Abdullah Yusuf Azzam

Muslim Brotherhood

In the mid-1950s, Azzam joined the Muslim Brotherhood after being influenced by Shafiq Asad 'Abd al-Hadi, an elderly local teacher who was a member of the Muslim Brotherhood. Recognizing Azzam's sharp mind, Shafiq Asad gave Azzam a religious education and introduced him to many of the Muslim Brotherhood's leaders in Palestine. Azzam became more interested in Islamic studies and started a study group in his village. Shafiq Asad then introduced Azzam to Muhammad 'Abd ar-Rahman Khalifa, the Muraqib 'Am (General Supervisor) of the Muslim Brotherhood in Jordan. Khalifa met with Azzam during several visits that he made to Silat al-Harithiya. During this part of his life, Azzam began reading the works of Hasan al-Banna and other Muslim Brotherhood writings.^[13]

In the late 1950s, after he had completed his elementary and secondary education, Azzam left Silat al-Harithiya and enrolled in the agricultural Khaduri College in Tulkarm, about 30 kilometres southwest of his village. Though he was a year younger than his classmates, he received good grades.^[13][14] After graduation from the college, students were sent out to teach at local schools. Azzam was sent to the village of Adir, near the town of Kerak in central Jordan.^[13][14] According to one of his biographers, Azzam had wanted a position closer to home, but was sent to a distant school after an argument with his college's dean.^[13] After spending a year in Adir, Azzam returned to the West Bank, where he taught at a school in the village of Burqin, about four kilometers west of Jenin. His colleagues in Burqin remembered him as being noticeably more religious than them. During breaks, while others ate, Azzam would sit and read the Quran.^[13]

Islamic studies in Syria

In 1963, Azzam enrolled in the Faculty of Sharia at the University of Damascus in Syria. While in Damascus, he met Islamic scholars and leaders including Shaykh Muhammad Adib Salih, Shaykh Sa`id Hawwa, Shaykh Mohamed Said Ramadan Al-Bouti, Mullah Ramadan al-Buti, and Shaykh Marwan Hadid.<sup>[13]</sup> Azzam's mentor, Shafiq Asad `Abd al-Hadi died in 1964. This strengthened Azzam's determination in working for the cause of Islam. During the holidays, Azzam would return to his village, where he would teach and preach in the mosque.^[13] Azzam graduated with highest honors in 1966, receiving a Bachelor of Arts in Sharia. Thereafter he returned to the West Bank, where he taught and preached in the region around his village.

1967 Arab–Israeli War and the Palestinian cause

After the 1967 Six-Day War ended with the Israeli military occupation of the West Bank, Azzam and his family left the West Bank and followed the Palestinian exodus to Jordan.^[13][14]

In Jordan, Azzam participated in paramilitary operations against the Israeli occupation but became disillusioned with the secular and provincial nature of the Palestinian resistance coalition held together under the umbrella of the Palestine Liberation Organization (PLO) and led by Yasser Arafat.^{[citation needed]}

Instead of pursuing the PLO's Marxist-oriented national liberation struggle supported by the Soviet Union, Azzam envisioned a pan-Islamic trans-national movement that would transcend the political map of the Middle East drawn by European colonial powers.^[15]

Islamic studies in Egypt

In Egypt Azzam continued his studies at the prestigious Al-Azhar University, getting a PhD in Principles of Islamic Jurisprudence in 1973, while being acquainted during his stay with the ideas of Sayyid Qutb.^[16] He completed his 600-page doctoral thesis in around 16 months.^[17]

Some researchers believe he had a role as an ideologist in founding the Islamist Hamas movement in Palestine.^[18]

Professor in Saudi Arabia

Azzam took a position as lecturer at King Abdul Aziz University in Jeddah, Saudi Arabia, where he remained until 1979. Osama bin Laden was enrolled as a student in the university between 1976 and 1981 and probably first met Azzam during that time.^[19]

Activities in Pakistan and Afghanistan

Azzam began to teach at International Islamic University, Islamabad, Pakistan in 1981.^[20] Soon thereafter, he moved to Peshawar, closer to the Afghan border, where he established Maktab al-Khadamat (Services Office) to organize guest houses in Peshawar and paramilitary training camps in Afghanistan to prepare international recruits for the Afghan war front. An estimated 16,000^[21] to 35,000 Muslim volunteers^[22] from around the world came to fight in Afghanistan.^[22][23] Thousands more Muslims attended "frontier schools teeming with former and future fighters."^[23] From there, Azzam was able to organize resistance directly on the Afghan frontier. Peshawar is only 15 km east of the historic Khyber Pass, through the Safed Koh mountains, connected to the southeastern edge of the Hindu Kush range. This route became the major avenue for inserting foreign fighters and material support into eastern Afghanistan for the resistance against the Soviets and their DRA allies.^{[citation needed]}

After Osama bin Laden graduated from the university in Jeddah in 1981, he also lived for a time in Peshawar; Azzam convinced bin Laden to help personally finance the training of recruits.^[24] Some have suggested that Mohammed Atef was responsible for convincing Azzam to abandon his academic pursuits to devote himself solely to preaching jihad.^[25]

Through al-Khadamat, bin Laden's fortune paid for air tickets and accommodation, dealt with paperwork with Pakistani authorities and provided other such services for the jihad fighters. To keep al-Khadamat running, bin Laden set up a network of couriers travelling between Afghanistan and Peshawar, which continued to remain active after 2001, according to Rahimullah Yusufzai, executive editor of The News International.^{[citation needed]}

After orientation and training, Muslim recruits volunteered for service with various Afghan militias tied to Azzam. In 1984, Osama bin Laden founded Bait ul-Ansar (House of Helpers) in Peshawar to expand Azzam's ability to support "Afghan Arab" jihad volunteers and, later, to create his own independent militia.^{[citation needed]}

In 1988, Azzam convinced Ahmed Khadr to raise funds for an alleged new charity named al-Tahaddi, based in Peshawar. He granted Khadr a letter of commendation to take back to Canadian mosques, calling for donations. However, the pair had a sensationalist showdown when Khadr insisted that he had a right to know how the money would be spent, and Azzam's supporters labelled Khadr a Western spy. A Sharia court was convened in bin Laden's compound, and Azzam was found guilty of spreading allegations against Khadr, though no sentence was imposed.^[26]

Employing tactics of asymmetric warfare, the Afghan resistance movement was able to fend off the militarily superior Soviet Armed Forces throughout most of the war, although the lightly armed Afghan mujahideen suffered enormous casualties. The Saudi Arabian government and the U.S. Central Intelligence Agency (CIA) gradually increased financial and military assistance to the Afghan mujahideen forces throughout the 1980s in an effort to stem Soviet expansionism and to destabilize the Soviet Union.

Azzam frequently joined Afghan militias and international Muslim units as they battled the Soviet Union's forces in Afghanistan. He became an inspirational figure among the Afghan resistance and freedom-fighting Muslims worldwide for his passionate attachment to jihad against foreign occupation.^{[citation needed]}

In the 1980s, Azzam traveled throughout the Middle East, Europe and North America, including 50 cities in the United States, to raise money and preach about jihad. He inspired young Muslims with stories of miraculous deeds, mujahideen who defeated vast columns of Soviet troops virtually single-handed, who had been run over by tanks but survived, who were shot but unscathed by bullets.^[27] According to his stories also, angels were witnessed riding into battle on horseback, and falling bombs were intercepted by birds, which raced ahead of the jets to form a protective canopy over the warriors.^[27][28] Steven Emerson's 1994 television documentary Terrorists Among Us: Jihad in America includes an excerpt from a video of Abdullah Azzam in which he exhorts his audience to wage jihad in America (which Azzam explains "means fighting only, fighting with the sword"), and his cousin, Fayiz Azzam, says "Blood must flow. There must be widows; there must be orphans."^[29] Azzam recruited the Al Kifah Refugee Center as the Marktab al-Khidamat's official branch in the United States, the only country to have one aside from Pakistan. Azzam also radicalized El Sayyid Nosair, the man responsible for the assassination of Meir Kahane in 1990. In 1989, the FBI office in Dallas started investigating Azzam for his role in recruiting fighters for the Soviet-Afghan War.^[30]

After the Soviet withdrawal from Afghanistan, Azzam became disillusioned with the breakout of the Afghan Civil War in which former Muslim members of the mujahideen fought each other. Azzam initially supported Gulbuddin Hekmatyar and Hezb-e Islami Gulbuddin in the war, but after meeting Ahmad Shah Massoud in the Panjshir Valley switched his preference to Jamiat-e-Islami. He compared Massoud to Napoleon and told audiences in Saudi Arabia and Kuwait, "I have seen the future of jihad. It is Massoud!"^[5][31] This put him at odds with bin Laden, who continued supporting Hezb-e-Islami Gulbuddin.^[31]

Global jihad

Azzam's trademark slogan was "Jihad and the rifle alone: no negotiations, no conferences and no dialogues." In Join the Caravan, Azzam implored Muslims to rally in defense of Muslim victims of aggression, to restore Muslim lands from foreign domination, and to uphold the Muslim faith.^[32] He emphasized the violence of religion, preaching that, "those who believe that Islam can flourish [and] be victorious without Jihad, fighting, and blood are deluded and have no understanding of the nature of this religion."^[33]

Azzam has been criticized for justifying the killing of civilians deemed mushrikeen (polytheists) in jihad,^[34] telling followers that:

Many Muslims know about the hadith in which the Prophet ordered his companions not to kill any women or children, etc., but very few know that there are exceptions to this case. In summary, Muslims do not have to stop an attack on mushrikeen, if non-fighting women and children are present.^[35]

Given the broad definition of mushrikeen used by some Muslims, at least one author (Dore Gold) has wondered if this could have led to followers being less concerned about killing women and children.^[34]

However, Azzam's son, Huthaifa Azzam, has told journalist Henry Schuster that his father did not generally approve of attacks on civilians.^[36]

Azzam built a scholarly, ideological and practical paramilitary infrastructure for the globalization of Islamist movements that had previously focused on separate national, revolutionary and liberation struggles. Azzam's philosophical rationalization of global jihad and practical approach to recruitment and training of Muslim militants from around the world blossomed during the Afghan war against Soviet occupation and proved crucial to the subsequent development of the al-Qaida militant movement.^[2]

Like earlier influential Islamist Sayyid Qutb, Azzam urged the creation of a "pioneering vanguard", as the core of a new Islamic society. "This vanguard constitutes the solid base [qaeda in Arabic] for the hoped-for society. ... We shall continue the jihad no matter how long the way, until the last breath and the last beat of the pulse – or until we see the Islamic state established."^[37] From its victory in Afghanistan jihad would liberate Muslim land (or land where Muslims form a minority in the case of the Philippines or formerly Muslim land in the case of Spain) ruled by unbelievers: the southern Soviet Republics of Central Asia, Philippines, Bosnia, Kashmir, Somalia, Eritrea, and Spain.^{[citation needed]}

Suspects

Suspects in the assassination include competing Islamic militia leaders, such as Hekmatyar, as well as the CIA, the Mossad, and KHAD.^[45][31] Following the assassination, the President of Afghanistan Mohammad Najibullah criticized Arab foreign fighters telling them to go do "jihad closer to home". Najibullah was a very active opponent of Wahhabism which he saw as contradictory to traditional Afghan Values.^[46][47] Former FBI agent Ali Soufan mentioned in his book, The Black Banners, that Ayman al-Zawahiri is suspected of being behind the assassination.^[48][49] Azzam's son-in-law, Abdullah Anas, accused the Egyptian Islamic Jihad of killing his father-in-law for issuing a fatwa that "once the Russian were ejected from Afghanistan, it would not be permissible for us to take sides."^[41]

Several associates of Azzam suspect the killing was part of a purge of those who favored moving the jihad to Palestine. In March 1991, Mustapha Shalabi, who ran the Maktab al-Khidmat, the Services Bureau in New York and was also "said to prefer a 'Palestine next' strategy, turned up dead in his apartment." He was replaced by Wadih el-Hage, who later became bin Laden's personal secretary.^[50]

Osama bin Laden has also been accused of being a suspect in the murder, but seems to have remained on good terms with Azzam during this time.^[51] However, it was reported that Bin Laden and Azzam also had a major dispute on where Al Qaeda should focus their operations.^[2] Bin Laden favored using the organization to train fighters in various parts of the world while Azzam favored keeping the training camps in Afghanistan.^[2] Azzam also objected to Bin Laden's favoring of Hekmatyar.^[31]

Yet another actor accused of the assassination is the Iranian Ministry of Intelligence,^[52] an active opponent of Wahhabism. In 2009, Jordanian double agent Humam Khalil Abu-Mulal al-Balawi claimed knowledge of Jordanian General Intelligence Directorate cooperation with the CIA to set up the assassination.^[53]