The Black Banners_ 9_11 and the War Against Al-Qaeda - Ali H. Soufan [34]
Named after its founder, Imam Abu Hanifa, Hanafi jurisprudence is known for its use of reason in legal opinions, and for its decentralized decision making. These two traits helped make Hanafis into the most tolerant of Sunnis, and explain the historical coexistence and mutual prosperity of Sunnis and other Muslims, as well as Hindus, Sikhs, and Jews.
The shift in Afghanistan came with the Soviet jihad (1979–1989), when Saudi money came pouring into the country and, with these funds, clerics who espoused the far more unyielding Wahhabi version of Sunni Islam. Wahhabism, the dominant form of Sunni Islam in Saudi Arabia, is seen either as indistinguishable from Salafi Islam (the name means “forefather,” and practice is ideally based on unadulterated, centuries-old principles) or as a more strictly fundamentalist branch of Salafiya. As more and more Wahhabi clerics gained influence, Wahhabism began to spread among Pashtuns. Particularly vulnerable and susceptible to its precepts were the illiterate and the poor, many of whom simply followed what the clerics told them. When Wahhabism mixed with the takfiri ideology popularized by Qutb, intolerance and extremism resulted, and the jihadi Salafi movement was born.
The appeal of an alliance between the Taliban and al-Qaeda was also based on a shared connection to (or, perhaps more accurately, a manipulation of) traditional Wahhabism. The Taliban had imposed their Pashtun tribal code, Pashtunwali, on the areas they controlled, and then labeled those laws Sharia law. In reality their pre-Islamic tribal laws, while having become infused with elements of Islam over the ages, did not accurately represent Islamic Sharia. The Taliban also lacked the Islamic scholars and jurisprudence to support what they were doing. Wahhabism, with its reverence for old traditions and ancient moral conduct, was the closest form of Islam to the Taliban’s religious interpretations, and so they relied on Wahhabi scholars for religious justification.
Al-Qaeda claims to be a Wahhabi group, and it mixes traditional Wahhabism with Salafi and takfiri ideas—popular among jihadists—to create its own brand of terror. With both al-Qaeda and the Taliban claiming similar interpretations of Islam, an alliance between them in many ways was a natural theological marriage. Of course, al-Qaeda and the Taliban practice versions of radical Islam that are very different from each other. Al-Qaeda, for example, doesn’t subjugate women to the same extent as the Taliban. And both al-Qaeda’s and the Taliban’s forms of Islam are very different from traditional Wahhabism as practiced in Saudi Arabia and the Gulf states.
After the Soviet Union withdrew from Afghanistan in 1989, it took the victorious mujahideen another three years to topple the Soviet-backed dictator President Muhammad Najibullah. Various mujahideen commanders now in charge subsequently took control of different parts of the country, and most ordinary fighters returned home; others went to madrassas to study Islam. The fighters who returned home eventually saw that the mujahideen commanders were as corrupt as the regime they had replaced, and that true Islam, as they understood it from the standpoint of their Saudi-funded madrassas, was not being practiced or enforced. Groups of fighters, led by Mullah Omar, the leader of one small madrassa, began to come together with the idea of taking control of the country.
They called themselves the Taliban, from talib, meaning “student,” particularly a student of Islam. Supported by Pakistan and endorsed by the governments of Saudi Arabia and the United Arab Emirates, Taliban groups began growing in size and imposing their ultrastrict version of Islam.