Transcript Foreign Developments In Organic Fibers For Ballistic

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The Distortion of Islamic
Concepts & Practices by
Muslim Extremists
Briefer: Michael Knapp
Asymmetric Warfare
Analyst
Africa/Middle East
Division, NGIC
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Why Is This Brief Important?
Increase post-9/11 understanding of:

Conditions that promote Islamic extremism
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Islamic extremist mindset (what they see and why)
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Ideology that drives such groups, justifies violence

Major radical philosophers, their enduring works, and their
reinterpretations of mainstream Islamic thought
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How Muslim world perceives us, and why many hate us
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Nature of the transnational radical Islamist threat
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Most Muslims don’t agree with/condone extremism
May help to save American lives, prevent future attacks
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Looking Into “the Cauldron”
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Internal conditions in the Arab/Muslim world:
- Corrupt, authoritarian, unrepresentative regimes
- Repression, economic failure and disenfranchisement
- Promotion of impure forms of Islamic belief and practice
- Continuing lack of opportunities and hope

Threats from outside of the Islamic “nation”:
- “New Crusade” by Jews and Western neocolonialists
- Political and economic domination, maintain dependence at region’s
expense
- Invasion of alien ideas: secularism, nationalism, democracy and
“human rights”
- Continued Western support to Israel and to unpopular Middle Eastern
governments
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Radical Islamist Beliefs

Sense of crisis from Muslim states’ backwardness/weakness,
challenges from modernization
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History of blaming problems on others, victimization
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World is a perpetual battlefield between faith and unbelief; no
coexistence or compromise
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Islam is a revolutionary “liberation” movement: required to alter
the unjust political, economic and social status quo
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Current regimes are apostate, must be deposed
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Struggle (jihad) is required until all lands are under Muslim
control: reestablish the caliphate
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Goal of God’s utopia: phased process to build ideal society,
governed only by the shari’a
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Key Islamist Ideologues & Their Works

Sayyid Abul A’la Mawdudi (1903-1979, Indo-Pakistani): Jihad in
Islam; Islam and Jahiliyya; “Mischief of Takfir”
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Hasan al-Banna (1906-1949, Egyptian): “On Jihad” in Five Tracts of
Hasan al-Banna
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Sayyid Qutb (1906-1966, Egyptian), “Al-Qaida’s Philosopher”: Social
Justice in Islam; In the Shade of the Qur’an; Milestones
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Ayatollah Ruhollah Khomeini (1902-1989, Iranian): Islamic
Government
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Muhammad ‘Abd al-Salam Faraj (1952-1982, Egyptian): The
Neglected Duty
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Abdullah Azzam (1941-1989, Palestinian), “Godfather of Jihad”: Join
the Caravan; Defense of Muslim Lands
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Ayman al-Zawahiri (1951- , Egyptian): Knights Under the Prophet’s
Banner; Loyalty and Enmity: An Inherited Doctrine and a Lost Reality
Note: Underlined works are most significant; most are available from the Internet
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Reinterpretation of Concepts
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Jahiliyya: early pagan ignorance -> modern willful disbelief
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Takfir: condemnation as an apostate -> means to justify jihad
against “un-Islamic” governments
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Hakimiyya: ideal governance by God -> unjust sovereignty of
man over men, which leads to oppression and injustice
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Hijra: early migration to avoid persecution -> moral/physical
separation from jahili society (required to strengthen movement)
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Jihad: Spiritual/internal battle, defensive, communal obligation
-> physical battle, offensive, individual duty for all Muslims
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“Near enemy” first (Faraj) vs. “far enemy” first (al-Zawahiri)
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*Shahadat: Martyrdom in conventional combat -> Istishad: fatal
jihadis are “martyr-like”, not suicides (intihar)
*Reflects adaptation in extremist tactics to justify violence ideologically
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Jihad in Islamic Thought & Practice
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NOT “Holy War”, but striving for a noble cause
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Concept still in dispute among Muslims:
- Physical struggle: “Lesser jihad” vs. “Greater jihad”
- Limited (defensive) or universal (offensive)?
- Communal (fard kifaya) vs. individual obligation (fard ‘ayn)
- Both religious and political in nature (protect the faith, expand realm)
- Who is right authority to declare it? (legitimate ruler w/ulama support)
- Just cause, right intention, proportionality required
- Last resort, waged to “establish/restore peace” (remove fitnah)
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Radicals have loosened restrictions, applied new meaning
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Early Perspectives
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Described as fighting in the path of God in Koran, Hadith:
defense of the ummah, then spread of the faith
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“Territory of peace” vs. “Territory of war”
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(Taqi al-Din) Ibn Taymiyya (1263-1328): influenced by threats
to the ummah from both Crusaders and Mongols
- Leader who doesn’t enforce shari’a completely, wage active
jihad against infidels is unfit to rule
- Muslim who doesn’t live by requirements of the faith is an
unbeliever
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Sufis: concept of “greater jihad” as internal struggle that is
necessary for spiritual insight
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Three differing views just in the pre-modern period!
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Muhammad Ibn ‘Abd al-Wahhab
and Salafism

Founded the movement to cleanse Islam of innovations (bid’ah),
deviances, heresies; based on Hanbali school of law (most rigid of the four
schools); inspired by the ideas of Ibn Taymiyya
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Wahhabis advocate strict return to fundamentals of the faith, reject any
behavior not conducted or supported by the Prophet Muhammad, and
refer to themselves as Muwahhidun – “Unitarians”
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Expanded the concept of jahiliyya to include Muslim societies of the 18th
century that had diverted from pure Islamic practice to sin (idolatry,
veneration of saints by Sufis)
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Reintroduced Kharijite concept of takfir to label “sinful Muslims” as
hypocrites, thus allowing for jihad against them
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Known outside Saudi Arabia as Salafis (“Forefathers”): all interpret the
Qur’an literally, but most disagree with radicals on the permissibility of
armed jihad as a religious duty, and specific tactics in warfare such as
terrorism and suicide attacks
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At most extreme, Salafis reject nation states and all manmade laws; many
Sunni radicals are products of this sect’s teachings
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Origins of Discontent
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Inability to restore early purity of Islamic faith and practice,
regain lost glory and prestige
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Arrival of European colonialism, economic exploitation, alien
culture
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Rulers reformed laws, education, economies but continue to
struggle for stability and legitimacy
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Social changes disrupted, traumatized populace
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Post-World War II independence accelerates modernization
drive, intensifies identity crisis
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Disillusionment peaks in 1970s: rejection of Western civilization
as a model, rise of radical groups
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Sayyid Abu’l A’la Mawdudi
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“Islam is a revolutionary doctrine and program
that overturns governments. It seeks to overturn
the whole universal social order...It is not satisfied
by a piece of land but demands the whole
planet...Islamic Jihad is at the same time offensive
and defensive...The Islamic party does not
hesitate to utilize the means of war to implement
its goal.”
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“Islam wants and requires the earth in order that
the human race altogether can enjoy the concept
and practical program of human happiness, by
means of which God has honored Islam and put it
above the other religions and laws. In order to
realize this lofty desire, Islam wants to employ all
forces and means that can be employed for
bringing about a universal all-embracing
revolution. This far-reaching struggle that
continuously exhausts all forces and this
employment of all possible means is called jihad.”
Jihad In Islam, 1939
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Mawdudi’s Islamic Transformation
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Prolific writer on issues of religious faith, and the proper relationship
between Islam and the political structure, law, and practices of the
state; writings became available in Arabic in 1950s
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Entry into the political process is necessary to revive Islamic society:
small group of dedicated activists (saliah Jamaat) captures political
leadership by penetrating key societal institutions: top-down reform
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Need to preserve purity and effectiveness of the vanguard through
careful screening, and extensive training to insure loyalty and impart
knowledge of traditional Islamic principles and political techniques
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Vanguard must be supported by broad-based overt political
organization to attract members, further activists’ goals
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First Islamist writer to approach jihad systematically:
- Warfare not just for political control, but to establish just rule
- Jihad becomes war of liberation: links concept to anti-colonialism,
“national liberation movements,” and Arab resistance to Israel
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Hasan al-Banna
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“Jihad is not against polytheists alone, but against all
who do not embrace Islam…Today the Muslims…are
compelled to humble themselves before non-Muslims,
and are ruled by unbelievers…Their adversaries are in
charge of their affairs, and the rites of their religion have
fallen into abeyance within their own domains, to say
nothing of their impotence to broadcast the summons
[to embrace Islam]. Hence it has become an individual
obligation, which there is no evading, on every Muslim
to prepare his equipment, to make up his mind to
engage in jihad, and to get ready for it…Know then that
death is inevitable, and that it can only happen once. If
you suffer it in the way of God, it will be your profit in
this world, and your reward in the next.”
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“Islam is concerned with the question of jihad and the
…mobilization of the entire Umma into one body to
defend the right cause with all its strength…The verses
of the Qur’an and the Sunnah…are overflowing with all
these noble ideals and they summon the people in
general…to jihad, to warfare, to the armed forces, and all
means of land and sea fighting.”
“On Jihad”
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Building Al-Banna’s Islamic State
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Muslim Brotherhood founded as a vehicle to counter threats from
Western colonialism, Arab nationalism and secularism; movement
endures today throughout the Muslim world
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Primary means to restore Islamic character to society is vigorous
preaching and teaching (da’wa) campaign; direct political action not
appropriate or effective
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Gradualist approach to build a strong Muslim state governed by shari’a:
re-Islamization through four stages starting with individuals, then
families, then communities, which will band together to form a true
Islamic state (unique bottom-up approach to reform)
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Influenced radicals by redefining jihad: God-ordained defensive
requirement for all Muslims, as long as unbelievers rule any Islamic
lands; greater jihad is armed physical struggle against injustice and
unbelief, not the internal spiritual struggle
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His concept of jihad combined the Qur’anic definition of fighting (qital)
with a struggle not only against infidels but also People of the Book
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Sayyid Qutb
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“Mankind today…is devoid of those vital values
which are necessary not only for its healthy
development but also for its real progress…If we
look at the sources and foundations of modern
ways of living, it becomes clear that the whole
world is steeped in Jahiliyya (pagan ignorance of
divine guidance), [which] takes the form of
claiming that the right to create values, to
legislate rules of collective behavior, and to
choose any way of life rests with men, without
regard to what God has prescribed. The result of
this rebellion against the authority of God is the
oppression of His creatures…”

“Western civilization is unable to present any
healthy values for the guidance of
mankind…Islam is the only system which
possesses these values and this way of life.”
Milestones, 1964
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Qutb’s “Manhaj”: 4-Phased Process
1.
Vanguard (jamaah) of the movement is formed
2.
Vanguard sounds the call (da’wah) to society to turn back to
God, but is persecuted for its faith, oppressed by the system
3.
Movement undergoes hijra: conscious separation (spiritual
and/or physical detachment) from the jahili system, and the
group purifies itself, unifies and grows in strength
4.
Victory and consolidation of power: movement conducts a
jihad by force to overthrow the apostate government, and
restores the community to just rule and the practice of true
Islam (through institution solely of the shari’a); God himself
grants the victory and is once again sovereign
As with Mawdudi, Qutb advocated top-down reform
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Radical Sunni Doctrines
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Islamic Resistance Movement (Hamas):
- Ideological and military crusade by the “Great Powers of East and
West” has taken Palestine, created Israel
- Defensive jihad (like Saladin) is required to recover Muslim lands and
get rid of the infidels
- Emergency situation where secular approval of an established
government is not needed, everyone must participate

Egyptian Islamic Jihad (EIJ):
- Equates current struggle with early jihad against the Mongols
- Inattention to physical jihad has resulted in current depressed
condition of the Islamic “nation”
- Mass resistance justified: must overthrow and kill apostate ruler to
establish true Islamic government, then restore the caliphate;
authorization comes from loss of ruler’s divine authority (bid’ah)
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Radical Shi’ite Doctrines

Ayatollah Ruhollah Khomeini: population must be goaded to
overthrow tyrannical regimes, establish true Islamic government
headed by clerics (velayat-e faqih); proper Islamic teaching
turns all into mujahids
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Ayatollah Murtaza Mutahhari: Armed force sanctioned in Islam,
required wherever and whenever oppression and injustice are to
be found (“defensive jihad”)

Shaykh Fadlallah (Lebanese Hizballah):
- Terrorism is not justified in Islam, and Islam should not be seen
as uncompromisingly hostile to the West
- However, Muslims’ legitimate grievances being ignored, and
they are inflicting violence on others due to their own pain
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The Case Against the West

Arrogance, insensitivity toward other cultures
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Unbalanced foreign policies, favoritism toward Israel
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Resentment over economic success, political and military power,
commercial exploitation
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Disgust over lax morals: alcohol consumption, suggestive dress
of women, commercialization of sex
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Economic sanctions against Muslim countries
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Continued stationing of US troops in Saudi Arabia
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Support of repressive, corrupt regimes due to Western greed (oil)
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Wide reach of international news media spreads resentment that
can be manipulated
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Abdullah Azzam
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"…Every Muslim on earth should unsheath
his sword and fight to liberate
Palestine. The Jihad is not limited to
Afghanistan…There will be no solution to
the Palestinian problem except through
jihad…"
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“Jihad means fighting. You must fight in any
place you can get. Whenever Jihad is
mentioned in the Holy Book, it means the
obligation to fight. It does not mean to fight
with the pen or to write books or articles in
the press or to fight by holding lectures…
Jihad and the rifle alone: no negotiations, no
conferences, no dialogues."
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“The Jihad in Afghanistan will broaden until
the entire world will be conquered because
Allah has promised the victory to Islam."
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Azzam Expands the Struggle
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Founded the Mujahedin Services Bureau (MAK) in Peshawar to physically
support the anti-Soviet jihad in Afghanistan, absorb and train Muslim
volunteers; also helped to unite leaders of the resistance

Didn’t invent movement’s ideas, but developed religious ideology for the
Afghan conflict, then put it into practice globally; also redefined the
Palestinian struggle from a nationalist/secular to a religious conflict

As the Islamic jihad’s “traveling salesman,” he traveled throughout the
Arab world and Middle East (and in Europe and the US) promoting
participation in the struggle: defense of Islamic faith and territory are
important cause for all Muslims

Proclaimed that any land that was once part of the caliphate must be
recaptured if it falls into infidel hands

Thought to have recruited between 16,000-20,000 fighters from 20
countries, and built an international network that became al-Qaida

Disagreement over network’s long-term goals: Afghan war as training
ground for reclaiming Palestine (Azzam) vs. (bin Laden’s) waging jihad
simultaneously on multiple fronts against the US and “agent regimes”
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Global Jihad: A New Twist

Usama bin Laden:
- August 1996 Declaration of War (“Ladinese Epistle”): Muslims must
expel infidels from “land of the two holy places”
- February 1998 Fatwa: Americans “stormed” the Arabian Peninsula
and are using it to launch attacks against Muslims; are hurting Iraq;
and are supporting Israeli occupation of Jerusalem and aggression –
so all must be killed anywhere
- “Defensive struggle” that is morally required for all true Muslims
- May 1998 ABC Interview: Bring the battle to American soil; focus on
political, economic and military targets (not offensive religious or
cultural institutions)

Fed by “Jihad Factories”: madrassas have provided steady source of
mujahedin for struggles in Afghanistan, Bosnia, Chechnya, Kashmir
(highest honor is to wage jihad against “enemies of Islam”)

Ayman al-Zawahiri: small suicide teams best, establish new base for
jihad operations in Middle East, hit “far enemy” first
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What Is To Be Done?

Encouraging signs: Some Muslim authorities have denounced
distortion of the faith; increased recognition in Islamic world that
terrorist leaders don’t have religious authority to declare jihad;
bombers are really “suicides” instead of martyrs

Islamic states starting to look inward: must take responsibility
for own failings and enact painful but meaningful reforms
(including change of narrow educational models and biased
school texts); and have courage to curb the extremists

United States must: better understand other cultures and try to
balance foreign policy; encourage reforms and be willing to
commit to help solve enduring problems; and recognize this is a
long-term process against a persistent and resilient adversary
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