization founded in November 2013. Nonetheless, the fighting has aggravated intra-jihadi tensions as the ongoing hostilities focus attention on ISIS’s unique claim to statehood and the inviolable sovereignty that this implies.

The Maskana prelude

It was an escalating dispute between ISIS and IF affiliates in December in the town of Maskana, located on the eastern outskirts of Aleppo, which precipitated the present crisis. The Islamic State’s refusal to submit the dispute to arbitration pushed its rivals over the edge. The same recalcitrance in the current conflict has forestalled any progress in reaching a solution.

On January 1, the Islamic Front announced that one of its revered commanders, Abu Rayyan of Ahrar al-Sham, had been brutally tortured and killed by ISIS in Maskana. Abu Rayyan had headed to the town to mediate the month-long conflict there, which had led to tens killed and many prisoners taken by each side. For weeks Ahrar al-Sham had asked ISIS to allow a third-party—“an independent shar’ia court”—to make an independent ruling on the conflict, but a response was never forthcoming. In mid-December a shari’a consultant (shar’i) of Ahrar al-Sham issued a stern warning to ISIS: “I call openly on Abu Bakr al-Baghdadi: restrain your soldiers and reconsider your policy. We are in one ship and will all drown if it sinks. May he perish who refuses to submit to the judgment of the shari’a!” Following the death of Abu Rayyan, the Islamic Front’s political committee issued a further warning: “We warn the Islamic State organization not to follow in its its regular manner by standing in the way of…an independent court.” In an interview five days later, the local leader of ISIS in Maskana, one Abu Dujana al-Kuwaiti, blamed the Islamic Front for instigating the current anti-ISIS uprising, seen as part of a larger “global conspiracy” aimed at uprooting the Islamic State.

Before the death of Abu Rayyan, the events in Maskana drew the attention of two prominent jihadi thinkers, the pro-JN Iyad Qunaybi (@EYADQUNAIBI), a Jordanian and U.S.-trained pharmacologist who served in prison with Abu Muhammad al-Maqdisi, and Abu Humam al-Athari, a well-known Bahraini member of the pro-ISIS camp. Qunaybi condemned what he saw as the Islamic State’s refusal to answer requests for third-party arbitration. Addressing ISIS leaders, he wrote: “You command the people to submit to the ruling of God’s book…Then when you yourselves are called upon to do so, you say, ‘We have our own courts’… If the Islamic State organization only pays heed to itself, is its agenda really the agenda of the Islamic community?” Al-Athari responded with a refutation of Qunaybi’s “bizarre judgments.”[i] These he chalked up to Qunaybi’s irrelevant background in pharmacology. Qunaybi’s first mistake, said al-Athari, was his mischaracterization of the Islamic State as an “organization” (jama’a), as in reality it is a sovereign state (dawla). As such it cannot accept external legal supervision or mediation (except in coordination with an ISIS court), for that would “infringe on the right of the Muslim sovereign and his state.” Since the offensive against ISIS began, the question whether the Islamic State should accept arbitration has remained a central feature of the expanding intra-jihadi debate.

Initiatives

A series of initiatives has since called on the belligerent parties to authorize an independent tribunal to arbitrate the conflict. Predictably, ISIS has proved unwilling to accept any such thing.

The first initiative, presented by JN leader Abu Muhammad al-Jawlani in an audio message on January 7, proposed that a “legal commission” be formed by “all concerned parties” with a mandate to impose a solution. ISIS gave no public response to Jawlani, who in the same statement had blamed the Islamic State’s “wrongheaded policy” for “a large role in instigating the confrontation.” The pro-ISIS Abu Humam al-Athari, for his part, quickly came out with an aggressive refutation of Jawlani—“the renegade leader.” The real cause of rebel infighting in Syria, as he saw it, was not ISIS’s policy but rather Jawlani’s original defection from the ISIS ranks, a precedent for further revolt.

On January 19, ISIS leader Abu Bakr al-Baghdadi presented a counter-initiative, essentially a plea for an unconditional ceasefire. In an audio statement he explained that his state was only fighting in self-defense, and so anyone who desisted from fighting would not be harmed.

Two days later a second initiatve was proposed by two jihadi thinkers of Egyptian origin, the London-based Hani al-Siba‘i and the Canadian-based Tariq ‘Abd al-Halim. While both have tended to favor JN over ISIS—they do not recognize ISIS as a state—their proposal praised Baghdadi’s ostensible offer of peace. Yet like Jawlani, they too premised their initiative on the formation of an independent shari‘a court empowered to issue a binding judgment. The result: no response.

The Siba‘i-‘Abd al-Halim gambit soon gave way to the so-called “Community Initiative” of prominent Saudi preacher ‘Abd Allah al-Muhaysani. The latter called on all concerned parties “to place the interest of the Islamic community ahead of the interest of the group.” Al-Muhaysani presented a detailed reconciliation plan again involving an independent tribunal of sorts. It required all parties to assent to the terms of the initiative within five days, which all but the Islamic State did (see here and here). At the last moment, as the initiative expired on January 27, ISIS published a statement informing that it would participate if all parties first agreed on what position to take on cooperating with the Syrian National Coalition, its Supreme Military Council, and the neighboring governments of Jordan, Saudi Arabia, Qatar, the United Arab Emirates, and Turkey. Since ISIS rejects cooperation with all of them (ISIS spokesman Abu Muhammad al-‘Adnani has essentially hereticized them) while the other parties do not (even Jawlani has indicated a willingness to work with the Gulf countries) the statement served to preempt all discussion of mutual arbitration. In closing, ISIS reminded its adversaries that “the initiative of the commander of the believers”—that is, Abu Bakr al-Baghdadi’s peace offering—remained on the table.

A pro-IF jihadi

While most jihadi thinkers have tended to support either ISIS or JN as the epitome of the jihadi movement in Syria, one prominent jihadi ideologue, the Syrian Abu Basir al-Tartusi, has instead favored the Islamic Front and particularly Ahrar al-Sham, accusing the Islamic State and Jabhat al-Nusra of representing foreign interests. In mid-January, Abu Basir took his criticism of ISIS to another level, issuing a fatwa branding the Islamic State a band of “extremist Kharijites,” a reference to the violent exclusionary sect in early Islamic history. Among other things, he accused ISIS of unduly hereticizing other Muslim rebels in Syria, torturing its prisoners, targeting fellow Muslims with suicide tactics, and exploiting the phrase “the Islamic State.” “Their state,” he wrote, “exists only in their imaginations and feeble minds.” Jihad against ISIS is thus warranted till such time as they desist from their “injustice, oppression, and aggression.” Some IF members, including the leadership of Liwa’ al-Islam and the Suqur al-Sham Brigades, have recently made similar remarks comparing ISIS to the Kharijites.

While Abu Basir’s stature in jihadi discourse has suffered since last year when he denounced Jabhat al-Nusra, al-Athari apparently found that this fatwa merited a detailed response. This he delivered in a booklet intended to explain “the difference between the men of the [Islamic] State and the Kharijites.” Its main argument is that the accusations brought against ISIS today—especially that of excessive hereticization (takfir)—were precisely those leveled against the first Saudi state inspired by Muhammad ibn ‘Abd al-Wahhab.

Pro-JN jihadis

The jihadi thinkers favoring JN have not gone so far as to brand the Islamic State a group of Kharijites. Rather their critique consists in a rejection—sometimes subtle, sometimes not—of ISIS’s claim to constitute a state with unimpeachable sovereignty. Iyad Qunaybi is an example of a pro-JN jihadi who has been outspoken in this rejection. Those who used to make it more subtly have started to join him.

Whereas two months ago Abu Qatada al-Filastini and Abu Muhammad al-Maqdisi, the two best-known jihadi thinkers alive, erred on the side of subtlety in criticizing ISIS, since the offensive started they have quite noticeably sharpened their tone. During a court hearing in Amman in mid-January, Abu Qatada called on al-Baghdadi to scrap the “Islamic State” name and fight under Jabhat al-Nusra’s banner. He thereafter made his views clearer in an open letter, advising ISIS members in Syria to join JN and pleading with Baghdadi to follow the orders of Ayman al-Zawahiri and retreat to Iraq. According to Abu Qatada, while it is unlawful for Muslims to fight ISIS, the causes of the war against it lie in its stubborn insistence on statehood and in its unwarranted killing of other Islamist groups’ members. In his letter he is pessimistic that the conflict can be peacefully resolved, noting that since it “refuses to accept arbitration” of disputes, the Islamic State will not likely lend “receptive ears” to any call for reconciliation. That seems a pretty accurate prognosis.

In a leaked message from mid-January, al-Maqdisi likewise voiced his frustration with ISIS’s stubbornness. Additionally, he chided fellow jihadi ideologues al-Athari and Abu al-Mundhir al-Shinqiti, both of whom have contributed extensively to his popular website, for lending their support to the Islamic State’s radical policies. “I hope,” he is reported to have said, “that my anger reaches them.” Subsequently, in an open letter online, he struck a more conciliatory tone, though still managing to ridicule the idea that any jihadi group had become something “like the caliphate.” Reportedly al-Maqdisi was supportive of al-Muhaysani’s “community initiative.”

Pro-ISIS jihadis

Apart from al-Athari, two other noteworthy exemplars of the pro-ISIS jihadi camp are the Mauritanian al-Shinqiti (named by al-Maqdisi) and the Jordanian ‘Umar Mahdi Zaydan. Recently, neither has exhibited much restraint in criticizing ideologues of the competing camp. In an essay from early January, al-Shinqiti took aim at the argument of some thinkers (including Abu Qatada and al-Maqdisi) that the Islamic State is not a “lawful emirate” but rather a mere “battlefield command.” “O you who have made war on the [Islamic] State with your fatwas,” he said, “you have created this state of division (fitna).” The proper course for all Muslim fighters in Syria, in his view, and the only way to avoid dissension, is that they give allegiance (bay‘a) to ISIS leader Baghdadi. In a mid-January audio address, Zaydan praised al-Athari and al-Shinqiti for defying “their shaykh” al-Maqdisi, “with whom they are associated” and to whose website they once contributed. Instead of heeding the wrongheaded opinion of their teacher, they had obeyed God and His messenger.

A deepening divide

The protests of the pro-JN camp, which includes those thinkers generally considered most influential within the jihadi movement at large, seem unable to shake the resolution of the partisans of the Islamic State. Over the last month the latter have only grown more resolute, even mustering the courage to refute their presumed elders. The Islamic State, which was meant to unify jihadis and expand their base of support, has in Syria created a stark division. As the ideological divide in jihadi discourse becomes more and more pronounced, the likelihood grows that the consequences for jihadi unity will be dire.

[i] According to unverifiable information from @wikibaghdady (on which see here), Abu Humam al-Athari is the pseudonym for Bahraini religious scholar Turki al-Bin’ali and has considerable ties to ISIS.

Caliphate Now: Jihadis Debate the Islamic State

Cole Bunzel November 25, 2013

Since the mid-November beheading in Aleppo of allied commander Muhammad Faris of Harakat Ahrar al-Sham, a barrage of negative media attention has afflicted Abu Bakr al-Baghdadi’s Islamic State of Iraq and Sham (ISIS). ISIS was concerned by its public image problem even before this signal mistake. In a September statement, Islamic State official spokesman Abu Muhammad al-‘Adnani defended his emirate from a perceived media onslaught, thought to be led by “the unbelieving West” and its regional allies and aimed at discrediting ISIS: playing up its feuds with other mujahidin in Syria and playing down its battlefield accomplishments. Another campaign to discredit the Islamic State, however, cannot be attributed to Western origin. It arises from within the jihadi community itself.

In November the two most high-profile jihadi ideologues alive today issued searing critiques of ISIS and its emir, al-Baghdadi. Abu Muhammad al-Maqdisi and Abu Qatada al-Filistini, imprisoned in Jordan in the Umm al-Lu‘lu‘ facility in Zarqa‘ and the Muwaqqar prison outside Amman, respectively, came out in quick succession against the underlying premise of the Islamic State: namely, that it constitutes the reemergence of the original Islamic state, or caliphate, and that its leader, who adopts the title amir al-mu’minin (Commander of the Faithful), is the putative head of this renascent caliphate. ISIS has argued that it cooperates with other mujahidin in Syria, which is true. Yet it also quite clearly aspires to absorbing them all within its state structure. (On the political ideology of ISIS, see here.)

Over the past year most jihadi literature seems to have supported ISIS and its implied caliphal claims (see here and here for previous analysis). The double-headed rebuke from al-Maqdisi and Abu Qatada marks a departure from this praise chorus, possibly with painful consequences for the Islamic State.

Abu Qatada’s letter

Abu Qatada al-Filistini’s critique was the first to surface, appearing online on November 1. Born in 1960, Abu Qatada is a Jordanian of Palestinian background whose real name is ‘Umar ibn Mahmud Abu ‘Umar. Forcibly repatriated to Jordan in July 2013 after a decade-long detention in the United Kingdom, where he received asylum in 1994, he currently stands accused of supporting terrorist activities in his home country.

His short rebuke of ISIS and al-Baghdadi takes the form of an open letter to the mujahidin in Syria, advising them as a veteran jihadi and witness to countless battlefield gains squandered by infighting. The mistakes of “previous experiences,” he warns, ought to be heeded, for the current “disunity and disputation” among Syrian mujahidin “terrify and horrify every admirer.”

This division he attributes first of all to jihadi “leaders” enamored of power and leadership. The context suggests that he has al-Baghdadi foremost in mind. Challenging his title of amir al-mu’minin, Abu Qatada avers: “There exists no emir firmly established such that he should be treated as the caliph—or with similar names and titles.” Jihadi groups today are fighting to achieve strength for establishing “the Islamic state.” But no organization is yet worthy of that name. It is an error for mujahidin to fight for their organization “as if it is an end in itself and not a means [to an end].” In the harshest words of his letter, Abu Qatada accuses anyone who would call himself “caliph” or “amir al-mu’minin” of espousing Shi‘i political doctrine, wherein “commanders and leaders are seen as divinely appointed rather than chosen by human beings.”

Abu Qatada also attacks fellow jihadi ideologues for lending support to ISIS. Their fatwas, he says, reflect “naïveté and childishness,” and their authors are “elementary students” or “pretenders to religious knowledge.” By categorically supporting one side in Syria they make unity and reconciliation ever more difficult. Abu Qatada advises the formation of a “shari‘a elite” composed of learned religious scholars with authority to issue binding judgments on political disputes.

The “Zarqawi” wing responds

Five days after it was published, a leading jihadi ideologue in Jordan, the Irbid-based shaykh ‘Umar Mahdi Zaydan, issued a five-page rebuttal of Abu Qatada’s letter. While Zaydan is a lesser-name figure compared to Abu Qatada or al-Maqdisi, he has according to two recent media reports (see here and here) played a key ideological role in supporting ISIS against its jihadi detractors. A former acquaintance of both al-Maqdisi and Abu Mus‘ab al-Zarqawi, Zaydan, about 40 years old, represents the latter’s more intransigent political tendency.

Jordanian researcher Mohammad Abu Rumman recently identified “two principal trends” in the jihadi movement in Jordan and Syria: “The first is the more pragmatic wing, represented by al-Maqdisi and Abu Qatada; it adopts a position favorable to Jabhat al-Nusra, considering it a corrective to the path of al-Qa`ida in Iraq. The second trend is the extremist wing, represented by the followers of al-Zarqawi, or those who have been called neo-Zarqawis. One of their most prominent leaders is ‘Umar Mahdi [Zaydan], who has called publicly for allegiance to be given to the [Islamic] State [of Iraq and Sham] and al-Baghdadi.” In Jordan, Abu Rumman notes, the pragmatic wing of jihadism is the intellectually and culturally more powerful. The Zarqawi wing, however, has had more influence on the ground; far more Jordanians fight for ISIS than for Jabhat al-Nusra.

Zaydan’s rejoinder to Abu Qatada is entitled “Refuting the Statement of the One Who Considered the Islamic Caliphate a Part of the Shi‘i Religion.” According to Zaydan, Abu Qatada’s comparison of the Islamic State of Iraq and Sham to the Sh’i imamate is offensive. This letter, he notes, despite its oblique language not specifying names or groups, is doubtless an attack on ISIS and al-Baghdadi: “a clear accusation against him, his leaders, and his soldiers of ignorance, capriciousness, and love of power.”

Abu Qatada goes wrong, according to Zaydan, by refusing to recognize the special significance of the Islamic State, which is not just one jihadi “group” among others. It is the reborn Islamic state. Quoting Osama bin Laden, Zaydan asserts that ISIS is an “imara shar‘iyya” (lawful emirate) or “imara kubra” (supreme command). It is not, as Abu Qatada claimed, an “imarat jihad” or “imarat harb” (battlefield command). Zaydan makes clear elsewhere that he views al-Baghdadi’s Islamic State as nothing else but “the Islamic Caliphate.”

Zaydan is clearly offended by Abu Qatada’s further claim, which is that ISIS’s supporters are invariably “childish and naïve.” Listing the names of twelve jihadi ideologues and their works supporting ISIS, Zaydan asks, “Are all of these naïve…and childish?” The list of supporters includes Abu al-Mundhir al-Shinqiti, Abu Sa‘d al-‘Amili, Abu Humam al-Athari, Abu al-Hasan al-Azdi, and Abu Ja‘far al-Hattab. (All of them have been discussed previously on Jihadica.)

In his conclusion, Zaydan suggests that al-Maqdisi, his former teacher, would agree that Abu Qatada chose an inappropriate time to “attack the mujahidin” of ISIS. Unfortunately, Zaydan was unaware that on November 5 al-Maqdisi too had authored a short rebuke of ISIS. (On al-Maqdisi, see here, and see Joas Wagemakers’s new book.)

Al-Maqdisi’s letter

Al-Maqdisi’s critique of ISIS appeared twelve days later on November 17 as a short memorandum to certain mujahidin in Syria soliciting his advice: “They informed me that they attach importance to my advice and are not heedless of my guidance; indeed they teach my books to their soldiers.” Calling for greater unity among the mujahidin in Syria, al-Maqdisi’s letter is more measured and less admonishing than Abu Qatada’s. It likewise denies, however, the Islamic State’s claim to emirate or proto-caliphate status.

Al-Maqdisi stresses “the clear difference between battlefield commands…and the politically capable [Islamic] state.” The path to proper Islamic statehood, he affirms, follows certain “stages” that lead to “political capability.” Skipping any of these stages—i.e., declaring a state prematurely as ISIS has done—is dangerous as it foments internal warfare. Addressing “our brothers in Jabhat al-Nusra and our brothers in the Islamic State of Iraq and Sham,” al-Maqdisi advises that they fight “under one banner and under one emir.” That emir is obviously not al-Baghdadi, for he also advises that before this they “seek unity under the aegis of a shura council.” In a more explicit rejection of al-Baghdadi’s status as emir, he emphasizes that Syria’s jihadi leadership ought to be of Syrian origin, the better to appeal to the Syrian people. Al-Baghdadi is of course Iraqi.

Al-Maqdisi ends his letter with an appeal to fellow jihadi scholars to support the banner of tawhid (unity) in Syria and not show partiality to one group or another. With these words he seems intent on curbing junior jihadi ideologues’ excitement over ISIS. The implication is that they should refrain from calls for bay‘a, or the pledge of allegiance, to be given to al-Baghdadi.

An enduring debate

The debate over the Islamic State’s readiness for statehood, or its “political capability” (tamkin), is by no means new. In 2006 the Islamic State of Iraq’s shari‘a council issued a 90-page document addressing just this issue. It noted that the original state of the Prophet Muhammad was founded on much less territory and with far less capability than the new Islamic state in Iraq.

This is just one of a number of points of contention over ISIS that has generated a daunting amount of disputatious literature. One jihadi author, claiming to represent Jabhat al-Nusra, recently produced several hundred pages of rebuttal to the three pro-ISIS works of Abu Humam al-Athari, Abu al-Hasan al-Azdi, and Abu Ja‘far al-Hattab (see here, here, and here). This in turn inspired a counter-refutation—a merciful 25 pages—by yet another pseudonymous author.

Until now the momentum in this debate has favored ISIS and al-Baghdadi, but the new contributions from Abu Qatada and al-Maqdisi may prove a serious obstacle in their advance. At the very least they highlight the stark divide in the jihadi movement today between supporters of a hardline, “caliphate now” strategy and those of more pragmatic mind.

The Islamic State of Disobedience: al-Baghdadi Triumphant

Cole Bunzel October 5, 2013

Abu Bakr al-Baghdadi’s Islamic State of Iraq and Sham (ISIS), the leading jihadi fighting force in northern Syria, is often described as “an al-Qaeda group.” Its historical ties to Ayman al-Zawahiri’s al-Qaeda Central (AQC) notwithstanding, this characterization is unhelpful and possibly misleading. The Islamic State, in its own conception, is no ordinary jihadi group; nor is it strictly beholden to al-Qaeda as such. Describing ISIS in this way, moreover, overlooks the dramatic rupture that has set in between the Islamic State and AQC over the past several months.

Today ISIS persists in a state of outright disobedience to its supposed seniors in AQC, Zawahiri among them. The following examines both the extent of this state of disobedience and the nature of the Islamic State itself that has given rise to it.

Anguished forums

Shumukh al-Islam, al-Qaeda’s semi-official online forum, signaled alarm last week over enduring tensions between ISIS and Jabhat al-Nusra (JN), the al-Qaeda-aligned jihadi group in Syria that al-Baghdadi secretly organized in summer 2011 but now pledges allegiance (bay‘a) exclusively to Zawahiri. Evidently, ISIS and JN are engaged in a war for influence on the jihadi internet. In its very first Tweet, @shomokhalislam complained of being caught in the middle of this fight dividing the jihadi community: staunch supporters of ISIS and JN issuing demands to the forum to censor and delete rival content. Shumukh vowed to maintain a neutral stance in the dispute and, in the spirit of jihadi unity, threatened to terminate the account of any user casting aspersions on one side or the other. For more positive encouragement, it posted a doctored photo of JN and ISIS fighters standing together beside the caption, “Hand in hand…brothers in faith and religion.”

The Shumukh statement and threat owe much to the recent ascendancy in the Syrian jihad of ISIS and its much-vaunted emir, Abu Bakr al-Baghdadi. Aymenn Jawad Al-Tamimi and Joas Wagemakers recently noted the increasing level of jihadi support for al-Baghdadi, in both public displays of support worldwide and in jihadi ideological production (see here and here). All this reflects an intra-jihadi conflict opposing ISIS to both JN and AQC. While Syria’s jihadis on the ground may have achieved a modus vivendi in many areas (JN and ISIS fighters have been filmed playing tug-of-war in Aleppo), tensions in jihadi media remain pronounced.

A case decided

The Shumukh administrators are not the first jihadis to try to mediate the ISIS-JN dispute. To remind readers, this dispute broke out in April last year when al-Baghdadi, emir of the then-Islamic State of Iraq (ISI), declared JN to be a mere “extension” of ISI and henceforward dissolved. Simultaneously, he extended the Islamic State’s writ to Sham, or greater Syria, thus begetting the Islamic State of Iraq and Sham (ISIS). When JN’s leader, Abu Muhammad al-Jawlani, rejected al-Baghdadi’s instruction to disband, Ayman al-Zawahiri stepped into the fray to “decide the case.”

In late May he issued a written directive, leaked to al-Jazeera, pronouncing against al-Baghdadi. The AQC emir annulled the Islamic State’s incorporation of Syria, ordering ISI and JN to remain separate entities observing separate jurisdictions—Iraq and Syria respectively.

Zawahiri, however, had overestimated the weight of his authority. From the Islamic State’s perspective, it was he, and not al-Baghdadi, who had overstepped his bounds.

2549 days and counting

The first thing one sees on many jihadi web forums (www.shamikh1.info/vb, www.alfidaa.org/vb/, www.alplatformmedia.com/vb/, among others) is a banner marking time passed since the Islamic State’s founding in 2006. Today the banner reads: “2549 days have passed since the announcement of the Islamic State and the umma’s forthcoming hope…and it will continue to persist by the will of God.” The symbolic centrality of the Islamic State across jihadi media goes some way in explaining the current outlook of the Islamic State qua a state—not a group—and its wide appeal among jihadis.

While it began as a purely Iraqi entity—announced on October 15, 2006 by a “council” of eight jihadi groups including the infamous al-Qaeda in Mesopotamia—the Islamic State has since its very beginning entertained a vision of limitless territorial expansion. In its founding statement, the state’s anonymous spokesman claimed to draw inspiration from the model of the original Islamic State (al-dawla al-islamiyya) founded in 622 by the Prophet Muhammad in Medina, whence it became the capital of the caliphate and global Islamic empire.

This prophetic model has been a standard feature of the Islamic State’s propaganda and intellectual production. A 90-page document from 2006 explaining the state’s raison d’être, authored by a member of ISI’s Shari‘a Council, likewise portrayed ISI as “the new Islamic state”: “This state of Islam has arisen anew to strike down its roots in the region, as was the religion’s past one of strength and glory.” As to its claimed jurisdiction, the author wrote: “There exists no legal proof-text from the Qur’an or sunna stipulating a decreed limit to the territorial expanse on which the Islamic state ought to be erected.”

Zawahiri, for his part, spoke similarly of the Islamic State’s unique role as the proto-caliphate. In a 2009 question-and-answer forum he stated: “The State [i.e., ISI] is a step on the path to establishing the caliphate. It is superior to mujahid groups. These organizations [in Iraq] must give allegiance to the State, not vice versa.”

Problem child

Beyond public pronouncements, AQC and ISI do not seem to have ever enjoyed happy relations. The Abbottabad documents in fact indicate that AQC never approved of the Islamic State’s establishment and that a leadership-to-leadership relationship hardly ever existed. This is at least according to American al-Qaeda spokesman Adam Gadahn, who in 2011 recommended that al-Qaeda publicly “sever its ties with the Islamic State of Iraq.” Gadahn feared that ISI’s engagement in sectarian violence had tarnished al-Qaeda’s reputation.

While AQC leaders did not follow his advice, ties between al-Qaeda and the Islamic State were indeed to become practically severed—on the initiative, however, of the Islamic State.

Rupture

Some three weeks following Zawahiri’s leaked decree, Abu Bakr al-Baghdadi, who in mid-2010 succeeded Abu ‘Umar al-Baghdadi as emir of the Islamic State with the latter’s death in an American bombing, signaled the rupture with AQC. In a seven-minute audio statement issued June 15, al-Baghdadi decried “the document attributed to Shaykh Ayman al-Zawahiri.” He declared defiantly: “The Islamic State of Iraq and Sham shall endure, so long as we have a vein that pulses and an eye that bats.” He added, in a nod to its expansionist nature, that “[the Islamic State] shall not retreat from any spot of land to which it has expanded, and it shall not diminish after enlarging.” Zawahiri’s was a “command at variance with the command of God,” unacceptable on account of “numerous legal and methodological objections.” The decision to defy Zawahiri, he said, was made not by him alone but rather in consultation with the Islamic State’s Shura Council and in accordance with the ruling of its Shari‘a Council.

Al-Baghdadi was firm yet respectful in this rejoinder. It was left to another ISIS leader, Islamic State “official spokesman” Abu Muhammad al-‘Adnani, a Syrian, to sharpen the tone.

Ayman who?

The Syrian al-‘Adnani, in a follow-up audio message to al-Baghdadi’s, denounced Zawahiri’s edict more aggressively and systematically. “No one,” he thundered, “will stop us from aiding our brethren in Syria! No one will stop us from fighting the ‘Alawis and waging jihad in Syria! No one will stop us from remaining in Syria! Iraq and Syria will remain one theater, one front, one command!” “Car bombs,” he threatened, “will strike the shi‘a (rawafid), from Diyala to Beirut…and we will repel the ‘Alawis and Hizballah.”

Al-‘Adnani elaborated on seven “objections” to Zawahiri’s order. First, it was an order to commit a sin (ma‘siya) in the form of dividing the ranks of the mujahidin: splitting a united fighting force into an Iraqi and a Syrian force and thus weakening the community. Second, it affirmed the Sykes-Picot division of the Arab Middle East into artificial nation-states like “Iraq” and “Syria,” a division without basis in Islam. Third, it validated those “disobedient renegades” in the JN leadership who split, unlawfully, from the Islamic State by withdrawing bay’a from al-Baghdadi. Fourth, it set a precedent for other factions within the Islamic State to branch off and declare their independence. Fifth, Zawahiri’s judgment was made without properly consulting either party to the dispute, not to mention that the JN leadership’s testimony would be invalid on account of their sinning. Sixth, JN’s public rejection of al-Baghdadi’s ISIS announcement had gratified the enemies of the mujahidin and divided the community; this was not on par with the error Zawahiri attributed to the Islamic State of mistiming the announcement of its expansion to Syria. Seventh, Zawahiri was demanding that the mujahidin and their leadership withdraw from Syria at a time when all the mujahidin in the world were trying to join the fight there—a senseless demand.

The Islamic State, it would appear, does not recognize—at least for the moment—the higher authority of AQC. On July 29, the seventh anniversary of the Islamic State’s founding according to the Islamic calendar, al-‘Adnani issued yet another audio address reaffirming its expansionist doctrine in contravention of Zawahiri’s decree. “Our objective,” he averred, “is the formation of an Islamic state on the prophetic model that acknowledges no boundaries, distinguishes not between Arab and non-Arab, easterner and westerner, but on the basis of piety. Its loyalty is exclusively to God: it relies on only Him and fears Him alone.”

Bay‘a for al-Baghdadi

Apart from repudiating Zawahiri, ISIS’s recent media efforts have focused on promoting bay‘a, or the pledge of allegiance, to al-Baghdadi. In large measure this seems aimed at discrediting JN’s al-Jawlani, but it is also a more general effort to attract new Islamic State loyalists. One example of the effort is a widely publicized nashid (religiously sanctioned chant or anthem) calling on listeners to “close ranks and give allegiance to al-Baghdadi,” described as “our emir of Iraq and Sham.” Another item of interest is a short essay by a Syrian ISIS member explaining to readers “why I chose the State,” and why they should too. In short, the reason is that its leader dealt a severe blow to the Sykes-Picot division of the Middle East by expanding to Syria and that his Islamic State has the momentum to carry it to Jerusalem.

Even greater effort in promoting bay‘a for al-Baghdadi has come from beyond ISIS’s media organs in the form of lengthy treatises by big-name jihadi scholars like the Jordanian Abu Humam al-Athari. Joas Wagemakers has detailed al-Athari’s arguments, which center on al-Baghdadi’s peerless credentials as a scholar and warrior. Two other jihadi scholars worth noting here are the Tunisian Abu Ja‘far al-Hattab, a member of the Shari‘a Council of Ansar al-Shari‘a in Tunisia, and the more anonymous Abu al-Hasan al-Azdi, who appears connected to the Shumukh forum.

In his treatise, al-Hattab discusses at length the institution of bay‘a in Islamic law as a prelude to declaring invalid any bay‘a directed to JN leader al-Jawlani. The thrust of the argument is that al-Baghdadi had received bay‘a first and so al-Jawlani was outside his prerogative in receiving a competing bay’a. Moreover, because al-Jawlani had originally pledged allegiance to al-Baghdadi as a member of ISI, his retraction of that pledge constituted a betrayal and a “grave sin.” The only legitimate bay‘a can be to al-Baghdadi.

In “Obligations for Joining the Islamic State of Iraq and Sham: Objections and Responses,” al-Azdi also stresses the gravity of al-Jawlani’s withdrawal of bay’a from al-Baghdadi. He summarizes his support for al-Baghdadi in a number of points: his eminent qualifications as emir, the legal inadmissibility of giving additional bay‘as, and the Islamic State’s evident superior strength compared with mujahid groups. Finally, al-Azdi argues, even if al-Baghdadi erred in declaring the expansion of the Islamic State to Syria, that State had become a reality that must be accepted in light of the harm that multiple bay‘as in Syria would do to jihadi unity.

Al-Baghdadi triumphant

To be sure, there are jihadi ideologues who have supported JN or taken a more neutral stance on the ISIS-AQC-JN debacle. Journalist Hussein Jamo has identified some of them. The momentum, however, both material and intellectual, appears to favor the Islamic State, al-Baghdadi, and his contempt for Zawahiri’s effort to restrain him.

The sudden ascendancy of al-Baghdadi marks a signal achievement for the defiantly reborn Islamic State. Contrary to popular perceptions, this achievement is in no way a triumph for AQC but rather comes at its expense. Al-Baghdadi, the rising standard-bearer of the jihadi ideology traditionally undergirding al-Qaeda, appears for the moment the triumphant leader of something quite distinct from an “al-Qaeda group.”

Toward an Islamic Spring: Abu Muhammad al-Maqdisi’s Prison Production

Cole Bunzel June 11, 2013

Even from behind bars, the influential jihadi scholar Abu Muhammad al-Maqdisi continues to command a following. Last week the Ansar al-Mujahidin forum launched a media campaign demanding freedom for the Palestinian-born shaykh, who was imprisoned in Jordan in September 2010 and is serving a five-year sentence. Tellingly, the campaign to free al-Maqdisi (observable on Twitter at #أطلقوا_العلامة_المقدسي) drew far more attention on the jihadi forum than Ayman al-Zawahiri’s most recent statement marking the anniversary of the Nakba. No one, it would seem, possesses jihadi cachet online like the imprisoned Palestinian. (For more on his influence and ideology, check out Joas Wagemakers’ new book.)

“The Ibn Taymiyya of Our Age”

This contrast says much about the nature of the Jihadi-Salafi community, where it is often independent writers and thinkers—more than the al-Qaeda leadership itself—who chart the ideological course of the movement. Al-Zawahiri himself has acknowledged his debt to al-Maqdisi, describing him as a “teeming ocean of knowledge and scholarship…and deep-rooted steadfastness in the face of the idolatrous rulers of the age.”

Even more flattering is a recent comparison with Ibn Taymiyya (d. 1328), the persecuted Hanbali scholar from Damascus whose writings, controversial in their day, now form the scholarly core of Salafi Islam. As one of his colleagues recently put it, al-Maqdisi has become “the Ibn Taymiyya of our age”: suffering abuse and ridicule and repeated terms of imprisonment, and standing accused of “extremism and deviancy” in religion. The passage of time, it is believed, will vindicate him.

The United States and (most) Arab governments hold a different view: that he is a terrorist agitator. His incarceration is counted a blessing. Last week the State Department issued a report praising Jordan as “a steadfast partner in counterterrorism” and summarizing (with a hint of approval) the charges brought against the Palestinian ideologue: “plotting unsanctioned acts that would subject the [Jordanian] kingdom to hostile acts, undermining Jordan’s relations with another country, and recruiting persons inside the kingdom to join armed terrorist groups and organizations.” Al-Maqdisi holds that his imprisonment is simply a function of his beliefs and writings.

Prison Life

The last three years have not been kind to Abu Muhammad al-Maqdisi. As Joas Wagemakers has noted, prison terms have previously been some of his most productive periods in terms of writing. Yet since this latest arrest almost no new writings of his have surfaced online. Meanwhile, he has suffered significant personal hardship: losing his wife and being denied permission to attend her funeral; enduring a hunger strike and being refused medical care; and undergoing 60 days of solitary confinement (beginning in March) for angrily destroying a telephone in the prison visitors’ area. In a more heroic account circulated on jihadi media, this punishment was meted out after a physical fight that al-Maqdisi instigated with six prison guards.

Jail time, al-Maqdisi has previously written, can be an opportunity or a danger for jihadis. In his words: “Prison is a trial—either fruitful, or destructive, or deranging.” Fruitful because it can offer one ample time to write; destructive because it can lead to “defections” from the jihadi methodology; and “deranging” because it can transform jihadis into radical takfiris (extremists in the excommunication of fellow Muslims). This may not be a fruitful prison term for al-Maqdisi. He does claim success, however, in indoctrinating fellow inmates in jihadi thinking. He has also managed to publish a small number of writings in recent months.

Toward an “Islamic Spring”

Since March, a trickle of essays, fatwas, and poems has appeared on al-Maqdisi’s website. These writings, dated between December 2012 and May of this year, offer advice and encouragement to the jihadi community as it grapples with the post-Arab Spring environment. The author, despite some criticisms, conveys an unbounded optimism. This is glimpsed in a poem describing a tree shooting up between the cement cracks of a prison courtyard, symbolizing for him “resolve, hope, and the power of the weak to triumph over the strong”:

Arise, o dawn light

for we desire brightness.

After darkness is not but

dawn light emergent.

Bloom, o spring of Islam,

fill the world with radiance…

Along these lines, al-Maqdisi’s writings outline a general strategy for transforming the Arab Spring into an “Islamic Spring.” In the following I draw on two essays in particular: “From Abu Muhammad al-Maqdisi to His Monotheist Brothers” and “Dear Advice to the Supporters of the Lofty Shari‘a.”

Jihadi Unity

The first theme taken up in these essays is that of jihadi unity. Al-Maqdisi says it is a shame to see jihadis engaging in infighting while their enemies (secularists and others misguided) combine forces to thwart the advance of Islam. Unified leadership and coordination of efforts are needed.

Particularly distressing to him is reported infighting among jihadi scholars, an issue to which he devotes several pages. This is almost certainly a veiled reference (al-Maqdisi typically writes in an oblique manner) to the Mauritanian Abu al-Mundhir al-Shinqiti and his series of vicious attacks against the Syrian Abu Basir al-Tartusi. To remind readers, this dispute between the two jihadi ideologues peaked last year after Abu Basir criticized the al-Qaeda franchise Jabhat al-Nusra in Syria and endorsed voting in elections in limited circumstances—among other things seemingly unbecoming of a jihadi. Al-Shinqiti condemned him in several book-length monographs as having deviated from the jihadi methodology and called on his followers to abandon him.

Al-Maqdisi, without addressing the details of the debate or the names of the parties to it, plainly rebukes al-Shinqiti for causing a “distraction” that has threatened unity in jihadi ranks. Frustrated by the one who “exhausted paper and wrote pages and long refutations on the internet” against “our brothers,” blowing out of proportion “minor issues,” al-Maqdisi cautions the unnamed individual (al-Shinqiti) against divisive provocation. Dialogue among jihadis ought always to be elevating, he says, quoting the Prophet’s statement that “whoever believes in God and the Last Day should say something good or remain silent.” This is quite a strong refutation of the Mauritanian, who serves on the Shari‘a Council of al-Maqdisi’s website. Al-Shinqiti, who offered the generous comparison of al-Maqdisi to Ibn Taymiyya, seems to have desisted from his campaign to stigmatize Abu Basir.

Adapting to a New Reality

The new political situation in the Arab world, following the Arab Spring, is a welcome opportunity in al-Maqdisi’s view, entailing a change of emphasis in jihadi strategy. In countries such as Egypt, Libya, and Tunisia the appropriate strategy for the moment is not violent jihad against the new governments but rather da‘wa (peaceful propagation of Islam). This is not to say, he makes clear, that the new governments are led by legitimate Muslim rulers. They are not, for these new rulers do not rule according to God’s law and so may be deemed apostates. Nonetheless, he advises against violent confrontation with the powers that be for practical reasons.

The rise of Islamist governments in the wake of the Arab Spring is generally analogous, al-Maqdisi says, to the rise of Hamas rule in Gaza in 2007. Concerning Hamas, he previously advised that while the Hamas and Fatah governments may be equally unbelieving, this did not mean that it was suddenly appropriate to excommunicate the entirety of the greater Hamas movement. One was also to recognize that it was better to have Hamas in power than Fatah as a practical consideration. The appropriate strategy was not to fight Hamas—except in cases of self-defense—but rather to engage in “jihad with the tongue,” or da‘wa.

Such also applies to the post-revolutionary Arab states, where al-Maqdisi says it would be “politically stupid to open up battle fronts at this stage” with the rulers. Clashing with the governments and people will only put further distance between jihadis and the masses. Rather “patience and gradualism” (al-sabr wa-l-tadarruj) are in order as jihadis take advantage of this opportunity “to reorganize their ranks and instruct their brethren…and engage the masses by bringing them da‘wa, spreading tawhid (God’s unicity), and educating them in their religion,” in addition to engaging in charitable activities to earn their goodwill. In a sentence, al-Maqdisi summarizes the logic of this strategy: “As long as the supporters of tawhid remain too weak to overthrow these regimes and seize the reins of power, then it is unwise for our brothers in Tunisia and Egypt and elsewhere to embroil themselves in fighting and clashing with these governments.”

Of course, al-Maqdisi is not the first jihadi to outline such a strategy. Al-Zawahiri, for example, does not call for revolution against Muhammad Mursi in Egypt. Al-Maqdisi’s strategy is rather the new jihadi orthodoxy represented by groups across the Arab world calling themselves Ansar al-Shari‘a (the Supporters of Shari‘a). Indeed, al-Maqdisi praises the proliferation of Ansar al-Shari‘a groups that have refrained from both violence and the temptation of participating in democracy. Wisely, he says, these groups have avoided using the unpopular and alienating al-Qaeda brand name.

Syria

In his commentary on the civil war in Syria, al-Maqdisi heaps praise on Syria’s al-Qaeda branch, Jabhat al-Nusra. The group in his view represents the maturity of jihadis and their ability to learn from previous missteps. He notes the group’s ingratiating approach to Syrian society—helping those in need, distributing food and clothes—and its wisdom in having a Syrian leadership. It would be a mistake, he says, for the mujahidin leadership of one country to come from another, even if in theory we refuse to recognize the Sykes-Picot boundaries that falsely distinguish between Islamic lands.

From these remarks one can assume that al-Maqdisi would have opposed the attempt by the Islamic State of Iraq’s Abu Bakr al-Baghdadi to assert authority over Jabhat al-Nusra last April. Al-Maqdisi says he is opposed to founding separate emirates in jihad theaters, particularly when they are controlled by foreign jihadis. This type of activity only alienates the population that jihadis are trying to win over. He writes that after the fall of the Asad regime the real battle with the world (the United States and Europe) and neighboring states will begin, and that is why it is necessary to earn popular support now.

Gradualism

As he has before, al-Maqdisi emphasizes that it is the “near enemy”—regional tyrants—who ought to be the focus of jihadis’ attention. Even Syrian jihadis, observing the watchword of “gradualism in jihad,” should avoid provoking or even speaking about “one of the greatest of our enemies”—Israel. At this stage jihadis must work within the parameters of the Sykes-Picot borders, which define the modern Arab states and Israel, even while the final stage envisions the erasure of such boundaries. Elsewhere, jihadis should know that this is not the time “to attack the world all at once, sending out threatening statements left and right.” They should avoid attracting negative attention with calls for “death to all the infidels” and provocative actions such as destroying shi‘i shrines. This is, for al-Maqdisi, more than ever before a campaign for hearts and minds.

Introducing the “Islamic State of Iraq and Greater Syria”

Cole Bunzel April 9, 2013

In an official statement issued yesterday, the al-Qaeda-affiliated Islamic State of Iraq (ISI) officially claimed Syria’s Jabhat al-Nusra (JN) as its own product and subsidiary. The audio message from ISI’s emir, Abu Bakr al-Husayni al-Qurashi al-Baghdadi, confirmed once and for all JN’s status as an al-Qaeda offshoot established by ISI—a link JN leaders have long played down or denied. It also significantly revised jihadi nomenclature for the region. The names of “the Islamic State of Iraq” and “Jabhat al-Nusra,” decreed al-Baghdadi, are hereby void; the two groups are now combined under the joint name of “the Islamic State of Iraq and Greater Syria” (al-dawla al-islamiyya fi al-‘iraq wa-l-sham; ISIGS). Thus will the “banner” of jihad achieve further unity.

A commitment to global jihad

JN, according to al-Baghdadi, was from the first an “extension” and “part” of ISI. Providing little in the way of details, he explains rather matter-of-factly how ISI early on sent—“deputized”—Abu Muhammad al-Jawlani, one of ISI’s “soldiers,” to Syria along with a number of foreign colleagues to establish JN and recruit local Syrians. Al-Baghdadi justifies not proclaiming the connection between ISI and JN until now out of fear that the media would engage in harmful “distortion.” It is unclear why he finds this particular moment so different.

What the announcement makes very clear is that the group once known as Jabhat al-Nusra ought to be seen as a jihadi-salafi organization distinct from its homespun salafi counterparts, such as the groups comprising the Syrian Islamic Front (SIF). While JN and the groups fighting under SIF have long campaigned together on various fronts in the Syrian civil war, and while they praise one another publicly, JN has always stood out for its secretive nature and lack of interest in adhering to the SIF command structure.

In his new report on “Syria’s Salafi Insurgents,” Aron Lund persuasively makes the case that JN is unique among Syria’s salafi warriors. Its leadership is “clearly part of the global salafi-jihadi trend” and sees “Syria as a front in [a] larger war against the West and Arab secularism.” This much is clear from how JN’s announcements and other literature are routinely posted to al-Qaeda-linked jihadi forums by the forums’ administrators. It has also been clear in the organizational distance between JN and the SIF, the latter of which has become a broad coalition of like-minded salafi fighting groups. JN, Lund confirms in communication with SIF leaders, was invited to help found SIF but wanted no part in it. Al-Baghdadi’s announcement yesterday makes clear why: JN’s objective is an Islamic state that includes Syria; the goal of the more nationalist-oriented SIF is an Islamic state within Syria.

An Islamic emirate foretold

The ISI’s announcement that its nominal authority now encompasses, by means of JN, the territory of modern Syria might strike some as surprising. Indeed JN has largely avoided violent excesses that alienated al-Qaeda in Iraq from the local population, as several commentators have pointed out. But JN was never truly meant to be, as its full name indicated, “the salvation front for the people of Syria, by the mujahidin of Syria.” The name was deceptive, as JN’s purpose was all along to enlarge the authority of ISI. While jihadi media did not state this purpose clearly, some jihadi writers, both on the fringes and in the mainstream, have consistently emphasized JN’s distinctiveness and priority among salafi fighters in Syria, sometimes even calling for an Islamic state.

In mid-March one jihadi author, an obscure Abu ‘Abd Allah Anis, explicitly called for founding an “Islamic emirate” in Syria in the jihadi magazine Majallat al-Balagh, a product of the media group Fursan al-Balagh. The author wrote (pg. 44): “We hope to witness [in Syria] in the near future an alliance of jihad powers and their establishment of a broad shura council leading to the announcement of an Islamic emirate.” He went on to talk about unifying all Islamic groups and battalions in this proposed alliance, which he saw as rightfully being led by JN. This vision of an Islamic emirate is certainly different from what al-Baghdadi announced yesterday, but it nonetheless captured the direction JN was headed.

Perhaps even more foretelling of the turn JN’s leadership would take was a fatwa issued back in February by the influential Mauritanian shaykh Abu al-Mundhir al-Shinqiti. Writing in his capacity as a member the Shari‘a Council of Minbar al-Tawhid wa-l-Jihad, the website of Abu Muhammad al-Maqdisi, al-Shinqiti strongly discouraged anyone interested in fighting jihad in Syria from forming or joining any group apart from JN. While he did not denounce or disparage other salafi groups fighting in Syria, he made it clear that he viewed their existence with skepticism. The mujahidin ought to “heed the command of God (who is exalted above all) to be one community, not separate communities; to fight under one banner, not different banners; to obey one commander, not multiple commanders; and to call themselves by one name, not by separate names.” It was therefore not appropriate to form or join a jihad group that did not pledge allegiance to JN’s leader.

The Islamic opposition at odds

It is as yet unclear what effect al-Baghdadi’s announcement of “the Islamic State of Iraq and Greater Syria” will have on the armed Islamic opposition. Whether other salafi groups choose to distance themselves from ISIGS and its global scheme or not, it seems certain that ISIGS will henceforward more clearly emphasize its mission to achieve an Islamic state that exceeds the bounds of the Syrian nation.

Importantly, this mission includes an emphatic rejection of democracy in any form. In his statement al-Baghdadi warned the people of Syria not to “exchange these years of oppression for the religion of democracy, which the people of Iraq have preceded you [in accepting],” along with others in Egypt, Tunisia, and Libya. From the emphasis he lays on it, it seems that al-Baghdadi views democracy as al-Qaeda’s greatest threat in the near future, in Syria as elsewhere. Evidently he worries that salafi groups of more nationalist bent currently fighting the regime, like the SIF, could one day disarm and form political parties along the lines of Egypt’s salafi Nur Party. The difference that al-Baghdadi implicitly posits is one between salafis who adhere to the jihadi-salafi global mission of al-Qaeda (a minority) and those disposed to accept national affiliation—and possibly even to participate in a particular nation’s democracy.

It is noteworthy in this regard that the SIF leadership seems to hold a different outlook on democracy from that of JN (now ISIGS). As Lund points out, while SIF leaders have criticized the potential institutionalization of Western-style democracy in Syria, some of their statements exhibit tolerance for democratic practices such as voting and forming councils of elected officials. One informal Syrian adviser to the SIF, the prominent jihadi ideologue Abu Basir al-Tartusi, has intimated he would support the holding of elections in a post-Asad Syria. Al-Qaeda, on the other hand, along with al-Qaeda leaning ideologues like al-Shinqiti, condemns the very practices of democracy, including voting, as shirk, or polytheism. Whether or not al-Baghdadi’s announcement heralds a newfound rift in the Islamic opposition’s daily business of waging jihad, it certainly confirms the presence of an ideological rift between Syria’s salafis.

Update (10 April 2013): In the above I suggested that JN’s leadership played a role in the decision to announce the new Islamic State of Iraq and Greater Syria. Apparently this was not the case. In an audio message released today JN leader Abu Muhammad al-Jawlani claimed not to have had prior knowledge of the decision to scrap the JN and ISI labels in favor of the ISIGS; in fact he only learned of the decision from the media. While clearly unhappy at the way that this news reached him, al-Jawlani nevertheless agreed to “comply with al-Baghdadi’s request.” He then affirmed (and reaffirmed) his allegiance, and that of JN’s “children and their general leadership,” to al-Qaeda leader Ayman al-Zawahiri.

Yet it appears that al-Jawlani was not willing to comply fully with al-Baghdadi’s request, objecting to the instruction to dispense with the name Jabhat al-Nusra. He stated: “the banner of the Jabha (Front) will remain as it is with no changes.”

Apparently JN’s leader is concerned that too open an association with al-Qaeda could have a negative impact on JN’s reputation and perhaps alienate opposition allies. Al-Jawlani’s chosen solution seems to be to maintain the JN franchise name that has earned so much respect on the ground (encapsulated by the popular phrase “we are all Jabhat al-Nusra”) while professing allegiance to al-Qaeda and acceding (at least nominally) to the ISIGS. The message makes it unclear exactly what JN’s and the ISIGS’s next moves will be or what the operational linkages between the two (overlapping) groups really are.

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