A brief report from a Chadian online source caught my eye yesterday. It relates (French) how a prominent Chadian Muslim shaykh “opened fire on the Wahhabis whom he branded Boko Haram members, even terrorists.” This incident occurs in a context where Chadian forces are fighting Boko Haram, including inside Nigerian territory (read about Chad’s latest advance here [French]). The shaykh’s equation of “Wahhabis” with Boko Haram raises questions about how Boko Haram’s violence and Chad’s involvement could affect intra-Muslim relations inside Chad – an overwhelmingly Muslim country.
The Chadian shaykh in question is Shaykh Hassan Hissene, better known as Shaykh Husayn Hasan Abakar. He serves as president of the Supreme Council of Islamic Affairs in Chad, a state-sponsored body that regulates some religious and educational matters in the country. Similar councils exist or have existed in other Sahelian countries.
Abakar has been called one of the 500 most influential Muslims in the world, and is a signatory to the Amman Message, a 2004 declaration calling for Muslim unity and tolerance. He is thus a respected figure in Chad and around the world. He has paid particular attention to questions of extremism in Chad; in a 2010 interview (Arabic) with an Egyptian newspaper, he said, “These extremists and zealots don’t appear in a country except through negligence and in the absence of rigorous rules, or when they incorrectly use the freedoms provided. Chad, thanks to Allah, works to prevent the spread of the factors that lead to the appearance of such elements.”
His accusations against other Chadian Muslims have drawn hostility and charges that Abakar plays sectarian and partisan politics (the Council is seen as favoring the Tijaniyya Sufi order, a widespread order in West and Sahelian Africa). Critics (French) in the Chadian online press have called Abakar a stooge of President Idriss Deby, a “hysterical mullah of the MPS [the Patriotic Salvation Movement, Deby’s party].” The piece that triggered this blog post takes a similarly critical tone and suggests that Abakar is using this moment of tension around Boko Haram to “settle his scores” with movements like Ansar al-Sunna, a Salafi organization with branches in Egypt, Sudan, and Chad. (Find one snapshot of the Chadian Ansar al-Sunna in Arabic here.)
It’s important to point out that just because an organization is Salafi does not mean it would support a movement like Boko Haram – there are Salafis around the world who vehemently reject jihadism. Indeed, the most prominent Nigerian Salafis have condemned Boko Haram. Moreover, Ansar al-Sunna is widely considered to represent a quietist form of Salafism. Given that, it will be important to see how Abakar’s accusations play out in Chad, and how the Salafi movement there responds to charges that it is linked to Boko Haram. In any case, this incident sheds light on rhetorical struggles that are playing out far from the battlefield.