The Al Qaeda Reader

Orginally published by Jihad Watch

Al Qaeda

Al Qaeda and Its Notions of Grievance

Given that war, as both Sun Tzu and Mohammed preached, is deception, it behooves us to understand accurately the enemy's motivations and not be fooled by his deceiving propaganda. Yet in the current war against Islamic jihad, the West has stubbornly refused to take seriously what the jihadists tell us, believing instead what Thucydides called the "pretexts" with which an enemy rationalizes his aggression. Osama bin Laden and his theorist Aymin al Zawahiri in particular have provided us with numerous texts outlining the Islamic foundations of their war against the West. A few of these pronouncements and manifestoes have long been available, but now thanks to Raymond Ibrahim's The Al Qaeda Reader, writings previously unavailable in English can be studied and analyzed. Such study will provide powerful evidence that contrary to the deceptions of apologists and the naïve delusions of some Westerners, the bases of the jihadists' actions lie squarely within Islamic tradition, not in the alleged Western crimes against Islam.

Fluent in Arabic and trained as a historian in the ancient Middle East, Ibrahim is currently a technician in the Library of Congress' Near East Section, where he discovered al Qaeda documents that had not been translated into English. He has organized these writings into two sections: theology, writings intended for fellow Muslims that ground al Qaeda's war against the West in the traditional Islamic doctrine of jihad; and propaganda, writings meant for Westerners that cast bin Laden's war as a just response to the depredations of Western powers.

The documents in the first section make a sustained, coherent argument for offensive jihad based on the Koran, the Hadith (the traditions of the words and deeds of Mohammed), and the Ulema (past and present scholars of Islam). Indeed, as Ibrahim notes, "Zawahiri's writings especially are grounded in Islam's roots of jurisprudence; in fact, of the many thousands of words translated here from his three treatises, well more than half are direct quotations from the Koran the Sunna [words, habits, and practices] of Mohammed, and the consensus and conclusions of the Ulema." This extensive grounding weakens the "highjacking" charge apologists use to explain Islamic jihad. On the contrary, al Qaeda's arguments are unexceptionally traditional—which is why, of course, millions of Muslims accept them.

In these writings addressed to fellow Muslims, bin Laden and Zawahiri argue against the notion of "moderate" Islam; the compatibility of Sharia (laws governing Islamic society) with democracy; the idea of accommodation with the enemy; and the prohibition against killing women and children. In other words, they meticulously attack as distortions of Islam all the popular assertions about Islam's nature promulgated by apologists, Westernized Muslims, and even many Christians. As bin Laden himself writes in "Moderate Islam Is a Prostration to the West"—a letter written to the Saudi theologians who in 2002 publicly advocated coexistence with the West—such moderation necessitates the adoption of Western values: "They [the Saudi theologians] first acknowledge their [Westerners'] values and ideologies in their entirety, while shying away from evoking the truth valued by the Religion [Islam] and its foundations."

Even the notion of "co-existence" is a Western idea contrary to Islam: "As if one of the foundations of our religion is how to coexist with infidels!" Quite the contrary: the traditions and foundations of Islam urge believers to "wage war against the infidels and the hypocrites, and be ruthless against them" (Koran 66:9), a verse Zawahiri quotes along with the commentary of al Qurtubi, 13th-century author of a 20-volume exegesis of the Koran: "There is but one theme—and that is zeal for the religion of Allah. He commands the waging of Jihad against the infidel by use of sword, sound sermons, and the summons to Allah."

So too with other Western notions such as tolerance and "dialogue," which bin Laden correctly asserts are "built on Western conceptions, which themselves rest upon the most loathsome, secular principles." Indeed, bin Laden has a strong case, for he appeals for evidence to the life and practices of Mohammed and his companions—along with the Koran the Muslim's guide to every aspect of life—and asks sarcastically, "What evidence is there for Muslims for this [dialogue and shared understanding]? What did the Prophet, the companions after him, and the righteous forebears do? Did they wage jihad against the infidels, attacking them all over the earth, in order to place them under the suzerainty of Islam in great humility and submission? Or did they send messages to discover 'shared understandings' between themselves and the infidels in order that they may reach an understanding whereby universal peace, security, and natural relations would spread—in such a satanic manner as this?"

History shows that bin Laden has the better understanding of Islam than do Western apologists; as Ibrahim summarizes the argument, "'radical' Islam is Islam—without exception." In this same vein, Zawahiri argues in his "Loyalty and Enmity" that the only relationship one can have with the infidel is enmity. Zawahiri buttresses this argument with numerous quotations from Islamic theology, the most important coming from the Koran 60:4: "'We disown you and the idols which you worship besides Allah. We renounce you: enmity and hate shall reign between us until you believe in Allah alone.'" On this authority comes the necessity to wage jihad against the infidel.

Perhaps the most important document in Ibrahim's collection is Zawahiri's "Jihad, Martyrdom, and the Killing of Innocents." For years, we have been told that terrorism is un-Islamic because Islam forbids suicide and the killing of non-combatants. Zawahiri, however, teases out from Islamic tradition a perfectly rational and coherent argument in support of terrorism and suicide bombings.

Zawahiri starts by repeating Islam's acceptance of deception in war as justified, thus legitimizing suicide bombings, which are deceptive by nature. Next, he builds his argument on selected hadiths, which as Ibrahim notes requires some interpretive stretching. Zawahiri gets around this difficulty by resorting to analogy, "a legitimate tool of Islamic jurisprudence," as Ibrahim reminds us. Zawahiri focuses on intention, why the Muslim kills himself, not who kills him: "Thus the deciding factor in all these situations is one and the same: the intention—is it to service Islam [martyrdom] or is it out of depression and [despair]?"

As for killing women and children, Mohammed himself provides a precedent during the siege of Ta'if, where he used catapults. The Prophet's response to the question of killing women and children, which of course catapult missiles would do perforce, was "They [women and children] are from among them [infidels]." Again, the ultimate intention is the key: referring to al Shafi' and the Hanbalis, two schools of Islamic jurisprudence, Zawahiri argues that it is permissible "to bombard the idolators even if Muslims and those who are cautioned against killing are intermingled with them as long as there is a need or an obligation for Muslims to do so, or if not striking leads to a delay of the jihad."

Zawahiri's reasoning in defense of suicide bombing may be ultimately unconvincing to many Muslims, or unsustainable by more careful exegesis. But the mere fact that such a case can be made—something impossible to do in the Christian, or Hebraic, or Hindu, or Buddhist traditions—and that millions of faithful Muslims accept the case, speaks volumes about the "religion of peace."

These leftist bromides appear over and over in subsequent speeches and manifestoes, and testify to bin Laden's shrewd recognition of the West's Achilles heel: the appeasing proclivities of its elite intellectuals who, riddled with self-loathing guilt, are incapable of defending their way of life and its highest goods.

The Al Qaeda Reader, simply by letting our enemies speak in their own voices, explodes the popular delusion that Western crimes and policies are responsible for the "distortion" of Islam that al Qaeda represents. As Ibrahim writes, "This volume of translations, taken as whole, prove once and for all that, despite the propaganda of Al Qaeda and its [global] sympathizers, Radical Islam's war with the West is not finite and limited to political grievances—real or imagined—but is existential, transcending time and space and deeply rooted in faith."

This means that the fight will be long and hard, that leaving Iraq or creating a Palestinian state will not buy peace, and that the side that accurately understands its enemy and has confidence in its own beliefs will ultimately triumph. Thanks to Raymond Ibrahim's The Al Qaeda Reader, we have the means for achieving that understanding.

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