By Ian Johnson
Within the wake of the scoop that the September 11 hijackers had lived in Europe, journalist Ian Johnson puzzled how any such radical workforce may well sink roots into Western soil. such a lot bills reached again 20 years, to U.S. help of Islamist combatants in Afghanistan. yet Johnson dug deeper, to the beginning of the chilly struggle, uncovering the untold tale of a bunch of ex-Soviet Muslims who had defected to Germany in the course of global conflict II. There, they'd been shaped right into a well-oiled anti-Soviet propaganda computing device. As that warfare ended and the chilly warfare started, West German and U.S. intelligence brokers vied for keep an eye on of this influential workforce, and on the heart of the covert tug of struggle used to be a quiet mosque in Munich—radical Islam's first beachhead within the West.
Culled from an array of assets, together with newly declassified files, A Mosque in Munich interweaves the tales of a number of key gamers: a Nazi pupil became postwar spymaster; key Muslim leaders around the globe, together with contributors of the Muslim Brotherhood; and naïve CIA males desirous to struggle communism with a brand new weapon, Islam. an extraordinary ground-level examine chilly struggle spying and a revelatory account of the West's first, disastrous stumble upon with radical Islam, A Mosque in Munich is as attractive because it is essential to our realizing the blunders we're nonetheless making in our dating with Islamists this day.
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Extra info for A Mosque in Munich: Nazis, the CIA, and the Rise of the Muslim Brotherhood in the West
Otherwise, it appears to have been down to the individual to ﬁnd a way. Feild assigned wazifas, reportedly adapted from Chishti practice, to each newcomer to Swyre Farm. 69 Both were performed in private and the invocation additionally during practical work. 70 A collective dhikr was instituted on Thursday evenings. It encompassed several forms in terms of movement and breathing techniques, and was at least for a time accompanied by drumbeats. A few would perform the Mevlevi turn at certain points during it.
1985) embraced him, 37 and his eﬀorts to follow Rauf ’s guidance thereafter bore fruit. ’40 His weekly group was reportedly ﬁfty or so in number at this time. 43 One member of the group who became a Beshara associate remembers Feild preparing the group before he formally introduced Rauf to it. He told the assembled members that he had met someone unlike anyone he had met before. Referring to him as ‘the Bey’, which caused some confusion, he explained that Rauf had accepted an invitation to talk to them.
At the same time, he told the new initiate that he must meet Rauf. Feild eventually alienated Vilayat Khan, and problems also surfaced in his relationship with Rauf. An associate who was visiting Rauf in Istanbul in the summer of 1972 recalls telegrams passing between the two men which revealed that things were not well. 102 Gradually, it became clear that Rauf did not sanction Feild’s approach to spiritual training at Swyre Farm. Feild found himself in a diﬃcult situation, for the very person whose inﬂuence he had brought to bear at Swyre Farm could no longer provide him with the endorsement his role there demanded.