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Blood and Rage_ A Cultural History of Terrorism - Michael Burleigh [253]

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Institute, a mosque installed in a former garage. There are ten mosques in Milan, serving a Muslim population of about one hundred thousand. Most of them are moderate, but the ICI was not, following its London equivalent in Finsbury Park in encouraging worshippers to occupy the pavements in aggressive defiance of motorists and shopkeepers. The mosque was also the hub of an extortion racket which monopolised the supply of halal meat to butchers it terrified into being sole customers.47 The ICI performed an equivalent role to Abdullah Azzam in Peshawar during the Afghan wars, and both the Jordanian cleric Abu Qatada and Abu Hamza al-Masri in London, in despatching fighters to Bosnia. The hook-handed Hamza went to Bosnia in person, but soon fell out with Algerian Islamists he encountered. Another Italian-based cleric, Mohamed Ben Brahim Saidani, head of a mosque in Bologna, was the direct link between the Bosnian jihad and bin Laden. Beyond these two, a network of Islamist clerics including sheikh Abu Talal al-Qasimy in Cairo and sheikh Omar bin Ahmad in Yemen banged the drum to lure young men to Bosnia. While these clerics provided the theological legitimisation, and many recruits, for this new field of jihad, Algerian and Egyptian veterans of Afghanistan, like Boudella al-Hajj, Moataz Billah and Wahiudeen al-Masri organised the military training at two camps which the jihadists operated from Mehurici and Zenica.

A motley array of volunteers descended on Bosnia. A Bahraini prince and one of the nation’s soccer stars, a Qatari handball player and young British Muslim medical students rubbed shoulders with bulky Arab-Americans from Detroit. The group’s official cameraman was a young German Muslim who as a teenager discovered that his German parents had adopted him from a Turkish couple, whom he rejoined. At the age of twenty-one Abu Musa went to Bosnia to fight and film for the mujaheddin, one of his key tasks being to capture the smile on the faces of dying jihadists. A shadowy network of Islamist charities, based in the US, Europe, North Africa and the Middle East, many of which had proven links to Al Qaeda terrorists and which would move its money around too, oiled the assembly and supply of this army. The names, Human Concern International or Third World Relief Agency, belied the evil intent.

The core fighters were wild people, in their Afghan-style flat caps and long quilted jackets, whose cries of ‘Allahu Akhbar!’ sent a shudder down the spines of UN peacekeepers, who were under orders not to fire at them. They frightened their Bosnian allies, who generally wanted to live, as well as villagers whose pigs they shot. The Arab jihadist presence in Bosnia led to a new apocalyptic rhetoric, in which this complex struggle was portrayed as ‘a war between Islam and Christianity … a war carried out by the entire West against the Islamic world’. It also led to the introduction of Afghan mores, as when the heads of three captured Serbs were displayed on poles, while others were crudely circumcised with a commando knife. Another Serb prisoner described what happened to him in Arab jihadist captivity: ‘As soon as we arrived, the mujaheddins tied us with a hose, into which they let air under pressure, to make it expand and press our legs. This caused terrible pains and Gojko Vujeiae swore [to] God, so one of the mujaheddin took him aside and cut his head off. I did not see what he used to do the cutting, but I know that he brought the head into the room and forced all of us to kiss it. Then the mujaheddin hung the head on a nail in the wall.’ Unsurprisingly, captured Serbs, like captured Soviets in Afghanistan, began to accept offers to convert to Islam.

When in 1993 the Arab mujaheddin and their Bosnian allies found themselves fighting the Croats as well as the Serbs, similar atrocities occurred. On one occasion, the jihadists had to be restrained by their Bosnian allies as they attempted to blow up an ancient monastery after they had already scraped images of Jesus and the Virgin Mary from the murals around the altar. Elsewhere

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