Introduction
The escalating threat of Islamist extremism from the Sahel, ever-present on Ghana’s northern borders presents a complex challenge. To effectively counter this evolving menace, security policymakers, communication strategists, and the security apparatus in coastal West African nations like Ghana must possess a profound understanding of Islam. This is not merely an academic exercise; it is an existential imperative for well-informed policy formulation, targeted counterterrorism strategies, and effective public communication.
Ghana, with its diverse religious landscape where Christianity is the largest religion (around 71.3% of the population) and Islam constitutes a significant minority (around 19.9%), thrives on a delicate balance of religious coexistence. Any misstep in addressing the extremist threat, particularly one rooted in a misunderstanding of Islam, could inadvertently sow discord and undermine national cohesion.
Imagine a grandmaster preparing for a crucial chess match against a formidable opponent. This opponent, however, doesn’t play by the traditional rules. They claim to play chess, but their moves are erratic, often illogical, and aimed not at checkmate, but at destroying the board itself and anyone who stands in their way.
Now, consider two scenarios for our grandmaster:
- The Ignorant Grandmaster: This player only knows the traditional rules of chess. They attempt to counter their opponent’s moves with classic strategies, failing to comprehend the opponent’s true, distorted “logic.” Every defensive manoeuvre, every offensive thrust, is based on a false premise. They are constantly surprised, their moves are ineffective, and they risk losing not just the game, but the entire board to a seemingly irrational force.
- The Informed Grandmaster: This player has meticulously studied their opponent. They understand the true rules of chess, but they have also delved deep into the twisted interpretations their opponent uses. They recognize that while the opponent uses chess pieces, their understanding of the game is fundamentally flawed and driven by a destructive agenda. They can then anticipate the unpredictable, differentiate between genuine chess moves and disruptive tactics, and formulate a defence that specifically targets the opponent’s distorted worldview, rather than just their surface actions. They can also communicate to the bewildered spectators why the opponent’s “chess” is not true chess, but a perversion.
In this analogy, the “grandmaster” represents the security policy makers, communication experts, and security apparatus of our coastal nations. The “chess” is Islam, a faith with its own rich history, diverse schools of thought, and established principles of peace, justice, and community. The “formidable opponent” is the Islamist extremist, who, like the rogue chess player, claims the banner of Islam but operates under a perverted, violent, and utterly un-Islamic ideology.
Just as the informed chess grandmaster can only hope to defeat their unconventional adversary by understanding the intricacies of their distorted “game,” so too can security actors in Ghana and the wider West African region effectively combat Islamist extremism only by truly understanding the religion of Islam and, crucially, how extremist ideologies fundamentally diverge from its core tenets. This knowledge is the bedrock upon which truly effective and sustainable counterterrorism strategies, robust security policies, and compelling counter-narratives can be built, safeguarding our societies from those who seek to exploit faith for their violent ambitions.
The Need for Religious Experts in Fighting Extremist Islamists
One critical challenge facing Ghana’s security apparatus in leveraging specialised Islamic knowledge lies in the current career trajectory of many Ghanaian Islamic scholars. Despite pursuing extensive education in Islamic studies—from diplomas to postgraduate degrees—at universities both domestically and internationally, a significant number of these graduates often find themselves limited to teaching in Islamic schools, preaching, or venturing into trade.
The English Language Hurdle:
Interactions with such scholars frequently reveal a common lament: a perceived lack of mastery in the English language hinders their ability to secure employment within the public service. Unless an Islamic scholar possesses another English-taught qualification in a different field of study, they typically find it necessary to apply for public sector jobs using that alternative credential, rather than their Islamic studies expertise. For those specialising in Arabic, translation work often becomes the primary avenue for employment.
This situation creates a critical void. It is now more imperative than ever that security policymakers have direct access to individuals who are truly expert in the Islamic religion. This doesn’t simply mean any Muslim already within the security apparatus or any well-known Islamic preacher, or an Arabic expert, or even any Imam is automatically qualified. True expertise in Islamic principles requires dedicated academic grounding and nuanced understanding. Should security agencies need to train an officer from scratch in Islamic studies to this level of expertise, it would take years of dedicated effort, a significant investment of time, and a willing officer. Time, in the context of evolving extremist threats, is an invaluable asset.
Policy Options for Bridging the Gap:
To address this critical need, security policymakers in Ghana could consider three key policy options:
- Invest in Internal Training: The first option is to proactively train existing security officers in Islamic studies. This would involve a significant commitment, as it would require officers to dedicate several years to rigorous academic programs. The success of this option hinges on identifying willing and suitable candidates who possess the intellectual aptitude and commitment for such specialised training.
- Strategic Recruitment of Local Experts: The second option involves recruiting directly from the pool of Ghanaian citizens who already possess expertise in Islamic studies. Prioritization could be given to those with demonstrable English language proficiency. For highly qualified individuals lacking strong English credentials, a phased approach could be adopted: recruit them based on their Islamic knowledge and ability to communicate in a widely understood local language, then provide intensive English language training to facilitate their integration and broader contribution within the security services. This leverages existing local expertise while addressing the language barrier.
- Ethnic and Linguistic Diversity for Enhanced Intelligence: The third option involves a carefully targeted recruitment strategy that considers the demographic makeup of extremist groups operating in the Sahel. While avoiding any form of stigmatisation by stipulating names, the security agencies are well aware of such groups. Ghana has citizens from these same ethnic backgrounds. By carefully selecting and recruiting individuals from these ethnic groups into the security services, Ghana can gain invaluable insights. These recruits would not only possess a deep understanding of the cultural nuances and languages used in extremist communications but could also serve as a crucial form of representation, aiding in infiltration, investigation, and intelligence gathering related to terrorist activities that often exploit ethnic sentiments. This approach prioritises cultural and linguistic fluency as critical assets in countering a threat that thrives on such divisions.
Conclusion
Ultimately, understanding your adversary—their strengths, weaknesses, and the twisted logic that drives them—is the fundamental key to gaining an advantage. When the extremist Islamist ideology is thoroughly understood by experts in Islamic Studies, the security agencies are placed in a uniquely powerful position.
These specialists aren’t just academics; they are vital frontline assets. They can easily identify groups with the potential for radicalisation, discerning the subtle shifts in rhetoric and interpretation that signal a dangerous trajectory. Crucially, their deep knowledge allows for the development of nuanced and effective counter-narratives. These aren’t generic messages; they are carefully crafted communications designed to sensitise the public, inoculate vulnerable individuals against extremist propaganda, and prevent radicalisation.
Moreover, a well-informed approach avoids the pitfalls of broad-brush accusations, ensuring that people aren’t wrongfully targeted or marginalised due to their affiliations or genuine religious practice. By precisely understanding the ideological enemy, we can protect our communities, foster social cohesion, and build a more resilient society against those who seek to exploit faith for destructive ends. In this fight, knowledge is not just power—it’s our strongest shield.
