By David B. Roberts, King’s College London
* This memo was prepared for the “Visions of Gulf Security” workshop, March 9, 2014.
Qatar has often found itself at the heart of intra-Gulf Cooperation Council (GCC) disputes. From the early 1990s to 2008 Qatar was involved in a cold war with Saudi Arabia, while its Bahraini bilateral relations have been fractious for more than a century. More recently Qatar’s relations with the United Arab Emirates (UAE) have ebbed and flowed, while Saudi Arabia’s leadership is becoming, once again, increasingly irritated with Qatar. The latest iteration of these regional difficulties was crystalized when Saudi Arabia, the UAE, and Bahrain took the unprecedented step of withdrawing their ambassadors from Qatar en masse in early March.
The roots of the difficulties are clear: Qatar’s evident preference for channeling its support through and therefore bolstering the Ikhwan (the Muslim Brotherhood). Given how increasingly difficult and costly this policy is becoming for Qatar with its regional relations, it is worth re-examining existing understandings as to why Qatar supports the Ikhwan. Subsequently, recent bilateral issues will be examined to draw conclusions to inform a cost benefit analysis of Qatar’s continuing Ikhwan-supporting policies.
Qatar and the Ikhwan: the roots
Understanding Qatar’s links to the Ikhwan typically relies on quasi-academic, short articles in lieu of any notable academic sources. While many articles note that, for example, Yusuf al-Qaradawi – arguably the Ikhwan’s most prominent cleric – left Egypt for Qatar in the early 1960s, few note the scale of the influx of Ikhwan (or Ikhwan associated) scholars to Qatar around that time. 
Abdul-Badi Saqr arrived in 1954 from Egypt to be the director of education and subsequently run the Qatar National Library after being recommended by a prominent Cairo-based religious sheikh. Under his leadership an influx of Ikhwan teachers “stamped the education system with their Islamic ideology.” When Sheikh Khalifa bin Hamad al-Thani (r.1972-1995) took charge of the education portfolio in 1956 to 1957 he was concerned about increasing Ikhwan domination of education so he sacked Saqr and replaced him with the Arab nationalist Syrian Abdullah al-Daim. However, he didn’t last more than a year thanks to the pressures of the British resident keen to evict such an ardent pan-Arabist. Even while trying to avoid the domination of Ikhwan or pan-Arab thinkers, Khalifa still oversaw significant recruitment from Cairo. In 1960 the head of Islamic sciences at the education department, Abdullah bin Tukri al-Subai, went to Al-Azhar to recruit teachers and thinkers. Ahmed al-Assal arrived in Qatar in 1960 and taught in schools, lectured in mosques, and helped form Ikhwan groups. Abdel-Moaz al-Sattar – Hassan al-Banna’s personal emissary to Palestine in 1946 – went to Qatar to be a school inspector and then director of Islamic Sciences at the ministry of education and co-authored numerous textbooks for the nascent Qatari school system in the early 1960s. Kemal Naji took on various roles including the director of education from 1964 to 1979, the head of the publication committee, and was also the foreign cultural relations advisor of the ministry of education. Qaradawi left Egypt for Qatar in 1961. Initially he ran a revamped religious institute and subsequently established and became dean of the College of Sharia at Qatar University. Today he is widely considered to be one of the most influential and well-known Ikhwan intellectuals; a facet helped since the mid-1990s by his popular talk show “Sharia and Life” broadcast on Al Jazeera, which afforded him a large pan-regional audience.
Despite the prevalence of Ikhwan or at least Ikhwan sympathetic thinkers throughout Qatar’s various bureaucracies – but particularly its education system – few would suggest that today’s policies are a result of domestic pressure from Qataris inculcated into an Ikhwan ideology. The lack of apparent transference of Ikhwan ideology stems from a variety of factors.
Qatar is a country where the Wahhabi creed of Salafi, Hanbali Islam prevails. Qatar’s ruling family hails from the same central Arabian tribal group (the Bani Tamim) as Wahhabism’s founder, Muhammad bin Abd al-Wahhab and Qatar’s leaders have long adhered to its scriptures. Even in the 21st century when nothing about Qatar’s orientation or policies chimes with a typical understanding of the puritanical Wahhabi creed, the national mosque opened in 2012 was named after al-Wahhab himself. Though the state overall was receptive to the influx of the Ikhwan, the ground for proselytization was not so accepting.
Indeed, the Ikhwan is “barely [actively] involved in Qatari domestic affairs.” In distinct comparison to Saudi Arabia, Qatar has limited the institutional opportunities available for religious scholars of any description to exert influence domestically. Religious schools as founded by Qaradawi in 1961 remain niche and in 2008 to 2009 only taught 257 students, the vast majority of whom were not Qatari. Institutionally not entertaining the notion of religious influence on politics, there is no office of Grand Mufti in Qatar and the ministry for Islamic affairs and endowments was only established in 1993.
The Ikhwan’s lack of penetration in Qatar is also explained by its inability to perform a variety of its usual social functions. Running local sports clubs or operating food banks – typical Ikhwan activities elsewhere in the region – are popular but inevitably undercut the state’s legitimacy. In 1972 when Khalifa bin Hamad al-Thani took over seamlessly from Ahmed bin Ali al-Thani, he augmented his wider legitimacy and diversified his support from nigh on exclusively based on the al-Thani to a far wider base. He did this through a budget splurge creating jobs, building houses, augmenting pensions, and increasing wages.
The Ikhwan, therefore, though having little discernable direct effect on policy in Qatar was an important part of the background makeup of the state. The two entities came to develop a mutually beneficial relationship so long as the Ikhwan in Qatar were, inevitably, outward facing. It is no surprise that the Ikhwan soon began to use Qatar as “a launching pad for its expansion into the Emirates and especially Dubai” from the early 1960s. The Ikhwan search for an outward focus found real traction with the influential Al Jazeera platform afforded to Qaradawi from 1996 onward and is personified in the official closure of the Ikhwan branch in Qatar in 1999.
Utility of Ikhwan links for Qatar
In the 1950s, 1960s, and subsequently there have clearly been those in the Qatari elite who have been motivated to a degree by a religiously-inspired agenda. This in and of itself is a motivating factor explaining the push for the influx of Islamic scholars to Qatar alongside the prosaic need to staff emerging bureaucracies with educated functionaries. The same impulses explain Saudi Arabia’s reliance on Ikhwan teachers and professionals from the 1960s. Equally, for some in Qatar there may have been wider motivating factors, some of which prevail to this day.
Qatar’s status as a Wahhabi country was firmly established by the modern-day founder of the state, Sheikh Jassim. As such this was an inviolable plinth of the state’s makeup. Yet it was not one that could be actively used to augment legitimacy or to promote Qatar as a state for Wahhabism that is indelibly linked to Saudi Arabia. To augment the status of Wahhabism in Qatar, to explicitly instil it through education systems in schools or to give its religious scholars an official place in government, would have been to intractably instill the necessary deference of Qatar to Saudi Arabia as the custodian of the two holy places and the al-Wahhab legacy.
Instead, supporting the Ikhwan allowed a different group to develop Qatar’s systems. This avoided a reliance on Saudi-scholars or jurists to design and staff Qatar’s systems in a Wahhabi image inevitably tilting toward Riyadh. Also, Qatar’s leadership was in a stronger position and could set and enforce guidelines as to the group’s limitations to a greater degree.
Otherwise, this hosting of Ikhwan scholars allowed Qatar to augment its regional status with Ikhwan ideology being more widespread than Wahhabi thought. This allowed Qatar to fashion for itself a place as a key spoke in the Ikhwan wheel. Ikhwan members that Qatar attracted over the years with its “open door” policy were to prove useful in the Arab Spring.
Recent problems: A changing calculation?
For the Kingdom of Saudi Arabia, the Ikhwan is – today – anathema. It has not been forgiven for supporting Iraq President Saddam Hussein in 1990, is blamed for radicalizing Saudi youth, and is something of a threat as a large, well organized religiously-driven group.
The UAE too harbors deep suspicions about the Ikhwan and has consequentially taken a hard line and sentenced dozens of Ikhwan to jail sentences. For the UAE’s de facto leader, Muhammad bin Zayed, the Ikhwan is an issue of abiding importance; indeed leaked U.S. diplomatic cables give an unvarnished, personal view of his steadfast concerns about the group’s activities in the UAE. That the Ikhwan profited from the Arab Spring, gained power, and proved that they can effectively mobilize tens of thousands of citizens could only augment Zayed’s suspicions and concern.
There have been numerous spats involving Qaradawi in recent years, but recently there has been an escalation. On January 31, in a Friday sermon broadcast as usual by Qatar television, Qaradawi criticized the UAE describing it as being “against Islam.” Amid a furor on social media, the UAE’s foreign ministry summoned the Qatari ambassador to account for why his ministry had not denounced Qaradawi’s comments though Zayed subsequently insisted that relations were fundamentally sound nevertheless. Qaradawi did not give a sermon on the next two Fridays, leading to speculation that he had been censored by the Qatari government or even stripped of his nationality. However, his absence was due to illness and he returned on February 21 to once more criticize the UAE, albeit in a more conciliatory manner, drawing on the predictable Emirati editorials bemoaning Qatar’s inability to muzzle Qaradawi.
Qaradawi also irked Saudi officials at the end of January, when he accused them of supporting Defense Minister Field Marshal Abdel Fattah al-Sisi et al in Egypt who were “far from God and Islam.” Contemporaneously, accounts of Qatar’s support of Houthi rebels against Saudi Arabia’s interests are reportedly the last straw for Saudi’s leadership, increasingly angry over a litany of other issues, to the extent that according to Al Arab, Saudi Arabia was considering closing the Qatari-Saudi land border, Saudi airspace to Qatar, and scuppering the imminent Qatar Airways deal to operate flights in the kingdom. Scurrilous social media exchanges also indicated the possible excommunication of Qatar from the GCC.
Mediation by the emir of Kuwait has reportedly calmed the situation and this is not the first time in recent years that Qatar has been publically rebuked: There was a February 2012 GCC meeting about Syria and Iran without Qatar because it “is considered unreliable when it comes to Iran.” However, that such threats are emerging to the public sphere is at least a cause for concern. While their implementation may be highly unlikely, Saudi Arabia has recent evidence of undertaking a surprising, complete reversal of policy directed by the king in the rejection of the U.N. Security Council seat in October 2013.
Qatar’s support of the Ikhwan is not as much of a preference as it may seem. It originated as the result of a structural necessity to staff positions without inculcating any systems that would automatically defer authority to Saudi Arabia. Equally it also continues to make Qatar an important spoke of the wider Ikhwan wheel, expanding its importance regionally. These networks played the central role in Qatar seeking to augment its influence during the Arab Spring. Though many of these gambles subsequently misfired, this strategy could be recycled at some stage in the future.
However, this entire policy thrust leaves neighboring countries uneasy. The Ikhwan’s importance has transcended from a potentially influential group to one with demonstrable capabilities in a revolutionary era. Qatar’s policies seem to underestimate the depth of antagonism they create. For Qatar, a country with a small native population where there has typically existed a strong ruler-ruled sociopolitical bargain, the Ikhwan has never posed any kind of threat. To the UAE, which is convinced it has found plotting Ikhwan elements with relatively poorer Emirates in its federation, the Ikhwan is seen as a genuine threat to its leadership. Similarly in Saudi Arabia, a country that had to employ an Arab Spring-inspired budget of $130 billion and continues to struggle with a slow burning insurgency in its critical eastern region, stoking or supporting Ikhwan actors is seen as a deeply grave concern.
The emir, Sheikh Tamim bin Hamad al-Thani, cannot submit to regional pressure, for this would look weak, send the wrong signals as to Qatar’s status under his charge, and it would also be difficult to overturn his father’s policies. Yet some accommodation needs to be made. Tamim was the first leader to sign and ratify the GCC security pact, which likely contains draconian provisions related to the censure of speech and the extradition of citizens that Tamim himself would not propose, so he is willing to compromise.
In the current climate many of Qatar’s Ikhwan links have either been checkmated or otherwise degraded in utility. It would be beneficial, therefore, to keep these relations on a low profile. Qaradawi is virtually untouchable because he was so supported by Tamim’s father – a facet Zayed may well understand – and because any such move would be seen as a capitulation. But to show a willingness to tackle Gulf states’ concerns, Tamim could direct a clearing-house in Al Jazeera Arabic: the channel whose reputation has sunk lower across the Arab world as its clear support of the Ikhwan has grown. Restoring balance to Al Jazeera would not only show Qatar’s willingness to act, but could lead to the slow resuscitation of the channel’s credibility and as one of the key fonts of Qatari soft power this is a worthy goal.
David B. Roberts is a lecturer in the Defence Studies Department at King’s College London.
 For a discussion of the influence of Saudi’s clergy on politics see Nawaf E. Obaid, “The Power of Saudi Arabia’s Islamic Leaders,” The Middle East Quarterly V1, no. 3 (September 1999). Wright and Baskan, “Seeds of Change: Comparing State-Religion Relations in Qatar and Saudi Arabia,” P. 109.
 Haj Salmeen Ibrahim, “‘Al Qaradawi’ Yaawd Li-Minbr Al Jmaaah Mntqadah Askar Misr Wa Al-Imarat [‘Qaradawi’ Back to the Pulpit on Friday, Criticising the Egyptian Military and the UAE],” Al Quds Al Arabi (February 21, 2014).
 “Al Alaqat Al Saudiyah Al Qatariyah Mutazmah Jidan Wa Al Harb Al Alamiyah Tshtaal Bayn Al Biladayn Qa Amir Al Kuwayt Ytwasat Lil-Thdah Qa Ttwyq Al Tawatr [Qatari-Saudi Relations in Crisis as a Media War Flares up between the Two Countries; the Emir of Kuwait Mediates to Calm Tensions],” Al Rai Al Yaum (November 22, 2013)
“Al Alaqat Al Saudiyah Al Qatariyah Mutazmah Jidan Wa Al Harb Al Alamiyah Tshtaal Bayn Al Biladayn Qa Amir Al Kuwayt Ytwasat Lil-Thdah Qa Ttwyq Al Tawatr [Qatari-Saudi Relations in Crisis as a Media War Flares up between the Two Countries; the Emir of Kuwait Mediates to Calm Tensions].” Al Rai Al Yaum (November 22, 2013).
Al Marri, Aisha. “Tyraan Sadyqah Min Qatr [Friendly Fire from Doha].” Al Ittihad (2/24/2014).
Al Mubarak, Tarek, and Amr Al Turabi. “Al Masar Al Mukhtalifah Fee Al Khaleej [Different Paths in the Gulf].” As Sharq Al-Awsat (6/11/2013).
Al Qassemi, Sultan. “Qatar’s Brotherhood Ties Alienate Fellow Gulf States.” Al Monitor (January 23, 2013). http://www.al-monitor.com/pulse/originals/2013/01/qatar-muslim-brotherhood.html
Azem, Ahmed. “Qatar’s Ties with the Muslim Brotherhood Affect Entire Region.” The National (May 18, 2012).
Bakr, Amena. “Influential Cleric Urges Saudis to Stop Backing Egypt’s Dominant Military.” Reuters (January 28, 2014).
Beranek, Ondrej. “Divided We Survive: A Landscape of Fragmentation in Saudi Arabia.” In Middle East Brief: Brandeis University January 2009.
Crystal, Jill. Oil and Politics in the Gulf : Rulers and Merchants in Kuwait and Qatar. Cambridge: Cambridge University Press, 1995.
Grynkewich, Alexus G. “Welfare as Warfare: How Violent Non-State Groups Use Social Services to Attack the State.” Studies in Conflict & Terrorism 31, no. 4 (2008).
Haykel, Bernard. “Qatar and Islamism.” In Policy Brief: Norwegian Peacebuilding Resource Centre, February 2013.
Ibrahim, Haj Salmeen. “‘Al Qaradawi’ Yaawd Li-Minbr Al Jmaaah Mntqadah Askar Misr Wa Al-Imarat [‘Qaradawi’ Back to the Pulpit on Friday, Criticizing the Egyptian Military and the UAE].”
Kerr, Simeon. “Diplomatic Crisis as Gulf States Withdraw Ambassadors from Qatar.” Financial Times, March 5, 2014
Kobaisi, Abdullah Juma. “The Development of Education in Qatar, 1950-1977.” Durham University, 1979.
Obaid, Nawaf E. “The Power of Saudi Arabia’s Islamic Leaders.” The Middle East Quarterly V1, no. 3 (September 1999).
“Sabr Al Saudiyah Yunafth Wa Ijraat Mutwqaah Dud Al Dawhah [Saudi Arabia’s Patience Is Running out and Action Is Expected against Doha].” Al Arab (February 19, 2014).
“Strong Words in Private from Mbz at Idex.” Wikileaks (February 25, 2009). http://www.wikileaks.org/plusd/cables/09ABUDHABI193_a.html
“UAE Minimizing Influence of Islamic Extremists.” Wikileaks (November 10, 2004). http://www.wikileaks.org/plusd/cables/04ABUDHABI4061_a.html
Von Wergin, Clemens. “Iran Schmuggelt Waffen Übers Meer an Die Hisbollah [Iran Smuggles Weapons across the Sea to Hezbollah].” Die Welt (February 15, 2012). http://www.welt.de/politik/ausland/article13870565/Iran-schmuggelt-Waffen-uebers-Meer-an-die-Hisbollah.html
Wright, Steven, and Birol Baskan. “Seeds of Change: Comparing State-Religion Relations in Qatar and Saudi Arabia.” Arab Studies Quarterly 33, no. 2 (Spring 2011).
Zahlan, Rosemarie Said. The Creation of Qatar. London, New York: Croom Helm 1979.