التذاكر الجياد لأهل الجهاد

Salafi Jihadi? ========================== Ustādh Ādam Gadahn (rahimahullāh, more commonly known as ‘Azzām al-Amrīkī) said: ❝ As for the Jihadi forums, it is repulsive to most of the Muslims, or closed to them. It also distorts the face of al- Qa'ida, due to what you know of bigotry and the sharp tone that characterizes most of the participants in these forums. It is also biased towards Salafis and not just any Salafis, but the Salafi Jihadis, who are just one trend of the Muslims trends. The Salafi Jihadis are a small trend within a small trend. ❞ [Not my translation, see SOCOM-2012-0000004-HT] Abū Dujānah al-Bāshā (rahimahullāh, one of the seniors of Qā’idatul Jihād) authored an essay on this subject titled “Reflections over the term Salafiyyah Jihādiyyah”. In summary he says: - He could not find where this term originated from. Was it coined by the enemy? Was it coined out of good will by some who attribute themselves to jihād? Either way, the harm this term brings about are great, and our enemies are those who mainly benefit from this to separate us further from the ummah. - Not everybody who fights for this religion and aids it is a “Salafi”, whether in the past or in contemporary times. - Allāh referred to us as “Muslims” in His book, not “Salafis”. - He calls upon Muslims, especially the mujāhidīn, to abandon this term. To read the essay (it’s only 8 pages): https://ia800602.us.archive.org/28/items/slfijihadi/sj.pdf

From the teachings of Sh. ‘Atiyyatullāh al-Lībī #2 ================== He (rahimahullāh) said in a letter to one of the leaders of the mujāhidīn ❝ Dear brother, we should always ponder over an important matter, and that is: what have gained if we are victorious over our enemy, subdued them, destroyed them, taken revenge from them, established the Islamic state that we want and we gained the upper hand in this war, yet Allāh is angry with us due to our open sins and those concealed, and then [what have we gained if] our end result is entering Hell fire - and Allāh’s refuge is sought - ?! Did the Prophet (sallAllāhu ‘alayhi wa sallam) not say: “Indeed Allāh will aid this religion through a wicked man”? [...] Dear brother, there are important matters that are obligatory on us. From them is that we have to increase the dissemination of fiqh, correct beneficial knowledge, awareness and Islamic education among our followers and members of our group. This is to be done by setting up schools, sharī’ah courses, circles of knowledge [study circles], sending students to study so that they can be future scholars, holding lessons in our masājd, musallā & gatherings, circulating books, dedicating ourselves to reading & gaining knowledge and drawing close righteous trustworthy scholars & giving them preference [over ourselves].❞ Reflect over the shaykh’s words, and ask yourself what you’re doing with your time. If Allāh has not blessed you with participating in jihād yet, then what are you filling your time with? Are you obtaining a useful skill or seeking knowledge so that when you participate in jihād tomorrow you’ll have plenty to offer? This also applies to those participating currently in jihād, what are you doing when you’re not fighting or in ribāt?

4- Opening the lines of communication with those working on the ground from other backgrounds, such as the Muslim Brotherhood, and others besides them such as the nationalists, and cooperating with them in bringing down the regime, (all this) while maintaining our security and our hierarchical structure. 5- Not claiming responsibility for any operations, except under the names of the brigades affiliated with the FSA. 6- Keeping other sects & minorities neutral, and sending them messages that will reassure them in a shar’i manner, without negating animosity or affirming love. Rather we mention to them that we keep peace with those who are inclined in maintaining that with us, and that we don’t forget the merits of those have done good towards us, and that we differentiate between those who initiate reconciliation with us and others. This is from the legislated politics to keep enemies neutral, so as to focus on those more important. 7- Keeping members and those working in the groups strictly in check in regards to abiding by our politics, especially when the battles become tense and the enemy puts pressure on the mujāhdīn. 8- Attempt to conform the jihādī speech to what befits the people and is in accordance with what they comprehend without opposing the sharī’ah, while also being gradual in delivering our messages and correcting misconceptions, without pushing them away from listening to our speeches. Furthermore we should maintain silence concerning things whose appropriate time hasn’t arrive yet, which could lead people into turning away from listening to us. 9- Not ignoring the media sector and those who support the mujāhidīn on the internet. 10- Communicating with the scholars from the various backgrounds/inclinations, and encouraging them to have a role in supporting the jihād & revolution in Syria. 11- Focusing on the da’wah sector and creating awareness amongst the people and also within the jihādī ranks. And avoiding conflict with the different Islamic movements, and having patience with their shortcomings and mistakes. 12- The (jihādī) work in Syria should be carried by the efforts of the local people, especially that which is carried out in the centre of the country. We should not accept any brothers from abroad (at this stage), except for those who will be active around the border areas, such as the Lebanese and the Iraqis who will be active at the borders of Syria. We should not receive any muhājirīn except those who are specialists whom we cannot do without, while also not displaying them on the media hiding them from others. This is what I’m able to write to you. I ask Allāh that He inspires you and us with sound opinion and treading the right path, and the He benefits us with your counsel, and the He aids us in thanking Him, and that He protects you, indeed He is capable of that. Peace and blessings be upon our Prophet Muhammad, his family and all his companions.❞

A vision for the Syrian jihād...if only it was implemented! The following is an excerpt from a letter sent by Mājid al-Mājid to the noble shaykh Abū Yahyā al-Lībī (may Allāh have mercy on them both). This letter was written when the peaceful protests in Syria turned into an armed struggle, in it Mājid outlines his vision and strategy for a successful jihād in Syria. Unfortunately, Mājid and the shaykh did not remain for long in this dunyā after this letter, and we never witnessed his strategy being put into practice, although Sh. Abū Yahyā responded to his letter affirming most of the points he raised. Perhaps if we put these into practice since the beginning of the revolution we would not be where we are today? Allāh knows best. ======================= Mājid (rahimahullāh) said: ❝ After consultation and reviewing (amongst ourselves) it’s possible to summarize the points for a practical strategy which we deem appropriate based on what was mentioned, which the groups operating on the field should abide by - that is if they don’t merge into one group -, then at least they should operate according to one method as follows: 1- Don’t appear with customary jihādī group names, rather attempt to enter (the field) in the forms of brigades affiliated with the FSA. (This is) in order to attract the people, to take advantage of the extensive media coverage it enjoys and to take advantage of whatever support it receives. (But this is also done) to avoid having the media, which is now focused on the FSA, directed towards our groups with a campaign which as you know will be very intense and not restricted by morals or professionalism. This will have a profound negative effect on these groups, which will facilitate in turning the popular opinion to view them as agents of the regime. This has previously occurred with populations who were more acquainted than the Syrian people with what is known as “Salafism or Wahhabism” as they call it. The Syrian people suffer from shar’i ignorance in general along with the widespread ancient innovations such as Ash’arism, Sufism, or more contemporary innovations such as (the so-called) intellectualism that’s widespread among the Muslim Brotherhood or secularism. Moreover this focus (on our groups) will cause the Western powers to strive to keep the regime in power, and in return the (Syrian) revolutionary forces will seek to remove that which causes the global power to focus on them, as I mentioned before. 2 - Avoiding customary operations that have become affiliated with jihādī groups, especially VBIEDs and explosive belts. This is so that people don’t associate (these groups) with the customary concept of jihādī groups, this is necessary for this stage. They may however be resorted to gradually in future stages (of the war) and after the situation changes, depending on the need. 3 - Carrying out operations outside of the cities, on the outskirts (and surroundings) and on the roads/highways, except in limited cases with the least harmful repercussions, such as the assassination of the Shabbīha and officers, without catching the attention of the people, i.e. with the use of silencers and so forth. As for explosions and the like of it, then no! Regardless of the target. From the grave mistakes of those who evaluate the harms & benefits of such operations is that they evaluate the direct results & consequences of those operations. However they unaware of the harms & benefits that are indirect (i.e. in the longterm) which will manifest over time, such as people turning away from supporting the mujāhidīn & abandoning them with recurrence of such operations. The people will not read the books which lay the foundations for such operations, rather they’ll only see blood and that’s what will affect them, and the media will take part in distorting the image when they see fit. This should be avoided because the harms of it are usually greater.

Fairness is the Garment of the Nobles ======================== ❝How beneficial is the statement of Imām ‘Abdullāh b. al-Mubārak: “If the good traits of a man outnumber his bad traits then the bad is not mentioned, and if his bad traits outnumber his good traits then the good is not mentioned”. [Siyar A’lām an-Nubalā’ 8/398] Ponder over what Imām Ibn al-Qayyim said about Shaykh al-Islām al-Harawī, so that you may see his great scholarship and his adherence to the obligation of clarifying the truth while at the same time maintaining the obligation of having good conduct with the scholars, he - may Allāh have mercy on him - says: “Shaykh al-Islām (al-Harawī) is our beloved, but the truth is more beloved to us than him. Shaykh al-Islām Ibn Taymiyyah used to say: “His actions were better than his knowledge”, and he was right, for his biography is very clear concerning his enjoining the good, forbidding the evil and jihād against the people of innovation. He has well known stances (he took) in support of Allāh & His Messenger sallAllāhu ‘alayhi wa sallam. Allāh has refused to clothe anybody with the garment of infallibility except the Messenger of Allāh, who doesn’t utter anything from his desire”. [Madārij as-Sālikīn, 3/521] Ath-Thahabī said in the biography of Qatādah b. Di’āmah (who was) the exemplar of the mufassirīn: “He is a proof (i.e. his narrations) by consensus if it’s apparent that he has heard (the narration), for he was a mudallis who was known for it (tadlees), and he used to hold the view of the Qadariyyah, we ask Allah for forgiveness. Yet nobody hesitated in regards to his truthfulness, uprightness and memory, and perhaps Allāh may pardon the likes of him who were drawn into an innovation whereby they sought to venerate & exalt Allāh, and Allāh is the Most Just Judge Who is Kind to His slaves, and He is not asked of what He does. Moreover, if the master from amongst the scholars of the (Islamic) sciences is predominantly correct, and is known for his searching for the truth, and his knowledge is extensive, and his intelligence is apparent, and is known for his righteousness, piety and following (of the sunnah), then he will be forgiven (in shā’ Allāh). We do not declare him misguided or cast him aside nor forget his merits. Yes, we do not follow him in his innovation and mistake and we hope that he’s forgiven for that.” [Siyar ‘A’lām an-Nubalā’, 5/271] [...] Ibn al-Qayyim & ath-Thahabi took knowledge & manners from their shaykh, the Imām, the example, ibn Taymiyyah (may Allāh have mercy on him). This imām has said a lot in this regard, and his justice, fairness and piety became apparent therein. He said concerning the Ashā’irah: “They have merits, virtues and commendable endeavors, and their mistakes (which they concluded) after ijtihād is forgiven”. [an-Nubuwwāt, pg. 220] Tāj ad-Dīn as-Subkī said while clarifying the stance of Shaykh al-Islām towards his father Taqiyyudīn as-Subkī (al-Ash’arī): “And he (Ibn Taymiyyah) didn’t hold anyone from his era in high esteem as he held him (Taqiyy as-Subkī) in high esteem”. [Tabaqāt ash-Shāfi’iyyah, 10/193]❞ [Taken from the book “al-Hāsim” by Sh. Abū ‘Abdillāh al-Mansūr, pg. 357-358, with slight modifications]

“It’s pure by the consensus of the Muslims” =================== Abū Hurayrah (radiyAllāhu ‘anhu) narrated that the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) said: “The strong man is not one who is good at wrestling, but the strong man is the one who controls himself during his anger”. [Agreed upon by Bukhārī & Muslim] It’s reported that the two Imāms Ibn ‘AbdilHādī & Ibn Qādhil Jabal (both students of Ibn Taymiyyah) were researching an issue, and when they differed Ibn Qādhil Jabal spat on the face of Ibn ‘AbdilHādī, the latter remained calm, wiped his face and said: “It’s pure by the consensus of the Muslims. Bring forth if there’s anything with you (i.e. whatever you have to say)”. [Paraphrased from al-Qalā’id al-Jawhariyyah fī Tārīkh as-Sālihiyyah 2/493, by Ibn Tūlūn as-Sālihī] I ask Allāh to guide me & whoever reads this to the best of manners and to help us control our anger. Āmīn

From the teachings of Shaykh ‘Atiyyatullāh al-Lībī #1 He (rahimahullāh) said in a letter dated 5/3/1432 while addressing Mājid al-Mājid (rahimahullāh): ❝Communication between us is very much needed in an effort to perfect & coordinate jihād operations, and [in order] to avoid negative consequences or counterproductive interferences and so forth. Hence we hope that you give this utmost priority. The shaykh [Usāmah] instructs to avoid operations in Muslim countries, except where the operation will not be a cause of dispute and no one can differ on such as: an American base, especially when carried out inside of it, or an operation against a convoy of theirs on an empty desert road and the likes thereof. As for the rest of Western targets in Muslim countries then we avoid them as much as possible, because due to experience we find that it causes great collateral damage, such as exposing Muslims to death, injury or destruction of property. Meaning that we prefer to revolve our focus around other targets like those at sea, or striking them in the midst of their lands (the lands of disbelief, especially America, then Britain, then France & Germany). [However] We don’t place them all on the same level from a political perspective, rather we differentiate, so we don’t consider striking Spain at this time for instance, or Finland or even Sweden and so forth.❞

From the Teachings of Shaykh Abū Yahyā al-Lībī #1: Inviting the Disbelievers Towards Islām He (rahimahullāh) said: ❝The mediums of da’wah and making it reach many people in [various] regions on the planet and it’s corners have become widely available today, which should be a reason for exerting [our] utmost effort in this field. There’s the inciting of believers for jihād in Allāh’s path, and there’s [also] inviting the people to enter into the religion of Allāh & seeking to guide them to it. Both affairs are from the great mission that the Prophet - sallAllāhu ‘alayhi wa sallam - carried out & his Lord commanded him with it. So it’s upon the mujāhidīn to dedicate a portion of their efforts towards inviting people to Islām, whether this is through their [audio & visual] releases, research, books, articles or anything else besides that, in accordance to what’s appropriate for [the people] of each region and land. [Allāh said:] “And We did not send any messenger except [speaking] in the language of his people to state clearly for them”, [and His Messenger - sallAllāhu ‘alayhi wa sallam - said:] “By Allah, if a single person is guided by Allāh through you, it will be better for you than a whole lot of red camels”. By the grace of Allāh there are now many youth from the jihād spread all over the planet who speak various languages, possess technical skills and have experience in specialized fields, which will facilitate delivering their message and the message of their shuyūkh to the disbelievers, be they near or distant. It’s upon them to exert their effort [in this] and to treat it as the core and essence of their deeds, not as extra complimentary deeds. Jihād in the path of Allāh has never been counteractive to da’wah or an obstacle in it’s way, whoever pictures that it is then that’s reached him because of ignorance.❞ [Afkār Mutanāthirah, pg. 30]

Imām Abdullāh ibn Wahb (rahimahullāh) said: ❝Every person of hadīth who doesn’t have an imām in fiqh is lost, and had Allāh not rescued us through Mālik (ibn Anas) and al-Layth (ibn Sa’d) we would’ve been lost.❞ [al-Jāmi’ fi as-Sunan wal Ādāb pg. 119, by Ibn Abī Zayd al-Qayrawānī & al-Jāmi’ li Masā’il al-Mudawwanah 24/65, by Abū Bakr ibn Yūnus as-Siqillī]

“They are men and we are men!” ================= ❝The scholars have limited the right of issuing fatāwā to those who fulfill the conditions outlined in their books. Imām ash-Shāfi’ī (rahimahullāh) said: “It’s not permissible for anyone to issue a fatwā concerning the religion of Allāh except for one who’s well-versed in the Qur’ān, it’s abrogating & abrogated verses, the decisive & the ambiguous thereof, their interpretation, the Makkan & the Madinan thereof, their intended meaning & the causes of it’s revelation. He should be well-acquainted with the ahādīth of the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam), the abrogating & abrogated thereof, and he should be acquainted with the ahādīth similar to his acquaintance of the Qur’ān. He should be well-acquainted with the Arabic language, well-acquainted with poetry and anything else he needs (to understand) the Qur’ān and (Islamic) knowledge. Along with this he should employ being impartial and of little speech. Furthermore, he should be aware of the different views held by the people of different lands, and he should be ingenious. If he is as such, then he may speak & issue fatāwā concerning halāl & harām, and if not then he may speak concerning (Islāmic) knowledge without issuing fatāwā”. [al-Faqīh wal Mutafaqqih by al-Khatīb al-Baghdādī 2/331-332} As for those among the people who are not scholars, then what’s incumbent on them is to follow the scholars in issues of religion. Imām Ibn ‘AbdilBarr (rahimahullāh) says: “The scholars did not differ that it’s (incumbent) upon the layman to follow their scholars, and that they are the one intended in Allāh’s statement: “So ask the people of the message if you do not know”. They agreed that the blind person should follow another person whom he trusts is able to discern the location of the qiblah if he has trouble doing so. Likewise, whoever has no knowledge or understanding concerning the (intended) meanings then he has to follow his scholar. The scholars did not differ that it’s impermissible for the common people to issue fatāwā, and that is - and Allāh knows best - due to their ignorance of the (intended) meanings whereby halāl and harām are derived from”. [Jāmi’ Bayānil ‘Ilm wa Fadhlih by Ibn ‘AbdilBarr 2/230] Imām ash-Shātibī (rahimahullāh) said: “The fatāwā of the mujtahidīn are to the laypeople as the legal evidences are to the mujtahidīn. This is indicated by the fact that the presence of evidences or absence thereof is the same to the follower, because they do not benefit anything from it. For looking into the evidences and deriving (rulings) from them is not their concern, and this is not permissible for them at all. Allāh said: “So ask the people of the message if you do not know”. The follower is anyone besides the scholar, it’s not acceptable for him except to ask the people of knowledge and to them he refers to regarding religious rulings. Thus they fill for them the position of the legislator, and their statements fill the position of legislator’s statements”. [al-Muwāfaqāt by ash-Shātibī, 4/292-293] Returning to Imām ‘Ali’s (radiyAllāhu ‘anhu) statement: “The truth is not known by men [know the truth and you’ll know it’s men]”, going into excess of it’s use against the scholars may lead to boldness in issuing fatāwā and delving into issues that scholars are wary of delving into. So the pseudo-scholar will tell himself: “Since the truth is not known by men I have to know the truth by myself”, he will then busy himself with what’s he’s not qualified for and he will come up with absurd legal rulings. He will then require people to abide by that, because it’s “the truth” according to him. Then he will base walā’ & barā’ based on his “preponderating views”. If it’s said to him: “You have opposed the renowned scholars”, he replies saying: “They’re men and we’re men”. “And when it is said to them, "Do not cause corruption on the earth," they say, "We are but reformers.