In Britain, the confusion caused by Qutubis such as Ali Tamīmī eventually led to ‘factionalism within JIMAS’.[1] Specifically, it was when Abu Muntasir decided to openly declare his organisation’s allegiance to political activists and agitators among the Awakening Shaykhs such as ʿAbdul-Rahmān ʿAbdul-Khāliq in the Middle East and elsewhere—all of whom staunchly supported the khārijite ideology of the Egyptian extremist and Ikhwānī figurehead, Sayyid Qutb [one of the most cited figures in influencing the al-Qaida leader][2]—that a handful of JIMAS supporters decided to leave the organisation and form OASIS.[3] Although these OASIS duʿāt continued their struggle to convince Abu Muntasir to denounce his ‘destructive Qutubist-Jihadist path’ and join them in spreading [pure] Salafi Daʿwah,[4] he refused.[5] Below, Abu Khadeejah recounts a ‘last-ditch attempt’ by himself and four others to advise Abu Muntasir by visiting him in Ipswich in May of 1996—an occassion which I recall, since they all stopped by the University of Essex on their return from Ipswich, and word of what had taken place soon became privy to a few of us on campus.
As a last-ditch attempt [May 1996], five of us travelled to Ipswich to again try and convince Abu Muntasir Manawar Ali to give up his destructive Qutubist-Jihadist path … We…set about advising him and discussing with him the error of his ways. He was adamant upon his ideology, and … [his] support for al-Muntada al-Islamī (London), a group known for its allegiance to Muhammad Surūr (a political agitator and caller for revolt in the Muslim countries); support for Abdur-Rahmān Abdul-Khāliq, an Egyptian living in Kuwait, who speaks of Tawheed al-Hākimiyyah as a fourth distinct category of Tawheed, and praises the efforts of the political agitators; he spoke of his desire to co-operate with groups and parties who oppose the Salafi doctrine. All of this we recorded in these minutes that are still in my possession.[6]
[1] Bowen 2014:60.
[2] Robert Irwin 2001
[3] Abdul-Wāhid 2013.
[4] Ibid.
[5] Bowen 2014:78, 79.
[6] Abdul-Wāhid 2013:1.
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