“What is Japan’s concern with us? Who has drawn Japan into this difficult, powerful, and f ierce war… into this transgression against our sons in Palestine? Japan cannot endure entering into a war against us. Therefore, it should reconsider its stance. What is the concern of Australia in the far south with us and with the condition of the defenseless people of Afghanistan and Palestine? What is Germany’s concern in this war except kufr and crusade? It is yet another crusade just like the former crusades led by Richard the Lionheart, Barbarossa of Germany, and Louis of France. Likewise today, when Bush raised the cross, the crusader countries immediately scrambled. What is the Arab countries’ concern with this crusade? Why have they entered into it nakedly and openly in broad daylight? Because they are pleased with the rule of the cross” [October 2001 Interview].

Shaykh Usāmah Ibn Lādin (rahimahullāh) said the above words 13 years ago when numerous nations rushed to join the crusader coalition mobilized to invade Afghanistan. Japan joined the crusade despite its non-Christian paganism, its “pacifist” constitution, and its great distance from Afghanistan. The unwise Prime Minister at the time – Junichiro Koizumi – committed to providing logistical support for the Western crusaders. What kind of interests did he expect to achieve for Japan in joining a crusade against Muslims? Thereafter, Japan – again under the leadership of Koizumi – joined the crusaders in Iraq by dispatching its “Self-Defense” Forces to support them there. Then when the mujāhidīn under the leadership of Shaykh Abū Mus’ab azZarqāwī (rahimahullāh) captured the Japanese crusader Shosei Koda and threatened to execute him unless Japanese forces withdrew from Iraq, Koizumi and his government arrogantly stated that Japan would not concede to the demands of “terrorists.” Accordingly, Koda was decapitated like those before him from amongst the prisoners belonging to the crusader coalition including Nick Berg and Kenneth Bigley.


Almost a decade later, “pacifist” Japan has once again defied wisdom by entering into another crusader coalition against the Muslims, but this time under the leadership of the “Nobel Peace Prize” winner Obama. And so a “pacifist” country is led by a “peace” prizewinner in a war doomed to fail. What interests did Abe Shinzo expect to achieve for Japan by publicly committing more than 200 million dollars to be explicitly used in the war against the Islamic State, as if the Khilāfah were not a dangerous entity to anger? What kind of hubris blinded him to make his thoughtless announcement from a podium erected by the tāghūt Sisi who wages war against the soldiers of the Khilāfah in Wilāyat Saynā’? What begot him into “forgetting” that the Islamic State had two Japanese prisoners inside its jails awaiting the blunders of Japanese leadership?

It was nothing save the plan of Allah from which the pagans felt secure. And so immediately the Islamic State demanded 200 million dollars from the Japanese government, the same sum initially committed to the crusaders and their apostate allies by the Japanese Prime Minister. The Khilāfah was not in need of the money and knew fully that the Japanese would never provide the sum, but it had decided – by this demand – to humiliate the arrogance of this Japanese government… a government in a line of governments enslaved by the West since the Second World War.

After the passing of the first deadline, the Japanese prisoner Haruna Yukawa was executed while Japanese representatives rushed to the murtadd Jordanian regime. The Islamic State immediately requested for the release and transfer of Sājidah ar-Rīshāwī – a mujāhidah who was imprisoned by the Jordanian tāghūt for almost 10 years – to the lands of the Khilāfah in exchange for Kenji Goto Jogo. The Jordanian regime recklessly complicated the process for the Japanese by attempting to include their pilot in the exchange deal, but the Khilāfah explicitly refused such during the negotiations with the representative of the Jordanian tāghūt – ‘Āsim Tāhir al-Barqāwī (AKA Abū Muhammad al-Maqdisī) [ Perhaps Allah will facilitate a detailed exposure of how al-Barqāwī (whose campaign of lies carries on) represented the Jordanian tāghūt in these negotiations. Wallāhul-musta’ān…] – as there were other plans for the murtadd pilot. In the end, both al-Barqāwī’s murtadd client and the Japanese prisoner were executed due to the negligence of both regimes in heeding the warnings of the Islamic State. The relatives of Kenji Goto Jogo and the murtadd pilot have no one to blame but the political leaders of their lands who strive to appease and serve the American crusaders.

Prior to Abe Shinzo’s thoughtless pledge of support for this crusade, Japan was not on the list of priorities to be targeted by the Islamic State, but through Abe Shinzo’s foolishness, all Japanese citizens and interests – wherever they may be found – are now a target for the soldiers and patrons of the Khilāfah everywhere.


Japan is now in a complicated predicament. How can it escape this threat? Can Abe Shinzo take the step to save his people whom he recklessly exposed to the wrath of the Khilāfah? Can he bravely announce the halting of his support for the war against the Khilāfah after making his infamously unwise announcement against the Islamic State? That is very doubtful…

So let his citizens know that the sword of the Khilāfah has been unsheathed against the pagans of Japan by Allah’s might and power…

[Taken from Dabiq issue 7 pages 3&4]



This week, the Islamic State released a video depicting the execution of the Jordanian crusader pilot, Mu’ādh Sāfī Yūsuf al-Kasāsibah. As displayed in the video, the Islamic State had resolved to burn him alive as retribution for his crimes against Islam and the Muslims, including his active involvement in crusader airstrikes against Muslim lands.

When the news of the video broke out, the tāghūt of Jordan who at the time was in Washington to meet with his masters at the White House – as is the habit of the crusader puppets – cut short his trip, returned home early, and promptly ordered the execution of the mujāhidah, Sājidah ar-Rīshāwī and the mujāhid, Ziyād alKarbūlī, both of whom had been imprisoned for nearly a decade by the murtaddīn of Jordan. The Islamic State had done everything it could to secure the release of both Sājidah and Ziyād, but Allah decreed that they would return to Him as shuhadā’, an incomparable honor which they had both desired, eagerly pursued, and supplicated their Lord for. We consider them so, and Allah is their judge.


In executing the mujāhidīn, Jordan is
merely hastening the inevitable destruction of its tāghūt regime.

Allah’s Messenger (sallallāhu ‘alayhi wa sallam) said, “Whoever harms an ally of Mine, then I have declared war against him” [Sahīh alBukhārī].

While the execution of Sājidah and Ziyād became the focus of international headlines, the focus for many ignorant hizbiyyīn became the manner in which the pilot was executed. Amongst them was the Jordanian Abū Sayyāf Muhammad ashShalabī, who stated, “The manner in which he was executed and the subsequent production of a video displaying his execution is a matter that opposes the teachings of the pure religion. Jihād was legislated to make the people enter the religion, not to make them turn away from the religion or to distort its image.” [ his remorse for the murtadd pilot in the face of the mujāhidīn. He also fabricated stories about the negotiations regarding the prisoners by claiming to be involved in these negotiations, whereas the representative of the Jordanian tāghūt from the beginning was ‘Āsim Tāhir al-Barqāwī (AKA Abū Muhammad al-Maqdisī, whose campaign of lies carries on). Furthermore, ash-Shalabī shamelessly lied by claiming that the murtadd Baathist ‘Izzat ad-Dūrī and other murtadd Baathists were members of the Islamic State and involved in the negotiations! So, a shameless liar – ash-Shalabī – is taken as a “jihādī mentor”! One can only say to him, “If you have no shame, then do as you wish” {Sahīh al-Bukhārī}.]


This type of rhetoric is typical of hizbiyyīn – even those masquerading as supporters of the mujāhidīn – who continue to live under the authority of the murtadd puppets, and of defeatist Muslims who reside in the lands of kufr under the authority of the crusaders themselves, with no intention of making hijrah to those lands in which the word of Allah is the highest. Such people have had their religion diluted and, not surprisingly, are always amongst the first to speak out in any case where the mujāhidīn display their harshness towards the crusaders, attempting to disguise their criticism towards the mujāhidīn as concern for the image of Islam.

In burning the crusader pilot alive and burying him under a pile of debris, the Islamic State carried out a just form of retaliation for his involvement in the crusader bombing campaign which continues to result in the killing of countless Muslims who, as a result of these airstrikes, are burned alive and buried under mountains of debris. This is not to even mention those Muslims – men, women, and children – who survive the airstrikes and are left injured and disabled, and in many cases suffering from severe burns that cause them pain and anguish every minute of every day.


This āyāh sufficiently demonstrates the shar’ī validity of burning someone alive in a case of qisās (retribution). The confusion perpetuated by the hizbiyyīn, the palace “scholars,” and the ignorant defeatists, is with regards to the authentic statement of Allah’s Messenger (sallallāhu ‘alayhi wa sallam), “None should punish with fire except Allah” [Sahīh al-Bukhārī].

As a result of their dishonesty in conveying the truth, the deviants concealed the fact that there is a famous exception to this ruling made in the case of qisās and maslahah (overwhelming benefit), and that in addition to the aforementioned āyah from Sūrat An-Nahl, the fuqahā’ used as evidence for these exceptions the following āyah from Sūrat Al-Baqarah.

{So whoever has assaulted you, then assault him in the same way that he has assaulted you} [Al-Baqarah: 194].

They further used as evidence the hadīth of the ‘Uranī men whose eyes were gouged out by the Prophet (sallallāhu ‘alayhi wa sallam) with heated iron [Al-Bukhārī and Muslim].

Furthermore, the scholars highlighted the fact that the Sahābah (radiyallāhu ‘anhum) punished people with fire in a number of incidents that took place throughout the course of the history of the rightly-guided Khulafā’. Here we will
mention some of these incidents.

The first example: In his letter to the murtaddīn of the Arabian Peninsula during the riddah wars, Abū Bakr as-Siddīq (radiyallāhu ‘anh) threatened to burn them alive if they did not repent from their riddah. In it he states, “I have sent to you so and so [Khālid Ibn al-Walīd] with an army of the Muhājirīn, the Ansār, and their good followers, and I’ve ordered him to not fight anyone or kill anyone until he calls him to the call of Allah. Whoever answers him, accepts the truth, halts his evil, and does good, my envoy will accept this from him and will aid him in it. If he refuses, I’ve ordered him to wage war against them over such, to not spare anyone he is able to kill, to burn them alive with fire, to kill them in a severe manner using all means, to enslave their women and children, and to not accept from any one of them anything but Islam” {Tārīkh at-Tabarī; AlBidāyah wan-Nihāyah}. [The full text of the letter can be read on pages 17 and 18 in the History section of this issue of Dābiq.]

The second example: Likewise during his khilāfah, Abū Bakr (radiyallāhu ‘anh) gathered a number of his advisors from amongst the Sahābah and consulted them about the case of a man found guilty of committing sodomy. The one who had the most severe position was ‘Alī (radiyallāhu ‘anh) who said, “This is a sin that no nation had committed before except for one nation, and you know how Allah dealt with them. I view that we should burn him alive.” So the Sahābah agreed with his position, and Abū Bakr wrote to Khālid ordering him to burn the man alive [Al-Bayhaqī].[ Al-Mundhirī (rahimahullāh) mentions that there were four khulafā’ who burned sodomites with fire: Abū Bakr as-Siddīq, ‘Alī Ibn Abī Tālib, ‘Abdullāh Ibn az-Zubayr, and Hishām Ibn ‘Abdil-Malik {At-Targhīb wat-Tarhīb}.]

The third example: In another incident that occurred during the riddah wars, a man named al-Fujā’ah came to Abū Bakr as-Siddīq (radiyallāhu ‘anh) claiming to be Muslim, and asked Abū Bakr to prepare an army for him to lead in fighting the murtaddīn. Abū Bakr did so, and the man wound go up killing and robbing anyone he came across, including Muslims. When this reached Abū Bakr, he sent an army to detain him. He was detained and brought back, and Abū Bakr ordered that he be taken to the area of al-Baqī’ and burned alive [AlBidāyah wan-Nihāyah].

The fourth example: During the riddah wars, when Khālid Ibn al-Walīd defeated Tulayhah alAsadī in the battle of Buzākhah, Abū Bakr wrote to him ordering him to not be lenient and to make an example out of anyone he captured from amongst the kuffār who had killed Muslims. So Khālid remained in Buzākhah for a month hunting down the murtaddīn and taking revenge for the Muslims who had been killed. Some of the murtaddīn he would burn alive, others he would stone to death, and others he would throw off the tops of mountains [AlBidāyah wan-Nihāyah].

The fifth example: Abū Mūsā al-Ash’arī reported that the Prophet (sallallāhu ‘alayhi wa sallam) sent both him and Mu’ādh Ibn Jabal (radiyallāhu ‘anhumā) to Yemen, and instructed them to teach the people the Qur’ān. Mu’ādh came one day to visit Abū Mūsā and found with him a man who was chained up, so he said, “O my brother, were we sent to punish the people or were we sent to teach them and order them with what would benefit them?” So Abū Mūsā said, “He embraced Islam and then disbelieved.” So Mu’ādh said, “By He who sent Muhammad with the truth, I will not leave until I burn him with fire.” So Abū Mūsā said, “We still have some unfinished business with him.” So Mu’ādh said, “By Allah, I will never leave!” So some firewood was brought and a fire was lit, and he threw him in [Al-Mu’jam al-Kabīr – at-Tabarānī].

Thus, the Islamic State not only followed the footsteps of Allah’s Messenger (sallallāhu ‘alayhi wa sallam) in his harshness towards the disbelievers, but also emulated the example of his righteous Sahābah (radiyallāhu ‘anhum) by punishing with fire in retaliation, and for the purpose of terrorizing the murtaddīn and making examples out of them.

We ask Allah to take revenge for the Muslims and the mujāhidīn, and rain fire and destruction upon the kuffār and murtaddīn wherever they are.


[Taken from Dabiq issue 7 pages 5-8]



Praise be to Allah, and may blessings and peace be upon the Messenger of Allah, and upon his family and those who support him. As for what follows…

My dear mujāhid brother, these are some pieces of advice that I’ve gathered from the mouths of men and the pages of books, although I do not claim to be a man of wisdom. I ask Allah to make you and me benefit from these pieces of advice. And Allah knows all intentions.

[1] Have sincerity towards Allah, for it will lead to salvation in the worldly life and the Hereafter. Allah’s Messenger (sallallāhu ‘alayhi wa sallam) said, “Allah has guaranteed the one who performs jihād for His cause, having left his home for no reason other than to perform jihād for His cause and to affirm the truth of His words, that He would enter him into Jannah or return him back home with all the rewards he has attained or the ghanīmah he has acquired.” Let the goal of your deed be that the word of Allah becomes the highest, for Abū Mūsa said, “Allah’s Messenger (sallallāhu ‘alayhi wa sallam) was asked about a man who fights out of bravery, out of zeal, or out of riyā’ (showing off), which of these is fighting for Allah’s cause? So Allah’s Messenger (sallallāhu ‘alayhi wa sallam) said, ‘Whoever fights so that the word of Allah is the highest is fighting for Allah’s cause.’”

[2] Be just and sincere towards your subjects, for “No man is appointed to lead ten people except that he will be brought forth in shackles on the Day of Judgment, and will either be set free on account of his justice or destroyed as a result of his oppression.” Likewise, “Any leader who takes charge of the affairs of the Muslims and then doesn’t strive for them and advise them, will not enter Jannah with them.” And likewise, “Allah does not give one of His slaves leadership, who then dies having cheated his subjects, except that Allah will make Jannah prohibited for him.”

[3] Seek consultation and hold discussions, for discussion is the partner of consultation. One should sit in a gathering to exchange ideas, then each person comments on the opinions put forth by the others, or puts forth a new opinion, and at the end of the gathering the correct opinion will become clear. Allah (ta’ālā) said, {And consult them concerning the matter} [Āl ‘Imrān: 159]. Allah has directed His Prophet to consult those under him despite the Prophet’s prudent intellect. So what about you?

And as was reported, “One who seeks consultation will have no regret, and one who prays istikhārah will not go wrong.” And it’s been said, “He who relies exclusively on his intellect will go astray, and he who is content with his own opinion will slip up, and he who consults intelligent men will take the correct path, and he who seeks the help of a man with insight will attain what is hoped for.”

So let every leader have a true consultative council beginning with the general leader and ending with the detachment commanders. But do not consult a person who has a certain need that he is seeking to fulfill, nor a person whom you sense desires to be consulted, nor a person who doesn’t think his opinions through, for it’s been said, “Leave your opinion until it ripens.” It was reported that ‘Alī said, “The opinion of an elder is better than the view of a young man,” meaning with regards to battle. And don’t consult anyone unless he’s alone, meaning that you should consult him in private, for this ensures more secrecy and is a greater deterrent to anyone who might otherwise disclose the issue. It is true! “Consultation and discussion are two doors to mercy, and two keys to blessings. No opinion that’s been reached with the help of these two things will go wrong.”

[4] Beware of only consulting a person who always agrees with your opinion, and beware of bad company. Get accustomed to being patient with any advisers who disagree with your opinion, and swallow the bitterness of their words and their criticism. But don’t be casual in that regard except with people who are virtuous, intelligent, chivalrous, senior in age, and trustworthy with secrets.

[5] There’s nothing more destructive towards the religion and dunyā than for a leader to become unaware of the actual circumstances that his subjects are in. So don’t seclude yourself from them, for you are only a human being and you don’t know what the people are concealing from you. And beware of using security as an excuse, thereby ensuring your personal security and neglecting your subjects in the process, for what a terrible leader you would then be!

And follow up on everything yourself even after appointing sincere and reliable individuals over areas of responsibility, for even a reliable person can betray you, and even a sincere person can deceive you, so be sure to verify things yourself. Allah (ta’ālā) says, {O Dāwūd, indeed We have made you a successor upon the Earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allah} [Sād: 26].

“So Allah did not suffice with a broad implication and thereby avoid an explicit address. Nor did He accept busyness as an excuse, being content with the delegation of duties, but instead He linked such to misguidance.”
And don’t hasten to believe a person who seeks to spread corruption, for such an individual is deceitful even if he makes himself out to be sincere. Likewise, don’t just dismiss his words, for he may be telling the truth. Give your brothers the benefit of the doubt, for doing so will save you a lot of hardship.
[6] The leader is required to ensure that he and his soldiers are held responsible for the rights that Allah (ta’ālā) has made obligatory and the limits that He has set, “For he who fights for the religion is more deserving amongst the people of being held to its rulings.” But you will not reform anything when you yourself are corrupt, nor will you guide anyone when you yourself are astray. For how can a blind man guide others, and how can a disgraceful person give honor? And there’s nothing more humiliating than the disgrace of sin, and nothing more honorable than the honor of righteousness. So keep yourself above having poor character and befriending immoral people.


[7] Beware of letting your dire need of something cause you to acquire it in an unlawful manner, for having patience in the face of dire need, while hoping for improved circumstances and a better outcome, is greater than committing a sin and then fearing its consequences. And the religion revolves around patience.

[8] Beware of standing out from others by way of the vehicle that you ride or the clothes that you wear, for indeed ‘Umar wrote to Abū Mūsā al-Ash’arī saying, “…and it has reached me that word is going around that your and your family’s clothing, food, and means of transport are of a different standard than that of the Muslims. So beware, O servant of Allah, of becoming like an animal that passes by a fertile valley and has no concern other than to fatten itself. Indeed its fatness will be what kills it. And know that if the leader goes astray, so too will his subjects. And the most wretched of people is he whose subjects are unhappy with him.”

[9] Know that war is just as they say, its burdens lie in being patient, its axis is comprised of craftiness and good judgment, its backbone is endurance, and its reins are caution. Each of these has its fruit: the fruit of patience is support [from Allah], the fruit of craftiness is triumph, the fruit of good judgment is success, the fruit of endurance is prosperity, and the fruit of being cautious is safety. ‘Amr Ibn Ma’diyakrib (radiyallāhu ‘anh) was asked about war, so he said, “Whoever is patient in war becomes prominent, and whoever abstains from it perishes.” So beware of hastiness, for an act of hastiness may lead to regret.

[10] Put the harsh and courageous men forward against the enemy during the heat of the battle, and distribute them amongst the various detachments so that they can be a source of strength for the weak and a source of courage for the coward. Beware of letting your brothers be accompanied by one who will cause them to abandon the fight or will say things that will harm their morale. Furthermore, beware of spies, for how many small forces have defeated large forces by Allah’s permission. And don’t select the strong fighters for the battle while leaving out the weak ones who are eager to attain the rewards of Allah, for the Prophet (sallallāhu ‘alayhi wa sallam) said, “And are you given victory or sustenance except through the weak amongst you?” Indeed, Allah grants victory to a people through the weakest amongst them.

[11] Don’t neglect to take what you can of equipment, such as armor and helmets. Doing so is not cowardice, for Allah’s Messenger (sallallāhu ‘alayhi wa sallam), the bravest of all people, had armor. And this doesn’t mean you can’t fight without armor when it’s appropriate to do so. Habīb Ibn al-Muhallab said, “I have not seen any man in war wearing armor except that he was worth two men to me. And I have not seen two men going without armor except that they were worth one man to me.” A knowledgeable man heard this statement and said, “He spoke the truth! Indeed, weapons have virtue. Can’t you see that when they hear someone scream for help, they call out ‘Grab your weapons! Grab your weapons!’ not ‘Gather the men! Gather the men!’”

[12] One who provides his brothers with a supply of food and drink that will strengthen them throughout their day is undoubtedly a wise leader. Indeed, when we searched the pockets of some fighters who were under the command of an Afghan leader that was fighting the Taliban, we found raisins.

[13] The leader should appoint a commander for each squad, and should inspect their vehicles, weapons and supplies, especially prior to a battle. Nothing should be taken that will become too much of a burden when the situation become serious and difficult, and nothing should be left that you will need when something breaks down or when the distance is very long, especially if the leader anticipates a long battle.

[14] You should not have more than three fighters in any car, unless there’s an overriding benefit in doing so. The leader should establish a secure, elaborate method of communication between each of the detachments, and establish code words for them to use when communicating, and slogans to shout when they’re fighting.

[15] The leader must let his subjects and soldiers hear things that will strengthen them and cause them to feel that they will triumph over their enemy. He should narrate to them from the causes of victory that would make them belittle their enemy. Allah (ta’ālā) says, {(And remember) when Allah showed them to you in your dream as few; and if He had shown them to you as many, you would have lost courage and would have disputed in the matter [of whether to fight]} [Al-Anfāl: 43].


[16] The leader must study the battlefield very well. He should not fight from a position that will be easy for the enemy to surround without ensuring that the vulnerable points are guarded. And he should not take his soldiers out to a place so far that it’s impossible to bring them back safely.

[17] The Prophet (sallallāhu ‘alayhi wa sallam) said:


Al-Muhallab said, “You must use deception in war, for it is more effective than reinforcements.” Some methods of deception include:

a. Planting spies.

b. Reconnaissance.

c. Feigning an intent to attack an area other than the actual target, for when the Prophet (sallallāhu ‘alayhi wa sallam) wanted to attack one area, he would give his army the impression they were going to attack another.

“If a man’s chest is too narrow to hold his own secret, then the chest of the one with whom he stores the secret is even narrower”  [Poetry].

And be on guard against your enemy at all times so that he doesn’t:

a. Pounce on you from near.

b. Assault you from far.

c. Ambush you when you’re inattentive. d. Or follow you when you’re returning home.

[18] Among the signs of a leader’s experience and sophistication is that he takes advantage of opportunities, “For indeed they come and go as the passing of clouds. And do not only seek the traces of the enemy left behind after the main body is gone.” Pounce when the opportunity first arises and not when it’s already gone.

“When your wind blows take advantage of it, for everything that flutters becomes calm” [Poetry].

[19] It’s permissible for the leader of an army to let one eager for shahādah expose himself to it if the leader knows that seeing him killed will be an incitement for the Muslims to fight zealously to avenge him. The opposite is also correct; he should protect any person whose killing will break the strength of his brothers, such as a distinguished commander. For this reason, know that the center is the most fortified and furthest from the enemy.

[20] Don’t allow your brothers to kill or take captive anyone on account of whom they would dispute and become disunited, even if it’s permissible from a certain angle, for unity during the course of battle is a predominant interest that cannot be superseded by anything else.

[21] Beware of blood. Beware of blood. Beware of shedding blood unjustly. For nothing is quicker to draw wrath or cause blessings to disappear than shedding blood unjustly. And beware of strengthening your authority and your soldiers through unlawful bloodshed, for this would be a short-term gain whose long-term consequences are weakness and helplessness. If you were to do so, you would have no acceptable excuse, neither before Allah nor before us. And by Allah, no case is reported to us involving the bloodshed of an innocent person from Ahlus-Sunnah that isn’t backed up by clear evidence of what he did to deserve his blood being shed, or supported by reasonable doubt, except that we will bring justice for the one wronged.

[22] Don’t be deceived by the ease of any operation, for a downhill slope can be followed by rough terrain. So give careful thought to both the present and the future, for nothing is more harmful to the people than a leader who only thinks about the present.

[23] Reward those who perform very well, be generous to a detachment that achieves victory, and honor a brave person publicly. In contrast, punish those who do wrong for their actions, even if by boycotting them, since it’s permissible for a leader to punish those who disobey his orders. If you don’t do so, those who perform well will begin to slack, and those who do wrong will become emboldened, things will get worse and your work will be ruined.

Furthermore, when rewarding those who perform well, do so publicly and when punishing those who’ve done wrong, do so privately, especially when it comes to the virtuous ones amongst them. As for the corrupt amongst them, then punish them publicly, for this is what the Sharī’ah has come with.

Be extremely cautious of over-punishing a soldier, or of pardoning him and then regretting it. And beware of letting your harshness become repulsive, for indeed the purpose of punishment in the Sharī’ah is to bring reform, not to quench one’s thirst for revenge. Likewise, be careful not to say something when you’re angry that you won’t be able to take back, for how often does a statement say to the one who wants to speak it, “Discard me.” And don’t make your statement inconsequential, O leader, when either punishing or pardoning someone. And when punishing someone, don’t go beyond the limits that Allah has set for you through your transgression and desires, for “transgression will be darkness on the Day of Judgment.”

So you need to be gentle, dear brother, in all of your affairs, even when it comes to punishment. Allah (ta’ālā) says, {And had you been severe and harsh-hearted, they would have dispersed from around you} [Āl ‘Imrān: 159].

The Prophet (sallallāhu ‘alayhi wa sallam) said, “Whoever has been given his share of gentleness has been given his share of all goodness. And whoever has been deprived of his share of gentleness has been deprived of his share of all goodness.” He (sallallāhu ‘alayhi wa sallam) also said, “Indeed, this religion is firm, so delve into it with gentleness.”

[24] Know that your brothers listen and obey out of eagerness for Allah’s rewards, so their compliance is due more to their good character and adherence to the Sharī’ah, than it is due to fear of authority. So you should only discipline those whom you know will accept it due to their strong adherence to the religion. As for one whom you believe won’t be deterred by his religious commitment, then beware of punishing him. Rather, be lenient with him and win his heart, for those fittest to pardon others are those most capable of punishing them, and those who are least in worth and intelligence are those who oppress people under their authority. So be sincere towards Allah and be just towards the people as it relates to yourself, your family, and those whom you love from amongst your brothers and your subjects. Otherwise, you would be oppressing them. And whoever oppresses the servants of Allah, will have Allah as his opponent. And whoever has Allah as his opponent, will find Allah at war with him until he repents and desists. And fear the supplication of the oppressed, for there’s no screen between it and Allah, and the doors of the heavens are opened for it. And set aside an hour of your day to think carefully as to whether you’ve oppressed anyone, or whether there’s an oppressed person whom you could support. And if one wishes to hasten the anger of Allah, he should commit oppression!

[25] Reign over your brothers and over the people with kindness and you’ll win their hearts, for long-lasting love is due to kindness, and its disappearance is due to tyranny. If you show affection to the general public, their love for you will be sincere and you will win their esteem. Indeed, affection from a powerful person is humbleness.

‘Umar Ibn ‘Abdul-’Azīz would be extremely kind to the people. If he wanted to order the people with something from the orders of Allah that he thought they would dislike, he would wait until something came that the people would love, and would then announce both of them together. It was reported that he said, “Indeed, Allah disparaged alcohol twice in the Qur’ān and prohibited it the third time it was mentioned. And I fear that I would impose the truth upon the people all at once, so they would leave it and it would become a tribulation for them.”

[26] Recognize each person’s individual value, know their ranks, and give preference to men who are:

a. From the people of knowledge and virtue. The verses and narrations concerning their virtue are numerous.

b. Older in age, for “He who does not respect our elders, have mercy towards our young, and recognize the rights of our scholars, is not one of us.”

c. From a noble and prestigious family, at the forefront being the family of the Prophet (sallallāhu ‘alayhi wa sallam).

[27] Check up on the families of the shuhadā’ and prisoners, and give them preference over others. Visit the sick and act as a servant for your brothers, for aside from carrying a heavier burden and having a lot more to be accountable for in front of Allah, you’re just a man from amongst them, so work for tomorrow.


[28] Choose well when selecting a messenger to communicate with tribes and armed groups, and likewise when selecting someone to take control over checkpoints and bring the people to account, for to the people they are the face of the State. If they do well then we’ve done well, and if they do wrong then we’ve done wrong. To summarize, “Send a wise person who doesn’t need advising.”

[29] Beware, O leader, of jāhilī partisanship, for nothing destroys a firmly established structure other than extreme partisanship. Use intelligence and ploy to dismantle partisanship, not just strength, for indeed, the people of Iraq revolted with Ibn al-Ash’ath against ‘AbdulMalik Ibn Marwān, and amongst them were a large number of the best of the tābi’īn, such as Sa’īd Ibn Jubayr and his likes. But al-Hajjāj defeated them at Dayr al-Jamājim using ploy more so than strength. And know that it is wise policy to deal with these partisans quickly, especially their leaders.

[30] You must be serious, hardworking, and very ambitious. Beware of incompetence, for by Allah there’s no ride more humiliating. No matter how many times you stumble, keep trying, for we’ve seen through experience that there’s no work in which Allah granted success, except that there were many stumbles along the way.

Your brother,
Abū Hamzah al-Muhājir
1 Ramadān 1428

[Taken From Dabiq issue 7 pages 9-16]



In the Name of Allah, the Merciful, the Gracious

From Abū Bakr, the Khalīfah of Rasūlullāh (sallallāhu ‘alayhi wa sallam);

To whomever this letter reaches of the general public and individual figures, whether they have remained upon their Islam or turned back from it;

Peace be upon those who follow the right guidance and have not turned back from the right guidance to deviance and blindness.

I praise to you Allah, other than whom there is no god. And I testify that there is no god but Allah alone, who has no partner. And I testify that Muhammad is His slave and messenger. We affirm what he came with, pronounce takfīr upon those who refuse this affirmation, and wage jihād against them. As for what follows:

Indeed, Allah sent Muhammad with the truth from Him to His creation as a bringer of good tidings and a warner, a caller to Allah, and an illuminating lamp, to warn whoever is alive and establish the proof against the kāfirīn. Allah then guided by the truth whoever answered him, and Rasūlullāh (sallallāhu ‘alayhi wa sallam) struck those who turned away from Him by His permission, until they entered Islam either willingly or grudgingly. Then Allah took His Messenger (sallallāhu ‘alayhi wa sallam) after he had carried out Allah’s order, sincerely advised his Ummah, and fulfilled what he was responsible for. Allah had clarified this to him and the people of Islam in the revealed book. He said, {Indeed, you are to die, and indeed, they are to die} [AzZumar: 30]. He also said, {And We did not grant to any man before you eternity, so if you die – would they be eternal?} [Al-Anbiyā’: 34]. He also said to the believers, {Muhammad is not but a messenger. Messengers have passed on before him. So if he were to die or be killed, would you turn back on your heels? And he who turns back on his heels will never harm Allah at all; and Allah will reward the grateful} [Āl ‘Imrān: 144]. So whoever worships Muhammad, then let him know that Muhammad has died. And whoever worships Allah alone, who has no partner, then let him know that Allah is ever watchful of him. He is living and eternal; He does not die. Neither tiredness nor sleep overtakes Him. He guards His religion and exacts revenge upon His enemy. I advise you with taqwā of Allah, your duty towards Allah, and what your Prophet (sallallāhu ‘alayhi wa sallam) came with. And I advise you to take as guidance his guidance and grasp the religion of Allah, for anyone whom Allah does not guide is deviant, anyone whom He does not decree wellbeing for is afflicted, and anyone whom Allah does not aid is abandoned.

So whomever Allah guides is guided and whomever He leaves astray is deviant. Allah (ta’ālā) said, {He whom Allah guides is the guided, but he whom He leaves astray – never will you find for him a protecting guide} [Al-Kahf: 17], and no deed will be accepted from him in the Dunyā until he accepts Him. And no repentance or ransom will be accepted from him in the Hereafter. It has reached me that some of you turned back from their religion after accepting Islam and acting in accordance with it, out of delusion about Allah, ignorance of His affair, and in response to Shaytān. Allah (ta’ālā) said, {And [mention] when We said to the angels, “Prostrate to Ādam,” and they prostrated, except for Iblīs. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange} [Al-Kahf: 50]. And He said, {Indeed, Shaytān is an enemy to you; so take him as an enemy. He only invites his party to be among the companions of the Blaze} [Fātir: 6].

I have sent to you so and so [Khālid Ibn al-Walīd] with an army of the Muhājirīn, the Ansār, and their good followers, and I’ve ordered him to not fight anyone or kill anyone until he calls him to the call of Allah. Whoever answers him, accepts the truth, halts his evil, and does good, my envoy will accept this from him and will aid him in it. If he refuses, I’ve ordered him to wage war against them over their refusal, to not spare anyone he is able to kill, to burn them alive with fire, to kill them in a severe manner using all means, to enslave their women and children, and to not accept from any one of them anything but Islam. Whoever follows it, then it is best for him. And whoever leaves it, then he cannot incapacitate Allah. I’ve ordered my envoy to read this message in every gathering of yours and the signal is the adhān. [I’ve said to my army] if the Muslims perform adhān and they [the apostates] do not perform adhān, then rush to kill them. And if they [the apostates] perform adhān, then restrain yourselves from attacking them until you ask them to deliver what is obligatory upon them [the zakāh]. If they refuse, then rush to kill them. If they agree, it will be accepted from them, and my envoy will make them carry out their duties. [Tārīkh at-Tabarī; Al-Bidāyah wan-Nihāyah]

(From adh-Dhawāhirī to the Tāghūt Morsi)


As for my message to Doctor Muhammad Morsi, then I say to him: first of all, I ask Allah to relieve you of your suffering, guide your heart, and rectify for you your religion and worldly affair. I also ask Allah to keep your heart firm, fill your heart with certainty, faith, and firmness, so that you support His religion and law without fear or compromise, and that He bestows you with adherence to the statement of al-Mustafā (sallallāhu ‘alayhi wa sallam), “The best jihād is a word of truth in front of an unjust ruler” and his statement (sallallāhu ‘alayhi wa sallam), “The leader of martyrs is Hamzah Ibn ‘Abdil-Muttalib and a man who confronts an unjust ruler, orders him with good, and prohibits him from evil, and so the ruler kills him.” And I advise you while sincerely directing this advice towards you and hoping for your guidance, success, and firmness.

So I say, you dealt with the secularists and assented to them, with the crusaders and conceded to them, with the Americans and gave them guarantees, with the Israelis and recognized the submissive treaties with them, with Mubārak’s army who were raised upon American aid and you assented to them, and with the floggers from the Interior Ministry and assured them. So what was the result? Today you are in a great tribulation. Either you hold on to the truth without wavering or budging, and so you demand for the rule of the Sharī’ah clearly, refuse the corrupt judiciary, secularist laws, and secularist constitution, insist upon liberating every hand-span of the occupied lands of Islam, refuse to recognize any treaty or agreement that abandons those lands, and promise your Lord that you will openly declare the truth His law obligates upon you, and that you do not abandon so even slightly. Then, I give you good tidings that you will be a hero of this Ummah, and one of its eminent symbols and great leaders. The Ummah will amass in Egypt and the Islamic world behind you in its battle with its enemies. If Allah takes you while you are sincere upon this condition, then have good tidings of a good ending and great reward in your afterlife. So fear Allah regarding yourself, your party, and the masses of the Ummah in Egypt and the rest of the Islamic world who look towards you, waiting to see what you will do. So do not be slack in supporting the religion and raising the rule of the Sharī’ah.


Remember the stance of the Imām of Ahlus-Sunnah, Ahmad Ibn Hanbal (rahimahullāh) when he refused to turn back from the truth, so Allah kept the Ummah firm by him thereafter. And if you continue on in what you are currently upon, then Allah knows best how you will end up. I ask Allah for me, you, and the rest of the Muslims uprightness upon His religion until we meet Him while He is pleased with us.

{At-Taharrur min Dā’irat al-‘Abath wal-Fashal}  
[This deviant message was released in Rabī’ al-Awwal 1435 (January 2014), six months after Morsi’s arrest and shortly after the launch of the Sahwah in Shām. Where was the so-called “wisdom” in sending this feeble plea to the imprisoned murtadd? Even worse, where is the so-called “wisdom” in attributing Islam to the tāghūt who ruled by manmade law and supported the Christian crusaders (AMISOM) against the mujāhidīn in Somalia and the murtadd Egyptian army against the mujāhidīn of Sinai!]

[Taken From Dabiq issue 7 Pages 17-19]



There is a slogan repeated continuously by apologetic “du’āt” when flirting with the West and that is their statement: “Islam is the religion of peace,” and they mean pacifism [ Pacifism was first propagated in the Muslim world by dajjālīn (liars claiming prophethood) who called to a nullification of jihād. The most notorious of these dajjālīn was Ghulām Ahmad Qādiyānī. Their calls were supported by the British crusaders, as the British knew that jihād was a threat to the stability and expansion of their empire. These calls were later followed by modernist “reinterpretations” of jihād. The modernists called to the abandonment of violence and terrorism. They censured jihād against the apostates. They censured defensive jihād by claiming the Ummah was in the Makkī era. They distorted offensive jihād to mean “pre-emptive” defensive jihād… Some of these “reinterpretations” eventually found their way into the language of jihād claimants including Husām ‘Abdur-Ra’ūf (current member of the central al-Qā’idah top leadership and author of the infamous book “If I Were in the Place of Morsi and Sat on the Kursī [Throne]”), as he said, “It is necessary to change the name of the [Egyptian] Department of Defense because Islam does not recognize defensive jihād alone, but rather it is sometimes necessary to attack and wage a pre-emptive war to bury transgression alive while it’s still in the cradle. So let its name be the Department of War and Peace” {Law Kuntu Makāna Mursī}.] by the word peace. They have repeated this slogan so much to the extent that some of them alleged that Islam calls to permanent peace with kufr and the kāfirīn. How far is their claim from the truth, for Allah has revealed Islam to be the religion of the sword, and the evidence for this is so profuse that only a zindīq (heretic) would argue otherwise.

‘Alī Ibn Abī Tālib (radiyallāhu ‘anh) said, “Allah’s Messenger (sallallāhu ‘alayhi wa sallam) was sent with four swords: a sword for the mushrikīn, {And when the sacred months have passed, then kill the mushrikīn wherever you find them} [At-Tawbah: 5], a sword for Ahlul-Kitāb, {Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Book – [fight them] until they give the jizyah willingly while they are humbled} [At-Tawbah: 29], a sword for the munāfiqīn, {O Prophet, fight against the kuffār and the munāfiqīn} [At-Tawbah: 73], and a sword for the bughāt (rebellious aggressors), {Then fight against the group that commits baghy (aggression) until it returns to the ordinance of Allah} [Al-Hujurāt: 9]” [Tafsīr Ibn Kathīr].

He also revealed the sword against the apostates, {O you who have believed, whoever of you should revert from his religion – Allah will bring forth a people He will love and who will love Him [who are] humble toward the believers, mighty against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic} [Al-Mā’idah: 54]. This verse is a fundamental basis for the obligation to fight against the apostate parties. At-Tabarī reported in his tafsīr that amongst the Salaf, ‘Alī Ibn Abī Tālib, Qatādah, al-Hasan al-Basrī, ad-Dahhāk, and Ibn Jurayj said this verse encompassed Abū Bakr (Allah’s sword against apostasy), his companions (radiyallāhu ‘anhum), and their war against the apostates – the followers of Musaylamah al-Kadhdhāb and those who resisted the obligation of zakāh.

Allah (ta’ālā) also sent down iron alongside the revelation to consolidate His religion by the sword forged with iron. He (ta’ālā) said, {We have sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those believing in the unseen who support Him and His messengers. Indeed, Allah is Powerful and Exalted in Might} [Al-Hadīd: 25].


Ibn Taymiyyah (rahimahullāh) said:


Allah (ta’ālā) also described what should be struck with the sword, {Remember when your Lord revealed to the angels, “I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike [them] upon the necks and strike from them every fingertip”} [Al-Anfāl: 12]. He (ta’ālā) also said, {So when you meet those who disbelieve, strike their necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens} [Muhammad: 4].

His Messenger (sallallāhu ‘alayhi wa sallam) also described the sword as the salvation from evil and fitnah [ See, for example, the second hadīth on the Hikmah pages of this issue; some of the Salaf interpreted the sword in the hadīth to refer to Abū Bakr’s jihād against the apostates. Also, know that jihād is the salvation from fitnah and evil for two reasons: first, it is the means to destroy the greatest fitnah and evil – shirk – in accordance with the statement of Allah (ta’ālā), {And f ight them until there is no fitnah and [until] the religion, all of it, is for Allah} [Al-Anfāl: 39]; second, through it, the slave is busied with fighting the kāfirīn – including the apostates – instead of baghy (aggression) and khurūj (rebellion) against Jamā’at al-Muslimīn (the Khilāfah)] He (sallallāhu ‘alayhi wa sallam) also described the sword as being the key to Jannah [Reported by Ibn Abī Shaybah on the authority of Abū Mūsā]. He also declared that his worldly provision was placed for him in the shade of his spear and that the best livelihood for the Muslim in the future is what he takes with his sword from the kāfir enemy [See pages 10-13 of issue #4 of Dābiq and pages 29-30 of issue #3]

So how can the zanādiqah (heretics) or even those who blindly follow them – Bush [Bush (the son) said, “The face of terror is not the true faith of Islam. That’s not what Islam is all about. Islam is peace. These terrorists don’t represent peace. They represent evil and war.” Obama and Kerry later mimicked Bush and stated that the Islamic State was “un-Islamic” because of its usage of violence. The origin for this isnād (chain of transmission) of falsehood is probably one of the apostate “religious advisors” who visit the White House and claim to represent Islam and the Muslims while clapping in support of the American declarations of war against Islam. May Allah expose the hypocrites and heretics.] , Obama, and Kerry – obstinately claim that “Islam is a religion of peace,” meaning pacifism?

One of the biggest shubuhāt propagated by the heretics is the linguistic root for the word Islam.[ Similarly, the zanādiqah distorted the meaning of lā ilāha illallāh to mean “there is no creator but Allah,” and they thereby falsely ascribed themselves to Islam while worshipping the dead, forgetting that the Arab mushrikīn whom the Prophet (sallallāhu ‘alayhi wa sallam) fought did not dispute that Allah is the sole creator of the creation. Rather – while acknowledging that Allah is the only creator – they worshipped intermediaries by seeking shirkī intercession from them. As for the shahādah (testimony) of tawhīd, then it means, “There is none worthy of worship and obedience except Allah.” Shaykhul-Islām Ibn Taymiyyah said that “the ilāh is what is worshipped and obeyed” and that the shahādah “contains an affirmation of Him alone having ilāhiyyah (the worthiness of worship). And ilāhiyyah entails the completeness of His knowledge, power, mercy, and wisdom. Thus, it entails His goodness to the slaves. So the ilāh is what is ma’lūh, and the ma’lūh is what deserves worship. The fact that He deserves to be worshipped is because of what He is described with of attributes necessitating Him to be loved with the utmost love and submitted to with the utmost submission. Worship entails the utmost love with the utmost submission” {Taysīr al-‘Azīz al-Hamīd – Sulaymān Āl ash-Shaykh}.] They claim it comes from the word salām (peace), when in actuality it comes from words meaning submission and sincerity sharing the same consonant root.

Shaykhul-Islām Ibn Taymiyyah (rahimahullāh) said:

“I mentioned before in previously discussed principles that Islam – the religion of Allah with which He revealed His books and sent His messengers – is that the slave yuslim (submits) to Allah, the Lord of the creation, and thus, he yastaslim (submits) to Allah alone without giving Him partners and that he be sālim (purely) for Him, in that he worships Him while not worshipping other than Him, as is made clear by the best word and the head of Islam lā ilāha illallāh. And it has two opposites: kibr and shirk. For this reason, it was reported that Nūh (‘alayhis-salām) ordered his children with lā ilāha illallāh and subhānallāh and forbade them from kibr and shirk [Reported by Imām Ahmad on the authority of ‘Abdullāh Ibn ‘Amr], as in a hadith I mentioned elsewhere. Indeed, the one who abstains due to arrogance from worshipping Allah does not worship Him, so he is not mustaslim (submitting) to Him, and he who worships Him and worships others with Him is a mushrik towards Him, so he is not sālim for Him, rather he has shirk towards Him. The word Islam includes the two meanings, istislām (submission) and salāmah which is sincerity. And it is known that all the messengers were sent with the general Islam consisting of this” [Al-Īmān al-Awsat].

He (rahimahullāh) also said:

“The word ‘Islam’ can be used in two ways, transitively, as in His statement, {And who is better in religion than one who aslama (submits) himself to Allah while being a doer of good} [AnNisā’: 125], and His statement, {I have aslamtu (submitted) myself to Allah, and so have those who follow me. And say to those who were given the Scripture and to the unlearned, “Have you aslamtum (submitted)?” And if they aslamū (submit), they are rightly guided; but if they turn away – then upon you is only the duty of notification. And Allah is Seeing of the servants} [Āl ‘Imrān: 20], and his statement (sallallāhu ‘alayhi wa sallam) in the du’ā’ before sleep, ‘I aslamtu (have submitted) myself to You’ [Reported by al-Bukhārī and Muslim on the authority of al-Barā’ Ibn ‘Āzib]. It is also used intransitively, as in His statement, {When his Lord said to him, aslim (submit), he said “I aslamtu (have submitted) to the Lord of the worlds”} [Al-Baqarah: 131]. And it encompasses two meanings, the first is obedience and submission; the second is dedicating that sincerely to Him alone, as in His statement, {Allah presents an example: a slave owned by quarreling partners and another salam (purely) for one man – are they equal in comparison? Praise be to Allah! But most of them do not know} [Az-Zumar: 29]. Its incarnation is the statement lā ilāha illallāh” [Al-Īmān al-Awsat].

He (rahimahullāh) also said:

“Rather Islam is istislām (submission) to Allah alone. The word Islam entails istislām and dedicating such sincerely to Allah. More than one scholar has mentioned this including the specialists in Arabic such as Abū Bakr Ibn alAnbārī and others. Some of the commentators have considered these two meanings to be two different interpretations, as a group of them including al-Baghawī said, ‘The Muslim is the mustaslim (submitter) to Allah. It has also been said he is the mukhlis (sincere one).’ The reality is that the Muslim is he who gathers both meanings in himself, for whoever does not yastaslim (submit) to Him, is not a Muslim, and whoever istaslam (submitted) to other than Him as he does for Him, is not a Muslim. Whoever istaslam (submitted) to Him alone is a Muslim, as in the Qur’ān, {Yes, whoever aslama (submits) his face to Allah while being a doer of good will have his reward with his Lord. And no fear will there be concerning them, nor will they grieve} [Al-Baqarah: 112][An-Nubūwāt]. [ This discussion also makes it clear why a person who ignorantly practices any major shirk or totally abandons practice of the religion’s other four pillars (prayer, zakāh, siyām, and hajj) can never be considered Muslim, and that is because the very basis of Islam is sincerity and submission. So if someone commits major shirk, he is a mushrik. And if he totally abandons practice of the four pillars, he is a kāfir. And the Salaf did not differ on this, although they differed over the minimum degree of adherence to the four pillars required – whether altogether or each pillar on its own – for one to still be considered a Muslim. Also, they agreed that the absolute abandonment of the four pillars is more severe than the mere commitment of sins (murder, fornication, theft, etc.), because such sins in and of themselves are never major kufr, but the absolute abandonment of the four pillars is different. The famous scholar of the Salaf, Sufyān Ibn ‘Uyaynah (rahimahullāh), was asked about irjā’, so he replied, “The murji’ah say that īmān (faith) is a statement. And we say it is statements and actions. The murji’ah obliged Jannah for one who testifies lā ilāha illallāh while he resolves in his heart to abandon the obligations [the four pillars]. They called abandonment of the obligations a sin just like any other sin, although they are not equal, for committing sins without istihlāl (considering the sin to be halāl) is merely sinful, whereas abandoning the obligations [the four pillars] intentionally without ignorance or excuse is kufr” [As-Sunnah by ‘Abdullāh Ibn Ahmad Ibn Hanbal]. The sincerity and submission defining Islam together are the manifestation of lā ilāha illallāh – there is none worthy of worship and obedience except Allah.]


It is clear then that salām (peace) is not the basis of the word Islam, although it shares the same consonant root (s-l-m) and is one of the outcomes of the religion’s sword, as the sword will continue to be drawn, raised, and swung until ‘Īsā (Jesus – ‘alayhis-salām) kills the Dajjāl (the Antichrist) and abolishes the jizyah. Thereafter, kufr and its tyranny will be destroyed; Islam and its justice will prevail on the entire Earth. “Then, it will be said to the earth, let your fruits grow and yield your blessings. On that day, a group will eat from a single pomegranate and take shade under its bowl-shaped peel. Milk will be blessed so much so that the young female camel will suffice a very large group of people, and a young female cow will suffice a tribe of people, and a young female sheep will suffice a clan of people” [Reported by Muslim on the authority of an-Nawwās Ibn Sam’ān].

“The sky will be permitted to pour its rain and the land to yield its plants, so even if you were to plant a seed on a stone, it would spring. There will be no rivalries, no envy, no hatred, to the point that a man will pass by a lion yet it won’t harm him, and step on a snake yet it won’t harm him” [Reported by ad-Diyā’ and ad-Daylamī on the authority of Abū Hurayrah].

“And the venom of every venomous creature will be removed, to the point that a newborn boy will place his hand in the mouth of a snake and it will not harm him. A newborn girl will make a lion flee and it will not harm her. The wolf will be amongst sheep like their guard dog. The Earth will be filled with peace just as a jar is filled with water. The word will be one – no one will be worshipped but Allah. And war will lay down its burdens” [Reported by Ibn Mājah on the authority of Abū Umāmah].

Thereafter, swords will rest from war only to be used as sickles [Reported by Imām Ahmad on the authority of Abū Hurayrah]. But until then, parties of kāfirīn will continue to be struck down by the unsheathed sword of Islam – except for those who enter into īmān (Islamic faith) or amān [Amān includes the condition of dhimmah granted to those from Ahlul-Kitāb residing in the Muslim state if they pay jizyah. It can include an impermanent truce (like the Hudaybiyah Treaty) between the Muslim state and some kāfir states. It can also include a grant of safe passage from Muslims to individual kāfirīn so that they may temporarily enter dārul-Islām.] – for there will always be a party of Muslims fighting parties of kāfirīn until there is no more fitnah and the religion is completely for Allah alone.


[Taken From Dabiq issue 7 pages 20-24]



The Khalīfah Ibrāhīm al-Qurashī (hafidhahullāh) said when describing the harsh state of affairs before his first address to the Ummah, after the shahādah of Abū ‘Umar al-Baghdādī (rahimahullāh), “This came at a grave moment during the peak of hardships and difficulties, the harshest of tremors and crises, the forefront of which was the killing of the greatest leaders and symbols of jihād, those who lit the path for us by their efforts, contribution, and sacrifices, by their blood, skulls, and corpses … Amongst them was the shahīd of Islam – as we consider him – the imām and sayyid of his era, Abū ‘Abdillāh Usāmah Ibn Lādin, the pride of the Ummah and the crown of its new era” [Wa Ya’ballāhu illā An Yutimma Nūrah – And Allah Refuses but to Perfect His Light].

The official spokesman of the Khilāfah, Shaykh Abū Muhammad al-‘Adnānī (hafidhahullāh), said, “Rest assured, O soldiers of the Islamic State, for we – by Allah’s permission – will carry on upon the manhaj of the imām Shaykh Usāmah, the amīr of the istishhādīyīn Abū Mus’ab az-Zarqāwī, the founder of the State Abū ‘Umar al-Baghdādī, and its war minister Abū Hamzah al-Muhājir. We will never alter nor change until we taste what they tasted” [This Was Never Our Manhaj nor Will It Ever Be].


Despite these words clearly describing the good opinion that the Islamic State leadership has of the reviver of the era and crusher of the Americans, the man equal to an ummah, Shaykh Usāmah Ibn Lādin (rahimahullāh), some of those blinded by partisanship attributed the opposite to the Islamic State. They did so by distorting the article titled “Al-Qā’idah of Waziristan – A Testimony from Within” (click here to read) according to their hizbī whims, although its contributor, the muhājir from Waziristan, Abū Jarīr ash-Shamālī was explicit in that his criticism of al-Qā’idah referred to adh-Dhawāhirī’s reverting of the Tandhīm to former mistakes that had been corrected by Shaykh Usāmah (rahimahullāh). Thus, adhDhawāhirī had abandoned the pure heritage left by Shaykh Usāmah (rahimahullāh) for the Muslim Ummah when he was martyred.

For a detailed refutation of the hizbiyyīn and their devious distortions of the aforementioned article, refer to an online article by Abū Maysarah ash-Shāmī titled “Mubāhalah over the Deception of the Ruwaybidāt.” (click here to read)

[Taken From Dabiq issue 7 page 25]



DĀBIQ: What’s your name?

MURTADD:  My name is Muhammad Sa’īd Ismā’īl Musallam.

DĀBIQ: Tell us about yourself.

MURTADD:  I’m from Jerusalem. I’m 19 years old, and used to work as a firefighter.

DĀBIQ: How were you recruited to be a spy?

MURTADD:  We had a Jewish neighbor who worked as a police officer. He came one day and asked me to work with Israeli intelligence. I told him that I’d think about it, and then went and asked my father and brother what they thought. They both encouraged me to do it and told me that it was a very good job. They told me that there was a lot of money in it, and that you could advance to higher positions. I knew at that point that they themselves were working as spies.

DĀBIQ: What are their names?

MURTADD:  My father’s name is Sa’īd Ismā’īl Musallam. My brother’s name is Ismā’īl Sa’īd Ismā’īl Musallam.

DĀBIQ: What happened when you decided to take the job?

MURTADD:  I met a guy named Eli. This Eli is an intelligence official and is responsible for the checkpoints in the West Bank. He came to our home and met with my father. My father advised me in front of him and was telling me about the job, and Eli talked to me about the benefits and compensation and about the job itself.

DĀBIQ: How much were you paid?

MURTADD: In general, the pay would be proport ional to the assignment and its level of importance, and the minimum would be 5,000 Shekels. The bigger the assignment and the more valuable the information, the more they would pay me and the more bonuses I would receive.

DĀBIQ: Did you receive training?

MURTADD: Yes, they sent me to a training camp in East Jerusalem – ‘Anatawt Training Camp. That’s where I began my training. I went through a training course on self-control and on how to survive an interrogation. I also did a training course on information extraction – how to get information out of people. They also gave me weapons training. I attended the training camp for one month and completed my training.

DĀBIQ: Were you paid during training?

MURTADD: Yes, I received 5,000 Shekels as payment during training.

DĀBIQ: Were there other Palestinians being trained with you?

MURTADD: There were nine of us being trained, but all of them were Jews; I was the only Arab.

DĀBIQ: What happened when you completed your training?

MURTADD: After I completed my training, I began working as a spy in the people’s midst. I was specifically tasked with turning in weapons dealers, anyone who was wanted, anyone looking to infiltrate Jewish territory, and to report to the intelligence any operation planned to be executed in Jerusalem.

DĀBIQ: How did you eventually wind up spying on the Islamic State?

MURTADD: I came home one day and a guy named Miro was there. This Miro is an officer in the Israeli Mossad. My father and brother were both present. Miro had a folder in his hand and was reading from it. He suddenly started thanking me and expressing gratitude for the work I was doing and the help I was providing. He told me to continue on this path so that I could eventually work with them.

My father and my brother also began thanking me and telling me that I would get better and better, and kept encouraging me further. Then he left. The next t ime he came, he said they wanted me to work with them and come and meet with them. I agreed. He said he would call us. He called me afterwards and said to come and see him at the office. I went to the office and met him. I sat down and he began asking me questions. He asked me how many languages I knew, what kinds of jobs I used to do in my country, and if I would be able to take care of myself if they planted me in the midst of some people whom I didn’t know, and asked me how I would handle myself in such a situation. Then he said that they wanted me to carry out a big mission. They wanted to send me to Syria. I asked him what I would be doing in Syria. He said they wanted to send me to the Islamic State and have me send back information about them.

DĀBIQ: How much did they offer to pay you for this assignment?

MURTADD:  They offered a monthly salary. They would also give me a house, and would take care of any issues I had and any documents I needed, as well as my living needs when I returned.

DĀBIQ: What kind of information did they want you to send them about the Islamic State?

MURTADD:  Firstly, they wanted me to tell them the places where their weapons and missiles were being stored. Secondly, the locations of their bases, and thirdly, the names of any Palestinians who made hijrah to the Islamic State from Palestine. They also made it clear that I shouldn’t start working or contacting them until I’d completed the training camp and shar’ī seminar, and had been assigned to a detachment and begun to be trusted. They also said that I should contact them once I’d completed the training camp and let them know so that they could send me what I needed.

DĀBIQ: How did you come to the Islamic State?

MURTADD:  We got everything in order and I left for Turkey as instructed to do so by the Mossad. I had the number for a smuggler. I talked to the smuggler and told him where I was. He showed me the way, and I entered Syria and was in the territory of the Islamic State.

DĀBIQ: How was your cover blown?

MURTADD: Not long after I had arrived I began acting in a manner that wasn’t typical of a muhājir despite the training I had received from the Mossad. I also failed to follow some orders that my amīr had given me, and then became worried that as a result he had become suspicious of me. I was afraid I would be punished for not listening and obeying as was required of me and possibly be monitored thereafter. So I went and called my father and told him what had happened, and he told me to come back, but it was too late, as I was being watched. The mujāhidīn put me in prison and moved me from one prison to another. During the interrogations, I confessed that I was a spy working as an agent for the Israeli Mossad, and confessed to the things that I had done in my country.

DĀBIQ: Do you have a message for other spies sent by the kuffār?

MURTADD:  Yes, I say to all those who want to spy on the Islamic State, don’t think that you’re so smart and that you can deceive the Islamic State. You won’t succeed at all. In the end, they’ll capture you and implement the hadd on you. Stay away from this path. Stay away from helping the Jews and the murtaddīn. Follow the right path.

DĀBIQ: Do you have anything you’d like to say to your father and your brother?


MURTADD:  I say to my father and my brother who got me entangled in this mess, you brought me into this, you tempted me with money and with the dunyā (worldly life), and put me in the position that I’m in now. Repent to Allah (‘azza wa jall). Repent to Allah (‘azza wa jall). You got me into this.

[Taken From Dabiq issue 7 page 26-29]



This month, the soldiers of the Khilāfah in Wilāyat Tarābulus captured 21 Coptic crusaders, almost five years after the blessed operation against the Baghdad church executed in revenge for Kamilia Shehata, Wafa Constantine, and other sisters who were tortured and murdered by the Coptic Church of Egypt. The operation was planned by Hudhayfah al-Battāwī (rahimahullāh), wālī of Wilāyat Baghdad at the time, alongside the senior military commander, Abū Ibrāhīm azZaydī (rahimahullāh), both of whom played a crucial role – through their passion and zealousness – in preserving the morale of the Islamic State mujāhidīn after the martyrdom of Abū ‘Umar al-Baghdādī and Abū Hamzah al-Muhājir (rahimahumallāh).


At the time, the Islamic State was distant from Egypt and so could not easily target the Coptic crusaders there, but its leadership knew that despite the worldly and sectarian animosity of the kuffār – as groups and individuals – towards each other, {Their adversity among themselves is severe. You think they are together, but their hearts are diverse. That is because they are a people who do not reason} [Al-Hashr: 14], the different kuffār still have allegiance to each other in the face of Islam, {And those who disbelieved are allies of one another. If you do not do so, there will be fitnah on earth and great corruption} [Al-Anfāl: 73]. {O you who have believed, do not take the Jews and the Christians as allies. They are allies of one another} [Al-Mā’idah: 51].

Therefore, the Islamic State leadership decided to target the Catholic Christians of Baghdad so as to teach the tāghūt of the Copts – Shenouda – that the price of Muslim blood is costly  and so accordingly, if his church persecuted any Muslimah in Egypt, he would be directly responsible for every single Christian killed anywhere in the world when the Islamic State sought its just revenge… And the deaths did not begin until after the crusaders had expressed their arrogance and refusal to execute the righteous demands of the mujāhidīn.


So more than one hundred crusaders were killed and injured by just five brave istishhādiyyīn from the Islamic State. And the different Christian churches had no one to truly blame but Shenouda for the deaths of their brethren in kufr…

And instead of congratulating the Islamic State on this blessed operation in Iraq executed in revenge for the persecuted sisters, the hizbī ‘Azzām al-Amrīkī began to spew forth in some of his letters what his heart contained of rancor, by defending the Catholics of Europe in the face of the actions of the mujāhidīn! He then strove to act on his personal rancor towards the Islamic State as soon as he became a top leader of al-Qā’idah after the martyrdom of Shaykh Usāmah Ibn Lādin (rahimahullāh).


Azzām al-Amrīkī’s strange attitude towards the Christians was similarly expressed by Ayman adh-Dhawāhirī when he said, “I want to restate our position towards the Coptic Christians. We do not want to get into a war with them because we are busy in the battle against the greatest enemy of the Ummah [America] and because they are our partners in this nation, partners whom we wish to live with in peace and stability” [Risālat al-Amal wal-Bishr – Part 8]. So while the Islamic State targeted the Catholics in revenge for the sisters imprisoned by the Copts, ‘Azzām al-Amrīkī’s commander was wooing the war-waging Copts themselves with feeble words, forgetting, {Muhammad is the Messenger of Allah; and those with him are harsh against the disbelievers, merciful among themselves} [Al-Fath: 29], and {O you who have believed, whoever of you should revert from his religion – Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, mighty against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic} [Al-Mā’idah: 54].

And so, five years after the blessed operation in Iraq, Allah (ta’ālā) granted the Islamic State expansion to Libya, Sinai, and elsewhere, allowing it to easily capture the Coptic crusaders – the followers of the dead Shenouda and the supporters of the tāghūt Sisi – as the Salaf said, “The reward for a good deed is another good deed.” And thus, the Islamic State strikes terror directly in the hearts of the Copts after striking terror in the hearts of their Catholic allies before, while the jihād claimants and hizbiyyīn sit back and deliberate – in vain – on what they can do to prevent the further expansion of the Khilāfah…

Finally, it is important for Muslims everywhere to know that there is no doubt in the great reward to be found on Judgment Day for those who spill the blood of these Coptic crusaders wherever they may be found…


[Taken From Dabiq issue 7 page 30-32]



This month, a number of mujāhid groups in Khurāsān announced their bay’ah to AmīrulMu’minīn Ibrāhīm Ibn ‘Awwād al-Qurashī after gathering and holding consultations to fulfill the requirements for the expansion, as instructed to do so by the Khalīfah.

After declaring their bay’ah, the mujāhidīn publicly displayed their execution of a murtadd soldier belonging to the Pakistani army, an act that serves to highlight the stark contrast between the ‘aqīdah of the Islamic State – the ‘aqīdah of Ahlus-Sunnah – and that of some jihād claimants who see nothing wrong with making du’ā’ for the tawāghīt waging war against the Muslims. The declaration of this Pakistani soldier’s riddah and his subsequent execution are both matters that these jihād claimants would deem extremely problematic given their deviant and feeble stance towards the Pakistani army, which is precisely what has led them to soften their “jihād” against the Pakistani tāghūt, allowing him to just walk in and capture entire areas of Waziristan. A similar scenario occurred in Yemen when the local branch of al-Qā’idah, deeming it incorrect to make takfīr of the Rāfidī Houthis on an individual level, allowed their softened stance on matters of īmān and kufr to get in the way of properly defending the lives and lands of the Muslims. The result? Yemen’s largest city was blitzed by the Houthis and captured in one fell swoop, placing the lives of countless Muslims under the authority of a people whose religion it is to slander and abuse the wives and companions of Rasūlullāh (sallallāhu ‘alayhi wa sallam). Ironic that these jihād claimants were previously reluctant to make takfīr of the filthy Rāfidah, knowing that these same Rāfidah do not hesitate to make takfīr of Rasūlullāh’s companions (radiyallāhu ‘anhum).

Thus, the mujāhidīn of Khurāsān resolved to stand with the Islamic State in its efforts to raise high the statement of Allah (ta’ālā) under the banner of the unified Khilāfah and not the banners of divided emirates and disparate parties. The declaration of bay’ah included numerous groups in both Afghanistan and Pakistan located in the following regions:

Afghanistan: Nuristan, Kunar, Kandahar, Khost, Paktia, Paktika, Ghazni, Wardak, Helmand, Kunduz, Logar, and Nangarhar, as well as others.

Pakistan: Khyber Region (including Peshawar, Swat, Maidan, Marwat, Kuki Khel, Tor Dara, Dir, Hangu, and others), Bajaur, Orakzai, Kurram, and Waziristan, as well as others.

The consultations saw the nomination of Hāfidh Sa’īd Khān for the position of Wālī of Khurāsān, who then went on to lead all those present in pledging bay’ah to Khalīfah Ibrāhīm al-Qurashī. This was followed by an announcement from the Islamic State officially declaring its expansion to Khurāsān and its recognition as a new wilāyah.


The spokesman Shaykh Abū Muhammad al‘Adnānī said, “And in spite of the ongoing crusade, the gathering of those near and far
against the Islamic State, and the war waged against it by those both close and distant, we bring the mujāhidīn the good news of the Islamic State’s expansion to Khurāsān. Indeed, the mujāhidīn from amongst the soldiers of the Khilāfah have fulfilled the conditions and met the requirements for the declaration of Wilāyat Khurāsān. They have announced their bay’ah to Amīrul-Mu’minīn (may Allah preserve him) Khalīfah Ibrāhīm, and he has accepted it and appointed the noble Shaykh Hāfidh Sa’īd Khān (may Allah preserve him) as the Wālī of Wilāyat Khurāsān, and appointed as his deputy the noble Shaykh ‘Abdur-Ra’ūf Khādim Abū Talhah (may Allah preserve him)” [Say, “Die In Your Rage!”].

Shaykh al-‘Adnānī’s mention of the conditions and requirements for this declaration is a reference to the process that must be followed by the jamā’āt of any distant region in order to officially be recognized as a wilāyah of the Islamic State. This process includes documenting their bay’āt, unifying the jamā’āt who have given bay’ah, holding consultations to nominate a wālī and members for the regional shūrā assembly, planning a strategy to achieve consolidation in their region for the Khilāfah so as to implement the Sharī’ah, and presenting all this to the Islamic State leadership for approval. The policy of the Islamic State is known; it calls the Muslims in every corner of the world to give bay’ah to the Khalīfah, and does not reject the bay’ah of any Muslim group or individual. Furthermore, it does not give any person or group permission to announce a wilāyah or present themselves as officials representing the Islamic State leadership until the aforementioned process has concluded. This same process is currently underway for the region of Qawqāz, as well as other regions whose announcements of expansion will – bi idhnillāh – bring further joy to the Muslims, as was the case with Wilāyat Khurāsān and the wilāyāt announced before it.

Through their bay’ah to the Khalīfah, the mujāhidīn of Khurāsān hastened to fulfill their duty of clinging to the Jamā’ah of the Muslims and their Imām. In doing so, they were faced with hostility from the fitnah-makers in the region, who began fighting them earlier when they first declared their loyalty to Amīrul-Mu’minīn as individual factions before gathering together to form the wilāyah. These fitnah-makers began fabricating lies about them and inciting the ignorant masses against them, as occurred before in both Iraq and Shām. They claimed that the Islamic State was a takfīrī, foreign entity that opposed their fiqhī madhhab.

The soldiers of the Khilāfah in Khurāsān, however, were not alone in being denounced, rejected, and slandered by the fitnah-makers. The same occurred with the mujāhidīn of Qawqāz when they recently announced their bay’ah to Amīrul-Mu’minīn; they were criticized by those in Qawqāz blinded by their fear of losing leadership and power [An example of this power-hungry criticism is a bayān recently released by these same fitnah-makers and endorsed by signatories who claimed that establishing Islamic states and emirates is a complete waste of time and effort as long as America is powerful! Thereby, the signatories nullified their own support for the former emirates in Chechnya and Afghanistan… They also contradicted both Shaykh Usāmah and Shaykh ‘Atiyyah (rahimahumallāh) – to whom they attributed this flawed notion – knowing that both of them, on numerous occasions, had publicly called the Muslims and mujāhidīn of Iraq to give bay’ah to the Islamic State. Worse yet, the signatories forgot that Rasūlullāh (sallallāhu ‘alayhi wa sallam) established his state – by relying upon Allah alone – while surrounded by the mushrikīn of the Arabian Peninsula and the superpowers of the time: the Roman Empire and the Persian Empire!]. These individuals preferred to remain upon division and disunity, rather than closing ranks and strengthening the Jamā’ah of the Muslims and their Imām thereby preserving and even multiplying their own strength, courage, and capabilities in the process.

{And do not dispute and [thus] lose courage and [then] your strength would depart} [Al-Anfāl: 46].

The bay’ah of the Qawqāzī mujāhidīn – like that of the Khurāsānī mujāhidīn – was something that had been long-awaited by many within their own ranks. Many of them had long been supportive of the Islamic State and were waiting on their leadership to give bay’ah once the Khilāfah had been announced. When they saw, however, that their leadership had no intention of giving bay’ah, they resolved to fulfill this obligation themselves without fearing the blame of any critics.

{O you who have believed, upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided} [Al-Mā’idah: 105].


As such, the majority of the mujāhid divisions in both Dagestan (including Rabbanikala, Tabasaran, the Southern Region, Lezgistan, Babayurt, Khasavyurt, Shamil Kaminsk, Kizlyar, and others) and Chechnya (Nokhchicho) declared their bay’ah, along with a number of other mujāhid divisions located across other regions of Qawqāz.


As the news of bay’āt continue to pour in from around the world, the unity of the Muslims upon the truth is further consolidated and the camp of kufr and nifāq is further weakened. Indeed, there are words that were spoken by the mujāhidīn of Libya upon announcing their bay’ah to the Khalīfah that are worthy of being written in gold. They stated, “We pledged allegiance because there is no cure for differing other than the Khilāfah. Likewise, we call every Muslim towards this good, for indeed, it is even more infuriating for the enemies of Allah. By Allah, our rallying under one leader is harder on the enemies of Allah than a thousand victories on the battlefield.” The lessons to be noted here are that, firstly, there is no solution – neither shar’ī nor qadarī – to the problem of multiple banners except for all groups to unite behind a Qurashī man who openly declares his īmān in Allah and his rejection of tāghūt, and wages jihād to raise high the word of Allah. Secondly, such unity is more terrifying for the kuffār than for the Muslims to achieve countless, successive victories on the battlefield against their enemy while still remaining divided amongst themselves. Such Muslims remain blameworthy for their insistence on division and disunity even if they uphold the correct ‘aqīdah, and this division and disunity will only harm those who insist on their factionalism, whereas those who cling to the Jamā’ah will continue to grow stronger.

With the announcement of new wilāyāt in various regions of the world, the mujāhidīn gain further momentum in their war against the armies of kufr, but this momentum is also met with tribulations that test their firmness, resolve, and sincerity. Indeed, it would be foolish to think that one’s enemies would simply sit back and watch indifferently as such developments continued to occur. Rather, the crusaders could only be expected to intensify their efforts to stop the Islamic State’s expansion, and this would only mean an increase in their transgression against Islam and the Muslims, and a heightened level of aggression in their attempts to curb the successes of the mujāhidīn. As such, Shaykh Abū Muhammad al-‘Adnānī called on the soldiers of Wilāyat Khurāsān to brace themselves for a fierce storm.

“We call upon all the soldiers of the Islamic State who are in Khurāsān to listen to and obey the Wālī, Hāfidh Sa’īd Khān, and his deputy (may Allah preserve them both), and to prepare for the great tribulations they will face. The factions will assemble against you and the rifles and bayonets will multiply against you. But you are up to it, with Allah’s permission” [Say, “Die In Your Rage!”].


The mujāhidīn of Khurāsān are up to it. The mujāhidīn of Qawqāz are up to it. The mujāhidīn of Iraq, Shām, Sinai, the Arabian Peninsula, Yemen, Libya, and Algeria are up to it. The mujāhidīn walking in the midst of the crusaders – in their homelands and on their streets – are up to it. Allah has soldiers in every land who are up to it, ready to fight and terrorize the crusaders wherever they find them in defense of their Khilāfah.

With specific regards to the soldiers of Allah present in the lands of kufr, the Islamic State took the occasion to renew its call to attack, kill, and terrorize the crusaders on their own streets and in their own homes.

Shaykh Abū Muhammad al‘Adnānī said,

“Likewise, we renew our call to the muwahhidīn in Europe and the disbelieving West and everywhere else, to target the crusaders in their own lands and wherever they are found. We will argue, before Allah, against any Muslim who has the ability to shed a single drop of crusader blood but does not do so, whether with an explosive device, a bullet, a knife, a car, a rock, or even a boot or a fist. Indeed, you saw what a single Muslim did with Canada and its parliament of shirk, and what our brothers in France, Australia, and Belgium did – may Allah have mercy upon them all and reward them with good on behalf of Islam. And there were many others who killed, ran others over, threatened, frightened, and terrorized people, to the extent that we saw the crusader armies deployed on the streets in Australia, Canada, France, Belgium, and other strongholds of the cross to whom we promise – by Allah’s permission – a continuation of their state of alert, terror, fear, and loss of security. And what lies ahead will be worse – with Allah’s permission – and more bitter, for you haven’t seen anything from us just yet” [Say, “Die In Your Rage!”].

[Taken From Dabiq issue 7 page 33-36]



Even as the deviant factions in Shām continue to wage war against the Khilāfah, at times coordinating their efforts with the communist PKK, scores of fighters from within the Sahwah and the Jawlānī Front continue to abandon their misguided mission only to join the Islamic State. One of the latest instances of this scenario occurred recently when dozens of fighters from “Ahrār ash-Shām” and “Jabhat an-Nusrah” came and joined the Islamic State after repenting from their past affiliation with these groups.

They made this choice after seeing through the lies being propagated by their respective groups against the Islamic State. As one of the repentant brothers declared, “We used to say that Amīrul-Mu’minīn is a person whose identity was unknown, but now his lineage and identity have been made public, and everyone – near and far – knows who he is. So what are we waiting for? We used to say that we don’t know the methodology of the Islamic State and that its methodology is hidden. The Islamic State, however, has declared Islam as its law, religion, and methodology. It has implemented the hudūd, waged jihād for the cause of Allah, and raised the banner of truth. It does not differentiate between an amīr and a faqīr (a poor person); the Sharī’ah is obligatory upon everyone.”

Of the above-mentioned points, the Islamic State’s implementation of the Sharī’ah is one of the main points that sticks like a thorn for many in the ranks of the deviant factions who continue to hear the echoes of the Islamic fitrah within their conscience. They can’t reconcile the fact that the banners under which they f ight, despite appearing to be Islamic in nature, are waging war against the only entity in Shām actively implementing Allah’s Sharī’ah.

This sentiment is echoed in the statement of Ibnul-Khattāb, former amīr of the “Jabhat anNusrah” al-Fārūq Central Training Camp:

“Many of the leaders in Jabhah try to scare their fighters saying, ‘They [the Islamic State] will kill you. They will do this. They will do that’ so they can prevent them from coming here [to the Islamic State]. So I advise everyone in Jabhat an-Nusrah, and in particular those young men whom I trained, to join the ranks of the Islamic State, because it is upon the truth, for it implements the Sharī’ah of Allah, carries out the hudūd, and enjoins good and forbids evil.


As for when I was in Jabhat an-Nusrah, I did not see implementation of Allah’s Sharī’ah, nor did I see justice between an amīr and an ordinary member.”

Ibnul-Khattāb’s account goes on to warn of the potential consequences of abandoning the camp of the deviant factions and joining the ranks of true mujāhidīn. He continues:

“Also, my beloved brothers for the sake of Allah, I’d like to make mention of the issue of those who left Jabhat an-Nusrah while their names are known to Jabhat an-Nusrah’s I’lāmiyyīn (media personnel), especially in the northern countryside of Halab. There’s been more than one case where a brother arrives, leaving Jabhat an-Nusrah and coming to join the Islamic State, and his name is immediately handed over to the Free Syrian Army. Consequently, they [the FSA] make things difficult for his family, or his father is thrown in prison, or they threaten to kill his family. Why? Because he joined the ranks of the Islamic State.”

These types of accounts are not surprising, for these so-called “Islamic” groups have chosen to stand in the same trench as the secularists against the Islamic State for the sake of “maslahah,” whereas Allah is far greater than to be in need of courting or “reconciling” with His enemies at the expense of His pure religion.

{But Allah will perfect His light, although the disbelievers dislike it} [As-Saff: 8].

[Taken From Dabiq issue 7 page 38 and 39]