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Another Western Stupidity: “Why Do They Hate Us?”

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The Western world is ignorant, unacquainted, and in fact stupid concerning Islam. For so many years and so many Islamic attacks, its leaders still reiterate the Pavlovian question: “why do they hate us?” On March 22, 2016 Matthew Karnitsching ran an op-ed in Politico, titled “Why Do They Hate Us So Much? How the Brussels attacks strike at the heart of Europe and shake its political foundations.”

It’s time to stop asking this question. It is confusing and embarrassing, let alone being stupid and shows ignorance. Like battered spouses, victims of Islamic violence continue trying to alter their own behavior, to appease and to blaming themselves in futile attempts to make the Muslims to love “us.” It’s time to stop asking this question and to start understanding Islam. It is Islam, which is culturally so different, being tribal and ascriptive (suspicion and mistrust). It is the Islamic Sharī’ah, which includes the entire Scriptures (Qur’ān Hadīth and Sīrah). It is Islamic doctrine, the centrality of al-Walā’ wal-Barā’, the total loyalty to Islam and the total animosity and hatred to the other. It is the main part of Islamic education, socialization and indoctrination (at home, in schools, in the mosques, through the media, and by Muslim clerics).

This hatred to the other is cultural, religious, and ideological. It is out of the educational realm and part of the public surroundings and lifestyle. It is not and never has been economic. It is not and never has been out of poverty and lack of education. It has nothing to do with inferior feelings or psychological frustrations. Above all, it is not out of Western blames, of colonialism and imperialism and guilt remorse.

So when Fareed Zakaria asked in October 15, 2001, in Newsweek, “The Politics of Rage: Why Do They Hate Us?” he blames the victim: the US support of “Israel’s iron-fisted rule over the occupied territories;” having “neglected to press any regime there to open up its society,” and by supporting “oppressive police states” in the Arab world. This view was reiterated by John Powers, in LA Weekly, on September 19, 2001, that American support for “brutal, undemocratic Middle Eastern regimes” is the root of the problem. Bill Maher returned to this on November 13, 2015, concluding that “we still don’t know the answer,” and Hisham Melhem has debated the same question on December 7, 2015, in Politico, blaming the poor assimilation and rampant Islamophobia.

The Western world has learned nothing, and still ask this stupid question when the answer is crystal clear? It is only when it faces up to its delusions and actions and stop torturing itself and silencing Islam critics, it will be able to take itself out of darkness. Islam is totally different culturally. Muslims don’t want to assimilate and to integrate. It is not Islamophobia but Islamophilia, even Islamification. Islam is defined as the total submission and devotion to Allah.

Islam is a political religion, more political than religion that acts in a continuous expansion without political borders, until the entire humanity proclaims “there is no God but Allah, and Muhammad is his messenger.” The focus of Islam is the occupation of the world employed in dynamic means. This is the natural reality of Islam to control and not being controlled; to impose its religious doctrine on all the nations of the world; and to be superior on all the infidels (4:141; 7:158; 9:33, 123; 21:107; 63:8). At the same time, it is the interest of humanity to come under Islamic rule (7:158; 21:107). Islam has the eternal divine wisdom from the beginning of history to the end of the world, and the Muslims are the best of nations who believe in Allah, doing but the good and denying evil (3:110; 3:114; 5:3; 9:71; 9:112). The objective is the establishment of world Islamic Ummah under the Caliphate. It is so inclusive that all human history, from Adam to the end of the world is Islamic (12:109). Heaven and Earth and all in-between would have been collapsed unless they are controlled by Allah (5:17; 10:68; 21:22; 40:62; 46:33; 48:14).

This ideological call and action of Islam is imperative, and those who oppose this natural world order become immediately the enemy, including other Muslims, and deserve death. It is so simple. When one learn the Islamic doctrine and its objectives, there are no doubts about the question. One has to clearly understand the al-Wala’ wal-Bara’ doctrine, which is second in importance, after the Tawhīd, the oneness of Allah. Loyalty to Islam and animosity to the Kuffār are an integral part of the strict adherence to the Sharī’ah, and are demanded by all the Muslims.

The Qur’ān says that all other religions as such are cursed by Allah. All those who join idols, or false gods to Allah, or invent lies about him, or deny Allah, or change even one word of Allah’s Book, or does not believe in Muhammad — are to be “seized wherever found and slain with a slaughter.” The second aspect of al-Walā’ wal-Barā’ is when the Muslims solemnly declare the Tawhīd: La Illāh ila-llâh (there is no god but Allah), it means they clearly state that all other religions are denied, sinful and unlawful. According to Ibn Taymiyah: it is not possible to achieve complete happiness by loving Allah, except by the full rejecting all other things. This is what the words, “There is no god but Allah” mean; this is the spirit of Dīn.

On many verses, the Qur’ān reiterates the commandment that it is forbidden to associate other gods with Allah, and Islam should be adhered to become the only legitimate religion on earth. It is followed by the swear-belief that Muhammad is his messenger, that his conduct embodied Islam and Qur’ān. Muhammad’s words are absolutely the best to follow, being religiously unassailable. Moreover, the mission of Muhammad is to all humanity, so actually humanity must obey Muhammad as much as Allah. Those who disobey Allah and his messenger will be led into the torment of Hell-fire to live forever. Tawhīd will never be achieved on earth until the believers apply the doctrine of al-Walā’ wal-Barā’, by total following of Muhammad’s way of life, al-Sirāt al-Mustaqīm.

The al-Walā’ wal-Barā’ doctrine also relates to the prayer. In each of the five daily prayers, Muslims declare the total allegiance and submission to Islam and objection to the other, between 17 to 100 times a day, as appears in al-Fātihah, 1:5-7: “Guide us to the straight path, the path of those whom you have favored, not of those against whom there is wrath, nor of those have gone astray.” Those who have incurred Allah’s wrath are the Jews, and those who go astray are the Christians.

The last aspect of al-Walā’ wal-Barā’ is related the issue of war and peace (Siyār). Since the world is divided into two distinct realms: Dār al-Islām and Dār al-Harb, the normal and only justified relationship is a state of infinite war. There is no peace in Islam toward the other but temporary, elaborated by Majid Khadduri. Islam has no concept of “Just War,” since any war directed against the Kuffār, whatever are its grounds and circumstances is morally justified and religiously legitimized. A lasting peace between Dār al–Islām and Dār al–Harb is impossible, until Dār al–Harb no more exists. When the entire world becomes Dār al–Islām, submission to Allah will be the law of the whole universe, and Jihad al-Akbar reigns. Until then, war is the normal and lasting state of affair (Jihād al-Saghīr).

The issue of Walā’ wa-Barā’ has also a domestic framework. Salafi-Jihadi groups and the Wahhabi Muslims believe they are the Saved Sect (al-Tā’ifah al-Mansūrah), the only group that has the correct Islamic beliefs. They are the real Ahl al-Sunna wal-Jamā‘ah, while all other manifestations of Islam have deviated from the ‘straight path’ (Sirāt al-Mustaqīm), and by that destined for hell as ‘apostates’. This principle is the basis of Takfīr doctrine the Jihadists use to identify their domestic Muslim enemies and to justify their elimination, as we see in Dawlat al-Khilāfah al-Islāmīyah.

Ibn ‘Abd al-Wahhāb’s concept of Takfīr, includes the command that anyone who does not show sufficient levels of Walā’, allegiance to ‘true Muslims’, and adequate Barā’, rejection of ‘sinners’, is at risk of committing apostasy. Abū Qatāda, the Jordanian-Palestinian preacher, has written on the subject. al-Tā’ifah al-Mansūrah reinforces Jihadists’ self-belief being righteous; strengthen their mutual solidarity; and allows them to fight opposition to their views.

The Fitrah doctrine is the Islamic concept of human nature, as the right action of submission to Allah, and it is associated with the Dīn, as how Allah has created mankind and universe. Islam is called Dīn al-Fitrah, the religion of human nature, because its laws and its teachings are relevant to all universe and human beings. Therefore, actually all mankind from eternity are Muslims. Allah, having created humankind, took a covenant with them that they all will believe only in Islam and obey only him and his messenger.

The implementation of al-Walā’ wal-Barā’ is operated through Jihad. To clarify the term and to oppose the Islamic Da’wah, propagation, in the West: Jihad comes from the third Arabic Conjugation, meaning to fight, to make war (Mujāhadah and Jihād are the nouns). It has nothing to do with the first Arabic Conjugation, meaning to make an effort, to exhort struggle. Jihad is the tool of the Islamic imperative to subjugate the world and to make Islam the only legitimate religion in the world, mainly by force (if the infidels resist accepting it willfully). Muslims totally believe engaging in Jihad is the only way to remain faithful to Muhammad’s example. Jihad is always offensive and aggressive, but at the same time it is always portrayed by Muslims as defensive and waged against the political and ideological encroachments emanating from the Kuffār to continue their control and subjugation.

The religious sources of Jihad prove very clearly: Jihad is the Islamic war against the Kuffār. Polytheism (Kufr, Ishrāk); hypocrecy (Nifāq, Munafiqûn), and apostasy (Irtidād) on the one hand, and Islam on the other, cannot co-exist under any terms. Jihad appears 41 times in 18 chapters in the Qur’an, mostly coupled with Fī-Sabīlillāh, for the sake of Allah, which gives it a religious sanctity. All four Schools of Jurisprudence (Madhāhib: Hanbali; Shāfī`i; Māliki; Hanafi) and Islamic important authoritative exegetes agree: Jihad means eliminating the barriers to the spread of Allah’s truth and establishing Islamic justice on universe in its entirety.

All four Islamic Schools of thought (Madhāhib) and most of Islamic exegetes agree that the aims of Jihad are meant to removing the infidel’s oppression and injustice; eliminating the barriers to the spread of Allah’s truth; and establishing Islamic justice, well-being, and prosperity all over the world. The elevation of Allah’s word cannot be achieved without Jihad, which is actually the protector of all Muslim deeds (2:251; 4:75; 8:39; 57:25). They divide the world into two spheres variously called the Dār al-Islām against Dār al-Hārb. There can be no peace between the two until Dār al-Islām conquers the enemy. Accommodation and compromise are permissible only temporarily, and fighting them is obligatory.

They all have agreed that Jihad means “to fight in the Path of Allah: Māliki Fiqh: “The Muslims are to fight with the Kuffār to advance Allah’s religion.” Shāfī’i Fiqh: “The meaning of Jihad is to make utmost effort in fighting the Kuffār in the Path of Allah.” Hanafi Fiqh: “Jihad means to be involved in fighting for the sake of Allah by one’s life, wealth, and speech.” The aim is “to call the Kuffār toward the true religion of Islam and to fight against them, if they are unwilling to accept this true religion.” Hanbali Fiqh: “Jihad means to fight against the Kuffār by all means” (Fadā’il al-Jihād).

The main manual Sharī’ah codex are as follows: Ibn Rushd rests his analysis of the laws justifying Jihad on the following Qur’an Sûwar: 2:190, 2:216, 4:95, 8.1, 8:39, 8:41, 8:61, 8:67, 9:5, 9:29, 9:122, 17:17, 40:25, 47:4, 48:17, 59:6, and 59:10. Misri rests his analysis on the following Qur’an Sûwar: 2:216, 4:89, 4:95, 9:29, 9:36, 9:41, 9:111, and 61:10–13. Yahya, rests its analysis of the laws justifying Jihad on the following Qur’an Sûwar: 2:216, 4:95-96, 9:36, 9:41, 9:111, and 61:10–13.

Ibn Rushd, Misri, and Yahya clearly identify Jihad with military combat, including support and service roles in the battlefield for the sake of Muslim community. In the Sharī’ah there is unambiguous legal guidance upon whom Jihad and support to Jihad is obligatory; identification of the persons to be fought; conditions for the declaration of war. The reasons for waging Jihad war against the infidels are two: to force the conversion to Islam and to secure the payment of the Jizyah. This is also the view of al-Hidāyah of Shaikh Burhanuddin (1135–96) that represents the Hanafi school of thought.

On page 599 of Reliance of the Traveler, one can find the following passage: o9.0 JIHAD. Jihad means to war against non-Muslims, and is etymologically derived from the word Mujāhadah, signifying warfare to establish the religion. (1) “Fighting is prescribed for you” (Koran 2:216); (2) “Slay them wherever you find them” (4:89); (3) “Fight the idolaters utterly” (9:36); and such Ahādīth: “I have been commanded to fight people until they testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and perform the prayer, and pay zakat. If they do so, they have saved their blood and possessions from me, except for the rights of Islam over them. And their final reckoning is with Allah.”

Ibn Rushd, the Maliki master of philosophy and Islamic law, offers the following rulings on Jihad: Scholars agree that the Jihad is a collective not a personal obligation. The compulsory nature of it is founded on 2:216: “Fighting is prescribed for you, though it is distasteful to you.” It is not personal according to 9:112: “It is not for the believers to march out altogether.” The obligation to participate in the Jihad applies to adult free men who have the means at their disposal to go to war and who are healthy. There is no controversy about the latter restriction, because of 48:17: “There is no blame upon the blind, or upon the lame, or upon the sick,” and because of 9:91: “No blame rests upon the frail or upon the sick or upon those who find nothing to contribute.” All sorts of infidels should be fought. This is founded in 8:39: “Fight them until there is no persecution and the religion is entirely Allah’s.”

The Shahīd is one who is killed and achieved martyrdom in the battle of Jihad against the enemies of Islam. In its primary source Shahīd is an eye witness, even one of Allah’s names. He is called Shahīd because Allah and the angels are witnesses that he deserves Paradise, and that his means and motives were pure. This is very different from the Jewish and Christian notion of martyrs, as those who voluntarily endure torture and death rather than renounce their belief. According to the Islamic tradition, there is a typology of three kinds of Shuhadā’ in the battleground. The one is the warrior that goes to the battle, but not to kill and not to be killed; the second is the warrior who wishes to kill and risk his life in the way of Allah but wishes to stay alive; and the third is the warrior that wishes to kill and be killed, to sacrifice his life in the way of Allah (Talab al-Shahādah), which is the best rewarded ideal Islamic action. This is according to the tradition that on the Day of Judgment Allah will smile to those warriors who had not looked behind and went to their death willingly, with open heart.

There are many Qur’anic “sword verses:” fighting all infidels (9:5); fighting the People of the Book, Ahl al-Kitāb (9:29); fighting the hypocrites (Munāfiqûn) (9:64-73, 3:86:91); fighting the enemies of Islam whenever they are found (47:4). The Muslims are not allowed to befriend idolaters even they are nearest relatives (9:23, 58:22). Muslims are commanded to terrorize their enemies wherever and whenever they are found (3:151, 8:12, 8:60, 33:26, 59:2). Beheadings (8:12, 47:4) are of the most important and practiced acts in Islamic history. It is so pervasive that it becomes a model for the best Islamic deed.

These acts are not without rewards: first, the Shuhadā’ immediately gain the glorious gardens of Eden with “… rivers of wine and streams of purifies honey, and fruits of every kind of them…” Second, they enjoy the black-eyed virgins in paradise (44:51-4, 52:17-20, 56:22-4), and young boys, beautiful like a pearl in a shell are there to serve all the Shuhadā’ needs. However, the most important reward of Jihad is the fact they are not dead. This is so important so that it must be quoted from the source: 2:154: “Do not think that those who are killed in the way of Allah are dead, for indeed they are alive, even though you are not aware (wa-La Takûlû Liman Yuktalu Fī-Sabīlillāh Mawtan, bal Ahyā’ wa-Lakin la Tash’arûn). 3:169-71: Never think of those who are killed in the way of Allah are dead. They are alive with Allah…rejoicing at what Allah has given them of his grace, and happy for those who are trying to overtake them… They rejoice the kindness and mercy of Allah…” (La Tahsabāna al-Lathina Kutilû Fī-Sabīlillāh Amwāan, bal Ahyā’, ‘Inds Rabuhum Yurzakûn).

The concept of Shahīd in the Hadīth. He is granted seven gifts: he is forgiven at the first drop of his blood; he is dressed in clothes of Imām and sees his status in paradise; he is protected from the punishment of the grave; he will be safe from the great fear of the Day of Judgment; a crown of glory will be placed on his head; he will intercede on behalf of 70 members of his family; he will be married to 72 virgins.

From the Hadīth, here are few examples of the importance of Jihad.

“Know that Paradise is under the shades of swords… whoever amongst us is killed, will go to Paradise… and their enemies will go to the Hellfire.”

“…I have been made victorious with terror, and while I was sleeping, the keys of the treasures of the world were brought to me and put in my hand.”  

“Nobody who dies and finds good from Allah would wish to come back to this world even if he were given the whole world and whatever is in it, except the shahid who, on seeing the superiority of Jihad, would like to come back to the world and get killed again because of the dignity he receives.”

“I have been ordered to fight against the people until they testify that none has the right to be worshipped but Allah and that Mohammad is Allah’s apostle, and offer the prayers perfectly and give obligatory Zakāh.”

“Allah’s Apostle said: No doubt I wish I could fight in the way of Allah and be a Shahīd and come to life again to be Shahīd and come to life once more.”  

“There is no group of people on earth in which you cannot bring me from them Muslims. And the best I like that you bring their wives and sons and kill their men.”

One of the ingredients of Jihad is the doctrine of homicide bombing (Istishhād). It is mistaken to allude Islamic Istishhād to Christian Martyrdom. While the Martyr testifies his faith through his personal sacrifice; the Shahīd testifies his faith through his homicide terrorism against the infidels, as the most exalted expression of faith. The Martyr tortures and kills himself out of religious devotion to God. The Shahīd, kills other for not converting to Islam, or worse, just for being infidels.

People misunderstand homicide terrorism by thinking that only hatred could cause Muslims to act in deep inhumane activity. This in fact is basically wrong, because it is part of Islamic belief that Islam wins because the Muslims love death while peoples of the West love life. This distinction is not “out of depression and despair” as Islamic propagation claims in its politics of deception, and Western ignorant apologists adhere to. It is cheerfully carried out to the service of Islam, for the sake of Allah. That is why Palestinian homicide bombers detonate themselves, while their families celebrating their wedding to dark-eyed virgins in heaven. It is as if accompanying the groom to his wedding; it is joyful event, the Shahīd is alive, together with Allah.

Instead of asking the stupid question “why do they hate us?”, the Free World must realize that it is facing the greatest national security existential threat ever in history, far beyond and above the 20th century two World Wars and the horrors of the cold war era. The Free World has already been in the midst of a third world war, formally conducted by Islam as a religious war, a war that is so different from the previous wars in the 20th century; a war that is conducted not in the battleground and not by planes and tanks. This is a war of totalities is perpetuated by three Islamic arms: a total war of inhumane Jihad terrorism that is sweeping the entire states in the world to chaos; a total war of Hijrah, a huge unprecedented immigration to the Free World’s lands that threatens to change the demography, the culture, and the way of life of its indigenous peoples; and a total war of Da’wah, a strategy of propagation and sophisticated diplomacy to deceive and mislead the Free World, called the Kuffar, the infidels, by controlling their minds and changing their awareness about the situation.

On this war of totalities, the Free World has no coherent plan, in fact it has no plan at all to battle the enemy. This complicated reality starts with misunderstanding and misreading the situation. Moreover, there is no concrete definition of the lethal threat and no comprehension of its essence. As a result, the Free World is unable to act, in fact, is led by its own free will and full awareness to civilizational distinction. By its large scale and by its huge repercussions, this lethal existential threat and of conscious suicide has become unprecedented in history.

Therefore, the Free World’s leaders have to ask the right correct question: how do we define and understand the situation? And the answer is meant to mobilize all the political powers possible internationally and the abilities to fight for their existence.

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Afghanistan bloodshed mars 100 years of independence

MD Staff

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The scene at the Shahr-e-Dubai Wedding Hall in West Kabul on 18 August 2019, where approximately 1,000 people were gathered the night before for a wedding ceremony, when a suicide attacker detonated explosives, killing and injuring scores of civilians. UNAMA/Fardin Waezi

Afghanistan is at a “crucial moment” in its history as it marks 100 years of independence, the head of the UN Mission there said on Monday, following a series of terror attacks in recent days.

In a statement on Monday, Tadamichi Yamamoto, who heads the United Nations Assistance Mission in Afghanistan (UNAMA), said that despite decades of conflict, Afghans remain committed to a nation that is stable, peaceful and prosperous, and that upholds the human rights of women and men alike. 

Mr. Yamamoto also expressed hope that elections due to take place next month would give voice to the people, while also maintaining that there was “a real possibility for breakthroughs in peace” after so many years of war – a reference to on-going negotiations between Taliban leaders and the United States, that it is hoped will lead to a lasting ceasefire and talks involving the Afghan Government.

The UNAMA chief’s comments come amid numerous recent terror attacks on civilians, including a suicide bombing towards the end of a large wedding party on Saturday, that claimed the lives of 63 people and injured over 180.

In a statement released on Sunday, UN Secretary-General António Guterres “strongly condemned” the “horrific” attack, and expressed his “deepest sympathies to the families of the victims, and the Government and people of Afghanistan.”

The attack took place in the Shahr-e-Dubai Wedding Hall in West Kabul where approximately 1,000 people were gathered for a Shia wedding ceremony, said UNAMA in a statement, adding that the mission’s human rights team would investigate the incident.

According to news reports, a local affiliate of the ISIL terrorist group claimed responsibility for the suicide attack.

“An attack deliberately targeting civilians is an outrage, and deeply troubling, as it can only be described as a cowardly act of terror,” said Mr. Yamamoto. “I condemn these deliberate attacks on civilians that signal a deliberate intent to spread fear among the population, which has already suffered too much.”

The wedding hall where the attack took place is situated in an area of the city heavily populated by Afghanistan’s Shia Muslim minority. UNAMA has documented several previous attacks deliberately carried out against this community.

“The pace of such atrocious attacks indicates that current measures in place to protect must be strengthened, and that those who have organized and enabled such attacks must be brought to justice and held to account,” said the UNAMA chief. “The United Nations stands with all Afghans in solidarity and remains committed to an Afghan-led peace process that will end the war and bring about a lasting peace.”

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Does Kenya Really Want To End Terrorism?

Abukar Arman

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New dangerous dynamics are emerging at the Horn of Africa. Political tension emanating from maritime territory that Somalia and Kenya, both claim it as part of their legitimate border is getting more volatile. As the International Court of Justice gets ready to hold public hearings on “Maritime Delimitation in the Indian Ocean (Somalia v. Kenya)” September 9-13, Kenya continues to intensify its efforts to lobby the U.N, and key allies to help add al-Shabab to UNSC Resolution 1267.

If you are wondering what does al-Shabab have to do with this matter, you apparently are not part of the Kenyan political pundits, law-makers, and credulous Somalis who have been cheerleading for this unjustifiable initiative.

It Is What It Is

Let us imagine that it is late September, the time when leaders representing 195 member states would be attending the 74th UN General Assembly. Let us imagine during one of the debate sessions, this multiple choice question was raised: 

What is al-Shabab?

  • A law-abiding neighborhood watch group
  • A self-less patriots fighting for self-determination
  • A ruthless terrorist group

How many do you think will stutter with the answer, or not know that al-Shabab is a terrorist organization? By all legal and moral standards, al-Shabab is a terrorist organization.

If al-Shabab was not already considered a terrorist organization by the UN, why would the Security Council mandate AMISOM to fight them along the Somali National Army and periodically capture territories from them? So, since al-Shabab is already considered a terrorist organization, why spend such energy and political capital on redundancy?  Or rather bluntly: who is Kenya’s real target? 

Widening The Net

While fingers were frantically pointing at o all directions as to who was behind the Kismayo terrorist attack that killed 26 people including a beloved Somali-Canadian journalist, HodanNalayeh, Kenya’s top diplomat—Monica Juma—went on politicking on twitter. Before offering any condolences, she wrote:  “This attack is another reminder to the international community of the imperative to list the al-Shabaab, like all other terrorist groups, under the UNSC resolution 1267.” 

On the surface this may seem ordinary attempt to tighten the screws on al-Shabab, but it is far from that.

Said resolution, also known as the ISIS/al-Qaida resolution, mandates the harshest international sanctions on assets freeze and travel ban measures on individuals, entities and groups who are suspected of being remotely associated with those terrorist groups. And that blanket condemnation increases the chance of innocents in the periphery getting caught in the net or communities suffering as a result.  

Though this could get some Kenya Defense Force officials who operate an illicit business with al-Shabab that the Kenyatta government has been turning a blind eye in serious trouble, Kenya is eager to advance the initiative in order to use it as an insurance against any unfavorable decision from ICJ.

If Kenya’s endeavor succeeds, it will give Kenya the freehand to pressure and coerce top politicians and influential business leaders who have various investments and retain residential statuses in Kenya to assist her in achieving its objective of annexing the maritime territory- blocks that it already marketed for oil exploration. It is also an insurance policy against some of her Somali allies such as Ahmed Islam (Madobe)—president of Jubbaland federal state—who is currently much closer to Kenya than to the Federal Government of Somalia. Kenya is not oblivious to the fluidity of clan politics and the unpredictability of how Madobe, with his shady past, may act once it becomes clear to him that he was exploited as the game-changing pawn.

Feeling The Weight

A few months back as Kenya’s hostile diplomacy grew more aggressive, Somalia’s diplomacy grew more diffident and passive. As Kenya suspended diplomatic ties with Somalia, invited a delegation from Somaliland, humiliated Somali Ministers by denying them to transit through Kenya, FGS opted to respond passively.

This was consistent with FGS’ ill-advised decision to turn a blind eye to Kenya’s unilateral decision to build a border wall that would divide Somali families, undermine businesses, and deprive them essential services such as health care, and allow Kenya to establish new facts of the ground that will in due course make a case for annexation of territories that belong to Somalia.

Lately, Kenya has been under intense U.S. diplomatic pressure to drop its bid and not make the Horn of Africa more volatile than it already is. This pressure is likely to increase now that 16 senior national security and humanitarian officials have written an open letter urging the U.S. to stop Kenya from creating a grave humanitarian disaster as the resolution at hand does not allow any type of exemption for humanitarian delivery. Against that backdrop, Kenya resorted to strengthen its Plan B- legislative support to annex the maritime territory by any means necessary.

In attempt to lend Kenyatta’s government the legislative support to declare war against Somalia should ICJ rules its favor, the Kenya National Assembly, led by Hon. Aden Duale, is set to pass a perfectly tailored bill that makes the disputed maritime territory as part and parcel of Kenya’s territorial integrity. The impetus motion cites Article 241 (3) of the country’s constitution that the Kenya Defense Forces are responsible for protecting Kenya’s ‘territorial integrity’. “Unless the People of Kenya resolve by way of referendum to alter the territory of Kenya,” said Duale.

Make no mistake, terrorism poses a threat to international peace and security and Kenya did suffer its share of terrorist attacks, therefore it is in our best interest to collectively address that threat. However, that would be extremely difficult now that we know that Kenya’s real objective is not “to annihilate the extremist group (al-Shabab).”

Political rhetoric aside,   Kenya, like a number of other foreign actors in Somalia, would’ve been eager to invent al-Shabab had it not already existed. To some, al-Shabab as a manageable threat is strategically convenient. After all, it was Kenya’s pretext for 2011 invasion of today’s Jubbaland, also for the 2012 integration of KDF into AMISOM, also for the 2017 unilaterally initiated border-altering wall.

Five years after Somalia filed the boundary delimitation dispute with the ICJ and millions of dollars were spent by both sides, no one is sure how the end result might be. The only sure thing is that any attempt to solve this matter militarily will only make the current crisis a catastrophe.       

If Kenya decides to go with the military option as some intellectuals have openly been advocating, it is likely to prove both positive and negative:

Positive as it is likely to unite the now divided Somalis to rally against a single common threat. Negative as it would ignite domestic disharmony and, in due course, make Nairobi the epicenter of terrorism and compel foreign investors such as China flee with their fat wallets.  

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Women Jihadists: Dupes of Emotional Trap

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As the prime focus while understanding global extremism is usually on the perpetrators and leaders of these extremist groups, women’s facilitative and supportive contributions are often poorly assessed and understood, owing to their underrepresentation in strategic positions within such radicalized movements.

Research suggests that hundreds of women and teenaged girls from all over the world travelled or attempted to travel to Syria and Iraq to join the self-styled Islamic State (IS) since the proclamation of the so-called ‘Caliphate’ by Abu Bakr al-Baghdadi in June 2014. These women were not only from Muslim countries but from westernized world and even non-Muslims also. It is estimated that more than80 women have travelled to IS-controlled territory from the Netherlands since 2012. From the United Kingdom and France, these numbers are even higher, respectively around 1452 and 2003 women and teenaged girls.

This phenomenon has prompted a renewed interest in women’s role in jihad. Studies focusing on predominantly Western women in IS so far show that these women mostly played supportive or facilitative roles as mothers, wives, propagandists or recruiters. Some women have been involved in educative, administrative, logistical, social, and medical positions also. Where only on a smaller scale, women in IS have been involved in operational positions. Otherwise, women have been mostly learnt to maintain and propagate jihadist ideology, or support their jihadist husbands, raising their children according to jihadist ideology, or aiding in recruiting for the cause, or helping create alliances through strategic marriages, raising funds or transporting messages, weapons and goods at the average.

Though all women in terror groups are sometimes not actual terrorists as many of them are kidnapped and used as suicide bomber against their will usually under the influence of drugs. But some young women do join these groups voluntarily, raising questions about the role of personal relationships and social networks. For most individuals travelling to the ISIS/Daesh territory, the internet and particularly social media played some part in their radicalization and they appear especially relevant in female terrorist recruitment. The extending role of cyber domain helps terror groups to project their ideologies garnering the attention and sympathies through romanticizing the idea of violence and jihad.

There seem a high level support within Al-Qaeda for a more active role for women over the years. Apart from the supportive roles, it is easier for women to transport weapons than men as they are less likely to be searched or suspected. They are often seen as less of a security threat. And even if they are caught, it provides jihadist movements with the advantage of increased media attention underscoring the seriousness of the cause when ‘even women’ are prepared to engage in violence.

There could be many reasons why women join radical groups like not fitting in a social thread, a lack of integration or inclusion, foreign policy grievances or may be a history of violence where either one or all of these reasons can amplify making an individual want to go and join a violent group. Surprisingly, the research suggests that the root cause for majority of such cases was the same, where the entrapped women blames the secular way of life not providing justice and support in their social or legal suits. Where, apparently, to go and work for a visionary state (IS) meant to most of them a way to get justice believing they would make the world a better place by implementing this superior way of life system. These terror groups have produced a highly-gendered narrative in which women are offered alternative concepts of freedom and empowerment thus tapping into the emotions that these young women and then enticing them saying you will have agency here that will turn you in a leader, a successful and inspirational figure. The approach for luring in females generally focuses on emotional trap, telling fake stories of Muslims sufferings and oppression by infidels in a generations old conflict. It is done through an intense Jihad literature starred with the stories of radicalization and indoctrination.

The large number of women lured in to join these radicalized groups actually show the important role women play in transmitting terrorist ideology. Women are deemed crucial in maintaining the morale of the fighters besides being used as a pull to enhance terror groups’ recruitment. Use of specific terms such as brides and wives actually entice men belonging to a specific mindset of gender stereotype at the same time creating the feeling of subordination among those subjugated women.

A former a recruiter for notorious radical Islamist group, who later turned her back on extremism Yasmin Mulbocus threw light on the deep psychology of young girls and women while describing what compels them to join these radicalized groups. She feels frustrated the way global media represents women that sign up to violent extremist group and she has a reason. The media seems to cherry pick the details of such women. These women are not merely the pictures you see on television nor the words upon a newspaper page, they are mindful, alive human beings. By using such provoking rather rousing titles like ‘Jihadis’ the media is actually empowering these young girls and Yasmin suggests that this is what they want, to feel empowered. By empowering these girls through relating them to such metaphoric titles, the media as a matter of fact pushing them more towards the extremist cause and of course they would want to fit this title because they want to foster fear in their erroneous melodramatic minds. One way to cater this problem is to take these rousing titles away and of course the governments’ will to empower these young minds socially and financially both.

Not only revoking such empowering titles but the world also needs to come up with some reworked referral names for these extremist groups which should not be relating to any religion. For instance, “Islamic State”, by itself, is such an empowering title that it must have radicalized many regular Muslims by convincing them that they were fighting for Islam. To curb the growth of terrorism in today’s world we must make an effort to take away the religious identity of these terrorist groups as it the gives the erroneous feeling of being a part of something bigger and divine. No religion teaches to annihilate the rest of the world and let alone Islam which is the religion of peace. While these terrorists don’t represent peace, they represent evil and war.

Women’s increasingly diverse roles within radical groups call for a more sophisticated approach to the problem with a better understanding of the factors driving the radicalization of these young women from around the globe. The women from a traditional, patriarchal society where their voices are not even heard get allured by the idea of having a lot of decision-making power and authority. They believe it to be a much better life than the other women of their community. Given the restrictions that they face in some highly conservative societies, this jihadi appeal may be very strong, not just for ideology reasons but to gain a sense of empowerment and virtual emancipation. While it is essential not to overplay the threat, still women across the world needs to be aware of the changing nature of threat. At the same time, some steps to empower them must be taken at global level to minimize the gender misconceptions and gender stereotypes that more so often affect their growth and space to contribute positively in their surroundings.

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