ji·had·ica

The generational divide

Tore Hamming October 9, 2016

This is the third Q&A of the interview series with Ahmed Al Hamdan (@a7taker), a Jihadi-Salafi analyst and author of “Methodological Difference Between ISIS and Al Qaida“. Al Hamdan was a former friend of Turki bin Ali, and a student of Shaykh Abu Muhammad Al Maqdisi under whom he studied and was given Ijazah, becoming one of his official students. Also, Shaykh Abu Qatada al Filistini wrote an introduction for his book when it was published in the Arabic language. The interview series contains contains five themes in total and will all be published on Jihadica.com. You can find the first Q&A here and the second here.

Tore Hamming:

One of the differences between IS and AQ is the generational divide; the veteran Jihadists in the camp of AQ and the younger generation being attracted by IS. Do you think this is still the case and, as IS is loosing momentum, what do you think will happen to the younger generation of Sunni Jihadists – will they abandon Jihad, seek refuge in AQ or try and establish a new group?

Ahmed Al Hamdan:

The answer to this question will be complex and overlapping. Yes, the majority of the youth are inclined towards the ISIS, and that is because the majority of the young people have a strong impulse and are drawn towards violence, and towards rushing for maximum revenge and killing and torture without carefully considering the benefits and harms which will come as a result of their actions. And these actions of theirs in many cases are not in accordance with the Shariah, rather they stem from that which satisfies them. Hence Dr. Ayman al Zawahiri warned Shaykh al Zarqawi about that and he said in his letter to him that O” ne of the most dangerous matters for the leaders is the enthusiasm of their supporters, especially the youth who are excited and burning to support the religion of Allah. So it is important that this enthusiasm is moulded with wisdom” .(1)

And Shaykh Usamah bin Ladin illustrated this point in a letter to Shaykh Abu Baseer al Wuhayshi saying “The enthusiasm of the youth is a necessary element to win the battles. However it should never be what determines the course of the war by making the leadership to run behind the enthusiasm of the youth. It is as the poet Al Mutanabi has said: “Thoughtfulness comes before the courage of the brave -This (thoughtfulness) comes first and that second”. (2)

So according to Al Qaeda, the matters are not measured by enthusiasm but rather by looking at what they result into.

It is not only myself who has noticed this matter that the youth mostly incline towards the one who speaks the harshest and the hardest. In fact even Shaykh al Maqdisi has said that “Many of the youth are lacking in education and upbringing due to them not sitting sufficiently in the gatherings of the scholars and due to their weakness in the knowledge of the manners of the Prophet, may peace and blessings of Allah be upon him, and his noble companions and our righteous predecessors. Therefore there has spread among them sicknesses and diseases and bad manners, and they incline towards extremism which is mostly caused by ignorance and due to their assumption that the best path is the harshest path.” (3)

Previously the enthusiastic youth had no choice other than Al Qaeda. And their policy which we have just stated previously, did not allow them to unleash themselves as they wish, and so they were forced to go along with that policy and suppress this excessive desire. However now there is another outlet for the youth to do whatever sadistic things they want and to unleash themselves without thinking about any outcomes or consequences or without looking into the benefits or harm resulting from these actions. And hence many of the enthusiastic youth found their long desired objectives getting fulfilled in this group ISIS.

Secondly, many of the youth are new to the Jihadi experience and this is different from that of the elders who have lived through the previous Jihadi experiences and have seen the reasons for its failure and have seen that those same reasons are being repeated by the Islamic State. For example, antagonizing everyone and opening battle fronts with everyone and preferring to fight the Islamic groups more than fighting the enemies that are agreed upon by all, and extremism and breaking away from the Ummah, and other such things which have made them stay away from supporting this state so that it does not lead to them falling into those same mistakes again. The Prophet, may peace and blessings of Allah be upon him, has said “The believer is not stung from the same hole twice”(4), and this is contrary to this new generation who did not know anything about Jihad except from an audio speech or a video clip, and who did not live through the real experience in the field from which one can learn how to distinguish between the right and the wrong.

Another matter which causes ISIS to attract more youth than Al Qaeda, is the hugeness of their media campaign which is directed specifically towards the youth and their continuous communication with these youth, and we mean here the non-Arabic speakers. For example ISIS is keen to translate its publications and spread the statements made by the people of a specific country (such as England) and for directing their message to the youth in their country urging them to come (to them). Also the main official magazine of this group is published in English and they have opened a channel, Al Amaq News, which is also in the English language.

This group ISIS is very eager to make sure it attracts the youth. Perhaps they intensified their propaganda in English because it is a universal language understood by many nationalities. So they hit many birds with one stone. In contrast, there is a very huge shortage from the side of Al Qaeda in focusing on the call towards the youth to join them, and it has not translated its recent releases, and there would be no continuous and direct contact with them in the English language. And its magazines which are released in the English language are not regular, meaning two months may pass without an issue getting released. And this is what causes many of the youth to interact with those who are addressing them and who try to make events revolve around these youth.

On top of that which we have previously stated, the delay by Al Qaeda in responding (to the allegations of ISIS against it), by them hoping that the situation could be rectified through reconciliation, has led many of the youth into joining the ranks of the Islamic State. Then these people gradually went further to the point of being a partisan to their group at an early stage. Then they began to call their friends or those who have just been released from prisons to support or join the Islamic State. I myself, for example, when I was released from prison and I saw that most of my friends are supporting the ISIS, then I would mostly end up supporting them, and I would give priority to their statements for judging the events and matters in which there were disagreements in Shaam (Syria).

And another thing is that if ISIS loses momentum, then the existence of its old propaganda materials can still be effective for recruitment in the long term. For example, Shaykh Anwar al Awlaki was killed in the year 2012 and his words still recruit and inspire the people despite the Shaykh having departed 4 years ago. So the only solution for Al Qaeda is to use the existing cadres they have to match the efforts of ISIS in their media propaganda. Otherwise ISIS will be the only choice for one who wants to join the Jihad.

But there is another matter which may help Al Qaeda without them having to engage in daily media wars with ISIS. That is that a lot of Arabs and non-Arabs who joined ISIS after watching the videos released by ISIS which portrayed itself as the perfect ideal, when they entered it, they were shocked by the security controls. These security controls emerged at a later time after the Islamic state gained control over Raqqa and Sharqiyya, and after al Adnani announced that whoever wanted to split the ranks would have their heads split. So that resulted in a fear of leaving ISIS and the dissidents then participating in recording personal experiences in which they state the mistakes and the negative aspects of ISIS and then this becoming a strong obstacle in their recruitment and propaganda. So ISIS has taken preemptive steps amongst which is that it has restricted the role of many of the well-known people who pledged allegiance to it, such as Bin’ali, Dr. Sa’d al Hunaiti and Mahdi Zaydaan and others who had a heavy presence in the media, due to their fear that they may defect later on. And so the appearance of these personalities in the media almost became non-existent under ISIS. Their second step would be to bring forward the one who expresses doubt. And the existence of this doubt would lead to a preemptive attempt to find out which person may possibly defect so that they may deal with him early. And due to this doubt some actions of the members would sometimes be misinterpreted, and thus there would be abuse and exaggerations by wrongly interpreting some actions of the members in a way in which they were not intended. For example, one of the soldiers asked for a biography of Al Adnani and Baghdadi as they were the leaders of his state and he wanted to know more about them, and so he was accused of being a spy. This mania in their dealings has made many of the soldiers annoyed, especially since their loyalty comes under doubt. For this reason many have started wanting to leave because they find themselves living under a dictatorial regime. This is with regards to the youth. As for the young women, the matter which has made some of them to strive to leave is that they have been forcefully married. The young women who migrate to the land of the Khilafa without a guardian, she will not be left like this, rather she will be made to marry, and even if she is already married previously then she will be separated from her husband and made to marry again. Likewise the woman who migrates with her husband, if he gets killed, then she will be made to marry with or without her consent. And this has happened on many occasions with the women. And now I will leave the issue to the previous Amir of Jabhat al Nusrah in Albukamal to tell us some of what he has witnessed from the stories of those who have defected:

One of them sent to me an audio recording of the leader of the Muhajireen in Jabhat Fath al Sham ‘Abu Hajar At-Tunisi’ in which he said these words:

“I will narrate to you some of the stories of some of the women and men who have fled to me. Some of them are funny and some will make one cry, there are various types, and the stories are many. I will narrate one such story to you.

Two British women came to me, one of them is now in the custody of Jabhat. They had fled. They narrated to me that there was a large house there where they put the widowed women and those women who had fled from their parents after they had convinced them that their parents were Kuffar who are living in western countries and in the apostate states. So these women came and they put them in this house and they said to them “It is compulsory for you to marry. Not a single one would remain without being married, whether a widow or one who has come newly”.

And they said: “The house was very narrow. Some apartments were above others and there was difficulty in living, eating, drinking and using bathrooms because for every hundred women there were only two bathrooms”.

They said that there was an Iraqi woman with them who spoke English well, that is she was an Iraqi woman who was like Al Anbari in criminality and rudeness, and she would behave badly towards the women. She would bring men who would mostly be Iraqi leaders and she would choose the most beautiful of them and her face would be uncovered forcibly in front of them. And if he wanted to marry her she would be married to him. Marriage was mostly forced; otherwise they would have to sit in the house in difficulty until the woman would think to herself and say “I will get married… It is okay.” (5)

And these two women who fled did so about a year and a half ago when the situation was a little easier. They made an agreement with a Taxi driver and gave him money and he got them out. He moved them from place to place under the pretence that they were his wives. They arrived at a place and then I went and received them and brought them to my house. With me were my wife and her mother and sisters. It was extremely cold and they were shivering. They asked me about someone they knew who was married to a British sister whom they knew previously. And they also knew him. He used to live in Britain. I put them in my house with my wife, gave them food and drink and then took them to that brother.

They sat with the brother for some days and then they made Takfeer on him. And after they left, the brother told me “they made Takfeer on you also”. Of course, they were saying that ISIS is oppressive and criminal, and we thought that they had repented. However it became clear that they were Takfeeris and the brother said to me “they say you are a Kaafir.”..!

So I said “why did they say I am a Kaafir? What did I do?” 

And he said to me “they said that you support the Zionists”

I said “How do I support the Zionists? Do I have a weapons factory?”

He said to me “No, it is because you bought “Pepsi” and one of them said “he is an apostate, him and his wife because they made us drink Pepsi” and the other said “only he is an apostate because he is the one who brought us Pepsi”.

As for the youth whom I took them out, one of them was imprisoned by Ahrar. And when the leader in Ahrar “Muhammad Najeeb” asked him,”What is your opinion about ISIS?”, he said “apostates”. So he started laughing and asked “how are they apostates?”

I had gone to take him out by virtue of having known him in Tunisia and I knew that he was a very simple and naive person. So I brought him out. And I once asked him “Do you consider Baghdadi as a Kaafir?”

He said “yes I consider him to be a Kaafir”.

So I said “why do you consider him to be a Kaafir?”

He said “He is from the 5 heads of the Tawaghit who call the people to worship them.”

So you would feel…, glory be to Allah…, that they are strange people. You would find him making Takfeer on all the people and having lost faith in all the people. And the first ones who they make Takfeer upon are ISIS…! And they believe that the most evil people on the face of the earth, even more evil than Israel are ISIS…!

Naturally more than 90% of them believe all the factions to be apostates and Kaafirs even though they act towards them with goodness and even though the Free Syrian Army who helped them to get out were good towards them.

Once I helped one of them to get out alongwith his family and he used to cry. And after he left the areas under ISIS, he remained for a period of three months in Azaz, meaning he remained 5 months in total before leaving. And one of the brothers told me that when he reached Turkey he said “There is a lot of good in Abu Hajr and many things, but he is still an apostate because he remains with Jabhat”. Glory be to God..! Strange minds…! I say that if the door is opened for them, not one of them would remain (in ISIS). There are now a very large number of defectors with Faylaq and with FSA, and only Allah knows how many. Hundreds, possibly thousands have left them, and if the door is opened not one would remain with them.

There even is a very large number of men and women who have spoken to me and who want to get out, and as it is known, whoever wants to leave and is caught, then the judgment upon him according to them is either prison or death, as they consider it as incitement against the Islamic state.

Their prisons are full and they have a large number of prisoners, the majority of whom are Muhajireen. There was a man there called Abu Harith at Tunisi who knew me and his friends left before him, and I sent him my number. But then when he wanted to leave, they caught him. And I later received the news that they killed him. One time two youth from Tunisia left them and one of them stayed with one of the youth for five days, and he stayed those five days without praying because his commitment in religion was only recent. And they were in Idlib smoking and would have a cup of coffee in their hands and be playing billiards as if they were hanging around in the capital of Tunisia. Then they went to Turkey and I heard that one of them went to Europe and he has a girlfriend who was an ISIS supporter, who also fled from there, and he went to be with her in Sweden.

Of course those of them who are not polluted with the perverted Takfeeri mentality are very few. One of them was a businessman from Tunisia who was not too old. He was 24 or 25 years of age. And he did not become polluted much by Takfeeri mentality. But on the other hand the majority of those who leave believe that ISIS are apostates, and some of them even make Takfeer on the one who does not make Takfeer on ISIS.

They have a very strange hopelessness and they no longer believe that there is Jihad.

There are a number of them who have gone to Sudan and a number of them went to Europe. And there are those who surrendered themselves and there is a very large number of them in Turkey. Naturally they make Takfeer on all the people and they say that as all the people are Kuffar, then it is better to remain with the Kuffar in Turkey than with the Kuffar in Syria or to go to another country.”

We come to know from the testimony of the brother that many of them abandoned Jihad for various reasons, whether that was due to increasing extremism which made all the groups disbelievers in his opinion (ie. disbelievers fighting against disbelievers), ‘so why should I fight?!’ Or due to his reaction when he saw the opposite of his idealised dreams which this defector had hoped for, that this would be the desired Islamic state under which we would lead a life of ease and comfort. But what he saw disappointed him and so his convictions got shattered and he lost hope and got frustrated and wanted to abandon everything and return back to where he was originally. And this has happened before, even with one of the greatest leaders of Al Qaeda, and that is Shaykh Athiyatullah al Libbi, if Allah had not kept him firm with the brothers who were with him. He said after he took part in the Algerian experience how the extremists in Algeria contributed to the corruption of the Jihad until it deteriorated and became weak. He said “I personally went through a difficult experience in Algeria and came through surviving by my skin, and I thought that there will be no Jihad in the foreseeable future in my life, and I was almost in despair and I was afflicted by sadness, worry, gloom and despondency and similar things which are difficult to describe…!! It was only that Allah had protected me by giving me some firmness and benefited me through the company of the brothers, and by being consoled with the people of previous experience and goodness.” (6).

And both of these are harmful to the Islamic State – if they returned back to their countries and gave their testimonies about what they went through, and if they spoke about the huge difference between the media and the reality. And this is especially so if the one who returns back or the one who defects is someone who is obeyed and has followers. This will cause many to re-examine themselves and change their path.

ISIS fears that Al Qaeda will be an alternative, and so it took another preemptive step, that is they considered it a priority to speak about it and attack it and to try to distort it. If you see the magazine “Dabiq” which belongs to ISIS, you would feel that Al Qaeda is targeted more than the Americans, the Rafidhah (Shi’a) and the Nusayris by the media propaganda of this group. So when you become filled with this propaganda whether it is based on truth or falsehood, then even if you split from ISIS, you will not join Al Qaeda. And this is the practical application of the theory

of the propaganda of lies as spoken about by Shaykh Abu Qatada in his audio series on globalization. He says, ‘A certain party will tell lies to their supporters and will continue lying to them until they reach the point where these lies take the place of certainty, and even if the truth is revealed to them after having reached this stage, then it will have no effect upon them as they have lived with the lie until they have reached the point of no return. This principle can be summed up in the saying of the Nazi minister of propaganda, Joseph Gobbels “Lie and continue to lie until the people believe you”.

So we have 3 options:

  • Join Al Qaeda and resume the stage of Jihad
  • Abandon Jihad altogether and all that is related to it, and return to the stage that was prior to migration and prior to practicing the religion (And this is if the governments accept this, because sometimes you may want to make such a step but because you participated in Jihad, the governments will mostly throw you in prison when you return back to your country. And rather than live a new life your association with the Jihadi prisoners in prison will compel you to continue on the same path rather than give up.)
  • The formation of a new entity, independent of Al Qaeda which will attract all those who have lost faith in Al Qaeda and ISIS alike.

As for which will be the most chosen option, it is difficult to judge that for now.

Footnotes:

[1] Letter to Shaykh Abu Musab al Zarqawi, p. 14.

[2] Complete letters and directives of Shaykh Usama bin Ladin, p. 771.

[3] Answering the questioner on matters of new issues (1/16).

[4] “The believer is not stung from the same hole twice” Saheeh Muslim: 2998, Saheeh al Bukhari :6133.

[5] A long time ago I asked Shaykh al Maqdisi about women travelling to the Khilafa state after one of them asked me about this. And I wrote an article about that which is translated into English, and he sent this audio recording in which he says: “This is one of the calamities which we have advised them about, and they disregarded our advice. They have even taken their passports from them, and the widows from amongst them are married off by the will of the judge whenever their husbands are killed. They cram the women along with their children in crowded and neglected places like stables of animals, in large groups. One of them comes and proposes marriage to them and they accept it just to get out of this overcrowded and neglected place. The situation is very miserable. Many of them are regretful and wish that they were able to flee. Despite all that, there are still those who are naïve and leave their countries and go there. We have heard several misfortunes.

I have sought permission from Shaykh al Maqdisi before spreading this recording as well as the answer, and he agreed to it, and modified and added to the text. Both these recordings are exclusive and have not been published before.

[6] Answers to the Hisbah forum, p. 14.

 

Tore Hamming:

I will add in with a brief comment to the topic of the generational divide.

Joining the ‘hottest’ Jihadi outlet of the time has always been the choice of the youth. We know from the Sinjar records that in the time of al-Qaida in Iraq, the average age of people joining was between 24 and 25. From internal Islamic State documents, processed in the CTC’s “The Caliphate’s Global Workforce” we see an almost similar average age of people joining the Islamic State, with recruits being between 26 and 27.

The Islamic State has thus become the standard choice of the youth wanting to join a Jihadi project. It has provided the youth an outlet where they can channel their frustrations violently and especially their media machine has been of essential importance to attract people. The hope of al-Qaida is that although the Islamic State propaganda machine has been efficient in attracting people, then the experience of having witnessed the state from the inside will cause them to leave. However, the big question is then where will they go? Will they join al-Qaida, leave Jihad altogether or will a new movement see the light as the Islamic State is losing momentum?

At the moment, it is still too early to come up with an answer to the question. Al-Qaida will, of course, do its best to attract people who become disillusioned with the Islamic State project – both al-Zawahiri and al-Maqdisi have kept the door open for people to join al-Qaida. The al-Qaida leadership has been criticised for its ‘long and boring’ lectures, which were in contrast to the more aggressive rhetoric of Islamic State leaders. However, al-Qaida is currently experiencing renewed popularity. Al-Zawahiri is on a charm offensive in his recent video statements and a younger generation of al-Qaida sympathetic ideologues like Abdallah al-Muhaysini is helping to increase the cool-factor of the movement in the eyes of the younger generation.

A whole generation is currently growing up with violence as a normality. Some of them will eventually continue of the road of Jihad, but that they necessarily choose either the Islamic State or al-Qaida is not a certainty.

Memo about Syria: Jihadis are people too

Joas Wagemakers September 6, 2013

Perhaps the most important reason mentioned by a lot of people why the United States should not bomb targets in Syria is that the possible downfall of President Bashar al-Asad’s regime may lead to a situation in which jihadis come to power, who may be even worse than the country’s current leader. Such fears are certainly justified. Yet we should also be careful not to exaggerate the threat that these men supposedly represent.  In this post, I look at a specific series of fatwas from the Shari’a Council of the Minbar al-Tawhid wa-l-Jihad that deals with the problems and questions that potential jihadis have (these, these, these, these and these), which shows that jihadis – their sometimes radical views notwithstanding – can be quite human too.

Refusing parents

Many of the questions that Abu l-Mundhir al-Shinqiti, the shaykh who has long been the sole scholar on the Shari’a Council, has to answer deal with questions related to the classical jurisprudence (fiqh) of jihad that go back centuries: “Am I allowed to wage jihad if I am in debt?”, “I am able to do jihad. Does that mean I have to?” etc. One of the questions that also falls into this category is that of parental permission. Quite a few budding jihadis ask whether it is allowed to go to Syria if their parents refuse to let them go. According to the classical laws of Islam, parental permission is needed for someone to wage offensive jihad.

It is obviously easy to make fun of such questions (“I want to kill Nusayris but my mum won’t let me. What should I do?”). I believe this misses the point of why these jihadis ask such questions, however. They seem to be motivated primarily by a great concern for what is going on in Syria – and aren’t we all? – and want to take armed action to stop it, but are afraid they will violate Islamic law at the same time.

Some youngsters admit to lying to their parents about their true intentions when going abroad and wonder whether this is allowed. Others clearly don’t want to go to Syria and mention that their parents won’t permit them either, but apparently feel compelled to ask the shaykh anyway, perhaps hoping that he will excuse them from their jihadi duty. For similar reasons, several questioners ask if it is okay if they just donate money to the jihad, without actually going to Syria themselves. One potential fighter even asks al-Shinqiti to tell him what legitimate excuses exist that allow him to refrain from waging jihad.

Unfortunately for some of these hesitant youngsters, shaykh Abu l-Mundhir points out to them that the jihad against the al-Asad regime is a defensive one, meaning that it is an individual duty (fard ‘ala l-‘ayn) for every able-bodied male Muslim. This, in turn, means that parental permission is not needed and that lying to them about this is permitted as well.

Family problems

Although al-Shinqiti comes across as someone whom one would perhaps not easily qualify as “a good family man”, he does take into account that problems at home may excuse one from waging jihad. Several questioners indicate that if they went to Syria, their parents would not be able to cope without them for financial reasons. Others state that their parents are old and need to be cared for, which these men will not be able to do from abroad. Still another questioner tells the shaykh that if he leaves for Syria to wage jihad, he fears his mother will die of grief and pain.

As mentioned, al-Shinqiti is somewhat more understanding of such problems. He encourages people to find others to take care of their parents and their (financial) needs, but also states that if this does not work the jihadis are allowed to stay home. He is less compromising with regard to marital problems – in the broadest sense of the word. One person wants to know if it is a sin to go off to Syria if it means leaving behind a sick child and a wife who is five months pregnant, a question that is posed several times in various forms. Another wants to wage jihad, but also wants to get married. Realising that he desires both, he asks al-Shinqiti what to do. There is even a person complaining that his family in his homeland have abandoned him financially, that he has no education and no job and that he wants to wage jihad, but that his wife starts crying every time the subject comes up.

Al-Shinqiti does not prove particularly helpful with regard to recalcitrant wives (“Try to go to the jihad together with your wife.”), but he does understand that spouses cannot simply be left to their own devices and therefore encourages the questioners to let them stay with their families if possible. He is much more accommodating, however, when it comes to the somewhat related problem of potential fighters wanting to finish their education. Some men point out that they study something that is useful to the jihad and that they themselves will also be of greater use if they are allowed to graduate. Abu l-Mundhir is quite forthcoming in this respect, allowing such youngsters to finish their studies, even if it means putting jihad on hold for the moment.

Attachment

Such expressions of doubt, hesitation and concern by jihadis obviously do not mean that we should dismiss fears about their goals and behaviour. The ideas of some of the men going to Syria are clearly problematic and there is indeed reason to fear sectarian strife and even all-out war between some of the various sects if the al-Asad regime should fall. The ideas about ‘Alawites expressed by some Jihadi-Salafi groups and scholars are quite explicit in this respect and do not bode well for the future.

At the same time, however, the fatwas mentioned above do show that those men wanting to join Jabhat al-Nusra and similar groups have plenty of other things on their mind besides jihad. In fact, quite a few fatwas betray their attachment to earthly things such as their families, their wives and children and even their careers. This, in turn – and without wanting to negate the real threat that some of these men may pose, means that they are  perhaps not the wide-eyed extremists hell-bent on world-wide jihad that some believe they are. In fact, they look surprisingly human in these fatwas and none more so than one questioner who asks:

“Is a mujahid who is killed fighting also considered a martyr if he is afraid to die?”

Who let the Dog out? A note on the German side of “jihadism”

Nico Prucha August 27, 2013

Recently two videos emerged on Twitter of Denis Cuspert aka Dego Dogg aka Abu Maleeq aka Abu Talha al-Almani who is allegedly shown in Syria as part of a group called Junud al-Sham. Both videos are “trailers” with the promise of full versions to be released soon.

The first video, published on August 14th, is entitled “Abu Talha al-Almani Dokumentation Teaser”. The short clip was published by ShamCenter on YouTube and also disseminated via Twitter. It has been viewed about 180,000 times by August 25. As of August 28 it has over 190,000 views. It was also published with the Turkish title “Deso Dogg Suriye’de muhaliflerin safında Esed’e karşı savaşıyor” (“Deso Dogg fighting on the side of the opposition against al-Assad in Syria”). This had an additional 50,000 views as of August 25th and is up to over 90,000 views as of August 28.

The second video only has about 4,000 views as of 25 August and was also published by ShamCenter via YouTube and Twitter on August 20. This video is entitled “Abu Talha al-Almani Vortrag Trailer”, a preview of a forthcoming sermon for his fellow Mujahideen of the Junud al-Sham. In the description, the audience is reminded that this will be a “brief admonishment by your brother Abu Talha al-Almani.”

Twitter member @almnther posted a picture of Denis Cuspert, showing him before his reversion to Islam and transition as a “Salafist” now turned “jihadist”. The picture on the right shows the former rapper with limited fame after his migration to Syria.

The caption reads:

“He was one of the most famous rap singer in Germany, known as Deso Dogg. He embraced Islam and his name became Abu Malik with his nickname “Abu Talha al-Almani”. He left Germany for today he is [among] the rows of the Mujahideen in Syria.”

The picture on the left is taken from his album “all eyes on me” (sound bite here).

“Malik” was transliterated as “Maleeq”. When searching for “Abu Maleeq” on YouTube within the related SalafiMedia channels, the vast number of his appearances provides interesting insight into the progress of Cuspert’s reversion to Islam and his embrace of radicalism (see here, for example). It should be noted that the jihad music videos are sometimes enriched by pop-cultural aspects, or electronic game elements, such as the latest Call of Duty main theme which had been popular in jihadist circles (see here, other examples: Assassins Creed, Counter Strike, Facebook/CoD). His most recent Jihadi hit, al-Jannah al-Jannah, was published as usual by the Global Islamic Media Front and received some coverage in the German media. According to the article, German authorities warn that Cuspert has previously been involved in burglary, blackmail, armed robbery, assault, and manslaughter. “And today he doesn’t seem to be taking the rigid Islamic lifestyle too serious: investigators grade him as a “consumer of narcotics”, according to an internal LKA document.” As mostly the case, the “al-Jannah al-Jannah” nashid was advertised for on the Arabic and non-Arabic jihadist forums.

In the tweet, @almnther further states:

“to whoever looking at my tweets ((now)); repent to God; go forth to the land of jihad; await the extraordinary; embrace Islam, then go forth [to jihad], then fight. What will you do?”

Sham Center maintains a multilingual website of most likely German dominance where videos and news in general are posted, both from jihadi as well as mainstream media sources. Naturally, Twitter (note the German car sticker in the picture), Facebook, Google+, Skype (shamcenterinfo), email and other contact information is available.

The Twitter account has a mere 90 followers, with the majority consisting of mainly academics, journalists and CT analysts. The tweets replicate a typical jihadi style of content and rhetoric.

The Twitter activity consists of mostly provocative messages directed to German authorities (here) and some basic information on the conquest of parts of the area of the Jabal Akrad and Jabal Durin, as promoted in one of their videos in German, Russian, and Arabic. The claim to be soon advancing on the city of Latakia is repeated (visiting the German Mujahideen, Chechen fighters). The Chechen commander Abu al-Walid Muslim is prominently advertised by ShamCenter and is seen in a video explaining the territorial gains made in Russian (Arabic dubbed version here). Al-Walid has previously been one of the key leaders of the “Liwa’ al-Mujahideen bi ard al-Sham” (Latikia) and received some social media fame for his eulogy of a fellow Chechen explosives expert.

A German and Arabic language video of the attack and conquest of the Jabal Akrad and Durin was published by the Center and most tweets are related to the film (here, here, here).

The two videos

Let’s have a look at the first video, the “documentary about Abu Talha al-Almani”. The clip starts by visualizing his reversion to Islam, smiling into the camera with his “Thug Life” shirt and his movie styled crew before committing – what seems like – some kind of robbery. The title “A Documentary about Abu Talha al-Almani” flashes into the screen, summarized by the statement, “from the darkness, into the light.” This scene is concluded by Cuspert in his make-shift combat fatigue, sitting at a natural water spring splashing with water.

The teaser starts with an Arabic nashid which is then carried on in German by Cuspert smiling and claiming to now reside in the “land of honor” (Boden der Ehre), calling to Jihad in Syria. This is a reference to two German jihad videos of the same title by the Chouka brothers from the Islamic Movement of Uzbekistan.

The second video with far lesser views is of a more serious nature with Abu Talha being presented as both a real-deal mujahid and an ideologue who will give a lengthier sermon in the forthcoming film. Cuspert allegedly joined up with an unkown group called Junud al-Sham (“The Soldiers of al-Sham”, in short a reference to greater Syria). The video starts with a masked man hushing the audience to be silent, switching to perhaps the same water spring in the first video. It states “in cooperation with Junud ash-Sham, a talk by Abu Talha al-Almani: Holiday Greetings (Urlaubsgrüße)”. The following scene shows Cuspert in a military outfit, armed with a commando version of the AK47 marching in a forest area with an armed troop detail following in line. Most of the men are masked with last guy carrying a small AQ / ISI (or ISIS) flag. The “trailer” concludes with Cuspert sitting and apparently lecturing these Mujahideen who he has just, according to the video, led to this meeting point.

A very brief note on Denis Cuspert, aka Abu Talha al-Almani

Denis Cuspert, born 1975, (Deso Dogg) renounced his former rap-star career in an emotional video some time ago before he then started to rise as a new German-language nashid singer. He chose the name Abu Maleeq and is now known as Abu Talha al-Almani. At least in his hometown Berlin he was a known rapper and has become “somewhat as the first Jihad-Pop Star of Germany” (Schmidt, 2012).

He seemed to have been ideologically guided by his companion and leader, the Austro-Egyptian Mohammed Mahmoud (Steinberg, 2012), who took advantage of Deso Dogg’s musical skills to convey specific ideological notions and sentiments by nashid. A nashid is an a cappella styled Jihad-rhyme that in the meantime is an essential genre on- and offline to convey the content of jihadist ideology (for example here). Such battle-songs became popular during the 1980s but have since gained broader popularity thanks to online dissemination. German nashid, freely available on YouTube, are easy to comprehend, rhythmical, and contain religious Arabic code words. The effect of the ideological content is strengthened and emphasized by pictures or short video sequences. The ambition of Deso Dogg certainly is and had been to be one of the most important German nashid singers. The perhaps most impressive German hymn is “mother remain steadfast” (Mutter bleibe standhaft), recorded by Mounir Chouka, originally from Bonn, who is one of the key German media activists for the Islamic Movement of Uzbekistan. He and his brother Yassin produce lots of videos and nashid from their base in the Pakistani Tribal areas (Prucha, 2012).

Deso Doggs appearance in two trailers, claiming to have travelled to Syria and joined the Junud al-Sham is intended to portray him as a mujahid who acts on his words and who now finally has the chance to engage in combat. The question remains for now to what extent he will fight, or even if he will fight at all, and go beyond acting merely as a media-mujahid / singer and preacher for the cameras, splashing around in waterfalls.

 

Shabab and al-Qaeda Infighting (or Game of Thrones, Somali Style)

Will McCants January 8, 2013

The most high-profile foreign fighter in Shabab, Omar Hammami, published two documents online yesterday detailing splits among Shabab’s leaders. Clint Watts has the scoop. Last night, I helped Clint read through the longer of the two Arabic documents and here were some things that struck me:

  • Global vs. Local: Hammami uses “Ansar” (“Helpers”) for Somali jihadis and “Muhajirun” (“Emigrants”) for foreign fighters, which hearkens back to the distinction between Ansar and Muhajirs in Medina. The Ansar are divided between those who support the global jihad of al-Qaeda and those with a more local focus. He portrays the Muhajirs in Somalia as uniformly “globalist.”
  • Oath of Allegience: On the one hand, Hammami claims that Godane, the current leader of the Shabab and the architect of its merger with al-Qaeda, has a lofty view of al-Qaeda:  “[Godane] said that an oath of allegiance to al-Qaeda is tantamount to an oath of allegiance to the caliphate” (bay`at al-qa`ida bi-nafsi mathabati bay`at al-khilafa). On the other hand, Hammami argues that those who gave their bay`a to al-Qaeda later felt tricked by Godane into doing so and that Godane used the merger to isolate his rivals and silence his critics among the foreign fighters. Read Clint’s post for details.
  • Game of Thrones: Clint suggested that the best pop culture lens for viewing Shabab infighting is Game of Thrones. Case in point, much of the dispute between the two principal powers in the Shabab, Godane and Robow, centers on protecting their geographical bases of support from one another.
My takeaway as an analyst: Understanding the historical roots of terminology or concepts will only get you so far. What matters more is how actors use those concepts to articulate their aspirations for power.

Al-Maqdisi and the Jordanian Jihadi-Salafi Movement

Joas Wagemakers December 1, 2012

As most readers of Jihadica will know, the famous Jordanian radical scholar Abu Muhammad al-Maqdisi was arrested in September 2010 on suspicion of aiding terrorists and was sentenced to five years’ imprisonment in July 2011. Since then, however, we have rarely heard anything from the man often described as the most important radical Islamic scholar alive. As my current research focuses on quietist Salafis and the Muslim Brotherhood in Jordan, I regularly read Jordanian newspapers, which not only give us some idea of what is happening with al-Maqdisi, but also report on the Jihadi-Salafi community that he has left behind.

Hunger strike

For those who know something about al-Maqdisi’s earlier stays in prison, it is clear that these periods have often been some of the most productive ones in his entire life. He once even referred to the period 1994-1999 as the “blessed days”, as they allowed him to write many books, articles and fatwas. Since his earlier re-arrest in 2005 (released in 2008), however, very few of his writings have reached a wider audience while he was in prison. This is not to say that he was not engaged in putting his thoughts on paper, but just that he was apparently less successful in getting them out to the rest of the world.

His most recent stay in prison is also characterised by an almost complete black-out to the media and others. Almost, that is, since the Jordanian Islamist Al-Sabil newspaper reported on 9 November that al-Maqdisi sent them a letter from behind bars in which he told them of his threat to go on a hunger strike. Al-Sabil had reported this before and al-Maqdisi also sometimes took the same action during his previous stays in prison. The reason this time, according to al-Maqdisi’s letter, is that he wants to be transferred from the current prison in which he is staying in al-Mafraq (in the north of Jordan) to one closer to al-Rusayfa, where his family live, but the prison authorities are apparently not forthcoming in granting his request.

In his letter to Al-Sabil, al-Maqdisi also writes that life in prison has not been easy for him. On top of his assertion that he is innocent and therefore wrongly imprisoned and is withheld the support of a lawyer, he claims to suffer from back pains and also has a knee that hurts. The latter, al-Maqdisi states, was caused by an intelligence officer (described by him as the son of the current Jordanian Minister of Justice) who beat him there with the butt of his rifle. Meanwhile, the prison authorities refuse to give him the treatment he needs, al-Maqdisi claims, and – to his frustration – also offer him fruit on which the words “Produced in Israel” are written.

Al-Maqdisi’s Jordanian heirs

With al-Maqdisi apparently languishing in prison, it is interesting to see what the Jihadi-Salafi community he left behind is now doing. First of all, there is the question of leadership. While al-Maqdisi was clearly a scholar with a wide and international following, none of the remaining Jihadi-Salafi leaders seem able to fill his shoes in this respect. The movement’s current leaders include men such as Abu ‘Abdallah Luqman al-Riyalat, Nur al-Din Bayram and Abu Muhammad al-Tahawi. Although all three enjoy the respect of their local base in the cities of al-Salt, al-Zarqa’ and Irbid, respectively, none of them have the same scholarly credentials as al-Maqdisi and they are virtually unknown outside Jordan.

If the amount of media exposure is any guide to indicating who al-Maqdisi’s Jordanian temporary heirs are – until he is released from prison again, that is – the movement’s undisputed leaders are Muhammad al-Shalabi (better known as Abu Sayyaf) from Ma’an, in the south of Jordan, and especially the aforementioned Abu Muhammad al-Tahawi from the northern city of Irbid. The latter is obvious, since he was a prominent figure even when al-Maqdisi was still a free man and was on good terms with him. Abu Sayyaf is a different matter, however, since he was considered little more than a firebrand several years ago, but is now often called upon to comment on issues related to radical Islam.

Al-Maqdisi’s jihad

The Jihadi-Salafi movement led by the men mentioned above may have few scholars and even fewer high-profile activists, but al-Maqdisi left them some very clear ideas on why, when and how to wage jihad. As I point out in detail in my recently published book on al-Maqdisi, the most important reason to wage jihad according to the latter is to overthrow “apostate” rulers in the Muslim world, rather than defending Muslim land against non-Muslim invaders, although he certainly considers this legitimate too.

Even a legitimate jihad, however, should not be engaged in hastily and recklessly, but only if there is a real chance of succeeding. There is little use in jihadis simply acting as cannon fodder for their enemies, as al-Maqdisi once explained in the context of his opposition to youngsters going off to Iraq to fight the Americans there. Moreover, even if someone decides to join a jihad, this needs to be waged in a way that is legitimate from the point of view of the shari’a, meaning that the ends (victory over the enemy) do not always justify the means (beheadings, killing innocent civilians, etc.).

In short, it is necessary for all jihadis, al-Maqdisi believes, to think twice before they to run off to some war front; even in legitimate jihads, he wants them to join a proper organisation that fights under the banner of Islam so that their fighting efforts will be organised, effective and legitimate. Now that al-Maqdisi is not available to guide and correct his followers, however, how are they faring?

Fighting on two fronts?

The Jordanian Jihadi-Salafi movement seems to have been engaged in at least one jihad this year, namely the fight to overthrow the regime of President Bashar al-Asad in Syria. According to al-Tahawi, some 250 Jordanians are fighting the regime in Syria at the moment. Several of these were reported to have been killed, including – incidentally – al-Tahawi’s own son-in-law, and some of them have also been arrested after returning from Syria in increasing efforts by the Jordanian regime to crack down on border-crossing jihadis.

The second front – if there is one – is less clear. Although al-Tahawi proclaimed in late October that his movement “is determined to do a martyrdom operation in Israel”, little has come of such efforts in the past and the fact that such threats are published in the media seems to suggest that they are little more than empty rhetoric. More interesting is the arrest of eleven Jihadi-Salafis suspected of wanting to attack shopping centres and Western diplomatic targets in Amman in October. While much of the Jordanian press praised the security services for nabbing these men before they could do any damage, some took the trouble of asking Abu Muhammad al-Tahawi about his thoughts on the case. The latter rejected the regime’s accusations and stated that he believed they were innocent since his movement condemned killing other Muslims.

What would al-Maqdisi do?

It is unclear whether al-Tahawi’s claims should be taken at face value. Do the actions that we can be sure about (i.e., the Jordanians fighting in Syria) conform to al-Maqdisi’s jihadi preferences? Although it remains difficult to assess, al-Maqdisi’s focus on fighting “apostate rulers” most probably means that he agrees with a jihad against al-Asad, especially since the jihadis actually have a (long) shot at succeeding, particularly as no Western armies have entered the fray yet.

Al-Maqdisi would also look favourably on the Jihadi-Salafi groups set up in Syria itself, such as Jabhat al-Nusra li-Ahl al-Sham, which at least some Jordanians are said to have joined and which ensure that the jihad being waged is better organised and fought under a legitimate banner. Although he would definitely lament the fact that no true scholar has temporarily succeeded him to provide religious guidance to Jordanian jihadis, al-Maqdisi may well be quite satisfied with what his followers are doing.

 

Article on Foreign Fighters

Thomas Hegghammer January 7, 2011

The latest issue of the journal International Security features an article by your truly on the Muslim foreign fighter phenomenon. It basically tries to explain why Muslims became so keen on fighting in each others’ wars after 1980 and not before. It’s also an attempt at establishing foreign fighters as an actor category distinct from international terrorists; the conflation of the two has been driving me crazy for years.   

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