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blog:
www.jihadica.com/whats-the-minbar-doing-in-moscow-part-2/
“What’s the Minbar doing in Moscow? (part 2)”
Joas Wagemakers
June 3rd, 2010 | Chechnya, Ideological trends, North Caucasus, Russia, terrorism
SNIPPET: “It appears that the Minbar has been involved in the conflict between Russia and the Islamic Emirate of the Caucasus for some time. For instance, the Jordanian owner of the website, Abu Muhammad al-Maqdisi, has written an epistle in support of the mujahidin in the Caucasus. In it, al-Maqdisi praises the supposed ideological purity, leadership and righteousness of the fighters in the Caucasus and writes that this group can serve as an example for other jihadi groups in the Muslim world. He speaks highly of their acts but especially of what he describes as their knowledge, their carefulness in applying takfir (excommunication of Muslims) and their unwillingness to deviate from tawhid (the unity of God) and compares them favourably with Hamas, another group fighting a non-Muslim enemy.”
www.tawhed.ws/
www.tawhed.ws/FAQ/
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blog:
www.jihadica.com/whats-the-minbar-doing-in-moscow-part-3/
“What’s the Minbar doing in Moscow? (Part 3)”
Joas Wagemakers
July 13th, 2010 | Chechnya, Ideological trends, North Caucasus, Russia, terrorism
SNIPPET: “In the previous two parts of this short series (here and here), we saw that the Jordanian radical ideologue Abu Muhammad al-Maqdisi and his website, Minbar al-Tawhid wa-l-Jihad, have been closely involved in efforts to support the mujahidun in the Caucasus by offering advice, translating books into Russian and encouraging and praising their efforts.
We still don’t know why this is the case, however. In this final part of the series, we will try to answer that question.”
SNIPPET: “So what is the Minbar doing in Moscow then?
The Minbar’s communique about the subway bombings in Moscow earlier this year, its interest in the Caucasus and its efforts to translate certain books into Russian should probably be seen as part of this wider plan by al-Maqdisi and certain like-minded scholars to support and encourage mujahidun who try to wage a “clean” jihad and to advise others on how to do that. In fact, if one were to take a look at the communique with which this series started as well as al-Maqdisi’s epistle about the Islamic Emirate in the Caucasus, it is striking that so much of these texts is spent praising the mujahidun for their eagerness to obtain knowledge, their supposed purity of arms, the situation in which they allegedly had no other choice than to use violence, their correct choice of victims etc., while hardly any attention is paid to their military prowess. The praise, in other words, seems to be caused not by the mujahidun’s firepower but by their careful and considered use of violence and appears to be directed not just at the mujahidun in the Caucasus but also at other aspiring jihadis as if to tell them: “Take a good look guys, this is how you wage a proper jihad.””