Countering ISIS, Muslim American Relations

Introduction

This article offers a concise overview of the Islamic State of Iraq and Syria (ISIS), examining its historical context and ideological frameworks. It addresses ISIS objectives, recruitment, and patterns of violence. Additionally, this article proposes counterterrorism efforts aimed at diminishing ISIS' reach and influence, focusing on Muslim-American relations and Islamic scholarship.

ISIS

In 2003, ISIS emerged during the U.S. invasion of Iraq, which removed Saddam Hussein. Following the U.S. withdrawal, sectarian violence surged, creating conditions for ISIS's growth. In 2006, insurgents opposing the Iraqi government announced the establishment of a proposed religious government, which later expanded into Syria in 2011 amid the civil war. By 2014, about two and a half years after Operation Iraqi Freedom, ISIS fighters seized Mosul and several northern Iraqi cities, defeating the Iraqi national army (Macris 2016).

In 2014, ISIS accelerated its territorial growth. The government collapsed under Prime Minister Nouri al-Maliki, whose divisive sectarian policies and authoritarian approach alienated the Sunni population. Already marginalized, some started viewing ISIS as a protector against the Iran-aligned central government in Baghdad and Bashar al-Assad’s regime in Damascus. By 2010, Maliki’s governance prompted the unification of various fragmented groups, including Baathists, ISIS, and tribal militias. This alliance played a crucial role in the capture of Mosul in 2014 (Marthinsen 2018).

In 2014, Iraqi cleric Ibrahim Awad Ibrahim al-Badri proclaimed the establishment of a new caliphate, assuming the title of caliph and adopting the name of the Prophet Muhammad’s first successor, Abu Bakr. Before this, al-Baghdadi underwent a process of radicalization during his incarceration. Al-Baghdadi embraced a strict interpretation of faith that promoted an uncompromising doctrine of excommunication, recognizing no other interpretation of Islam as legitimate. This rigid stance provided ideological justification for violence against those deemed apostates, innovators, non-believers, and nonmembers, deepening the group's ideological rigidity. Consequently, ISIS emerged as a distinct, autonomous entity intent on establishing governance aligned with its interpretation of religion (Macris 2016).

Ideology

ISIS’s ideology is grounded in an apocalyptic, theocratic vision aimed at establishing self-governance under its rigid interpretation of religion. This ideology is profoundly sectarian, viewing any variant interpretation of Islam as heretical. Consequently, ISIS often directs its violence toward fellow Muslims who do not align with the group’s ideology or political ambitions, leading to widespread killings and murders. Moreover, ISIS categorically rejects forms of governance, mainly secular, deeming them incompatible with religious ideals, and advocates for the dismantling of secular states to replace them with its theocratic vision. The group’s online magazine Dabiq, for instance, frequently promotes and incorporates the teachings of the 1700-century revivalist Muhammad ibn Abd al-Wahhab, highlighting an interplay between ISIS’s ideology and components of Wahhabism (The Clarion Project, 2015). However, ISIS’s obsession with an apocalyptic confrontation, which they believe will trigger the Day of Resurrection, diverges from Wahhabism and originates from a distinct eschatological interpretation. Muhammad ibn Abd al-Wahhab’s most influential work, Kitab al-Tawhid (The Book of Monotheism), introduces a rigorous purification of the Islamic faith by emphasizing the oneness of God and rejecting practices considered idolatrous or polytheistic. Textual interpretations championed the idea that Muslims who did not adhere to Abd al-Wahhab's interpretation of monotheism would be regarded as innovators or apostates. Consequently, many transgressions and murders occurred by Abdul Wahab’s students. Noticing the erroneous radicalization and extremism developing, Suleyman ibn Abdul Wahab, Muhammad ibn Abd al-Wahhab’s brother, wrote treatises refuting his brother’s teachings. Furthermore, while ISIS followers formed a connection to Muhammad ibn Abd al-Wahhab's ideas, his writings were largely silent on two fundamental components central to ISIS's ideology: the reestablishment and reconstruction of a Caliphate and the endorsement of violence against those who rejected their interpretation. These fundamentals, the desire to re-establish a caliphate and the call for violence against religious or ideological opponents, appear pretensions of ISIS' reformation, which go beyond the fundamental objectives of Abd al-Wahhab's original texts (Jacoby 2019).

Goals and Objectives

ISIS’s primary objective was the establishment of a caliphate, officially declared in 2014, with Abu Bakr al-Baghdadi as its self-appointed caliph. To achieve this, ISIS aimed to expel foreign forces, overthrow existing Muslim governments and severing ties with systems it deemed heretical. Initially, ISIS focused its efforts on regions within Iraq and Syria, seeking to establish its caliphate through territorial control. The group implemented a governance structure, setting up police forces, courts, and tax systems to consolidate and legitimize its authority. Beyond physical control, ISIS used international recruitment and a strategic digital campaign to expand its influence. Leveraging social media and other digital platforms, ISIS reached a global audience, attracting recruits and disseminating its ideology. This digital strategy enabled ISIS to project power beyond its immediate territories, amplifying its influence on an international scale (Marthinsen 2018).

Violent Actions

ISIS is widely recognized for its extreme use of violence, which serves both as a tool of terror and as a means of attracting global attention. The group’s violent actions include mass executions and ethnic cleansing. One of ISIS’s numerous infamous strategies was its use of public executions, particularly beheadings, which were often filmed and disseminated through online platforms. Atrocities were committed against Muslims, and also against Westerners like James Wright Foley, all of which drew religious condemnation for being contrary to Islam. These actions functioned as propaganda instruments and psychological mechanisms to instill fear. The considerable awareness delivered to ISIS’s beheading videos stresses the increasingly critical part of visual imagery in contemporary warfare. These videos depict how visual content benefits propaganda and plays a psychological mechanism that intensifies the perceived authority of ISIS, shaping public perception (Friis 2015).

ISIS has orchestrated and incited several significant terrorist attacks, deliberately focusing on civilian vulnerabilities and government institutions. Notable examples include the assaults in France, Turkey, Russia, and others. Utilizing guerrilla warfare strategies, ISIS has considerably employed suicide bombings, improvised explosive devices, and targeted assassinations both inside its regulated areas and outside with a rise in lone wolf strategies. Moreover, ISIS perpetrated systematic sexual violence and enslavement against those who did not conform, forcing women and girls into exploitation (Romania and Tozzo 2017).

Radicalization

In times of crisis, societies often revert to cycles of violence, leading to actions that are brutal, tangible, and indifferent to the established moral codes. This phenomenon can be observed in the contexts of Iraq and Syria, shaped by civil war and foreign intervention and occupation (Biran 2019).?Given these stressors, ISIS exhibited a narcissistic preference for its group, viewing diversity as a threat to its identity and being motivated to diminish or eradicate it. ISIS demonizes outsiders while fostering an internal bond, effectively lowering uncertainty and anxiety and allowing for groupthink to supersede (Shadach, Barak, Azani 2021).

Recognizing these vulnerabilities, ISIS employs a sophisticated and multi-faceted recruitment and radicalization strategy that targets individuals locally in the Middle East and globally via a mix of in-person networks and digital propaganda. They blend ideological persuasion, psychological techniques, cultural awareness, and financial motivations. A prominent strategy was their online propaganda magazine, Dabiq. Named after a town linked to a prophesied battle, Dabiq's first issue was published in July 2014. Dabiq emphasizes ISIS’ underlying ideology, the grievances inflicted by Western entities, and the necessity to establish a caliphate to translate theory into practice. Furthermore, ISIS’ recruitment, radicalization, and propaganda campaigns were personalized for varying audiences. For instance, appeals directed toward Western audiences involved underscoring the theme of Western imperialism against Islam. Other materials emphasized the importance of understanding deeper desires and causes, highlighting the need to belong to something more significant (Jacoby 2019).?

??????????? Considering these vulnerabilities, radicalization happens through exposure to an ideology in times of distress and cognitive dissonance. Consequently, ISIS targets individuals who feel marginalized or disenfranchised. ISIS offers a sense of purpose, community, and identity. ISIS employs grooming techniques akin to those used by cults or criminal operations. As a result, the radicalization process utilized by ISIS involves multiple psychological, social, and ideological stages. This may happen via online platforms, personal relationships, or community ties. Online ISIS recruiters utilized strategies like flooding potential recruits with attention and commendation. Someone shaped by conflict and grievances might seek comfort in these exchanges. As a recruit becomes aligned with ISIS ideology, they distance themselves from their former social and individual lives. Subsequently, recruits begin to impartially adopt ideological justifications for violence. Once radicalized, recruits are typically lured to active involvement in terrorism, violence, or additional recruitment efforts (Speckhard and Ellenberg 2020).

Propaganda and the Internet

ISIS symbolizes a terrorist organization that has adeptly adjusted its communication strategies to utilize the vast reach and immediacy of social media. This innovation has prompted ISIS to leverage modern broadcasting channels and exploit the complex landscape of the internet and data algorithms to ensure their propaganda successfully reaches Western countries while evading counterintelligence. A graphic content distribution emphasizing their successes and brutalities is central to these campaigns. By glorifying violence and constructing an image of invincibility, ISIS instills fear and inspires admiration, drawing in potential recruits. Social media has facilitated ISIS in circumventing conventional media barriers, thereby providing them with immediate and straightforward access to their target audiences, ultimately resulting in lone-wolf operations (Klausen 2015).

ISIS lone wolf operatives function independently, lacking direct material or logistical aid. Driven by shared ideologies or individual grievances, they rationalize their actions based on these convictions. The main threat posed by ISIS lone wolves is their capacity to blend into society effortlessly, which complicates the predictability of their attacks. ISIS takes advantage of this vulnerability through digital propaganda, encouraging individuals to engage in acts of violence. ISIS' online propaganda portrays the United States and Western organizations as imperialists, highlighting the necessity for a caliphate. ISIS lone wolf operatives frequently take advantage of civilian vulnerabilities, pursuing solitary attacks to strengthen their demands and pressure opponents to halt their activities. ISIS' lone wolf attack model enables untrained individuals to pursue the group's goals with little assistance or funding, promoting a more decentralized management approach (Upadhyay 2017).

ISIS utilizes online propaganda and various electronic means to enable both intentional and unintentional material support. Audiences exposed to ISIS propaganda experience an emotional reaction similar to the original display. These emotional responses may result in public demonstrations, dialogues, or media engagements that could bolster ISIS. Public displays of emotion hold significant social and political power because they create emotional connections. They delineate identity and mold how individuals perceive themselves, thereby influencing the actions that may be undertaken to help achieve ISIS objectives (Duncombe 2019).

Conclusion: Countering ISIS - Muslim American Relations

??????????? Research indicates that strategies designed to combat ISIS-linked violent extremism should address ideological, economic, and cultural vulnerabilities. Given ISIS's reliance on religious messaging, counterintelligence efforts must provide authentic alternative religious views, especially in online spaces. Key players, including Islamic scholars, former ISIS members, and victims, are vital in challenging ISIS's ideology by demonstrating how its actions contradict genuine Islamic teachings. Efforts should involve collaboration with religious institutions and seminaries to create treaties, host seminars, and encourage religious discussions that clarify the many misconceptions perpetuated by ISIS. The operations must highlight the numerous atrocities committed by ISIS against Muslims while illustrating how these acts violate the tenets of Islam. Additionally, counterintelligence must establish strong ties with religious entities and invest time in gaining a deeper understanding of Islam through credible sources, fostering trust and establishing a basis for counteracting ISIS's religious narratives. Acknowledging the pivotal role of Islamic scholars in influencing community dynamics and preventing radicalization, counterintelligence should empower these scholars to address the confusion and extremism stemming from civil wars, foreign interventions, and occupations. There must be a focus on strengthening community relations, particularly among at-risk youth, by providing positive social identities and opportunities that counter ISIS's offers of belonging and purpose. Given ISIS’s reliance on social media for recruitment and propaganda, many counter-violent extremism (CVE) programs should highlight digital literacy to enhance young people's critical thinking regarding online information. Initiatives aimed at countering propaganda and promoting positive online messaging should seek to diminish ISIS's influence. Furthermore, rehabilitation and reintegration programs should support former ISIS members, particularly young victims, in rejoining society through services such as psychological support, education, and vocational training. These operations must clarify that the United States does not oppose Islam, nor does it intend to occupy, exploit, or oppress Muslim communities. They should also spotlight the rich heritage of Muslim Americans and the respect early American leaders, such as Thomas Jefferson, had for Muslims and their nations (Ali, Ahmad, Shah, and Awan 2020).

-- Yosof Wanly