ji·had·ica

Abbottabad Insights: How al-Qa‘ida in Iraq Was Formed (Part 1)

Kévin Jackson April 7, 2022

*Editor’s note: The “Abbottabad Insights” series aims at analyzing the files recovered from Usama bin Ladin’s compound in 2011 which have remained largely understudied to date, aside from the first batches released between May 2012 and January 2017. The first two articles of this series will deal with the inside story of the founding of al-Qa‘ida in Iraq, providing unique insights into the negotiation process between al-Qa‘ida Central and Abu Mus‘ab al-Zarqawi in 2004. A third piece will tackle the relationship between Bin Ladin’s group and al-Zarqawi’s during the last months of the Jordanian’s career. Other articles covering a wide range of issues, from al-Qa‘ida’s external operations to its ties with other militant groups, will follow.

On October 17, 2004, al-Tawhid wa-l-Jihad, the precursor organization to the Islamic State, issued a statement announcing with much fanfare that its leader Abu Mus‘ab al-Zarqawi had pledged “allegiance” (bay‘a) on behalf of his group “to the mujahid Shaykh Usama bin Ladin, to listen and obey in times of difficulty and prosperity”. The communiqué specified that for eight months there had been “communications between Shaykh Abu Mus‘ab […] and the brothers in al-Qa‘ida and views were exchanged [between the two parties]”. The result was the creation of “al-Qa‘ida in the Lands of the Two Rivers”, better known as al-Qa‘ida in Iraq.

More than seventeen years later, much of the story behind these eight months of talks remains unknown. To date, the most widely known primary source on the topic has been a seventeen-page letter from al-Zarqawi to Usama bin Ladin and his deputy Ayman al-Zawahiri. Intercepted by the U.S. in January 2004, the text is a blueprint for insurgency in which the Jordanian outlines his vision for jihad in Iraq and proposes to join al-Qa‘ida if its leaders agree to his strategy. While important for understanding the beginning of the process, this letter is just one piece of a much larger correspondence in which a merger was discussed both between al-Qa‘ida Central and its counterpart in Iraq and among the al-Qa‘ida senior leadership. The question remains as to how the two groups eventually agreed to join forces.

Over the past two years, I have been digging into the materials recovered from Bin Ladin’s compound in Abbottabad and came across a number of documents which add significant new pieces to the puzzle. One document proved particularly illuminating. Written by a certain “Wakil Khan”, it is a five-page Arabic letter dated October 18, 2004 in which the author essentially updates Bin Ladin on al-Qa‘ida’s latest developments worldwide to keep his leader in the picture and seek his guidance on key issues. While a good portion of the document deals with the group’s various fortunes in Afghanistan, Pakistan and Iran, the most pressing matter to Khan was clearly the Iraqi battlefield, which he described as “ablaze”.

This post focuses on the Iraqi angle of the letter. As will be seen, the letter provides the most detailed first-hand account of the negotiations between al-Qa‘ida Central and al-Zarqawi’s group leading to their union. It also presents new information on some of the lesser known players who were active in these talks between al-Qa‘ida in Pakistan and al-Zarqawi’s group in Iraq. In addition to the letter by Wakil Khan, the post draws on some additional Abbottabad letters cited here for the first time, including ones by Bin Ladin and al-Zarqawi, further helping to chronicle this milestone in the history of the global jihadi movement.

Wakil and ‘Abdallah Khan

If the name Wakil Khan sounds unfamiliar, it is because it is just one of the multiple aliases of Abu al-Faraj al-Libi. This Tripoli-born al-Qa‘ida veteran joined the organization after he was trained at its al-Faruq camp in Khost in early 1990. A member of al-Qa‘ida’s military committee, al-Libi emerged as a major figure in the group’s training efforts in Afghanistan during the 1990s, serving as an instructor for future cadres and operatives, from Fadil Harun to some of the 9/11 hijackers, and running the group’s training camps and guesthouses.

After the fall of the Taliban regime in late 2001, al-Libi resettled in Pakistan along with another central player in the Khurasan-Iraq nexus, namely ‘Abd al-Hadi al-Iraqi, whom al-Libi refers to as “‘Abdallah Khan” in his letter. A former Iraqi army officer, al-Iraqi fought in the ranks of Gulbuddin Hekmatyar during the Afghan civil war in the early 1990s before participating in the training of Tajik volunteers in Khost, alongside al-Libi and others. After Bin Ladin’s return to Afghanistan in 1996, he joined up with the Saudi and became al-Qa‘ida’s frontline commander in Afghanistan and a member of its Majlis al-Shura (Consultative Council).

In Pakistan, according to another Abbottabad document written on November 19, 2002, al-Libi initially acted as al-Iraqi’s deputy. By the time he composed his letter to Bin Ladin, however, the Libyan had been promoted, according to the U.S., to the position of al-Qa‘ida Central’s “general manager subordinate only to Usama Bin Ladin and Ayman al-Zawahiri”. Meanwhile, al-Iraqi continued to play a leading role in the organization’s military efforts in Afghanistan.

Besides their portfolios in Khurasan, the two also managed al-Qa‘ida’s “Iraq file” and were instrumental in cementing ties with al-Zarqawi’s group in Iraq. For example, it was al-Iraqi who dispatched Hassan Ghul—a prominent Pakistani facilitator formerly affiliated with the Khaldan camp in Khost—as al-Qa‘ida’s emissary to al-Zarqawi. Ghul served in this role until his capture in Iraqi Kurdistan on January 23, 2004; with him was found the seventeen-page letter from al-Zarqawi to Bin Ladin and al-Zawahiri. Around this time, al-Iraqi considered traveling to Iraq himself but al-Zarqawi rejected the idea.

Al-Iraqi’s involvement in al-Qa‘ida’s Iraq dossier would eventually lead to his capture. In June 2006, Bin Ladin instructed him to go to Iraq but al-Iraqi was arrested in Gaziantep, Turkey, on October 16, 2006, in an episode well-documented by Brian Fishman. 

One of the things that the Abbottabad files reveal is that his 2006 failed attempt was not the first time al-Iraqi was supposed to travel to Iraq. A letter from Bin Ladin to al-Libi  indicates that as early as June-August 2004, al-Iraqi was preparing his departure for Iraq from Pakistan’s Tribal Areas. “We are eager for him to depart as quickly and safely as possible”, says the leader of al-Qa‘ida, who also advises that once in Iraq al-Iraqi should primarily focus on bolstering jihad against the U.S.-led coalition while “[preventing] the opening of other secondary fronts, such as [against] the Shi’ites”.

If Bin Ladin was enthusiastic about al-Iraqi heading to Iraq, al-Libi’s letter to Bin Ladin (the one he signs as “Wakil Khan”) shows that this sentiment was far from being shared by everyone inside al-Qa‘ida. According to al-Libi, the plan sparked opposition from “many of the brothers” within the group’s senior cadre, including the two Egyptian commanders Khalid al-Habib and Abu al-Hasan al-Misri. At the time, al-Habib headed al-Qa‘ida’s military operations in Afghanistan—a portfolio he had recently inherited from al-Iraqi—while al-Misri was in charge of the Zabul and Kandahar areas. The brothers, according to al-Libi, worried that al-Iraqi’s arrival might cause troubles in Iraq, citing his problematic “way of dealing” with others. Al-Libi himself refers to the difficulty that al-Iraqi has with taking orders (“he is not easily led”), and later in the letter he mentions “problems” with al-Iraqi’s leadership in Afghanistan, noting that these “problems (…) have significantly decreased” since al-Habib took over for him. 

If al-Iraqi went to Iraq, it was not clear to al-Libi what status he would enjoy once there. Would he serve as al-Zarqawi’s amir? Would he be al-Zarqawi’s “subordinate” (tabi’)? Or would he work independently? Considering all three options to be bad, the Libyan and his inner circle suggested to Bin Ladin that he dispatch al-Iraqi as an “adviser” (mustashar) to al-Zarqawi. Given the sensitivity of the issue, al-Libi urged Bin Ladin to personally weigh in and “to define the mission and role of [al-Iraqi] and to set forth regulations for him and a clear plan for his departure”, especially since contacting al-Iraqi would be more difficult once he is on his way out of Pakistan.

News from Iraq

Al-Libi’s concerns about al-Iraqi’s upcoming journey were not the only reason he wrote his missive. The Libyan also needed to brief Bin Ladin on his meeting with Abu Ja‘far al-Iraqi, a senior facilitator who, like Hassan Ghul, used to be affiliated with the Khaldan camp and worked closely with its leading figures Abu Zubaydah and Ibn al-Shaykh al-Libi. At the time of his meeting with al-Libi, Abu Ja‘far was acting as al-Zarqawi’s representative to al-Qa‘ida in Khurasan. Following the central organization’s request “to learn about what is happening [in Iraq], and thereby to be able to arrange the work of the brother ‘Abdallah [‘Abd al-Hadi al-Iraqi]”, Abu Ja‘far went and saw al-Libi to discuss the “reality of the situation there.”.

Speaking to al-Libi on al-Zarqawi’s behalf, Abu Ja‘far portrayed al-Tawhid wa-l-Jihad as the undisputed leading militant group in the field, claiming that “90% of the jihadi operations that are carried out there are arranged by brother [Abu] Mus‘ab” and his allies. “All the major operations and most of the small operations” are attributable to al-Zarqawi, he noted, including the attack on the United Nations headquarters in Baghdad on August 19, 2003, the double suicide bombings against a Polish military camp in al-Hillah on February 18, 2004, and the suicide boat attacks against the Basra oil terminal on April 24, 2004. He added that “most of the mujahid groups there have joined Abu Mus‘ab”, that these newcomers were bound by “a legal oath to wage jihad”, and that the number of these groups was increasing. “During the meeting I counted with [Abu Ja‘far] the number of members of the groups, which reached thousands, not including the supporters from other countries, and these figures are not exhaustive”, wrote al-Libi.

The Iraqi theater was also promising owing to the ease of access for volunteers from neighboring Arab countries. “The roads are open from Syria, Saudi Arabia, Kuwait and Jordan”, Abu Ja‘far explained, and large numbers of foreign volunteers were pouring in, so many “that the brothers were beginning to stop their influx” and send some back to their home countries.

The leading status of al-Zarqawi’s group was illustrated by the territorial control that it enjoyed in Iraq’s Sunni areas. Abu Ja‘far told al-Libi that they had “complete control” over Fallujah, Samarra, Baqubah and large parts of Ramadi. In Fallujah, where al-Tawhid wa-l-Jihad had established its headquarters, the jihadis enjoyed such power that they were the ones patrolling the city at night, allowing Iraqi police officers and soldiers to patrol during the day though these were accompanied by “the mujahidin”.

There was also “no shortage of weapons and ammunition”, as “more than 80% of the Iraqi army’s weapons and ammunition had fallen into the hands of the brothers”, according to Abu Ja‘far. He further claimed that they were in heated competition with the U.S. to buy the explosives and weapons being sold in the markets. As for financing, Abu Ja‘far indicated that the group was able to raise funds internally from the “war booty” acquired during operations and that it still hadn’t used its hostages to obtain ransom payments despite the amount offered by its enemies, including during the detention of the U.S. national Nicholas Berg who was beheaded by al-Zarqawi in the spring of 2004.

The broader insurgency in Iraq was also a topic of discussion between al-Libi and Abu Ja‘far. Among those discussed was Ansar al-Sunna, a Kurdish-dominated jihadi group cooperating with al-Zarqawi’s group and linked to al-Qa‘ida Central. According to al-Libi, “their work appears to be very limited” and “they are unwilling to operate in their areas (Kurdistan)”. This had led many of their members to defect to al-Zarqawi.

The discussion also revolved around non-jihadi elements of the Iraqi insurgency. Regarding the Islamic Army, a Sunni Islamist armed faction, al-Libi was told that it was made up of “unidentified Iraqi brothers” who were not veterans of known jihadi fronts, but that they were “good brothers” and there was “good cooperation” between them and al-Zarqawi’s group. As for the Islamic Party, another Sunni Iraqi armed group, al-Libi was not enthusiastic, saying that “their position is known to you” and adding that some of their members had begun to carry out small operations. 

External Operations

In light of these promising reports from al-Zarqawi’s group, al-Libi was keen on capitalizing on the Iraqi jihad to further al-Qa‘ida’s global ambitions. In the letter he envisages, together with the colleagues he has consulted, relocating the Pakistan-based external operations wing to Iraq, suggesting that “one of the brothers with experience in [the field of] special activity” (i.e. terrorist attacks) redeploy there. Two Egyptian veterans of the first Afghan jihad are mentioned as the top candidates for the job: Hamza al-Al-Rabi‘a and Abu ‘Abd al-Rahman al-Muhajir. A former bodyguard of al-Zawahiri’s, al-Al-Rabi‘a began his career in the Egyptian al-Jihad Group, whose security committee he headed, before joining al-Qa‘ida and running its external operations branch. As for al-Muhajir, he was al-Qa‘ida’s top bombmaker for its attacks in Khurasan and overseas, including the 1998 East Africa bombings, which earned him the nickname “the martyrdom operations engineer”.

To justify this risky shift, al-Libi underlines the difficulties faced by al-Qa‘ida in Pakistan as a result of the growing security pressure on its members in the country. Over the past months, a series of raids against al-Qa‘ida’s infrastructure in Karachi, Lahore and Quetta had battered the network Al-Rabi‘a and al-Libi relied on to facilitate and direct international attacks. Among the losses was Naeem Noor Khan (“Talha”), a Pakistani computer engineer involved in al-Qa‘ida’s plotting in the U.K. As a result of this crackdown, “most of the members of [Al-Rabi‘a’s] group were caught”, laments al-Libi.

In the process, the organization also lost “some important documents”, al-Libi says, referring in particular to the raid against al-Qa‘ida’s “documents office” (maktab al-watha’iq) in Punjab’s city of Gujarat on July 24, 2004. The raid had led to the arrest of Ahmad Khalfan Ghailani (“Haytham”), a senior member of the office from Tanzania involved in the 1998 East Africa Embassy bombings, and Abu Tariq al-Pakistani, an al-Qa‘ida trainer. While al-Al-Rabi‘a himself narrowly evaded arrest during the Gujarat raid, “the work of our brother Al-Rabi‘a was severely affected” and “his work has practically halted”, assesses al-Libi.  

By contrast, the Iraqi front presented a new opportunity for al-Qa‘ida to revitalize its transnational attacks. In the eyes of al-Libi and his aides, moving there would enable the external operations department to tap into a massive influx of foreign fighters from diverse backgrounds, train new recruits who could then be deployed in future missions, and more generally develop capacity and experience. Iraq also had the advantage of being easily accessible, unlike Pakistan, where “simply renting a home or bringing in a brother from abroad” could cost as much as carrying out an entire operation. “Unless matters speed up or you agree to relocate the activity to Iraq”, al-Libi says to Bin Ladin, then al-Qa‘ida’s capacity to plan attacks overseas will remain limited.  

Targeting the Near Enemy

During their meeting, al-Libi and Abu Ja‘far also addressed the contentious issue of targeting priorities, i.e., whether to attack the far enemy (the U.S. and the West) or the near enemy (apostate governments and their allies). Al-Libi relates that Abu Ja‘far asked him about “some of the issues pertaining to fighting the apostates”, noting that al-Tawhid wa-l-Jihad had been making preparations for neighbouring countries, including Jordan, Syria and Lebanon. Besides transporting and storing weapons, these preparations included training large numbers of recruits and sending them back to their countries “in anticipation of the collapses and changes that may occur in the region when the Americans leave”.

Al-Libi answered that it was his understanding that while Bin Ladin “did not oppose fighting the apostates” he viewed it as “an advanced stage” of jihad, believing that “the current stage is the stage of fighting the greater unbelief (the Americans) and that this is the key to our struggle”. Nonetheless, al-Libi had positive feedback for Abu Ja‘far, maintaining that he agreed with al-Zarqawi’s strategy. “What al-Zarqawi is doing”, al-Libi told Abu Ja‘far, namely “striking the Americans in Iraq and all the apostates who help them”, and using “the Iraqi theater to make preparations for neighboring countries in terms of training and arrangements”, is “absolutely correct”.

While al-Zarqawi at least consulted with al-Qa‘ida regarding his plans for the broader region, he appeared more uncompromising when it came to his stance on Iraq’s Shi’a, whom his group had been attacking in hopes of igniting a sectarian civil war. In his letter, al-Libi recounts that he asked Abu Ja‘far specifically about the operations against the Shi‘a, notably in Karbala and Najaf, and that the Iraqi did not shy away from claiming responsibility for “almost all of them”. The justification for this campaign of violence, according to Abu Ja‘far, was the Shi‘a machinations in the post-war political void. In Abu Ja‘far’s words, the Shi‘a had established the Badr Corps which went to Baghdad and took control of Sunni mosques. They had also arrested Sunni religious figures and attacked Sunni men and women. The Sunnis lived in a “state of fear” of the Shi‘a, al-Libi was told, and this was not to mention that they were “the nucleus of the police and army” formed by the “nations of unbelief”. Because of all this, the Sunnis deemed it necessary to “restrain” the Shi‘a, and the situation has since “significantly changed and the Shi‘a have begun to reckon with the mujahidin”.

After his discussion with Abu Ja‘far, al-Libi sent the minutes of the meeting to al-Zawahiri. While the Egyptian responded similarly to al-Libi as regards “the apostates” (meaning neighboring countries), he told the Libyan that he was opposed to “opening a front” against the Shi’a in Iraq—a stance similar to Bin Ladin’s. Given the sensitivity of the issue, however, al-Libi explains to Bin Laden that he refrained from sharing this response of al-Zawahiri’s with al-Zarqawi’s team. This decision was made in consultation with, among others, Hamzah al-Al-Rabi‘a and ‘Abd al-Rahman al-Maghribi, al-Zawahiri’s son-in-law and head of al-Qa‘ida’s al-Sahab Media Foundation. Al-Libi’s view was that it was best to keep al-Zawahiri’s opinion from al-Zarqawi for the time being, given that Zawahiri’s “decision” on the Shi‘a would “clash with the reality there as far as the brothers are concerned”. The Libyan likely reasoned that al-Zawahiri’s instructions would put them between a rock and a hard place, and that in any event it was not necessary to relay them at this point since, as he believed, once the bay‘a process was finalized then such an order would be binding on al-Zarqawi’s group. Since al-Zawahiri’s views were based on al-Libi’s briefing, the Libyan decided to ask al-Zarqawi for a “detailed report” on this issue which would then be sent to Bin Ladin or al-Zawahiri so that they could make a more informed decision which would not “put the brothers in an uncomfortable position with the first order coming from our side”. 

In a subsequent Abbottabad document, almost certainly a letter from al-Zarqawi to al-Libi, the anonymous author explains how important it was for him that al-Qa‘ida understand and support his action in Iraq. “Our strategy here differs from any other location”, he writes, adding that “for this reason, we sent [Abu] Ja‘far to you all to express this”. Part of Abu Ja’far’s mission was thus to dispel any concerns that al-Qa‘ida might have regarding al-Tawhid wa-l-Jihad, most importantly regarding the Shi‘a issue, such that “everything would be clear” and there would be no impediment to a merger. Cognisant of al-Qa‘ida’s lingering misgivings about his takfiri-leaning methodology, al-Zarqawi was worried that if there were “some opinions that oppose the nature of our work here, then undoubtedly this would lead to disturbance and conflict that we are in no need of during this trying time”. The fact that al-Zawahiri did have concerns with his strategy was deliberately withheld from al-Zarqawi by al-Libi.

Joining al-Qa‘ida

When he dispatched his representative Abu Ja’far to meet with al-Libi, al-Zarqawi entrusted Abu Ja‘far not only with conveying the “reality of the situation” in Iraq to al-Qa‘ida Central but also, more importantly, with offering his allegiance (bay‘a) to Bin Ladin on his behalf. Abu Ja’far informed al-Libi that al-Zarqawi was waiting for Bin Ladin’s approval before announcing the good news. In his letter, al-Libi provides Bin Ladin with a detailed picture of how the merger process was finalized, attaching the latest correspondence— written in code words—between himself and al-Zarqawi’s group that paved the way for the latter’s bay’a declaration on October 17, 2004. 

As recounted to Bin Ladin, al-Libi told Abu Ja‘far that as far as he was concerned, “the subject of the bay‘a, God willing, has been completed”, and the only issue requiring consultation with al-Qa‘ida’s senior leadership related to the framing of the announcement. After the meeting, al-Libi discussed the matter with al-Zawahiri, who gave his blessing to the union but added a caveat: the announcement should not be made in al-Zarqawi’s name alone but rather on behalf of  “the collectivity of the mujahidin in Iraq”. Al-Libi and his entourage, including Hamza al-Al-Rabi‘a and ‘Abd al-Rahman al-Maghribi, disapproved of al-Zawahiri’s idea. In his letter, the Libyan explains to Bin Ladin that given that al-Zarqawi could not claim authority over those outside his own group, any statement on behalf of “the mujahidin in Iraq”, as if representing the entire insurgency, could create a backlash and weaken the initiative. These concerns may have been driven by what al-Libi knew of al-Zarqawi’s limited reach within the local militant environment. An “Iraqi leadership” was nowhere to be found in the Jordanian’s group, and veteran Iraqi jihadis had turned their back on the fight.

After these consultations with al-Zawahiri and other close companions, al-Libi sent a message to al-Zarqawi’s group to inform them about the al-Qa‘ida leadership’s final deliberations. “The companion of the father [al-Zawahiri] tells Ahmad [al-Zarqawi] to put his trust in Allah and announce what has taken place. And he suggests that the announcement be made in the name of your group [al-Tawhid wa-l-Jihad].” In addition to giving al-Zarqawi the go-ahead, al-Libi informed him that al-Qa‘ida needed “a more detailed report concerning your conditions in order to put our brothers here in the picture and enable them to consult with you on some of the issues”, alluding to the divergences between al-Qa‘ida and al-Zarqawi on the Shi’a in Iraq.

Al-Zarqawi replied to al-Libi in a six-line message in which he said: “We are gladdened by your response and pleased by your message, and God willing we will announce publicly in the next 48 hours that we are children of the father [Bin Ladin] and a branch of the root [al-Qa‘ida] as you suggested, provided that the new name becomes ‘Kata’ib al-Tawhid’ instead of ‘Jama’at al-Tawhid’”. Al-Libi recounts to Bin Ladin that after receiving this message “we were awaiting the announcement” when he received another message from al-Zarqawi—which is not attached—saying that his group wanted “full incorporation” such that it would retitle itself and “claim operations in the name of al-Qa‘ida and under such-and-such a battalion or battalions”. Al-Libi replied that this was “exactly what we sought” and that al-Zarqawi’s group should claim operations in “the well-known company name [al-Qa‘ida] and under the name of a battalion or battalions belonging to our well-known company name”, insisting that the merger be proclaimed “in the name of your company, not just its director”.

In his last (oral) message sent to al-Libi before the merger, al-Zarqawi asked the Libyan to push for an official release from al-Qa‘ida in which the organization would bless the initiative and advise other militants in Iraq and the Levant to join and support it. The Jordanian wanted this statement to be delivered by Bin Ladin personally.

In his letter, al-Libi suggests that Bin Ladin do something along the lines of what al-Zarqawi requested. Given the hardships facing the brothers in Fallujah, he explains, Bin Ladin should make a statement that would “encourage the youth there” and urge Muslims in Iraq and the Levant to join al-Qa‘ida’s new franchise. According to al-Libi, this would also be an opportunity for Bin Ladin to officially sign off on the joining of al-Zarqawi’s group with al-Qa‘ida. Given the weight his words carry, Bin Ladin’s “blessing” would “strengthen [al-Zarqawi’s] position”.

Bin Ladin Out of the Loop?

Judging from the Abbottabad files, it appears that the leader of al-Qa‘ida was virtually left out of the talks between his organization and al-Zarqawi’s group.

First, it is worth highlighting that al-Libi composed the letter to bring Bin Ladin up to date about the negotiation process after the merger had taken place. The announcement by al-Zarqawi’s group had been made on October 17, 2004, the day before al-Libi was writing. The timeline of events discussed is also telling. While al-Libi does not date his meeting with Abu Ja‘far, he tells Bin Ladin that the number of al-Tawhid wa-l-Jihad’s members provided by the Iraqi was from “four months ago”, i.e. June, and he notifies his leader about the death or capture of operatives that occured between May and July. This is probably the same “mid-2004 meeting” mentioned by Abu Ja‘far during his detention—he was arrested in Iraq in 2005—when he related that al-Libi had “requested al-Zarqawi [to] provide Chinese anti-aircraft missiles for al-Qa‘ida’s use against helicopters and other military aircraft in Afghanistan”. All of this suggests that the Libyan had not written to Bin Ladin in months.

That there had been a lengthy breakdown in communication between the two is further confirmed by al-Libi in his letter when he relates that, after his final correspondence with al-Zarqawi right before the merger, he received a message that ‘Abd al-Khaliq—the “go-between with Bin Ladin since mid-2003” according to al-Libi in his interrogation—was looking for him (i.e., al-Libi). “I was very happy and praised Allah for providing this opportunity to apprise you of this issue with you”, he writes, suggesting that he had not been able to do so previously. 

The significance of this breakdown lies in the nature of al-Libi’s duties. Given that the Libyan was the gatekeeper connecting Bin Ladin to the rest of the organization, any communication disruption between the two meant that the leader of al-Qa‘ida had very few options left to be kept informed or to send instructions in a timely manner. At this time, contacting Bin Ladin was not easy, even for someone as senior as al-Libi. The latter acknowledges as much in his letter, noting in response to al-Zarqawi’s request that Bin Ladin personally sanction the merger, “Of course, the brothers there [in Iraq] are not aware of how long our correspondence with you takes”.

With the amir of al-Qa‘ida being unable to oversee the merger process, it seems that the task befell his deputy. Indeed, it was al-Zawahiri, not Bin Ladin, whom al-Libi first updated and consulted with on the negotiations after his meeting with Abu Ja’far. It was also al-Zawahiri who greenlit the union and provided the final directives to the Jordanian’s group before the announcement. In al-Zarqawi’s letter mentioned above, he tellingly refers to the the issue of “the elder brother’s [Bin Ladin’s] delay in knowing about what happened between us”, adding that it is no worry “so long as the doctor [al-Zawahiri] is in the picture”. Delegating authority to the Egyptian presumably allowed al-Qa‘ida to speed up the decision-making process, as al-Zawahiri and al-Libi were both reported to be based in Bajaur, in Pakistan’s tribal areas, while Bin Ladin was hiding in Haripur.

There were other communications shortcomings plaguing al-Qa‘ida Central as well, as is shown in the opening of al-Libi’s first attachment where he apologizes to al-Zarqawi’s group for “the delay in responding due to circumstances that recently affected us here”. This difficulty was most likely related to al-Libi’s own predicament at the time: by 2004, he had become one of Pakistan’s most wanted fugitives, having escaped several raids on his hideouts in Abbottabad where he had been living since mid-2003. This had prompted him to go underground and relocate to Bajaur in mid-2004. 

Conclusion

Taken together, the Abbottabad files studied in this article offer a rich and seminal layer to the history of the al-Qa‘ida-al-Tawhid wa-l-Jihad relationship. Until now, only some of the early stages of the negotiations between the two had been examined. As was known before, the al-Qa‘ida commander ‘Abd al-Hadi al-Iraqi, from his base in Shkai, South Waziristan, was communicating with al-Zarqawi’s group throughout 2003, discussing personnel and technology transfer between Pakistan and Iraq. But contacts were cut off when al-Iraqi’s envoy Hassan Ghul, carrying al-Zarqawi’s proposal to al-Qa‘ida’s leadership, was arrested in January 2004 on his way back to Waziristan.

Thanks to the Abbottabad files, we now have a better view of what happened next and a fuller understanding of the players involved and the negotiation-related command-and-control dynamics inside al-Qa‘ida. As we saw, Bin Ladin remained largely absent during the process and likely heard of its successful outcome in the media. To be sure, the Saudi appeared very much eager to get closer to al-Zarqawi. In his June-August 2004 letter, he told al-Libi, in a likely reference to al-Zarqawi: “We emphasize the necessity of working with al-Tanbul [the short] and providing him with everything he needs”. But it was al-Zawahiri who actually oversaw the negotiation and was entrusted with executive decision making, a prominent role he would keep playing in relation to Iraq, the Arabian Peninsula, North Africa and Somalia.  

The Abbottabad files also reveal that, beyond Bin Ladin and al-Zawahiri, al-Qa‘ida’s “general manager” Abu al-Faraj al-Libi was the one micromanaging the negotiation. Unlike the other players involved, al-Libi had direct access to al-Zarqawi’s group, meeting with the Jordanian’s emissary and sending messages to Iraq. Bin Ladin and al-Zawahiri thus relied on him to be  updated and to convey their directives to al-Zarqawi. We also learn from the Abbottabad files that al-Libi involved a small cadre of senior aides in these talks. While these names—Hamza al-Al-Rabi‘a, ‘Abd al-Rahman al-Maghribi, Khalid al-Habib, Abu al-Hasan al-Misri, Abu ‘Abd al-Rahman al-Muhajir—were already known, this is the first time that they are shown to have been associated with the negotiations with al-Tawhid wa-l-Jihad. Together, these figures represented an informal council advising the process, including al-Libi’s critical decision to hold back al-Zawahiri’s stance on the Shi’a to al-Zarqawi.

The Abbottabad files further illustrate how the difficult security environment faced by al-Qa‘ida in Pakistan pushed the organization to eye Iraq as an alternative terrain for its operations, as exemplified by its willingness to dispatch key figures such as al-Rabi‘a to hatch external attacks from there. The files also underline how Islamabad’s 2004 crackdown hampered the negotiation process by disrupting the organization’s communications channels and prompting al-Libi to go deeper into hiding. This might largely explain why, if al-Zarqawi’s bay‘a was accepted by al-Libi around June, it took four additional months for the union to be announced publicly. Finally, the files indicate that, even when the “good news” was announced to the world in October, the process was not finished, as unresolved issues remained between the two parties. Indeed, al-Libi had taken the initiative to conceal al-Zawahiri’s disapproval of al-Zarqawi’s sectarian agenda from al-Zarqawi’s team. At this time, he was then still waiting for the Jordanian’s “detailed report” so that Bin Ladin or al-Zawahiri could make a final decision on the issue. This highlights how eager to compromise al-Qa‘ida—or at least al-Libi and his informal council of advisers—appeared to be during the negotiations, as it chose to sweep its differences with al-Zarqawi under the rug to speed up the merger process, thinking that these issues could be resolved later.

Understating Zarqawi

Cole Bunzel December 6, 2018

In his recent article for The Atlantic, “The True Origins of ISIS,” Hassan Hassan makes two related claims concerning the provenance of the Islamic State. One is that analysts have overstated the role of Abu Mus‘ab al-Zarqawi, the Jordanian leader of al-Qaida in Iraq who died in 2006, in crafting the group’s “dark vision”; the other is that the Iraqi religious scholar Abu ‘Ali al-Anbari (né ‘Abd al-Rahman al-Qaduli), who died in 2016, played the greater role in this regard. “It was Anbari, Zarqawi’s No. 2 in his al-Qaeda years, who defined the Islamic State’s radical approach more than any other person,” Hassan writes. “[H]is influence was more systematic, longer lasting, and deeper than that of Zarqawi.” What is more, he contends, “Zarqawi was likely influenced by Anbari, not the other way around.”

I am not convinced of these conclusions, primarily because the basis presented for them—a 96-page biography of Anbari written by his now-deceased son and published in July by Islamic State dissidents—does not bear them out. This biography is an important source for the history of the Islamic State, and Hassan is right to draw our attention to it. It details the hugely important role played by Anbari as a jihadi actor since the early 2000s, and particularly following his release from prison in 2012 when he became one of the Islamic State’s senior leaders. Yet the document says little about Zarqawi, and nothing about Anbari’s influence on him.

In January 2004, when Zarqawi wrote his famous missive to Osama bin Laden outlining a strategy for attacking the Shi‘a in Iraq, it would appear from the document that he had met Anbari once, in Baghdad in 2002.* Hassan writes that Zarqawi’s “idea for targeting the Shiites probably came from native Iraqis like Anbari,” which could be true. But the biography does not tell us this; nor does it suggest that one of these Iraqis was “possibly even Anbari himself.” It does not impute ideological influence to Anbari over Zarqawi at all. It is not clear how close the two were before Anbari became Zarqawi’s deputy in late 2004 (or perhaps slightly thereafter). Apart from their one meeting in 2002—and the fact that Anbari unwittingly produced gun silencers for Zarqawi’s group before the U.S. invasion—what contact they may have had before this time is not discussed. When they did forge a partnership, Zarqawi was the senior partner. Anbari had been second-in-command of an insurgent group in northern Iraq called Ansar al-Sunna. The biography relates that Anbari wanted to join forces with Zarqawi and his group, which had been retitled al-Qaida in Iraq after Zarqawi pledged fealty to Bin Laden in October 2004. Anbari failed to strike a unity agreement, ultimately leaving Ansar al-Sunna to become Zarqawi’s subordinate.

In 2005, according to the biography, Anbari was imprisoned at Abu Ghraib for six months. Upon his release, he went on a mission for Zarqawi to Waziristan to meet with the al-Qaida leadership. Following this, in January 2006, he became head of a consortium of jihadi groups, including al-Qaida in Iraq, called the Mujahidin Shura Council. This leadership is significant as the council would gradually morph into the Islamic State of Iraq, which was declared in October 2006. The biography attributes the idea for the council mainly to Anbari. However, a June 2006 death notice for Zarqawi by al-Qaida in Iraq credits the Jordanian with “the beneficial influence on establishing this council to become the first stone of the Islamic state that will be erected, God willing, in the land of the two rivers.” And an August 2016 issue of the Islamic State’s weekly newsletter asserts that leadership of the council was to be rotational. In any event, neither Zarqawi nor Anbari was present at the creation. The former had been killed in June, the latter arrested in April. Anbari would remain in prison until 2012, his role during this period confined to indoctrinating his fellow inmates.

Significantly, the biography points to a shared ideological link between the two men. Anbari’s ideological formation was complete only after 9/11, when he read the works of Abu Basir al-Tartusi, Sayyid Imam al-Sharif, and Abu Muhammad al-Maqdisi. The last of these was Zarqawi’s teacher and longtime prison companion. It would appear, then, that Zarqawi and Anbari were influenced by the same strain of Jihadi Salafi thought emanating from the pens of a number of radical clerics in the Middle East. But Zarqawi was influenced by it first. Both men would take a more extreme—more violent and sectarian—approach to this ideology than al-Maqdisi himself, and Iraqis were likely critical to shaping it. To be sure, Zarqawi was not acting alone, and many lesser-known jihadis from Iraq, such as Anbari, occupied key positions alongside him. Another was Abu Hamza al-Baghdadi, who served on al-Qaida in Iraq’s Shari‘a Council. I agree that “it is too simplistic to say that ISIS was Zarqawi’s brainchild.” But it is a stretch to infer, from the evidence at hand, that Anbari’s role was the more foundational.

Furthermore, the biography does not challenge the view that it was Zarqawi who introduced the extreme violence that would become the Islamic State’s hallmark. By all accounts, Zarqawi’s influence in this regard was the Egyptian scholar Abu ‘Abdallah al-Muhajir, with whom he affiliated in Afghanistan. As Brian Fishman writes in his book The Master Plan: ISIS, Al-Qaeda, and the Jihadi Strategy for Final Victory, “[I]t was Abu Abdallah who defined Zarqawi—and the Islamic State’s—embrace of sectarianism, brutality, and suicide tactics that have come to define Zarqawism’s adherents.” The first book published by the Islamic State’s printing press in 2014 was Abu ‘Abdallah al-Muhajir’s Issues in the Jurisprudence of Jihad, known commonly—and aptly—as The Jurisprudence of Blood. As Charlie Winter and Abdullah K. Al-Saud have pointed out, the book opens with a quote by Zarqawi acknowledging al-Muhajir’s role in convincing him of the validity of suicide operations.

It is worth recalling here just how celebrated Zarqawi is in the Islamic State, both as a religious thinker and as a dynamic leader. Far from being the semi-literate thug he is sometimes made out to be, Zarqawi spoke impeccable classical Arabic as evidenced by the dozens of hours of recorded speeches and lectures he left behind—nearly 700 pages in transcription. These are frequently quoted by the group. For instance, an Islamic State video filmed in Syria in 2015 shows a man telling the people of Saudi Arabia:

O people of the Land of the Two Holy Sanctuaries, listen to just three lectures by the mujahid shaykh, the heroic leader, “the commander of the martyrdom-seekers,” Abu Mus‘ab al-Zarqawi, may God have mercy on him, who ignited volcanoes in the face of the Rejectionists [i.e., the Shi‘a], who was martyred approximately ten years ago. Listen to these three lectures, titled “Has Word of the Rejectionists Reached You?” They shall bring every devoted Muslim to have as one of his greatest hopes and highest objectives the killing of the Rejectionists in particular among the enemies of God.

His legacy is also commonly invoked by the leaders of the Islamic State. In April 2013, for example, when Abu Bakr al-Baghdadi announced the expansion of the Islamic State of Iraq to Syria, recasting it as the Islamic State of Iraq and al-Sham, he reaffirmed his commitment to the “path” laid down by Zarqawi. “May Shaykh Zarqawi be delighted in his resting place,” he said, “for the path that he tread, whose waymarks he established and guided toward, those who came after him followed it. And we, God willing, are following it as well.” In the absence of further evidence, the path belongs to Zarqawi above all.

 

* Correction, December 9, 2018: An earlier version of this post stated that Zarqawi‘s letter was written in February 2004, which is the date noted in Zarqawi‘s collected works (p. 58.) In fact, the undated letter was discovered in mid-January 2004, so it cannot have been written later than then. It may also be worth noting Jean-Pierre Milelli‘s speculation (Al Qaeda in Its Own Words, p. 249) that the real author of this letter was Abu Anas al-Shami, Zarqawi‘s principal Shari‘a adviser in Iraq before his death in September 2004. Al-Shami is the author of a book condemning the Shi‘a.

Abu al-Qassam: Zarqawi’s right-hand man who stayed loyal to al-Qaida

Tore Hamming November 20, 2017

Everywhere Abu Musab al-Zarqawi went, Abu al-Qassam was with him. Even to prison. Abu al-Qassam was al-Zarqawi’s childhood friend, later his companion and finally his deputy. After spending more than 10 years in Iranian captivity, he was released in March 2015, but despite the Islamic State claiming to be the heirs of al-Zarqawi, it is now with al-Qaida that Abu al-Qassam’s loyalty lies.

Originally from Ramallah, Abu al-Qassam grew up in Zarqa, just north of Jordan’s capital Amman. It was here, in one of the city’s mosques – most likely al-Hussein bin Ali Mosque – that he one day as a young man met Abu Musab al-Zarqawi, who eventually would become the founder of al-Qaida in Iraq, the Islamic State’s predecessor. The two would go on to become close, even family.

He was born as Khalid Mustafa Khalifa al-Aruri in 1967, but it was as Abu al-Qassam or Abu Ashraf that he eventually became known in Jihadi circles. Little is known about his early years and the information available is conflicting. One story is that he worked for a Saudi organization, the IIRO, in 1991 before returning to Zarqa a year later. Perhaps it was then that he stumbled upon al-Zarqawi, one year his senior and who was back from Afghanistan after his first battlefield experience. Another account is that he in fact joined al-Zarqawi in Afghanistan. In any case, from 1993 the two were inseparable.

Like al-Zarqawi, Abu al-Qassam was imprisoned in Jordan on 29 March 1994 until March 1999 (another account is that Abu al-Qassam was released early as there was not enough evidence against him) in the ‘Bay‘at al-Imam’ case, referring to the group al-Zarqawi had established upon his return together with his mentor Abu Muhammad al-Maqdisi. As soon as they were released, however, it was not long before the two young Jordanians left for Afghanistan for a second time.

Zarqawi’s companion, deputy and brother-in-law

Upon arrival in Afghanistan, al-Zarqawi was approached by the senior al-Qaida member Saif al-Adl, who saw a great potential in the Jordanian. Al-Adl immediately wanted to start cooperation with al-Zarqawi, through logistical assistance and funding, but al-Zarqawi needed time to think it over. He had to consult with Abu al-Qassam. Some days later, Abu al-Qassam and Abdul Hadi Daghlas, Zarqawi’s other close companion, gave their blessing to Saif al-Adl’s proposal and from then on al-Qaida started to finance and support al-Zarqawi’s camp in Herat in western Afghanistan.

It was in Afghanistan at the camp in Herat that Abu al-Qassam married al-Zarqawi’s sister and assisted his emir in establishing a small Jihadi community, a mini society, that would lay the foundation for what is today known as the Islamic State. Abu al-Qassam not only acted as al-Zarqawi’s deputy but was also a commander at the camp. The two were so close that al-Maqdisi allegedly described Abu al-Qassam as al-Zarqawi’s shadow – everywhere he went, Abu al-Qassam went too.

The strikes against the US on 9/11 would eventually change that, however. In the aftermath of the attack, al-Zarqawi and his entourage were forced to flee in November 2001 as it became impossible to remain at the camp after the US invasion. But first the Jordanians had to go on a strenuous three-day trip to Kandahar to attend a meeting of high-ranking Jihadis that nearly cost their lives as the Americans bombed the building where the meeting was taking place. After intense battle in Kandahar and later in Tora Bora, al-Zarqawi’s group was forced to leave for Iran and it is likely that Abu al-Qassam was part of the group traveling to Iran at this point.

Whether Abu al-Qassam stayed on in Iran or followed al-Zarqawi to Iraqi Kurdistan in 2002 remains unknown, but it has been reported that he served as al-Zarqawi’s key liaison with Ansar al-Islam, the al-Qaida-affiliated group in Kurdistan that assisted with the relocation of al-Zarqawi’s group to Iraq. This work, however, probably took place in Iran and not in Kurdistan. Reportedly, Abu al-Qassam participated in an important meeting with people close to Mullah Krekar in August 2003 in Tehran, where it was agreed to set up training camps in Kurdistan. Interestingly, a Moroccan investigation into the March 2003 bombings in Casablanca claimed that Abu al-Qassam had helped finance the attack, thus indicating a role in the Iraq-based group’s external operations as well.

Abu Al Qassam

As is now well-known, the Iranian authorities were rather accommodating of Jihadi activities in their country and this was also the case with al-Zarqawi’s group, but for some reason this would suddenly change. Iranian police entered several hotels in Tehran, where al-Zarqawi’s people were known to reside, and it is likely that Abu al-Qassam was arrested as part of this crack down.

In Iranian prison, or house arrest, Abu al-Qassam would meet several familiar faces, among them Saif al-Adl, who had been responsible for the liaison between al-Qaida and al-Zarqawi’s group in Afghanistan. Several other senior al-Qaida figures and members of Usama bin Laden’s family were also in Iranian captivity.

Relocating to Syria

Abu al-Qassam spent approximately 12 years in prison before being released in March 2015 as part of a prisoner exchange deal. Besides Abu al-Qassam, four senior al-Qaida members were released, namely Abu al-Khayr al-Masri, Abu Muhammad al-Masri, Saif al-Adl and Sari Shihab. Initially there was doubt over the location of the five senior figures and even over how engaged they remained after so many years in prison. Al-Zarqawi’s death in 2006, while Abu al-Qassam was imprisoned, only raised questions regarding his dedication to Jihad. On several occasions, it was reported that the released al-Qaida senior members had relocated to Syria at the directive of Ayman al-Zawahiri to support Jabhat al-Nusra and the so-called Khorasan group. We now know that these reports were only partly true.

The first rumours surrounding Abu al-Qassam emerged in September 2015, saying that he had been chosen to lead a new al-Qaida group in Iraq (see here and here). This, however, was not correct and it is unlikely that Abu al-Qassam stayed long in Iraq if at all. Instead, we know that Abu al-Qassam relocated to northern Syria, but when exactly is unclear. A Jabhat al-Nusra supporter disclosed in September 2015 that a senior member released from Iranian house arrest had arrived in Syria on the orders to al-Zawahiri, but whether it was Abu al-Qassam or Abu al-Khayr is still a mystery.

Abu al-Qassam’s first appearance in Syria was reported in December 2015. This was at the same time as high-ranking Jabhat al-Nusra leaders Sami al-Uraydi and Iyad al-Tubaysi (aka Abu Julaybib) relocated from southern Syria to the north, possibly to meet up with Abu al-Qassam. According to al-Maqdisi, Abu al-Qassam joined the Coordination Committee in Syria (lajnat al-mutaba’a fi-l-Sham), which allegedly was responsible for the link between al-Qaida and its Syrian affiliate, although not under direct supervision of al-Qaida leader Ayman al-Zawahiri.

It would take some time before Abu al-Qassam himself would confirm his presence in Syria, but that he did in early 2017 in an eulogy for Abu al-Khayr, al-Qaida’s deputy and his longtime friend from their time in Iran. In his statement, Abu al-Qassam praises his fallen friend, extends his blessings to al-Zawahiri and promises to work to keep the Syrian Jihad on the right path.

Abu al-Qassam is arguably a man of action rather than of writing. His closeness to Zarqawi could testify to that, but we can also take Abu al-Qassam at his word. He begins several of his writings by saying that he is not at ease with a pen in his hand and unlike many of his Jihadi colleagues not a fan of writing on the internet. That said, since the beginning of 2017 – and corresponding with Abu al-Khayr’s death – Abu al-Qassam has become increasingly active.

In May, in a brief analysis of the situation in Syria authored together with his friend Sami al-Uraydi (who posts Abu al-Qassam’s statements on his Telegram channel), Abu al-Qassam outlined the role of Iran, Russia and Turkey in Syria, noting that Turkey is broadening its influence in Idlib and that the mujahideen needs to adapt to the situation. The best way of fighting the enemy, he claimed, is to initiate a guerilla war, which he defines as the next stage (al-marhala al-muqbila) in the struggle. Uraydi, also a Jordanian, added that the Jihadis in Syria are critically affected by the ongoing confusion, referring to the Jihadi infighting and the split with al-Qaida, and emphasizes that this has to be resolved immediately.

The following month, Abu al-Qassam was forced to his keyboard once again. The war of words between Hayat Tahrir al-Sham, previously known as Jabhat al-Nusra and Jabhat Fath al-Sham, and his good friend and senior ideologue Abu Muhammad al-Maqdisi were threatening the bond with al-Qaida sympathizers in Syria. Abu al-Qassam’s intervention, in which he argued that problems should be solved and not allowed to escalate and that al-Maqdisi should be respected despite one’s disagreement with him, was – as he promised Abu al-Khayr – an effort to safeguard al-Qaida’s Jihadi project in Syria.

Loyalty to al-Qaida

In early 2014, Abu al-Qassam was still imprisoned in Iran and could only witness the split between al-Qaida and the Islamic State and the ensuing fragmentation within the Jihadi environment from a distance. Ever since the rupture, the Islamic State has emphasized its ‘lineage’ from al-Zarqawi as a way to capitalize on his authority and legacy. According to the Islamic State itself, it is different from al-Qaida as it continued in the footsteps of its founder al-Zarqawi (and Usama bin Laden) while al-Qaida deviated after al-Zawahiri assumed control. Thus the Islamic State, and not al-Qaida, is the Zarqawist side in the intra-Jihadi civil war.

Is it surprising, then, that al-Zarqawi’s most loyal remaining companion chose to ally himself with al-Qaida and not the Islamic State after his release from prison? Initially it could be questioned whether Abu al-Qassam was still devoted to Jihad, and if so what group he remained loyal. This is no longer the case, however, as his recent involvement in the debate over the split between al-Qaida and its Syrian affiliate Hayat Tahrir al-Sham attests.

Both Abu al-Qassam’s own testimony and that of Sami al-Uraydi give the impression that he is indeed an active player on the Jihadi scene and that this loyalty is unequivocally with al-Qaida and Ayman al-Zawahiri. In his statement, Abu al-Qassam explains how he initially sanctioned Jabhat al-Nusra’s desire to split from al-Qaida, but later reversed after he became familiar with the position of two of al-Zawahiri’s deputies (Abu Muhammad al-Masri and Saif al-Adl). As is now well-known, Jabhat al-Nusra went ahead and separated from al-Qaida against the will of the group’s senior leaders. The testimonies provide valuable insights into the dealings with such issues within Jihadi groups and not least the role played by Abu al-Qassam, who participated in several of the meetings that were held prior to the decision.

Peace initiative

Of course, Abu al-Qassam’s closeness to al-Zarqawi and his later opposition to the Islamic State are not unique. Other people, such as Abu Julaybib, spent time in al-Zarqawi’s Herat camp and married one of al-Zarqawi’s sisters before eventually siding with Jabhat al-Nusra in its contest with the Islamic State. But the fact that Abu al-Qassam was Zarqawi’s very close friend and deputy, and now ranks as a senior al-Qaida member, can only be seen as a victory for al-Qaida.

While Abu al-Qassam’s exact role has not been revealed, it appears likely that he will try act as a unifying actor between the conflicting parties in the future. One recent example of such a role is his support to the scholarly peace initiative that was presented in late October, though so far this has produced no results.

 

Tore tweets at @torerhamming

Al-Qaeda Revives Its Beef with the Islamic State

Kévin Jackson October 15, 2014

With the formal disavowal of the Islamic State by al-Qa`ida last February, the two groups have vied with each other for leadership of the global jihad. Combining military victories with an effective use of social media, the Islamic State has been able to gain  traction among both grassroots sympathizers and militant outfits. This has led to the emergence of a number of splinter factions that left their original groups to align with Abu Bakr al-Baghdadi’s forces. These defections have been witnessed not only among al-Qa`ida’s affiliates but by the al-Qa`ida mothership itself in Waziristan. In light of this relative but noteworthy reshaping, some people have raised the question of Ayman al-Zawahiri’s ability to maintain loyalty among his subsidiaries or even a future union between his group and al-Baghdadi’s.

While it is too early to determine who will eventually call the shots, a telling audio message recently released by Abu Dujana al-Basha, a high-ranking al-Qa`ida leader, hints at where the organization currently stands on a rapprochement with the Islamic State.

Who is Abu Dujana al-Basha?

Owing to the demise of the historical leadership of al-Qa`ida over the past ten years, the organization has witnessed the rise of more recently arrived, yet seasoned figures in its top hierarchy. Among these has been Abu Dujana al-Basha, also known as Abu Dujana al-Misri, one of the most senior al-Qa`ida leaders today. Named as a “Specially Designated Global Terrorist” by the U.S. Department of the Treasury in mid-January 2009, al-Basha has nevertheless a long history in jihadi militancy.

Born Muhammad bin Mahmud al-Bahtiti in al-Sharqiyya, Egypt, al-Basha initially belonged to the cluster of cadres around Ayman al-Zawahiri in the Egyptian Islamic al-Jihad group (EIJ). During the first half of the 1980s, he traveled to the Afghanistan-Pakistan area. Al-Basha operated with Jalaluddin Haqqani’s mujahidin in southeastern Afghanistan, though his dogmatism led to strained relations with his local counterparts. Part of his activity entailed giving religiously-oriented lessons to trainees. For example, Fadil Harun relates that when he attended al-Qa`ida’s al-Faruq camp in Khost, Afghanistan, he was lectured by al-Basha on “the history of the Prophet Muhammad” and the early Islamic battles.

However, it appears that al-Basha was mainly involved in military action and training. During combat in Gardez, Afghanistan, Harun remembers, he and “Shaykh Abu Dujana al-Misri” closely worked together in the monitoring of the enemy lines near the city. This lends credence to the U.S. authorities’ claim that al-Basha penned “a book on security that was used as a template for al Qaida’s surveillance operations”. Also, al-Basha played a substantial role in the “Tajikistan Project” headed by Abu al-Walid al-Misri at al-Faruq, which consisted of training members of the Tajik Islamist party al-Nahda. Despite the EIJ refusing to participate in these efforts, al-Basha became one its “stars”, in Abu al-Walid’s words, as both an instructor and military commander. It was at that time that Abu Dujana came to be known as “al-Basha” (the Pasha), a rank given to him by his comrades as a private joke.

In the first half of the 1990s, al-Basha relocated to Sudan along with the EIJ. Based on Harun’s memoirs, al-Basha settled in Khartum together with other fellow Arab-Afghans, including al-Qa`ida members such as Sayf al-`Adl, the organization’s then head of security. Al-Basha seems to have operated in the Sudanese capital until at least late 1997. Indeed, when al-Gama`a al-Islamiyya attacked tourists in Luxor in November 1997, Khartum-based jihadis debated the lawfulness of this operation and, Harun contends, al-Basha was “strongly opposed” to it. Yet, it should be noted that al-Basha is said to have been involved in the Egyptian Embassy bombing in Islamabad in 1995.

After his Sudanese interlude, al-Basha moved to Afghanistan, joining the few remaining personnel in al-Zawahiri’s group. Evoking the EIJ’s staff in Afghanistan, the Jordanian militant Shadi `Abdallah described al-Basha as one of its main figures, adding that he wore a prosthesis after he had a foot amputated. Around 1999-2000, al-Basha cemented his ties with al-Zawahiri by becoming his son-in-law, having married Umayma, the daughter al-Zawahiri had with `Azza bin Nuwayr (Umm Muhammad), his first wife. Though depicted as a “trusted aide to [al-Zawahiri]”, it is noticeable that al-Basha differed from his amir’s plan to align EIJ’s national-revolutionary agenda with al-Qa`ida’s global ambitions. According to `Abdallah, al-Basha was part of the EIJ’s faction which broke away from al-Zawahiri when the latter formally joined al-Qa`ida in mid-2001. This means that al-Basha only rallied to Usama bin Ladin’s group during the post-2001 period.

In the aftermath of the Taliban downfall in late 2001, al-Basha is reported to have acted as the caretaker of al-Zawahiri’s family and settled with it in Iran, before being arrested by Iranian authorities in 2003. Over the past few years, al-Basha began surfacing publicly by authoring a number of audio messages and writings via major jihadi media outlets, mostly al-Qa`ida’s. His work comprises theologically-oriented releases such as his paper “The Institution of Shari`a is a Shari`a Obligation and a Realistic Necessity” for al-Qa`ida’s magazine Tala`i’ Khurasan or his “Summary of Sahih al-Bukhari” published by the organization’s media department al-Sahab in September 2013. As to topical issues, al-Basha wrote down some interesting “Reflections on the Term al-Salafiyya al-Jihadiyya” in 2012 and also discussed the crackdown against the Egyptian Muslim Brotherhood in December 2013.

Amending the Path of Jihad in Syria

Abu Dujana al-Basha is said to have anticipated the onset of the Syrian conflict. Indeed, when recalling discussions on the “Arab Spring” in al-Qa`ida, `Azzam al-Amriki (Adam Gadahn), a major al-Sahab’s figure, claims that al-Basha portended that Syria would follow the Libyan uprising. “I recall that I was with one of the noble brothers, Shaykh Abu Dujana al-Basha”, al-Amriki recounts, “and [he] predicted […] without hesitation that the next stop for the revolutionary express would be Syria”.

If al-Basha had been hopeful for the future of the jihadist project in Syria, his hope gave way to uneasiness in the light of the infighting among militant groups in Syria. This was first reflected by his “’Message from the Opening of Khurasan to the Opening of al-Sham” which he penned in January 2014. Unsurprisingly, his missive conveys an aspect of “love and support” for the Syria-based fighters. For instance, al-Basha opens his missive by emphatically stating that “it would be not exaggerated to say that we feel that our bodies and hearts here in Khurasan hang with you in the Levant”.

Of greater importance it his advice (nasiha) for the Levantine militant spectrum aimed at preventing further dissensions. The Egyptian jihadi veteran emphasizes the concept of “jama`a” (group) and the danger of internal division, using Qur`anic verses and hadiths to support his argument. Acting as one unified body, al-Basha explains, is not only mandatory from an Islamic perspective but would also allow the mujahidin to achieve victory, no matter the hardships. Al-Basha thus bemoans the Syrian strife and urges his mujahidin brethren to uphold the sanctity of the Muslim blood, further outlining the dire consequences of those transgressing this ruling.

On September 26, 2014, al-Basha released “This Is our Message”, focusing yet again on the militant Syrian arena. In it, the Egyptian outlines the plight that has befallen the umma, with “the nations of disbelief and parties of apostasy […] inflicting its population with humiliation”. Faced with such circumstances, al-Basha continues, the only course of action to “cure the disease” lies in taking arms against the “oppressors”, be they from the “crusaders” or the “Nusayris”. He goes on to call to “the rejection of false gods, and disassociation from polytheism” and “the judgment of the Sharia”. Al-Basha warns that, unless this individual duty is performed, “[the umma] will be overcome by weakness [and] humiliation”.

Of greater importance in the message is al-Basha’s concerns regarding the threat of what he terms as “people of excess” (ahl al-ghuluw). The al-Qa`ida leader charges them with having “declared the worshipers as disbelievers …and undermined the jihad and distorted the message of the mujahidin”. Although the Islamic State is never mentioned, it is clear that the “extremists” al-Basha refers to pertain to Abu Bakr al-Baghdadi’s loyalists. Among the most explicit references is al-Basha’s rant against “the caliphate on the path of deviation and lies and violations of treaties and breaking of pledges”. Similarly, al-Basha admonishes this “deviant” caliphate “built on oppression, takfir, killing the people of tawhid and splitting the rows of the mujahidin”. Finally, al-Basha  highlights the continuity in al-Qaida’s philosophy, declaring that “your mujahidin brothers in Khurasan … have not changed nor turned” despite “the injustice of slander, fabrications, distortions and lies”. This line reads as a response to the allegations spread by the the pro-Islamic State’s camp that the current leadership of al-Qa`ida no longer acts upon Bin Ladin’s program.

With the spread of the Islamic State’s virulent ideology and the broader discord in Syria, al-Basha considers that the Levantine cause has deviated from its “righteous path”, tarnishing the image of the global jihad movement. As a consequence, he offers guidance to “rescue the boat of jihad in Syria”. He notably exhorts militants groups “to strive to rectify what has been corrupted” and “to repel every form of perversion”. He also calls on the “people of knowledge and expertise”, namely veterans with a long jihadi experience, to “clarify to the umma and to the mujahidin the correct way […] in the various issues of disputes”. Conversely, he warns his audience against the “greatly ignorant” behind the “increase in issuance of verdicts [declaring] the Muslims as unbelievers, rather the best of the mujahidin”. This likely alludes to the pro-Islamic State ideologues often decried by al-Qa`ida’s supporters as lacking experience and religious knowledge.

Bad Timing?

Though the schism between al-Qa`ida and the Islamic State is nothing new, Abu Dujana al-Basha’s latest release is still worthwhile noting if properly contextualized.

Among all al-Qa`ida’s statements addressing ISIS in 2014, only two really stand out in terms of open hostility towards ISIS’s conduct. These two were both related to the assassination of Abu Khalid al-Suri in February 2014. The first was in late March when `Azzam al-Amriki blamed al-Suri’s murder on ISIS, which he accused of “excess” (ghuluw) and “extremism” (tashaddud). The second quickly followed with Ayman al-Zawahiri drawing a parallel between the Khawarij who had stabbed `Ali and their “grand-children … in the Levant” responsible for al-Suri’s demise, a veiled reference to ISIS. While this period has witnessed the publication of other critical statements, overall, it was al-Suri’s murder which elicited the organization’s most corrosive comments against ISIS.

The caliphate’s foundation in late June 2014 saw a reorientation in al-Qa`ida’s media strategy, with a less straightforward approach to this new challenge. Instead of bluntly rejecting the Islamic State’s unilateralism, al-Zawahiri’s outfit chose to confront its powerful rival more obliquely. As a result, al-Qa`ida stressed its continuing loyalty to the Taliban leader Mullah `Umar, hence notifying Abu Bakr al-Baghdadi that, despite his caliphal pretension, he would not hold sway over his elders in jihad. This message was passed through both new materials, like al-Qa`ida’s newsletter al-Nafir and old archives, like a 2001 speech by Bin Ladin explaining the nature of his oath to Mullah `Umar.

With that in mind, al-Basha’s latest speech deserves attention. It is the first al-Qa`ida message to rebuff the Islamic State’s caliphate since its founding. Al-Qa`ida had not even responded to Abu Muhammad al-Adnani’s message in May taunting Ayman al-Zawahiri. On that note, it is most likely that al-Basha was alluding to this when he stated that the “Shaykh [Ayman al-Zawahiri] had ordered his brothers to remain silent and to not respond over his honour”. Al-Basha’s audio message is arguably one of the most aggressive that al-Qa`ida has released in its conflict with the Islamic State, in line with the two above-mentioned statements eulogizing Abu Khalid al-Suri.

The rationale for releasing al-Basha’s tape is worthwhile discussing. Judging by al-Basha’s words, there might have been a sense of growing frustration among al-Qa`ida’s senior leadership, unsatisfied with al-Zawahiri’s directive to stay quiet. Besides, this sentiment has been echoed in the broader militant milieu, including by al-Qa`ida’s Syrian affiliate Jabhat al-Nusra. In late August, the latter’s former general shar`i (legal) official, Abu Mariyya al-Qahtani, authored an open letter to al-Zawahiri complaining about al-Qa`ida’s lack of a clear position against Abu Bakr al-Baghdadi’s bold move. This long silence, in al-Qahtani’s view, has bolstered the Islamic State while it perpetuated its “injustice and crimes” in Syria. Perhaps al-Basha was referring to these objections when, while explaining the reason for this silence, he mentioned “those who love us have blamed us by them thinking that we have betrayed our Shaykh [al-Zawahiri]”.

Still, one would wonder why al-Zawahiri eventually allowed one of his top aides to speak out against al-Baghdadi’s caliphate now. Indeed, the release occurred while the U.S.-led military coalition began its airstrikes against the Islamic State and Jabhat al-Nusra in Syria and Iraq. While the Western-backed offensive did not resolve the core factors driving the strife in the region, it at least prompted a vast array of condemnations from militant groups operating in the region and beyond, including al-Qa`ida affiliates in the Arabian Peninsula and North Africa. In this perspective, al-Qa`ida may have been preoccupied by its competition with the Islamic State for leadership of the global jihad.

In any case, the audio message fueled hostility between the proponents and opponents of al-Qa`ida. The well-known English-speaking Islamic State’s sympathizer Shami Witness, for instance, scolded al-Basha’s speech as “the worst [al-Qa`ida] message till date”, ending his comment by the following: “May Allaah give these partisan tandhim [organization] scum what they deserve”. It is clear that the issue was not only related to al-Basha’s strongly-worded tone, but also because his speech was released in a time of increasing adversity. As Shami Witness rhetorically asked, “So al Qaeda chooses NOW to continue with its BS partisan politics […]?” Pro-al-Qa`ida’s supporters tried to downplay this criticism notably by remarking that Abu Muhammad al-Adnani had attacked al-Qa`ida “while [the group has] been bombed by the US and much larger coalition then now since 2001!!”

Whether Abu Dujana al-Basha’s audio message marks the beginning of a prolonged media campaign by al-Qa`ida aimed at countering the Islamic State’s influence remains to be seen. More certain is that by coming out yet again against Abu Bakr al-Baghdadi’s caliphate, al-Qa`ida has signified that unity in the jihadist ranks would not come at any price, even in the face of an international military campaign. Unless the Islamic State reforms its stringent policies and returns to the fold, al-Qa`ida implies, any talk of reconciliation would equate to a chimera. This latest rant serves also as a reminder of how deeply entrenched the rupture with its former Iraqi affiliate is among al-Qa`ida’s senior leadership.

Al-Qaida Advises the Arab Spring: The Case for al-Baghdadi

Joas Wagemakers September 21, 2013

The once fledgling Islamic State of Iraq has appeared to be going strong again since its leader, Abu Bakr al-Baghdadi, merged it with the jihadi efforts in Syria to become the Islamic State of Iraq and al-Sham (ISIS). Although this merger was apparently rejected by Abu Muhammad al-Julani, the leader of the Syrian Jabhat al-Nusra, at first, things now seem to be going smoothly. (See here for a recent report on Syria’s military opposition, by the way.)

Since the start of the ISIS in April of this year, much support for this state and al-Baghadi has been expressed among jihadis across the world. Not everybody seems to be convinced, however, and apparently some still see the need to criticise al-Baghdadi as a proper leader of the ISIS. For this reason, Abu Hummam Bakr b. ‘Abd al-‘Aziz al-Athari, one of the scholars who used to be on the Shari’a Council of the Minbar al-Tawhid wa-l-Jihad (and in theory still is) but now just publishes random articles every now and then, has written a tract in which he makes the case for swearing fealty to al-Baghdadi. As such, it gives interesting insight into the question of leadership of an Islamic state.

The man

Al-Athari starts his case by singing the praises of al-Baghdadi’s background. First of all, he writes, Abu Bakr al-Qurashi al-Husayni al-Baghdadi is a direct descendant of the Prophet Muhammad himself. Although this does not guarantee in any way that jihadis will like you – just think of the Jordanian and Moroccan royal families, who also claim to descend from Muhammad – it does give honorary status to al-Baghadi, which al-Athari stresses by citing hadiths in which the Prophet’s family is lauded.

Apart from al-Baghdadi’s family background, he is also a scholar of Islam according to al-Athari, having obtained an MA-degree in Qur’anic studies and a PhD in Islamic jurisprudence (fiqh) and having written a book on tawhid (the unity of God). This comination of Islamic knowledge and Prophetic descent makes him a special man indeed, al-Athari claims.

The mujahid

Al-Baghdadi’s qualities cannot just be found in his person, but also in his activities as a jihad fighter. He has taught at several mosques in Iraq, where he also served as an imam and preacher, al-Athari states, and he has led several jihadi groups. He is also a member of the Majlis al-Shura (consultation council) of the mujahidun and heads the shari’a and judicial councils of the Islamic State in Iraq.

Besides mentioning the many jobs al-Baghdadi has, al-Athari stresses that his leadership of ISIS was achieved through the pledge of fealty by the state’s Majlis al-Shura and the scholars in it, who agreed that al-Baghdadi should succeed the previous two leaders, Abu ‘Umar al-Baghdadi and Abu Hamza al-Muhajir, to become the new amir.

In his various capacities, al-Baghdadi has actively resisted the American invasion of his country “against his religion and his honour” and was instrumental in setting up and organising the Islamic State of Iraq, which was ruled on the basis of the Qur’an and the Sunna, al-Athari claims.

Throughout the period that preceded his leadership, al-Athari states, al-Baghdadi tried hard to listen to people, both young and old, in order to make Islamic rule pleasant for them. As such, he met with tribal representatives, jihadi groups and militias and called on all of them to pledge fealty to his predecessor.

The amir

Despite the man’s alleged abundant qualities, al-Athari dedicates several pages to “proving” that al-Baghdadi is indeed suitable for the job of amir. He lists ten conditions for leadership: the amir should be male, free, an adult, sound of mind, just, courageous, a descendant of the Prophet Muhammad’s Quraysh tribe, knowledgeable and suitable to lead the umma and serve its interests. Suffice to say, al-Athari believes that al-Baghdadi fits all the criteria.

Al-Athari then asks whether someone can actually be a good amir if not all Muslims have pledged fealty to him. He answers in the negative, stating that only the scholars responsible for this, the ahl al-hall wa-l-‘aqd, need to swear their loyalty to him and even they needn’t necessarily all agree on this. The idea that all members of the ahl al-hall wa-l-‘aqd should give their pledge of fealty (bay’a) to the amir is a Mu’tazilite idea, al-Athari claims, and the notion of popular support is derived from the concept of democracy. It will come as no surprise that al-Athari rejects both.

The fact that scholars from areas conquered by the ISIS may not necessarily endorse al-Baghdadi’s rule is no problem, al-Athari writes. These areas were not ruled by the shari’a, so the fact that al-Baghdadi’s state controls them now is great in and of itself, but even if these areas had been under shari’a rule, the consensus of the scholars is that the new ruler should be obeyed. The idea that al-Baghdadi is unknown to people and that this may hamper his ability to rule is false, al-Athari states, since he is not unknown at all. Even if this were the case, however, this would pose no problem to his leadership because individual people obviously do not have to know the leader personally to follow his rule.

Al-Baghdadi’s incomplete rule over Iraq and his lack of agreement with scholars in Syria about ISIS do not impede his leadership abilities either, according to al-Athari. The Prophet Muhammad did not rule everywhere on the Arabian Peninsula either and his leadership was certainly not in doubt. As for the scholars in Syria, al-Athari claims that the amir does not necessarily have to consult them to be allowed to incorporate this area into his state.

The caliph?

Al-Baghdadi’s descent of the Prophet Muhammad, his scholarly credentials and his actions as a mujahid who clearly builds his activities on the consensus of scholars and tries to work with others are the reasons why al-Athari believes he is such a great leader. He refutes all arguments that one may have against al-Baghdadi’s leadership and calls on Muslims in both Iraq and Syria to follow his lead and unite. In fact, al-Athari states that “we ask God that the time will come in which we will see our shaykh sitting on the thrown of the caliph”.

Much of this praise seems rooted in the idea that is also found in the work of Abu Muhammad al-Maqdisi and the Shari’a Council he started – of which, as mentioned, al-Athari is nominally still a member – namely that jihad should be legitimate, effective and fruitful. In other words, it should consist of exactly the type of scholarly sanctioned, thoroughly considered and widely consolidated actions that al-Baghdadi apparently engages in. Al-Baghdadi seems to combine the qualities of a thinker with those of a fighter and, in a nutshell, therefore seems to be precisely the type of “philosopher jihadi”, to use Nelly Lahoud’s phrase, that scholars like al-Maqdisi and al-Athari are searching for.

Jabhat al-Nusra: A Self-Professed AQ Affiliate

Will McCants May 8, 2013

[Jihadica is pleased to welcome a guest post from Charles Lister (Charles_Lister), a London-based terrorism and insurgency analyst. The views expressed below are entirely his own and do not represent those of his employer.]

An article recently released by EA Worldview claims to refute the widespread belief that Jabhat al-Nusra (JN) is an al-Qaeda affiliate; rather, it is a “local faction” in the Syrian insurgency that respects al-Qaeda but maintains its autonomy. According to EA Worldview, when JN’s leader, al-Golani, recently renewed his oath of allegiance (bay`a) to al-Qaeda leader Ayman al-Zawahiri on April 10th, it was merely a formal nod of respect without significance for command and control.

EA Worldview’s interpretation of Golani’s oath of allegiance is wrong & here’s why:

(more…)

Al-Qaeda Advises the Syrian Revolution: Shumukh al-Islam’s “Comprehensive Strategy” for Syria

Cole Bunzel February 25, 2013

Three weeks ago members of Shumukh al-Islam, al-Qaeda’s premier online forum, began collaboration on a “comprehensive strategy” for the ongoing Syrian jihad. In a thread started by a certain “Handasat al-Qaeda,” several dozen members of the access-restricted site set down a plethora of observations and recommendations.

A week later, on February 9, the same member to initiate the thread condensed these contributions into a single strategic document, intended to represent the forum membership’s thinking as a whole. The author identified the document as sensitive and not to be shared except via email with jihadis lacking access to Shumukh. (The Shumukh forum, which has direct ties to al-Qaeda, is password-protected and does not readily register new users.) In the spirit of transparency, I have taken the liberty of translating the document in its entirety (see below).

In all likelihood, Shumuk’s so-called “comprehensive strategy” for Syria has less value for jihadis on the battlefield as actionable strategy than it does for researchers as a window into how important jihadi thinkers are processing the unending Syrian civil war. In this regard, the document is particularly revealing in two respects.

First, contrary to the triumphalist tone of much Syrian jihadi media, the Shumukh members are not upbeat in their description of ongoing and anticipated events. For the present, there is hope mixed with desperation and fear; for the future, a strong sense that the jihadis will suffer strangulation from all sides. In their worldview, some form of Western intervention to stymie jihadi success is all but assured; the West, with its Israeli and Iranian allies, will seal Syria’s borders and proceed to eliminate the jihadi threat, carving up Syria and elevating the “Islamists” to power.

Second, Shumukh’s recommendations presuppose a very long war in Syria. These include such things as rapidly increasing the number of recruits before the borders are sealed, making sure to take control of the regime’s heavy and unconventional weapons, establishing a unified media organization for more effective propaganda, and refraining, at all costs, from allying with “Islamists” such as the Muslim Brotherhood, no matter how attractive this might seem.

Read in full, Shumukh’s “comprehensive strategy” for Syria presents an unmistakably grim prognostication for jihadism’s future in Syria—indeed a grim prognostication for Syria’s future in general. It is an attempt to think realistically about the challenges to true jihadi success in Syria in the coming months and years.

Translation of Shumukh al-Islam’s “comprehensive strategy” for Syria:

As you know, brothers, the intention of this thread is to bring together the greatest possible number of strategic ideas and proposals from which our mujahidin brothers and their supporters, especially those on the fighting front in Syria and its surrounding areas, may benefit. We would like here for our forums, in addition to their traditional role of support, publication, mobilization, and exhortation, to be centers for research and sophisticated studies that issue reports and advisory recommendations by which we may progress, by firm and well-studied steps on our path toward the virtuous caliphate, and arrive by God’s help and support at the desired objective in the quickest time possible and at the lowest possible cost. This is just as our enemies have centers for research and advisory studies, directed by contemptuous experts and thinkers, constantly issuing recommendations and reports which their countries’ governments act upon.

Here we will combine what we managed to summarize of previous and other entries, reducing them to a number of important and all-inclusive strategic points. These will give us, and our brothers in Syria and its environs, a clear picture of what our enemies are planning for us and what we must do to resist them, nay what we must do to take charge of our present and future activities and to compel our enemies to respond to what we—not they—are planning.

First, there are two points which constitute red lines and on which there can be no debate with anyone, whether in Syria or elsewhere. The first is ruling on the basis of the Islamic Shari‘ah, that is, striving to establish an Islamic state that rules according to the book of God and the normative practice of His Prophet, peace and prayers be upon him, in accordance with the understanding of the pious forefathers of this [Islamic] community and the interpretation of their pious successors. The second is non-recognition of any Sykes-Picot boundaries between our Islamic countries, near or distant, except insofar as Islamic activity may require harmless formalities, like the requirements of travel and logistical cooperation, on account of what this serves us in gathering soldiers and support and the like.

In light of the foregoing points, here we will set down certain recommendations, as well as [describe] certain events anticipated—by God’s will—to transpire.

Events anticipated and ongoing:

First, most of our thinkers expect the struggle in Syria to endure for a long time, and it is necessary therefore to make the needed provisions for this.

Second, there is currently an ongoing race, and there will be Crusader-Israeli-Iranian efforts, to wrest control of or destroy the chemical weapons facilities within Syria before they come under the control of those whom this criminal alliance believes are a danger to it: namely, the jihadis or Hezbollah[i] from the perspective of the Jews and the Crusaders, and the jihadis from the perspective of the Iranian Zoroastrians and the Crusaders.[ii]

Third, a Crusader power will, inevitably, arrive on Syrian territory, using multiple pretexts such as “preserving peace” or “protecting the Jews” or “protecting the poor and innocent Alawite community!!!!”

Fourth, there will be efforts to partition Syrian territory—or partition will be imposed upon it—with a view to protecting the Alawite sect so that the latter may serve as a Crusader-Jewish-Zoroastrian nail in the throat of the Sunnis in greater Syria. This is an outcome which must be guarded against no matter how many Islamists engage in the conspiracy, either as clients cognizant of the conspiracy, or as fools ignorant of it.

Fifth, the revolution and the mujahidin are currently being besieged in an effort to prevent their acquiring arms, while at the same time military, logistical, and financial support are being provided to the Alawite regime. There are, of course, a number of reasons for this, all of them being interests of the alliance mentioned above:

  • prolonging the war until the desired arrangement of cards and puppets can emerge;
  • bleeding the financial reserves of the regime and sucking dry everything in this foolish Alawite’s possession;
  • transforming those financial reserves into arms and weapons stocks for the regime, that it might use them against its people in bombarding and destroying them, or that they might fall as booty into the hands of the revolution’s fighting units;
  • exploiting the revolutionaries’ seizure of the regime’s weapons in order to destroy what remains of it [the regime].

With time, everyone will be exhausted, all weapons in Syria will be destroyed, and all signs of civilization will be obliterated and cast back to what existed before the Stone Age. Thus will the path be paved for direct and indirect military intervention in Syria, and for redrawing the map in accordance with the wishes of the Zionist-Crusader-Zoroastrian alliance.

Sixth, different forms of intervention will multiply in Syria, which will become filled with contradictory ideas leading to major disagreements among opposition forces, as well as among the independent fighting units of foreign origin fighting on the battlefield in league with these forces.

Seventh, and with the transformation of the revolution’s course into an “Islamist” one, “drawing on the support of God and intending to establish His rule on the ground,” it is the “secular Islamists” who will be brought to power, power being their main objective. In this they will be encouraged by the forces of the international conspiracy, but on the condition that they [the Islamists] oppose with all their might this jihadi Islamic tide aspiring to the virtuous caliphate. What will happen, in other words, is that pseudo-Muslims will be attacking Muslims, thus sparing the infidel powers the evil of fighting themselves. Of course, this group (i.e., the secularist pseudo-Muslims) is that which will be provisioned with weapons from now on, so that instead of against the Alawites they [the weapons] may be used against the [conspiracy’s] real enemy, which is those who wish to implement the rule of the Islamic Shari‘ah.

Eighth, after the exhaustion or downfall of the regime, the Zionist-Crusader-Zoroastrian alliance and its allies in Syria will, if possible, reorient its compass in a new direction, sealing off all borders to forestall an influx of jihadi recruits and any kind of logistical support for them. This will be with a view to besieging them [the jihadis] and beginning a confrontation with those of them present inside the country.

Ninth, the shared interests [in besieging the jihadis] mentioned in point eight will expand to encompass the Brotherhood government in Turkey, the client Son of the Crusaders in Jordan and his Brotherhood friends, Lebanese Hezbollah, the Safavid government in Iraq, the hypocrite government in the Hijaz, the Muslim Brotherhood government in Egypt, and others who are clearly with them.

Tenth, in sum, perhaps it will be that our brothers in Syria are exposed to extraordinary pressure, assault, forced retreat, ignominy, and many, many other things. But all of this, God permitting, will be of a piece with the greatness of the trial and the test, and the greatness of the responsibility assumed for pushing the community of one and a half billion Muslims toward salvation. And few are those, unfortunately, deserving of such credit.

As for the recommendations that are advised:

First, patience…and more patience, and trust in God alone in all things, and dependence upon Him, be He praised and exalted. For He is the Bringer of success and the All-Knowing about His servants.

Second, keeping in our eyes the principal objective at all times no matter what the challenges. This is: the annihilation of the Alawites, then the establishment of God’s law in the land of Syria—in preparation for erecting the larger virtuous caliphate on all of the earth—and removing all obstacles standing in the way.

Third, making the necessary provisions and taking the necessary measures for what will follow the fall or toppling of the regime. In fact, these are of greater concern to us than the ongoing war, be one a mujahid inside Syria or a supporter somewhere around the world.

Fourth, collecting the greatest possible amount of heavy and unconventional weapons and guarding them in full security, as there will be great need for them in the future.

Fifth, increasing recruitment [of mujahidin] extensively and securely—securely meaning the possibility of recruiting large fighting units for service with Jabhat al-Nusrah while instructing individuals in the correct [Islamic] creed and path, periodically polishing them [in this way], and selecting those whose credibility has been established for dependable battalions…and things such as this—as well as establishing links and alliances, insofar as these do not contravene God’s law, with the many influential forces in Syria, such as other Islamic organizations, tribal shaykhs, and others.

Sixth, working to increase greatly the inflow of recruits to Syria, both because of what need the brothers have there and because the openness of these borders will not persist; rather the borders will soon be closed. But this inflow need not require emptying other [jihad] fronts of the fighters and young men who are needed there; rather [the latter should spare only] what they have above and beyond their local need and in proportion to the need of our brothers in Syria if it be greater.

Seventh, all forces of Ansar al-Shari‘ah throughout the world (in Tunisia, Egypt, Libya, Lebanon, Jordan, Yemen, and even in Europe) must take concerted action in two ways:

  • First, work to increase the number of lectures and activities relating to preaching, consciousness raising, and communications—with regard to the media, there is today a concerted media war against the brothers in Syria and especially from the channel “al-Jazeera,” for recently this lying channel has attributed all the various operations and activities in Syria to the “Free Syrian Army”; this is a criminal and programmatic effort to brainwash the viewers and render the past and future of the revolution empty of any activity or space for Islamic fighters—and work to inform the Islamic community of the truth of the struggle [in Syria], of its nature as global and not merely limited to Syria, or as merely opposing oppressive regimes, but rather as opposing the murderous Alawites, those of the Zoroastrians standing in the background holding imperial Persian dreams, and a Crusader-Jewish alliance that provides unlimited support to anyone wishing to destroy the community of Islam.
  • Second, work to gather contributions and support for our brothers in Syria and ensure that they reach them, as well as working via the proper mechanism to sustain necessary recruitment activity and engaging in demonstrations highlighting the extent of the interconnectedness of our interests around the world. For we are a single community, not divided by geographical or other boundaries. All must know that the issue of Syria is a pivotal issue for us, and that no participant in a conspiracy against the brothers there will ever be spared, no matter how far away he may be.

Eighth, the military and civilian units of global jihad supporters in Jordan, Iraq, Lebanon, and Palestine must be fully prepared for mobilization if that is required. What this means is that there first be peaceful activities, as we have indicated [in point seven], but that they be accompanied by the threat of plunging the entire region into a vast war if our brothers in Syria are besieged or conspired against whether [by elements] from beyond Syria or by the brothers of the revolution itself. The interests of anyone participating in such a conspiracy would be targeted. Fingers should be on the trigger. Indeed, this point is most important for establishing a balance of fear that allows the brothers in Syria the support necessary to be able to concentrate on their activities within the country.

In this vein, the brothers from the Islamic State of Iraq, may god strengthen them, who are the true strategic depth for the brothers in Syria, must work to prevent the Safavids from having any presence on the eastern Syrian border. They must ensure sustained logistical support and prevent the Safavids from partaking in any effort to besiege the brothers in Syria in the future, as well as stop overland support and other things that would diminish pressure on the Alawites in the west of Syria.

Ninth, the fighting units of Jabhat al-Nusrah, may God grant them victory, and their allies should turn their fire and missiles in the direction of Alawite cities with great intensity. For such will work to upset their security and encourage them to flee, particularly those possessing wealth, thus leading to the collapse of the regime’s bases of support. The latter consist of the finances provided by Alawite businessmen, and which is necessary for funding the different groups of the shabiha.

Tenth, the fighting units of Jabhat al-Nusrah and their allies should work to establish a broad and unified shura council and to create an executive committee for carrying out the work of governance, in order to fill the void and manage people’s affairs in the areas under our control. In this way services and other forms of aid may be rendered, people may be educated and enlightened about the creed and Islam, and they may be informed about the international conspiracy against them.

Eleventh, establishing an office or large media organization that would work around the clock for Jabhat al-Nusrah and the fighting units in Syria allied with it, providing the people with the necessary facts. For the media in this generation are equivalent to half the army, and sometimes international wars are led by means of the media alone. This [proposed] office can produce local broadcasts, ensuring that these reach every home in Syria and thus allowing the true, undistorted voice of the mujahidin access to the ears of the people.

Twelfth, it is incumbent upon all preachers and religious scholars to bear their legal responsibilities to guide and enlighten the [Islamic] community. For your brothers in Syria, in the coming days, will be in the utmost need of what you can do [for them].

Thirteenth, establishing a professional intelligence apparatus to carry out special operations: that is, to clean up anything dirtying the path to the creation of an Islamic state.

Fourteenth, urging our brothers in Jabhat al-Nusrah to seize control of geographically strategic areas; also urging them to seize barracks containing heavy weaponry so as to increase the conventional weapons stocks that will be of the greatest importance in the future.

[Finally,] a notice: Personally, I do not at the present time advise striking what is referred to as “Israel.” Doing so would widen the circle of enemies and [war] fronts around our brothers while they are in an inflexible state of full exertion. [I would only advise it] in the event [“Israel”] immediately join the battles alongside the Alawites against the mujahidin, or if we were responding to Israeli tests of our determination, which they will carry out once the mujahidin have or are nearing complete control of Syria.

This is what was possible for us to bring together of points and recommendations. We ask God Almighty to grant us success by means of them, to grant our brothers in Syria success by means of them, to grant them victory, and to establish for them the virtuous caliphate, by the permission of Him—be He exalted.

[i] In a typical play on words, Hezbollah is rendered in this document Ḥizb al-Lāt, meaning the “party” not of God but rather of a well-known pre-Islamic pagan deity.

[ii] The author has a very confused understanding of Middle Eastern alliance politics, a common feature of jihadi writings.

Jihadism’s Widening Internal Divide: Intellectual Infighting Heats Up

Cole Bunzel January 29, 2013

Last year witnessed the outbreak of a major feud between two of the most prominent and active ideologues in the jihadi movement: the Syrian Abu Basir al-Tartusi and the Mauritanian Abu al-Mundhir al-Shinqiti. As Joas Wagemakers wrote in June and July of last year, the quarrel emerged in May 2012 following two perceived provocations by Abu Basir. First came the Syrian’s statements praising the generally secular Free Syrian Army (FSA) and criticizing the radical jihadi group Jabhat al-Nusrah; second was his critical letter to the Yemeni jihadi group Ansar al-Shari‘ah. Al-Shinqiti followed with a furious—and ceaseless—campaign of repudiation.

Since last May the context of this dispute has changed significantly. Abu Basir has abandoned his London refuge, where he had lived for more than a decade, for the battlefields of northern Syria. Meanwhile, Jabhat al-Nusrah no longer enjoys a monopoly on Syrian Islamic militancy, as a large number of groups has emerged fighting under an “Islamic banner.”

Yet the war of words between the two jihadi ideologues has intensified over the past months, becoming the most significant bout of intellectual jihadi infighting since the 2005 quarrel between Abu Muhammad al-Maqdisi and Abu Mus‘ab al-Zarqawi. The tension in jihadi media has been palpable. Two days ago, al-Bunyan al-Marsus, a jihadi outfit promoting unity among Syrian Islamists, issued a plea for reconciliation between the two shaykhs. As the following explains, this is not likely to ease tensions. The intellectual divide separating these opponents is vast, and the battle lines have been boldly drawn—with possible implications for the unfolding Syrian jihad.

Dramatis personæ

Little is known about Abu al-Mundhir al-Shinqiti besides his presumed Mauritanian nationality. His anonymity, however, has not hindered his rising stature, which derives from affiliation with the website Minbar al-Tawhid wa-l-Jihad. This is the site founded by the now jailed Abu Muhammad al-Maqdisi of Jordan. In 2009 al-Maqdisi organized a Shari‘ah Council of some dozen like-minded scholars to handle queries on his website, among whom was al-Shinqiti. For the past several months, al-Shinqiti has been the Council’s sole acting representative. The Minbar also publishes his many books and essays, all written within the last few years.

A great deal more is known about the 53-year-old Abu Basir al-Tartusi (real name, ‘Abd al-Mun‘im Mustafa Halimah), who fled his native Syria in 1980 after fighting against the previous Asad regime. Abu Basir made a name for himself in the 1990s in Jordan with books calling for jihad against the impious rulers of the Arab world. Around the millennium he took refuge in London and started a website hosting his books and commentaries. (For more information, see here and here.)

Abu Basir has long posed as an internal critic of the jihadi movement. For example, he categorically opposes suicide (or martyrdom) operations on theological and strategic grounds and holds that non-Muslims in Western and Muslim countries are entitled to protection from attack. He accordingly denounced the 2005 London bombings as “disgraceful.” He has argued, in a pragmatic vein, that jihad focus on the near enemy—as opposed to the far enemy strategy of al-Qaeda—and eschew needless violence.

When protests against the Asad regime broke out in March 2011 Abu Basir started a Facebook page called “The Islamic Opposition to the Syrian Regime,” urging jihad against the government, and in May 2012 he arrived in Syria himself. Although he is often pictured armed, he defines his role in the Syrian jihad as “simply a servant and an adviser to all the heroic rebels.” He has been seen among various rebel groups with Islamic names (see here and here, for example), but certainly not with the al-Qaeda group Jabhat al-Nusrah.

Al-Shinqiti attacks

Despite his contrarian stances, Abu Basir has long been a welcome member of the jihadi community. Even al-Qaeda’s Ayman al-Zawahiri underscored his “respect and appreciation” for Abu Basir’s “support for jihad and the mujahidin.” Al-Shinqiti, however, has made it his personal objective to write Abu Basir completely out of the jihadi fold.

The Mauritanian fired his opening salvo in May 2012 with the publication of “The Disgusting Deviations of the Critic of Ansar al-Shari‘ah: A Refutation of Shaykh Abu Basir.” (For further coverage of this, see here.) This monograph, a line-by-line critique of Abu Basir’s letter to the Yemeni AQAP-linked group Ansar al-Shari‘ah criticizing it for unnecessary violence in post-revolutionary Yemen, accused Abu Basir of obstructing jihad on the pretext of offering advice. Whereas the Syrian believed it wrong to target Yemeni soldiers following the deposition of the Yemeni president, the Mauritanian held that jihad ought to continue. Al-Shinqiti called one of Abu Basir’s arguments “the ugliest thing I have ever heard in my life in terms of obstruction.” Revolution, he claimed, had become for Abu Basir “an end in itself,” more important than implementation of the shari‘ah.

The following day al-Shinqiti attacked again, this time in a fatwa castigating Abu Basir for his stances toward the FSA and Jabhat al-Nusrah. (For more on this, see here and here). These remarks were indicative of a “large methodological shortcoming.”

In September 2012 al-Shinqiti released yet two more monographs chiding Abu Basir—and this time also his followers—in equally harsh terms. The first of these, called “The Enlightenment of Some Warnings in the Book Jihad and Shari‘ah Politics,” attacked Abu Basir’s forenamed book that called on jihadi groups to reform and reassess their strategies. The second, called “The Illumination of the Truth of Abu Basir’s Method,” comprised fourteen enumerated points of criticism and an extended plea to his followers to desist from supporting him.

Continuing his line of criticism, al-Shinqiti writes in these monographs that the chief aim of Abu Basir’s “advice” literature is to put out the fires of jihadis’ passion and instill in them fear of activity. “He considers himself a theoretician of jihad, and yet at the same time he supports not one action of the mujahidin’s actions.” Some of his fatwas, al Shinqiti believes, even played a role in decreasing the number of jihadi attacks in the United States and Europe. ‘Abd al-Bari ‘Atwan, the editor of the London-based daily al-Quds al-‘Arabi, he says, is a bigger supporter of al-Qaeda than Abu Basir.

Addressing himself to the Syrian’s supporters, al-Shinqiti says that it is time they recognize that their shaykh has defected from “the jihadi methodology,” much like other erstwhile jihadis, including Salman al-‘Awdah, have before him. “Know,” he continues, “that Abu Basir’s dispute with the mujahidin is not a dispute over one or two issues but rather one between two methodologies (manhajayn).” Therefore his opinions and judgments are to be read with great caution.

Abu Basir fires back

Abu Basir has issued two responses to al-Shinqiti, the first in November 2012 and the second in early January of this year. They are both short—about two to three pages each—in comparison with the Mauritanian’s more than 100 pages, and betray a certain reluctance. Abu Basir states that while he preferred to stay silent on the matter of al-Shinqiti’s accusations, he finally relented in view of the many solicitations for a response. But for all his reluctance, he does not mince words.

Al-Shinqiti, says Abu Basir, is a delusional “extremist” and “khariji” whose critiques amount to implicit takfir (excommunication). “He sees no farther than his nose” and writes as if he held “the keys to paradise in his hand.” In his lying screeds, “he interprets your advice to some of the mujahidin brothers as if it were an expression of enmity toward God, his Prophet, and the believers.” And he piles up scriptural evidence like firewood. Abu Basir states that while he, Abu Basir, is busy supporting jihad against the Asad regime, al-Shinqiti spends his time drumming up opposition not to Asad but to Abu Basir.

Al-Shinqiti ought not to be praised as brave and bold, Abu Basir warns, for he is in fact a coward, “too scared even to identify himself.” This “unknown jurist of his age,” he says mockingly, does not even deserve a proper refutation. Those who truly deserve one are “the brothers in charge of Minbar al-Tawhid wa-l-Jihad. How do they allow such dishonesty, extremism, and vileness to be published on their site?” (Ironically, the site also hosts a large number of Abu Basir’s writings.)

Most important for this discussion is that Abu Basir finds al-Shinqiti a serious threat to opposition unity in Syria. He is worried by the spreading influence there of his “takfiri words,” for certain Syrians are paying them notice. The result, he claims, is that some in the Syrian opposition are preparing for a confrontation with their fellow Muslims on the pretext of fighting the FSA.

Reconciliation?

Clearly the temperature of this exchange does not bode well for any hoped-for reconciliation between the two shaykhs. It may even portend confrontation between two kinds of Syrian jihadi groups somewhere down the road: those concerned with immediately seizing power and establishing God’s law by whatever means necessary, and those more willing to cooperate with the less Islamist elements of the opposition.

Recently, Abu Basir endorsed a new conglomerate of Islamic militant units called the Syrian Islamic Front, which represents—at least probably to his mind—the latter kind of group. The group’s charter mentions “gradualism” with respect to political objectives and “coexistence” with Syrian minorities. While Abu Basir criticized some parts of the charter, these were mere quibbles which the group kindly noted and brought to the attention of its leadership.

Abu Basir remains critical of Jabhat al-Nusrah, which he did not defend after its designation by the U.S. State Department as a terrorist organization. He did recently affirm his “affection for all the mujahidin” in Syria notwithstanding “reservations about some of their strategies and policies.” But the very next day he criticized Jabhat al-Nusrah for its excessive secrecy.

One might anticipate that this rather intellectual dispute between Abu Basir and al-Shinqiti will have practical implications for the ongoing Syrian jihad. It may be some time before the full extent of these implications is borne out—or perhaps the mujahidin will allow all this to pass over their heads. But it is clear from Abu Basir’s writing that he, at least, sees confrontation between Syrian jihadis as a looming threat and possibility.

A Portrait of the Terrorist as a Young Man

Joas Wagemakers July 18, 2010

Of all the jihadis we’ve seen in recent years, Abu Mus’ab al-Zarqawi must rank as one of the most violent. Nicknamed “the slaughtering sheikh” (al-shaykh al-dhabbah) by fellow militants, he is widely held responsible for killing hundreds of Shiites in Iraq and personally beheading the American hostage Nicolas Berg. It would therefore be interesting to know what went on in the mind of this man, who was killed in an American attack in 2006.

While several publications have tried to show us the man behind the myth, it would be even better if we could get a glimpse of what al-Zarqawi thought in his pre-Iraq years. Well, the time has come. About a week ago, a jihadi website posted a notebook allegedly used by al-Zarqawi while imprisoned in Jordan in the 1990s. The link on the website (the eleventh title from the top) is called Safahat min Daftar al-Shaykh Abi Mus’ab al-Zarqawi (Pages from Shaykh Abu Mus’ab al-Zarqawi’s Notebook) and leads to an .exe file that actually allows you to flick through the man’s writings.

Some Jihadica readers may remember that Will McCants discussed this document two years ago (on 22 June 2008 to be exact). At the time, however, only a few pages were available and the links to the rest of the document didn’t work (or at least don’t work anymore). Some readers may also be familiar with the Jordanian journalist Fu’ad Husayn and his book Al-Zarqawi: Al-Jil al-Thani li-l-Qa’ida (Al-Zarqawi: The Second Generation of al-Qa’ida, available in English here), which also only showed a few of the notebook’s pages on pp. 21-23. Now, however, the full 77-page document is available in its original form, including even the blank pages.

Authenticity and timing

The document seems to be authentic. As Will noted at the time, the notebook is dedicated to several people, including Umm Qudama and Abu Qudama, who are respectively al-Zarqawi’s sister and brother-in-law, and al-Zarqawi was indeed in prison in 1998, when the document is said to have been written. This information could, of course, easily have been known by others but there is a third reason to believe this document is indeed the real deal. As mentioned, Will discussed some of these pages before when they appeared on a jihadi forum and so did the book by Fu’ad Husayn, who told me he had received the notes directly from al-Zarqawi’s family. Now that they appear on another jihadi website, it seems unlikely that three different sources keep recycling different pages of a notebook that was never written by al-Zarqawi, although one cannot be entirely sure of course.

As to why this document was posted now, one can only guess. The notebook wasn’t written or discovered recently and, considering al-Zarqawi has been dead for four years, nothing of interest seems to have happened to him that caused the document’s publication. Moreover, if it was posted on the website to commemorate some kind of anniversary (his death, his birth, his release from prison etc.), it would presumably have been announced with quite a bit of fanfare but it wasn’t. The most likely reason it was posted a week ago is that the website it appeared on, tawhed.ws, has posted several collections of jihadi writings as e-books over the past few weeks. These include Ayman al-Zawahiri’s writings, for example, but also those of Mustafa Abu l-Yazid. The posting of al-Zarqawi’s notebook may thus be part of a general effort by the people behind the website to release collections of writings, even of those that have been in their possession for a long time.

Religious texts

In any case, and as Will noted at the time, this is a great source for academics studying the backgrounds and inner workings of terrorists. Although this blog post is not the place for an in-depth analysis of the content, we can surely take a quick glance. The document is filled with religious texts that deal with various topics. There is Qur’anic exegesis, for example on p. 8, where al-Zarqawi cites the explanation of the verse “and be not as those who say, ‘We hear,’ and they hear not” (Q. 8: 21) by the mediaeval exegete al-Qurtubi (d. 1273), and on p. 20, by Ibn Kathir (1300-1373). It also contains several texts apparently copied from books by Ibn Qayyim al-Jawziyya (1292-1350), for example on pp. 9-11 and 15-16. Although Ibn al-Qayyim is generally a favourite among radical Muslims for his uncompromising and strict views on various issues – like his teacher Ibn Taymiyya (1263-1328) – the fact that he was persecuted and imprisoned because of his ideas may also have inspired al-Zarqawi.

Dedication

While the notebook does not have a single topic or message, most of the texts mentioned seem somehow related to what I would call “dedication” to the cause. The passage explained by al-Qurtubi mentioned above seems to serve as a reminder to stay pious and focused, for example. Al-Zarqawi also discusses jihad (p. 12) and cites a hadith (tradition on the life of Muhammad) about not having to fear if one trusts in God (p. 13). He continues by mentioning the various types of consolation to the believers (p. 15). Al-Zarqawi sometimes also writes short pieces that he seems to have made up himself. One of them (p. 25) mentions the close connection one should maintain with God, while one should break with the tawaghit (idols, used here probably to refer to “un-Islamic” rulers). The rest of the notebook is similarly filled with poems, religious texts and exhortations to remain patient and to keep one’s faith.

What all this adds up to is a collection of short pieces that seems to portray a man dedicated to his faith who uses religious texts to get him through the tough times he is facing. Considering the fact that he was in prison when he wrote this and would go on to become one of the world’s best-known jihadis, this makes a lot of sense, of course. I will leave it to others to decipher all of the notebook, which contains a lot of blank pages after p. 34 but also shows some nice drawings (for example on pp. 70-71). It should be clear, however, that any scholar seriously dealing with al-Zarqawi cannot afford to ignore this source.

Al-Baghdadi Speaks

Thomas Hegghammer May 12, 2009

A quick addendum to Truls’s post about Abu Umar al-Baghdadi: The Islamic State in Iraq has now broken the silence over al-Baghadi’s alleged capture.  It released a brief statement this morning dismissing the reported arrest and denying any knowledge of the man depicted on the photograph circulating in the media.

Shortly afterwards, Furqan media released an audiotaped speech by al-Baghdadi himself. In the 17-minute recording, entitled “Lying Agents”, al-Baghdadi referred briefly to the rumours of his own capture before delivering a long tirade against the Shiite-led government of Iraq. For more on the statements, see here, here and here.

It seems, then, that the latest arrest report was yet another false alarm, and that we are back to square one with regards to the al-Baghdadi puzzle.

Document (Arabic): 05-12-09-faloja-isi-statement-on-baghdadi
Document (Arabic): 05-12-09-falluja-baghadi-speech

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