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When Soviet forces withdrew from Afghanistan in 1989, Azzam wanted to consolidate control in Afghanistan, transforming it into a base for Islamist activity before turning his attention to Israel. He implored bin Laden to use his money and construction skills to develop their Afghan stronghold. But by this stage, bin Laden was already committed to the Egyptians' strategy of immediate global holy war.

Then, just months after the victory against the Russians, Azzam was killed by a car bomb in Peshawar. The murder was never solved, although former jihadis remember just how bitter the conflict between Azzam and the members of al-Jihad had become. "I believe it was al-Zawahiri, but there's no real proof," Abdullah Anas said. "But even if it wasn't him, he was certainly pleased about it."

A few months after the murder, Anas married Azzam's daughter. A videotape of their wedding reveals a who's who of modern terrorism, with bin Laden and scores of al-Jihad members in attendance. A scrawny innocuous-looking guest sitting alone in a corner is Abu Musab al-Zarqawi, who would later lead a vicious Sunni insurgency in Iraq, regularly beheading foreign contractors, Shias, and even Sunnis who opposed him until killed by coalition forces in 2006.

In 1990, bin Laden returned to Saudi Arabia and made common cause with Salman al-Awdah, a cleric who had refused to approve the government's decision to allow Western troops into the Kingdom. This decision had reinforced Zawahiri's message about the corruption of Arab regimes and spawned the culture of indiscriminate bombings which are now a hallmark of al-Qaeda's tactics.

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undhimmified
November 5th, 2008
9:11 PM
Jihad has many dimensions and fronts, not merely those of a military, terrorist nature. There is legal jihad (lawsuits in Western courts to prevent literature being published or disseminated which is critical of Islam); political jihad (the ongoing steamrollering through the United Nations and the EU by the Organisation of Islamic Conference's attempts to silence freedom of speech by presenting criticism of Islam as 'injurious to peace' and religious intolerance in societies because it occasions hurt feelings and violent protest from 'offended' Moslems); economic jihad (Sharia-compliant financial institutions, through which Sharia as the Moslem order of life becomes more pervasive and violent jihad is financed); educational jihad (everything from restricting the teaching of Islam at universities to Moslems-only to large-scale 'donations' to universities to set up Islamic study centres); religious jihad (da'wa with its false 'inter-faith' gatherings of Moslems using taqiyya against dhimmified non-Moslems) and, of course, social jihad (with its unceasing demands for acquiescence to and accommodation with Sharia by non-Moslems). If we continue to delude ourselves with the notion that jihad is simply a tactic of violence, rather than a means of wholesale dominance and destruction of other societies, jurisprudences and civilisations, we will wake up one day and find ourselves in full dhimmitude, paying the jizya, or quite dead.

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