Documentos de Académico
Documentos de Profesional
Documentos de Cultura
MSc THESIS
Academic Year: 2012 -2015
MSc Thesis
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Keywords:
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ACKNOWLEDGEMENTS
I would like to thank:
My supervisor, Mr. Piers Maclean for without his guidance, this thesis would not
have completed it.
The Cranfield University officials and associated staffs of the MSc Ethiopia
program who provided an unvaluable level of support for the completion of this
course. A deep gratitude is owed to their dedication and professionalism.
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TABLE OF CONTENTS
ABSTRACT ......................................................................................................... i
ACKNOWLEDGEMENTS................................................................................... iii
LIST OF ABBREVIATIONS ............................................................................... vii
1 CHAPTER-INTRODUCTION........................................................................... 9
1.1 Background ............................................................................................... 9
1.1.1 The Emergence of Militant Islam in Somalia .................................... 10
1.1.2 The Rise and fall of the Union of Islamic Courts (UIC) ..................... 11
1.1.3 The Emergence of Alshabaab .......................................................... 12
1.2 Thesis Question ...................................................................................... 15
1.3 Summary ................................................................................................ 15
2 CHAPTER -LITERATURE REVIEW .............................................................. 17
2.1 Introduction ............................................................................................. 17
2.2 The concept of Ideology: An Overview ................................................... 18
2.3 The concept of Jihad............................................................................... 22
2.4 Jihad ideologues in modern and contemporary times ............................. 25
2.5 The ‘Operationalization’ of the Concept of Jihad.................................... 27
2.6 Global Jihadism in Somalia ..................................................................... 29
2.7 Harakat Al Mujahideen Al Shabaab ........................................................ 30
2.8 Summary ................................................................................................ 33
3 CHAPTER-METHODOLOGY ........................................................................ 35
3.1 Introduction ............................................................................................. 35
3.2 Research Questions ............................................................................... 35
3.3 Theoretical framework ............................................................................ 36
3.4 Analytical Process................................................................................... 39
3.4.1 Laclau and Mouffe Discourse Theory ............................................... 39
3.4.2 Critical Discourse Analysis ............................................................... 40
3.4.3 Integration of Social Theories in the Analytical Framework .............. 42
3.5 Challenges and Limitations ..................................................................... 47
3.6 Summary ................................................................................................ 48
4 CHAPTER- ANALYSIS.................................................................................. 49
4.1 Introduction ............................................................................................. 49
4.2 Micro-Level Analysis: Alshabaab selective usage of Islamic Lexicon ..... 51
4.3 Jihad as Central Theme in Alshabaab discourse .................................... 57
4.4 Analysis of the Discursive practices ........................................................ 59
4.5 Analysis of the Social Practices Introduced by Alshabaab in Somalia .... 63
4.6 Summary ................................................................................................ 66
5 CHAPTER-FINDING ..................................................................................... 68
5.1 Introduction ............................................................................................. 68
5.2 The Ideological Construct ....................................................................... 68
5.3 Opposition between two ‘systems’: Islam versus Thaghuut .................... 71
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5.4 Identities Ascription ................................................................................. 72
5.5 Prescription of Individual and Social Norms ............................................ 74
5.6 Alshabaab’s Challenges: the limit of the global jihad ideology in
Somalia ......................................................................................................... 75
5.7 Summary ................................................................................................ 78
6 CHAPTER- CONCLUSION ........................................................................... 81
6.1 Introduction ............................................................................................. 81
6.2 Countering the Global Jihadism in East Africa ........................................ 82
6.3 Recommendations .................................................................................. 83
6.4 Summary ................................................................................................ 85
REFERENCES ................................................................................................. 86
APPENDICES .................................................................................................. 95
Appendice A-Alshabaab leader’s 2009 Speech. ........................................... 95
Appendice B-Alshabaab leader’s 2014 speech .......................................... 103
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LIST OF ABBREVIATIONS
vii
1 CHAPTER-INTRODUCTION
1.1 Background
During the 2000s decade, Somalia was back, once again, on the international
Islamic revivalism amid a collapsed state, but also to some extent to the global
allegiance to Al-Qaida and has instilled the Global jihadism ideology in Somalia
and in the region. The present research is concerned with Alshabaab discourse,
and how the group is legitimizing its cause in Somalia. In this introductory
chapter which sets the background of this study, first the historical evolution of
that led to the rise of Alshabaab are reviewed. Finally, the thesis question is
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1.1.1 The Emergence of Militant Islam in Somalia
In his book Somalia between Jihad and Restoration, Shaw Shay (2008, p.37)
asserts that “Islamic faith in Somalia is one of the basic identities including
class, race, and location of origin, which cut across clan lines”. He identified
Islamism, and jihadi Islamism (Shay, 2008, p.38). In the 1960s, two Islamic
active in Somalia; the Wahdat al-Shabaab al Islami and the Jama’at al Ahli al
Islami (Shay, 2008, p.37). During the military rule, due to a harsh repression
many of the proponents of Islamist ideas adopted a low profile. After the fall of
the Siad Barre regime in 1991, an islamist armed movement emerged, Al Itihad
al Islaami, with the aim of creating an Islamic state in Somalia (Andre Le Sage,
2007, p.473). Al-Ittihad had also link with the Ogaden National Front (ONLF) an
Somali inhabited regions. The Ethiopia government sensed the threat and
intervened inside Somalia to attack Alittihad bases, in 1996 and 1997 (Andre Le
Sage, 2007, p.474). In addition the Ethiopian government gave support to other
Somalia based movements rival to Alittihad. The later was also rifle with
internal strife and was unable to bare the pressure and finally the organization
disbanded its militia and gave up all military activity (Le Sage, 2007, p.474).
After the demise of the Al-Ittihad, its members rejoined their respective clans.
These men, still imbued with an Islamic revivalist ideal, reinforced the spread of
the Islamic courts that appeared in Somalia in the mid-1990s. These Sharia
courts were appreciated for their ability to enforce a modicum of rule of law,
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albeit in their own clan-based area (Ken Menkhaus, 2007, p.88). The Islamic
courts were so successful in bringing order and security that the influence of the
community was particularly supportive and trade started to flourish in the still
A.Elmi and Abdullahi Barise, 2010, p.40). The TNG outcome was disappointing
courts gained more influence and they begun to challenge the authority of the
Somalis most prominent warlords (Cedric Barnes and Harun Hassan, 2007,
p.153). The latter were also part of the nascent political institutions which on the
1.1.2 The Rise and fall of the Union of Islamic Courts (UIC)
By the end of 2004, the Islamic Courts united across clan boundaries and
elected Sheikh Sharif, a local cleric and school teacher as the chairman of the
Union of Islamic Courts , (UIC) ( Barnes and Hassan, 2007,p.153). The global
context was dominated by the US war against Al Qaida, and the risk of Somalia
being used as a safe haven by Al-Qaida was a strong motivation for helping
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alliance for combating terrorism, the Alliance for the Restoration of Peace and
Counter Terrorism (ARPCT). They started to hunt down and arrest alleged Al-
Qaida linked individuals inside Mogadishu (Elliot and Holzer, 2009, p.219).
Subsequently, the UIC takes advantage of the situation and with a large popular
support it confronted militarily the ARPCT. In four months, all the warlords were
defeated and Mogadishu fell under the control of the ICU in early 2006 (Ashley
The UIC did not, however, recognize the transitional government, and in spite of
mediation attempts made by countries such as Sudan, all talks failed (Elliot and
Holzer, 2009, p.219). The crisis between the UIC and the Transitional
government heightened and finally, in late 2006 the courts militia launched an
offensive towards the siege of the TFG in Badoia .The 24 th of December 2006,
and defeated the ICU militia, allowing therefore the TFG to settle in Mogadishu
(Elliot and Holzer, 2009, p.220). The demise of the ICU whom its leaders fled
the country and found political exile in Eritrea, let the more radical militants like
Alshabaab take the lead in the resistance struggle against Ethiopian forces
group seems to have been gradually formed through different phase before
According to Roland Marchal (2009, p.388) the origin of Alshabaab goes back
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in early 2000s. Hasan Dahir Aweys, a former leader of Al Ittihad appointed one
of its clan related young man, Aden Hashi Ayro, at the head of the Ifka Halane
Islamic Court’s militia (Marchal, 2009, p.388). The later was then one of the
powerful militia in Mogadishu, but still very much embedded inside its clan, the
Ayr sub-clan of the Hawiyeh Habargadir clan. Aden Hashi Ayro expanded the
militia and brought in the jihadist ideology. He broadened its recruitment base
with the help of some of its friends from other Somali clan who joined him in
previous years and they shared a common goal of joining the global jihad
against the West (Marchal, 2009, p.289). The young commander set up training
mentioned earlier, provided for them the opportunity to call for the jihad in
Somalia.
Somalia (AMISOM) and the withdrawal of the Ethiopian forces did not resulted
tool for fulfilling the West’s interests (Paul D. Williams, 2009, p.517). The
Furthermore the group expanded its operation outside Somalia and launched
several terrorist attacks in Uganda, Kenya, and Djibouti. Alshabab has also
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demonstrated an active communication strategy. In fact this is not exclusive to
organization such as Al-Qaida and its affiliates show a strong inclination for
communication. This desire for publicity is motivated by the fact that violence by
itself is not sufficient to promote the cause of terrorist group (Torres et. al 2006,
defined the importance of the media for their cause in the following terms:
“[W]e are in a battle, and that more than half of this battle is taking place
in the battlefield of the media. And that we are in a media battle in a race
for the hearts and minds of our Umma.” (Hosaka Shuji, 2012,p.4).
weakened the radical insurgency Alshabaab has lost many towns, including the
key port of Kismayo used by the insurgents for exporting charcoal into gulf
resiliency and are still a force to reckon with in Somalia (International Crisis
Group, 2014, p.3). The radical insurgent are still undefeated and several factors
could explain it why. Among them, the slow progress in the state-building
is that the most important factor that could help explains Alshabaab resiliency is
its ideology which helps it to recruit and to keep the fight with staunch
fanaticism.
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1.2 Thesis Question
The aim of this study, then, is to investigate Alshabaab discourse in order to
ideology in Somalia and in the region. The radical group is very active in the
1.3 Summary
It is in the context of a collapsed state and a fragmented nation that Islamists
organizations emerged in Somalia with the aim of re-establishing the rule of law
by applying the Sharia, the Islamic law. However, the Islamic revivalist agenda
entered into a collision course with the secular state-building process that was
Somalia situation and led the more radical fringes of the Islamic movement to
Islamic movement who adhered to the Al-Qaida call for a global jihad. It is truly
moderates religious practice. How such radical ideology as the Global Jihadism
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has been instilled in Somalia is the main concern of this research which seeks
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2 CHAPTER -LITERATURE REVIEW
2.1 Introduction
More than a decade after the US “war on terror”, the jihadist’s ideology
has paradoxically spread and many radical Islamic organizations are waging
jihadist group in countries like Nigeria, Libya, or Syria, to give just a few
examples. One factor, and not the least, which could explain this situation is the
internet for spreading their messages. However, and above all, this rapid
the objectives sought by its adherents, and the way they propagate and
legitimize their cause. One cannot fully grasp the jihadist phenomenon without
investigating the genesis of their ideology, and moreover the concept of jihad
discourse that emerged in Somalia, in recent years, and which since then has
affected many countries in East Africa. Alshabaab, the Somali based jihadists
militant, is the main organization that has affiliated itself with Al-Qaida, and
which has spread Global jihadism ideology in the region. The organization has a
very active communication strategy that serves its propaganda, a fact that
almost all existing researches on the militant group have mentioned. This study,
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however, is aiming at understanding how Global jihadism ideology is legitimized
communication strategy as well as the ways and means of its propaganda are
considered less crucial than the content of its discourse. As pointed out by Teun
A. Van Dijk (2006, p.115) “since people acquire, express and reproduce their
also its own peculiarity due to the East African context in which it is
In this chapter, for a better understanding of the concepts and paradigms that
the research is dealing with, at first the literature on the notion of ideology is
reviewed. Secondly, the concept of jihad and its inception in the original sources
and in classical times are discussed. Thirdly, the writings of the modern and
contemporary ideologues of jihad are explored, in particular those who have put
the concept in practice. Then the discussion focuses on the expansion of Global
“ideology”.’ The debates are not only about the definition of the concept and its
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scope but involve also epistemological questions about its relation with
1996,p.59). For instance, in the nineteen century ‘Marxist theory uses the
notion of ideology to describe the process through which the dominant ideas
within a given society reflect the interests of a ruling economic class’. Then, in
the first half of the twentieth century, the term is used to refer almost exclusively
its tribulation has impacted on the meaning of the concept of ideology and
which are ‘traced through by divergent histories.’ Below are few examples of
justify the exercise of power, explain and judge historical events, identify
political right and wrong, set forth the interconnections ( causal and
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ideologies are, they are primarily some kind of ‘ideas’, that is, belief
The wide scope of meaning that the concept of ideology bears has discouraged
many in the social science to use it for their work. For instance, as pointed by
Terry Eagleton (1991,p.8) Foucault and his followers have preferred to use the
word 'discourse'. Others have coined terms such as belief systems, worldview,
alternative terms tend to miss the sense in which ideology groups together a
associated with the concept. He proposes, for the sake of differentiation from
(Gerring, 1997, p.982). He also argues that it is not necessary ‘to stretch the
we already possess other terms which cover adjacent areas.’ (Gerring, 1997,
p.983)
Eagleton (1991, p.5) the most common conception of ideology is its power
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skepticism further discussed the matter and raised epistemological questions
three broad fields; the conceptual approaches, the discursive traditions, and the
approaches look at the ‘ideational content’ of ideologies, the discursive ones are
(Maynard, 2013).
As shown in this very brief overview, the concept of ideology is at the center of
propagation of its call for jihad have once again made the notion of ideology
justifies on religious ground (the Jihad), calling Muslims to struggle against the
West, the Jews, and their puppets rulers in Muslims countries in order to be fee
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This discourse which offers, for Muslims, an ‘account of the existing order’, the
vision of a better future, and the way to achieve this goal, bears all the hallmark
much more complex. In order to investigate its real meaning, scholars have
explored the classical sources of Islam and the evolution of the concept of jihad
from the time of prophet Mohamed up to the modern and post-modern era.
Such an approach has the benefit of highlighting the evolution of the concept of
jihad and the importance of contextual and historical circumstances for its
interpretation.
According to David Cook (2009, p.177) “the word ‘jihad’, so emblematic of later
Muslim warfare, only occurs with a military significance rarely inside the
Shireen Burkhi (2013,p.234) “in the Qur’an, the term is primarily used to refer to
the act of striving to serve the purposes of God on this earth (jihad fil sabil
Allah)”. Muslims scholars, in general, held the view that jihad has various
meaning, including but not exclusively, fighting. For instances, in his book on
jihad, “The Fiqh of Jihad: A Comparative Study of its Rulings and Philosophy in
Light of the Qur'an and Sunnah”, the contemporary eminent scholar Sheikh
Yussuf Alqaradawi notes that “the word is also used in the Qur'an and Sunnah
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resisting the devil, resisting one’s desires, etc.” (Rashid Al-Ghannoushi, 2008,
p.4)
jihad has been leveraged as the rallying battle cry by various Muslim rulers
(Sunni and Shia) to motivate their respective military forces to undertake lethal
“the great Muslim conquests that followed 634, and changed the face of the
Middle East and North Africa irrevocably” that “crystallized” the concept of jihad,
(2013,p.235), there are two jihad; the greater jihad (jihad al Kabir), and the
smaller or lesser jihad (jihad al saghir). The greater jihad concerns “the need to
actions. Another classification divides jihad into three categories; jihad with the
hand, jihad with the tongue, and jihad of the soul (Cook, 2009, p.178). Jihad
with the Hand has a violent and militaristic nature. Jihad with the tongue means
It should be said, however, that discussions on jihad are usually limited to the
militaristic jihad and the spiritual jihad. In Islamic jurisprudence the militaristic
jihad is rigorously bounded and it is divided into defensive and offensive terms.
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The defensive jihad (jihad al dafa’a) is according to Quintan Wiktorowicz
(2005,p.83):
“In most contemporary interpretation, jihad can only be waged under the
leadership of the caliph (successor to the Prophet), and it is tempered by
truces and various reciprocal agreements between the Islamic state and
non-Muslim governments, such as guaranteed freedom of worship for
Muslim minorities.”
authors are also divided on this question, whether they are Muslims or not.
According to Cook (2005, p.65) for the fourteen century Islamic scholar Ibn
scholar was “willing to identify the quality of a given person’s Islam with that
person’s being willing to fight for Islam” (Cook, 2005, p.65). Unsurprisingly Ibn
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Others opinion see jihad in Islam as a spiritual endeavor and it is only in case of
Heck (2004, p.123) “Jihad in the Quran, (…), does emphasize the relation of
religion to the moral life of the polity.” Such position is often deemed apologetics
by critics who recognize the spiritual dimension of jihad but who deny its
evidences (Cook, 2005, p.164). During the twentieth century, many Islamic
Wahhabi movement that emerged in Arabia at the end of the eighteen century
during the course of the twentieth century and towards its end, the two
by the Salafi current of Islamic thinking from which radical views such as the
colonization of Muslim lands and the western domination in the early twentieth
century with the demise of the Ottoman Empire and the Islamic caliphate has
prompted many Islamic thinkers to redefine jihad in the light of the new
situation. Such thinkers were Hassan Al Banna, founding father of the Muslim
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Brotherhood in Egypt in 1928, Mawdudi in Pakistan and Abu Qutb. Mawdudi
introduced the concept of ‘modern jahiliyah’ which was later further developed
1966. Qutb wrote in his book “In the shade of the Quran” published in 1953:
Islamiyya whereas Qutb called for jihad against rulers in Islamic countries whom
These thinkers inspired later jihad ideologues and terrorist organizations such
as Al-Qaida which are also grounding their ideology on the original Islamic
and legal discussions based upon the hadith literature and formal treatises
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As mentioned earlier, these contemporary proponents of the global jihad
“The term ‘salafi’ is used to denote those who follow the example of the
companions (salaf) of the Prophet Mohammed. Salafis believe that
because the companions learned about Islam directly from the Prophet,
they commanded a pure understanding of the faith. Subsequent
practices, in contrast, were sullied by religious innovations that infected
the Muslim community over time. As a result, Muslims must purify the
religion by strictly following the Qur’an, the Sunna (path or traditions of
the Prophet Mohammed), and the consensus of the companions. Every
behavior must be sanctioned by these religious sources.”
2005,p.75). Although there is no clear cut line of division it could said that
supporter of global jihad believes that the use of violence is legitimate for
by Abbdalah Azzam; a Palestinian cleric who called for jihad after the soviet
the transition from contemporary jihad theorists and local Muslim resistance
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Afghanistan became “the religious and social incubator for globalist radicals
Azzam call for Muslims to wage jihad in Afghanistan for the sake of Islam and
Allah alone was made credible by his experience in fighting on the battlefield.
His most popular writing on jihad is Ilhaq bi-l-qafila (Join the Caravan) (Cook,
jihad alone would resurrect the Muslim world, re-create the primal Muslim
society from the time of the Prophet Muhammad, unify world Muslims, and
establish a state that would encompass all Muslims and be a world-wide power
for the proclamation of Islam.” Osama Ben Laden was among the individuals
who answered Abdallah Azzam’s call for jihad. The latter was assassinated in
1989 in Pakistan. After the fall of the Soviet Union, the USA became sole world
power and its military intervention in the gulf during the first Iraq war, displeased
many among the Arab veterans whom had waged jihad in Afghanistan. The
Laden further radicalized these individuals. Bin Laden criticized the Saudi
monarchy for letting “infidels” armies to station in Arabia. Finally, Ben Laden
sought to revive the call for jihad, this time against the USA and its allies in the
Ben Laden sought to garner support for a global jihad against the United States
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“In fact, bin Laden had become anti-American to the core - and anti the
Saudi monarchy soon after they invited US troops to take part in the first
Gulf War. But he did not have an ideology or a strategy. Most political
analysts believed his initial sloganeering against the United States would
not amount to anything, and, had he not met up with al-Zawahiri in 1997
it might not have. But al-Zawahiri indoctrinated bin Laden with the idea of
armed opposition to the United States, and gave such a spin to it that bin
Laden's uncertain security threat to the United States turned into a
deadly reality.”
This morbid quest led to the deadly 9/11 attack in United States which triggered
deed”, which caused the united state to respond militarily. According to Neville
Bolt (2012), propaganda of the deed is “an act of political terrorism with
2003 has paradoxically helped the spread of Al-Qaida ideology of global jihad.
More than a decade after the 9/11 attack, and even after Ben Laden death,
many radical groups have emerged and are conducting insurgency in the
are recorded in history, the first one took place in the medieval era, and the
second in modern time in the context of the colonization. It could be said that
Alshabaab has reintroduced the jihad discourse, once again, in the region,
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In the medieval era, Imam Ahmed called for jihad and launched from its Harrar
base, located in the east of Ethiopia, a military campaign against the highlands
for jihad and justified its struggle on religious ground. It is interesting to note that
the two historical instances of jihad in the horn of Africa bear the same
the case of Imam Ahmed, nicknamed ‘Gragne’, the left- handed, his jihad,
although resulting from economic disputes and power wrestling with the
endeavor. In each case, however, the end result was a failure, nor Imam
Mohamed succeeded in uniting Somalis tribes for his cause in expelling British
discourse in the Horn of Africa. This time, the causes and the objectives are
three categories; its origin in Somalia and Islam, its organizational anatomy, and
recent years, several articles were written on Alshabaab propaganda and its
use of internet and social media, however, these works do not provide a
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comprehensive picture on Alshabaab efforts to legitimize the global jihad
ideology in Somalia.
Roland Marchal (2009) is one of the researchers who took an earlier interest in
Marchal, 2009).
stoning and amputations. On this topic, the most interesting work on Alshabaab
that Alshabaab practice of Islamic criminal law is far more severe than required
this state of affair are Alshabaab willingness to assert a tight control over the
population through fear but also for the political aim of marking its radical
casting the image of a true jihadist organization, and for this end the militant
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On this account, Hosaka Shuji (2012) observed that Alshabaab communication
strategy share common features with others jihadist groups, but the Somali
radical organization which operates in a collapsed state has also its own
methods. Author such as Oscar Gaku Mwangi (2012) noted that, in its earlier
patriotism and religious obligation for jihad and resistance against foreign
occupation (Oscar Gaku Mwangi, 2012). In fact, Alshabab developed its own
twitter and facebook. According to Michel Avino (2013) “twitter offers a real
occurred. This platform allows followers to be part of the jihad in real time
creating some sort of excitement to the members of the Somali diaspora and
and provided the group with a worldwide publicity. For example Alshabab twitter
account HSM Press Office created on December 2011 had 20000 followers
before being suspended (Michel Avino, 2013). Alshabaab has also a very active
public relation inside its controlled area in Somalia where it holds seminars,
charity events and press conference. Shuji (2012) asserts that due to lack of
necessary technology Alshabaab preferred method for engaging with the local
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message? Which Islamic principles and concepts are Alshabaab advocating
growing, gives little information on these questions. Yet, these issues are
important to counter the Global jihadism ideology in the region, and elsewhere.
2.8 Summary
The notion of Ideology has a long history and encompasses a large scope of
that involves a system of belief and which provide coherent and simple
understanding of the world. Therefore, the way the concept of jihad is framed
simple worldview and legitimizes the use of violence for attaining an Islamic
after the soviet invasion became the first contemporary instance of a legitimate
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call for jihad with many Muslim countries such as the Kingdom of Saudi Arabia
allowing their citizens to go for jihad. Thus Afghanistan became for many young
circumstance such as the first gulf war of 1991 led to the emergence of the first
created by Osama Bin Laden. This organization called for resistance against
organizations made use of terrorist methods for gaining notoriety. This led to the
9/11 attack and the subsequent US “war on terror”. Paradoxically, in spite of the
global war on terrorism Al-Qaida ideology has spread toward many regions, like
materiel has contributed to the spread of the global jihad ideology. In Somalia,
Alshabaab movement has affiliated with Al-Qaida, and it has adopted its
methods. Alshabaab has also developed its own capabilities for its propaganda.
The group has a public relation strategy but unfortunately there are few
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3 CHAPTER-METHODOLOGY
3.1 Introduction
Alshabaab communicates extensively and in various ways. The radical group
seems deliberately putting great emphasis on Public Relation along its violent
theories and methods developed in the field of Discourse studies. First, the
the collected data are described. Finally, the scope and the limitations of this
Jihad ideology relevant in Somalia? This central question entails two subsidiary
questions:
35
The answers to these questions should first shed a light on the evolution of the
jihad concept from classical time up to modern era, and its contested meaning
should be identified and how Alshabaab frame its message. The research
context.
the research in the fields of Discourse studies. Discourse theory posits that
“social and political life acquires its meaning through discourse, especially
principles and to give them meaning in Somalia context in order to legitimize its
cause.
36
Post-structuralism emerged in mid 20es century as a critic of structuralism, and
Foucault and others. These theorists were critical toward structuralism which
human existence and the constraining effect of these structures. Although post-
For example as pointed out by Mark Olssen (2003, p.192) Foucault rejected
fundamental for shaping social practice. For theorists such as Ernestau Laclau
and Chantal Mouffe, “discourse constructs the social world in meaning, and
objectivity, as well as the primacy of politics and power in its formation” (David
Howarth, 2010).
Fairclough:
37
“...the concept of hegemony gives us the means by which to analyse
how discursive practice is part of a larger social practice involving power
relations: discursive practice can be seen as an aspect of a hegemonic
struggle that contributes to the reproduction and transformation of the
order of discourse of which it is part (and consequently of the existing
power relations).”
authoritative and totalitarian, the group strives to justify its system on religious
ground, and thus reinforce obedience to its harsh rule and attract new recruits
anti foundational worldview. It is worth reminding here that there is a wide array
38
methodological guidelines. Therefore, and in order to take full advantage of the
research, two approaches grounded on Discourse Analysis are used for this
study; Critical Discourse Analysis, and Laclau and Mouffe’s Discourse Theory.
methods that differ in their approaches of discourse but share the same field of
study. The goal is to conduct a comprehensive analysis of the subject within the
through the lens of its own set of concepts and its own methods of
each approach has also its own strength and weakness. In the following
paragraph each approach is briefly presented along its benefit for this research
that social structures as well as cultural process are all emanating from
39
discursive practice. In sum, discourse is the source of all social practices.
discourse.
The following are some of these concepts: as noted by Jorgensen and Phillips
(2002,p.50):
CDA has a lot in common with other approaches in discourse study, there are
40
individual concepts that are borrowed from larger theoretical traditions.”
(Wodak and Meyer, 2001, p.17)
that have a non-discursive nature and that affect on social practice as well as
on discourse. For example political institution and social structure such as the
upheld the view “that discursive practices are influenced by societal forces that
do not have a solely discursive character (e.g. the structure of the political
system and the institutional structure of the media).” (Jorgenhsen, Philips, p.62,
2002). In sum CDA refuse to see discourse as the sole constitutive factor of
social practice.
The notion of Ideology is very important for this research and CDA gives great
Michael Meyer , 2001,p.10). Another key point is that among the various
approaches of Discourse study, CDA offers the most detailed methods for
use in social interaction. This distinguishes it from both Laclau and Mouffe’s
41
discourse theory which does not carry out systematic, empirical studies of
language use, and from discursive psychology which carries out rhetorical but
reflect the influence of linguistic studies and its focus on detailed text analysis,
and social analysis. For him discourse takes part in the construction of social
and Phillips, p.67, 2002). Fairclough developed a three dimensional model that
By using Fairclough’s approach , the analysis should shed a light on the link
between Alshabaab discourse and the discursive practice involved and the
social practice resulting of it or affecting the discourse of the radical group itself.
in order to grasp the socio-political context in which the discourse under study
has emerged and how, in turn, it contributes to reshape the social order. For
42
this purpose, Critical Discourse Analysis approach recommends the use of
under study. Indeed discourse analysis is not sufficient for grasping the non-
Jørgensen and Louise Phillips (p.69, 2002). Therefore, for the present research,
in order to understand the social processes at play and to fully grasp the context
However, the problem is how to select these paradigms and how to find the
right theoretical tools. The matter is further complicated by the subject studied.
Indeed the jihadist phenomenon is widely studied and was tackled from many
solve this problem. It is a movement striving to impose its ideology. Thus, two
Theorists in sociology have strived to unfold the mechanism which could explain
people action and the social order (Andreas Reckwitz, 2002). Competing views
have differed on this issue. One view is The Rational Choice Theory which has
its origin in the eighteen century utilitarian and Scottish moral philosophy, and
(Andreas Reckwitz, 2002). A third view, termed cultural theories “has emerged
43
and are rooted primarily in structuralism and semiotics, phenomenology and
Reckwitz, 2002).
ways” (Andreas Reckwitz, 2002,p.245). It is about how one sees the world and
interprets it; it is about belief and ideology. The resulting social order is then the
The other set of paradigms which provide useful analytical lens of the social
movement. Colin J. Beck (2008, p.1565) asserts that, “social movement theory,
violence and terrorism.” Nevertheless, the issue is far from certain, at least as
regarding Islamic political activism which the salafi jihadist is a radical brand.
For Asef Bayat (2005) social movement theories are grounded on western
44
that emerged ex nihilo, but in contrary, it is an intellectual construct to be
Marx, others from Weber. The main approaches were the collective behavior,
the last 15 years, three main theoretical perspectives strain have emerged;
consideration for this research. According to Aldon Morris and Cedric Herring
the central axis around which mobilisation takes place.” For him this approach
orientations.” This could apply to people who join group such as Alshabaab.
alone for the acceptance of a radical discourse such as the global jihad or for
45
Bayat describes the two kind of interpretation of Islamism , held by western
movements carried by traditional people, the intellectuals, and the urban poor,
difference. Bayat cites Foucault words describing the Iranian revolution as the
‘first post-modern revolution of our time’, as the ‘spirit of a world without spirit’.
Global jihad ideology is on one extreme side of political Islam, and its main
contentious politics.” This is in line with the view held in recent years, by theorist
of social movement theory searching for synthesis and calling for an integrative
“terrorist groups are first and foremost movements with political claims and can
46
3.5 Challenges and Limitations
Subjectivity is inherent in this research in selecting texts, documents and other
sampling. Such criteria restrain the selection of materials to, for example,
speech of Alshabaab leader, Ahmed Abdi Godane aka Abu Zuber and
Alshabaab leader public speeches, for at least two reasons. First, as this leader,
called ‘emir’ fulfil also the role of a religious guide, then his public speeches
embodied the core belief of the group. Second, as propaganda tools, the public
Concerning the scope of the research, the study is concerned with Alshabaab
discourse and therefore other jihadist organizations text and messages are not
included in the analysis unless the material is relevant for the present inquiry.
not investigated. The research is not conducted in Somalia and although some
can overcome this difficulty because there are sufficient materials on internet
47
3.6 Summary
The ideology of Al-Qaida and likeminded groups such Alshabaab denotes a
‘’there is not a ‘real’ world, which exists independently of the meaning which
actors attach to their action” (Paul Furlong, and David Marsh, 2010).
CDA, take a more critical and objective stance, and incorporate social theory.
48
4 CHAPTER- ANALYSIS
4.1 Introduction
As said earlier in this research, the Somalia-based radical Islamic insurgency
new discourse in the horn of Africa, the call for a global jihad in line with the Al-
legitimizing its cause in Somalia. This chapter constitutes the analysis part of
the research in which key speeches of the late Alshabaab leader, are examined
with the methodology outlined in the previous chapter. The two speeches
leader at the top, the emir. All formal utterances of the latter are of normative
character which means any other discourse that does not conform to the official
intended to see how Alshabaab discourse evolves, if at all and how the group
adapts its rhetoric to changing historical conditions. The main challenge was to
render the data analyzable and a process of transcription and translation had to
slain leader was fan of Somali poetry, were not transcribed. Although this poetry
has a valuable propaganda value, the study is concerned with the content and
49
the core message of Alshabaab discourse, and analyzing Somali poems would
The resulting texts are analyzed by using two approaches of discourse studies;
analytical tools and concepts that enriches the analysis. Furthermore, although
this method. Therefore using a combined approach will also ensure the validity
structures. Thus, the combined approach alleviates the risk of any shortcoming
or mismatch between the analytical tools and the data investigated that may
organized according to a logical progression which starts first at the level of text
50
that examines Alshabaab discursive practices. Here, the goal is to find the order
Therefore, a detailed grammatical analysis will not reveal much since the
original text has been transformed. Nevertheless, key linguistic features and
and transitivity. The speech was made in 2009 by the now defunct Alshabaab
leader, Ahmed Abdi Mohamed, known also as Godane, and Abu Zubeyr. The
later was his Arabic ‘nom the guerre’ as it is common practice of jihadits to use
the nickname of ‘Abu someone’, which means ‘father of’ and refers usually to
the eldest child ( Abdi Aynte,..). In this research, Alshabaab’s leader is referred
one of its first public declarations made at a time when Alshabaab was powerful
and controlled almost the entire capital city of Mogadishu. Thus, it was
Islamic literature, in particularly to its most sacred book, the Quran. Although his
speech is in Somali, he uses Arabic words taken from verses of the Quran,
51
such as ‘Mujahidin’ (plural of Mujahid), ‘Munafiqin’(hypocrites) , or ‘Rida’ (
Apostasie). He also uses derogatory words in Somali. For instance the word
“Gaallada” is the Somali term for unbelievers. Godane uses these words in
The polarization process is reflected also in the use of words such as truth (al
Haq) and falsehood (al Badil). The opposition of truth and falsehood is used as
fighting against the Somali government and AMISOM. Alshabaab troops are
mujahidin fighting against ‘evil’. Sentences like the following show the clear
- [It never happens and it will never happen that falsehood and truth
coexist].
52
17- “Dagaalka muqdisho wa mid u dhexeya Mujahidinta Alle darti u
dagalamaya iyo kuwa u diriraya jidka Taaghut ka, demoqradiyada, iyo
hirgalinta danaha yahuda.”
47- “Wa dad u dagalamaya Alle swt jidkisa iyo dad u dagalameya jidki
shaydanka iyu thaagut.”
- [Some are fighting on Allah way and other are fighting for the way of
Satan and Thagut.]
a goal ( Patient). The syntactic structure is often elaborate and complex for
rhetorical purpose but in general the semantic is unaffected and the meaning is
emphasize a universal fact and not its personal views. For example:
53
46- “Halka marka waxa ka muqata ee hirdanka manta ka dhexeya ee
muqdisho dad ka ku dagalamaya wa dagal nocas ah.”
[This shows that the conflict in Mogadishu belong to such a category of
conflict.]
truth. It shows that the speaker asserts complete commitments to its statement.
9- “Waa loolan ka so bilawday Iblis iyo nabiyu l’allahi Adam aleyhi salam,
socona doona ila laga gaaro in islamka ka udambeya la dagalamo
Dajal.”
[ - It is a confrontation that started between Iblis ( satan) and Allah’s
prophet Adam (peace be upon him) which will continue until the last
Muslim fights with Dajjal [ the antichrist].]
54
Godane makes use also of explicit obligational modalities with the modal verbs
‘must’ and “ought” used in sentences addressing the people of Somalia. For
example:
45- “Camal kasta oo la rabo in Alle loogu dhawado wa in laga heela laba
tilmamod.”
[Any deed that is performed in order to be closer to Allah must fulfill two
criteria.]
46-“ Wa in uu yahay camal Alle kali iyo darti logu jeedo oo maal iyu
madaxtinimo iyo maamus midna an lagu raadineen.”
[ It must be a deed performed only for Allah sake and not for worldly
gains such as fortune, leadership,and notoriety.]
47- “Mar labad kana wa rasul Alle asw lagaga dayaneyo oo camal kas ku
sargo’an yahay kitabki Alle iyu suna rasulka saw.”
[Second, it must emulate the conduct of the prophet and should be
based on Quran and on the tradition of the prophet.]
The types of modalities used by Godane indicate the knowledge-claim and the
instance Godane uses the personal pronoun ‘I’ in his speech. Thus his
55
discourse takes a more personal character; the form of a message that he is
generates familiarity and closeness. This is shown also by the politeness of the
speech. Godane starts by greeting and praising the Somali people and
particularly the people of Mogadishu. Such politeness indicates the desire of the
speaker to show its good intentions toward its audience, as demonstrated in the
following extracts:
15-“ Waxan dooneya halkan ina ku qeexo dhowr arimod oo muhim ah.”
[- I want to clarify here few important points.]
He points to moral responsibility and use the Quran to urge the people of
the recurrent reference to God from the beginning to the end. Godane uses
verses from the Quran and presents them in his speech as Allah’s injunctions
agent on the side of Alshabaab , urging people to fight AMISOM and the Somali
government.
56
In sum, it could be said that the leader of Alshabaab defines the context and
makes his claims fit the situation that he describes. In addition he sets the
philosophical and ideological basis for his claim. In the next sections the
speeches.
concepts derived from Laclau and Mouffe’ Discourse Theory. This second text
purpose. Although the second speech was made almost five years after the
previous one, there are some commonalities in both. Therefore, for the sake of
In the 2014 speech Ahmed Mohamed Abdi aka Godane, is depicting the
crusaders. For him Somalia is being under aggression. He accuses the West of
Ethiopia which has been formally integrated with AMISOM forces in January
2014. He is asserting that this is part of Christian Crusade led by the West with
the help of Ethiopia against Somalia and East Africa’s Muslims in general.
Somali). For him, the AMISOM is part of the crusade and the aggression on
57
Muslim in Somalia. He speaks about neo-colonialism and new ways of indirect
‘war’. In addition, he mentions in many instances the word ‘Dalka’ which means
the country in Somali. His entire speech is revolving around the idea of
‘crusade’ and Somalia being ‘aggressed’. In Discourse Theory such key words
Louise Phillips (2002) who cite Laclau and Mouffe, “a discourse is formed by the
partial fixation of meaning around certain nodal points.” After depicting this
‘crusade’, Godane call Somalis to resistance, and thus introduce the jihad as a
religious and moral obligation as it is only in the last part of his speech that he
country’, ‘Muslim’ or ‘Jihad’, that Godane constructs new meanings and shift
are the signs that different discourses struggle to invest with meaning in their
own particular way.” The word jihad is articulated in way that fits Alshabaab
jihad and resisting against the Christian aggression is a religious duty. In fact,
his reading of international relations which is seen through the lens of a radical
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4.4 Analysis of the Discursive practices
According to Marianne Jørgensen, and Louise Phillips, (p.69, 2002) the analysis
discourses and genres to create a text, and on how receivers of texts also apply
texts.” Thus, in this section, the focus is upon identifying intertextuality and
the 2009 speech. Godane cites verses of Quran which he comments for
supporting his arguments: The following extracts from the 2009 speech (Annex
Alshabaab leader draws on Quran and reinforces the religious character of his
59
As regarding interdiscursivity, Godane speeches are hybrid because composed
nationalistic discourse.
The nationalistic feature is more pronounced in the 2014 speech (Annex B).
This is not surprising given the timing of this speech which appeared two
making reference to crusade to indicate that there are as well religious motives
by interpreting past and current situation in Somalia as resulting from a long and
permanent Christian crusade with the help of Ethiopia. Godane explains also
the current situation in Somalia as a deliberate action from the West to counter
60
18-“Hadaf ka sadeexad na wa in lala dagalamo ku dhaqanka sharcika
Alle ee ka hirgaley wulayadka islamiiga, umadana loo diido in ey nabad
ku heesho dinteyda.”
[-The third is to oppose the implementation of the Sharia which has been
enforced in the Islamic Wilayats, and to deny its benefits such as the
peace that people gain from it.]
[-The fifth objective is to provide Ethiopia with its long dreamed access to
sea shore]”
The analysis of the discursive practice reveals that Alshabaab discourse belong
which is justified on religious basis with a radical interpretation of the Quran and
the Sunna. Such discourse excludes other meaning and imposes its own
Somalia. It offers only a Manichean choice. This is well illustrated when Godane
61
57- “The other issue is what the Muslims of Somalia, in particular those
of Mogadishu should do.
58.They ought to stand beside the truth, because there is not a middle
ground in the issue at concern.
people. Although Alshabaab rule is brutal and totalitarian, the group strives to
justify its system on religious ground. The aim is to reinforce obedience to its
harsh rule and but also to attract new recruits and supporters. According to
Mark C.J. Stoddart (2007) “hegemonic power works to convince individuals and
exploitative system”. Thus the cultural realm is very important. For Gramsci “the
cultural realm is a central location for the exercise of social power” (Mark
62
Stoddart, 2007). It is perhaps the main reason behind Alshabaab endeavor to
as a movement that want to implement the true Islamic way of life. The myth of
Sharia rule as a perfect political system is at the center of its claim. Indeed,
Alshabaab asserts that it is fighting for a just society. They propose the
Alshabaab, however, has translated its utopian project into reality in Somalia,
and the result is far from being appealing. Such a practical implementation of
in which bodies are moved, objects are handled, subjects are treated, things are
to practice what it preaches. The organization used to control must of south and
63
central Somalia. In its territories, Alshabaab implemented the Sharia, the
Islamic law, based on its radical interpretation. The new practices comprised
harsh judiciary measures, such as stoning and amputation, and were far
removed from the Somali cultural and religious traditions. An analysis of the
context in which the discourse under study has emerged and how, in turn, it
contributes to reshape the social order. Therefore, in this section, the task is to
Alshabaab and its social context. This analysis will further contribute to
paradigm which is, remarkably, applicable to the situation in Somalia and could
explains the emergence of radical group such as Alshabaab. Aldon Morris, and
Cedric Herring, (1984) assert that “collective hehavior arises under some form
64
coercion. The 2006, Ethiopian military intervention helped the radical group to
acquire greater autonomy after the defeat of the Islamic Courts Union (ICU), the
resistance movement and was able to secure the support of the Somali people.
Alshabaab was able to control most of the south and central Somalia.
In its controlled territories Alshabaab enforces a strict and harsh rule based on
a strict moral code. It has ban sport like soccer, public cinema, and it has
imposed a dress code (hijab for women, no short for men). Alshabaab has also
stoning (Michael Skjelderup, 2014). Although the exact numbers of cases could
be higher, Michael Skjelderup (2014) estimates that “from October 2008 to June
three amputations for theft, and fifteen amputations for banditry.” According to
65
Nevertheless, and in spite of Alshabaab propaganda efforts, the symbolism of
the global jihad with the black flag and its other semiotics aspects are at odd
with the notion of a Somali identity and a Somali nation. For solving the
manifest contradictions between in one hand the ideology and its resulting
social practices, and in the other hand the patriotic stance as a resistance
Bourdieu’s expression.
4.6 Summary
Alshabaab share the same ideology than Al-Qaida and it justifies its ongoing
insurgency in Somalia against the western backed Somali government and the
African union troops as part of the global jihad for establishing an Islamic
caliphate. The analysis of the two speeches of the late Alshabaab leader
these flaws could be exploited for countering its propaganda. The finding of the
66
67
5 CHAPTER-FINDING
5.1 Introduction
This chapter is summing up the finding of the analysis conducted on the
Alshabaab discourse. The study which was done with tools derived from
discourse studies reveals two main characteristics. The first one is that
Alshabaab uses a hybrid discourse that blurs the line between the political and
doctrines and which uses a literalist, selective and ahistorical reading of the
Quran. These are the fundamental proprieties that characterize the core of the
individual and social norms are established and political goals are set according
and according to doctrines derived from Salafism, the Islamic reformist and
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the contemporary Salafi as Neo-traditional Salafi, describes the belief of this
movement as follows:
ideologues of the global jihad. Basically, the global jihadism is recasting the
social, political and religious issues of the prophet Muhammad era to the
present time. This contextual transposition provides the cognitive framework for
below.
The concept of Tawhid (unicity of God) is in fact a key principle in Islam, and
the first of its five pillars which are comprised by ‘Salat’ (prayer), ‘Sum al
Ramadan’ (fast of Ramadan), ‘ Zakat’ (alms giving), and ‘Hajj’ ( the pilgrimage) .
69
contribution to the Salafi thought ( Wiktorowicz, 2005).The renowned medieval
scholar considered that belief in unicity of God entails not only worshiping him
but also submitting exclusively to its law and rejecting human made legislation
principles derived from the basic creed of Islam “Laa ilaaha ill’Allah,
is derived from the belief that “that God and His Prophet commanded the
believers to reserve their love and friendship for Muslims and to disassociate
themselves from infidels, despise them and avoid imitating their beliefs and
customs”( Uriyat Shavit, 2014,p.67). The implications of this concept along the
of the sacred text are used by the adherent of the global jihadism, often called
actions. They use Islamic vocabulary and concepts for discussing contentious
worldly matter such as politic, war, and legislation. For instance, the concept of
manmade laws.
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5.3 Opposition between two ‘systems’: Islam versus Thaghuut
According to Muhammad bin ‘Abdil-Wahhab, the eighteen century cleric who
inspired the founder of the Saudi kingdom, and who wrote a treatise titled
derived from the verb taghaa (to transgress), and it means everything that has
“Have you not seen those (hypocrites) who claim to have faith in that
which has been revealed to you, and that which was revealed before
you, and they wish to go for judgement (in their disputes) to the
Taaghoot, when they have been ordered to reject them? But the Devil
wishes to lead them far astray.” [Surah An-Nisaa: 60]
Thagut could also refer to tyrannical ruler. According to Muhammad bin ‘Abdil-
Wahhab, the second verse indicates that Thagut means also “the tyrannical and
vilify and deem un-Islamic most of the rulers of Islamic countries. For instances,
radical cleric, argues that “ one of the worshipped deities nowadays, that every
71
monotheist must disbelieve in and its followers, in order to follow the firmest
handhold and to be saved from the Hell fire, are the transitory man made gods
concept, Al Maqdisi even adds that “If you come to understand this, you should
know that the greatest step of adherence to this firmest handhold and the
highest step of disbelief in this man-made deity [man made legislation] is the
Such beliefs upheld by adherents of the global jihadism help understand their
the statebuilding process. The group is calling for the creation of an Islamic
state, and for the implementation of the Sharia. The group redefines the Somali
West. Opposed to them are the Mujahidin, Muslims fighters whom, in the eyes
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and the literal model established by the life of the Prophet Muhammad and his
followers in the Hadith.” In addition, and as said earlier, this a critical distinction
that characterize global jihadists for whom using violence is at the core of their
ideology, and a true proof of one’s faith, a believer is one who his willing to die
Quran, and which pertain to historical circumstances, to vilify its opponents. For
instance, the hypocrites which in the Quran refers to individuals who made
allegiance to prophet Mohamed in Medina but who were secretly hostile to him
establishment who do not share the radical jihad ideology. Likewise, Somali
political leadership and the Somali government are deemed apostate (Murtad
from the root Rida in Arabic) by Alshabaab. The use of such strong word is an
The use of a religious lexicon provides a higher moral standing for Alshabaab
which can afford to present its statement as truth and to claim that its struggle is
just. The identities ascription entails also the prescriptions of normative behavior
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5.5 Prescription of Individual and Social Norms
society must conform to a behavioral model that emulate the first Muslim
scholars and fundamentalist thinker determine the social norm to follow and
minority living in the West (Shavit, 2014). Such concept has influenced the
adherents of Global jihadism who find in it the justification for rejecting all social
community. Similarly, the implementation of the Sharia proceeds from the same
generations. This is why Alshabaab is calling for the creation of an Islamic state
in Somalia, and for the implementation of the Sharia. In fact, the latter is at the
74
The adherents of the contemporary global jihad ideology share the same
willingness to implement the Sharia, in particular the ‘Hudud’, the penalty for
Skjelderup (2014), although the ‘hudud’ are not strictly prescriptive and not
significance for the adherents of Global jihadism. For the “hụdūd punishments,
visible laws that find solid textual basis in the Qu’rān and the hadı ̣ ̄th, and which
clearly counter modern Western legal thought, are seen as evidence of a truly
Sharia is an end in itself and the way to achieve this goal is jihad. For
Alshabaab the Somali people are first and foremost Muslim before anything
else, and as such they have the religious obligation to wage jihad against
unbelievers in order to defend their religion, their land, and to support other
oppressed Muslims.
who studied the group recognize that Alshabaab was created by individuals
Abdi Godane, the jihadist ambitions was not clearly manifested by these
members from the onset, at least publicly. After the demise of the Islamic
75
Courts in late 2006 and the subsequent military occupation of Mogadishu, by
called for jihad. The concept of jihad is widely understood in the Muslim world
had initially three main “preferences”; a nationalistic one with the aim of gaining
Sharia in Somalia, and a transnational one, related to the global jihad .Until
has occurred after the dead of a key leader in 2008, Aden Hashi Ayro killed by
bombing and the targeting of civilian have increased since then, showing the
global jihadist orientation. Finally the merger with Al-Qaida in 2012 made public
by Ayman Alzawahiri, then acting as the leader of the organization after the
organization created by the latter. This was clear evidence that Alshabaab was,
more than anything, dedicated to the global jihad. This stance with its
resistance movement and has caused the group to lost support from many
Somalis. For instance the emergence of Ahlu Suna wal jamaa, one of the most
76
successful Somalia armed militia against Alshabaab , testifies of the rejection
In fact, the semiotics aspects of the global jihad do not left a room for a national
Alshabaab has forbidden the national flag and replaced it with the black flag
bearing names of Allah and prophet Mohamed. For them a national flag is a
addition, the organization has also prohibited centuries old Sufi traditional
In recent years, due to the increasing military pressure and the slow but steady
Frictions and internal dissensions have emerged. Many preeminent figure of the
movement have either been killed by Godane loyalists or left the organization.
group is still clinking to the call for national resistance, made again in 2014 after
Ethiopia was included in AMISOM, only for propaganda purpose. The main
process. Indeed, the federal process and the political project of creating
regional administration have put the Somali clans in a furious and sometime
violent race for power. These developments indicate that the religious factor, so
instrumental for the rise of Islamic Courts in 2005 and 2006 due to their ability to
77
transcend clans rivalry, is no more relevant, raising questions about Alshabaab
5.7 Summary
cognitive framework adapted for Somalia and which defines international and
text, i.e. Quran and the prophetic tradition collected in the body of Islamic
and societal norms, centered on the Sharia and the call for Jihad in Somalia
and throughout the world. This discourse, however, is not without challenges,
that entails social practices at odds with Somali culture and identity. Alshabaab
historical evolution and its ‘formal’ integration into Alqaida network in 2012 have
cost the organization the wide support it had benefited during the 2006
Ethiopian military intervention. At that time, the group had capitalized on its
firmly entrenched itself in the global jihadism camp, and as the situation is
78
question. Finally, and from a wider perspective, the issues covered in this
discourse has led to the development of more radical intellectual brands, for
instance, the jihadist brand. The Global jihadism is a bellicose and apocalyptic
of good and those that are evil. Moreover this ideology promotes a
‘dehumanizing’ process against its enemy which makes ‘acceptable’ for its
adherents the use of indiscriminate terrorist tactics and the display of outmost
violence. Indeed, once the reality is interpreted with selective and literalist
sacred text, and that people and societies are categorized along religious lines
establishments who must counter the bellicose and radical interpretation of the
Quran. This endeavor is necessary for the sake of world peace but also for the
sake of Islam which, as the third monotheistic religion on earth had contributed
79
80
6 CHAPTER- CONCLUSION
6.1 Introduction
In the course of this research, Alshabaab has suffered several setbacks.
towns across South and Central Somalia, including the strategic town of
Alshabaab has also lost Barawe, its last significant port. In addition to the
territorial losses, its leader, Godane has been killed in a US strike. As a result
defections in its rank, including of high profile individuals, give a hint of a serious
uncertain. Yet, the radical movement continues its asymmetrical actions against
AMISOM troops and its terror campaign against civilians in Somalia and in
indication that it may be easier to defeat militarily the insurgent group than to
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6.2 Countering the Global Jihadism in East Africa
The present research endeavored to analyse Alshabaab’s discourse. The
finding of this research outlines how the militant group legitimizes the Global
the organization has clearly proclaimed its adherence to the Global jihadism.
calling for world domination, as the Global Jihadism advocated by the Somali
terrorist attack, suicide bombing and harsh Sharia practices had repulsed many
regionalized and more urbanized, East African countries must enhance their
Regardless of its place of occurrence, the Global jihadism, with its apocalyptic
disposition towards ‘others’, i.e. those who do not share the same radical view,
including Muslims. By using a literalist and selective reading of the Quran, and
82
by using denominations taken out of context such as ‘infidel’, ‘hypocrite’ or
device affords them to ground their claims on religious basis and to act with the
outmost brutality for instilling fear, and terror. Such discourse need to be
countered for the sake of world peace. As righlty said by Sheikh Al Qaradawi
“We can live, under Islam, in a world that promotes peace and security
rather than fear, tolerance rather than fundamentalism, love rather than
hatred. We can live with the United Nations, international law, human
rights conventions and environmentalist groups. In truth, our main
problem with our rigid brothers, who have closed all doors and insisted
on a single viewpoint, is that they live in the past and not the present, in
books rather than reality.” ( Al-Ghannoushi, 2008).
6.3 Recommendations
Countering such ideology will require a lot of resources and effort to eradicate it.
could serves this purpose. The concept of wasatiya is based on the verse in
83
the second chapter of the Quran, “And thus we made you into a middle (wasat)
nation”. Alqaradawi argues that Islam calls for moderation, and he present it as
“the middle position between opposing and conflicting rigid positions; as the
middle ground that brings all together, a middle position between materialism
methodology:
Beside the religious and intellectual dimension, countering the global jihadism
governance, respect of rule of law and above all the respect of fundamental
existing grievances. Hence, the security sector should not aggravate these
resentment and they should avoid abuses and misconduct by members of the
security forces. The later should enforce the rule of law but they have also to
84
abide to it. Therefore, it is necessary that the security forces operate within
6.4 Summary
The ideology of Global jihad that Alshabaab advocates seems not only well
particularly in Africa and in the Middle East. This is not surprising given the
counter the Global jihadism ideology must first start to understand its tenets and
its goals. This is what this present research endeavored to achieve, with the
analysis of Alshabaab’s discourse. The finding of this research outlines how the
militant group legitimizes the global jihad’s discourse in the Somali context. The
finding could also help grasping at the radicalization process. This is highly
topical as the world has recently witnessed the rise of the organization of the
Islamic State (IS), its rapid expansion in Iraq and Syria, and its ability to recruits
thousands of young people from all over the world with its sophisticated internet
propaganda. The proponents of Global jihadism call for a polarized world, and
for an endless conflict and bloodshed with all those who do not support their
view. Thus, this ideology is a challenge to world peace and stability, and no
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94
APPENDICES
95
6- Waa loolan ka dhexeeya xaga iyu baadilka, bidhca iyo sunaha, Galnimada
iyo Islamka.
- [It is a struggle between right and wrong, between innovation and tradition,
unbelief and Islam.]
7- Waa loolan ka so bilawday Iblis iyo nabiyu l’allahi Adam aleyhi salam,
socona doona ila laga gaaro in islamka ka udambeya la dagalamo Dajal.
-[ It is a confrontation that started between Iblis ( satan) and Allah’s prophet
Adam (peace be upon him) which will continue until the last muslim fights with
Dajal ( the antichrist).]
10- Marnaba ma dhicikarto horeyna uma dhicin in xaaq iyo badil heshiyan ama
ey wala noolaadan.
- [It never happens and it will never happen that falsehood and truth coexist].
12- Hadi ta lagu canda coodo sida dadbadani ee…maldaran….- waxay tahay in
xaqi badil noqday ama badilki iya xaq uso laabtay.
-[ If this serves as pretext as some people claims, this means that truth changes
to falsehood or falsehood transform to truth.]
14-Lakin sinaba suraa gal uma ahayn wala nolasha ka dhexeeya xaq iyo
badilka.
- [But it is not possible that falsehood cohabit with truth.]
15- Waxan dooneya halkan ina ku qeexo dhowr arimod oo muhim ah.
- [ I want to clarify here few important points.]
16- Ugu horeyn : iya uu ka dhaxeeya dagalka muqdishu ka socda ?
-[ First of all; who are the belligerents in this current battle in Mogadishu?]
17- Dagaalka muqdisho wa mid u dhexeya mujahidinta Alle darti u dagalamaya
iyo kuwa u diriraya jidka Taaghut ka, demoqradiyada, iyo hirgalinta danaha
yahuda.
- [The fighting in Mogadishu is opposing Allah’s Mujahidin and those who are
fighting for the ways of Thagut, Democracy, and for the interest of Jews.]
18- Quran Sura an Nisa (4:76): “Aledina amanu yuqataluna fi sabili lahi wa ladi
yankafaru uqatiluna fi sabili thagut, fa qatilu awliyaa sheytan, ina keyda sheytan
kana da’ifa.”
- [Sura An Nisa, 4:76 “Those who believe, they fight in (the) way (of) Allah; and
those who disbelieve, they fight in (the) way (of) the false deities. So fight
(against) (the) friends (of) the Shaitaan. Indeed, (the) strategy (of) the Shaitaan
is weak.”]
96
19- Alle waxu ina baraya in dadka muminiinta jidkiisa u dhagalamaya lakin
gaaladuna jidka thaagutka .
- [Allah tells us that the believers are those fighting in his way and unbelievers
are fighting in the way of Thagut.]
20-Thaaghutkuna wa shey kasta oo xadkisa la dhaafiyo. Ama ha noqdo golo
barlaman , oo lagu sheego inu sharci dajiyo- Ama ha noqdo culimo jidka Alle
swt waxa aheyn lagu raaco
- [Thagut is whatever thing which is exaggerated or boundless, Whether it is a
so called parliament which made legislation. [Sarcasm] - Or scholars which are
followed in way other than Allah way.]
23- Sida Alle swt ku tiibaaxey banu Israel inay culimada ka dhigtan Rabiyo Alle
sokadi, maxa yeelay xaranti iyo xumihi aye ku raacen.
- [Like Alle described Bani Israel whom have made their scholars as their gods,
because they have followed them in bad and evil.]
25- Markas thaghut ku wa noocas .
- [Then Thagut is that sort of thing.]
26- Dadka u dhagalamayana Alle waxu ku sheygay in shirqol kodu iyo
makridodu taag daran yahay.
- [Those who are fighting for it, Allah told that their evil and their plot are weak.]
27- Waxa is weydin lee dawlada lagu so dhisey Mbhagati ee ku saleysan 4,5. ,
distour keedina gaalo eey dhajisay, barlemankeduna yahey xubnihi ugu caad
caad ee ashahado la dirir ka iyo koxihi Itobiya.
- [It is worth wandering that a government [ or a state] which was built in
Mbaghati and that is based on 4,5, Its constitution made by unbeliever, its
Members of parliament are the most preeminent ones among those who fought
against the shahada (testimonies of unity of Allah and Mohamed as its prophet),
and the groups supported by Ethiopia .]
30- Dawlada noocasa miya marnaba lagu sheegi kara dawlad Islam ?
- [Could such a government ever be called an Islamic Government?]
31- Dawladas wa dawlad ilaaledeedu yihin cidamo shisheye oo Kiristaan ah.
Madax weyna heedu uu socdal ki u horeye ka bilabay Itobiya, baaqi u horeyay
aha in u dalbado cidamo shisheye oo dheeriyah, si u ula dagalamo waxa u ugu
yeero xaq jirka.
- [This government is a government protected by foreign Christian armies, Its
president started his first official visit with Ethiopia, his first proclamation was to
request additional foreign troops, in order to fight what he calls extremism.]
97
34- Wa dowlad, heshiski u horeye ee gadhaey u noqday in bada umada
soomaliyed la iibiyo.
- [It is a state, which made as a first deals the selling of Somalia sea water
zone.]
35-Billaahi caleg dowlad nocas ah miya la oran kara wa dowlad islam ah?
-[ By Allah could a state like this be called an Islamic state?]
36-Iska daf in islam lagu sheego ee xata uma qalanto in lagu tilmamo dawlad
wadaniya.
- [Beside being un-Islamic it does not deserve to be considered as a
nationalistic state.]
37- Quran(4,138): bashiri l munafiqina ana lahu ‘adaba alima
-["To the Hypocrites give the glad tidings that there is for them (but) a grievous
penalty; (The Noble Quran, 4:138)" ]
38- Alle wuxu leyahay munafiqin ta waxa ugu bishareysa cadab kulul.
- [Allah says that tell the hypocrites that they will end up in hell.]
39- Munafiqin taas wa kuwee?
- [Who are those Hypocrites?]
40- Quran (Sura 4, Verse 139) : ‘aladina takhido kafirina awliya min duni
muminin’- Wa kuwa gaalado ka dhiganaya wheel, sahib, iyo garab.
[ They are those who make companionship, friendship and alliance with
unbelievers.]
41- Nin ka amar ka raadiya AMISOM ama Qarama Midowbey ama Golaha
Amanka wa nin ah munafiiqinta Alle swt uu tilmamey.
- [The one who are willing to obey AMISOM, or the United Nation, or the
Security Council, he is a hypocrite as described by Allah.]
42- Camal kasta oo la rabo in Alle loogu dhawado wa in laga heela laba
tilmamod.
- [Any deed that is performed in order to be closer to Allah must fulfill two
criteria.]
43- Wa in uu yahay camal Alle kali iyo darti logu jeedo oo maal iyu madaxtinimo
iyo maamus midna an lagu raadineen.
- [It should be a deed performed only for Allah sake and not for worldly gains
such as fortune, leadership,and notoriety.]
98
44- Mar labad kana wa rasul Alle asw lagaga dayaneyo oo camal kas ku
sargo’an yahay kitabki Alle iyu suna rasulka saw. Maxa yeelay kuma filno oo
kaliya qofku inu kheyrdone yahay oo ujedo wanagsan leyahay
- [Second, it should emulate the conduct of the prophet and should be based on
quran and on the tradition of the prophet, because it is not enough for one to be
good intentioned.]
45- Waxa la raaba in ujeedada wanagsan dhariq toosan loo maro.
-[ It is needed to fulfill good intention while taking the proper way.]
46- Halka marka waxa ka muqata ee hirdanka manta ka dhexeya ee muqdisho
dad ka ku dagalamaya wa dagal nocas ah.
- [This show that the conflict in Moqadishu belong to such category of conflict.]
47- Wa dad u dagalamaya Alle swt jidkisa iyo dad u dagalameya jidki
shaydanka iyu thaagut.
- [Some are fighting on Allah way and other are fighting for the way of Satan
and Thagut.]
48- Arinta labad waxa weye ujedada dagalku wa maxey ?
- [The second point is what is the purpose of this conflict?]
49-Wa in la xaqijiyo kalimada Alle iyo kalinimadisa.
- [The word of Allah and its uniqueness must be proclaimed]
50- Wa in lagu dhaqmo sharciga lle isago dhamestiran.
- [The Sharia must be enforced completely.]
51- Wa in Gaalada iyo Murtadinta dalka laga sifayo, umaduna cadala iyu islam
nimo ee ku dhaqanto.
-[Unbelievers and apostates must be cleansed from the country, the community
must enjoys justice and Islam.]
52- Si ey badhaadhey iyo horumar aduunka na u ghado aakhiro na Alle swt
raali ahan shisa ugada.
- [In order to achieve happiness and progress on this world and obtain the
satisfaction of Allah on the next.]
53- Ilaahey waxu nafaray in Gaalo lala dagalamo ila adunko Shirki laga wayoo
- [God has ordered us to fight unbelievers until there is no more association
(shirk)]
54- Jihadku uu soconaya ila qaradaha adun ko dhan Islamku ka taaliso.
-[ Jihad will continue until all continents are ruled by Islam.]
99
55-Dal kasto islam lahan jireyna qacanta musliminta lagu so ceesho galadana
laga saaro
- [And until any country that belonged to Islam must be returned on muslim
hand and unbeliever are expelled from it.]
56- Ow ee u horeyso beyt al maqdis insha Allah.
- [The first of such country is Jerusalem]
57- Arinka kale waxa is weydin le umada muslimka ee manta ku dhaqan
somaaliya gudahan, gar ahan muqdishu, maxa la gudbon.
- [The other issue is what the Muslim of Somalia, in particular those of
Mogadishu should do.]
58- Waxa la gudbon in ee xaqa garab istaagan.
- [They should stand beside the truth]
59- Maxa yeelay dheex dheex xadnimo male arinku
- [Because there is not a middle ground in the issue at concern.]
60- Waxa lo bahan yahay dagal ka socda wa dagal xaq iyo badil ka ka
dhexeya, in ey xaqa garab siyan.
- [Since the conflict is a between truth and falsehood, it is necessary that they
should support the truth.]
61- Si raalin ahashada ilahay uugaraan
-[ In order to gain the satisfaction of God.]
62- Adun kana sharaf iyo insi ee ugu heelan
- [And obtain honor and consideration in this world.]
63- Hadi dad iyagu fican hadi dariqa Alle ka beyraan in ee Alle xaqisa wax ba
eek u lahayn.
- [If a good community deviate from Allah’s way , they have lost Allah’s rewards
.]
64- Waxa umada la gudbon in ee u adkeyssato dhamestirka dawlad islam ah
oo sax ah in la heloo.
- [The people should be patient and endure hardship for creating a true Islamic
state]
65- Maxa yeelay hadi kale waxa imaneysa in marka dawlad islam ah la so
daweyo in markasta la dhiciseyo.
- [Because otherwise each time that an Islamic state is near completion it will be
sabotaged ]
100
66- Marlabad iyo mar sadexad kow laga bilabo.
-[ and effort should start again and again from the beginning.]
67- Manta wax yar iya haray ee an isu garabsano saarida cidamada shisheye
iyu oogida sharciga Alle swt
- [Today , few things remain so we must support each other for expelling the
foreign troops and for enforcing the sharia of Allah.]
68- Inta kadib waxa halkan baaq uga jeedinaya cidamada la so khalday.
-[ After that, I am sending a message to the troops that have been fooled.]
69-Waxa leenahay AMISOM gashan ha u noqonina
- [We said to them don’t be a shield for AMISOM.]
70- Distour gaal na ha u dagalina
- [Don’t fight for a constitution made by unbelievers.]
71- Dintina boqol dollars ha ku dorrsanina
- [don’t exchange your religion for 100 Dollars]
72- Tobada Alle waxa aktisa ku le dad xumata garasha laan horey ku sameye
kadib na ka so noqonaya mel dhow.
- [Allah forgiving is for those who commit sin without knowledge after that seek
forgiveness ]
73- kuwa Alle wa ka aqbala
- [Allah grant his forgiveness for them]
74- sido kale waxan leeyahay warbanhita ilahay ka baqa xaqiqadana sidedi u
tabiya
- [Similarly we say to the media fear God and report the truth as it is. ]
101
-[ The reporter should respect the ethics of his profession]
102
Appendice B-Alshabaab leader’s 2014 speech
2 -Tusaale ahan qarniqi lix iyo tobanaad Bortaqiise ka iya ku soo duuley
mantiqadan iyago garabsiinaya kiristaanka Itobiya (Ethiopia) lana dagalamayo
hogamiyihi weyna ee muslimiinta Imam Axmad Gurey.
- [For example in the sixteen century, the Portuguese has launched an offensive
in this region and helped the Ethiopian in the war against the great Islamic
leader Ahmed Gurey.]
3 - Qarniqi sagal iyo tobanad ( nineteen century), ingiriska iya soo duuley, iyago
iskashii lalee Amberatoorki ( Emperor) Itobiya ee xiliga Menelik.
[In the nineteen century, Britain launched an offensive with the help of Emperor
Menelik.]
103
5 - Qarnigi labatanad Marenkaka iya ku soo duuley Somaaliya iyago weerar ku
ah ….islaamiga ee ka soo ifbaxay wadanekan.
[In the twentieth century The United States of America launched an offensive on
Somalia with the aim of extinguishing the emerging light of Islam in our country.]
- [In the twentieth century the American transformed their war on twahid and
sharia as an indirect war using proxies, after having lost theet in the Afghanistan
and Irak’s wars.]
-[It is necessary that we analyse American indirect war and the stages it went
through then and its actual state now for gaining knowledge.]
7-Ugu horeen waxu ku bilaabey hubenta iyu adeegsiga hogaamiya koxeed yadi
budh cada aha ee umada naafeyey, maxaa yeelay Marenkaku gama cagana
adegsiga cidkasta oo danihisa ufulinaysa.
-[First, the Americans started to arm and to use the criminal warlords that have
afflicted the people, because the USA is not hesitating to use any one who fulfill
his interest].
8- Isku deygii xigay waxay dadka ku soo fasaxeen cidamada tigrayka, -si ey
umada ugala diriran si ey amni ku heelan sharecada Alle hoostisa
-[The following attempt was to authorize tigray troops to invade the country, to
deny people to obtain security with the implementation of Sharia.]
104
-[The third attempt was to try to implement a well planned neocolonialism.]
10-Kaaso aha in hoganka ridada laga dhigo dad magac dinayd huwane
-[The aim was to make individual with religious mantle as leaders of the
apostate government.]
-[Which came from country not previously involved directly in Somalia conflict.]
-[Now the situation is that Ethiopian will be allowed to come in this country.This
issue is an indication of the failure of the american policy.]
-[Their objectives are clear no matter how they try to conceal them.]
105
- [The first priority [of the military campaign] is to divide what is left of the
country between Ethiopia and Kenya under the guise of regional
administrations.]
-[The second objective is to loot the natural resources of the country both
directly and indirectly through the apostate government.]
- [The third objective is to fight against the implementation of sharia under al-
Shabaab rule and prevent the people from finding peace and a good life under
their religion.]
-[The fourth one is to once again incite in the country into violence based on
communities and tribes after they have become united under the law of God.]
-[Their fifth objective is how Ethiopia can realise its dream of once and for all
getting its hands on the coastal areas of Somalia.]
-[Thanks God, however, this strategy is showing sign of failure and it will end
like the previous ones with the weakening of the enemy, the failure of its aims,
and the strengthening of the Muslims.]
106
22-Waxan ku rumoybaya qowlki aley sumxana wa tacala u laha: ( Quran)
23- Waxa ilahey mahadi ah, in xamladan ku soo aadeyso xili muslimintu ee
xaqijinayan horomar iyo gulo xidhiid ah.
-[Thanks God , this strategy has come at a time when Muslims are making
progress and successive victories.]
25- Ugu horeyn ; xeer calami waxa gul darestay dagalki mujahidinta lagula jirey.
-[First at international level, the lack of success in the war against mujahidin]
-[Whereas the mujahidin are reoccupying territories with much more strength,
better expertise, and a more solid unity. ]
28-Sidoo kaley jihadka aya wuxu ka qarxay dhulal horle, sida sham iyu masar
tas oo kordhinaysa dhigbaxa ku socda marenkaka iyu xulafadiisa iyoo si guud
dunido uu ku baahey qalalase siyasaded, o wax badane mashqulinaya
cadawga an ishayno, awodiisana kala dhantalaya.
-[Similarly, jihad have burst in many areas, such as in Sham and Egypt, and this
increases the hemorrhagic affecting US and its allies. There is also political
crisis in the world that make busy our enemy and which weaken its strength.]
107
29-Dhanka kaley hadan deeymoono mantiqada aan ku dhaqan nahay waxa
muqda,dowladaha lafdhabarta u ah duulan ka lagu so qaday dalkeyna, oo eey
ku furmeyn mushkilado siyasaded iyu colada.
-[In the other hand if we look at the region where we are living it is remarkable
that the countries which were at the core of the aggression against our country,
are facing internal political strives and conflicts.]
-[For example,Uganda is facing numerous crisis in its border, among the worst
are the conflict in South Sudan, the crisis in DRC ( democratic republic of
Congo), and the struggle against the LRA.]
-[Kenya is also facing pressure coming from numerous directions, such as the
crisis in South Sudan, and the upheaval in the Muslim coastal’s region.]
-[In Ethiopia, there are numerous issues based on ethnicity, religion, and
economic, and which are at the edges of exploding into conflicts.]
-[In addition, the third sides that is confronting us, which is the apostate
government in Mogadishu is weakened by innumerous issues of any kind, and
this testifies to the truthfulness of Allah statement:(not transcribed).]
108
34-Wa nidam ki rido ee ugu xuma ee so mara dalka.
-[It is the worst apostate organization that the country had known].
-[They have divided the country, they have out given the resource of the
country:(Poem not transcribed).]
-[All these issues indicate that the future belong to Islam, its existence has
becomes an undeniable reality, and it cannot be defeated by force.]
-[People have to realize that the world has changed, and the unbeliever are
being defeated, and the muslim are becoming victorious.]
-[The current strategy of the enemy is a retreat with no real objectives:( Quran
not transcribed).]
41- Waxan halkan ugu diraya baaq umada soomaliyeed melkasto ey jogta ba:
109
-[I am sending a message to the Somali people where ever they are.]
-[Your wifes and children have been slain and compelled to migrate]
-[This people have been subject to any kind of system: direct colonialism,
communism, and a so called democracy]
110
51-Jihadka aye sharafteenu ku jirtaa
54-Manta jihadku wa fardul cayn ; qof walba aya xil kasaa ran yahay, iyu wajib
laga sugayo
55-Jihadka cadowka iyan loo kala haarin, dalin yar iyu wayeel, calim iyu ama,
beel beel iyo qof qof intaba
-[In the jihad against our enemy no one should remain behind, young and
elderly, scholars and ignorant, clans and individual.]
-[To the mujahidin I say do not gives opportunity to the enemy of Islam, and be
patient.]
-[A tigray soldier who came from thousand kilometer must not be more resilient.]
111
-[Unity, honesty, and wishing for martyrdom]
-[Know that the flag of twahid, the implementation of sharia, and the hijab of
muslim women depend upon your jihad and your sacrifice]
-[The leadership of jihad in khorasan , with first our amir shaeikh ayman
azawahiri are expecting thing that will make them rejoice]
-[In general, muslims are praying god for your victory and your presence]
112
113