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Is Ayman al-Zawahiri Dead?

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In November 2020, reports emerged on social media and in the Pakistani press that al-Qaida chief Ayman al-Zawahiri had recently died of natural causes, possibly in Afghanistan. Born in 1951, the Egyptian jihadi veteran has been at the helm of al-Qaida since Osama bin Ladin’s death in the raid on Abbottabad, Pakistan in May 2011. During this time he has been highly visible as the face of the organization, delivering numerous audio and video addresses and offering written guidance to its members and branches. While there have been periods when he was incommunicado and his fate uncertain, never before have rumors of his demise swirled with such intensity. The release last week of a new video featuring al-Zawahiri has only reinforced those rumors, raising questions about the future of al-Qaida’s leadership and its future as an organization.

The Wound of the Rohingya

The new video, released on March 12, 2021 and titled “The Rohingya Are the Wound of the Entire Umma,” is peculiar in several respects. First, though it is advertised as a video address by al-Zawahiri, he is not in fact the main speaker. That role is played by an unidentified narrator, who introduces the subject (the Rohingya genocide in Myanmar and the world’s failure to do something about it) and provides the vast majority of the commentary. Al-Zawahiri’s voice can be heard (he does not actually appear in the video) on just six occasions, in snippets ranging from eleven seconds to a minute and a half. In total, he speaks for just three minutes and forty-five seconds in the nearly 22-minute video. While news coverages clippings take up a lot of this time, and that is normal in these sorts of videos, it is not normal for al-Zawahiri to play second fiddle to another speaker.

Al-Zawahiri, it seems, did at some point record an address on the subject of the Rohingya genocide. But the impression given by the video is that this was recorded so long ago that it needed trimming and repackaging in order not to seem dated and timeworn. In one of the six snippets, al-Zawahiri speaks of “the democratic government of Myanmar,” indicating that his recorded words are not recent. The narrator, by contrast, refers to “the military coup in Myanmar,” showing that at least he is up to date on current affairs. Al-Zawahiri’s words are indeed so general that they could have been recorded as long ago as 2017. Nothing in his three minutes and forty-five seconds offers anything remotely approaching proof of life.

In his last video, al-Zawahiri also did not refer to recent events. Released on September 11, 2020, this was a most unusual video for al-Qaida to put out on the anniversary of 9/11. Billed as the first installment of a series titled “Deal of the Century or Centuries of Campaigns?” its general subject is the Trump administration’s policies regarding Israel. At the beginning of the video, al-Zawahiri describes some of the Trump administration’s recent moves, such as relocating the U.S. embassy from Tel Aviv to Jerusalem, as part of “the long-running struggle between the Muslims and the Crusaders.” Yet the bulk of his address takes the form of an extended refutation of an al-Jazeera documentary from July 2019 that asserted links between al-Qaida and Bahraini intelligence. Al-Zawahiri made no reference to anything more recent than that.

Another peculiarity of the Rohingya video, as pointed out by Wassim Nasr, is the omission of the phrase “may God preserve him” from its usual place after al-Zawahiri’s name, both in the announcement for the video and in the video itself. In jihadi media products, the words “may God preserve him” usually follow the name of a speaker/author who is alive, whereas the words “may God have mercy on him” usually follow the name of a speaker/author who is dead. The absence of either of these expressions here is striking, particularly in the context of rumors of al-Zawahiri’s death. The phraseology was also missing from al-Zawahiri’s “Deal of the Century” video. By contrast, “may God preserve him” followed al-Zawahiri’s name is his video from May 2020, as it did in nearly all of his videos from 2019. While occasionally al-Qaida has neglected to include the phrase in videos of al-Zawahiri in the past, to do so twice in a row under the current circumstances is to give the impression that he very well could be dead.

Video from March 12, 2021

Video from September 11, 2020

Video from May 19, 2020

Video from December 27, 2019

Jihadi reactions

Following the release of the video, supporters of the Islamic State trolled supporters of al-Qaida on Telegram, sometimes using the hashtag @where_is_al-Zawahiri (#أين_الظواهري). Sawt al-Zarqawi, a prominent commentator, urged those in the Islamic State camp to use the hashtag and to give the “apostate” al-Qaida lovers hell in retaliation for how they responded to the death of Abu Bakr al-Baghdadi in October 2019. “Flog them and gloat over them,” he wrote, “as those accursed ones did before when they rejoiced and exulted in the martyrdom of Shaykh Abu Bakr al-Baghdadi, may God accept him … today the shoe is on the other foot.”

Another prominent supporter of the Islamic State, known as Baha’, called the video a failed attempt “to prove that al-Zawahiri is alive.” While the video was presented as being a new address by al-Zawahiri, he wrote, it obviously was not, and “even the supporters of al-Qaida recognized this time that it is an old production.” More discouraging for them still, he continued, was the absence of the phrase “may God preserve him,” an omission that “invites speculation.” In another post, Baha’ wrote that the video, rather than reassuring al-Qaida supporters about their emir’s status, instead had the effect of “fueling speculation about al-Zawahiri’s fate and the fate of al-Qaida in its entirety.”

Baha’s own take is that al-Zawahiri is long dead and that al-Qaida, for whatever reason, is trying to cover it up: “All of this muddling … confirms that which is already established, which is that al-Zawahiri died a long time ago. Foolish al-Qaida’s current efforts are akin to trying to cover up the sun with a sieve.” But al-Qaida may not be ready, he added, to announce the death of its leader. Alluding to the two-year period from 2014 to 2015 when al-Qaida urged its members to give bay‘a, or allegiance, to Taliban leader Mullah Omar as their supreme authority even though he had been dead since 2013, Baha’ quipped that “giving bay‘a to the dead is a registered al-Qaida trademark.”

The online supporters of al-Qaida, as Baha’ correctly noted, made no effort to convince themselves that al-Zawahiri’s video was new and that it furnished proof of life. To the contrary, some of them began to entertain the possibility that al-Zawahiri had died. In a post released the day after the video, Jallad al-Murji’a, one of the more outspoken pro-al-Qaida commentators on Telegram, praised al-Zawahiri as one of the giants of the jihadi movement while minimizing the significance of his possible death. Jihad is not about any particular leader or organization, he reminded his readers, and all of us, including al-Zawahiri, will one day die. “There will come a day when [al-Zawahiri] dies,” Jallad al-Murji’a wrote, “whether that is today or tomorrow, for death will afflict all of us.” In that event, al-Qaida “may pass through stages of weakness,” but in one form or another it will endure. This is because al-Qaida “is more than just an armed group; rather, it is an idea and methodology and creed that will not expire with the death of its adherents.” None of this, he said, was to affirm or deny the rumors of al-Zawahiri’s death, only to remind everyone that his death will eventually come and that the jihad will continue.

A similar sentiment was expressed by another pro-al-Qaida personality, Warith al-Qassam, who in a post informed al-Qaida’s unbelieving adversaries that the organization does not  fight on behalf of any particular individual. “If for the sake of argument we accept your claims that the jihad will end with the death of our shaykh,” he wrote, “then the jihad would have ended more than fifteen years ago with the death of the Imam Abu ‘Abdallah [i.e., Osama bin Ladin].”

These kinds of statements  do not constitute acknowledgment of al-Zawahiri’s death, but they do show that al-Qaida supporters are beginning at least to take seriously the idea that their leader has passed.

The Problem of succession

The possibility of al-Zawahiri’s death raises the question of who will succeed him. The process of choosing a successor could be a difficult one.

Several years ago, al-Qaida put in place a succession plan providing for an orderly transition, but it may be of little help today. The plan was detailed in a set of documents leaked by the Syrian-based jihadi al-Zubayr al-Ghazzi in the course of the dispute between Hay’at Tahrir al-Sham and the group of al-Qaida loyalists in Syria. The documents, from 2014, are the handwritten statements of six high-ranking members of al-Qaida pledging to honor the succession plan. The line of succession to al-Zawahiri is described as follows: First, Abu al-Khayr al-Masri, then Abu Muhammad al-Masri, then Sayf al-‘Adl, then Nasir al-Wuhayshi, and then another person to be chosen by al-Qaida’s shura council. Out of the four men named here, three are now dead: Nasir al-Wuhayshi was killed in a drone strike in Yemen in 2015, Abu al-Khayr al-Masri was killed by the same means in Syria in 2017, and Abu Muhammad al-Masri was gunned down in Iran (most likely by Israeli agents) in 2020. That leaves Sayf al-‘Adl as the only surviving candidate, but his elevation could be complicated by the fact that he is living in Iran.

The six documents detailing the succession plan clearly state that for a candidate to be given bay‘a as emir he must be present in Khurasan (i.e., the Afghanistan-Pakistan region) or in one of al-Qaida’s branches. That would seem to rule out anyone living in Iran, including al-‘Adl, who is forbidden from leaving the country in accordance with the terms of a 2015 prisoner exchange deal. However, the deal with Iran was reached after these succession documents were written, leaving open the possibility that the restriction on his candidacy no longer applies. While the prisoner exchange deal forbade al-‘Adl from leaving Iran, it also enabled him to live a more normal life and to operate more freely. Thus he may feel perfectly comfortable claiming the mantle of al-Qaida’s global leadership. Even so, it would be problematic for ‘Adl to assume the emirship while still living in Iran, a country routinely described by al-Zawahiri as an enemy state and seen as such by the vast majority of al-Qaida’s supporters. Such a situation would almost certainly alienate al-Qaida’s support base of hardline Jihadi Salafis and possibly some of its commanders. So if al-‘Adl were indeed to succeed al-Zawahiri, he would be wise to do so discreetly—and to try to leave Iran for another safe location as soon as possible.

If al-‘Adl is disqualified, however, on the basis of his location, then perhaps the decision on a successor would fall to al-Qaida’s shura council. In that case the picture becomes more obscure. One possible candidate in this scenario is ‘Abd al-Rahman al-Maghrebi, al-Zawahiri’s Moroccan-born son-in-law who is in charge of al-Qaida’s main media platform, al-Sahab. But he too, according to the U.S. State Department, is based in Iran. Incidentally, al-Maghrebi is the author of one of the six pledges outlining the 2014 succession plan. Two of the other authors of these pledges, Abu Ziyad al-‘Iraqi and Abu Dujana al-Basha, are no longer alive. Perhaps one of the other three authors (Abu Hammam al-Sa‘idi, Salih ibn Sa‘id al-Ghamidi, and Abu ‘Amr al-Masri) is a possible candidate, but there seems to be no publicly available information about who or where they are.

Another complicating factor in the succession process is the Taliban’s ongoing negotations with the Afghan government and its hopes for a complete U.S. withdrawal from Afghanistan. Al-Qaida, as is well known, has long enjoyed a close relationship with the Taliban and even presents itself as ultimately subservient to the Taliban leader. Yet in seeking to get the United States to agree to a military withdrawal from Afghanistan, the Taliban has sought to minimize the relationship with al-Qaida, going so far as to deny that any al-Qaida members are present in Afghanistan. That is of course false (in summer 2020 CENTCOM commander Kenneth McKenzie located al-Zawahiri in eastern Afghanistan, and in fall of last year Afghan special forces eliminated al-Qaida’s media chief in Ghazni Province), but the Taliban’s interest in making it seem that al-Qaida is of little significance could have an effect on succession.

The Taliban appears to have asked the al-Qaida central leadership to keep a low profile while it negotiates a U.S. exit. Hardly any al-Qaida videos have been released since the signing of the Doha accord in February 2020. So if al-Zawahiri were to have died, and especially if he died while living in Afghanistan, the Taliban might request that al-Qaida not announce it—and thus delay announcing a successor. That delay could grow into a long one, as the Biden administration may never agree to a complete withdrawal of U.S. forces.

Three distinct possibilities

While al-Zawahiri’s death is not confirmed, all signs seem to be pointing in that direction. Even al-Qaida itself, by leaving out the words “may God preserve him” from its latest video, seems to be signaling that he could be dead. The first and most likely possibility, then, is that al-Zawahiri has died but that al-Qaida does not yet wish to confirm it, either because it is playing for time as it manages a succession or because the Taliban has asked it not to, or both—or perhaps for some other reason.

Yet if this is the case, the question remains why al-Qaida would put out the Rohingya video in the first place. What possible benefit is there in fueling speculation that al-Zawahiri is dead? Is the purpose to send a message to al-Qaida’s global membership that a transition may be underway? Perhaps that is so, but another explanation is also possible.

The second possibility is that al- Zawahiri is not dead but that al-Qaida wants us to think that he might be. In other words, al-Qaida is deliberately fostering ambiguity for some strategic purpose, perhaps because al-Qaida (in cooperation with the Taliban) wants to broadcast to the United States and the international community that al-Qaida is weak and fragile—and thus not worth sticking around in Afghanistan for. That, however, may be a bit too conspiratorial to countenance. As the saying goes, never attribute to malice that which is adequately explained by stupidity or incompetence.

That leads to the third possibility, which is that the al-Qaida leaders responsible for the group’s media production simply do not know if al-Zawahiri is dead or not. They have heard the rumors of his death but are just as in the dark as the rest of us. If this were true, it would account for the withholding of “may God preserve him” or “may God have mercy on him” from after al-Zawahiri’s name, but it would not account for the decision to release the video in the first place.

Whatever the case may be, al-Qaida’s supporters cannot be feeling very good about their organization right now. What is going on at the top of al-Qaida is not entirely clear, but it appears to be a symptom of a deeper dysfunction and existential crisis afflicting the group. Several of al-Qaida’s local affiliates are doing quite well today, but as a centralized organization al-Qaida has the look of a group in disarray. Over the past decade it has lost control of its affiliates in Iraq and Syria. It has lost numerous leaders in decapitation strikes or assassinations, and those who have survived appear powerless and constrained. Sayf al-‘Adl, the presumptive successor to al-Zawahiri, lives in a country that al-Qaida claims to be at war with. Other al-Qaida leaders live under the authority of a group, the Taliban, that seems interested in reigning it in (at least temporarily). Meanwhile, al-Qaida’s principal stated objective remains attacking the United States, though it has not succeeded in doing so on a large scale since 9/11. And while it is generally thought of as a Jihadi Salafi group, al-Qaida occasionally makes overtures to the Muslim Brotherhood, as it did in this most recent video. In short, there is a lot of dissonance here. Whether al-Zawahiri is dead or alive, al-Qaida has a lot of problems it needs to sort out. Any successor might find the challenge insurmountable.

Reading Kadyrov in al-Sham: ‘Adnan Hadid on Chechnya, Syria, and al-Qaida’s Strategic Failure

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In his recent article for Jihadica, Aaron Zelin proposed the emergence of a tripolar jihadi world consisting of al-Qaeda (AQ), the Islamic State (IS), and Hay’at Tahrir al-Sham (HTS). While the first two poles are competing for the legitimacy and leadership of global jihadism, HTS has already departed the global arena and focused its efforts on running its proto-state in Idlib, Syria. Disputes between the three poles are intractable due to the ideological intransigence of IS and, to a lesser degree, of AQ, in addition to the political pragmatism of HTS, which has been conceived by the other poles as a deviation from the “right” path.

Understandably, a group like AQ, which perceives itself as the pioneer of jihadi Salafism, believes in its right to represent and lead the movement as was its role before the emergence of IS and HTS. This belief can be seen in the writings of AQ-aligned writers such as ‘Adnan Hadid, who periodically pens essays commenting on and analyzing global political events, assessing the status of jihadism, and theorizing a lucid political vision for jihadi groups to follow.

“‘Adnan Hadid” is almost certainly a nom de guerre, the two parts of his name appearing to be a tribute to ‘Adnan ‘Uqla and Marwan Hadid, two figures associated with the Fighting Vanguard of the armed branch of the Syrian Brotherhood.[1] Marwan Hadid was the group’s founder in the mid-1970s and among the first Islamist figures to espouse jihadi thinking and to fight against the Ba’ath regime in Syria.[2] ‘Adnan ‘Uqla was the leader of the Fighting Vanguard until his capture in 1982. Although ‘Adnan Hadid’s works have tackled global issues such as the 9/11 attacks and the Christchurch mosque shootings in New Zealand in March 2019, and regional issues such as the Libyan conflict, his main focus has been on the Syrian conflict, or al-jihad al-Shami (“the jihad of the Levant”) as it is known by jihadis, which could suggest that he is a Syrian national.

The present article provides a thematic analysis of Hadid’s essay titled “Between Chechnya and al-Sham … Lessons and Examples: A Brief Political Study of the Chechen Experience and the Future of al-Sham,” which was published on the AQ-affiliated website Bayan in July 2020. The 102-page essay forms an extensive reflection on the failures of both the Chechen jihad experience of the 1990s and 2000s and the Syrian jihad that began in 2011. It is divided into an introduction and six “axes,” or chapters. The first four consist of historical explorations and political analyses of the pre-Chechen-wars phase, the first and second Chechen wars (1994-1996, 1999-2009), and the period between them. Chapter Five compares the rise of current Chechen president Ramzan Kadyrov to that of HTS leader Abu Muhammad al-Jolani. The final chapter, titled “Back to al-Sham,” is dedicated to highlighting the “strategic mistakes” of Osama bin Laden and Aymen al-Zawahiri in the arena of Iraq and Syria.

The Chosen Trauma

Hadid begins his essay by assessing the state of the jihadi movement as it has developed since the 9/11 attacks. The salient feature of most jihadi battlefields nowadays, he says, is the repetition of errors and the failure to learn from them. “The [same] historical, structural, and organizational errors,” he writes, “are being repeated from battlefield to battlefield, producing the same putrid secretions whose bitterness the umma has tasted over and over again for years.” By bringing up events that led to the defeat of jihadi groups before and during the Chechen wars, and identifying similar errors in al-jihad al-Shami, Hadid constructs what has been called by Jan Hjärpe, a scholar of Islamic Studies, “the chosen trauma.”[3] This is “a catastrophe in the past, a historical disaster … that has the function of signifying ‘group belonging’ and to create a pattern of behaviour” intended, among other things, to prevent the reemergence of the “trauma.” In addition to othering those who do not belong to the group, the “trauma” has the effect of uniting the group’s members in the effort to prevent whatever might lead to its reoccurrence.

For Hadid, nothing is more traumatic than the “recurring defeats of Muslims” living in Russian zones of influence over the last three centuries, and particularly the defeat of the Chechen jihad fighters during the 1990s and 2000s. The aim of his essay is to examine the critical failures that led to defeat in the Chechen wars—failures that would reoccur in al-jihad al-Shami—in hopes of not repeating them in the future. Hadid’s presentation of the history of the Chechen wars is largely based on several books including Sebastian Smith’s Allah’s Mountains: Politics and War in the Russian Caucasus, Steven Lee Myers’s The New Tsar: The Rise and Reign of Vladimir Putin, and Lilia Shevtsova’s Putin’s Russia, reflecting a considerable knowledge of the history of Chechnya and the Caucasus.

Reoccurences

Three years after the announcement of its independence from Russia in 1991, the new Chechen state, known as the Chechen Republic of Ichkeria, witnessed the first Chechen war, during which the Russian army seized control of the country’s major cities. To avoid the scourge of war, Hadid writes, some villages around the capital cooperated with the Russian army in an act of “betrayal.” Others, such as the village of Samashki, handed over their weapons and asked the Chechen fighters to leave in return for assurances of villagers’ safety from the Russian forces. Nevertheless, as Hadid relates, safety was far from assured, as the Russian troops committed atrocities such as the “Samashki massacre” in April 1995, during which more than 100 unarmed women, children, and elderly were killed after the withdrawal of the Chechen fighters.[4]

“The reoccurrence of that scene in al-Sham today” is astounding, writes Hadid, referring implicitly to the Russian-brokered agreements of “reconciliation” and “de-escalation zones” that were signed between the Syrian regime and the Islamist armed opposition throughout the conflict. (The “reconciliation” agreements have helped the Syrian regime to recapture opposition-held territories without fighting, in return for false assurances regarding the future status of the opposition fighters; the “de-escalation zones” have spared the regime having to fight multi-front battles.)[5]

Another parallel that Hadid draws between the experiences of Syria and Chechnya is the “the structural defect” in the strategy dealing with “the current of betrayal,” meaning those who betrayed the Islamic cause. In the case of Chechnya the chief traitor is understood to be Ahmad Kadyrov, a former military commander and religious scholar who would be co-opted by Russia and become president of Chechnya. Although the Chechen militants managed to assassinate Kadyrov in 2004, they lacked a “well-laid plan to deal with” his betrayal project, which had dire consequences for the future of Muslims. Hadid reserves greater vitriol, however, for the jihadi movement in al-Sham, whose negligence in dealing with the “intelligence-backed factions”—referring to HTS and other opposition groups that have cooperated with Turkey and other foreign states during the conflict—and poor planning and inexperienced practices have “cost the umma the elite of its leaders.” These are the AQ-affiliated Hurras al-Din seniors, who have been killed in drone strikes over the last two years by the U.S.-led international coalition.

Not all of Hadid’s ruminations on the past are critical, however. At one point he advises his readers to “think outside the box,” citing the example of the Chechen military commander Shamil Basayev, who in June 1995 attacked the southern Russian city of Budyonnovsk with just hundreds of fighters, leading to the capture of more than a thousand civilians and the killing of many others. The operation forced the Russians to initiate peace negotiations after an immediate ceasefire. Basayev’s strategy, which Hadid calls the “Caucasusization” of the struggle, aimed at transforming the Chechen conflict into a regional one that stretched across a huge swath of Russia and the former Soviet states in order to fatigue Moscow and embarrass it internationally. Citing Smith’s and Lee Myers’s books, Hadid provides other examples of Basayev’s military operations abroad, like the famous attack on the Moscow theater in October 2002, the Nazran raid in 2004 in the Republic of Ingushetia, and the Beslan School Siege in 2004, all of which resulted in a high Russian death toll despite the limited number of Chechen fighters involved.

Jihadi Sufism

In considering the failures in Chechnya and Syria, Hadid also turns a critical eye to the role played by Turkey in both cases. In contrast with the dominant jihadi Salafi narrative, which laments the demise of the Ottoman Empire and glorifies its past role as the guardian of Islam, Hadid lambasts the Ottoman sultans for neither defending their Muslim brethren nor supporting their resistance to the Russian Empire’s military expansion in the northern Caucasus during the 18th and the 19th centuries. How similar today is to yesterday, remarks Hadid, claiming that Turkey has abandoned “the Muslims to be slaughtered by the Nusayris” in al-Sham and conspired with the Russians in containing the jihadi movement there.[6]

In the past, according to Hadid, Islam in the northern Caucasus was “preserved” by what he calls “jihadi Sufism” (al-sufiyya al-jihadiyya), a term possibly coined by him and referring to those Sufis who adopted violence as a means of resistance to colonialism in the 18th and the 19th centuries. Hadid seems to anticipate the astonishment of his readers at seeing this term, noting that “we have become used to hearing only the term ‘jihadi Salafism’ (al-salafiyya al-jihadiyya).” In principle, jihadi Salafis consider the Sufi tradition to be heterodox on account of its embrace of bid‘a, or innovation, such as visiting the shrines of religious figures and revering saints. Sufis, according to jihadi Salafis, worship these shrines and figures and associate them with Allah, which renders these practices al-shirk al-akbar, or “greater polytheism.” Excommunicating Sufis and legitimizing jihad against them, however, have been contested by groups and figures within the sphere of jihadi Salafism.

Its “innovations” notwithstanding, Hadid praises jihadi Sufism for combating the British in the Sudan, the Italians in Libya, and the French in Algeria, in addition to safeguarding Islam in the northern Caucusus. His remarks echo those of other pro-AQ ideologues such as Abu Muhammad al-Maqdisi and Abu Musab al-Suri, who, while acknowledging their shortcomings, have also praised jihadi Sufis and given them credit for protecting Islam throughout modern history.[7] IS, on the other hand, does not overlook the perceived flaws of Sufism, and so excommunicates its adherents. Tragically, its Wilayat Sinai militants carried out a gruesome attack on the Sufi mosque of al-Rawda in November 2017, claiming the lives of 305 people.[8] During the same month, IS published a video featuring one of its leaders claiming that IS had warned the Sufis in Sinai against practising their polytheism (shirk), “but to no avail.” Therefore, “their blood is to be shed.”

The Kadyrov of al-Sham

The assassination of former president Ahmad Kadyrov in 2004 did not harm the political forrtunes of his son Ramzan, who came to power in 2007, ushering in a new phase in Chechen history characterized by close ties between the younger Kadyrov and Russian president Vladimir Putin. In return for “submitting to Putin,” tightening control over the security situation in Chechnya, and executing national and international tasks assigned to him by the Kremlin, Ramzan Kadyrov was rewarded with fortune, power, and influence.

Hadid accuses Abu Muhammad al-Jolani, the leader of HTS, of playing the role of Kadyrov (both father and son) in Syria, except in al-Jolani’s case he is kowtowing to Turkish president Recep Tayyip Erdoğan as opposed to Putin. Describing al-Jolani as “Jolanov,” Hadid attacks him for dismantling the unity of the largest jihadi group (Jabhat al-Nusra) in al-Sham, facilitating or at least remaining silent regarding the targeting of jihadi leaders opposed to his policies, reducing the ideology of the jihadi group to one of narrow nationalism, embracing international agreements after much blood has been shed to oppose them, and establishing a department for issuing fatwas (dar ifta’) to provide religious cover for his policies. Hadid also condemns “Jolanov” for interfering with the spread of the jihadi movement outside his zone of influence by preventing Hurras al-Din senior Abu Julaybib al-Urduni, who was killed in December 2018, from moving to Daraa and establishing a jihadi group in southern Syria.[9]

According to Hadid, al-Jolani, much like the Kadyrovs with Putin, has been rewarded for his cooperation with the “rulers of Anatolia.” In return for his cooperation, Turkey has thrown open the border crossings to Idlib and left them unsupervised, allowing al-Jolani to take his “cut” of the foreign aid coming into the province and thereby enriching himself and his cronies. In the future, he says, al-Jolani hopes to be rewarded further by being appointed the unrivaled leader of this small part of Syria.

Strengthening or in Disarray?

Since the U.S. invasion of Afghanistan in 2001, assessing AQ ’s strength has become a contentious debate among analysts and scholars of jihadi Salafism. While some believe that AQ is “much stronger” today than it was in 2001, others argue that the group is in “disarray.” In some sense AQ may be rightly seen as stronger today than it was on 9/11, given that it now has a network of affiliates from South Asia to North Africa. However, the group’s leadership structure appears to be in crisis, as Hadid’s essay attests. The final chapter in particular, which accuses both Osama bin Laden and Ayman al-Zawahiri of committing “strategic mistakes” in their approach to Iraq and Syria, suggests that the AQ leadership has lost the aura of its heyday.

As Hadid writes, following the death in 2010 of Abu Omar al-Baghdadi, the former leader of the Islamic State in Iraq (ISI), bin Laden should not have accepted the appointment of Abu Bakr al-Baghdadi as the group’s emir for a one-year term pending further vetting as he did. Likewise, al-Zawahiri should have followed up on bin Laden’s decision, and he should not have accepted al-Jolani’s bay‘a, or pledge of allegiance, following the dispute between JN and ISI in 2013. Both leaders are criticized for failing “to fortify the solid core of the jihadi movement against rebellion and betrayal,” such fortification being “an essential building block for strategic success.”

Yet according to Hadid, bin Laden was a leader of far greater influence and ability than al-Zawahiri, and his death in 2011 was a key factor behind the “treachery” that would take place in Iraq and Syria. The loss of such a charismatic and powerful figure as bin Laden, one capable of remotely containing disagreements between the leadership and the group’s affiliates, “deprived the group of an important weapon in combatting any deviation that might afflict some commanders.” Without doing so explicitly, Hadid accuses al-Zawahiri of demonstrating feeble and ineffective leadership.

Indeed, the fact that al-Zawahiri’s directives were defied by both al-Baghdadi, when he refused to reverse the merger between JN and ISI and operate only in Iraq in 2013, and al-Jolani, when he announced the breaking of ties with AQ in 2016 against the wishes of al-Zawahiri, speaks volumes about AQ central’s level of influence over its subordinates. Under al-Zawahiri, as is seen in Hadid’s essay, AQ has lost much of the respect and influence it possessed during bin Laden’s life. As Marwan Shehade recently put it, “Who listens to al-Zawahiri today! He is not competent enough to lead an organization the size of AQ.”

One could conclude that Hadid is thinking much the same thing. Certainly, his essay supports the view that AQ, rather than strengthening, is indeed in a state of disarray. That this view is being articulated by a jihadi writer who supports AQ, and published on an AQ-affiliated platform, is all the more remarkable.

 

[1] For more about the Syrian Muslim Brotherhood in ’70s and ’80s, and the controversy over Marwan Hadid’s connections with the Fighting Vanguard, see Ahmad Mansour’s interview with Adnan Sa’ed al-Din, the fourth muraqib, or leader, of the Muslim Brotherhood in Syria: Shahid Ala al-‘Aser, September 9, 2012, https://www.youtube.com/watch?v=LIusQVhw4cI.

[2] Dara Conduit argues that Marwan’s Hadid’s ideas regarding waging war against the Assad regime in 1970s led to the formation of the “The Fighting Vanguard.” See Dara Conduit, The Muslim Brotherhood in Syria (Cambridge University Press, 2019), p. 34.

[3] Jan Hjärpe, “What Will Be Chosen From the Islamic basket?,” European Review, volume 5, issue 3, https://www.cambridge.org/core/journals/european-review/article/abs/what-will-be-chosen-from-the-islamic-basket/03AC9398D26B22B1ADC10FBD19097B2F.

[4] For more about the “Samashki massacre” see Michael Specter, “Russians’ Killing of 100 Civilians in a Chechen Town Stirs Outrage,” New York Times, May 1995. https://www.nytimes.com/1995/05/08/world/russians-killing-of-100-civilians-in-a-chechen-town-stirs-outrage.html.

[5] For a detailed account of the reconciliation process between the Syrian regime and the armed opposition, see Jusoor Study Center, The Reconciliation System in Syria: Societal Peace or War Strategy, October 2018. https://jusoor.co/details/نظام%20المصالحات%20في%20سورية%20سلام%20مجتمعي%20أم%20استراتيجية%20حرب؟/448/ar.

[6] “Nusayris” is a pejorative term commonly used by Salafis and jihadis to describe Alawites.

[7] See Abu Muhammad al-Maqdisi’s introduction in Abu Anas al-Shami’s Sufism, p. 3 http://www.ilmway.com/site/maqdis/MS_4313.html. Abu Musab al-Suri, The Global Islamic Resistance Call, p. 1019.

[8] H.A. Hellyer, “The Dangerous Myths About Sufi Muslims,” November 2017. https://www.theatlantic.com/international/archive/2017/11/airbrushing-sufi-muslims-out-of-modern-islam/546794/.

[9] This confirms Charles lister’s account in his article discussing the implication of HTS’s breaking of ties with AQ. Charles Lister, “How al-Qa`ida Lost Control of its Syrian Affiliate: The Inside Story,” CTC Sentinel, February 2018, https://ctc.usma.edu/al-qaida-lost-control-syrian-affiliate-inside-story/.

The Islamic State 2020: The Year in Review

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2020 was not supposed to be a good year for the Islamic State. In March 2019, US President Trump declared victory over the group after its defeat in Baghouz, Syria, and in October it lost its caliph, Abu Bakr al-Baghdadi, and spokesman, Abu al-Hasan al-Muhajir. Yet, here on the last day of the year, we can conclude that the Islamic State is far from defeated and that 2020 was in fact quite a positive year for the group.

It is hard to say whether the Islamic State is better off now than it was a year ago. That is not really the purpose of this article. While the group continues to be under pressure in the Levant and to face strong pressure in places like Libya, Yemen, Somalia and the Philippines, 2020 has been the year the Islamic State truly cemented its presence in Sub-Saharan Africa.

One measure of the group’s global operational strength is the overview of military operations and attendant casualties published every week in its al-Naba newsletter. While this data is purely quantitative and produced by the group itself, it nevertheless represents a good indicator of the development of its operations over the year.

From a first look at the numbers of killed/wounded and attacks across the Islamic State’s various provinces, two things stand out. One is the high operational level in Iraq and in West Africa, the latter covering all of Nigeria, Niger, Mali and Burkina Faso (i.e., the Islamic State West Africa Province, ISWAP). Iraq continues to be the province with the highest number of attacks executed by the Islamic State, but in 2020 it was closely followed by West Africa. This lends credence to the argument that the Islamic State’s center of gravity is tilting towards Sub-Saharan Africa. What also stands out is the low operational level in places like Libya, Somalia, Yemen and Khorasan (Afghanistan).

That the Islamic State is highly active in Sub-Saharan Africa is nothing new. In 2018-19, ISWAP executed a high number of attacks in Nigeria. Nonetheless, developments in 2020 imply that Africa is now arguably the most important region for the Islamic State on a global level. This is also reflected in the group’s al-Naba newsletter, where 39% of the frontpages in 2020 were dedicated to events in Nigeria, 10% to the Sahel, 6% to Mozambique and finally 2% to the Democratic Republic of the Congo (the latter two countries constituting the Islamic State Central Africa Province, ISCAP).

In fact, the Islamic State’s activity level in Sub-Saharan Africa has been pretty constant through 2020, especially in West Africa, while the frequency in DRC and Mozambique is slightly more sporadic.

While Iraq remains the most active battlefront for the Islamic State in terms of attack frequency, the caliphate’s soldiers in Iraq are not the deadliest. The casualty per attack ratio is in fact much higher in Khorasan, West Africa and Central Africa, closely followed by the Islamic State’s East Asia Province (ISEAP).

The graphics below illustrate how attack patterns vary from one province to another. In Khorasan there is low attack frequency but attacks are highly deadly. In the Levant it is quite the opposite. West Africa is characterised by both a high number of attacks and a high casualty ratio, while Central Africa is somewhere in between.

Despite declarations that the Islamic State has finally been defeated, the data shows something else. The Islamic State is very much alive and has managed the tricky transition from one caliph to another, and the change of its center of gravity, remarkably well.

Based on the data, we can conclude that:

  • The Islamic is NOT defeated but remains highly active—in Africa in particular but also in the Levant (especially in Iraq)
  • 2020 cemented Sub-Saharan Africa as the group’s most important area of operations
  • Yemen, Sinai and Somalia are seeing little activity
  • ISWAP, ISCAP and Khorasan are the most deadly provinces on a casualty per attack ratio

Al-Qaeda’s Leaders Are Dying, But a Greater Challenge Looms

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A string of top-level al-Qaeda leaders have been killed this year in U.S. counterterrorism operations extending from Afghanistan to Iran and Syria. The frequency of the strikes, together with the seniority of those lost, has dealt a crippling blow to the old guard responsible for founding al-Qaeda back in the 1980s. After nearly 20 years of relentless counterterrorism pressure following the 9/11 attacks, al-Qaeda’s central leadership has grown older, more distant and disconnected, and, it seems, increasingly vulnerable.

Most prominently, Abdullah Ahmed Abdullah (better known as Abu Mohammed al-Masri), was reportedly killed in August by a team of elite Israeli assassins acting on U.S. intelligence in the Iranian capital of Tehran. The targeting of al-Masri, the most likely successor to overall leader Ayman al-Zawahiri, was one of the most significant operational successes against al-Qaeda since Osama Bin Laden’s death in Abbottabad, Pakistan in May 2011. That it took place in Iran, where he had been present since 2003 (first in prison and strict house arrest, then from 2015 living freely in Iranian territory), was additionally significant, given the widespread assumption that senior al-Qaeda figures in Iran were virtually invulnerable to foreign threats. Beyond the U.S.-Israeli operation, al-Qaeda has also recently lost its media chief, Hossam Abdul Raouf, in Afghanistan, and Khaled al-Aruri (Abu al-Qassam al-Urduni) and Sari Shihab (Abu Khallad al-Mohandis) in Syria, among many others.

How and why now?

This flurry of losses raises the question of how and why now. First of all, the U.S. appears to have developed extremely potent lines of human and signals intelligence in northwestern Syria, given the frequency with which drone strikes run jointly by the Central Intelligence Agency (CIA) and Joint Special Operations Command (JSOC) have taken out prominent al-Qaeda operatives there, including Aruri and Shihab. Effective intelligence in Idlib is nothing new for the U.S., having been used effectively to neutralize the so-called Khorasan Group between 2014 and 2015, and additional high-level targets like Rifai Taha in April 2016 and then al-Qaeda deputy leader Abu al-Khayr al-Masri in February 2017. Intriguingly, Taha’s death in a drone strike may in fact have been a case of accidental—or coincidental—targeting, as he was killed after unexpectedly swapping vehicles and driving a car belonging to the presumed target, Ahmed Salameh Mabrouk (Abu Faraj al-Masri).

Beyond extraordinary intelligence penetration, it also appears feasible that some if not all of this year’s high-level U.S. strikes against al-Qaeda were linked. Notwithstanding the likelihood of linkages in the spate of strikes in Syria, the killing of al-Qaeda media chief Hossam Abdul Raouf in Afghanistan in October could be a central puzzle piece. Public and leaked al-Qaeda communications, and even more so a very public spat between al-Qaeda’s former affiliate in Syria and al-Qaeda loyalists in 2017, revealed the centrality of al-Qaeda’s media network to facilitating transnational communications between affiliates and the central leadership. It is highly likely that Abdul Raouf and his associates maintained open and regular channels to key al-Qaeda operatives worldwide. According to a well-placed intelligence source, Abdul Raouf’s deputy was captured and a large quantity of documents and data seized—which could easily reveal a plethora of intelligence leads for future strikes.

This disruption of the media network could explain rumors that have been swirling in al-Qaeda circles in recent weeks that Zawahiri is dead—rumors based in large part on claims that al-Qaeda’s present-day Syrian affiliate, Tanzim Hurras al-Din, has lost contact with him for roughly two months, after having enjoyed steady contact with him for at least two years. For now, no evidence exists to substantiate rumors of Zawahiri’s death. What appears more likely is that his already poor health has put him temporarily out of action, or that the deaths of Abu Mohammed al-Masri and Hossam Abdul Raouf have forced him into lockdown. If al-Qaeda’s most prized channels of communication—both human couriers and a variety of innovative online methods—were compromised, as one would assume they would be following such high-level losses, one would expect surviving leaders to go dark for some time. It is also possible, given his apparent basing in eastern Afghanistan, that Zawahiri has been forced to go off-grid by the Taliban amid intensifying scrutiny over the U.S.-Taliban agreement and the intra-Afghan peace talks. Though constraining him in this way would unquestionably throw a spanner into the Taliban-al-Qaeda relationship, it would be a strategically smart move by the Taliban—and one that gives the  impression of a Zawahiri crisis.

Succession crisis

Assuming Zawahiri is still alive, he is now faced with an existential succession crisis. For years, al-Qaeda maintained a three-man council of deputies, but two of those—Abu Mohammed al-Masri and Abu al-Khayr al-Masri—are now dead. Only one survives: Mohammed Salah ad Din Zeidan (Sayf al-Adel), who remains based in Iran, more or less living freely but prohibited from leaving Iranian territory. Were Zawahiri gone, it is virtually impossible to imagine any Iran-based leader, even one with the veteran clout of Sayf al-Adel, being capable of exerting any meaningful influence over widely dispersed affiliates deeply distrustful of Iran and its possible influence over leaders still assumed to be in some form of captivity. In the process of breaking ties with al-Qaeda, the senior leaders of Hay’at Tahrir al-Sham (HTS) claimed to be highly suspicious of any instructions coming from Iran-based leaders, and on these grounds they ultimately refused to abide by them. Were that dynamic to go global, al-Qaeda could swiftly fall apart.

Worse still for al-Qaeda, Iran is highly unlikely to remove its travel restrictions on Sayf al-Adel—his presence on Iranian soil equates to strategically significant leverage, not just on al-Qaeda itself, but also potentially on the U.S. If the incoming Biden administration seeks to resume some form of negotiations with Iran, as is assumed, the fate of the highest-known leader after Zawahiri would represent a valuable card on the table.

For the sake of al-Qaeda’s future, Zawahiri needs to foster a new generation of leaders capable of assuming the mantle of leadership, but for now it is unclear who they might be—or where.

The principal base of operations for the central leadership has long been South Asia, and any shift away from there appears unlikely in the near future. In this context, deciphering the dynamic between al-Qaeda core and the Taliban, and determining the extent to which the U.S. will retain effective intelligence and counterterrorism capabilities in Afghanistan amid troop drawdowns, have become more crucial than ever. Given al-Qaeda’s bay’a to Taliban leader Hibatullah Akhundzada, it is virtually impossible to envision the relationship turning hostile, as the Trump administration has done its best to suggest it could. But if ties become more convoluted, and if the Taliban’s factionalism becomes more pronounced on this and similar issues, the prospect of shifting—or even distributing—the core leadership abroad may rise.

Decentralization and localization

Thanks in large part to sustained U.S. counterterrorism successes against al-Qaeda leaders over the past nearly two decades, al-Qaeda has proceeded—willingly or unwillingly—down a steady path of decentralization. Whereas the al-Qaeda responsible for 9/11 was a rigidly structured and tightly controlled organization, the al-Qaeda of today could more accurately be described as a loosely networked movement, comprising likeminded but regionally distinct groups, each pursuing increasingly local agendas. While Zawahiri and the Shura that he represents clearly still exert a powerful aura and form a focal point for the cause, the actual practical value that they represent in terms of controlling and directing appears to be minimal at best.

Bin Laden presided over the start of this decentralization, but his charisma and “star status” ensured a degree of authority when it came to asserting strategic control over affiliate activities. The spread of Internet access and the rapidity of developments and information dissemination; the explosion of instability that followed the “Arab Spring”; continued U.S. counterterrorism pressure; and Zawahiri’s deathly boring character have all contributed to an exponential progression in al-Qaeda’s decentralization.

Nowhere have the consequences of this been more clear than in Syria, where the dilemmas and challenges presented by an extraordinarily complex and highly fluid operating environment saw al-Qaeda’s once most powerful affiliate defect. It took a year for that defection to take full form, and attempts by Zawahiri in Af-Pak and both Sayf al-Adel and Abu Mohammed al-Masri in Iran to stop it revealed the extent to which distance and communications delays had crippled prospects of central control. Most importantly, these leaders of the old guard were deemed insufficiently familiar with the every-day operational realities in Syria, such that their views meant little to the decisionmakers on the ground.

But evidence of al-Qaeda’s likely irreversible decentralization has been evident everywhere, with affiliates dedicating themselves to locally-focused agendas that run almost entirely against the grain of Zawahiri’s strategic commands. Though HTS’s “pragmatic” approach to the jihad continues to draw a great deal of criticism within al-Qaeda circles, the fact that al-Qaeda affiliates are treading paths once trodden by HTS’s predecessor Jabhat al-Nusra is inescapable. From forming alliances with irreligious bodies; mediating local communal conflicts; espousing non-violent tactics for political gain; seeking to engage nation-state governments; and establishing long-term semi-legitimate business investments, these affiliates are not at all being guided by the likes of Zawahiri.

The current trajectory of Jama’at Nusrat al-Islam wal Muslimin (JNIM), led by Iyad Ag Ghaly, a former Malian diplomat known as “the strategist,” is especially emblematic of this trend. Its guiding ideology differs little from that of al-Qaeda’s, but the methods used to expand its influence have evolved dramatically when compared to the earlier days of Ansar al-Din-al-Qaeda in the Islamic Maghreb cooperation. In parts of the Sahel, particularly in northern Mali, JNIM has arguably molded itself into a more accepted, more credible actor, trusted by non-ideological community groups to mediate conflict more than the central government. In a similar vein, al-Qaeda in the Arabian Peninsula (AQAP), in embracing tribal alliances and focusing on hostilities with the Houthis and ISIS, has been accused of not just failing to act on its hostility towards Saudi Arabia and the United Arab Emirates but even negotiating mutually suitable arrangements with them.

Of course, al-Qaeda’s decentralization has also resulted in individual affiliates turning to more extreme agendas, as when Abu Musab al-Zarqawi’s al-Qaeda in Iraq (AQI) chose a more extreme path than Bin Laden desired. Similarly, al-Shabab in Somalia has been critiqued internally in the past for its excessive brutality. Yet similar examples do not appear to exist today. Rather, the trend appears to be focused on growing sustainable local and/or regional roots, socio-politically out-competing rivals, and slowly and methodically transforming society to fit Salafi-jihadist ideals in hopes of one day collectively forming an Islamic state.

The coming challenge

Therefore, while we should all be celebrating the string of recent counterterrorism successes against al-Qaeda’s senior leadership, we should be doing so while simultaneously shifting our attention to the challenge of tomorrow: deeply rooted, locally-oriented jihadist groups pursuing more sustainable agendas. While this localism trend may well reduce the prospect of 9/11-style plotting—at least temporarily—it is not a sign of counterterrorism success. Rather, it is a sign of terrorism’s adaptation, and the embrace of strategies that promise equally significant instability but require far more complex and long-term countermeasures, for which we are frankly ill equipped. Worryingly, ISIS appears to be learning this lesson too.

The challenge on the horizon has little of anything to do with combating extremist ideologies, and much more to do with tackling the problems of ungoverned spaces, failed and corrupt governance, economic strife, underdevelopment, and long-standing hyper-local conflicts – all of which provide fuel for jihadists displaying more flexibility and political intelligence than ever before. To put our hands up and declare victory would be to miss the coming challenge altogether.

A Brief Note on the Spike in Intra-Sahelian Conflict in Light of al-Naba

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In last week’s al-Naba, a weekly newsletter the Islamic State issues every Thursday, two interesting articles focused on the newest local manifestation of intra-Jihadi conflict. The Sahel was long seen as “the exception”, but in the summer of 2019 tensions finally started to emerge between the local Islamic State affiliate known as the Islamic State in the Greater Sahara (ISGS), a subgroup of the Islamic State West Africa Province (ISWAP), and Jama’at Nusrat al-Islam wa’l-Muslimin (JNIM), the local al-Qaida franchise (and a sub-group of al-Qaida in the Islamic Maghreb). During the fall of 2019 skirmishes were reported, but the conflict really got going in early 2020. For a great timeline see Nsaibia and Weiss’ piece in the CTC Sentinel from July. Here, the authors report that between July 2019 and July 2020 the two groups clashed 46 times.

The first article of interest in al-Naba issue 260 is an interview with ISGS amir Abu al-Walid al-Sahrawi. Caleb Weiss already dealt with the interview more broadly, but what is of interest here is al-Sahrawi’s comments on the conflict with JNIM. Al-Sahrawi mentions how the conflict initially erupted because JNIM fighters started to defect and pledge allegiance to ISGS. That much we already knew. He explains how JNIM reacted aggressively, arresting and killing several fighters leaving the group. One of them was al-Miqdad al-Ansari, a local leader of the contingent of JNIM fighters from Nampala that pledged allegiance to ISGS. Al-Sahrawi also aims his pen against Amadou Kouffa, the amir of the Macina Liberation Front, a constituent group of JNIM. Kouffa, he claims, ordered the defecting JNIM fighters to hand over all their weapons and leave Nampala within ten days or face persecution. It is interesting how a similar issue of weapons ownership also dominated the early tensions between Hay’at Tahriral-Sham and Hurras al-Deen in Syria. Finally, al-Sahrawi turns his attention to the issue of JNIM’s rapprochement with the Malian government. Their arrogance and delusion, he says, is “pushing them to follow a path similar to that of the apostate Taliban”.

The second—and arguably the more revealing—article is a military report covering the previous three months of skirmishes. According to the report, the two groups clashed 26 times during that period, leaving 76 al-Qaida fighters dead. Approximately 30 al-Qaida fighters were killed in just one attack in Mali’s N’Tillit area (see map above). The attack took place on October 21, when ISGS fighters allegedly ambushed a camp of about 600 JNIM fighters southeast of N’Tillit close to the borders with Burkina Faso and Niger. As is standard for the Islamic State’s military reports, while enemy casualties are described in detail, there is no mention of any killed ISGS fighters. Yet if these numbers are anywhere near the truth, they imply that clashes between the two groups have surged dramatically over the last three months.

Jihadi Reactions to the U.S.-Taliban Deal and Afghan Peace Talks

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On September 12, 2020, the Taliban and the Afghan government began negotiations in Qatar over the political future of Afghanistan. In accordance with the “Agreement for Bringing Peace to Afghanistan,” signed by the United States and the Taliban on February 29, the negotiations are expected to produce “a permanent and comprehensive ceasefire” between the warring Afghan parties, as well as an “agreement over the future political roadmap of Afghanistan.” In return for the Taliban’s participation in the negotiations and its guarantee that “Afghan soil will not be used against the security of the United States and its allies,” the United States agreed to withdraw all its forces from Afghanistan within fourteen months of the original agreement.

In the world of Sunni jihadism, the U.S.-Taliban deal and the associated peace talks have elicited a range of reactions, from celebration to condemnation. This divergence of views reflects the fractured state of the jihadi movement—or its “tri-polar” character—split as it is between the three poles of the Islamic State, al-Qaida, and Hay’at Tahrir al-Sham (HTS) in Syria. The cautiously optimistic views of certain jihadi scholars add another layer of complexity to the picture.

The Islamic State

The Islamic State, it will be recalled, considers the Taliban to be a movement that has abandoned Islam and taken up the cause of Afghan nationalism. Its media routinely portray the Taliban as a nationalist and polytheist group, one that is theologically flawed, tolerant of the Shia, and in bed with Pakistani intelligence. The Islamic State’s “Khorasan Province” has also fought with the Taliban on numerous occasions. It thus comes as no surprise that the Islamic State has represented the recent deal and negotiations as further evidence of the Taliban’s apostasy.

An early response came in the form of an editorial in the Islamic State’s al-Naba’ newsletter in mid-March in which the Taliban were condemned for taking the “Crusaders” (i.e., the Americans) as their “new allies.” Unlike the Taliban, the Islamic State, the editorial boasted, would not cease to attack the Americans in Afghanistan, citing a recent Islamic State attack on the Bagram Air Base. This was a message to the Crusaders, the editorial continued, that the Islamic State’s war on them would continue despite the peace agreement with the “apostate” Taliban, who would also continue to be targeted.

In a speech two months later, in May 2020, the Islamic State’s official spokesman, Abu Hamza al-Qurashi, commented further on the U.S.-Taliban agreement, alleging a conspiracy between the two sides to destroy the Islamic State in Afghanistan. “The agreement regarding the withdrawal of the American military from Afghanistan,” he said, “is a cover for the standing alliance between the apostate Taliban militia and the Crusaders for fighting the Islamic State, and a basis for establishing a national government that brings together the apostates of the Taliban with the polytheist Rejectionists [i.e., Shia] and other apostate and unbelieving sects.” In al-Qurashi’s view, the deal was to be understood in light of the purported preexisting alliance between the United States and the Taliban to root out the “caliphate” in Afghanistan. What the Taliban sought was a “national government” in which it could share. The Islamic State, however, would stand in the way of all this, intent on fighting “the Crusaders and the apostates” until true Islamic rule is established throughout the land.

Al-Qaida

Al-Qaida has portrayed the agreement in an entirely different light. On March 12, the “general leadership” of the group released a statement hailing the U.S.-Taliban deal as a “great historical victory” for the Taliban, focusing on the agreed-to withdrawal of all U.S. forces from Afghanistan. The Taliban, the statement argued, by remaining steadfast and true to their faith, have defeated and brought low an enemy of far greater size and strength. Theirs is thus a lesson to be heeded by all jihadis fighting oppression and occupation.

Noticeably absent from this statement, however, was any mention of the Taliban’s pledge regarding al-Qaida or the coming negotiations with the Afghan government. Al-Qaida proceeded as if none of that mattered. As it had in the past, it described the Taliban in terms of the future caliphate, as “the nucleus of the Islamic state that will rule by God’s pure law.”

Since 2014, al-Qaida has repeatedly portrayed the Islamic Emirate of Afghanistan—the Taliban’s official name—as the seat of the anticipated caliphate and the Taliban leader as the caliph-in-waiting. In July 2014, for instance, it released a newsletter renewing the bay‘a (i.e., pledge of allegiance) to Mullah Omar, affirming “that al-Qaeda and its branches in all locales are soldiers in his army acting under his victorious banner.” A few months later, when al-Qaida in the Islamic Subcontinent was announced, its leader emphasized that he had given bay‘a to both al-Zawahiri and Mullah Omar. The next year, when it was discovered that Mullah Omar had actually been dead since 2013, al-Zawahiri released an audio message giving bay‘a to his successor, Mullah Akhtar Muhammad Mansur. The exercise was repeated for the next Taliban leader, Haybat Allah Akhundzadah, after Mullah Akhtar was killed in an airstrike in mid-2016. In both of these statements, al-Zawahiri indicated that everyone who gives bay‘a to the leader of al-Qaida has in effect given bay‘a to the leader of the Taliban, and that the latter bay‘a is to be understood as al-bay‘a al-‘uzma, or “the supreme bay‘a,” meaning the kind of bay‘a that one gives to a caliph. In 2017, when the subsidiary group of al-Qaida in the Islamic Maghreb (AQIM), Jama‘at Nusrat al-Islam al-Muslimin, was proclaimed, its leader articulated three bay‘as—one to the leader of AQIM, one to al-Zawahiri, and one to Akhundzadah. In his speeches, al-Zawahiri has continued to emphasize the theme of al-Qaida’s bay‘a to Akhundzadah. The issue even played a role in the debate between al-Qaida and HTS, the former al-Qaida affiliate in Syria, over the latter’s decision to leave al-Qaida. In a speech in November 2017, al-Zawahiri condemned HTS’s move, saying: “O brothers. By God’s grace and favor you belong to a greater union than the union you have. You are in the Qa‘idat al-Jihad group that is pledged in bay‘a to the Islamic Emirate in an expansive jihadi confederation.” The argument did not persuade, however. In a response, HTS’s representative rejected the idea that the Syrian group had ever owed loyalty to the Taliban.

As all of this shows, the relationship with the Taliban is of central importance to al-Qaida. In its self-presentation, al-Qaida is little more than a global military unit in service to Akhundzadah, whom it sees as its quasi-caliph. It would thus be a pretty big blow to al-Qaida, in material and propaganda terms, if the Taliban were to cut all ties with the group. That is not what the text of the U.S.-Taliban agreement requires, though it comes fairly close. The agreement states that the Taliban “will prevent any group or individual in Afghanistan from threatening the security of the United States and its allies, and will prevent them from recruiting, training, and fundraising and will not host them in accordance with the commitments in this agreement.” Threatening the United States and its allies is the raison d’être of al-Qaida, and the Taliban is supposed to be its supreme “host.” If the Taliban were to honor this pledge—and it has repeatedly said that it will—it would be embarrassing for al-Qaida.

Hay’at Tahrir al-Sham

On September 13, the head of HTS’s Sharia committee, Abu ‘Abdallah al-Shami (aka ‘Abd al-Rahim ‘Atun), issued a statement congratulating the Taliban on the start of negotiations with the Afghan government. “This great victory that the Muslims in Afghanistan have achieved,” the statement read, “brings us joy as it brings joy to every free and passionate Muslim.” The key to the Taliban’s success, according to al-Shami, in addition to its extraordinary perseverance in resisting the American occupiers, was its ability to translate military success into political gains, and to do so by maintaining a united front. The implication of al-Shami’s words was that the Taliban’s approach was a model for HTS. Recently, the more hardline jihadi factions in Syria have criticized HTS for seeking a monopoly on violence in the territory it controls. Such an approach, al-Shami seems to be saying, is vindicated by the experience of the Taliban.

Other voices within HTS made similar comments, some of them more explicit in presenting the Taliban as a model for HTS to follow. On September 14, another HTS Sharia official, Muzhir al-Ways, commented that “the Taliban’s example” was “inspiring for all,” the Taliban being “a model in jihad and a model in political activity, a model in methodology and approach and respect for religious knowledge and jurisprudence.” While “every theater has its particularities,” he added, and no one example ought to be emulated in its entirety, the case of the Taliban offered lessons worthy of consideration.

Supporters of al-Qaida were quick to respond that HTS and the Taliban were in fact nothing alike. “The matter of likening the Taliban to [HTS] is entirely invalid,” wrote Jallad al-Murji’a on Telegram. In another post he supported his claim by citing the example of HTS’s cooperation with “the secular Turkish army … which was a participant in the war on the Muslims in Afghanistan under the banner of America and the Crusader NATO alliance.” Another al-Qaida supporter would point out that HTS, in its cooperation with Turkey and Russia, has fallen victim to “the game of international politics.” This was quite contrary to the successful experience of the Taliban. “Do not be deceived,” he wrote, “by what you have done, and don’t take pride in your victories, from which we have seen only destruction and devastation.” “How great is the difference,” wrote another, “between humbling oneself before the unbelievers and humbling the unbelievers.”

In response to these sorts of comments, HTS supporter al-Ifriqi al-Muhajir took issue with this characterization of the Taliban’s policy as one of uncompromising jihadism. There were elements of the Taliban’s policy, he said, that these voices failed to appreciate. The Taliban were not even forthright about their relationship with al-Qaida. He quoted an excerpt from a letter by the al-Qaida ideologue ‘Atiyyat Allah al-Libi (d. 2011), who wrote as follows about the nature of the Taliban’s dealings with al-Qaida: “Of course, the Taliban’s policy is to avoid being seen with us or revealing any cooperation or agreement between us and them. That is for the purpose of averting international and regional pressure and out of consideration for regional dynamics. We defer to them in this regard.”

Scholarly reactions

The senior scholars of the jihadi movement, including the Palestinian-Jordanians Abu Muhammad al-Maqdisi and Abu Qatada al-Filastini, have expressed both praise and concern for the Taliban’s recent doings. While deeply divided over the issue of HTS—Abu Qatada is generally supportive, al-Maqdisi fiercely opposed—the two men’s views on this subject are not so far apart.

Back in February, Abu Qatada heaped praise on the Taliban for signing the agreement with the United States. In a statement on Telegram, he wrote that “the Afghan situation” is “an important example” and one that “deserves to be studied.” While rejecting the idea that every jihadi group should follow the Taliban’s path “step by step,” he highlighted several admirable aspects of the Taliban’s approach. These included the Taliban’s commitment to “staying the course” on the battlefield, its strong connection to the society in which it operates, and its status as a scholarly movement, that is, as a “movement of scholars.” On September 13, Abu Qatada continued in this vein in another statement, praising the Taliban’s success in securing the release of thousands of prisoners. “This is a jihadi victory the like of which has not been seen in our modern history,” he wrote.

Yet with regard to the negotiations between the Taliban and the Afghan government, he was much less enthusiastic. “The Taliban’s agreeing to sit down with the [Afghan] government is an American victory,” he wrote in the September 13 commentary. “This has to be acknowledged.” For Abu Qatada, this was a potentially troubling development, for any concession to the Afghan government from this point forward would strip the Taliban of its status as “a legitimate emirate for Afghanistan.” The worst possible outcome, in his view, would be for the Taliban to enter into a power-sharing arrangement. He held this possibility to be remote, however, hoping that the negotiations would continue only as a “tactic” for achieving the American withdrawal.

Al-Maqdisi was similarly boastful about the Taliban’s initial agreement with the United States. In late February, he wrote that it was only the Taliban’s unrelenting “will to fight” that had forced the United States to negotiate with them, and that this was a “clear lesson” for jihadis. It showed that “the solution is not in democracy and ballot boxes! Rather it is in jihad and ammunition boxes.”

The next day, on March 1, al-Maqdisi published an “open letter to the Taliban,” sounding a more critical and cautionary note. In the letter he objected to the open-ended nature of the Taliban’s agreement with the United States, including the clause regarding al-Qaida, arguing that a non-aggression pact with unbelievers should be for no more than ten years in keeping with prophetic practice. This was, in his view, no more than “a jurisprudential transgression.” It was certainly the Taliban’s right to restrict al-Qaida, he said, particularly as Mullah Omar had never given his blessing to the 9/11 attacks. But should the “peace agreement” with the United States lead to the abrogation of jihad, this would speak to a deeper, more theological problem with the Taliban. Al-Maqdisi further faulted the Taliban for giving thanks to Qatar, Pakistan, and China, among other countries, in a statement issued by its leader upon the signing of the agreement. Such expressions of gratitude to states whose rulers are at war with Islam, he wrote, leave one to wonder about possible changes in the Taliban’s methodology.

Particularly troubling, in his view, was the clause in the agreement stating that the United States and the Taliban “seek positive relations with each other and expect that the relations between the United States and the new post-settlement Afghan Islamic government … will be positive.” Perhaps all of this, he speculated, is nothing more than “maneuvers and political steps to achieve important interests.” But like Abu Qatada, he was concerned about what would come once the Taliban and “the client Afghan government” actually sat down to negotiate. More recently, after the negotiations got under way in September, al-Maqdisi reiterated his concerns. “What worries me,” he wrote on Telegram on September 12, “is not the sitting down [at the negotiating table] in itself, but rather the results of the sitting down!” He would wait to pass judgment, however, until the results were clear and documented.

Another jihadi scholar, the London-based Egyptian Hani al-Siba‘i, who is close ideologically to al-Maqdisi, has been somewhat more upbeat in responding to the Taliban’s recent moves. He also has contributed a somewhat different take on the Taliban’s pledge regarding al-Qaida. In a sermon delivered in March, al-Siba‘i pointed out that the Taliban, to its credit, “did not dissociate from [al-Qaida] and did not hand them over [to the Americans].” The Taliban’s commitment in the agreement was in reality nothing new, since the Taliban were already forbidding al-Qaida from launching attacks on the United States from Afghan soil.

In a more recent sermon in mid-September, al-Siba‘i added a few comments on the matter of al-Qaida’s bay‘a to the Taliban leader. The bay‘a, he explained, is conditional. When al-Zawahiri gave bay‘a to Akhundzadah, he stipulated certain conditions, including that the Taliban adhere to the Sharia. Therefore, if the Taliban were to deviate from its current path, al-Qaida would be within its rights to withdraw the bay‘a. For al-Siba‘i, however, this was a worst-case scenario, and a remote one. Let us wait, he suggested, and see what happens. For as of now, the Taliban have conceded nothing.

No consensus, uncertain future

If one thing is clear from this motley of views concerning the Taliban’s deal with the United States and its negotiations with the Afghan government, it is that there is little consensus in the jihadi world on what the nature of the Taliban truly is. For the Islamic State, the Taliban is an ungodly movement ready and willing to renounce jihad and share power with the Afghan government. For al-Qaida, it is the future Islamic caliphate. And for HTS, it is a model of jihadi realpolitik. The scholars, for their part, wary as they are of where the negotiations will lead, reflect a deep uncertainty about the future of the Taliban. Their worst fear is that the Taliban will make peace with the Afghan government and shed its character as “the Islamic Emirate of Afghanistan.” Their greatest hope is that the negotiations will turn out to be a time-saving ruse. They are not so hopeful, however, as to assume this outcome as a given.

Striving for Hegemony: The HTS Crackdown on al-Qaida and Friends in Northwest Syria

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The first indication that something was about to happen—again—came on June 17, when Hay’at Tahrir al-Sham (HTS) security officers arrested Abu Salah al-Uzbeki (Sirajuddin Mukhtarov). Abu Salah, the founder of the mainly Uzbek Katibat al-Tawhid wa-l-Jihad, is a prominent Jihadi commander and ideologue who shortly before his arrest had defected from HTS and, together with approximately 40 fighters, joined Ansar al-Deen, a rival Jihadi faction sympathetic to al-Qaida.

The atmosphere within the rebel landscape in Syria’s northwest was growing increasingly tense even before Abu Salah’s arrest. In a surprise move on June 12, the five groups Hurras al-Deen, Ansar al-Islam, Ansar al-Deen, Tansiqiyat al-Jihad, and Liwa al-Mouqatilin al-Ansar announced the establishment of the new operations room “So Be Steadfast” (Fa-thbutu), much to the displeasure of HTS. According to an insider, the operations room was created in response to the recent losses of territory to the Syrian regime and the implementation of the Sochi agreement.

After the arrest of Abu Salah, a series of events ensued that exacerbated tensions even further, leading to episodes of infighting between HTS and the operations room between June 22 and 27. The true trigger of conflict at this specific time remains unknown. One purported reason is that HTS instigated its crackdown when it became aware that the groups constituting the new “So Be Steadfast” operations room had their eyes set on taking control of Idlib city. Another explanation is that tensions grew due to a combination of (1) the operations room starting to see HTS as a new sahwa (“awakening”) movement on account of HTS’s strengthening of ties with Turkey and (2) HTS’s arrest of prominent commanders of the operations room and the rumours that HTS was involved in the assassination of high-ranking al-Qaida figures in June. A third and related argument is that the HTS crackdown played to Turkey’s desire to fulfil its responsibility as part of the Sochi Agreement to control the M4 highway.

 

Escalating tensions

Throughout June, tensions between HTS and rival al-Qaida-linked groups were mounting. Among al-Qaida sympathisers there is a feeling that HTS continues to defer to Turkey’s interests as part of the political negotiations between Turkey and Russia. This deference, they believe, is not only a transgression of religious principles but a threat to the Jihadi project in Syria. The recent killings of three senior al-Qaida members in US drone strikes have only further aggravated the situation. First, Abu al-Qassam, a military commander and shura council member of Hurras al-Deen, was killed together with Bilal Al-San‘ani, the former amir of Jaysh al-Badiya, on June 14. Eight days later Abu Adnan al-Homsi, Hurras al-Deen’s head of logistics, was similarly killed in a drone strike. According to al-Qaida members (and Abu Muhammad al-Maqdisi), HTS likely played a role in leaking details about the location of the al-Qaida leaders. Most recently, on August 13, a drone strike killed the al-Qaida military trainer Abu Yahya al-Uzbeki.

Nearly a year earlier, on September 9, 2019, Abu al-Abd Ashida had delivered a stinging critique of HTS in a video entitled “So as Not to Sink the Ship.” Ashida used to be HTS’s head of Aleppo City and the administrator of its Umar bin al-Khattab army, but defected mainly because of the group’s reliance on external actors. At some point during spring 2020, he established Tansiqiyat al-Jihad. When announcing his defection, Ashida complained that HTS was no longer a movement for the ummah since it had been seized by individuals who have made the group their own little kingdom. “Whoever has different opinions, they marginalize him,” he said.

Abu al-Abd Ashida’s ‘So as Not to Sink the Ship’

These tensions between HTS and its more ideologically hardline rivals had been several years in the making. In November 2017, HTS established the Syrian Salvation Government (Hukumat al-Inqadh al-Suriyya) with a view to taking total control of Idlib and western Aleppo. Heavily criticised for not tolerating rival political entities and for implementing contested policies, the Salvation Government quickly came to be viewed as HTS’s exclusive political project. Examples of exclusivist policies include banning the books of al-Maqdisi, restricting communication within areas under its control, and, from December 2018, banning Islamic education unless it was under the Salvation Government’s authority. Prior to its establishment, however, HTS had already made several declarations intended to control the political environment and discipline its own members. First, it prohibited its preachers and ordinary members from proclaiming takfir without an official fatwa from the sharia council (the prohibition for preachers was issued on June 19, 2017; the prohibition for rank-and-file members was issued on July 12, 2017). Then it prohibited its members from watching Islamic State videos and, most controversially of all, forbade the establishment of any new factions in its territory.

 

Infighting begins

On the morning of June 22, HTS moved to arrest Abu Malik al-Tali, a former Jabhat al-Nusra commander in Qalamoun and subsequently a prominent HTS commander in Idlib. A few months earlier, al-Tali had defected from HTS and established Liwa al-Mouqatilin al-Ansar, which later became part of the So Be Steadfast operations room with al-Tali as its leading military commander. This was followed by an official statement from HTS prohibiting its members from leaving the group without getting permission from its “Monitoring and Overseeing Committee.” Even if an HTS member is allowed to leave, according to the statement, he is prohibited from forming a new military faction or joining any existing group in the area.

These events led the So Be Steadfast operations room to issue a statement warning HTS of any further provocations and accusing it of taking actions that pleased the Assad regime and foreign occupiers. Speculating about HTS’s intentions, the statement remarks, “This raises the question about the motives of the arrests, particularly in times when we are witnessing the full implementation of the terms of the Astana process, the latest being the completion of joint patrols on the M4 highway.” The operations room ended the statement by demanding the release of its detained members and the establishment of independent courts to ensure fair trials.

During the night of June 22, the first bout of infighting broke out in Arab Saeed, and over the following days the infighting would spread to several cities and villages in Idlib. The rival parties reacted by mobilizing their fighters and establishing checkpoints around the governorate. (For examples of So Be Steadfast operations room checkpoints outside of Idlib city, see here, here, here and here.) Over the following days, the contending parties began using heavy weapons, with HTS targeting the headquarters of Hurras al-Deen, Ansar al-Deen, and Ansar al-Islam. Apparently in reaction to the HTS leadership’s appeal to the Turkistan Islamic Party (TIP), a prominent Jihadi group in Idlib with longstanding ties to al-Qaida but that sided with HTS in recent years, to set up road blocks in and around Jisr al-Shughour, the So Be Steadfast operation asked TIP to remain neutral.

In terms of numbers, HTS is typically assessed to command between 10,000 and 15,000 fighters, while Hurras al-Deen—the largest of the factions comprising the operations room— numbers approximately 3,000. The numerical advantage of HTS meant that from the beginning the operations room had an interest in ending the conflict quickly. But neither did HTS seek a prolonged conflict as fighting rival Jihadis is not a popular cause among its base. Nonetheless, in this case HTS deemed it necessary in order to cement its local hegemony. Casualty numbers for the period June 22-27 are hard to ascertain. An interview with an operations room member revealed the number of killed fighters from the operations room to be between 10 and 15. This is likely too low, and the combined casualty number probably exceeds 100.

 

Managing conflict

Interest in settling the conflict was visible from the beginning. Already on June 24, Sami al-Uraydi, a senior Hurras al-Deen ideologue, called on the warring parties to halt the violence and implement a judicial process to settle their disagreements. Al-Uraydi has been the fiercest critic of HTS among al-Qaida loyalists in Syria in recent years, so for him to take a leading role in de-escalating tensions indicates that Hurras al-Deen saw no benefit in fighting HTS.

On the same day, in a statement titled “Allah Has Forbidden Me From Killing a Believer,” al-Qaida Central weighed in on the conflict with criticism and advice. Accusing HTS of being the aggressor, al-Qaida writes that it was alarmed to see how the group started targeting the mujahideen, who like al-Qaida are dedicated to jihad, despite continuous calls to settle the parties’ differences through arbitration. Al-Qaida reminds HTS that “unity among the mujahideen is a Quranic duty and an indispensable legal necessity,” one that it is “not permissible to neglect.” Therefore it is “not a legitimate solution to overcome the Muslims and violate the blood of the believers.” In a direct reference to the fact that HTS considers itself the dominant faction in northwestern Syria, al-Qaida writes that not even the strongest groups “have a verse from Allah’s book, a Hadith from the traditions of the Messenger of Allah, or a consensus from the Muslims on considering the blood of their believing brothers permissible.”

Commenting on another issue leading to tensions between HTS and rival Jihadis, al-Qaida affirms that no group has the right to forbid an individual from fighting Jihad under the banner of the group of his choice. This is in direct opposition to HTS’s ruling from two days before that prohibited fighters from leaving and joining other Jihadi groups. The statement continues, “The mujahideen are now preoccupied with fighting each other while the enemy surprises them and prepares to eradicate them (…) For this reason, we call on all the mujahideen to fear Allah for the sake of the blood of their Muslim brothers in all factions, and to apply the language of reason and sharia, and to quickly initiate the application of the rule of Allah the Almighty through an independent judiciary.” Addressing the al-Qaida supporters who still remain within HTS, al-Qaida prohibits them from taking part in the ongoing conflict. An to the “people of pride” within HTS, it says, “so take as your slogan, ‘you are forbidden from killing your mujahideen brothers.’” In a final note, al-Qaida calls on Jihadi scholars to intervene and fulfil their responsibility to end the fitna.

Just one day after, a scholarly peace initiative was proposed by a group of nine scholars, the best known of the group being Abd al-Razzaq al-Mahdi. The initiative called for an immediate ceasefire and a judicial process to rule in the conflict between HTS and the So Be Steadfast operations room. While the latter was quick to accept the proposal, it took HTS several hours to do so (page 1 and 2), and when it eventually did respond it blamed its opponents, and Hurras al-Deen and Ansar al-Deen in particular, for instigating the conflict. HTS specifically mentions the prohibited defections from HTS, the presence of checkpoints set up by the groups operating outside the al-Fatah al-Mubin operations room, and the fact that these groups previously arrested some of HTS’s members. While accepting the scholars’ call to de-escalate tensions, the group placed the responsibility on the So Be Steadfast operations room, arguing that a solution to the conflict depends on dismantling the checkpoints not administered by al-Fatah al-Mubin and the aggressors’ being held accountable in court.

The So Be Steadfast operations room quickly responded, arguing in a statement that HTS’s statement was built on lies and that HTS had in fact rejected the scholarly peace initiative by demanding the disbandment of So Be Steadfast-controlled checkpoints. Nonetheless, the operations room declared itself ready to disband its checkpoints for three days under the supervision of Jund al-Sham and Ajnad al-Kavkaz, to foster an environment where peace negotiations and a judicial process could be initiated. At the top of its list of priorities was the resolution of the situation of Abu Salah al-Uzbeki and Abu Malik al-Tali.

In the end, as both groups were wary about the negative impact of prolonged conflict, it only took a few days to de-escalate tensions through various local ceasefire agreements. The first of these agreements was reached in the village of Arab Saeed in the Sahl al-Rooj area on June 26. Signed by Abu Hafs Binnish (HTS) and Abu Abdullah al-Suri (So Be Steadfast operations room), the agreement stipulated five points: (1) a ceasefire in Arab Saeed and Sahl al-Rooj and the lifting of checkpoints from both sides, (2) that the fighters from the village of Arab Saeed be allowed to remain in the village and keep their weapons, (3) that those required to leave Arab Saeed be allowed to do so and be allowed to bring their weapons, (4) that those fighters accused of crimes be transferred to the Turkistanis (likely TIP) who are to manage the legal proceedings, and (5) that Hurras al-Deen’s headquarter in Arab Saeed be closed and the group not be allowed to establish new checkpoints in the village. Other local ceasefires were also signed in the villages of Yaqubiya and Hamama and in the Harem area.

Despite these various local ceasefire agreements, the infighting did not stop immediately. In the ensuing hours there were several complaints about continued aggression. For instance, it was reported that HTS forces attacked the headquarters of Ansar al-Islam in Sarmada and in the village of Hamama. Later in the day came reports that HTS had launched attacks north of Idlib in Armanaz and that these had been repelled by factions of the So Be Steadfast operations room. This prompted the operations room to issue a statement in the evening of June 26 criticizing HTS for violating the terms of the ceasefires, specifically mentioning the attack in Sarmada.

While tensions did for the most part subside, there would continue to be reports of new episodes over the following days, one example being HTS cracking down on the headquarters of Tansiqiyat al-Jihad in Western Aleppo, leaving the small group on the brink of survival.

 

Who’s the aggressor?

Like he has done so many times before, Abu Abdullah al-Shami, the right-hand man of HTS-leader Abu Muhammad al-Julani, would of course weigh in. As Hassan Hassan explained, al-Shami argued that HTS was not the aggressor. HTS and Hurras al-Deen had, according to al-Shami, signed an agreement regulating the al-Qaida affiliates’ activities in Syria. Following these regulations, Hurras al-Deen would not be allowed to set up checkpoints or conduct intelligence or security operations—yet this was exactly what Hurras al-Deen was doing, al-Shami writes. The purpose of these regulations was for Syria’s northwest to be dominated by a unified militant movement led by HTS. From the perspective of HTS, the establishment of new groups and operations rooms would be counterproductive to unification.

HTS would also issue an official statement through its Ebaa News Network on the conflict, accusing Hurras al-Deen of behaving like the Islamic State— an accusation others have previously directed against HTS. According to the alleged eyewitness account of a certain “Abu Dujana”—an HTS fighter—in one incident a group of fighters from HTS surrounded a Hurras al-Deen checkpoint. Abu Asid, the leader of the HTS contingent, offered the Hurras fighters a safe way out if they surrendered, which they agreed to do. What allegedly happened next was that one of the Hurras fighters approached Abu Asid and, instead of leaving peacefully, fired his weapon, killing Abu Asid and injuring three other HTS fighters. According to the HTS statement, this “treacherous” behavior was a clear reminder of how the Islamic State under al-Baghdadi failed to adhere to such agreements.

In the days following the ceasefire, HTS and the National Salvation Government would issue several new decrees in an attempt to further limit the space and activities of rival Jihadi groups. On June 26, HTS published a highly controversial, if not unprecedented, declaration prohibiting the formation of new groups and operations rooms and requiring any existing group to operate under the authority of HTS’s own al-Fatah al-Mubin operations room. On June 28, the National Salvation Government ordered the closure of all military bases in Idlib city except those under the command of al-Fatah al-Mubin. This was followed later that day by another order to close all Hurras al-Deen bases in and around Jisr al-Shughour, the group’s stronghold. The statement also prohibits any Hurras al-Deen-controlled checkpoints in the area.

 

Arresting critical voices

Alongside its efforts to cement institutional and organizational hegemony, HTS also began to target critical voices in the Idlib region. The first person to be targeted was the former British national Tauqir “Tox” Sharif, better known as Abu Husam al-Britani, who is often described as an “aid worker” but who is also affiliated with Tansiqiyat al-Jihad. His arrest on June 22 led to major protests in several cities throughout Idlib in reaction to the perceived injustice of HTS’s unilateral power projection.

Over the following days, social media was flooded with calls for the release of “Tox.” Most surprising was on June 30 when Hani al-Sibai, a London-based Egyptian Jihadi ideologue, joined the chorus decrying HTS’s arrest of Tox. Since 2018 al-Sibai had sought, unlike his colleagues Abu Muhammad al-Maqdisi and Abu Qatada al-Filastini, to take a neutral position in the conflict between HTS and al-Qaida members in Syria. Yet the arrest of Tox appeared to provoke al-Sibai to issue a strong condemnation of HTS’s aggressive behavior.

Al-Sibai wrote that “the aqidah and manners of your brother who is detained in Idlib, Tauqir Sharif otherwise known as Abu Husam al-Britani, have been praised by virtuous & trustworthy non-Arab & Arab brothers in Britain who know him and who I have personally known for years.” “Abu Husam al-Britani,” he continued, “preferred to live in roughness rather than luxury! He preferred to share in the grievances of the people of Shaam, and how many they are! He preferred to share in their joyous occasions, how rare they are! And now he has been arrested for so-called security reasons! The correct thing to do would have been to present him to an impartial Sharia judge who has full right to give permission for an arrest or to deny it! Even if he were to order his arrest based on, for example, the seriousness of the accusations, he [Tox] should be presented to the judge to defend himself!” In a direct message to HTS, al-Sibai ends by saying, “Do not be deluded by your power or numbers! Hasten towards releasing your brother Abu Husam al-Britani and all your brothers detained recently even if they disagreed with you. Let your problems be solved by reform and ruling with Sharia.”

On July 15, Tox was finally released after having been subject to torture during his incarceration according to his wife and himself. This provoked Bilal Abdul Kareem, an American journalist operating in Idlib, to interview Hani al-Sibai on the legality of torture in Islamic law. Unsurprisingly, in the interview, al-Sibai, who has previously written extensively on torture, explained that torture is indeed prohibited. Tox’s freedom would last less than a month. On August 11, HTS security officials once against arrested him, and two days later, the group also moved to arrest Bilal Abdul Kareem at his home in Atmeh.

Finally, on September 1, HTS announced in an official statement that it had also arrested Omar Diaby, better known as Omar Omsen. Originally known as the “French super-recruiter,” Omsen had established the group Firqat al-Ghuraba, a French-dominated faction close to Hurras al-Deen. According to HTSs’ media department, Omsen had on more than one occasion violated the rules in northern Syria and HTS had filed several court cases against him. Specifically, HTS complained that Omsen was running his own administration, bringing charges against people in his local court and incarcerating them in his prison. For HTS, considering itself the ultimate authority in Syria’s northwest, this was intolerable.

 

The future of the Jihadi project in Idlib

Given these recent developments , it appears that the struggle between Jihadi pragmatists—or realists—and purists will continue to define the militant landscape in Syria’s northwest in the coming years.

HTS is likely to continue to pursue a pragmatic approach to the political context in which it operates. The group and its leaders argue that understanding this context, or this “reality” (waqi‘a), is essential, and that the group’s methodology must necessarily be adjusted in order to survive. Importantly, an ideological corpus, mainly authored by Abu Qatada al-Filastini and his student Abu Mahmoud al-Filastini, is slowly emerging to support the direction HTS is taking, thus giving ideological backing to Abu Muhammad al-Julani’s political project.

Similar to its competitor the Islamic State, HTS’s ambition is to establish a state, yet its approach to how such a state should be established and what form it should take is different. This is particularly evident in its relations with external actors—most of all Turkey—with which the group has shown itself willing to engage and negotiate agreements. However, when it comes to internal competitors, HTS’s approach is similar to that of the Islamic State, which tried to suppress and control any competing actors including other Jihadis such as Jabhat al-Nusra.

This dual strategy is likely to continue as recent events testify. HTS will do anything in its power to control the actions and undermine the support of al-Qaida elements in Idlib. In response, al-Qaida supporters will attempt to take advantage of HTS’s pragmatism, which remains controversial in Jihadi circles. On numerous occasions, senior figures have defected from HTS, either becoming “independent” or joining al-Qaida-aligned groups. In addition to these senior figures, HTS still comprises ideological hardliners among its rank and file whose sympathy remains in line with al-Qaida’s ideological project. Thus, when al-Julani makes deals with the Turks and moves away from sporting traditional religious clothing, he repels segments of his own constituency.

In June 2020, in the midst of the infighting between HTS and the So Be Steadfast operations room, al-Maqdisi published an article titled “The Predicament of the Supporters of the Sharia between the Client Factions and the Manipulated Factions.” In it he advises true Jihadis, meaning al-Qaida loyalists, to concede defeat and disband. HTS’s suppression, he says, has become too severe. True Jihad in Syria, in his view, can only be successful when HTS is defeated.

 

Living Long Enough To See Yourself Become The Villain: The Case of Abu Muhammad al-Maqdisi

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It has become a trope within the jihadi studies field to describe Abu Muhammad al-Maqdisi (born ‘Isam Bin Muhammad Bin Tahir al-Barqawi) as being the most important jihadi ideologue alive. Part of this derives from a study written by Will McCants in 2006 that notes he is the most cited living jihadi ideologue within jihadi primary source literature. At the time, in many ways, al-Qaeda (AQ) was also the unipolar leader of the jihadi world. Since then, cracks in the foundation of AQ’s leading role have created alternative visions for the future of the jihadi movement. Most notable has been the case of the Islamic State (IS), but another is that of Hayat Tahrir al-Sham (HTS). In attempting to bolster their legitimacy, these different currents have moved away from al-Maqdisi and even derided him. The story of al-Maqdisi’s issues with the leader of IS’s predecessor, Abu Mus‘ab al-Zarqawi, and of IS toying with him during fake negotiations over the Jordanian pilot Mu‘adh al-Kasasbah, are well-trodden at this point. But more recent recriminations between al-Maqdisi and HTS are also worth exploring since they signal a change in tone. Although there have been vigorous debates between al-Maqdisi and HTS over decisions to move away from AQ and HTS’s alleged “diluting” of its ideology, this latest round of argument augurs another broken chain within the jihadi movement and further cements the fact that claiming HTS is some kind of front for AQ is incorrect in the same way that saying ISIS was still within AQ in 2013 was wrong.

Background: HTS Dismantles Hurras al-Din and the So Be Steadfast Operations Room

Hurras al-Din (HD) was established in February 2018 as AQ’s official branch in Syria, after HTS publicly distanced itself from its parent organization. Later, in October 2018, HD set up the Wa-Harridh al-Mu’minin (And Incite the Believers) Operations Room in conjunction with two smaller AQ-aligned groups, Jabhat Ansar al-Din and Jama‘at Ansar al-Islam. HD and the operations room were allowed to operate at the behest of HTS and received food and ammunition provisions from HTS. Therefore, as I noted in September 2019, “If [HD] were to grow significantly stronger, HTS may try to suppress it and arrest its leaders in order to preserve its own power base. In that sense, HD’s local growth potential is somewhat limited.”

And in many ways this is what happened. On June 12, 2020, HD, alongside its two partners in the operations room, established a new operations room called “Fa-thbutu” (So Be Steadfast) that also included the groups Tansiqiyat al-Jihad and Liwa’ al-Muqatilin al-Ansar. The leaders of these latter groups, Abu al-‘Abd Ashida’ and Abu al-Malik al-Talli respectively, both had falling-outs with HTS over the direction of the jihad, relations with Turkey, and corruption issues. Similarly, ahead of this announcement, Abu Salah al-Uzbeki, leader of Katibat al-Tawhid wa-l-Jihad, switched its alliance from HTS to Jabhat Ansar al-Din, thereby adding another strength to this alternative jihadi bloc.

As a consequence of these shifting alliances and the bolstering of the HD-led alternative jihad, HTS arrested al-Uzbeki on June 17 and al-Talli on June 22. This led the new Fa-thbutu operations room to warn HTS that it would “bear the consequences” if it did not release its leaders or subject itself to a religious court. HTS retroactively claimed, in a circular by its Higher Follow-Up and Supervision Committee, that individuals needed authorization to either leave the group or join other groups. Anticipating a policy that would be set out in a statement days later, HTS was showing that it would not allow others to have a monopoly on violence in the territories it controlled. The arrests and perceived lack of transparency behind them led to infighting between the two factions in the towns of ‘Arab Sa’id, al-Hamamah, al-Ya’qubiyah, Jdaydah, Armanaz, Kuku, and Shaykh Bahar over the next few days until truces were brokered due to HTS overpowering HD and its allies.

This led HTS on June 26 to proclaim that the only military efforts that could be conducted would be via itself or through its own al-Fatah al-Mubin (The Clear Conquest) military operations room, thereby banning any other efforts outside this infrastructure such as HD and its own operations room. As a result, HD’s military bases were shut down by HTS. Since then, neither HD nor its Fa-thbutu operations room have publicly operated, frustrating the ability of AQ to return to the forefront of the insurgency in Syria (for now, at least).

Abu Muhammad al-Maqdisi Responds

Two days later al-Maqdisi responded to these events. In an online essay he described two categories of groups that he sees as working against the interests of the true jihadis in northwest Syria: overt and covert client groups. The former are those directly backed by Turkey such as the Syrian National Army/National Liberation Front, which is operating in the Turkish-controlled zones that were taken from the Kurdish-backed Syrian Democratic Forces in parts of northwest and northeast Syria. The latter groups are an unstated reference to HTS, which al-Maqdisi sees as more dangerous since it claims the mantle of being a jihadi group but in reality is helping Turkey pursue its aims in the region. In particular, al-Maqdisi highlights how HTS protects Turkish patrols and forbids the true jihadis from targeting the Russians when Russia conducts joint patrols with Turkey. Furthermore, al-Maqdisi alludes to the above infighting and dismantlement of HD and the Fa-thbutu operations room by noting that these so-called “manipulated factions have killed the jihad of al-Sham, broken it up, and subjected it to the secular Turks.”

In response, al-Maqdisi suggests two possible ways of overcoming these assaults on the legitimate jihadis. The first involves eradicating the overt client groups and reforming the covert client groups by getting defections from sincere individuals among them and then slowly replacing and overtaking their leaders. Of course, this is easier said than done. Therefore, al-Maqdisi advises that the true jihadis follow the second possible course of action, which is to disband themselves and lay in wait for the right opportunity to return. It is plausible that new and more clandestine formations like Kata’ib Khatab al-Shishani (which announced itself in mid-July) and Sariyat Ansar Abu Bakr al-Siddiq (which announced itself in late August) are examples of this at play.

Al-Maqdisi Disavowed By HTS

Two months later, on August 21, the feud between al-Maqdisi and HTS was reignited when al-Maqdisi shared a post on his Telegram channel by an AQ supporter called Ya Sariyat al-Jabal (Oh Mast of the Mountain). The post repeats claims and affirmations about secret dealings between HTS and Turkish intelligence. The most controversial part is about how these alleged actions have essentially pushed HTS away from faith: “Everyone with knowledge of the nullifiers of Islam who is aware of these details [in relation to actions HTS has allegedly taken with Turkey] will see after considering them carefully that the leadership of [HTS] day after day gets closer to disbelief and draws farther away from faith.” Members and partisans of HTS thus interpreted al-Maqdisi’s sharing of this as his excommunicating HTS from Islam.

One of HTS’s top ideologues, Dr. Muzhir al-Ways, responded that day to this in a Twitter post, republished by the unofficial HTS support media outlet al-Bayyinah under the title “After Being Accused of Diluting and Deviation and Stultifying the Jihad [in Syria], al-Maqdisi is Now Excommunicating HTS.” Al-Ways writes that al-Maqdisi’s false accusations against HTS today are no different from those that IS lodged against the jihadi groups in Syria some years ago. Therefore he is the “shaykh of the khawarij.” More damning and possibly embarrassing if true for al-Maqdisi is al-Ways’s suggestion that the account al-Maqdisi shared was in fact something he himself created to try and amplify the message while making it seem like he didn’t say it himself. The charge is not far-fetched since al-Maqdisi has been known to write content under pseudonyms before.

The next day al-Bayyinah released a fuller take down of al-Maqdisi by al-Ways derisively titled “The Monotheism of Barqawism,” a reference to al-Maqdisi’s real last name and a way of stripping him of honorific legitimacy. Here al-Ways calls al-Maqdisi out for having his own version of monotheism (tawhid) that he uses to attack and discredit his opponents. Al-Ways also states that al-Maqdisi is not only out of touch in regard to sharia and scholarly limits related to excommunication (takfir), but also ignorant of what is going on the ground in northwest Syria since he is basing his views of events on television reports and social media. Interestingly, al-Ways claims that al-Maqdisi practices taqiyyah (dissimulating one’s true beliefs) by using euphemisms such as “dilution” of ideology instead of outright doing takfir on HTS.

Al-Bayyinah Media shared a number of other anti-al-Maqdisi releases in the following week via its Telegram channel. Of note is the claim that al-Maqdisi is in fact an asset of Jordanian intelligence and that his attacks on other jihadis are intended to damage and break up the movement. Al-Bayyinah Media highlights examples of suspicious timings in the past when al-Maqdisi has been released from prison and the fact that he has legitimized his dealings with the Jordanian government over the negotiations with IS regarding the captured Jordanian pilot in 2015.

To further discredit al-Maqdisi, al-Bayyinah Media set up a mock website that appears to look like al-Maqdisi’s old Minbar al-Tawhid wa-l-Jihad library of jihadi primary sources. Yet unlike the original, this is a spoof that seeks to delegitimize al-Maqdisi by highlighting articles that expose his extremism and incorrect views. On the top of the site, the creators of it state that the original Minbar al-Tawhid wa-l-Jihad website was set up as a “cartoon media platform for himself” and sarcastically exclaim that “tawhid is a trademark registered in the name of al-Maqdisi,” who was allowed at his own whim to determine who was legitimate. The site is clearly set up to expose al-Maqdisi’s problematic views over the years. Interestingly, the site also features quotes from IS’s founder Abu Mus‘ab al-Zarqawi and one of AQ’s top ideologues historically, Atiyat Allah ‘Abd al-Rahman al-Libi, discussing al-Maqdisi as being important and having made a contribution to the jihadi movement but rejecting the idea that his word is infallible truth on everything.

As a consequence of all of this, Jallad al-Murji’ah (Executioner of Those Who Postpone), a pro-AQ supporter on Telegram, complained that HTS was essentially conducting a disinformation campaign and that HTS is like the “pharaoh’s magicians, when they were bewitching the eyes of people, misleading them, making the truth void, and falsehoods correct.”

A Splintered Jihadosphere

Based on all of this, unlike in the past when HTS was willing to tolerate al-Maqdisi’s broadsides and even responding civilly, a redline has clearly been crossed. With accusations of creeping apostasy and extremism going back and forth, it appears unlikely that some form of reconciliation is a possibility. Back in 2013-14 we saw similar dynamics play out between jihadi groups and the ideologues of the jihadi movement, leading to an irrevocable split and the division of jihadism into a bipolar world, one torn between AQ and IS. It seems in many ways that we are now entering an era of a tri-polar jihadosphere.

Although some perceived HTS’s initial breaking of ties with AQ as a fig leaf to cover up a strong and enduring relationship, evidence from the past few years in northwest Syria—of arrests, infighting, ideological arguments, and now these latest dynamics between HTS and AQ factions since June—run counter to such a view. The dynamic between HTS and AQ is not similar to that between the Taliban and AQ, whose relationship has been tight and never foundered. HTS truly has created its own pole of jihadism outside the framework of the historical AQ network or the more contemporary IS network. What this means for the future of the broader movement is difficult to say since it does not appear (yet) that HTS has ambitions beyond Syria in comparison with the globalized networks of AQ and IS. The implications for al-Maqdisi are clearer. Considering the antipathy that both IS and now HTS have for him, al-Maqdisi’s influence continues to diminish due to the erosion in consensus amongst the broader jihadi movement over the past 15 years. And although there is no one who has likely eclipsed al-Maqdisi’s influence, it does not make sense anymore to say that al-Maqdisi is the most important jihadi ideologue in the world today when two of three jihadi poles are against him.

Ultra Extremism Among Tunisian Jihadis Within The Islamic State

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Many within Syria viewed Tunisians as more extreme relative to other foreign fighters.[1] There is a twofold aspect to this. The first relates to the human rights violations that Tunisians have been involved in within Syria, which is not necessarily unique considering all of the human rights violations committed by members of IS, whether local or foreign. The second, which this article focuses on, relates to some Tunisians involved within an extremist trend within IS called the al-Hazimiya (Hazimis), which is named after the progenitor of the ideas these individuals follow, Ahmad Bin ‘Umar al-Hazimi, a Saudi religious scholar. It should be noted that al-Hazimi is not a member or affiliated with IS; his ideas, however, were co-opted by some members of IS. As former Saudi ISIS member Sulayman Sa‘ud al-Suba‘i noted about this extremist trend among Tunisians in ISIS, “it was mostly the Tunisians who were involved in takfir, although personally, I doubt they had such extensive religious knowledge.”[2]

Although some in the Tunisian jihadosphere, especially those that are pro-AQ, claim that the spread of this trend among Tunisians is a consequence of the Tunisian government attempting to sully and divide the Tunisian jihadi movement, it is a bit more complicated than that.[3] As background, al-Hazimi did four different lecture series in Tunisia between December 2011 and May 2012 (see table 8.1) with the local jihadi milieu. Interestingly, the first series was announced on October 25, 2011, a mere two days after the Tunisian Constituent Assembly election, which al-Nahdah won as the leading political party.[4] Al-Hazimi’s first three visits to Tunisia were in coordination with and sponsored by the Hay al-Khadra’ Mosques Committee and the Islamic Good Society in Tunis. The committee was headed by Abu Muhanad al-Tunisi, who was a senior cleric in AST [Ansar al-Sharia in Tunisia] and also ran the al-Rahmah Mosque in Hay al-Khadra’, a neighborhood in Tunis.[5] The al-Rahmah Mosque became an AST-run mosque following the 2011 revolution.[6] Abu Muhanad’s first lecture promoted by AST at the al-Rahmah Mosque noted that it “is where the organization of the two previous sessions with Shaykh Ahmad Bin ‘Umar al-Hazmi” took place since it happened in mid-February 2012.[7] As for the Islamic Good Society in Tunis, in May 2014, the head and some of its members were arrested for money laundering and terrorist financing.[8] This could suggest that this charity was involved with more than just spreading its interpretation of Islam, but with assisting individuals involved in terrorism or helping finance travel abroad to Syria as well. Al-Hazimi’s final lecture in Tunisia was at the Grand Mosque of Medenine, a city sixty-five miles northwest of the Tunisian-Libyan border.

Besides these courses, in early March 2012, al-Hazimi helped create and was the supervisor of the Ibn Abu Zayd al-Qayrawani Institute for Sharia Sciences.[9] It was based in Hay al-Khadra’ and was named after the historical Tunisian Maliki scholar. This institute was established in conjunction with the Hay al-Khadra’ Mosques Committee, highlighting its connections to AST as well.

After the institute opened registration on March 10, 2012, there was now a specific institute in Tunisia that was teaching a curriculum that adhered to al-Hazimi’s views on creedal matters (more on this below).[10] This is likely where many Tunisians became exposed to al-Hazimi’s ideas beyond his in-person lecture series or his online presence.

Furthermore, AST promoted Hazimi’s ideas on its official Facebook page via its sharia committee. In December 2012, AST published a list of content that “is obligatory to learn for members of AST” as part of their dawa efforts.[11] AST also republished this list on its official Facebook page as a reminder in mid-January 2013.[12] Besides al-Hazimi’s content, the post suggested Abu Muhammad al-Maqdisi’s Democracy: A Religion and The Religion of Abraham as well as a Saudi Arabia Ministry of Islamic Affairs Dawa and Guidance book from 2004 called Accessible Jurisprudence in Light of the Qur’an and Sunnah.[13] The al-Hazimi content contained a six-part lecture series titled al-Usul al- thalatha (The three fundamental principles) exploring the ideas of “Who is your Lord?,” “What is your religion?,” and “Who is your Prophet?”; an eight-part lecture series titled A‘lam al-sunnah al-manshurah fi a’tiqad al-ta’ifah al-mansurah (Highlights of the sunni knowledge on the creed of the victorious sect); and most importantly to the discussion related to extremism within the IS context, a four-part series titled Nawaqid al-islam (Nullifiers of Islam).

The latter lecture is based on a creedal work by the founder of Wahhabism, Muhammad Ibn ‘Abd al-Wahhab, and relates to ten ways that nullify someone from being a true Muslim. In short, the third nullifier says, according to Cole Bunzel, that “one must pronounce takfir (excommunication) on those failing or hesitating to pronounce takfir” in relation to acts of polytheism.[14] Takfir in the jihadi context leads to the legitimization of killing those that fall outside the bounds of their interpretations of Islam. Within this third nullifier is where the shades of takfir between different jihadis, including within IS, is contested. Al-Hazimi believes in the idea of takfir al-‘adhir (excommunication of the excuser), meaning those who follow al-‘udhr bi-l-jahl (excusing someone from the duty of takfir on the basis of ignorance in what they are doing). This, according to those who opposed the followers of al-Hazimi within IS, would lead to a so-called endless chain of takfir. These ideas were thus promulgated in al-Hazimi’s lectures in Tunisia and in the audio series AST posted online for its followers. This negates AQ-apologetic ideologues like Abu Lababah al-Tunisi or al-Maqalaat claiming that the growth in these ideas in Tunisia were a consequence of some conspiracy by the Tunisian government.[15] That being said, it is important to remember that AST’s approach within Tunisia was not takfiri in any manner due to its dawa-first approach. It is clear, however, that these ideas by al-Hazimi did incubate within the minds of some and then were brought to fore more so in Syria once the Tunisian jihadists had joined ISIS/IS. Most notable among these figures was Abu Ja‘afar al-Hatab who had been on AST’s sharia committee.

Based on a reading of al-Hatab’s publications with AST, al-Nahdah’s crackdown upon AST following the government blocking AST from conducting its third annual conference in mid-May 2013 led al-Hatab down this ultra-extreme path. This is because al-Hatab was not writing anything along the lines of takfir al-‘adhir for AST publications. Ahead of the third annual conference, there were signs that al-Nahdah was planning to shut it down, but based on its past behaviors as described in chapter 4 of my book Your Sons Are At Your Service: Tunisia’s Missionaries of Jihad, some within AST likely saw it as a bluff and were not necessarily taking it seriously. Despite these warnings, AST wanted to prepare its followers for the conference, so al-Hatab penned guidance and instruction on how to act. In particular, the third instruction illustrates that al-Hatab was not yet believing in such ultra-extreme ideas. He said, “We need to be humble whether alone or in groups. . . . Our brothers don’t be arrogant especially with your brothers who have not joined AST. They are our brothers in faith. Be humble with them and invite them to attend our annual meeting. Even if they have disagreed with us, they still have the right to guardianship in Islam.”[16]

Only six weeks after this al-Hatab wrote his treatise defending ISIS, saying the only legitimate baya was to Abu Bakr al-Baghdadi. This suggests that the al-Nahdah-led crackdown upon AST, which began in May 2013 and culminated in the group’s eventual designation in August 2013, led al-Hatab to adopt more radical views over time. This was likely reinforced by JN’s [Jabhat al-Nusra’s] challenge to ISIS as well as reinforced once he made it to the war zone context in the summer of 2013. The failed AST experience of a dawa-first approach probably also pushed al-Hatab down a path of no compromise since the softer way did not work in Tunisia. This dynamic was seen with other Tunisians within ISIS too. For example, according to Rania Abouzaid, a Tunisian leader doing a Friday sermon in Syria equated JN’s allegedly softening positions to his experience with al- Nahdah in Tunisia: “He had seen what he termed ‘the reality of these people’ in Tunisia, before his pilgrimage to Syria. ‘They curse God and the Prophet and say it is freedom of expression. They walk around naked and say this is freedom! If you are a Muslim and express your opinion, you are a terrorist! If you call one of them an infidel, they say you are an extremist!.’ ”[17]

Within a year of joining ISIS, al-Hatab and other Tunisians who began to internalize al-Hazimi’s ideas started to run afoul of the group, even though many Tunisians including al-Hatab came into important positions within the organization. For instance, when al-Hatab joined ISIS in the summer of 2013, he was a part of an early version of ISIS’s sharia committee alongside Turki Bin‘ali, who became an arch nemesis of the Hazimi trend within ISIS, and Abu ‘Ali al-Anbari.[18]

Based on my reading of WikiBaghdady, an alleged insider account and leaks on the inner workings of ISIS, which were published between December 2013 and June 2014, the ISIS infighting with JN helped cause the ascendancy of al-Hatab and other Tunisians within ISIS, which allowed for greater space for the Hazimi trend to grow.[19] While some within IS and AQ circles have skepticism about this source, a number of details from these leaks cohere with other information known about IS that has been independently written about since this time period.

In the early stages of the infighting between JN and ISIS, JN arrested two Tunisians, Abu Taj al-Sussi and Abu ‘Umar al-‘Abadi, among others who were not Tunisian, due to their takfiri ways and loyalty to Abu Bakr al-Baghdadi.[20] In line with this, due to the loyalty of Tunisian foreign fighters during the fight with JN, a number of Tunisians were given more senior positions within ISIS, including al-Hatab. As a consequence of ISIS’s violent infighting with JN, which became far more aggressive in January 2014, a number of foreign fighters soured on ISIS because they did not want to fight those they perceived as their brothers in JN, even if there were some political and strategic disagreements. In response, al-Baghdadi nominated al-Hatab to try to stem these losses by receiving new bayat from others who supported the group in Egypt, Libya, Tunisia, and Turkey.[21] Al-Hatab also took charge of attempting to persuade leaders of Syrian rebel factions to defect and join ISIS with a $1,500 incentive; however, this effort allegedly failed.[22] Furthermore, al-Baghdadi placed spies—trusty Iraqis and loyal Tunisians—“with each field commander to fortify ISIS from any defections and have an early notification to try to dissuade the dissidents or liquidate them.”[23] Later on, al-Hatab became an official in IS’s Diwan al-Ta‘alim (Administration of Education).[24]

Shortly after providing more space to Tunisians due to their loyalty, their extreme positions on takfir came to light and increasingly became a problem for ISIS later in the year. In early March 2014 an audio leaked of a conversation between Abu Muhammad al-Tunisi, an ISIS sharia official in al-Hasakah, Syria; and Abu Mus‘ab al-Tunisi, an ISIS sharia official in Deir al-Zour; and Abu Usamah al-Iraqi, the wali (governor) of al-Hasakah, during which they described the Taliban and Usamah Bin Ladin as infidels.[25] A couple of weeks later another audio leaked of Abu Mus‘ab al-Tunisi, now doing takfir on AQIM [Al-Qaida in the Islamic Maghreb] and AST and claiming that only ISIS is part of al-ta‘ifah al-mansurah (the victorious sect).[26] He also believes that “jihad will die” in Tunisia because of those two groups.[27] It should be noted that Tunisians were not the only ones associated with the Hazimi trend; in addition to al-Hatab, one of the early leaders in this trend was Abu ‘Umar al-Kuwaiti.[28] In August 2017, an IS scholar named Abu ‘Abd al-Malik al-Shami also highlighted that Egyptians, Saudis, Azerbaijanis, and Turks were among the early adopters of the Hazimi trend, along with Tunisians.[29] The increasing voice and strength of this trend, however, led to a backlash by some within the senior leadership of IS, who were worried about this excessive extremism in the use of takfir. This led to a series of arrests and then executions in August and September 2014, including of al-Hatab, Abu Mus‘ab al-Tunisi, and Abu Suhayb al-Tunisi.[30] In the following years there were a number of other public incidents related to the Hazimi trend (see table 8.2) that Tunisians were involved in as well.

Likewise, behind the scenes, those who were against the Hazimi trend within IS wrote several letters and memos that have since been leaked online that included details on later manifestations of this trend, which also highlighted some more Tunisians among a broader grouping of people. Some of them had positions within IS, including Abu Hudhayfah al-Tunisi, a member of IS’s Diwan al-I’alam (Administration of Media) and previously a judge of “real estate” in Wilayat al-Raqqah, and Abu Dhar al-Tunisi, the founder of IS’s Military Academy, which had lectures on warfare and tactics.[31] Beyond these two individuals mentioned for their extremism in use of takfir, IS’s Diwan al-Amn al-Am (Administration of General Security) notes some secret groups that came into being following the death of al-Hatab and his associates, including the Abu ‘Abd Allah al-Tunisi group and the Abu Ayub al-Tunisi group.[32] The latter group had the support of the wali (governor) of Aleppo, making it difficult to go after them even if the diwan viewed them as dangerous. Therefore, even if the Hazimi trend is less open publicly within IS, there remains some remnants of it left as of the fall of 2019.

Notes

[1] Haïfa Mzalouat and Malek Khadhraoui, “Fayçal, du jihad en Syrie à la désillusion,” Inkyfada, August 31, 2018; Lina Sinjab, “al-Qaeda’s Brutal Tactics in Syria Force Out Moderates,” BBC News, November 27, 2013; Mansour Omari, “Two Years an ISIS Slave,” Daily Beast, December 22, 2015; Yaroslav Trofimov, “In Islamic State Stronghold of Raqqa, Foreign Fighters Dominate,” Wall Street Journal, February 4, 2015; and Charlie Savage, “As ISIS Fighters Fill Prisons in Syria, Their Home Nations Look Away,” New York Times, July 18, 2018.

[2] “Birnamij hamuna 4—al-halaqah al-sadisah—tujarib shabab mugharar bi-him,” Saudi Channel 1, YouTube, March 5, 2014, https://www.youtube.com/watch?v=lQ8SS1HmT2o.

[3] Abu Lababah al-Tunisi, “Series About the Causes of the Spread of Extremism in the Tunisian Youth: Why Are Tunisia’s Youth the Most Extreme in the Ranks of the State Organization?, Parts 2, 3, 4,” September 3, 2015, https://jihadology.net/2015/09/03/new-article-from-abu-lababah-al-tunisi-series-about-the-causes-of-the-spread-of-extremism-in-the-tunisian-youth-why-are-tunisias-youth-the-most-extreme-in-the-ranks-of-the-state-or/; and al-Maqalaat, “Tunisia: A Reason For the Current Extremism in the Jihadi Movement,” November 19, 2015, copy retained in author’s archives.

[4] Abu al-Zubayr al-Qabsi, “al-Dawrah al-’ilmiyah al-ula li-l-shaykh ahmad bin ‘umar al-hazimi bi-tunis,” Ahl al-Hadith Forum, October 25, 2011; and “Dawrah ‘ilmiyah: Shaykh ahmad bin ‘umar al-hazimi,” Mawqah al-Islam fi Tunis, October 29, 2011, https://islamentunisie.com/?p=453.

[5] See https://masejed.weebly.com/index.html.

[6] Ansar al-Sharia in Tunisia’s Clerical Establishment Database, created by Aaron Y. Zelin, available at http://tunisianjihadism.com, last updated August 10, 2016.

[7] Ansar al-Sharia in Tunisia, “Khutbah of Abu Muhanad al-Tunisi,” al-Bayyariq Media, February 17, 2012.

[8] Salwa al-Tarhuni, “Bitaqah ida’a bi-sijin fi haqq ra’yis jami’ah al-khayr al-islamiyah bi- tuhamah tamwil al-irhab,” Tunisien, May 14, 2014, available at http://www.tunisien.tn.

[9] “Bayan bi-khasus iftitah ma’had ibn abu zayd al-qayrawani li-l-’ulum al-shari’ah,” March 1, 2012, http://majles.alukah.net/t97703.

[10] “Tariqah al-tasjil fi ma’had ibn zayd al-qayrawani li-l-’ulum al-shari’ah,” March 1, 2012, http://majles.alukah.net/t97703.

[11] Ansar al-Sharia in Tunisia Facebook page, December 22, 2012.

[12] Ansar al-Sharia in Tunisia Facebook page, January 15, 2013.

[13] As linked to by AST on its official Facebook page: Fiqh al-Muyasar fi Dhu’ al-Kitab wa-l-Sunnah, Saudi Arabia: Ministry of Islamic Affairs, Dawah and Guidance, 2004, https://ia800204.us.archive.org/10/items/fikh_moyasar1/fikh_moyasar1.pdf.

[14] Cole Bunzel, “Ideological Infighting in the Islamic State,” Perspectives on Terrorism 13, no. 1 (February 2019): 13–22.

[15] Tunisi, “Series About the Causes of the Spread of Extremism; and al-Maqalaat, “Tuni- sia: A Reason For the Current Extremism in the Jihadi Movement.”

[16] Abu Ja’afar al-Hatab, “Stance Ahead of the Third Annual Conference,” al-Bayyariq Media, May 13, 2013.

[17] Rania Abouzeid, No Turning Back: Life, Loss, and Hope in Wartime Syria (New York: Norton, 2018), 515–17.

[18] Bunzel, “Ideological Infighting in the Islamic State.”

[19] WikiBaghdady, December 14, 2013–June 13, 2014, originally posted here: https://twitter .com/wikibaghdady, and archived here: https://docs.google.com/document/d/1wEQ 0FKosa1LcUB3tofeub1UxaT5A-suROyDExgV9nUY.

[20] Ibid.

[21] Ibid.

[22] Ibid.

[23] Ibid.

[24] Islamic State, “Report on the Phenomenon of Extremism in the Islamic State,” November 14, 2015, http://www.jihadica.com/wp-content/uploads/2018/11/zahirat-al-ghuluww.pdf.

[25] “Shari’iyun da’ish yukafirun harakat taliban wa usamah bin ladin khatir jidan,” YouTube, June 28, 2015, https://www.youtube.com/watch?v=t_LANfh2BOU.

[26] “al-Dawlah al-islamiyah ‘da’ish’ wa ‘aqidat al-takfir—da’ish tadu’i anaha al-ta’ifah al- mansurah wa ansar al-shari’ah ‘ala khata,’ ” March 13, 2014, originally available here: https://www.youtube.com/watch?v=pvHnfeaBQ9E, author maintains a copy in his archives.

[27] Ibid.

[28] Tore Hamming, “The Extremist Wing of the Islamic State,” Jihadica, June 9, 2016, http://www.jihadica.com/the-extremist-wing-of-the-islamic-state.

[29] Abu ‘Abd al-Malik al-Shami, “Sighs from the Islamic State Buried Alive,” August 2017, copy retained in the author’s archives.

[30] Islamic State, “Report on the Phenomenon of Extremism in the Islamic State.”

[31] “Message of the ‘Council of ‘Ilm’ on the State of the Extremists in the Media Diwan,” al-Turath al-‘Ilmi Foundation, 2018; and Abu ‘Abd al-Malik al-Shami, “Sighs from the Islamic State Buried Alive.”

[32] The Islamic State, “Report on the Phenomenon of Extremism in the Islamic State.” Other members of the Abu Ayub group included Abu al-Darda’ al-Tunisi, Abu al- Yaman al-Tunisi, Abu Qatadah al-Tunisi, Abu ‘Abd al-Rahman al-Libi, Abu Khalid al-Tunisi, Abu al-Mu’tasim al-Tunisi, and Jahabdhah al-Tunisi.

Excerpted from Your Sons are at Your Service (c) 2020 Columbia University Press. Used by arrangement with the Publisher. All rights reserved.

Rehabilitating the Bin‘aliyya: al-Maqdisi and the Scholarly Remnant of the Islamic State

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Abu Muhammad al-Maqdisi and Abu Qatada al-Filastini, the two preeminent jihadi scholars living in Jordan, have repeatedly clashed in recent years over the proper scope and nature of Jihadi Salafism, the movement to which both helped give rise. While agreeing that the Islamic State is too extreme, they have departed over the issue of Hay’at Tahrir al-Sham (HTS), the former al-Qaida affiliate in Syria previously known as Jabhat al-Nusra. In short, al-Maqdisi has accused HTS of abandoning al-Qaida and diluting jihadi ideology, while Abu Qatada has praised HTS as the harbinger of a more practical and more inclusive jihadism. This has led to mutual recriminations. Al-Maqdisi and his allies routinely accuse Abu Qatada and his followers of “fusionism” (talfiq), that is, of attempting to fuse jihadi ideology with mainstream Islamism, including its tolerance of democracy and ideological diversity. The so-called “fusionists” (mulaffiqa), in turn, have cast al-Maqdisi and his friends as purveyors of “extremism” (ghuluww), that is, as being too inclined to engage in the excommunication (takfir) of fellow Muslims. In this view, al-Maqdisi is seen as too close in ideology to the Islamic State. In the words of one al-Maqdisi supporter, Abu Qatada is “the shaykh of fusionism” (shaykh al-talfiq), while in the words of one Abu Qatada supporter, al-Maqdisi is “the shaykh of extremism” (shaykh al-ghuluww).

Recently, the two men and their supporters have feuded over another matter, namely, the network of religious scholars previously associated with the Islamic State. Sometimes known as “the Bin‘ali current” or “the Bin‘aliyya,” these are men who, beginning with the eponymous Turki al-Bin‘ali himself, the head of the Islamic State’s Office of Research and Studies until his death in 2017, emerged as critics of the caliphate’s drift towards an even more extremist theology in 2016-2017. Those who survived the ensuing turmoil grew more critical still in 2018 and 2019, publishing numerous commentaries online accusing the Islamic State’s leaders of extremism and oppression. Ultimately, in early 2019, they turned against the caliphate entirely.

In October 2019, al-Maqdisi began expressing his admiration for al-Bin‘ali and the so-called Bin‘aliyya, praising them for opposing the Islamic State’s “extremism.” Predictably, Abu Qatada and his allies were up in arms at this ostensible embrace of a group of “Kharijites.” One of their number has speculated that al-Maqdisi is trying to form a new jihadi group.

Praising al-Bin‘ali

To be sure, this is not the first time that al-Maqdisi has spoken kindly of al-Bin‘ali. The latter, as will be recalled, was a student of al-Maqdisi’s and wrote prolifically for his website. The two fell out in 2014 over the matter of the Islamic State, which al-Bin‘ali had joined. Even though al-Bin‘ali, in 2015, accused al-Maqdisi of “falling away from the religion,” this did not prevent al-Maqdisi from eulogizing his former pupil upon the latter’s death in an airstrike in May 2017. In a brief note on Telegram, which included the phrase “may God have mercy on him,” al-Maqdisi praised al-Bin‘ali for having raised “objections to the extremists” in the Islamic State. At the same time, he was careful to dissociate himself from al-Bin‘ali’s “errors.”

It was Abu Qatada’s indirect praise for a certain Mauritanian Islamist, Muhammad al-Hasan Wald al-Dadaw, that inspired al-Maqdisi to return to the subject of al-Bin‘ali. On October 11, 2019, Abu Qatada reposted a Telegram message noting the death of al-Dadaw’s father and in so doing praising the son, who is known for his favorable view of democracy. (Al-Maqdisi has written several refutations of al-Dadaw; see, for instance, here.) Later the same day, al-Maqdisi responded on Telegram, remarking that al-Bin‘ali’s “sandal covered in dust” from fighting jihad is “better than an earth’s full of Wald al-Dadaw and the likes of him who argue on behalf of the idol-rulers and defend democracy.” Al-Bin‘ali, he wrote, “advised his state, condemned its errors, and sought reform.” He asked God to forgive al-Bin‘ali his trespasses and to reunite them in paradise.

Al-Maqdisi’s post touched off a new round of refutation and counter-refutation regarding al-Bin‘ali. The London-based Abu Mahmud al-Filastini, one of Abu Qatada’s chief supporters, retorted that al-Maqdisi was misrepresenting al-Bin‘ali as some kind of moderate. The reality, he contended, was that al-Bin‘ali’s differences with the senior Islamic State leadership were an intra-Kharijite affair: “Al-Bin‘ali to the last moment of his life proclaimed the unbelief of al-Qaida, the Taliban, Jabhat al-Nusra, and the religious scholars … and his final words contained a clear excommunication of Ayman al-Zawahiri and al-Qaida.” This second point was a reference to an audio statement by al-Bin‘ali observing the degeneration of al-Qaida and describing al-Zawahiri as “the fool who is obeyed” (al-ahmaq al-muta‘). What is more, added Abu Mahmud, al-Bin‘ali had “disparaged” al-Maqdisi “in the worst possible terms,” as indeed he had. For instance, al-Bin‘ali described al-Maqdisi as “abominable” (khabith) in a letter sent to the Delegated Committe in May 2017.

Another response to al-Maqdisi’s post came from the Syrian Islamist scholar and HTS supporter ‘Abd al-Razzaq al-Mahdi, who took exception to al-Maqdisi’s imagery. “It is never permitted to compare a Muslim to a sandal,” he wrote. Al-Maqdisi replied that it is indeed permitted in the case of Wald al-Dadaw and those like him who promote the polytheistic system of democracy.

On October 19, Abu Qatada himself entered the fray, writing an essay on his secondary Telegram channel, “The Pearls of Shaykh Abu Qatada,” and signing it “the administration.” In the essay, Abu Qatada chided al-Maqdisi for preferring “the Kharijite al-Bin‘ali” to the well-respected al-Dadaw and for excommunicating the latter. It was this quickness to engage in takfir, he averred, that had led al-Maqdisi’s students, al-Bin‘ali among them, to slander him and call him an unbeliever. “Don’t you see, o shaykh,” he continued, addressing al-Maqdisi, “that you have made very light of the matter of the extremists and their bloodshed?” “Don’t you see that your output in recent years has been confined to generating tensions and stirring up hatreds?”

The next day, al-Maqdisi returned fire with an essay of his own, published in like fashion on his own secondary Telegram channel. The essay derided Abu Qatada for trying to distance himself from a piece that was so obviously his. It was not true, al-Maqdisi claimed, that al-Bin‘ali had excommunicated him; nor was it true that he had excommunicated al-Dadaw. Abu Qatada, he shot back, was the one inciting hostilities, not him. “Don’t you see, o shaykh,” he wrote, imitating Abu Qatada’s language, “that you have begun to make very light of the matter of the defenders and advocates of democracy, endorsing many of its chief figures, even publicly proclaiming your love for them?” “Don’t you see, o shaykh, that most of your output in recent years has been devoted to arguing on behalf of the chief figures of democracy, venerating them, and asking God to have mercy on those of them who have died?”

To make things even more personal, al-Maqdisi recalled Abu Qatada’s enthusiastic support in the 1990s for the radical Algerian Armed Islamic Group, or Groupe islamique armé (GIA), including in particular his 1995 fatwa permitting the killing of women and children—“the likes of which not even the most recalcitrant extremists in our time have issued.” Al-Maqdisi reproached Abu Qatada for his refusal to retract this fatwa, as well as for claiming that his former views are entirely consonant with his present ones. The dispute between the two men would appear to be very deep indeed.

Praising the Bin‘aliyya

Following the exchange with Abu Qatada, al-Maqdisi began extending his praise to the other Islamic State scholars in al-Bin‘ali’s circle. On October 21, he shared a letter from al-Bin‘ali to Abu Bakr al-Baghdadi from January 2017, in which the former warned against a policy of appeasing the “extremists” in the Islamic State. In an accompanying commentary, al-Maqdisi described this as “part of the efforts and attempts of shaykh Turki al-Bin‘ali to push back against the influence of the extremists in the State,” noting that it had been shared with him by one or more of “the supporters of shaykh Turki who opposed the extremists alongside him.” Al-Maqdisi went on to describe these struggles at some length:

[Al-Bin‘ali] contended a great deal with the extremists of the State and opposed them, especially the minister of media, Abu Muhammad al-Furqan. Al-Furqan considered Turki a mortal enemy; the extremists were not pleased with Turki’s work in the research center [i.e., the Office of Research and Studies]. Thus they sought to restrict the authority of the research [center] and to weaken it, because Turki was working through it to confront their extremism, sometimes openly, sometimes through debate, and sometimes by complaining to al-Baghdadi and warning him, as in this document … Al-Bin‘ali represented the tie between the scholars and al-Baghdadi; he hoped and was determined to bring about reform, but al-Baghdadi forsook him.

A-Maqdisi then turned his attention to these other scholars:

The scholars in the State, or those known as the al-Bin‘ali current, were suppressed by the Media Department and its minister, al-Furqan. He punished them severely, to the point that some of them were imprisoned and killed. Among the distinguished scholars who stood up to extremism (and it is just that they be cited, mentioned, and not eradicated physically, ideationally, or literarily) were:

  • Abu Hafs al-Hamdani al-Yamani (killed)
  • Abu Ya‘qub al-Maqdisi (killed)
  • Abu Muhammad al-Masri (most likely killed)
  • Abu Mus‘ab al-Sahrawi (killed)
  • Abu ‘Abd al-Rahman al-Zarqawi (fled, then killed by the State’s security officials)
  • Bilal al-Shawashi (fled)
  • Abu ‘Isa al-Darir (fled)

And many more besides them. The people of the State ought to know why it was that they were killed or fled! Among them were outstanding and distinguished scholars. One of them [i.e., Abu ‘Abd al-Rahman al-Zarqawi] was around during the [Islamic] State of Iraq and was a judge for Abu ‘Umar al-Baghdadi … May God have mercy on those of them who were killed, and may God confirm on the clear truth those who have fled.

As if anticipating the ensuing criticism, al-Maqdisi added that “none of this conflicts with our previously known reservations and well-known refutations of the errors of the State Group.”

In the following days, al-Maqdisi continued his trumpeting of the Bin‘aliyya by sharing more relevant files. On October 23, he shared the recently published “testimony” of a former Islamic State scholar, Abu Jandal al-Ha’ili, regarding the massacre of intended “penitents” in Iraq in 2014. Abu Jandal, according to al-Maqdisi, had worked closely with al-Bin‘ali and was one of the scholars who “condemned the oppression and transgressions” of the Islamic State. A week later, al-Maqdisi posted a short biography of the Yemeni Islamic State scholar Abu Hafs al-Hamdani, authored by an anonymous admirer of al-Hamdani’s. A few days after that, on November 3, he shared an essay by the pseudonymous Ibn Jubayr, likely a former Islamic State scholar who fled eastern Syria in 2018, titled “The Collapse of the Fiction.” The essay is a refutation of the Islamic State’s appointment of a new and anonymous caliph. Its importance, al-Maqdisi said, lies in the fact that it is “an internal criticism.” He was not sharing it, he emphasized, because he agreed with it in its entirety, but because it was “from within the State.”

By sharing and commenting on the these works, al-Maqdisi revealed not only his enthusiasm for this group of erstwhile Islamic State scholars but also his familiarity with their struggles and writings. Furthermore, he showed himself to be well plugged in to their network. When one of the Bin‘aliyya, Abu Ya‘qub al-Maqdisi, was executed by the senior Islamic State leadership back in 2018, he was charged with, among other things, communicating with al-Maqdisi. The charge is not so difficult to believe.

A new group?

On November 5, one of Abu Qatada’s allies, a certain Abu ‘Umar ibn Sihman al-Najdi, came out with an essay attacking al-Maqdisi’s recent efforts on behalf of the Bin‘aliyya. Titled “al-Maqdisi and the Bin‘aliyya: Refuting al-Maqdisi’s Rehabilitation of Kharijite Bin‘ali Current,” it sought to debunk the notion that al-Bin‘ali and his allies were waging a war against extremism in the Islamic State. Al-Bin‘ali, the author wrote, did not oppose the takfir of the Taliban and al-Qaida or the shedding of innocent Muslim blood. What al-Bin‘ali was against, as seen in his letter to al-Baghdadi, was the notion of chain takfir, or takfir in infinite regress (al-takfir bi’l-tasalsul), which some members of the Islamic State were promoting and which was leading some of them to pronounce takfir on al-Baghdadi himself.

Speculating as to his motives, the author mused that al-Maqdisi was dissatisfied with al-Qaida and the Taliban, deeming them insufficiently ideologically pure. His cheerleading for the Bin‘aliyya was thus part of an effort “to create a new entity that he could defend” without embarrassment, one that would be “an effective alternative on the ground.”

Later in the month, on November 20, Abu Qatada wrote an essay referring to al-Maqdisi’s support for the “remnants of the Kharijites,” warning against their reintegration before they are made to repent. In his characteristically oblique style, he denounced the efforts of “the one who is known for making light of extremism” (i.e., al-Maqdisi) to rehabilitate and organize the Kharijite remnant (i.e., the Bin‘aliyya).

According to one member of the Bin‘ali current, Abu Qatada had caught wind that al-Maqdisi might be trying to form a new group. A number of mostly Jordanian jihadis had sent a letter to al-Maqdisi and Bilal Khuraysat, a scholar associated with Hurras al-Din (the new Syrian al-Qaida branch), asking for their help in establishing a “group” (jama‘a) that would be free of both the “dilution” of al-Qaida and the “extremism” of the Islamic State.

The letter in question, which was later published, did not in fact propose the formation of a “group” (jama‘a). It did, however, ask al-Maqdisi and Khuraysat, and “all the shaykhs of the intermediate path,” to “bring together the monotheist brothers under one banner, far from the unbelieving parties such as the Brotherhood group … and from the waywardness of extremism and takfir of the Muslim masses.” The authors, who described themselves as former Islamic State supporters and students of Mahdi Zaydan (a Jordanian scholar who joined the Islamic State in 2014 and died in 2017), expressed their disapproval of the “creed” of the Taliban and the “dilution” of the “Brotherhoodized” al-Qaida.

The letter was sent to a media agency affiliated with Hurras al-Din, the “Bayan Foundation” (Mu’assasat Bayan). An image of the correspondence on Telegram shows a representative of Mu’assasat Bayan saying that he showed the letter to Khuraysat, and that the latter sent it to al-Maqdisi. Curiously, Khuraysat denied any knowledge of the letter, as did al-Maqdisi. One of Abu Qatada’s supporters thereafter collected these sources in an essay accusing al-Maqdisi and Khuraysat of lying.

The jihadi homeless

As this correspondence suggests, a number of jihadi intellectuals are currently without an organizational home, having been turned off by the perceived moderation of al-Qaida and the hyper-extremism of the Islamic State. The Bin‘aliyya fall into this category, as do the men who wrote to al-Maqdisi and Khuraysat, these  “shaykhs of the intermediate path.”

Al-Maqdisi would appear to be the natural leader of this current, though some among the Bin‘aliyya, it is worth noting, still bear him ill will. In time, these wounds may heal, but none of this necessarily portends the creation of a new group. What it does suggest is that the two leading groups in the Sunni jihadi universe—al-Qaida and the Islamic State—are out of step, each in its own way, with the “intermediate path” represented by al-Maqdisi. In the short term, this is likely to limit these groups’ appeal; in the long term, it may well leave the door open for the emergence of an alternative.