MODELS AND METHODS IN MODERN SCIENCE
International scientific-online conference
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SIGNS OF RADICALIZATION – THE EXAMPLE OF ḤIZB AL-TAḤRĪR
Elmirzayev Farrukh Yulchiboevich
Officer of the Counter-Terrorism Service, Ministry of Internal Affairs, Republic of
Uzbekistan. Email: Farruh_uz@inbox.ru, phone: +998 71 231-48-45 (work),
+998 90 110-64-00 (mobile)
https://doi.org/10.5281/zenodo.14130676
Abstract:
this work includes research on the essence of radicalization and
its impact on socio-political life. It analyzes the initial stages of radicalization, the
process of indoctrination, and methods of inclining members towards new ways
of thinking using the Ḥizb al-Taḥrīr organization as an example. The research
findings identify the main stages of radicalization, including the incorporation of
group ideologies into individuals and the formation of a "party personality."
Additionally, it emphasizes the necessity of enhancing measures against
radicalization and effective prevention against extremist ideas, which will
strengthen scientific foundations aimed at protecting youth from harmful
influences.
Keywords
: radicalization, Ḥizb al-Taḥrīr, indoctrination, cell system,
extremism, youth radicalization, religious fundamentalism.
Despite the extensive collection of new information about members of Ḥizb
al-Taḥrīr and their activities, understanding the precise mechanisms of
radicalization remains challenging, as radicalization is a complex process that
does not follow a straightforward path. Therefore, it is essential to clarify the
concept of radicalization itself, as grasping this notion is critical before delving
deeper into the subject.
The transformation within Ḥizb al-Taḥrīr relies heavily on a deep process of
radicalization that plays a central role in reshaping individuals' perspectives.
Through this process, individuals are encouraged to adopt a new worldview.
According to social cognitive theory, a person's behavior is shaped by their inner
feelings and the influence of their surrounding environment. Social
psychologists have long been interested in how fundamental cognitive and
motivational changes occur in individuals who become members of a groupve
environment exists within radical groups to foster this new way of thinking, as
members are generally willing to conform to the group’s requirements. In this
process, a strong connection develops between the individual and the group,
which aids Ḥizb al-Taḥrīr in altering its members' beliefs and perspectives [1].
The process of embedding Ḥizb al-Taḥrīr's worldview within an individual's
mind is essentially about adopting certain concepts and behaviors that integrate
external aspects of the world into the internal mindset. This internal mindset,
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strengthened by the influence of group participation, begins to impose
behavioral constraints and actively reshape the individual’s perception of the
outside world. In other words, when a new member joins Ḥizb al-Taḥrīr, their
views on others gradually align with the organization's perspective, allowing
them to internalize the collective ideology of Ḥizb al-Taḥrīr.
The process of adopting ideas and beliefs is actively shaped through a
process of socialization, which profoundly alters the individual's character and
fosters a sense of loyalty to the group. This transformation is not merely
superficial; it embeds the group’s ideals deeply within the individual, aligning
their personal values and motivations with the group’s objectives [2]
Despite the accumulation of numerous new insights about members of Ḥizb
al-Taḥrīr and their activities, understanding the precise mechanisms of
radicalization remains challenging, as radicalization is a complex process that
doesn’t follow a straightforward path. Therefore, it is essential to define the
concept of radicalization itself, as a clear understanding is necessary before
delving deeply into the subject.
In Ḥizb al-Taḥrīr, the process of transforming a person’s identity is heavily
reliant on deep-rooted radicalization, which plays a central role in altering the
individual's worldview. Through this process, individuals are encouraged to
adopt a new way of perceiving the world. According to social cognitive theory, a
person’s behavior is shaped by internal feelings and the influence of their
environment. Social psychologists have long been interested in understanding
how core cognitive and motivational changes occur in individuals who are part
of a group roups like Ḥizb al-Taḥrīr create an environment conducive to
developing new forms of thinking because members are generally willing to
adapt to the group’s requirements. In this process, a strong bond forms between
the individual and the group, aiding Ḥizb al-Taḥrīr in reshaping members'
beliefs and perspectives.
The process of embedding Ḥizb al-Taḥrīr’s worldview into a person’s mind
involves internalizing specific concepts and behaviors, where external
characteristics of the world are integrated into one’s internal perspective. This
internal framework, strengthened by the influence of group participation,
becomes powerful enough to impose behavioral constraints and actively
reshape the individual’s view of the outside world. When a new member joins
Ḥizb al-Taḥrīr, their views on others begin to align with the group’s perspective,
enabling them to assimilate the collective ideology of Ḥizb al-Taḥrīr. The process
of internalizing ideas and beliefs is actively shaped through socialization, which
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profoundly transforms the individual’s character and fosters a strong sense of
loyalty to the group.
The development of a " Ḥizbī personality"—a common identity specific to
the group—serves as a crucial stage in Ḥizb al-Taḥrīr's radicalization process,
integrating the individual into the group and forming a new cognitive and
behavioral disposition. This is especially significant when the group presents
itself as the sole interpreter of radical ideology. Within the group environment,
new members are indoctrinated to think in alignment with the group’s
viewpoint. This leads to a redefined way of seeing the social world, often
clashing with existing conventions and norms
【
4.
The radicalization process within Ḥizb al-Taḥrīr not only reorients
individuals’ beliefs but also reshapes their identities to align closely with the
group’s ideology, creating a strong bond and collective identity that reinforces
the group’s radical perspective.
The radicalization process within Ḥizb al-Taḥrīr is primarily aimed at
integrating the individual into the group, transforming their thought patterns
and behaviors to align with the group’s ideology. New members are
systematically taught to think in a way that reflects the group’s perspective,
leading them to view the social world through a new, distinct lens. During this
process, the individual abandons traditional beliefs and adopts the radical
ideology of the group.
Under the influence of the group, members begin to identify closely with
their fellow members, while accentuating the distinctions that separate them
from "others." These interactions foster a sense of belonging, aligning the
individual's identity with the collective views of the group. Consequently,
members not only accept the group’s ideas but feel compelled to express and act
upon them, even if they have personal doubts.
In the process of socialization, Ḥizb al-Taḥrīr targets disillusioned youth
who may feel marginalized or dissatisfied, as these individuals tend to show
higher motivation toward the group’s ideology [5]. According to Bakri, issues
like racism are often exploited to reach out to young people who have
encountered such challenges in their childhood. These psychological wounds are
used as a means to drive them toward radicalization in adulthood.
Ḥizb al-Taḥrīr seeks to recruit young Muslims who are struggling due to
societal issues, such as racial discrimination and cultural conflicts. These
experiences lead young people to seek a sense of belonging within a group that
offers solidarity and purpose. Ḥizb al-Taḥrīr capitalizes on this need, shaping
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these individuals with its ideology, providing them with a new identity and
purpose. This process aims to redefine their roles in society, transforming them
into active and loyal members of the group.
Members of Ḥizb al-Taḥrīr view their organization as unique, as it operates
under well-established guidelines and stringent standards controlled by the
leadership. These standards enable the leaders of Ḥizb al-Taḥrīr to assign roles
and tasks at each stage of involvement, but they also limit the ability of new
members to understand the broader context of their activities or develop
independent thinking. This structured approach fosters conformity and
reinforces loyalty to the organization, while minimizing individual autonomy
and critical thought.
Radicalization within Ḥizb al-Taḥrīr operates as a group-driven activity,
directed by an indoctrinator and conducted in what is known as the “halqa”
(circle). The halqa is the organization’s primary method of educating new
members and instilling its ideology. Conducted in small groups, the halqa
involves regular study sessions where participants delve into the principles and
objectives of Ḥizb al-Taḥrīr, gradually adapting to the group’s beliefs and
preparing for active participation within society.
Upon joining the halqa, new members may initially hold conventional
beliefs about society and life, but as they engage with other new recruits, their
previous views are broken down and replaced by Ḥizb al-Taḥrīr’s ideological
perspective. As noted by J. Wilson in
Concepts of Indoctrination: Philosophical
Essays
, beliefs implanted by high-status figures can replace one’s original
thoughts, intensifying the radicalization process. Similarly, D. Wining suggests in
The Manipulated Mind: Conditioning, Control, and Indoctrination
that new
members may be unaware of the halqa's true purpose, suggesting that
manipulation could prevent them from fully understanding the group’s goals
and operations. Wining posits that, due to this manipulation, new members are
deprived of critical thinking, hindering their comprehension of the
organization’s ultimate objectivesin practice, many new members voluntarily
join the halqa, which demonstrates the complexity of the indoctrination process:
while some members may not fully grasp the objectives and mechanisms, they
willingly accept the group’s ideology.
According to R. Lifton in
Thought Reform and the Psychology of Totalism: A
Study of Brainwashing in China
, manipulation alone is not sufficient to gain full
control over an individual’s mind. This suggests that manipulation might not
completely characterize the halqa process, where the aim is not to create
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“mindless automatons” but to develop individuals with strong ideological
convictions. The objective is to reshape new members' thoughts and behaviors
in alignment with Ḥizb al-Taḥrīr's ideology, cultivating individuals who can
independently defend and further these ideas [6].
In the “continuation” phase of radicalization, interaction outside the halqa
becomes necessary to deepen the influence on new members. In the 1980s,
ʿUmar Bakrī recognized the importance of extending influence beyond the two-
hour halqa meetings by observing and interacting with new members outside
the sessions. Mentors established connections with members outside the halqa
to monitor how they implemented Ḥizb al-Taḥrīr’s ideals in their lives. During
this period, mentors dedicated additional time to explaining religious beliefs and
ideological concepts in depth, especially for new recruits. The primary goal of
this stage was to transform the halqa into a unified and cohesive community.
This doctrination highlights Ḥizb al-Taḥrīr’s focus on fostering loyalty and
deep ideological commitment. By balancing structured group sessions with
personal mentorship, Ḥizb al-Taḥrīr reinforces its principles and ensures that its
members internalize and actively promote the organization’s views.
New members of Ḥizb al-Taḥrīr are encouraged to participate in a deep
socialization process within a peer group environment, receiving social and
ideological support. Through this process, new recruits gradually absorb the
ideas of Ḥizb al-Taḥrīr and remain loyal to them. Observations indicate that new
members actively engage with their peer group, strengthening their connections
within it. This collective “spirit” fosters a strong sense of community, which
enhances the long-term influence and impact of the radicalization process [7].
Ḥizb al-Taḥrīr 's ideology becomes a central part of members' lives, instilling a
new cognitive worldview that deepens their commitment to the organization,
making it difficult for them to imagine life outside the group. Radicalization is
not merely an individual process; it is situated within the context of group
influence halqa, Ḥizb al-Taḥrīr educates new members with a specific ideological
worldview that shapes their perspective on society and their response to it. Ḥizb
al-Taḥrīr presents this activity as an intellectual endeavor, but as a political
movement, it aims to bring about social change, requiring ideologically trained
activists. The halqa is the central mechanism through which Ḥizb al-Taḥrīr
indoctrinates its ideology. As noted in Passmore’s
Concepts of Indoctrination:
Philosophical Essays
, radicalization can be seen as a form of “special instruction”
that, in the case of Ḥizb al-Taḥrīr, involves “imprinting” ideology onto new
members.
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This research paper has analyzed the nature of the radicalization process
and its impact on social and political life. Using Ḥizb al-Taḥrīr as a case study,
the early stages of radicalization, the indoctrination process, and the
transformation of group members towards new ways of thinking have been
explored. The findings highlight the main stages of radicalization: developing
new ideas, embedding group ideology within the individual, and forming a
“Ḥizbī identity.” The study underscores the urgency of counter-radicalization
efforts, emphasizing the need to strengthen preventive measures against
extremist ideologies. A deeper understanding of the radicalization process
contributes to the development of scientific foundations aimed at protecting
young people from harmful influences that could poison their minds.
References:
1.
Lewis Rambo, “Religious Conversion,” in Encyclopedia of Religion (New
York: Macmillan, 1987), 77. Wali, F., Radicalism Unveiled (Farnham: Ashgate
Publishers, 2013), 116.
2.
Garfinkel, H., “Re-specification: Evidence for locally produced, naturally
accountable phenomena of order, logic, reason, meaning, method,” in G. Button
(ed.), Ethnomethology and the Human Sciences (Cambridge: Cambridge
University Press, 1991).
3.
John Wilson, “Indoctrination and Rationality” in Concepts of
indoctrination: philosophical essays (New York: Routledge, 1972), 17-18.
4.
Snook, I. A., Concepts of indoctrination: philosophical essays (New York:
Routledge, 1972), 2.
5.
Winn, D., The Manipulated Mind: Brainwashing, Conditioning, and
Indoctrination (Malor Books, 2012), 4.
6.
John Wilson, “Indoctrination and Rationality” in Concepts of
indoctrination: philosophical essays (New York: Routledge, 1972), 38-39.
7.
Lifton, Robert J., Thought reform and the psychology of totalism: a study of
Brainwashing in China (The University of North Carolina Press, 2012), 4.
