Bret Stephens:

Last year, imprisoned Egyptian radical Sayyed Imam Al-Sharif, a.k.a. “Dr. Fadl,” published “The Document of Right Guidance for Jihad Activity in Egypt and the World.” It is a systematic refutation of al Qaeda’s theology and methods, which is all the more extraordinary considering the source. Sayyed Imam, 57, was the first “emir” of the Egyptian Islamic Jihad, many of whose members (including his longtime associate Ayman al-Zawahiri) later merged with Osama bin Laden and his minions to become al Qaeda. His 1988 book, “Foundations of Preparation for Holy War,” is widely considered the bible of Salafist jihadis.

Now he has recanted his former views. “The alternative” to violent jihadism, he says in an interview with the pan-Arab daily Al-Hayat (translated by Memri), “is not to kill civilians, foreigners and tourists, destroy property and commit aggression against the lives and property of those who are inviolable under the pretext of jihad. All of this is forbidden.”

Sayyed Imam is emphatic on the subject of the moral obligations of the would-be jihadist. “One who lacks the resources [to fight jihad] is forbidden to acquire money through forbidden means, like [burglary],” he says, adding that “Allah does not accept martyrdom as atonement for a mujahid’s debts.” As for a child’s obligations toward his parents, he adds that “it is not permitted to go out to fight jihad without the permission of both parents . . . because acting rightly with one’s parents is an individual obligation, and they have rights over their sons.”

“This has become pandemic in our times,” he adds in a pointedly non-theological aside. “We find parents who only learn that their son has gone to fight jihad after his picture is published in the newspapers as a fatality or a prisoner.”

These “Revisions,” as Sayyed Imam’s book is widely known in Arab intellectual circles, elicited a harsh and immediate response from unreconstructed jihadists. “What kind of guidance does the ‘Document’ offer?” asked al Qaeda commander Abu Yahyha Al-Libi in a March 9 Internet posting. “Is it guidance that tells the mujahadeen and the Muslims: ‘Restrain yourselves and [allow] us [Arab regimes] to shed your blood’?”

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But whatever Sayyed Imam’s motives, it is the neuralgic response by his erstwhile fellow travelers that matters most. There really is a broad rethink sweeping the Muslim world about the practical utility — and moral defensibility — of terrorism, particularly since al Qaeda began targeting fellow Sunni Muslims, as it did with the 2005 suicide bombings of three hotels in Amman, Jordan. Al Qaeda knows this. Osama bin Laden is no longer quite the folk hero he was in 2001. Reports of al Qaeda’s torture chambers in Iraq have also percolated through Arab consciousness, replacing, to some extent, the images of Abu Ghraib. Even among Saudis, a recent survey by Terror Free Tomorrow finds that “less than one in ten Saudis have a favorable opinion of Al Qaeda, and 88 percent approve the Saudi military and police pursuing Al Qaeda fighters.”

No less significant is that the rejection of al Qaeda is not a liberal phenomenon, in the sense that it represents a more tolerant mindset or a better opinion of the U.S. On the contrary, this is a revolt of the elders, whether among the tribal chiefs of Anbar province or Islamist godfathers like Sayyed Imam. They have seen through (or punctured) the al Qaeda mythology of standing for an older, supposedly truer form of Islam. Rather, they have come to know al Qaeda as fundamentally a radical movement — the antithesis of the traditional social order represented by the local sovereign, the religious establishment, the head of the clan and, not least, the father who expects to know the whereabouts of his children.