Quranic verses in jihad of Afghans: Salafi poisons wrapped with holiness

Mohammed Abdul Ghaffar

You may believe that there is a bird called the phoenix, or there is a creature called bogey, or that there is true salvation, but you will not be able to believe that anyone from the Salafist movement believes in the holy figures and the presence of divine stretches connected to the Prophet Muhammad – peace be upon him.

This was confirmed by the Salafist jihadist and theorist Abdullah Azzam and the late leader of al-Qaeda Osama bin Laden, in his book “Quranic verses in the jihad of the Afghans”.

Azzam began his book “Quranic Verses in the Jihad of the Afghans” (issued by the House of the Synod in Saudi Arabia through its fifth edition in 1985) by granting the book to Muhammad Farghali, the leader of the Muslim Brotherhood, who was close to Hassan al-Banna.

He also granted the book to Youssef Talaat, the other leader of the group, who is also linked to al-Banaa. They are linked by the fact that they spread the ideology of the terrorist group in the city of Ismailia and traveled to Palestine during the 1948 war.

Azzam also granted his book to the fighters over the Hindukush Mountains where the Salafist Jihadist originated. Then on the first page, after the dedication, a clip was published from a newspaper referring to the burning of the Holy Quran by the communists in Afghanistan. These are all indications of the nature and direction of the book.

On the first pages of the book, the author expanded the publication of the introductions of previous versions and the views of the insiders. He also responded to some of the controversial issues raised by the book, such as who is the actual founder of the Afghan Islamic Movement Abdul Rahim Niazi or Ghulam Mohammad Niazi.

The proliferation of his book in its first edition, Azzam, mentioned several points of controversy rather than a definitive answer to previous points of contention, such as the fact that the Afghan people are a perfect people who pray and practice religious rituals during the night and during fasting.

The most significant point in that very long introduction is that the author, who belongs to the Salafist jihadist movement and was known for his fight against Sufism, speaks clearly about the holiness of Afghan fighters in the field, such as whether they should be bombed or not.

The author then went on to show the difference between what he considers an “Afghan revolution” and “the Iranian revolution,” considering that the difference lies in the fact that the first is carried out by Mujahideen with their clear creed who do not deny the talk and do not hate the prophet’s companions. He then mentioned the most important crises facing them, including the global strife to resolve the issue peacefully, and the desire of the world powers to find a substitute under Russian forces in Afghanistan, considering the policy of Russia based on the implementation of massacres.

He also mentioned the points he described as “broad hopes” and considered them to give hope to the success of their armed movement, including the nature of the Afghan people, which he described as “the people who love jihad” and their victories in their battles against the Russian forces.