Don’t Defeat ISIS, Yet

Photo

Peshmerga forces during an operation to liberate villages under the control of the Islamic State southeast of Mosul, Iraq, in August. CreditAndrea Dicenzo/European Pressphoto Agency

ERBIL, Iraq — A military push to recapture Mosul, Iraq’s second largest city, and the rest of Nineveh Province from the Islamic State is expected soon. Unfortunately, even if the campaign is successful, the liberation of Mosul will not stabilize the country. Nor will conquest resolve the underlying conditions that originally fueled the extremist insurgency.

Instead, the legacy of the Islamic State, or ISIS, will endure. Its rise and fall have altered the country’s society and politics in irreversible ways that threaten future cycles of conflict. Throughout history, victorious wars have often forged national identities, expanded state power and helped centralize political authority. But the war against the Islamic State is having the opposite effect: fragmentation.

In parts of Iraq recaptured from the militants where I’ve traveled, signs of any central authority are nonexistent. Instead, what has emerged from the conflict is a complex patchwork of ethnic, tribal and religious militias that claim fief over particular territories.

This was the case in liberated parts of Sinjar, where the massacre of Yazidis, a religious minority, perpetrated by the Islamic State with local Sunni collaborators compelled the United States to intervene militarily in 2014. Now the remaining Yazidi community is divided and militarized, with each militia backed by a different Kurdish faction, and each Kurdish faction in turn backed by a different regional power.

In Nineveh Province, the social fabric that long reflected the coexistence of diverse groups seems permanently damaged.

“ISIS changed everything,” one Yazidi man told me. “We can never trust Arabs again.”

I heard the same message from members of other minority groups. Each now demands political autonomy. In Iraq’s northern region, the war has encouraged Kurdish nationalist aspirations to crystallize into urgent demands for statehood. It’s difficult to find anyone who feels they belong to the Iraqi nation.

In part, the Islamic State was able to expand so rapidly in 2014 because it provided an opportunistic means for groups to settle longstanding scores. At no other time has sectarianism in Iraq been so hardened, with communities even of the same sect fragmented.

Sunni tribes have fractured at a local, even village, level, with some grabbing power by joining the Islamic State, while others fled or resisted. In Anbar Province, for instance, more than 100 men now claim to be a sheikh, or leader, of a tribe.

The Baghdad government’s writ does not apply in most of Iraq. The administration’s weak authority has forced the prime minister, Haider al-Abadi, to rely on dozens of Shiite militias to shore up national security. Mr. Abadi has tried to integrate these forces to bring them under his control, but the process has created parallel command structures within the security apparatus.

In practice, the militias answer to a murky network of patronage and loyalties divided among different political parties, religious clerics and external patrons. It’s hard to tell where the militias end and the state begins.

The American experience in Iraq has been plagued by a series of false assumptions, misplaced confidence and poor foresight. In the latest manifestation, since 2014, the White House has wrongly prioritized the narrow, short-term military objective of defeating the Islamic State.

The push to retake Mosul is not simply a case of the Iraqi Army against the Islamic State; instead, an array of armed groups — each driven by its own parochial interests — are set to wage war there. This alone should give American policy makers pause, because of the threat this situation poses to reconstruction and post-conflict stability.

To offset this problem, the United States hopes to broker preliminary agreements between the combatant groups in the Mosul campaign. So far, these efforts have yielded little. For example, there is no consensus on how to determine which civilians joined the Islamic State willingly, which cooperated for protection, or which were not involved at all. There is no protocol on how to prevent acts of retribution between communities, and no guarantee that the militias the United States wants excluded from the campaign would remain on the sidelines.

In the absence of any effective chain of command, it seems unlikely that rules of engagement will be adhered to. With no one to enforce compliance and accountability, parties are more likely to cheat on previous commitments. One of the few beliefs that Iraqis across the sectarian divide share is that the United States will soon disengage completely from their country.

The very diversity of Nineveh’s population makes it more vulnerable than Anbar, which is mainly Sunni Arab, to being carved up along ethnic and religious lines. The only militias’ collective interest — in the defeat of the Islamic State — will end when the province is retaken. For many, fighting the Islamic State is not about saving the nation or the state; it’s an opportunity to reap the political spoils of conquest.

Among the groups competing for those rewards are: Sunni Arab tribal militias looking to expand control over territory ahead of the next provincial elections; Shiite Turkmen militias aiming to cleanse Sunni Turkmens from the area; Shiite Arab militias seeking a bigger say in government; and Kurdish groups wishing to consolidate control over disputed territories. Behind all these is a prime minister who needs a victory to strengthen his weak hand in Baghdad. And behind him are Turkey and Iran, both maneuvering their armed proxies to extend their influence.

In the face of these forces, Nineveh’s provincial government, which has been in exile for over two years, does not have the capacity to re-establish its authority. A new governor was appointed last year, but he commands neither a political party nor a solid coalition of allies.

American policy makers would be foolish to hope they could control such a complex environment of conflicting interests. Nor should they rely on these armed groups’ disarming after the Islamic State is defeated. Given this unpromising picture, President Obama would be wise to postpone the military campaign. Any rushed victory would most likely prove pyrrhic — further fragmenting the civil-war-ravaged country and pushing it toward a new phase of armed sectarian politics.

Instead, Mr. Obama should devote his remaining time in office to pressure the Abadi government to build a single military force that is tailored to liberate the rest of Nineveh. That would be an army that reflected the province’s demographics and tribes and had effectively integrated its constituent militia groups under a unified national command.

Mr. Obama has helped degrade the Islamic State in Iraq. But defeating it must not come at the risk of a new, and perhaps more deadly, civil war.

Categories: America, Americas, Arab World, Asia, Iraq, United States

Tagged as: , ,

3 replies

  1. DOES NOT SHED UNLAWFUL BLOOD:

    Bukhari :: Book 1 :: Volume 3 :: Hadith 104
    ……….”Allah and not the people has made Mecca a sanctuary. So anybody who has belief in Allah and the Last Day (i.e. a Muslim) should neither shed blood in it nor cut down its trees. If anybody argues that fighting is allowed in Mecca as Allah’s Apostle did fight (in Mecca), tell him that Allah gave permission to His Apostle, but He did not give it to you. The Prophet added: Allah allowed me only for a few hours on that day (of the conquest) and today (now) its sanctity is the same (valid) as it was before.
    2:83. And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allah (Alone) and be dutiful and good to parents, and to kindred, and to orphans and Al-Masâkîn (the poor), and speak good to people, and perform As-Salât (Iqâmat-as-Salât), and give Zakât. Then you slid back, except a few of you, while you are backsliders. (Tafsir Al-Qurtubî, Vol. 2, Page 392).
    2:84. And (remember) when We took your covenant (saying): Shed not the blood of your people, nor turn out your own people from their dwellings. Then, (this) you ratified and (to this) you bear witness.
    2:85. After this, it is you who kill one another and drive out a party of you from their homes, assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do.
    2: 86. Those are they who have bought the life of this world at the price of the Hereafter. Their torment shall not be lightened nor shall they be helped.
    5: 28. “If you do stretch your hand against me to kill me, I shall never stretch my hand against you to kill you, for I fear Allah; the Lord of the ‘Alamîn (mankind, jinns, and all that exists).”
    Muslim :: Book 16 : Hadith 4158
    ‘Abdullah b. (Mas’ud) reported Allah’s Messenger (may peace be upon him) as saying: The first (thing) that will be decided among people on the Day of Judgment will pertain to bloodshed.
    Muslim :: Book 32 : Hadith 6247 ,6248, 6249
    Jabir b. Abdullah reported that Allah’s Messenger (may peace be upon him) said: Be on your guard against committing oppression, for oppression is a darkness on the Day of Resurrection, and be on your guard against petty mindedness for petty mindedness destroyed those who were before you, as it incited them to shed blood and make lawful what was unlawful for them.

    PROHIBIT KILLING NON MUSLIM WITH PEACE AGREEMENT:

    8: 72. Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of Allah as well as those who gave (them) asylum and help, – these are (all) allies to one another. And as to those who believed but did not emigrate (to you O Muhammad SAW), you owe no duty of protection to them until they emigrate, but if they seek your help in religion, it is your duty to help them except against a people with whom you have a treaty of mutual alliance, and Allah is the All-Seer of what you do.
    9: 4. Except those of the Mushrikûn with whom you have a treaty, and who have not subsequently failed you in aught, nor have supported anyone against you. So fulfill their treaty to them to the end of their term. Surely Allah loves Al- Mattaqûn
    4: 90. Except those who join a group, between you and whom there is a treaty (of peace), or those who approach you with their breasts restraining from fighting you as well as fighting their own people. Had Allah willed, indeed He would have given them power over you, and they would have fought you. So if they withdraw from you, and fight not against you, and offer you peace, then Allah has opened no way for you against them.
    91. You will find others that wish to have security from you and security from their people. Every time they are sent back to temptation, they yield thereto. If they withdraw not from you, nor offer you peace, nor restrain their hands, take (hold) of them and kill them wherever you find them. In their case, We have provided you with a clear warrant against them.
    Bukhari :: Book 9 :: Volume 83 :: Hadith 49
    Narrated ‘Abdullah bin ‘Amr:
    The Prophet said, “Whoever killed a Mu’ahid (a person who is granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling).”
    Bukhari :: Book 4 :: Volume 53 :: Hadith 391
    Dawud :: Book 14 : Hadith 2639
    Narrated Jarir ibn Abdullah:
    The Apostle of Allah (peace_be_upon_him) sent an expedition to Khath’am. Some people sought protection by having recourse to prostration, and were hastily killed. When the Prophet (peace_be_upon_him) heard that, he ordered half the blood-wit to be paid for them, saying: I am not responsible for any Muslim who stays among polytheists. They asked: Why, Apostle of Allah? He said: Their fires should not be visible to one another.
    Malik :: Book 43 : Hadith 43.15.8
    Malik :: Book 44 : Hadith 44.2.2
    https://shabeerhassan0.wordpress.com/2016/09/29/isis-vs-islam/

Leave a Reply