This is part 1 of a four-part series. Part 2 will be published on July 26, part 3 on July 27, and part 4 on July 28
By James M. Dorsey
Buried in the Gulf crisis is a major development likely to reshape international relations as well as power dynamics in the Middle East: the coming out of small states capable of punching far above their weight with Qatar and the United Arab Emirates, a driver of the crisis, locked into an epic struggle to rewrite the region’s political map.
Goals dictate strategy
Underwriting the struggle are different strategies of the Gulf’s small states, buffeted by huge war chests garnered from energy exports, to project power and shape the world around them. Both Qatar and the UAE project themselves as regional and global hubs that are building cutting-edge, 21st century knowledge societies on top of tribally-based autocracies. Despite their different attitudes towards political Islam, Qatar and the UAE have both developed societies in which religious scholars have relatively little say and Islamic mores and norms are relatively liberally interpreted.
That, however, may be where the communality in approach ends. At the core of the different strategies as well as the diplomatic and economic boycott imposed in June 2017 on Qatar by a Saudi-UAE-led alliance, lie opposed visions of the future of a region wracked by debilitating power struggles; a convoluted, bloody and painful quest for political change; and a determined and ruthless counterrevolutionary effort to salvage the fundaments of the status quo ante.
The UAE views autocracy as the key to regional security and the survival of its autocratic regime. It is seeking to “impose a narrative of authoritarian stability onto the Middle East,” said security studies scholar Andreas Krieg.
As a result, the UAE has backed regime change in a number of countries, including Egypt and reportedly Turkey; supported anti-Islamist, anti- government rebels in Libya; joined Saudi Arabia’s ill-fated military intervention in Yemen; and in the latest episode of its campaign, driven imposition of the boycott of Qatar. The UAE was also a driving force in persuading Saudi Arabia in 2014 to follow its example and ban the Muslim Brotherhood. It has attempted with relatively little success to create a more acquiescent, apolitical, alternative Muslim grouping.
In contrast to the UAE, Qatar has sought to position itself as the regional go-to go-between and mediator by maintaining relations not only with states but also a scala of Islamist, militant and rebel groups across the Middle East and northern Africa. It moreover embraced the 2011 popular Arab revolts that toppled the leaders of Tunisia, Egypt, Libya and Yemen, and supported Islamist forces, with the Brotherhood in the lead that emerged as the most organized political force from the uprisings. Qatar’s support for the Brotherhood, despite their differing interpretations of Islam and contradictory political outlooks, amounted to aligning itself with forces who were challenging Gulf regimes and that the UAE alongside Saudi Arabia was seeking to suppress.
The UAE and Qatar’s starkly different visions and the determination of both small states to shape the Middle East and North Africa in their mould as a matter of a security and defence policy designed to ensure regime survival made confrontation inevitable. It is an epic struggle in which Qatar and the UAE, governed by rulers who have a visceral dislike of one another, could in the short and middle term both emerge as winners even if it is at the expense of those on whose backs the battle is fought and with considerable damage to their carefully groomed reputations.
The UAE and Qatar’s duelling visions complicate the region’s lay of the land wracked by multiple rivalries in which the interests of regional and external protagonists at times coincide but more often than not exacerbate the crisis. That has been nowhere more evident than in Syria where the Gulf’s major players supported Syrian rebels fighting the regime of President Bashar al-Assad, yet aggravated the struggle by at times aiding rival groups.
Joe Biden, a man known not to mince his words, complained as Barak Obama’s vice president that “our allies in the region were our largest problem in Syria. The Turks were great friends… The Saudis, the Emiratis, etc. What were they doing? They were so determined to take down Assad and essentially have a proxy Sunni-Shia war. What did they do? They poured hundreds and millions of dollars and tens and thousands of tons of weapons into anyone who would fight against Assad. Except that the people who were being supplied were Al-Nusra and Al-Qaeda and the extremist elements of jihadis coming from other parts of the world… We could not convince our colleagues to stop supplying them.” Biden was referring to Jabhat al-Nusra, initially an Al Qaeda affiliate that later distanced itself from the group.
Similarly, then Secretary of State Hillary Clinton complained in cable made public by Wikileaks that “UAE-based donors have provided financial support to a variety of terrorist groups, including Al-Qaeda, the Taliban, LeT and other terrorist groups, including Hamas.” Clinton warned “that the UAE’s role as a growing global financial centre, coupled with weak regulatory oversight, makes it vulnerable to abuse by terrorist financiers and facilitation networks.” To be fair, the cable named and shamed virtually all Gulf states except for Oman.
At the bottom line, the rival strategies that involve the UAE working the corridors of power of the Gulf’s behemoth, Saudi Arabia, whose focus is its existential fight with Iran, and Qatar sponsoring opposition forces, has left the Middle East and North Africa in shambles. Beyond Syria, Libya and Yemen are wracked by wars. Egypt is ruled by an autocrat more brutal than his autocratic predecessor who has made his country financially dependent on Saudi Arabia and the UAE and has been unable to fulfil promises of greater economic opportunity.
Offense is the best defense
Qatar’s vision of a future Middle East and the survival of its ruling family is rooted in the creation in 1971 of a state, the only country alongside Saudi Arabia that adheres to Wahhabism, an austere interpretation of Islam, that was intended to be everything that the kingdom is not. Despite being a traditional Gulf state, Qatari conservatism is everything but a mirror image of Saudi Arabia’s stark way of life with its powerful, conservative clergy, absolute gender segregation; total ban on alcohol and houses of worship for adherents of other religions, and refusal to accommodate alternative lifestyles or religious practices.
Qataris privately distinguish between their “Wahhabism of the sea” as opposed to Saudi Arabia’s “Wahhabism of the land,” a reference to the fact that the Saudi government has less control of an empowered clergy compared to Qatar that has no indigenous clergy with a social base to speak of; a Saudi history of tribal strife over oases as opposed to one of communal life in Qatar, and Qatar’s outward looking maritime trade history. Some Qataris also attribute their country’s more outward looking perspective as well as its willingness to accommodate political exiles and opposition forces to a tradition of being an oasis of refuge dating back to the 19th century when the desolate territory offered sanctuary to pirates, fugitives and people fleeing persecution elsewhere in the Arabian Peninsula. Qatar’s founder, Jassim bin Mohammed AL Thani, is quoted by Qataris as having described their country as the ‘ka’aba of the dispossessed,’ a reference to the black cubicle in Mecca that is a focal point of the pilgrimage to the holy city.
The notion of a more outward looking form of Wahhabism while rooted in history is in some ways a modern-day fallacy. Iranians and Africans accounted for the bulk of foreigners in Qatar in the 1930s who constituted 39 percent of the Qatari population and with whom Qataris had contact with for centuries. Originally slaves, many of the Africans were absorbed by the tribes as honorary members, became Qatari citizens with evidence and were not as a cultural threat. The discovery of oil and the rise of the rentier state changed all of that. Qataris have largely been insensitive to regular reports of abuse of Asian domestic workers, but protested in 2009 when reports emerged that Qataris were hiring Saudis as maids. The protest was grounded in fears that if Saudis, their closest kin in the Gulf, could be reduced to that status of a maid, so could Qataris, pampered by a cradle-to-grave state.
The absence of religious scholars was in part a reflection of Qatari ambivalence towards Wahhabism that it viewed as both an opportunity and a threat: on the one hand, it served as a tool to legitimise domestic rule, on the other it was a potential monkey wrench Saudi Arabia could employ to assert control. Opting to generate a clerical class of its own would have enhanced the threat because Qatar would have been dependent on Saudi clergymen to develop its own. That would have produced a clergy steeped in the kingdom’s austere theology and inspired by its history of political power-sharing that would have advocated a Saudi-style, state-defined form of political Islam. By steering clear of the grooming of an indigenous clergy of their own, Qatari leaders ensured that they had greater manoeuvrability. They did not have to give a clergy a say in political and social affairs. Qatar’s pragmatic relationship to Wahhabism eased the forging of a close relationship with the Brotherhood even before it achieved independence.
Qatar’s relationship with the Brotherhood was moreover facilitated by the fact that key figures from the group like controversial Sheikh Yusuf Al Qaradawi, an Egyptian-born, naturalized Qatari citizen who became a major influence in the absence of a class of religious scholars, Libyan imam Ali Al Sallabi, and fellow Egyptians Sheikh Ahmed Assal and Sheikh Abdel Moez Abdul Sattar have had a base in Doha for decades. Headhunted by the head of Islamic sciences at Qatar’s education department, Abdullah bin Tukri al-Subai, Al-Assal arrived in Qatar in 1960 and where he taught in schools, lectured in mosques, and helped form Brotherhood groups.
Al-Sattar, the personal emissary to Palestine of Brotherhood founder Hassan al-Banna was appointed in the early 1960s director of Islamic Sciences at the ministry of education and co-authored numerous textbooks for the nascent Qatari school system that allowed for an approach that was not exclusively informed by Saudi interpretations of Wahhabism. Qaradawi and Al-Sallabi were among 59 people listed by the Saudi-UAE-led alliance as Qatar-supported terrorists at the outset of the Gulf crisis.
Qaradawi, who has been resident in Doha since he was forced into exile in 1961 by Egyptian President Gamal Abdel Nasser’s crackdown on the Brotherhood, has emerged as one of the Muslim world’s most influential religious scholars. He is believed to have opted for Qatar as his new home rather than Saudi Arabia that accommodated the largest number of fleeing Brothers in consultation with the Brotherhood’s leadership.
Freshly out of prison, Qaradawi’s move to Qatar was likely facilitated by Abdul-Badi Saqr, an Egyptian who came in 1954 at the invitation of the Qataris as one of the first of the Brothers to help set up their education system. Saqr had been recommended by Muhib al-Din al-Khatib, the proprietor of a Salafi bookshop in Cairo. To fill the need for teachers, he invited Brothers who according to scholar Abdullah Juma Kobaisi “stamped the education system with their Islamic ideology since the education department was under their control.”
The role of the Brotherhood was further enhanced by the fact that Qatar limited the institutional opportunities available for religious scholars of any description to exert influence domestically. Religious schools as first founded by Qaradawi in 1961 remained niche and in 2008 to 2009 only taught 257 students, the vast majority of whom were not Qatari. Taking a leaf out of the books of Kemalist Turkey and the late president Habib Bourgiba’s Tunisia, two secular states that sought to ensure that Islam was perceived as a personal rather than a public practice, Qatar University’s College of Sharia and Islamic Studies, the country’s sole provider of higher religious education, unlike multiple similar institutions in Saud Arabia, enjoyed no special status even though Qaradawi was its first dean.
Instead, with Qaradawi, Qatar created a global mufti who in the words of Islam scholar Yahya Michot represented the three dimensions of a spiritual leader that many in the global community of faithful were looking for: independence as a Muslim scholar and activist, representation of a transnational movement such as the Muslim Brotherhood, and association with an international organization such as the Qatar-backed International Union of Muslim Scholars (IUMS) that Qaradawi chairs.
Qaradawi offered the Al Thanis, who hail from the Bani Tamim, the tribal group that brought forth Wahhabism’s founder, Muhammad bin Abd al-Wahhab, a powerful shield against religious criticism. Moreover, he and other Brothers, helped Qatar develop its own fusion of Salafist and Brotherhood thinking that was initially expressed in publications such as Majalat al Umma. They counterbalanced the influence of local Saudi-influenced scholars and Salafis who were influential in the ministries of justice and religious endowments.
The dismantling of the Brotherhood’s Qatari branch in the 1990s, a reformist voice within the group, assured the Gulf state that it would be spared the emergence of a home-grown Islamist movement. Diverting the Islamist focus away from Qatar was further facilitated by Qatar’s funding of Brotherhood media outlets, including a show for Qaradawi on Al Jazeera, Islamweb.net and Islamonline.com. Qaradawi’s show, Al Sharia wal Hayat (The Shariah and Life) that reached a global audience of tens of millions of Arabic speakers, helped give Al Jazeera its Islamist stamp. It also was a fixture on Qatar state television which broadcasted his Friday prayer sermons live.
The Qatari media strategy offered the Gulf state influence across the Middle East and North Africa where Brotherhood off-shoots were active including Gaza with Hamas, which Qatar lured away from Syria and Iran, as well as the Islamic Action Front in Jordan. The setting up of Al Jazeera paralleled the structuring of the Gulf state’s ties to the Brotherhood. While Al Jazeera steers clear of critical coverage of Qatar, the Brotherhood was allowed to operate everywhere except for in Qatar itself.
Instead, Qatar funded institutions that were designed to foster a generation of activists in the Middle East and North Africa as well as to guide the Brotherhood in its transition from a clandestine to a public group. Former Qatari Brother Jassim Al-Sultan established the Al-Nahda (Awakening) Project to promote Islamist activism within democracies.
A medical doctor, Al-Sultan has since the dissolution of the group in Qatar advised the Brotherhood to reach out to other groups rather than stick to its strategy of building power bases within existing institutions. He has also criticized the Brotherhood for insisting on its slogan, ‘Islam is the Solution.’ Instead, he urged Egyptian Islamists to drop their notion of "infiltrating the society to control it" in favour of what he termed "partnership thought."
Al Nahda cooperated closely with the London and Doha-based Academy of Change (AOC) that focused on the study of “social, cultural, and political transformations especially in the Arabic and Islamic region.” AOC, headed by Hisham Morsi, an Egyptian-British paediatrician and British national married to one of Qaradawi’s daughters, appeared to be modelled on Otoper, the Serbian youth movement that toppled President Slobodan Milosevic and has since transformed itself into a training ground for non-violent protest. Arrested during the 20ll popular revolt that toppled Egyptian President Hosni Mubarak and later released, Morsi has authored manual on the tactics of non-violent resistance. In 2005, AOC organized its first three-day seminar in Cairo on civil disobedience tactics, including operating through decentralized networks and ensuring adherence to non-violence even if law enforcement intervenes brutally.
Former Qatari justice minister and prominent lawyer Najeeb al Nauimi encapsuled the strategic relationship between Qatar and the Brotherhood as well as the Gulf state’s more liberal interpretation of Wahhabism by noting that "Saudi Arabia has Mecca and Medina. We have Qaradawi -- and all his daughters drive cars and work.”
With the eruption of the protests in various Arab countries in 2011, Qaradawi was instrumental in persuading Qatar to use its political and financial muscle to support the Brotherhood in Egypt; the revolt in Libya against Col. Moammar Qaddafi; the post-Ben Ali Ennahdha-led government in Tunisia; an assortment of Islamist groups in Yemen and Morocco, and opponents of Syrian president Assad. Three days after a triumphant appearance in Cairo’s Tahrir Square in early 2011, Qaradawi issued on Al Jazeera a fatwa or religious opinion authorizing the killing of Qaddafi. He asserted further that historic links between Egypt and Syria put Syria in protesters’ firing line. In response, Syrian officials accused Qaradawi of fostering sectarianism.
Part 2 will appear on July 26
Dr. James M. Dorsey is a senior fellow at the S. Rajaratnam School of International Studies, co-director of the University of Würzburg’s Institute for Fan Culture, and the author of The Turbulent World of Middle East Soccer blog, a book with the same title, Comparative Political Transitions between Southeast Asia and the Middle East and North Africa, co-authored with Dr. Teresita Cruz-Del Rosario and three forthcoming books, Shifting Sands, Essays on Sports and Politics in the Middle East and North Africa as well as Creating Frankenstein: The Saudi Export of Ultra-conservatism and China and the Middle East: Venturing into the Maelstrom.