Should We Be Scared of All Salafists in Europe? a Dutch Case Study by Ineke Roex
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In Their Own Words: Voices of Jihad
THE ARTS This PDF document was made available from www.rand.org as CHILD POLICY a public service of the RAND Corporation. CIVIL JUSTICE EDUCATION Jump down to document ENERGY AND ENVIRONMENT 6 HEALTH AND HEALTH CARE INTERNATIONAL AFFAIRS The RAND Corporation is a nonprofit research NATIONAL SECURITY POPULATION AND AGING organization providing objective analysis and PUBLIC SAFETY effective solutions that address the challenges facing SCIENCE AND TECHNOLOGY the public and private sectors around the world. SUBSTANCE ABUSE TERRORISM AND HOMELAND SECURITY Support RAND TRANSPORTATION AND INFRASTRUCTURE Purchase this document WORKFORCE AND WORKPLACE Browse Books & Publications Make a charitable contribution For More Information Visit RAND at www.rand.org Learn more about the RAND Corporation View document details Limited Electronic Distribution Rights This document and trademark(s) contained herein are protected by law as indicated in a notice appearing later in this work. This electronic representation of RAND intellectual property is provided for non-commercial use only. Unauthorized posting of RAND PDFs to a non-RAND Web site is prohibited. RAND PDFs are protected under copyright law. Permission is required from RAND to reproduce, or reuse in another form, any of our research documents for commercial use. For information on reprint and linking permissions, please see RAND Permissions. This product is part of the RAND Corporation monograph series. RAND monographs present major research findings that address the challenges facing the public and private sectors. All RAND monographs undergo rigorous peer review to ensure high standards for research quality and objectivity. in their own words Voices of Jihad compilation and commentary David Aaron Approved for public release; distribution unlimited C O R P O R A T I O N This book results from the RAND Corporation's continuing program of self-initiated research. -
INTRODUCTION Shaykh Muḥammad Ibn ʿabd Al-Wahhāb Was Born in 1703 in the Village of Al-ʿuyayna in the Remote Region of Najd
CHAPTER ONE INTRODUCTION Shaykh Muḥammad ibn ʿAbd al-Wahhāb was born in 1703 in the village of al-ʿUyayna in the remote region of Najd on the Arabian Peninsula. Coming from a lineage of Islamic jurists and trained within the same discipline, his life took a decisive turn in 1739 when he embarked on an extensive campaign of reforming the religious practices of his contemporaries. As captured in his seminal treatise, Kitāb al-Tawḥid (The Book of God’s Unity), the core point in Ibnʿ Abd al-Wahhāb’s teaching was the return to a total and exclusive worship of God alone. Embedded in this was the rejection of veneration at physical sites such as shrines or graves and other practices generally considered as bidaʿ (innovations). The alliance formed between him and the tribal leader Muḥammad ibn Saʿūd in 1744 provided Ibn ʿAbd al-Wahhāb with the necessary political backing and was the starting point for the political and ideological unification of the Arabian Peninsula. The area was, however, haunted by internal strife and by repeated conflicts with the Ottoman (Egyptian) forces during the larger part of the 19th century, and it was not until 1932 that a lasting polity was established—the Kingdom of Saudi Arabia. This political entity became pivotal for the dissemination of religious teachings that would later have a deep impact on numerous localities. Whereas I will return to the issue of Salafism more in detail in the next chapter, some remarks on my understanding and usage of the term are in order. The word itself is derived from the Arabical-salaf al-sāliḥ ̣, “the pious ancestors”,1 and refers to a theological trait within Islam emerging during the Abbasid Caliphate. -
Violent Jihad in the Netherlands
Violent Jihad in the Netherlands Current trends in the Islamist terrorist threat Violent Jihad in the Netherlands Current trends in the Islamist terrorist threat 2 Contents Foreword 5 Introduction 7 The murder of Theo van Gogh: consequences and effects 7 General trends in the development of jihadism 9 Framework of terms and definitions 10 1 From exogenous threat to home-grown terrorism 13 1.1 What is a jihadist network? 13 1.2 Historical development of network formation 15 1.2.1 The traditional phase: migration of jihadists 15 1.2.2 The proliferation phase: recruitment 16 1.2.3 The ‘home-grown’ phase: radicalisation and jihadisation 17 1.3 Three types of jihadist networks 17 2 Decentralisation and local implantation of international jihad19 2.1Al-Qaeda: from ‘network of gynetworks’ 19 to trademark and ideolo 2.2 Ideology of global violent jihad 21 2.3 Decentralisation of international jihad 22 2.4 Local implantation of international jihad 26 3 Radicalisation and the emergence of local networks 29 3.1Radicalisation, recruitment and jihadisation 29 3.2 The religious context of radicalisation 30 3.3 The socio-political context of radicalisation 33 3.4 The cultural and socio-psychological context of radicalisation 35 3.5 Emergence of local autonomous cells and networks 37 3.6 Backgrounds and functioning of local autonomous networks 38 3.7 The significance of the Hofstad network 39 4 Virtualisation of jihad 43 4.1The Internet as a propulsion of the jihad movement 43 4.2 Al-Qaeda as a virtual database (top-down) 44 4.3 The virtual umma (grass -
Variations Within the Salafi Movement
Variations within the Salafi Movement: Introduction My name is Jonathan Brown and I'm a professor of Islamic history at Georgetown University. I study Islamic law and Islamic intellectual history. By now, you've learned quite a bit about Islam. And you've probably heard a lot of foreign terms and confusing words. Sunni Islam, Shiite Islam, Sharia law. What exactly is Salafi Islam, or, as I'm going to call it, Salafism. Salafism is a brand of Sunni Islam. It's not a political movement or a institution. It's an approach to religion. It's an attitude. Actually, in Christianity there's a very good analogy, namely the difference between Catholicism and Protestant Christianity. In Catholicism, it's the church that defines Christianity. For 2000 years, the Church has interpreted the Bible, adjusted the teachings of Christianity according to time and place, added to them, taken away. And in Catholicism, it's the church the decides what Christianity means. Protestantism, on the other hand, decided that at some point, the church had gone wrong, incorporating elements into Christianity that were inappropriate or going astray at certain points. Protestantism wanted to go back to the scripture, back to the Bible. It wanted to go back to the sources. In Islam, Salafism is like Protestantism, and mainstream Sunni Islam is like Catholicism. Salafis believe that in the 1400 years since the Prophet Muhammad began the religion of Islam, mainstream Sunnis had gone astray, incorporating foreign beliefs, and corrupt practices into their religion. And Salafis call Muslims to go back to the original scriptures of Islam, to the Qur'an, the main revelation of Muhammad, and to the specific teachings of Muhammad. -
I Am a Salafi : a Study of the Actual and Imagined Identities of Salafis
The Hashemite Kingdom Jordan The Deposit Number at The National Library (2014/5/2464) 251.541 Mohammad Abu Rumman I Am A Salafi A Study of The Actual And Imagined Identities of Salafis / by Mohammad Abu Rumman Amman:Friedrich-Ebert-Stiftung, 2014 Deposit No.:2014/5/2464 Descriptors://Islamic Groups//Islamic Movement Published in 2014 by Friedrich-Ebert-Stiftung Jordan & Iraq FES Jordan & Iraq P.O. Box 941876 Amman 11194 Jordan Email: [email protected] Website: www.fes-jordan.org Not for sale © FES Jordan & Iraq All rights reserved. No part of this publication may be reprinted, reproduced or utilized in any form or by any means without prior written permission from the publishers. The views and opinions expressed in this publication are solely those of the original author. They do not necessarily represent those of the Friedrich-Ebert Stiftung or the editor. Translation: Dr. Hassan Barari Editing: Amy Henderson Cover: YADONIA Group Printing: Economic Printing Press ISBN: 978-9957-484-41-5 2nd Edition 2017 2 I AM A SALAFI A Study of the Actual and Imagined Identities of Salafis by Mohammad Abu Rumman 3 4 Dedication To my parents Hoping that this modest endeavor will be a reward for your efforts and dedication 5 Table of Contents DEDICATION ........................................................................................................ 5 FOREWORD .......................................................................................................... 8 ACKNOWLEDGEMENTS ................................................................................ -
“WE PRAY for OUR PRESIDENT”: SAUDI-INSPIRED LOYALIST SALAFISM and the BUSINESS SECTOR in KAZAKHSTAN Aurélie Biard
BERKLEY CENTER WORKING PAPER for Religion, Peace & World Aairs January 2019 “WE PRAY FOR OUR PRESIDENT”: SAUDI-INSPIRED LOYALIST SALAFISM AND THE BUSINESS SECTOR IN KAZAKHSTAN Aurélie Biard Contents Introduction 2 EXECUTIVE SUMMARY Halal Business: A Vehicle for Dawah Salafiyya 3 This working paper examines the Madkhali Salafism: Ilyas' Loyalty to dissemination strategies of the transnational the Rule Becomes a Religious Duty Salafi movement in post-Soviet Kazakhstan A Discreet Salafi Dawah: "To Be a through the study of its connections with the Crafty Fox" local business sector. This case study seeks to Tawhid: The Very Foundation of Business provide a snapshot of the specific—and A Business Blessed with Baraka significant—ways in which economic entrepreneurs are becoming local drivers of the Quietist Salafi Dawah: Political Loyalty and Social Purification 5 dissemination of Saudi-based loyalist Islam. Political Opposition—and thus Jihadism—is Khariji Societal Reform: Fighting Against Shirk and Bid'a Conclusion 7 Notes 8 About the Author 9 INTRODUCTION In post-Soviet Central Eurasia, the Islam of the “disinherited”—a trend visible among those dispossessed by privatization, shock therapy, and confiscation of wealth by oligarchs during the 1990s—has today morphed into something approaching a prosperity theology. In other words, Islam has conformed—or adapted—to the rules of a globalized market and capitalist economy. After nearly three decades of deep economic transformations in Central Eurasia, we are now witnessing the rise to power of a transnational Islam adapted to the rationale of the market economy. With globalization, Islam has embraced key themes of the world market and become a vehicle for individual autonomy. -
Islam and Politics in Tunisia
Islam and Politics in Tunisia How did the Islamist party Ennahda respond to the rise of Salafism in post-Arab Spring Tunisia and what are possible ex- planatory factors of this reaction? April 2014 Islam and Politics in a Changing Middle East Stéphane Lacroix Rebecca Koch Paris School of© International Affairs M.A. International Security Student ID: 100057683 [email protected] Words: 4,470 © The copyright of this paper remains the property of its author. No part of the content may be repreoduced, published, distributed, copied or stored for public use without written permission of the author. All authorisation requests should be sent to [email protected] Table of Contents 1. Introduction ............................................................................................................. 3 2. Definitions and Theoretical Framework ............................................................... 4 3. Analysis: Ennahda and the Tunisian Salafi movements ...................................... 7 3.1 Ennahda ........................................................................................................................ 7 3.2 Salafism in Tunisia ....................................................................................................... 8 3.3 Reactions of Ennahda to Salafism ................................................................................ 8 4. Discussion ................................................................................................................ 11 5. Conclusion -
Inside the Jihadi Mind Understanding Ideology and Propaganda
Inside the Jihadi Mind Understanding Ideology and Propaganda EMMA EL-BADAWY MILO COMERFORD PETER WELBY 1 2 Contents Executive Summary 5 Policy Recommendations 9 Introduction 13 Framework for Analysis Values 23 Objectives 35 Conduct 45 Group Identity 53 Scripture and Scholarship How Jihadi Groups Use the Quran and Hadith 63 How Jihadi Groups Make Use of / Reject Scholarship 67 Appendices Methodology 70 Glossary 74 Acknowledgements 76 Note This report was first published in October 2015. The research was carried by the Centre on Religion & Geopolitics. The work of the Centre on Religion & Geopolitics is now carried out by the Tony Blair Institute for Global Change. 3 4 1.0 Executive Summary This report identifies what ideology is shared by ISIS, Jabhat al- Nusra, and al-Qaeda in the Arabian Peninusla, as revealed in their propaganda, in order to inform effective counter-narratives. The ideology of global extremism can only be countered if it is first understood. This combination of theology and political objectives needs to be uprooted through rigorous scrutiny, and sustained intellectual confrontation. After the 9/11 attacks, Osama Bin Laden’s al- Qaeda had approximately 300 militants. ISIS alone has, at a low estimate, 31,000 fighters across Syria 55 and Iraq. Understanding how ideology has driven this Salafi-jihadism is a vital motivating force for extremist phenomenon is essential to containing and defeating violence, and therefore must be countered in order to violent extremism. curb the threat. But violent ideologies do not operate in a vacuum. AIM OF THE REPORT SUMMARY EXECUTIVE A fire requires oxygen to grow. -
Islam and the Rule of Law. Between Sharia and Secularization
ISLAM AND THE RULE OF LAW BETWEEN SHARIA AND SECULARIZATION Birgit Krawietz Helmut Reifeld (Hrsg.) ISBN 978-3-938926-86-6 IM IM www.kas.de PLENUM CONTENT 5 | PREFACE Gerhard Wahlers 9 | INTRODUCTION Birgit Krawietz 17 | I. JUSTICE as A POLITICAL AND LEGAL ORGANIZING priNCipLE 19 | JUSTICE AS A POLITICAL PRINCIPLE IN ISLAM Werner Ende 35 | JUSTICE AS A PERVASIVE PRINCIPLE IN ISLAMIC LAW Birgit Krawietz 49 | II. CONSTITUTION BUILDING 51 | WAYS OF CONSTITUTION BUILDING IN MUSLIM COUNTRIES – THE CASE OF INDONESIA Masykuri Abdillah The published statements reflect the opinion of their authors, 65 | WHERE IS THE “ISLAM” IN THE “ISLAMIC STATE”? but not institutional positions of Konrad-Adenauer-Stiftung. Farish A. Noor © 2008, Konrad-Adenauer-Stiftung e.V., Sankt Augustin/Berlin 71 | THE INFLUENCE OF RELIGIOUS CLAUSES ON All rights reserved. CONSTITUTIONAL LAW IN COUNTRIES WITH AN No part of this publication may be reproduced or utilised in any form or by any ISLAMIC CHARACTER means, electronical or mechanical, without permission in writing from the Naseef Naeem publisher. Design: SWITSCH Kommunikationsdesign, Köln. 81 | THE SUDANESE INTERIM CONSTITUTION OF 2005 – Cover photo: (c) Das Bild des Orients, www.das-bild-des-orients.de A MODEL TO ESTABLISH COEXISTENCE BETWEEN AN Photographer: Joachim Gierlichs, 2003. ISLAMIC AND A SECULAR LEGAL REGIME Translation of German statements: WB Communication, Germersheim. Printed by Druckerei Franz Paffenholz GmbH, Bornheim. Markus Böckenförde Printed in Germany. Printed with the financial support of the Federal Republic of Germany. ISBN 978-3-939826-86-6 5 PREFACE 91 | III. reLIGIOUS versUS seCULar LAW? 93 | ISLAM, CONSTITUTION, CITIZENSHIP RIGHTS For the Konrad-Adenauer-Stiftung, strengthening and devel- AND JUSTICE IN MALAYSIA oping structures that support the rule of law is one of the Norani Othmann most important objectives and elements of its global inter- national cooperation. -
The Sunni Divide: Understanding Politics and Terrorism in the Arab Middle East
Center on Terrorism and Counterterrorism at the FOREIGN POLICY RESEARCH INSTITUTE The Sunni Divide: Understanding Politics And Terrorism In The Arab Middle East By Samuel Helfont THE SUNNI DIVIDE: UNDERSTANDING POLITICS AND TERRORISM IN THE ARAB MIDDLE EAST By Samuel Helfont November 2009 FPRI, 1528 Walnut Street, Suite 610, Philadelphia, PA 19102-3684 www.fpri.org About FPRI Founded in 1955, the Foreign Policy Research Institute is a 501(c)(3) nonprofit organization devoted to bringing the insights of scholarship to bear on the development of policies that advance U.S. national interests. We add perspective to events by fitting them into the larger historical and cultural context of international politics. About FPRI’s Center on Terrorism and Counterterrorism The Center’s mission is to study the goals, tactics, and strategies of terrorism and develop responses to it, using: advanced technology, scenarios and storyboarding, and simulation and modeling. The focus of the Center’s research is on terrorists, their strategies and tactics, and their objectives, resources, and capabilities for creating multilateral unconstrained disruption. The Center makes projections on future terrorist actions and develops improved systems for protecting our nation’s vital institutions and interests. FPRI, 1528 Walnut Street, Suite 610, Philadelphia, PA 19102-3684 www.fpri.org Table of Contents Introduction ............................................................................................................................................................. -
Justifying Relations with an Apostate During a Jihād a Salafi-Jihādist Group’S Relations with Turkey in Syria
JUSTIFYING RELATIONS WITH AN APOSTATE DURING A JIHĀD A SALAFI-JIHĀDIST GROUP’S RELATIONS WITH TURKEY IN SYRIA BAILEY ULBRICHT MARCH 2019 POLICY PAPER 2019-6 CONTENTS * SUMMARY * 1 INTRODUCTION * 3 DEFINITIONS * 4 THE CREED AND PRINCIPLES OF HTS * 6 THE CASE OF TURKEY * 13 CONCLUSION * 14 U.S. POLICY IMPLICATIONS © The Middle East Institute The Middle East Institute 1319 18th Street NW Washington, D.C. 20036 SUMMARY Several months after formally breaking with al-Qaeda in January 2017, the Salafi-Jihadist group Hayat Tahrir al-Sham (HTS) deviated significantly from its prior methodology when it gave the Turkish Army access to portions of territory it controlled in Syria. Though HTS was careful to avoid direct military collaboration with Turkey, it welcomed the Turkish Army’s presence as an additional force against the Syrian regime and secular opposition groups. This caused a significant rift among the group’s supporters and the al-Qaeda community, who accused HTS of thwarting its own jihād by forming relations with Turkey, considered by Salafi-Jihadists to be an apostate. This analysis aims to explain how HTS has legally justified its relations with Turkey. After outlining key legal terms and the group’s creed, I argue that under the doctrine of loyalty and disavowal and the doctrine of necessity, HTS is in fact able to legally justify relations with an apostate during jihād. However in doing so, the group is unable to reconcile its own methodological deviance, in which forgoing doctrinal purity for military pragmatism appears to be undermining the objective of its own jihād. -
Boko Haram Beyond the Headlines: Analyses of Africa’S Enduring Insurgency
Boko Haram Beyond the Headlines: Analyses of Africa’s Enduring Insurgency Editor: Jacob Zenn KASSIM BOKO HARAM BEYOND THE HEADLINES MAY 2018 CHAPTER 1: Boko Haram’s Internal Civil War: Stealth Takfir and Jihad as Recipes for Schism By Abdulbasit Kassim The jihadi insurgent movement Boko Haram has established itself as one of the relatively few jihadi movements to succeed in the capture, control, and governance of territory in Africa. Over the course of less than two decades, Boko Haram has morphed from a jihadi movement operating within Nigeria to a movement with a regional presence across multiple countries in West Africa and beyond. Since the internal civil war within the group shot into the news following the war of words between Abubakr Shekau and Muhammad Mamman Nur in August 2016, sundry observers have remained puzzled over how to describe the open competition and outright hostility that fractured the group into two factions. What is the current state of Boko Haram’s internal civil war in northern Nigeria and the Lake Chad region? This is the most frequently asked question by policymakers, scholars, and the general public interested in understanding the trajectory of the decade-old insurgency. The answer to this question has often focused on a stationary analysis of the mutual recrimination between Shekau and Nur in August 2016. Nonetheless, many events are taking place behind the scenes that can only be grasped through a close reading of the constant stream of primary sources produced by the two factions. Abu Mus`ab al-Barnawi’s