Allah (ta’ālā) said, {Those who believe fight in the cause of Allah, and those who disbelieve fight in the cause of tāghūt. So fight against the allies of Shaytān. Indeed, the plot of Shaytān has ever been weak} [An-Nisā’: 76].

Allah (ta’ālā) also said, {You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred} [AlHashr: 22].

Allah’s Messenger (sallallāhu ‘alayhi wa sallam) said, “Whoever is killed under a blind banner, calling to ‘asabiyyah (tribalism or factionalism) or supporting ‘asabiyyah, then his death is a death of Jāhiliyyah” [Reported by Muslim on the authority of Jundub Ibn ‘Abdillāh].

Allah’s Messenger (sallallāhu ‘alayhi wa sallam) also said, “Indeed, everything from the affairs of Jāhiliyyah has been placed beneath my foot” [Reported by Muslim on the authority of Jābir Ibn ‘Abdillāh].

Shaykh Abū Mus’ab az-Zarqāwī (rahimahullāh) said, “We do not perform jihād here for a fistful of dirt or an illusory border drawn up by Sykes and Picot. Similarly, we do not perform jihād for a Western tāghūt to take the place of an Arab tāghūt. Rather our jihād is loftier and more superior. We perform jihād so that Allah’s word becomes supreme and that the religion becomes completely for Allah. {And fight them until there is no fitnah and [until] the religion, all of it, is for Allah} [Al-Anfāl: 39]. Everyone who opposes this goal or stands in the path of this goal is an enemy for us and a target for our swords, whatever his name may be and whatever his lineage may be. We have a religion that Allah revealed to be a scale and a judge. Its statement is decisive and its judgment is not amusement. It is the kinship between us and the people, for our scales – by Allah’s grace – are divine, our laws are Qur’ānic, and our judgments are upon the prophetic tradition. The American Muslim is our beloved brother. And the kāfir Arab is our despised enemy even if we and he were to have shared the same womb” [Al-Mawqif ash-Shar’ī min Hukūmat Karazay al-‘Irāq].

The Khalīfah (hafidhahullāh) said, “O Muslims everywhere, glad tidings to you and expect good. Raise your heads high, for today – by Allah’s grace – you have a state and khilāfah, which will return your dignity, might, rights, and leadership. It is a state where the Arab and non-Arab, the white man and black man, the easterner and westerner are all brothers. It is a khilāfah that gathered the Caucasian, Indian, Chinese, Shāmī, Iraqi, Yemeni, Egyptian, Maghribī (North African), American, French, German, and Australian. Allah brought their hearts together, and thus, they became brothers by His grace, loving each other for the sake of Allah, standing in a single trench, defending and guarding each other, and sacrificing themselves for one another. Their blood mixed and became one, under a single flag and goal, in one pavilion, enjoying this blessing, the blessing of faithful brotherhood. If kings were to taste this blessing, they would abandon their kingdoms and f ight over this grace. All praise and thanks are due to Allah. Therefore, rush O Muslims to your state. Yes, it is your state. Rush, because Syria is not for the Syrians and Iraq is not for the Iraqis. The Earth is Allah’s. {Indeed, the Earth belongs to Allah. He causes to inherit it whom He wills of His servants. And the [best] outcome is for the righteous} [AlA’rāf: 128]. The State is a state for all Muslims. The land is for the Muslims, all the Muslims” [A Message to the Mujāhidīn and the Muslim Ummah in the Month of Ramadān].

Nationalism, patriotism, tribalism, and revolutionism were never the driving forces inside the heart of the muwahhid mujāhid. For him to lose his tongue would be more beloved to him than to voluntarily utter slogans of nationalist Jāhiliyyah. Rather, the banners of nationalism are beneath his dusty feet, as they oppose Tawhīd and the Sharī’ah and represent the kufrī and shirkī ideologies brought to the Muslim world by the two crusaders: Sykes and Picot.

Amongst the greatest deeds the muwahhid performs is his rejection of nationalism. Rather, his Islam is not correct until he disbelieves in nationalism, as nationalism declares people equal regardless of their religion, it does not discriminate between them accordingly, it limits the religion to a nationalist border, and it prohibits its expansion beyond. For these reasons, nationalism was innovated by the West, as through it, they elevated their dhimmī brethren, empowered apostasy in the Muslims’ lands, divided and conquered the Muslim peoples, and defended the crusaders’ lands from offensive jihād.

The tāghūt Fir’awn ruled his people through factionalism, a predecessor to nationalism. {Indeed, Fir’awn exalted himself in the land and made its people into factions, oppressing a sector among them, slaughtering their [newborn] sons and keeping their females alive. Indeed, he was of the corrupters} [Al-Qasas: 4].

And the Muslims were ordered to fight everyone that stands in the way of this religion becoming manifest over all others, not to terminate its expansion upon reaching national borders. {It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, even if the mushrikīn despise such} [At-Tawbah: 33]. {And fight them until there is no fitnah and [until] the religion, all of it, is for Allah. And if they cease – then indeed, Allah is Seeing of what they do} [Al-Anfāl: 39].

And the kuffār can never be the equals of the Muslims even if both were to come from the same land. {Then will We treat the Muslims like the criminals? What is [the matter] with you? How do you judge?} [Al-Qalam: 35-36]. {Or should we treat those who believe and do righteous deeds like corrupters in the land? Or should We treat those who fear Allah like the wicked?} [Sād: 28].

Therefore, pure tawhīd and nationalism can never coexist.

Finally, nationalism must be disbelieved in so that victory can be achieved for Islam and the Ummah. {Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the Earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that – then those are the defiantly disobedient} [An-Nūr: 55].

It was the rejection of nationalism that drove the mujāhidīn in Nigeria to give bay’ah to the Islamic State and wage war against the Nigerian murtaddīn fighting for the Nigerian tāghūt. It was the rejection of nationalism that drove two Tunisian soldiers of the Khilāfah to kill crusaders with visas to Tunisia issued by the Tunisian tāghūt. It was the rejection of nationalism that drove five Yemeni soldiers of the Khilāfah to target Yemeni Rāfidah in Sanaa and Sa’dah. It was the rejection of nationalism that drove the Iraqi, Shāmī, and muhājir soldiers of the Islamic State to wage war against the Iraqi Sahwah and the Syrian Sahwah, after the Sahwāt had betrayed Islam and the Muslims. It was the rejection of nationalism that drove the Libyan and muhājir soldiers of the Islamic State to wage war against the newly erected Libyan tawāghīt: the House of Representatives and the General National Congress. It was the rejection of nationalism that drove the Islamic State to expand from Iraq into Shām and thereafter to other lands: West Africa, Algeria, Libya, Khurāsān, Sinai, Yemen, and the Arabian Peninsula. And it is the rejection of nationalism that will drive the Khilāfah to continue expanding until it takes Constantinople and Rome from the Crusaders and their allies by Allah’s permission…


It was also the rejection of nationalism that drove Abū Ramadān al-Muhājir (Omar Abdel Hamid el-Hussein – may Allah accept him) – despite his Danish birth and upbringing – to target Danish Jews and Danish mockers of the Messenger (sallallāhu ‘alayhi wa sallam) until he achieved martyrdom in Denmark after pledging bay’ah to the Khilāfah from Denmark.


Abū Ramadān did not let national borders and skies stop him. He did not let a “citizenship” he disbelieved in prevent him from obeying his Lord, defending his Prophet’s honor (sallallāhu ‘alayhi wa sallam), and retaliating for his brethren in the Khilāfah. Rather, his own blood and soul were valueless for him to sacrifice for his religion and its expanding body. He gathered what he could of arms, surveyed targets, relied upon his Lord, and executed his brave and selfless attack, terrorizing the Christians, Jews, and atheists of Denmark – a pagan nation that insulted the Messenger (sallallāhu ‘alayhi wa sallam) and a member of the crusader coalition against the Islamic State. The f ilthy blood of the Danes was spilled by his blessed hands, by which he guaranteed for himself a place in Paradise, inshā’allāh. And with the noble blood and tireless sweat of his likes, history is written and preserved.



And now, has the time not come for the crusaders, atheists, and apostates to realize that the Islamic State and its message to the world is here to stay?

The Khalīfah (hafidhahullāh) said, “Let the world know that we are living today in a new era. Whoever was heedless must now be alert. Whoever was sleeping must now awaken. Whoever was shocked and startled must comprehend. The Muslims today have a loud, thundering statement, and possess heavy boots. They have a statement that will cause the world to hear and understand the meaning of terrorism, and boots that will trample the idol of nationalism, destroy the idol of democracy, and uncover its deviant nature” [A Message to the Mujāhidīn and the Muslim Ummah in the Month of Ramadān].

May Allah accept Abū Ramadān, gather him with the Prophet (sallallāhu ‘alayhi wa sallam) in Paradise, and make him an example for the Ummah everywhere to follow…


[Taken from Dabiq 8 pages 3-6]



Abū Hamzah al-Muhājir (rahimahullāh) said in his advice to the nationalist factions of Iraq, “To those who fight for the sake of the nation and under the banner of patriotism and nationalism, I say, did not a man come to Rasūlullāh (sallallāhu ‘alayhi wa sallam), as reported by al-Bukhārī and Muslim on the authority of Abū Mūsā (radiyallāhu ‘anh), and say, ‘O Rasūlullāh, what is f ighting fī sabīlillāh? One of us might fight out of ghadab (anger) or fight out of hamiyyah (zeal).’ So the Prophet (sallallāhu ‘alayhi wa sallam) lifted his head towards him and said, ‘Whoever f ights so that the word of Allah becomes supreme, then he has fought fī sabīlillāh (‘azza wa jall).’ An-Nawawī, Ibn Hajar, and others said that hamiyyah is to fight out of pride, jealousy, or in defense of the clan. Rather, al-Hāfidh Ibn Hajar said in ‘Al-Fath,’ ‘It is possible that fighting out of hamiyyah could mean fighting to repel a harm and that fighting out of ghadab could mean fighting to attain a benefit.’ So has your f ighting, O people, gone beyond what the prophet (sallallāhu ‘alayhi wa sallam) warned against? Rather, it is the full extent of your purpose, whereas what is demanded by Allah’s Sharī’ah is just as al-Hāfidh Ibn Hajar said in ‘AlFath,’ ‘Fighting is not fī sabīlillāh unless the only purpose of his fighting is to make Allah’s word supreme.’ Liberating the nation and other goals enter into this as a consequence but not as the purpose. You have known the harm in this form of fighting, as most of the Arab rulers today came to power after wars under the banners of nationalism. How do you see the outcome? Is it not loss in the Dunyā and Hereafter?” [The Second Interview].
Amīrul-Mu’minīn Abū ‘Umar al-Baghdādī (rahimahullāh) said, “The idea of nationalism and patriotism contradicts the religion in a number of its fundamentals. First, preferring people to others is in accordance with their piety not their blood. Allah (ta’ālā) said, {O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you} [Al-Hujurāt: 13]. Second, it contradicts the creed of walā’ and barā’ – a great fundamental of the religion – and uproots it. The Arab Iraqi Christian is their brother who has all rights whereas the Indian or Turkish Muslim has no rights. The Sharī’ah of these people necessitates preferring ‘Uqbah Ibn Abī Mu’ayt and Abū Jahl to Bilāl the Ethiopian and Salmān the Persian. Third, it opposes the bond between the believers. Rasūlullāh (sallallāhu ‘alahyi wa sallam) said, ‘The believer to the believer is like a building, each part holding up the other’ [Reported by al-Bukhārī and Muslim on the authority of Abū Mūsā al-Ash’arī]. He (sallallāhu ‘alayhi wa sallam) also said, ‘The example of the believers with regards to their love, mercy, and sympathy is like that of a single body, if a limb feels pain, the rest of the body responds to it with sleeplessness and fever’ [Reported by al-Bukhārī and Muslim on the authority of an-Nu’mān Ibn Bashīr]. … Fourth, it is based upon the da’wah to jāhiliyyah and partisanship. Allah (ta’ālā) said, {When those who disbelieved had put into their hearts hamiyyah – the hamiyyah of Jāhiliyyah} [Al-Fath: 26]. Rasūlullāh (sallallāhu ‘alayhi wa sallam) said, ‘Whoever calls to ‘asabiyyah (factionalism) is not one of us’ [Reported by Abū Dāwūd on the authority of Jubayr Ibn Mut’im][Adhillah ‘AlalMu’minīn A’izzah ‘Alal-Kāfirīn].

Amīrul-Mu’minīn Abū ‘Umar al-Baghdādī (rahimahullāh) also said, “Sadly, some of the f ledglings of secularism spread the occupation’s lie, formulated a basis for it, argued in favor of it, and raised the banner of blindness in the name of nationalism and patriotism, both of which are exactly what the Magian state constitution entails. They made the resources of Iraq – especially the water and oil – the property of those who possess Iraqi citizenship! So what if Rasūlullāh (sallallāhu ‘alayhi wa sallam) were to migrate to our lands? Indeed, he (sallallāhu ‘alayhi wa sallam) migrated to a land other than his and settled in a home other than his. So are those resources halāl for him and his Companions in accordance with the doctrine of these people? No. As for him (sallallāhu ‘alayhi wa sallam) and the muhājirīn after him having authority and leadership, then for that to occur would necessitate facing the harshest of opposition from these people! How not, when these people are those who said, ‘Iraq is for all the Iraqis and its resources are the property of all the Iraqis.’ Yes, for all of the Iraqis, even if they are from the Yazīdī devil worshippers or Sabian Mandaeans. All of them according to them have equal rights whether he is a Sunnī Muslim or Rāfidī Magian! It does not concern him whether this Iraqi worships our Glorious Lord or a rebellious devil. His right will be protected! O muwahhidīn, our creed is that a Muslim is our brother even if he is a Filipino Asian and that the devil worshipper is our enemy even if he is definitely Iraqi” [Fa’ammaz-Zabadu Fayadhhabu Jufā’ā].

On “25 December 2014,” the Shāmiyyah Front was announced in Aleppo. It consists of the “Islamic” Front, the Army of “Mujāhidīn,” the “Nūr ad-Dīn Zinkī” Movement, “Fastaqim Kamā Umirt,” the Authenticity and Development Front, and most recently, the Hazm Movement. Most of these factions are members of the nationalist Syrian Revolutionary Command Council. All these factions receive supposedly “unconditional” aid from either the Gulf regimes, the CIA, the Syrian National Coalition, or the Free Syrian Army (FSA) Supreme Military Council while “not belonging” to any of them. In “February 2015,” the new front agreed with the Kurdish Autonomous Democratic Administration and the People’s Protection Units (YPG) – the armed branch of the Democratic Union Party (PYD), which is the Syrian branch of the Kurdistan Workers’ Party (PKK) – to implement the Sharī’ah in ‘Afrīn! How exactly the nationalist “Islamists” plan to implement the “Sharī’ah” alongside Marxist and democratic secularists is unfathomable. One question to ask them is whether or not the crusader planes backing the PKK in ‘Ayn al-Islām will aid in the implementation of the “Sharī’ah”…


The scenario of nationalist “Islamism” working together alongside nationalist secularism to set up a nationalist government with elements of “Islam” and democracy within a constitutional framework is the same scenario that Egypt, Libya, and Tunisia have experienced. The crusaders, expecting the eventual division of the two sides over the cake, sit back and wait to support the side more favorable towards their interests against the other. The two sides compete to display more and more apostasy so as to win the favor of the crusaders and their allies – the Arab tawāghīt.

Although the game is clear to those with a sound understanding of īmān and wāqi’ (current affairs), it was unclear to the jihād claimants of Shām (the Jawlānī front). These deviants instead fought against the Islamic State alongside the Sahwah factions that later formed the Shāmiyyah Front while claiming these factions were battalions of sincere mujāhidīn. The “sincerity” with which the Jawlānī front insists upon describing these factions is becoming clearer by the day.

Below is a transcript of an address given by the head of the political and media department of the Shāmiyyah Front – Zakarīyā Malāhifjī – in a conference held by “the Revolutionary Forces of Aleppo” in Turkey on “1 March 2015.” He said:

“In response to the demands of the revolutionists and the insistence of the masses of the revolution in Aleppo on unification and organization so as to face the tyrannical aggression, and in the name of the Shāmiyyah Front, I want to reaffirm before you a number of fixed principles.”

“First, the Shāmiyyah Front is a part of the great Syrian revolution whose forces must unify to achieve victory. Unity is the only path towards victory. Division always serves the interests of the criminal regime.”


“Second, the Shāmiyyah Front is a faction that represents Syria and the Syrian people. It considers Syria to be for all the Syrians. Liberating the Syrian nation and the Syrian people from the Iranian occupation and toppling Asad’s regime are our main goals to end oppression and establish the nation of freedom.”

“Third, we consider the Syrian national identity to be the identity of all the components of the Syrian people: Arabs, Kurds, Turkmen, Circassians, Assyrians, and Syriac peoples, as well as all the other religious components.”

“Fourth, Syria as it exists now with its internationally recognized geographic borders is a nation for all the Syrian people. The front refuses the division or formation of Syria according to any factional, political, or partisan agenda or ambition.”


“Fifth, the world all knows that the Syrian regime was and continues to be the sponsor of the worst terrorism in the region. It has trained and organized gangs of terrorists and through them, it has carried out terrorist operations and assassinations in all the neighboring countries. This regime has called them for help today and used them in its war against the Syrian people’s revolution.”

“Sixth, it is clear to all of us that the Syrian revolution faces the coalition of the most arrogant regimes of terrorism in the region. This coalition is led by Iran, which has occupied a number of regions in Syria. At the same time, the world community and its organizations have abandoned their responsibility to fulfill their moral and legal obligations to stop the ongoing massacre against the Syrian people, which has been going on for four years. They did not protect the peaceful civilians who went out in enormous protests throughout the first year of the revolution.”

“Seventh, the Shāmiyyah Front presents thanks to the brothers and friends of the Syrian people, foremost of which are Turkey, Saudi Arabia, and Qatar, as well as all the other countries. It also asks them to take a resolute stance to save the Syrian people from the Iranian occupation, the Iranian gangs, and the crimes of the regime.”

“Eighth, the Shāmiyyah Front believes that Demistora’s proposal does not present a plan as a political solution for Syria, nor did he present a written document, rather he proposes a ceasefire in Aleppo to save the regime from its continuous defeats and give the regime a chance to exterminate Douma, Daraa, and all the other Syrian regions. Demistora wants to jump over the decrees of the Geneva I and II Conferences on Syria, which the revolutionists had agreed to under the condition that its first decree be the change of the criminal regime and the transition to a free and independent Syria. O brothers, this emphasizes for us the importance of issuing a unified standpoint towards Demistora’s proposals and others’, not divided standpoints, because it is a responsibility for all of us before the blood of the martyrs and the masses of the Syrian revolution.”

“Ninth, the Shāmiyyah Front calls to exert sincere efforts to prevent judgment by arms in the various disputes of the revolutionists. The last of these disputes occurred in Aleppo. It calls for an independent judiciary to place matters in their right place and prevent the spilling of blood that serves the interests of the criminal regime.”

“Tenth, we thank the brothers attending, and we thank the brothers in the Syrian National Coalition and in the Syrian Interim Government. We ask them to continue to provide the constant and organized support for the revolutionists in Aleppo and to work continuously with the allies and friends of the Syrian people so that they do not cut off or reduce this support and thus the criminal machine can thereby continue to be confronted. We also reaffirm to the masses of our people that we will continue with Allah’s support to either attain martyrdom or achieve victory. Finally, we salute this gathering, which we hope becomes a unified front for the revolution encompassing all of the city of Aleppo and beyond it, all the Syrian lands, for there is a definite reality that when we unite, the regime will collapse. And finally, we thank you all.”


That ends his deviant words… So, according to the allies of al-Qā’idah in Syria, there is no difference between Muslim, Christian (Assyrian/Syriac), and Nusrayrī, Rāfidī, Durzī, and Ismā’īlī; Syria is a country for all of them! According to the allies of al-Qā’idah in Syria, the Syrian National Coalition, the Syrian Interim Government, and the regimes of Turkey, Āl Saud, and Qatar are all their Muslim brothers! [These Sahwah factions of apostasy kill the people of Islam (the muhājirīn and ansār of the Islamic State whom they label Khawārij) and leave the people of idolatry alone (the murtaddīn of the Syrian National Coalition and Syrian Interim Government whom they call brothers)!] According to the allies of al-Qā’idah in Syria, it is more important to unify upon nationalism and revolution than to divide for the sake of tawhīd and the truth! And they make these deviant statements while standing under the erected f lag of nationalist jāhiliyyah, the flag of the two crusaders – Sykes and Picot!

The questions that every follower of the jihād claimants should ask are: Why did the leadership of the Jawlānī front ally with these factions against the Islamic State? What is the ruling of those who entered into different operations rooms and alliances with these and worse factions against the Islamic State? What is the ruling of those who have cooperated and coordinated with these and worse factions against the Islamic State? Why do these factions publically make blatant statements of jāhilī nationalism – many of their statements being kufr – yet the Jawlānī front continues to ignore these mistakes and not denounce them publically (sometimes even defending them!) and instead focuses its media campaign against the Islamic State? Are the mistakes of the nationalists insignificant compared to the supposed “mistakes” of the Islamic State!

Finally, what is the real difference between Hazm and Syria Revolutionaries Front (former Jawlānī front allies) and between the Army of “Mujāhidīn,” “Zinkī,” “Fastaqim Kamā Umirt,” the Authenticity and Development Front, and the various factions of the “Islamic” Front? Is it just centimeters of beard length and the superficial differences between Morsi and Sisi, both of whom ruled by tāghūt law and led campaigns against the mujāhidīn of Sinai?

The Jawlānī front will find that its betrayal of the muhājirīn and ansār of the Islamic State will end up in the Sahwah’s betrayal of the Jawlānī front, and some of this has already begun…

[Taken from Dabiq 8 pages 7-11]



‘Umar (radiyallāhu ‘anh) said, “By He in whose hand is my soul, if Abū Bakr had obeyed us, we would have committed kufr in a single morning, and that was when they asked him to go easy concerning zakāh [by not waging war against the apostates over it], but he refused. He said, ‘If they were to withhold from me a short rope, I would wage jihād against them over it’” [Musannaf Ibn Abī Shaybah].

He (radiyallāhu ‘anh) also said, “We almost committed kufr in a single morning if not that Allah saved us through Abū Bakr as-Siddīq (radiyallāhu ‘anh)” [Al-Ibānah al-Kubrā].

Abū Rajā’ al-‘Utāridī said, “I entered al-Madīnah and saw the people gathered around a man kissing the head of another while the kisser was saying, ‘May I be killed in your defense! If not for you, we would have been ruined.’ So I asked, ‘Who is the kisser and who is the one being kissed?’ They said, ‘That is ‘Umar kissing Abū Bakr’s head for his war against the people of apostasy who resisted zakāh” [Tārīkh Dimashq].

Abū Hurayrah (radiyallāhu ‘anh) said, “By He other than whom there is no god, if Abū Bakr had not been appointed khalīfah, Allah would not be worshipped on the Earth!” He repeated this three times [Al-I’tiqād – al-Bayhaqī].

Wakī’ Ibn al-Jarrāh (rahimahullāh) said, “If not for Abū Bakr, Islam would have perished” [AlIbānah al-Kubrā].

Al-Hasan al-Basrī (rahimahullāh) said, “The Arabs apostatized, so Abū Bakr consulted the people concerning them. They all counseled him to accept prayer from them and leave zakāh up to them. So he said, ‘By Allah, if they were to withhold a short rope that they used to give Rasūlullāh (sallallāhu ‘alayhi wa sallam), I would wage jihād against them.’ If not for what Abū Bakr had done, the people would have practiced ilhād (heresy) concerning zakāh until Resurrection Day” [Tārīkh Dimashq].

‘Umar (radiyallāhu ‘anh) said, “By Allah, a day or night of Abū Bakr’s (radiyallāhu ‘anh) is better than ‘Umar and the family of ‘Umar since they were born … As for the day then it was the day that Rasūlullāh (sallallāhu ‘alayhi wa sallam) passed away and those who apostatized from the Arabs apostatized and said, ‘We will pray but not give zakāh nor collect it. So I came to him never neglecting to advise him. I said, ‘O Khalīfah of Rasūlullāh, attract the people and be soft with them, for it is as if they’ve been deserted.’ So he said, ‘I had hoped for your support and you came with your forsaking? Are you severe in Jāhiliyyah and cowardly in Islam? With what may I attract them? With contrived poetry or fabricated sorcery? That can never be! The Prophet (sallallāhu ‘alayhi wa sallam) passed away, the revelation has ceased, and the religion has been completed. Shall it decrease while I am still alive! By Allah, I will wage jihād against them as long as my hand can still hold the sword, even if they only withhold from me a short rope!’ So I saw him to be wiser and firmer than me in this. He disciplined the people over matters, making their hardships easier for me to deal with when I was given authority over them. This was his day” [Musnad al-Fārūq – Ibn Kathīr; Jāmi’ al-Usūl – Ibnul-Athīr]

Abū Hurayrah (radiyallāhu ‘anh) said, “When Rasūlullāh (sallallāhu ‘alayhi wa sallam) passed away, Abū Bakr was appointed khalīfah after him, and the Arabs apostatized, ‘Umar (radiyallāhu ‘anh) said, ‘How can you fight the people when Rasūlullāh (sallallāhu ‘alayhi wa sallam) has said, ‘I was ordered to fight the people until they say, ‘There is no god but Allah.’ So whoever says it, then his wealth and blood is saved from me except by its due right, and their judgment is for Allah.’’ Abū Bakr said, ‘By Allah, I will fight those who differentiate between prayer and zakāh, for zakāh is from the right due upon wealth. By Allah, if they were to resist giving me a short rope that they used to give to Rasūlullāh (sallallāhu ‘alayhi wa sallam), I would fight them over their resistance to giving it.’ ‘Umar (radiyallāhu ‘anh) said, ‘By Allah, as soon as I saw that Allah opened Abū Bakr’s heart (radiyallāhu ‘anh) towards war, I knew it to be the truth’” [Al-Bukhārī and Muslim].


[Taken from Dabiq 8 pages 12-13]



On the 16th of Jumādā al-Ūlā the mujāhid Shaykh Abū Bakr Shekau (hafidhahullāh), leader of Jamā’at Ahlis-Sunnah lid-Da’wah wal-Jihād in West Africa, announced his group’s bay’ah to Amīrul-Mu’minīn Ibrāhīm Ibn ‘Awwād alQurashī. The bay’ah, which came on the heels of a widely successful campaign being waged by the mujāhidīn across Nigeria and into neighboring regions, was a tremendous cause of celebration for the Muslims and yet another source of gloom for the kuffār.

The hearts of the Muslims were healed as they saw their brothers in West Africa terrorizing the Christians and the Nigerian army of murtaddīn, many of whom were forced to flee in disgrace and seek refuge in Chad. The kāfir media, meanwhile, having anticipated the unity of the West African mujāhidīn with the Islamic State, lamented the fact that such a relentless and aggressive force with a considerable level of consolidation, had resolved to take up the banner of the Khilāfah in the war against the crusaders and apostates.

For years, the mujāhidīn of West Africa stood f irm against the apostate and crusader forces who were attempting to wipe out any traces of Islam in the region. They stood firm in the face of slander and opposition by the evil scholars and other hypocrites. They stood firm when their leader, the mujāhid Shaykh Muhammad Yūsuf (rahimahullāh), was executed by the apostate Nigerian police. They did not fear the blame of any critics when they captured and enslaved hundreds of Christian girls, even as the crusader media machine put the brunt of its strength into focusing the world’s attention on the issue. They stood firm, so Allah increased their strength, hastened their victory, granted them consolidation, and humiliated their enemies.

{Is the reward for good [anything] but good?} [Ar-Rahmān: 60].


And what was their response to the favors and blessings of Allah? They showed their gratitude to Him through a deed even greater than those that they had already accomplished; they closed ranks with their brothers in the Islamic State, uniting upon the truth, pledging to listen to and obey Amīrul-Mu’minīn and to continue upon the path to raise high the word of Allah. Their bay’ah was acknowledged by the Islamic State, and the mujāhidīn of West Africa now guard yet another frontier of the Khilāfah.

The Islamic State’s spokesman, Shaykh Abū Muhammad al-‘Adnānī (hafidhahullāh), said, “And we bring you the good news today of the Khilāfah’s expansion to West Africa, for the Khalīfah (hafidhahullāh) has accepted the pledge of allegiance made by our brothers in Jamā’at Ahlis-Sunnah lid-Da’wah wal-Jihād. We congratulate the Muslims and our mujāhid brothers in West Africa on their pledge of allegiance, and we congratulate them on joining the caravan of the Khilāfah. So rejoice, O Muslims, for this is a new door that Allah, the Mighty and Majestic, has opened so that you may migrate to the land of Islam and so that you may wage jihād. So whoever is stopped by the disbelieving rulers, and prevented from emigrating to Iraq, Shām, Yemen, the Arabian Peninsula, or Khurāsān, will not be prevented – by Allah’s permission – from emigrating to Africa. So come, O Muslims, to your State, for we call on you to mobilize for jihād and incite you and invite you to emigrate to your brothers in West Africa. And we specifically call upon the students of Islamic knowledge and the callers to Islam. Come forth, O Muslims, to the land of the Caliphate” [So They Kill and Are Killed].

Following the announcement of the bay’ah, and its acceptance by the Islamic State, the Muslims in the various regions of the Khilāfah took to the streets in celebration, for nothing brings greater joy to the believers than to see their brothers unite with them under one banner and one imām, pledging to wage war against kufr until the religion is entirely for Allah. The condition of the mujāhidīn in West Africa was a condition of unity upon tawhīd, which saw them rallying behind one leader from amongst them to wage war against kufr and implement the Sharī’ah in their land. So when they saw the Muslims, and especially the mujāhidīn around the world, uniting behind the Khalīfah to raise high the word of Allah they did likewise, not for wealth, fame, or power, but for something much greater. Echoing the words of the mujāhidīn of Libya, they said, “We pledged allegiance because the goodness of this Ummah, concerning both its religious and worldly affairs, will not be achieved except with a leader who governs the people by Allah’s law, forces the violators back to the truth, and wages war against those who are obstinately resistant and against those who obstruct the people from the religion of Allah. This is the foundation of the religion – a book that guides and a sword that aids. {And sufficient is your Lord as a guide and a helper} [Al-Furqān: 31].”

The mujāhidīn in West Africa continue to wage jihād against the enemies of Allah in a land that contains a large population of hostile crusaders. The Christian masses in Nigeria, mostly contained in the southern portion of the country and comprising less than half of the population, have not shied away from massacring the Muslims of West Africa. Despite crusader hostility, however, the mujāhidīn carried the banner of tawhīd, calling to the truth, clashing with the people of falsehood, and exacting revenge on the crusaders and apostates, until Allah’s decree came and the mujāhidīn were granted authority in the land. They implemented His Sharī’ah, established the prayer, commanded the good, and forbade the evil.

{[And they are] those who, if We give them authority in the land, establish prayer and give zakāh and enjoin what is right and forbid what is wrong} [Al-Hajj: 41].

They continue upon this path today under the banner of the Khilāfah, even as the forces of kufr redouble their efforts to stop their advance across West Africa, for no sooner had they declared their bay’ah than they were faced with a combined and aggressive air and ground offensive launched by the murtadd forces of Chad and Niger. This is in addition to the troops recently deployed from Cameroon, as well as mercenaries, and even the French crusaders based in Chad, all attempting to stop the mujāhidīn’s liberation of West Africa.

We ask Allah to keep their feet firm against those seeking to uproot His Sharī’ah.


[Taken from Dabiq 8 pages 14-16]



This month, the soldiers of the Khilāfah sent a forceful message to the camp of kufr and riddah, striking and terrorizing them in multiple lands, and with no visas, borders, and passports to stand in the way. Strikes were carried out in Yemen and Tunisia by men whose allegiance lies, not with a false citizenship, but with Allah, His Messenger, and the believers. They readily sacrificed themselves for the cause of Allah in their own lands, bringing massacre to the disbelievers and murtaddīn, not differentiating between them on grounds of nationalism.


In the city of Tunis, two soldiers of the Islamic State carried out an assault on kāfir tourists in the Bardo National Museum. The two mujāhidīn, Abū Zakariyyā at-Tūnusī and Abū Anas at-Tūnusī, were sent on their mission after having trained with their brothers in Libya and having declared their bay’ah to the Khalīfah (hafidhahullāh). They returned to Tunisia, bravely advanced towards the security quarter in Tunis, entered the museum – located across from the Tunisian parliament – and poured terror on the kuffār inside, killing more than 20 of them and injuring a dozen others. They then faced off against the local murtadd security forces with their AK assault rifles, hand grenades, and explosive belts, and were killed fī sabīlillāh. The operation succeeded in bringing anguish to a number of the nations involved in the crusader coalition (Italy, France, Britain, Japan, Poland, Australia, Spain, and Belgium), after some of their own citizens became prey for the soldiers of the Islamic State.


Just two days later in Wilāyat Sanaa, four soldiers of the Islamic State carried out coordinated istishhādī attacks against the Houthi murtaddīn in the city of Sanaa. They infiltrated two temples where the Houthis had gathered and detonated their explosives, leading to a massacre that killed over a hundred, including the top Rāfidī cleric Murtadā al-Mahatwarī and a number of Houthi leaders, and also injured hundreds more. At around the same time, a fifth mujāhid carried out an operation in Sa’dah, targeting a Houthi government building and detonating his explosives. Only days after the operations, the Americans announced that they had pulled the last of their special forces out of Yemen. These operations brought back memories of the blessed attacks ordered by Shaykh Abū Mus’ab az-Zarqāwī (rahimahullāh), targeting the Iraqi Rāfidah and killing their cleric Muhammad Bāqir al-Hakīm.


On the heels of this blessed operation in Sanaa and Sa’dah, the Yemenī branch of al-Qā’idah came out and exposed its two-faced nature by denouncing the attack and reaffirming their adherence to Dhawāhiri’s guidelines, as if to imply that the Islamic State’s operation was carried out against Sunnis in a public place of gathering not specific to the Houthis, when in reality the opposite was true. When one contrasts this blessed operation with al-Qā’idah’s attack on a Houthi rally in Tahrir Square in Sanaa last fall, the blatant hypocrisy becomes evident: Is it permissible for Al-Qa’idah –  according to Dhawāhiri’s feeble guidelines – to bomb a Houthi rally in a public square, but forbidden for the Islamic State to bomb a Houthi gathering in a Houthi temple? Or is this distinction based on blind partisanship?




May Allah accept all those mujāhidīn who fight, massacre, and terrorize the kuffār while not differentiating between them under the influence of irjā’ or on the grounds of nationalism.


As the mujāhidīn of the Islamic State continue their march against the forces of kufr there is a new generation waiting in the wings, eagerly anticipating the day that it is called upon to take up the banner of īmān. These are the children of the Ummah of jihād, a generation raised in the lands of malāhim (fierce battles) and nurtured under the shade of Sharī’ah, just a stone’s throw from the frontlines.

The Islamic State has taken it upon itself to fulfill the Ummah’s duty towards this generation in preparing it to face the crusaders and their allies in defense of Islam and to raise high the word of Allah in every land. It has established institutes for these ashbāl (lion cubs) to train and hone their military skills, and to teach them the book of Allah and the Sunnah of His Messenger (sallallāhu ‘alayhi wa sallam). It is these young lions to whom the Islamic State recently handed over two agents caught spying for Russian Intelligence and an agent caught spying for the Israeli Mossad, to be executed and displayed as an example to anyone else thinking of infiltrating the mujāhidīn.


As expected, the kuffār were up in arms about the Khilāfah’s use of “child soldiers.” Yet this was the Sunnah of Allah’s Messenger (sallallāhu ‘alayhi wa sallam), who would allow those capable from amongst the young Sahābah to participate in his battles against the mushrikīn. It was two young boys from the Ansār who struck down Abū Jahl in the battle of Badr. And just as the children of the Sahābah stained their swords with the blood of yesterday’s tāghūt, the Fir’awn of the Ummah, so too will the children of the Khilāfah stain their bullets with the blood of today’s tawāghīt, bi idhnillāh.



[Taken from Dabiq 8 pages 17-21]




Last month, the soldiers of the Khilāfah, with sledgehammers in hand, revived the Sunnah of their father Ibrāhīm (‘alayhis-salām) when they laid waste to the shirkī legacy of a nation that had long passed from the face of the Earth. They entered the ruins of the ancient Assyrians in Wilāyat Nīnawā and demolished their statues, sculptures, and engravings of idols and kings. This caused an outcry from the enemies of the Islamic State, who were furious at losing a “treasured heritage.” The mujāhidīn, however, were not the least bit concerned about the feelings and sentiments of the kuffār, just as Ibrāhīm was not concerned about the feelings and sentiments of his people when he destroyed their idols.

With the kuffār up in arms over the large-scale destruction at the hands of the Islamic State, the actions of the mujāhidīn had not only emulated Ibrāhīm’s (‘alayhis-salām) destruction of the idols of his people and Prophet Muhammad’s (sallallāhu ‘alayhi wa sallam) destruction of the idols present around the Ka’bah when he conquered Makkah, but had also served to enrage the kuffār, a deed that in itself is beloved to Allah.

{Nor do they tread on any ground that enrages the kuffār, nor do they inflict upon an enemy any infliction but that is registered for them as a righteous deed} [At-Tawbah: 120].

The kuffār had unearthed these statues and ruins in recent generations and attempted to portray them as part of a cultural heritage and identity that the Muslims of Iraq should embrace and be proud of. Yet this opposes the guidance of Allah and His Messenger and only serves a nationalist agenda that severely dilutes the walā’ that is required of the Muslims towards their Lord. It was not the people of the kāfir nations that the Prophet (sallallāhu ‘alayhi wa sallam) was instructed to revere and identify himself with. Rather, he was instructed to identify with and emulate the example of his father Ibrāhīm (‘alayhissalām) and those with him.

{There has already been for you an excellent example in Ibrāhīm and those with him, when they said to their people, “Indeed, we are disassociated from you and from whatever you worship other than Allah. We have rejected you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone”} [Al-Mumtahanah: 4].


Furthermore, the Qur’ān frequently mentions – in numerous āyāt – that many nations of shirk had been destroyed for disbelieving in Allah and His messengers and persisting upon their shirk. {And how many have We destroyed from the generations after Nūh} [AlIsrā’: 17].


{Say, “Travel through the land and observe how was the end of those before. Most of them were mushrikīn”} [ArRūm: 42].

{Have they not traveled through the land and seen how was the end of those before them? Allah destroyed [everything] over them} [Muhammad: 10].

Thus, we are meant to take a lesson from those disbelieving nations that came before us and avoid what led to their destruction, as opposed to unearthing and preserving their statues and putting them on display for people to admire.

This is highlighted by the fact that Allah had preserved the body of Fir’awn, not to be admired but rather so that the people would take a lesson from him.

{So this day We shall deliver your (dead) body (out from the sea) that you may be a sign to those who come after you!} [Yūnus: 92].

That we are meant to take the ruined peoples and nations as a lesson was further emphasized by the Prophet (sallallāhu ‘alayhi wa sallam) who said, “Do not enter upon the dwellings of these punished nations except while you are weeping, lest you are afflicted with the likes of what afflicted them” [Al-Bukhārī and Muslim].

Such nations were destroyed for worshipping others besides Allah and rejecting his prophets. Their disbelief and enmity towards the truth reached the extent that they even had the audacity to mock the prophets and the signs and miracles that they displayed, and even threaten to kill them. So Allah humiliated them and left their dwellings on display to be seen by the generations that would come after them, not to gaze upon them with admiration, but to look at them with disgust and hatred, coupled with the fear of falling into shirk and being afflicted with the same punishment they had tasted. And in this regard, there are notable words spoken by Ibrāhīm (‘alayhis-salām) who, despite being amongst the greatest of Allah’s messengers and becoming known for his bold stance against the shirk of his people, deemed it necessary to seek Allah’s protection from the evil of shirk.

{And [mention], when Ibrāhīm said, “My Lord, make this city [Makkah] secure and keep me and my sons away from worshipping idols. My Lord, indeed they have led astray many among the people”} [Ibrāhīm: 35-36].





May Allah cleanse all Muslims’ lands of the idols of both the past and the present.

[Taken from Dabiq 8 pages 22-24]



During the uprising against the Libyan tāghūt Gaddafi in 1432AH a number of deviant individuals gathered together in the city of Benghazi to form and subsequently gain Western support for a political entity that would carry the kufrī banner of democracy. This entity, known as the National Transitional Council (NTC), would pave the way for the formation of a new puppet government and the appointment of yet another tāghūt to replace the former tāghūt.


The NTC gained the recognition and support of the crusader nations as it went on to fill the seat of the former Libyan tāghūt at the United Nations. The UN then gave the green light for the crusader nations to establish a no-fly zone over Libya and intervene militarily in support of their new puppets.

Following the extermination of the Libyan clown Gaddafi, the NTC continued its efforts to further corrupt the affairs of the people. It introduced a new kufrī constitution to replace Gaddafi’s own kufrī manifesto, and held elections to appoint members to the General National Congress (GNC). The GNC was the legislative authority that would hold the “power” to introduce even more manmade laws. This set the stage for the democratic “Islamists” on the manhaj of the bankrupt “Muslim” Brotherhood to take control of the government by fielding candidates to run in the shirkī democratic elections. With the GNC under their control, the democratic “Islamists” and their secularist allies put the rule of Allah to a vote, seeking to cut up and implement bits and pieces of “Sharī’ah” upon the filthy, conflicting, and hostile foundation of democracy, although Allah is free of being in need of anyone’s approval for His rule.

{And He shares not His legislation with anyone} [Al-Kahf: 26].

The “Islamist”-dominated GNC voted to implement a butchered form of “Sharī’ah,” but the hardcore secularists and their crusader backers wouldn’t stand for it. Just as they couldn’t tolerate the pure Islam being fought for by the sincere mujāhidīn in Libya, the crusaders couldn’t accept the distorted and diluted version of “Islam” being practiced by the murtadd democratic “Islamists.” So the crusaders set loose their more devoted allies – the more secular of the two groups – and by Allah’s grace the divided camp of kufr began devouring itself. On one side, the secularist murtaddīn rallied behind the crusaders’ newest asset, Khalifa Haftar, who launched “Operation Dignity” to take back control of the country and place it in the hands of the hardcore secularists, who make up the bulk of the House of Representatives. On the other side, armed groups loyal to the democratic murtaddīn rallied behind the GNC under the banner of the “Libyan Dawn” and fought back against Haftar’s campaign in an effort to maintain their grip on power, eventually capturing the airport in Tarābulus. Some of the factions belonging to the “Libyan Dawn” are former jihād claimants, including the democratic “Islamist” Abdelhakim Belhadj and other former members of al-Jamā’ah al-Islāmiyyah al-Muqātilah bi-Lībyā (the Libyan Islamic Fighting Group). These former jihād claimants apostatized and joined the religion of democracy by entering into its system and fighting for its upholding.


As the situation escalated and the factions of riddah continued fighting one another, Allah facilitated the emergence of the Islamic State on the Libyan scene, with a number of mujāhid groups across the three Libyan wilāyāt of Barqah, Fazzān, and Tarābulus declaring their bay’ah to Amīrul-Mu’minīn.

Having unified their strength and rallied behind the banner of the Khilāfah, the mujāhidīn of Libya intensified their campaign against both factions of riddah, after these factions had betrayed the religion and its people. The mujāhidīn had no need to distinguish between those who betrayed Islam by adopting the kufr of secularism, and those who betrayed Islam by adopting the kufr of democracy, for both factions had entered the camp of kufr.

{And fight against the disbelievers collectively as they fight against you collectively} [At-Tawbah: 36].

As the battle in Libya continues to intensify, the Islamic State enjoys greater consolidation. The hukm of Allah is established, the needs of the Muslims are cared for, and the armies of the Khilāfah continue marching forward to liberate new regions. Libya has become an ideal land of hijrah for those who find difficulty making their way to Shām, particularly those of our brothers and sisters in Africa.

We ask Allah to continue strengthening and consolidating the muwahhiddīn of Libya, and to continue casting the murtaddīn beneath their feet.

[Taken from Dabiq 8 pages 25-26]



Last month, prior to the Islamic State’s declaration of its expansion to West Africa, came the announcement of two new wilāyāt in Iraq following an administrative restructuring of the areas south and west of Mosul. The first, Wilāyat al-Jazīrah, encompasses the areas of Sinjār, Tal ‘Abtah, al-Mahlabiyyah, Tal ‘Afar, Zummār, Ba’āj, and elsewhere. The second, Wilāyat Dijlah, is named after the Dijlah (Tigris) River, which together with the Furāt (Euphrates) River, is the reason for Iraq being referred to as Bilād ar-Rāfidayn (the land of the two rivers). Wilāyat Dijlah encompasses the areas of Qayyārah, Sharqāt, al-Hadr, az-Zāb, and Hammām al-‘Alīl, as well as other areas south of Mosul.


The purpose of this move was to organize the areas encompassed by these two new wilāyāt in a manner more practical for governance. This new division allows the Islamic State to more easily tend to both administrative and military affairs in the region.


We ask Allah to pour His blessings on the new wilāyāt and on all of the wilāyāt of the Khilāfah in every part of the world that it reaches.



[Taken from Dabiq 8 pages 27-29]



Shaykh Abū Talhah ‘Abdur-Ra’ūf Khādim alKhurāsānī (rahimahullāh), also known as Mullā Khādim, was born in Helmand in the village of Adhān. He began his study of the shar’ī sciences at a young age due to his strong desire to learn the religion. He then joined the caravan of jihād, opening a new chapter of his life. Shaykh Abū Talhah joined Muhammad ‘Umar (head of the Taliban) whom he then worked with together in hisbah (commanding the good and forbidding the evil), and he used to consider hisbah work to be an important part of his life.

After sometime and by Allah’s grace, Kabul was liberated, and the Shaykh was injured by a tank shell in a battle in Shār Āsiyāt and lost his leg. This was a great sacrifice for the cause of Allah on the battlefield. He was appointed by the Taliban as the director of the military college in Kabul, and also went on to play an important role as a field commander on the frontlines during the crusader invasion of Afghanistan. He was captured by the Americans in one of the battles and was amongst a number of prisoners who were transferred to Guantanamo where he was imprisoned for six and a half years in some of the most horrifying conditions. The Americans then handed him over to their Afghan puppets and he spent another year and a half imprisoned by the murtadd regime.

His time in prison, however, served as a period for him to further seek knowledge and review the sound ‘aqīdah of Ahlus-Sunnah. He was initially upon the Deobandi ‘aqīdah, which encompassed deviations concerning Allah’s names and attributes and other aspects of faith (including irjā’). He abandoned this, adopted the pure Sunnah, and thereafter, strived throughout the remainder of his life to call the people to this great blessing.

After being released from his imprisonment in Kabul, he rejoined the Taliban and became a member of their shūrā council. He was also appointed as the wālī over 14 of the Afghan wilāyāt. He was active in da’wah, calling the people to the ‘aqīdah of tawhīd, and as a result he was subsequently dismissed from his position as wālī, as the ‘aqīdah of tawhīd conflicted with the Deobandi ‘aqīdah upheld by the bulk of the Taliban leadership. He remained as a field commander and proved extremely capable, and as a result he was once again appointed as a wālī, this time over three wilāyāt.

He again placed focus on calling to tawhid and, as a result, was once more dismissed from his position as wālī, going back to being a field commander once again.


Shaykh Abū Talhah had long dreamed of seeing the re-establishment of the Khilāfah, as did many of the mujāhidīn who were fighting to achieve that very goal so that the Ummah’s glory would return. When the Khilāfah was announced, he was from amongst those brothers who eagerly hastened to declare their bay’ah and join the caravan of the Khilāfah. He alongside his brothers in Khurāsān presented what was required of them for the Islamic State leadership to officially recognize their bay’ah. Accordingly, the Khilāfah expanded into Khurāsān and appointed Shaykh Abū Talhah as the deputy wālī for the region, second-in-command to the wālī Shaykh Hāfidh Sa’īd Khān (hafidhahullāh).

After the announcement of the Khurāsānī bay’ah, Shaykh Abū Talhah began touring the region in a caravan of the Khilāfah’s soldiers, calling the local tribes to give bay’ah to the Khalīfah. Numerous tribal elders responded positively, extending their hands and declaring their oaths. Finally, upon hearing of Shaykh Abū Talhah’s presence in Adhān, the Deobandi partisans of the Taliban in the region set up roadblocks and checkpoints, preventing him from leaving the village until an American airstrike killed him along with five of his companions on Monday 21 Rabī’ al-Ākhir. Shaykh Abū Talhah thereby attained shahādah at the age of 45 after a life of jihād, hisbah, and da’wah. We consider him such and Allah is his judge. May Allah have mercy upon him and his companions in martyrdom.


[Taken from Dabiq 8 pages 30 and 31]



In the name of Allah who revealed an āyah about the muhājirāt and preserved it in the clear-cut revelation until the establishment of the Hour. May blessings and peace be upon the Imām of the mujāhidīn and the beloved of the Ansār and Muhājirīn as well as his family, companions, and good followers until the Day of Recompense. As for what follows:

Because hijrāh for Allah’s cause is a great matter, Allah revealed about  it, {And the f irst forerunners among the Muhājirīn and the Ansār and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great success} [At-Tawbah: 100]. Similarly, if not for the greatness of hijrah, the Prophet (sallallāhu ‘alayhi wa sallam) would not have given it as an example in the hadīth “actions are according to intentions,” as he said, “So whoever’s hijrah is to Allah and His Messenger, then his hijrah is to Allah and His Messenger.” Hijrah from Makkah to al-Madīnah also represented a great event and important turning point in the prophetic mission, as it contained many great lessons. Rather, it was the greatest event in the history of Islam, and for this reason it was used as the basis for the Islamic calendar.

Hijrah for Allah’s cause has many purposes, amongst them being to escape tribulations, fearing that one may fall into them and that his religion may be affected by them. Also, getting used to seeing kufr and shirk without changing it could lead to death of the heart, to the point that the person does not recognize Islam and its people. Also, from amongst the purposes of hijrah is to join the sides of the Muslims, support them, strengthen their forces, and wage jihād against the enemies of Allah and their enemies.

Hijrah, as it was defined by Ibn Qudāmah is “to leave dārul-kufr for dārul-Islām” [Al-Mughnī]. Sa’d Ibn ‘Atīq (rahimahullāh) said, “It is migrating from the places of shirk and sin to the land of Islam and obedience” [Ad-Durar as-Saniyyah]. So dārulIslām is the place ruled by Muslims, where the Islamic laws are executed, where authority is for the Muslims, even if the majority of its population are kuffār from ahlul-dhimmah. As for dārul-kufr, then it is the place ruled by kuffār, where the laws of kufr are executed, where authority is for the kuffār, even if the majority of the population are Muslims. As for the ruling on hijrah from dārul-kufr to dārul-Islām, then it is obligatory. Allah (ta’ālā) said, {Indeed, those whom the angels take [in death] while wronging themselves – [the angels] will say, “In what [condition] were you?” They will say, “We were oppressed in the land.” The angels will say, “Was not the earth of Allah spacious [enough] for you to emigrate therein?” For those, their refuge is Hell – and evil it is as a destination} [An-Nisā’: 97].

Ibn Kathīr (rahimahullāh) said, “The āyah indicates the general obligation of hijrah. So everyone who lives amongst the mushrikīn while being able to perform hijrah and not being able to establish his religion, then he is wronging himself and committing sin. This is in accordance with ijmā’. Abū Dāwūd reported through his isnād on the authority of Samurah Ibn Jundub (radiyallāhu ‘anhumā) that Rasūlullāh (sallallāhu ‘alayhi wa sallam) said, ‘Whoever gathers and lives with the mushrik, then he is like him.’


Also, if there were no evidences for the obligation of hijrah except the following ahādīth of the Prophet (sallallāhu ‘alayhi wa sallam), “Hijrah will not cease as long as there is repentance, and repentance will not cease until the sun rises from the West” [Reported by Abū Dāwūd], “Hijrah will not cease as long as there is jihād” [Reported by Imām Ahmad], “I have nothing to do with any Muslim who resides amongst the mushrikīn” [Reported by Abū Dāwūd and atTirmidhī], and, “Hijrah will not cease as long as the enemy is fought” [Reported by Imām Ahmad and an-Nasā’ī], it would suffice us to refute the doubts of the doubters and the rumors of the fearmongers.

This ruling is an obligation upon women just as it is upon men, for Allah (ta’ālā), when excluding those incapable of performing hijrah, He excluded the incapable women just as He excluded the incapable men. Allah (ta’ālā) said, {Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way – for those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving} [AnNisā’: 98-99]. The Prophet (sallallāhu ‘alayhi wa sallam) has also said, “Women are the twin halves of men” [Reported by Abū Dāwūd, atTirmidhī, and Ibn Mājah].

And today, after the Muslims established a state that rules by the Qur’ān and the Sunnah of the Prophet (sallallāhu ‘alayhi wa sallam), which expanded to wide territories larger than the areas of some of the states of Sykes and Picot, and whose blessed soldiers restored the promised khilāfah by the edge of the sword not through pacifism, the rate of hijrah magnified and now every day there are not only muhājirīn to the land of Islam but also muhājirāt who were sick of living amongst kufr and its people. As soon as the sun of their awaited state rose, they rushed to it alone and in groups from the eastern and western extents of the Earth. Their colors and tongues are different, but their hearts are united upon “there is no god but Allah.” I remember the day I performed hijrah, I was the only Arab woman amongst the muhājirah sisters during that trip.

If speaking about the muhājirīn is amazing, then speaking about their twin halves the muhājirāt is even more amazing! How many stories have I heard which I would not have believed if not for hearing them directly from the mouths of those sisters involved or seeing these sisters with my own eyes; otherwise, I would have thought them the product of imagination or something impossible!

The opponents often repeat that those who perform hijrah to the Islamic State belong to a marginalized class in their former lands, living in difficult conditions between unemployment, poverty, family problems, and psychological disorders. But I saw something contrary! I saw sisters who divorced the Dunyā and came to their Lord, striving. I saw sisters who abstained from a life of luxury and abundant wealth. I saw sisters who abandoned a beautiful home and luxurious car, and ran for the cause of their Lord, as if they were saying, {“My Lord, build for me near You a house in Jannah”} [At-Tahrīm:  11]. I consider them as such, and Allah is their judge!


They are as fragile as glass bottles but their souls are those of men with ambitions almost hugging the heavens. Yes, these are the muwahhidah muhājirah sisters who performed hijrah to the lands of the Islamic State. They inherited this ambition from the Mother of the Believers Sawdah Bint Zam’ah (radiyallāhu ‘anhā), the wife of their Prophet (sallallāhu ‘alayhi wa sallam). She was the one who performed hijrah to Ethiopia and al-Madīnah, leaving Makkah despite its virtue. And eleven women from Quraysh as well as seven women from other tribes performed hijrah from Makkah to Ethiopia on the second hijrah there!

The stories of the hijrah of the muwahhidāt that have been narrated to me are almost never free of hardship and tribulations. All of them start with the sister resolving to depart for her Lord’s cause. The first obstacle the muhājirah faces is the family. And what can make you know what the family is! In most of the cases, the families are from the laymen Muslims, and with these people, merely thinking about proposing the subject of hijrah to them is like butting a rock with your head. Yes, the sister is their honor and it is their right to fear for her, but why do they not fear for their honor when the sister wants to travel to Paris or London to specialize in some worldly field of knowledge? Rather, you see them hailing this, supporting it, and being proud of it! But if the direction is towards the Islamic State, then suddenly they all become fuqahā’, saying this is permissible and that is not permissible. By Allah, I know of a sister who left in the accompaniment of her husband for hijrah and was surprised to be stopped by the soldiers of the tāghūt in the airport after her parents had sent a notice to the police! This is a story of a woman with a mahram, so what of a woman without a mahram?

Here I want to say with the loudest voice to the sick-hearted who have slandered the honor of the chaste sisters, a woman’s hijrah from dārulkufr is obligatory whether or not she has a mahram, if she is able to find a relatively safe way and fears Allah regarding herself. She should not wait for anyone but should escape with her religion and reach the land where Islam and its people are honored. Whoever doubts this, then let him review the books of fiqh and opinions of the imāms so that he may inform us concerning who this noble āyah was revealed:

{O you who have believed, when the believing women come to you as muhājirāt, then test them [meaning, test their faith].Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the kuffār} [Al-Mumtahinah: 10].

Also, these shouters do not agree with us on a principle matter and that is the establishment of an Islamic state fulfilling the conditions and characteristics for its legitimacy. So how can they debate us on a secondary issue – the ruling of a woman’s hijrah without a mahram from dārul-kufr to dārul-Islām? We can only say Allah is sufficient for us and the best disposer of affairs against every person who insinuates slander of a muhājirah even if with a single letter. And all adversaries will be gathered in front of Allah.

The muhājirah sister thereby passes over the obstacle of family through ways and measures that Allah (subhānah) facilitates and then goes through the hardship of a long journey that is also exciting and full of memories. While we would discuss the stories of hijrah, we would all agree upon a feeling that overtakes every muhājirah during her journey. It is as if we leave from darkness to light, from caves of darkness to a welcoming green land. Rather, by Allah, it is as if we are resurrected, from death to life! Yes, there is fear and anxiety, because the hypocrites lurk in ambush for the muwahhidīn, but who is it that keeps people firm? Who keeps them secure? Who sends tranquility down upon His weak slaves? It is Allah, the King of kings!

I met a sister who was six months pregnant accompanied by her husband coming from Britain. I was surprised by this adventurist, so I said, “Why didn’t you wait a bit until you gave birth to the baby you are carrying and then perform hijrah!” She answered, “We could not handle waiting any longer. We melted yearning for the Islamic State!”

Another sister performed hijrah with her husband while she was pregnant. She travelled by car and passed through three countries until she reached the land of the Islamic State and then gave birth to her child who, by Allah’s decree, died during birth due to pregnancy complications apparently caused by the difficulty of the trip. Yes, he died and was buried in the Islamic State while his mother is always in remembrance of Allah and grateful to Him, I consider her such and Allah is her judge. Yes, he died and was buried in the Islamic State upon the fitrah, and this is better for him than to die through the curriculum of the tawāghīt’s schools. How valuable is the hijrah and how valueless is every sacrifice on its path.

There was also this elderly grandmother who was my companion during the enjoyable journey. She came with her son, daughter, and grandchild. After she told us in length what she faced of hardships and tribulations until she was able to depart her land, she said, “My son was killed, so I came with my other son, my daughter, and my grandson!” Allah is the greatest! You’ve raised the bar for everyone after you, O aunt!

Was the path of truth covered with anything but thorns? Was Jannah surrounded with anything but disliked matters? On the path towards Jannah, there is no place for the fearful and for cowards!

And even if I were to forget everything, I would never forget the moment our feet treaded upon the good lands of Islam and the moment our eyes saw the ‘Uqāb banner fluttering high. Our hearts were cooled after having seen the idols f luttering in the skies of dārul-kufr for so long! The first checkpoint we saw, the first image of the State’s soldiers far from the Internet and TV screens – those dusty and ragged in their flesh and blood – we saw them here with our eyes while tears from our eyes poured forth generously and our tongues pronounced the takbīr silently. How much good have you forbidden yourself, O you who have sat back and remained behind jihād!

Allah (ta’ālā) said, {Indeed, those whom the angels take [in death] while wronging themselves – [the angels] will say, “In what [condition] were you?” They will say, “We were oppressed in the land.” The angels will say, “Was not the earth of Allah spacious [enough] for you to emigrate therein?” For those, their refuge is Hell – and evil it is as a destination} [An-Nisā’: 97]. Ibn Qudāmah (rahimahullāh) said, “This is a severe threat indicative of an obligation” [Al-Mughnī].

Some ears of Allah’s female slaves heard this āyah and comprehended it, so they rolled up their sleeves and abandoned their lands, families, and friends, and their goal was to live under the shade of the Islamic Sharī’ah. Every time I asked one of them what brought her, the same answer as the previous sister’s would fall upon my ears, “Allah’s Sharī’ah,” a short and clear answer. Rather it is a comprehensive answer! As for the ears of the men from my people, then it is as if they are deaf, except for those whom Allah has saved. This one is pulled by the Dunyā. The other is inhibited by a wife. Another asked for the opinion of a terrified “shaykh” that answered, “My boy, sit back. Be wary of tribulations!” Shaytān whispered deeply into others’ minds, so matters became blurry for them; they no longer could recognize good from evil. To them I say: Perform two raka’āt in the depths of the night with truthful prostrations, and make supplications soaked with tears, and say, “O Allah, show me the truth as truth and guide me to following it, and show me the falsehood as falsehood, and guide me to avoid it.” If you are truthful, then by Allah’s might and strength, you will not stay back for long.

No matter what I saw and what my fingers pen, I can never fulfill the rights of the muhājirāt who performed hijrah to the Islamic State. If not for some obstacles, I would mention stories that make the eyes weep. I saw sisters on a night enflamed by battle send their fifteen year old sons outside the home saying, “Allah is the greatest! Go to Jannah whose width is that of the Heavens and the Earth!” O Lord, it is their sons! Their own flesh and blood! But they are not more valuable than the religion nor this Ummah! Yes, they are muhājirāt who came to the Islamic State! I say it without pride. They understood that Hārithah is in Firdaws in accordance with the testimony of mankind’s leader – may my father and mother be sacrificed for him. For, “Hārithah was injured on the day of Badr while he was a young lad, so his mother came to the Prophet (sallallāhu ‘alayhi wa sallam) and said, ‘O Rasūlullāh, you know Hārithah’s place in my heart. If he is in Jannah, I will be patient and await reward, but if it is the other… what do you advise I do?’ So he (sallallāhu ‘alayhi wa sallam) said, ‘Woe unto you, have you lost your mind? Is it just one Jannah? There are many levels in Jannah and he is in al-Firdaws’” [Sahīh al-Bukhārī].

Here, I whisper into the ear of every muhājirah sister who has been afflicted with the loss of her husband on the battlefield here in the State of honor: Be firm, my dear sister, be patient, and await your reward. Be wary, be wary of thinking of going back to the lands of the tawāghīt. Know that you have sisters who have been afflicted with great afflictions. Some of their husbands were killed, some were amputated, some were paralyzed, and some were imprisoned, but their wives were firm like the firmest of mountains. The tribulations did not increase them in anything but firmness and patience. Do not forget that reward is in accordance with the degree of hardship and “The matter of the believer is amazing. All of his affairs are good and that is only for the believer. If he is afflicted with happiness, he thanks Allah and that is good for him. And if he is afflicted with hardship, he is patient and so it is good for him” [Sahīh Muslim].


This is the path for the patient believing women, not the half-men whose attempts at dissuasion we see on what they refer to as “Minbar (Podium) at-Tawhīd wal-Jihād,” where they call the people to remove the women from the blessed Wilāyat Nīnawā!

And for he who wears the cloak of advice upon that podium of dissuasion, I say: You falsely claim to fear for the muwahhidāt who do not fear anything but Allah; if there were any good in you, you would have worn clothes of war and come to guard the outskirts of Mosul to thereby protect your “sisters,” but not in the least… May Allah disfigure the turbans of the PKK’s women, yet they have more manhood than your likes!

Our last call is that all praise is due to Allah, the Lord of the creation. May blessings and peace be upon our leader Muhammad and upon all his family and companions.


[Taken from Dabiq 8 pages 32-38]