A Refutation of the Fitnah Maker Afflicted with Fitnah Operating Backstage

by Abū Maysarah Ash-Shāmī

This refutation was written on 15/7/2014 to respond to a video that was released by As-Sahaab media of Sh Usamah bin Ladin(rh).Asahaab is the Media Wing of Alqaidah Central(AQC) and Adam Yahiye Ghadan a.k.a. Azzam Al Amriki is the amir of the media wing.So Asahaab released a video in which sheykh Usamah was asked whether Mullah Umar was the Khalifah or not and he answered and said that he has the great bayah(indicating that he is the khalifah) but then again in the video he says “…to which will take us to the greater goal of the Khilafah”.The Sheikh’s words were ambiguous but the statements of the other leaders in the organisation as would be mentioned in the following article would clarify inshallah.

بسم الله الرحمن الرحيم

All praise is due to Allah the Grand and Exalted. May blessings and peace be upon the cheerful warrior Muhammad, and upon his good and pure family. As to what follows:

I saw ­– as did many others – an old video segment about the bay’ah of al-Qā’idah to Mullā ‘Umar. This segment was leaked or released by those [currently] behind as-Sahāb Media Production, the head of whom is the fitnah maker afflicted with fitnah Adam Gadahn al-Amrīkī (aka Azzam al-Amrīkī) – may Allah expose him and what his heart hides. There is no doubt that he is behind this matter, for this fitnah afflicted person runs al-Qā’idah from backstage and naively works to achieve the goals of the American RAND Corporation, not realizing he is doing such. Wallāhul musta’ān.

Hence he released this recording from the archive to claim that the leaders of al-Qā’idah and Tālibān believed Mullā ‘Umar to be the Khalīfah for all Muslims! This is a complete lie and fabrication against the martyred Shaykh Usāmah (rahimahullāh). Rather it is even a fabrication against the person they keep attributing “wisdom” to – adh-Dhawāhirī. If it were true, Sh. Usāmah would never have accepted the legitimacy of the Islamic State of Iraq and the bay’ah to Imām Abū ‘Umar al-Baghdādī (rahimahullāh) in his speech “as-Sabīl li Ihbāt al-Mu’āmarāt” (the Path to Ruin Conspiracies).

[Note: The excerpts quoted below are meant to prove that al-Qā’idah and Tālibān leadership never considered Mullā ‘Umar to be the Khalīfah for all Muslims, rather they believed he was the top imām only in the lands of Afghanistan he ruled. Some of the details in the excerpts are left as is without commentary.]

First: A Response from their “Wise” Man (adh-Dhawāhirī)

Their “wise” man was asked: “If there were two Islamic emirates or caliphates one in Afghanistan and the other in Iraq, then are they two independent states? Or do they both fall under one ruler?”

He responded with a piece of “wisdom”: “The Islamic State of Iraq, the Islamic Emirate of Afghanistan – and I add to them both – the Islamic Emirate of Caucasus, do not belong to a single ruler. Hopefully someday the khilāfah state will be established and unite them all as well as the rest of the Muslims” [Al-Liqā’ al-Maftūh al-Halaqah ath-Thāniyah (The Open Interview – Second Episode)].

Their “wise” man was also asked: “Is Mullā ‘Umar the amīr for all the believers? Or is he the amīr of the Islamic Emirate in the land of Khurāsān? Who is the amīr of the believers all over the world? What is the role of Sh. Usāmah within the Islamic Emirate concerning the world?”

So he answered with another piece of “wisdom”: “Mullā ‘Umar (hafidhahullāh) is the amīr of the Islamic Emirate in Afghanistan and those who’ve joined him from the mujāhidīn. Sh. Usāmah Ibn Lādin (hafidhahullāh) is one of his soldiers. As for the amīr of the believers all over the world, then that would be the imām of the khilāfah state, which we and every Muslim strive to revive by Allah’s permission” [Al-Liqā’ al-Maftūh al-Halaqah ath-Thāniyah (The Open Interview – Second Episode)].

[These quotes show that he didn’t believe the khālifah over all Muslims to exist.]

Their “wise” man (the head of their organization) also clarified with words containing some unrealistic delusions about shūrā that he did not believe in the khilāfah of anyone:

“We want an Islamic khilāfah in which the Ummah chooses its rulers with their own free will, then promises to hear and obey them concerning the book of Allah and tradition of His messenger (sallallāhu ‘alayhi wa sallam), and thus obeys them as long as they obey Allah with regards to the Ummah. We approve whoever has the shar’ī qualifications and is chosen by the Ummah to rule it by the book of its Lord and tradition of its prophet (sallallāhu ‘alayhi wa sallam). We then become his supporters and aids. Al-Qā’idah wants for the Ummah a khilāfah that it chooses with its approval and consensus or the agreement of the majority of it. If the Ummah is capable of establishing Islamic rule in any country of its lands before its establishing of its khilāfah, then whoever the Muslim Ummah chooses in that land to be its imām with the shar’ī qalifications and leads it by the Kitāb and Sunnah, then we will be the first to recognize him. This is because we do not want to rule, rather we want Islam to rule” [Al-Īmān Yasra’ al-Istikbār (Faith Defeats Tyranny)].

[The above excerpt is from a speech he released in 1434H (2013). It clearly shows that he did not consider Mullā ‘Umar to be the khalīfah for all Muslims.]

Second: The Words of Mullā ‘Umar

Mullā ‘Umar said: “The Islamic Emirate of Afghanistan believes in building bilateral relationships with all the neighboring countries within a framework of mutual respect. It wants to open the doors for comprehensive cooperation with them in the realms of economic trade and good regional relations. We consider the region to be a single home in resisting imperialism. We want to play our positive role in stabilizing the state of affairs in the region. We assure all the countries that the Islamic Emirate will also not allow anyone to interfere in its affairs just as it does not interfere in the affairs of others… The media of the enemy falsely portrays us as a threat to some of the countries of the world… The war taking place in the region with imperial, expansionist, and colonial goals, under the banner of “the war against terror” is truly a war against the principles of humanity, justice, and peace… I hope on this occasion that all the Islamic countries, the powerful neighboring countries, and the non-aligned movement of countries, play their positive and historical role” [Congratulation on Eid al-Adha 1430H].

He also said: “Our future foreign relations concerning the neighboring countries, Islamic countries, and non-Islamic countries, will be built upon a basis of mutuality. We will build our foreign relations upon the concepts of defense and not harming others. Our future system – in accordance to the shar’ī principles – will help all the efforts in the area and the world with the goal of achieving peace, human comfort, and economic growth. Our system will help the neighboring countries to end the regional problems like that of drugs, environmental pollution, and economic and business problems” [Congratulation on Eid al-Fitr 1431H].

He also said: “As for the political future for the country, then I say again: we do not think about keeping power to ourselves. We do not imagine a civil war after the withdrawal of the occupation. Rather our single effort will be to make the political future of the country in the hands of the Afghans themselves far away from the interference of the superpowers of the world, and far away from the interference of neighboring countries. The effort will be purely Afghani Islamic in nature. […] After the liberation of the land, we will enjoy the victory of Allah ta’ālā with this shar’ī and national system that will strive to achieve a government free of all racist tribalism and fanaticism. The matters will be handed over to those worthy. The system will strive to preserve the unity of the nation’s land. It will also provide security, implement the Sharī’ah, and guarantee rights to all individuals of the country whether they are men or women. It will work to build the economic infrastructure of the country. It will also strengthen the social institutions of the country, provide educational facilities for all the nation in accordance with the Islamic principles and national interests. This government will work to point scientific and cultural affairs in the right direction. With the help of our proud nation, it will stand as a strong wall in the path of those who want to achieve sinister goals and ignite a civil war to divide the country. […] We will preserve good relations with every entity that respects Afghanistan as an independent Islamic state and does not have relations and dealings of an authoritarian and colonial nature with Afghanistan. I see that this is the request and hope of every free Afghani Muslim. As for dealing with the foreign forces, then I say: We will continue our political struggle as well as our military work to achieve our Islamic and national goals and hopes. We have set up a specific body within the framework of a political office to pursue this political path” [Congratulation on Eid al-Adha 1433H].

Because the answer is too obvious, there is a question that does not present itself: Do the words above indicate a mission of khilāfah for all Muslims? Or do they indicate a nationalist Islamic state unique to Afghanistan restricted by its “modern” borders – a state that does not threaten the apostate governments which must be removed by the khilāfah to liberate all Muslim lands?

Third: The Words of Sh. ‘Atiyyatullāh al-Lībī Concerning Bay’ah

He said in an answer to a question he received: “The question concerning you and all other Muslims today is do you have to give this specific bay’ah to anyone of the Muslim leaders existing now? What is apparent is that this is not an obligation because of the absence of an imām who was given a shar’ī bay’ah of al-imāmātul-‘udhmā (the top imām). As for Amīrul-Mu’minīn Mullā ‘Umar (hafidhahullāh), if we were to hypothetically say that he had the ruling of al-imām al-a’dham (the top imām), then that would only be inside his country, district, and expanse of authority. Wallāhu a’lam. As for Sh. Usāmah (hafidhahullāh) and others like him from amongst the major leaders of the mujahidin, then their matter is even more obvious. None of them is imām a’dham (the khalīfah or top imām)” [Ajwibat Liqā’ Muntadayāt Shabakat al-Hisbah – Answers from the Interview with al-Hisbah Network Forums].

He also said: “Al-Qā’idah is a group of the different Islamic mujāhid groups. The bay’ah in it is by choice and with condition, in accordance with the legal contracts between Muslims made to accomplish shar’ī orders. It is not out of hardship, restriction, or something required initially from the Sharī’ah. It is not an imāmah ‘udhmā (top imām) for one to say that it is not permissible for a man who believes in Allah and the Last Day to sleep two nights without considering al-Qā’idah to be his imām! Even the imārah of Amīrul-Mu’minīn al-Mullā Muhammad ‘Umar (hafidhahullāh) is not such. Rather he is the amīr within the borders of his authority and reign and those who enter into his bay’ah. Within the borders he has authority over, he has the ruling of al-imām al-a’dham (top imām) concerning what he deserves of listening, obedience, loyalty concerning bay’ah, and the prohibition of khurūj against him, except in cases it is permissible to do khurūj against al-imām al-a’dham[i.e. if he commits kufr]. This was determined by our scholars and is well known from them. The matter was researched and written about by Sh. Abul-Mundhir as-Sā’idī (fakkallāhu asrah) in his book “Wabl al-Ghumāmah fī Ahkām al-Imāmah” (Heavy Rain from the Clouds about the Rulings of Imāmah)” [Ajwibat Liqā’ Muntadayāt Shabakat al-Hisbah – Answers from the Interview with al-Hisbah Network Forums].

He also said regarding the ruling of bay’ah to the Islamic State of Iraq (before its expansion and announcement of khilāfah):

“The fact is that the Islamic State of Iraq is the state for the Muslims in that land of the Muslim lands. I mean by Iraq the area known today and maybe the areas close to it, as much as is possible. This does not mean that it is the great Islamic state now (al-imāmah al-‘udhmā and the khilāfah), for this is still too early, according to what vision and ijtihād indicate, wallāhu a’lam. The title of the amīr of this state is Amīrul-Mu’minīn. This state will be – inshā’allah – the nucleus for the great Islamic state and the righteous khilāfah upon the prophetic methodology. It is a transitory step which can be further developed…” [Kalīmāt fī Nusrat Dawlat al-‘Iraq al-Islāmiyyah – Words in Support of the Islamic State of Iraq].

In the same treatise he quoted a beneficial point taken from the book “Wabl al-Ghumāmah fī Ahkām al-Imāmah” which he reviewed and wrote an introduction for:

“If one were to say: ‘How can you use as proof the rulings of khilāfah and apply them to Mullā Muhammad ‘Umar although he is not a khalīfah for all Muslims, rather the most he can be considered is a Muslim amīr upon a part of the Muslim lands?’

The answer is yes, he is not a khalīfah for all the Muslims, but he has the rulings of the khilāfah in the area he rules concerning its conditions and the method for choosing the leader as well as other fiqhī rulings.

Ibn Duwayyān al-Hanbalī said in “Manār as-Sabīl”:
“It was said in ‘al-Ghāyah’: It is not permissible to have more than one imām. If multiple rulers gain power over different areas like is the case in our time, then each ruler has the ruling of the imām.”

Al-Imām as-San’ānī said in his commentary on the hadīth of Abū Hurayrah reported by Muslim, “Whoever leaves obedience, abandons the jamā’ah, and then dies, has died a death of jāhiliyyah.”

[As-San’ānī said]: “[…] It is as if the meaning is understood to include the ruler of any land of the lands, for the people have not agreed upon a khalīfah for all the Islamic lands since the times of the ‘Abbāsi era. Rather each region became independent of the other with a ruler ruling it. If the hadīth were to be understood to mean a khalīfah that all the people of Islam agree upon, then the hadīth would have little benefit” [Subul as-Salām].

[…] This answer you will need in all matters related to imāmah, so always keep it in mind while reading this book” [Kalīmāt fī Nusrat Dawlat al-‘Iraq al-Islāmiyyah – Words in Support of the Islamic State of Iraq].

Then Sh. ‘Atiyyah commented upon the previous excerpt saying:
“What can be said regarding one of the two emirates [The Islamic State of Iraq and the Islamic Emirate of Afghanistan] can be applied to the other, for they are like two sisters.” [Kalīmāt fī Nusrat Dawlat al-‘Iraq al-Islāmiyyah – Words in Support of the Islamic State of Iraq].

All his previous words indicate that they did not consider Mullā ‘Umar to be the khalīfah for all Muslims, rather he considered him a ruler and top imām who only had shar’ī authority over his land. If he were the khalīfah for all, Sh. Atiyyah would not even discuss the legality and nature of the bay’ah to the Islamic State of Iraq then, since it would have been obligatory upon Muslims only to give bay’ah to Mullā ‘Umar.

Fourth: The Meaning of Sh. Usāmah’s Words

Based upon everything quoted from Sh. Atiyyah, adh-Dhawāhirī, and Mullā ‘Umar, the meaning of Sh. Usāmah’s words becomes clear. According to Sh. Usāmah, Mullā ‘Umar at that time had the ruling of al-imām al-a’dham in the region of his authority and that it was an obligation upon all Muslims then to consider him as the imām over his land and obey him there. As for the claim now that he was the “covert” khalīfah for all the Muslims everywhere! Then this is contradicted by the words of the leaders close to Sh. Usāmah, including Sh. ‘Atiyyah and the “wise” man of the Jawlāni Front – adh-Dhawāhirī. It also contradicts the words of the Tālibān leaders including Mullā ‘Umar.

So do the weak followers of Jawlānī know better the meaning of Sh. Usāmah’s words than those mentioned?

As for not considering qurashiyyah a condition for imāmah, then this is only correct with regards to the one who gains authority over an area by the sword [i.e. the Muslims must obey him there]. But this does not mean that his leadership is legal over Muslims everywhere outside his place of authority. Rather it is only obligatory to obey him in his land. Therefore, the worst of evils is to use this forced and exceptional condition as a proof to invalidate the obligation of giving authority to Quraysh.

And thereafter those afflicted with fitnah make Mullā ‘Umar out to be the earlier khalīfah, although he never claimed such even for an hour of the day!

Fifth: Questions for the Jawlānī Followers

Is Mullā ‘Umar known with certainty to all of you? Is his image known? (The validity of the famous picture has never been officially recognized.) Does he currently control all of Afghanistan? Is Afghanistan in a condition of defensive war? If he withdraws his troops from the cities, does he have to make shūrā with the people and get their permission to enter and rule them? Does Mullā ‘Umar fight the highway robbers? Do american planes bombard the cities of Afghanistan? Is america capable of destroying Afghanistan with weapons of mass destruction? Is Mullā ‘Umar in the hiding now? Did he take shūrā from all the people of the earth? Etc.

If you ignore these questions, then you have exposed your falsehood and shown all people that you only follow after your personal interests and desires. With these types of questions you refused the legitimacy of the Islamic State, as we heard these questions presented over and over by your “big shar’ī” leaders despite Jawlānī’s claim that one day he had met Amīrul-Mu’minīn [which proves his existence to you and the sahwāt].

Praise be to Allah who relieved us of what you were afflicted with and blessed us with a bounty not given to many of the creation.

O Allah, make our end with shahādah on Your path. Make us firm upon our commitment to the Muslim Jamā’ah and its Imām the Khalīfah Ibrāhīm – may Allah revive the millah of the khalīl and the jihād of the Siddīq by him.

Written by,
Abū Maysarah ash-Shāmī
May Allah forgive him

Appendix: A Response from an Amīr in the Islamic Emirate

Al- Mawlāwī Sāhib (member of the Shūrā Assembly for the Emirate) said: “Our jihād is limited to the interior lands of Afghanistan because of our difficult situation which does not allow us to do more as well as for other reasons. We are able with difficulty to cover all what occurs inside Afghanistan because of our engrossment in fighting the head of kufr America and its allies. For this reason, we do not get involved in matters outside Afghanistan. In addition I say, the Islamic Emirate, our amīr al-Mullā ‘Umar (hafidhahullāh), myself, and others, will not hold enmity towards any mujāhid upon the face of the earth. We did not come out except to support the mujāhidīn. The mujāhidīn in Iraq, Shām, and everywhere, are our brothers. We pray for them and ask that Allah grants them more strength and achieves for them what they hope for…” [Interview with al-Mawlawī Sāhib].

He also said:
“If this isn’t an Islamic state, then there is no Islamic state upon the face of the earth” [Interview with al-Mawlawī Sāhib].

If the Emirate of Afghanistan considered its leader the khālifah for all Muslims, there would be no meaning to these words.