Public Opinion on the Religious Authority of the Moroccan King

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ISSUE BRIEF 05.14.19 Public Opinion on the Religious Authority of the Moroccan King

Annelle Sheline, Ph.D., Zwan Postdoctoral Fellow, Rice University’s Baker Institute

rationalism, and the Sufi tradition of Imam INTRODUCTION Junayd.1 According to the government Morocco has worked to establish itself as narrative, these constitute a specifically a bulwark against religious extremism Moroccan form of Islam that inoculates the in recent years: the government trains kingdom against extremism. One of the women to serve as religious guides, or most significant components of Moroccan “mourchidates,” to counteract violent Islam is the figure of the Commander of the messaging; since launching in 2015, the Faithful or “Amir al-Mu’mineen,” a status Imam Training Center has received hundreds held by the Moroccan king, who claims of imams from Europe and Africa to study descent from the Prophet Mohammad. The Moroccan Islam; in 2016, in response to figure of the Commander of the Faithful is ISIS atrocities against Yazidis, the king of unique to Morocco; no other contemporary 2 Morocco gathered esteemed Muslim leaders Muslim head of state holds a similar title. to release The Marrakesh Declaration on Morocco’s efforts to counteract the rights that Islam guarantees to non- extremist forms of Islam, and military Muslims. Such initiatives have contributed partnership with the U.S. and EU, have to Morocco’s international reputation as a cemented the kingdom’s reputation as a bastion of religious tolerance under state key ally in combatting terrorism. Yet while stewardship of religion. Mohammed VI’s role as a religious figure But to what extent do Moroccans view is frequently noted in media coverage, such state leadership in religion favorably, few studies have sought to evaluate or see head of state King Mohammed VI as whether Moroccan citizens trust their king To what extent do 3 a source of religious authority? According as an authority on religious matters. In Moroccans see head of general, the American policy establishment to a public opinion survey conducted by the state King Mohammed Baker Institute in December 2017, Moroccan lacks mechanisms to interrogate claims respondents view the king as a religious of religious leadership, although the VI as a source of leader. The findings corroborate the king’s U.S. government has engaged with religious authority? claim to the title of the “Commander of the religious figures as important community 4 Faithful,” and therefore appear to affirm stakeholders since the 1990s. his ability to use religious justifications to Observers of the Middle East and North combat religious violence. Africa tend to assume that state-led Islam King Mohammed VI and the state lacks credibility, due to its affiliation with, religious establishment assert that Morocco and support for, authoritarian regimes. In embraces a combination of three Islamic contrast, public support for independent traditions: the Maliki branch of Sunni religious actors is seen as reflected in the widespread appeal of Islamist movements. jurisprudence, the Ashʿari doctrine of RICE UNIVERSITY’S BAKER INSTITUTE FOR PUBLIC POLICY // ISSUE BRIEF // 05.14.19

According to the assumption that state When asked to select which of the Islam lacks credibility, King Mohammed VI’s six Moroccan religious figures named in claim to religious authority would be viewed the survey they approved, 48 percent with skepticism. Questioning the religious of Moroccan respondents selected King leadership of the king is taboo in Morocco, Mohammed VI. The next most popular further complicating efforts to evaluate response was “I do not approve of religious whether his status as the Commander of the leaders,” at 25 percent. Approval of the other Faithful gives him the religious standing to five figures was significantly lower than challenge extremist interpretations of Islam. approval of the king, as the individual with Therefore, our public opinion survey provides the next highest approval was Prime Minister insights into the Moroccan case, and also Othmani, at only 8 percent. Less than 2 offers tools for how to evaluate the claims of percent or fewer respondents approved of the other religious leaders. other individuals. When respondents were asked to rate their level of trust in the religious authority SURVEY FINDINGS of the Moroccan religious figures, responses demonstrated that King Mohammed VI A team of researchers worked with YouGov represents the most trusted figure: 70 percent to implement an online public-opinion of respondents signaled that they “Trust” survey of respondents’ trust in and or “Completely trust” the king on religious approval of Moroccan and international matters. The individual that respondents Muslim religious figures in December 2017. trusted least was Prime Minister Othmani: 43 A survey experiment using endorsement percent of respondents selected “Do not trust” effects reinforced the validity of the survey when asked about the prime minister, while results by increasing the likelihood that 24 percent indicated that they did trust him. findings reflect respondents’ sincerely The most common response pertaining held positions. The results of this survey to the seven other religious figures named in of 2,990 Moroccans is described in detail the survey was “I do not know this person”: in a previous country report (https://bit. over half of respondents indicated that they ly/2UPep3i) published as part of a larger did not know Mohammed Abbadi of al-‘Adl study on religious authority in the Middle wa al-Ihsan, Sufi Sheikh Sidi Jamal, Salafi 70 percent East (https://bit.ly/2WfoqXT). preacher Umar al-Haddouchi, or Salafi cleric of respondents Briefly, the results overwhelmingly al-Maghraoui. The next most common indicate that King Mohammed VI enjoys the signaled that they response pertaining to these individuals, or highest religious authority of the Moroccan one out of five, was “Do not trust at all,” “Trust” or “Completely Islamic leaders named by the survey. The signaling that when respondents did know of trust” the king on results of the survey experiment, although these individuals, many mistrusted them. religious matters. not the direct survey questions, reveal Using endorsement effects, the survey that the figure with the second-highest experiment evaluated the extent to which approval among Moroccans is Abu Bakr a given individual’s name, when associated al-Baghdadi, the leader of the Islamic State. with a statement, led to greater or lesser The implications of Moroccans’ support for agreement with that statement. Moroccans al-Baghdadi are discussed below, but these were most likely to agree with a statement results strengthen the validity of the finding when it was affiliated with King Mohammed pertaining to King Mohammed VI’s religious VI’s name. The figure that generated the authority: if respondents felt concerned second highest agreement was that of IS about being penalized for their responses, leader Abu Baker al-Baghdadi. This finding they would not likely have expressed held true for all 14 questions asked for the support for al-Baghdadi. The results also survey experiment component. In both the reveal respondents’ lack of familiarity with, direct questions, and the survey experiment, or lack of trust in, the other Moroccan the clearest finding indicates that King religious figures they were asked to evaluate. Mohammed VI is viewed as a trusted source of religious authority in Morocco. 2 PUBLIC OPINION ON THE RELIGIOUS AUTHORITY OF THE MOROCCAN KING

choices, many of which were made in the IMPLICATIONS modern era. Although these aspects of King Mohammed VI has sought to establish Moroccan Islam exist in the historical record, Moroccan Islam as an antidote to terrorism. they are also curated to project a specific However, for U.S. policymakers looking image, while other aspects of Moroccan for Muslim allies with sufficient religious religious tradition are not emphasized, such credibility to assist in delegitimizing as the acts of anti-colonial violence carried extremist interpretations of Islam, evaluating out by Sufi tariqas (brotherhoods). The the validity of claims made by figures government’s preferred version of Moroccan like the king of Morocco is imperative for Islam carries utility under contemporary cultivating an effective counter-extremism circumstances, when a tradition of religious strategy. Overall, while his status as both a tolerance constitutes a valuable commodity. religious and political leader is significant, King Mohammed VI’s legitimacy lies in the finding that King Mohammed VI enjoys his alleged authenticity, which would be high religious influence should be viewed as damaged by overt coordination with actors the result of state-led efforts to construct like the United States. an image of authority grounded in long- The finding from the survey experiment standing tradition. that Abu Bakr al-Baghdadi represents Our findings challenge the assumption the figure with the second-highest that all state-affiliated religious figures religious authority after King Mohammed lack credibility. According to the survey VI is consistent with the high numbers results, King Mohammed VI possesses of Moroccan individuals who traveled to the necessary spiritual capital to credibly Syria to fight for the Islamic State. After promote Moroccan Islam, while discrediting Jordan and Tunisia, Morocco was the third- Our findings challenge interpretations of the religion that have been highest nationality represented among IS the assumption that all used to justify violence and intolerance. fighters. Yet what explains the simultaneous trust in the religious authority of both state-affiliated religious However, while American, European, and figures lack credibility. African policymakers have demonstrated King Mohammed VI and al-Baghdadi? It their eagerness to engage with and is possible that appeals to protect Sunni support a religious figure who can plausibly populations contributed to the desire of discourage extremism, such partnerships many Moroccans to fight for IS. Official should be undertaken cautiously in order to religious discourse in Morocco is frequently avoid jeopardizing the king’s standing. The anti-Shi’a, due to the government’s U.S. and EU in particular should exercise concerns about Iranian interference. The discretion when seeking to encourage state’s pro-Sunni rhetoric may have Morocco’s efforts to counter violent caused the Islamic State’s virulently extremism. There exists sensitivity around Sunni messaging to resonate with some perceived manipulation of Islam for political Moroccans. In addition, unemployment and ends, especially by the U.S., and Moroccans a general lack of economic prospects face are likely to protest American involvement in the majority of youth in Morocco, Jordan, religious affairs. and Tunisia. The promise of excitement, The spiritual status of Morocco’s meaningful action, a chance to defend Commander of the Faithful is not inviolable. embattled Sunnis in Iraq and Syria, as well Religious authority, like all authority, can as the prospect of possible wealth, represent be lost. King Mohammed VI’s standing is an appealing combination for many young largely grounded in his claim to uphold people frustrated with the status quo at long-standing Moroccan religious traditions, home. While Moroccans may see King such as serving as the Commander of the Mohammed VI as a religious leader, many were simultaneously wooed by the prospect Faithful and promoting a Maliki/Ashʿari/Sufi form of state Islam. Yet like any tradition of a just state ruled strictly according to promoted by state institutions, these Islamic tenets. aspects of Moroccan Islam reflect strategic

3 RICE UNIVERSITY’S BAKER INSTITUTE FOR PUBLIC POLICY // ISSUE BRIEF // 05.14.19

The finding that few other Moroccan awareness of the new Sufi leader may also religious figures enjoy high trust and suggest a decline in support for Sufism approval may partially reflect recent shifts more broadly, although the Moroccan in leadership at several of the religious government has found it expedient to organizations included in the survey. For highlight Sufism as a moderate alternative example, the current prime minister, to Salafi Islam in the “war on terror” Saadeddine Othmani, was appointed by context, as have other governments.6 the king after the previous prime minister, Lack of support and unfamiliarity Abdelilah Benkirane, failed to successfully with the two Moroccan Salafi figures, form a government following the 2016 al-Haddouchi and al-Maghraoui, is also parliamentary elections. After the reforms significant, especially in the context of of 2011 that permitted Benkirane to become support for IS leader al-Baghdadi. It is prime minister, his party, the PJD, was possible that the state-led project of hailed as an example of a moderate Islamist constructing the king’s religious authority party operating according to the procedural has been effective in discrediting local parameters of parliament to pursue a figures that might challenge the king’s reformist agenda. However, after the PJD standing as a religious figure. By contrast, again won a plurality of seats in the 2016 Moroccans might have felt they could more elections, observers have wondered if the safely express support for al-Baghdadi, king saw Benkirane’s popularity as a threat, as he presents no immediate threat to thereby prompting him to stymie the PJD’s the Moroccan monarchy, whereas local efforts to form a coalition. The king then opposition figures may be deemed too risky stepped in to resolve the resulting deadlock, to support, even within the context of an The U.S. should allowing him to play the role of operating online survey. be cautious about above the fray of politics while appointing supporting leaders a monarchist. Othmani has been careful to CONCLUSION whose credibility may avoid over-emphasizing the religious nature of the PJD and challenging the palace on The survey findings reveal King Mohammed suffer as a result of religious grounds.5 Respondents’ relatively U.S. affiliation. VI as a figure of religious authority in dim view of Othmani may reflect suspicion Morocco who faces few significant that he benefitted at Benkirane’s expense, challengers domestically. However, both or lack of confidence in his willingness to the survey results and the high numbers pursue real change. of Moroccans who traveled to fight for the Mohammed Abbadi, the current head Islamic State demonstrate the appeal of of the banned Islamist group al-‘Adl wa alternative forms of religious leadership. In al-Ihsan (Justice and Charity), took over order to avoid possibly damaging the king’s after the death of the group’s founder, standing, the United States should avoid Abdessalam Yassine, in 2012. Prior to his interfering in religious affairs in the kingdom. death, the group was arguably the most American policy in Morocco should instead powerful social movement in Morocco, with focus on encouraging reforms to promote members estimated to number 200,000 democratization and economic initiatives in 2011. Although the movement previously to address unemployment and corruption. presented a possible challenge to the From the perspective of U.S. policymakers, religious authority of the king, al-‘Adl evaluating the landscape of religious wa al-Ihsan may find that without their influence in Morocco and across the Middle charismatic founder, the group lacks East and North Africa offers insights into direction and may have lost their potential which individuals and institutions can for political relevance. contribute to initiatives to counter violent Unfamiliarity with Sheikh Sidi extremism. However, the U.S. should also Jamal may correspond to the recency be cautious about appearing to support of his takeover at the time the survey movements whose credibility may suffer as was conducted. However, the lack of a result of U.S. affiliation. 4 PUBLIC OPINION ON THE RELIGIOUS AUTHORITY OF THE MOROCCAN KING

ENDNOTES AUTHOR

1. For an in-depth discussion of Annelle Sheline, Ph.D., is the Zwan Morocco’s tripartite form of Islam, see Ann Postdoctoral Fellow at Rice University’s Marie Wainscott, Bureaucratizing Islam: Baker Institute for Public Policy. Her Morocco and the War on Terror (New York: forthcoming book focuses on the Cambridge University Press, 2017), 70-81. construction and strategic use of religious 2. The moniker “Amir al-Mumineen” has authority in the Arab monarchies. She been used by Moroccan sultans since the completed her Ph.D. in political science at 16th century AD. The king of Saudi Arabia, George Washington University in 2018. another monarch with a religious title, assumed the moniker “Protector of the Two Holy Mosques” in 1986. 3. In 2009, the palace banned the release of a poll on the king’s popularity. See Agence France-Presse, “Sondage interdit sur la popularité de Mohammed VI” Jeune Afrique, August 3, 2009, http:// www.jeuneafrique.com/158886/societe/ sondage-interdit-sur-la-popularit-de- mohammed-vi/. 4. Elizabeth Shakman Hurd, “Losing Faith in Faith-based Outreach,” Al Jazeera English, September 24, 2013, http:// america.aljazeera.com/articles/2013/9/24/ faith-based-communityinitiativesstatedep artment.html. See more issue briefs at: 5. In an interview, Othmani stated, “I www.bakerinstitute.org/issue-briefs don’t like the term ‘Islamist.’ I insist on ‘with Islamic references’ like the Christian This publication was written by a democrats. We are liberal.” See Wendy researcher (or researchers) who Kristianasen, “Can Morocco’s Islamists participated in a Baker Institute project. Wherever feasible, this research is Check Al-Qaeda?” Le Monde Diplomatique, reviewed by outside experts before it is August 2007. released. However, the views expressed 6. Alix Philippon, “Positive Branding herein are those of the individual and Soft Power: The Promotion of Sufism author(s), and do not necessarily in the War on Terror,” The Brookings represent the views of Rice University’s Institution Blog, December 13, 2018, https:// Baker Institute for Public Policy. www.brookings.edu/blog/order-from- © 2019 Rice University’s Baker Institute chaos/2018/12/13/positive-branding-and- for Public Policy soft-power-the-promotion-of-sufism-in- the-war-on-terror/. This material may be quoted or reproduced without prior permission, provided appropriate credit is given to the author and Rice University’s Baker Institute for Public Policy.

Cite as: Sheline, Annelle. 2019. Public Opinion on the Religious Authority of the Moroccan King. Issue brief no. 05.14.19. Rice University’s Baker Institute for Public Policy, Houston, Texas.