The Armed Islamic Group is more widely known by the acronym GIA, derived from the French translation of its name: Groupe Islamique Armé (original Arabic: الجماعة الإسلامية المسلحة). The GIA gained notoriety in the 1990s as the main jihadist group operating in Algeria's civil war. While the GIA became known to the wider world for the terrorist campaign it conducted inside of France (targeting the country for its support for the Algerian government), the GIA also attracted considerable controversy within jihadi circles for its tactics and approach, particularly within Algeria.
Today, the GIA is seen by al-Qa'ida-aligned jihadis in particular as an example of brutality and extremism that must be avoided. Indeed, in their view, the GIA's negative legacy can still be felt now. After all, the scene in Algeria remains relatively calm. Though there are occasional incidents of insurgent and terrorist activity, the country has not been rocked by the waves of instability and armed conflicts that have come in the wake of the 'Arab Spring'. Clearly, that is due in part to the memories of the Algerian civil war in the 1990s.
Though it is well-known that the GIA conducted many horrific massacres, there has been less discussion of what the GIA's own theoretical framework and approach were. That question is the focus of this post, based on the text Hidayat Rabb al-Alimeen fi Tabyin Usul al-Salafiyeen wa Ma Yajib min al-Ahad 'ala al-Mujahideen ("Guidance of the Lord of the Worlds in Making Clear the Principles of the Salafis and What is Obligatory on the Mujahideen from the Pledge").
This text can essentially be seen as the GIA's manifesto, written by Abu Abd al-Rahman Amin (aka Djamal Zitouni), who was the GIA amir in the period 1994-1996 CE and was thus the GIA amir when the text was issued in Sha'aban 1416 AH (c. late December 1995 CE-late January 1996 CE). It was during Zitouni's tenure that controversy among jihadis about the GIA's doctrines and methods became increasingly apparent. Many who had previously come under the GIA's banner felt alienated by Zitouni's leadership and internal splits occurred.
The text can be summarized as follows:
- The degradation of the Ummah today is because of the deviation from the original religion and abandoning of jihad.
- The GIA's view on the general rulings of jihad.
- A brief history of the GIA.
- Credo of the GIA, including emphasis on a Salafi orientation, discussion of the group's aims, affirming the nature of its emirate ('imara) in Algeria, declaring takfir against the rulers of Algeria and rulers of other Muslim lands, and disavowal of a variety of groups deemed to be heretical and erroneous (e.g. Shi'a, Muslim Brotherhood, Djazarists).
- The allegiance pledge to the GIA amir cannot be broken.
- The requirement to establishment of Islamic rulings does not disappear just because there is no general Imam (i.e. Caliph or unified leader for the Ummah) for the Muslims.
- The GIA is the sole legitimate Islamic fighting force in Algeria and obliges Muslims in areas in which there is fighting under its banner to hear and obey the GIA amir.
- Those who wish to join the ranks of the GIA must meet a variety of conditions: both general and some particular conditions that depend on the status of the person who wishes to join.
The GIA repeatedly refers to its manhaj ('program/direction' etc.) as Salafi. The group also makes clear its transnational vision through professing belief in the need to establish the Caliphate and do away with notions of borders and nationalities. That said, unlike the Islamic State today, the GIA does not make claims to be establishing the Caliphate itself and does not proclaim its leader to be the caliph or amir al-mu'mineen ('commander of the faithful').
So what was it about the GIA's manhaj that was extreme? How does the GIA's credo compare with those widely denounced in jihadi circles today as extremist, such as Abu Bakr Shekau and his followers in Nigeria? To begin with, it is worth noting that the GIA manifesto does not subscribe to Shekau's idea of takfir against Muslims merely for residing in the abode of kufr. Instead, the GIA asserts that a Muslim is a Muslim wherever he may be. Nor does the GIA seem to take as extreme a position as Shekau does on the idea of 'excuse in ignorance.' It is also notable that within the manifesto, the GIA denounces the trend that was widely known as al-Takfir wa al-Hijra, which originated in Egypt and was denounced for going too far in matters of takfir. Indeed, the GIA characterizes this trend as embodying the Khawarij.
In documenting the history of Osama Bin Laden's relations with the Algerian jihad, Abu Akram Hisham (a member of al-Qa'ida in the Islamic Maghreb's Shura council) mentions the GIA manifesto and the GIA's assertion of a general emirate: that is, the amir assumed competencies beyond just management of war. While the assertion of a general emirate was not a problem per se, Abu Akram Hisham says that the GIA erred in the matter, causing unnecessary bloodshed and preventing others from cooperating with the GIA. Indeed, as Abu Akram Hisham's account notes, Osama Bin Laden ended dealings with the GIA by the end of summer 1995 CE.
When one considers the lines of reasoning outlined in this manifesto, it is not difficult to see the origins of the problems Abu Akram Hisham highlights. The GIA repeatedly declares itself to be the sole legitimate fighting banner, jihadi force and Islamic authority within the abode of Algeria, calling on all Muslims in the abode to hear and obey the GIA amir: whether they are the general populace or those who formally join the ranks of the GIA. The organization also rejects the notion of multiple fighting groups especially within one area. It is therefore unsurprising that the GIA would have required that anyone wishing to coordinate with it should pledge allegiance to the GIA- something noted by Abu Akram Hisham as well. Indeed, the GIA would not have allowed Osama Bin Laden to establish a separate 'al-Qa'ida in Algeria' network outside its authority.
It is useful to compare the GIA manifesto with the al-Qa'ida in the Islamic Maghreb (AQIM) advice offered to 'Boko Haram' dissidents who became disillusioned with Shekau, for that AQIM advice is based in part on the Algerian jihad experience. In the advice, a warning is given against the tendency of some groups to declare takfir on those who break the pledge of allegiance to them and come out against them. In AQIM's view, when the Islamic literature talks about the negative consequences going out from 'the group', what is meant is the jama'at al-Muslimeen ('group of the Muslims'- i.e. the wider Muslim community), not merely any group that requires its members to pledge allegiance to its amir. At the same time, the advice indicates that one cannot simply abandon a group without good reason.
The GIA manifesto specifically notes the controversy about going out from the jama'a and the argument that the jama'a is jama'at al-Muslimeen. The GIA responds to this argument in two ways. First, the GIA says that even supposing the correctness of the argument that rulings and warnings against going out from the jama'a only apply to the one who goes out from the jama'at al-Muslimeen and the authority of their Imam, a person who breaks his allegiance to the GIA can only be one of four types. In all those cases, killing that person is either necessary or recommended. In any case, the GIA argues that within its domain at least, multiplicity of groups is forbidden.
In presenting the history of the GIA, Zitouni asserts that in 1994 CE, the Islamic Salvation Front and the Islamic State Movement gave allegiance to the GIA when it was led by Abu Abdullah Ahmad. From the Islamic Salvation Front, two notable leaders- Muhammad al-Sa'id and Abd al-Razzaq Redjam- gave allegiance to the GIA as part of a unity initiative in May 1994 CE under Abu Abdullah Ahmad, though the two leaders did not necessarily represent the whole Islamic Salvation Front. As for the Islamic State Movement, it is worth comparing Zitouni's assertion with a statement issued by the Islamic State Movement in March 1996 CE, which I present in full below:
In the name of God, the Compassionate, the Merciful
Islamic State Movement
Statement no. 2
The Almighty has said: "Beware lest fitna should strike those of you who have been oppressed in particular."
Indeed the dangerous situation to which the field of jihad has come after the Khawarij managed to gain the leadership of the Armed Islamic Group calls to preach the truth, refute falsehood and remove the wrongs upon the Ummah.
The Islamic State Movement and most of its leadership were the first in declaring jihad against the rulers of the land who deviate from the path of God and rule by that besides which God has revealed, and out of the movement's desire to protect the unity of ranks and strengthen the force of the jihad, it announced its rallying around the banner of the Armed Islamic Group in the time of the martyr- as we reckon him and we do not vouch for anyone over God- Abu Abdullah Ahmad. And this unity has been dreadful for all by the mere fact that the Khawarij have seized its leadership and in particular among them are Abu Abd al-Rahman Amin and Abu Rayhana and Abu Talha al-Janubi, and other leaders from the Djazarists. So the Islamic State Movement could no nothing but go out from this erroneous, innovative group and separate from the organization definitively. And despite our silence about the false rumours and falsehoods, the Armed Islamic Group leadership has not desisted and repented to God (Blessed and Almighty is He), and has continued in its transgression to the point of announcing the death sentence against the leadership of the Islamic State Movement leadership. And it has not stopped at the point of extremism but has also arrested some of the leadership of the movement in al-Jalfa and Miliana and handed them over to the Shari'i officer Abu Rayhana in order to put them on trial. And this is a serious offence.
The movement today is certain that the leadership of the Armed Islamic Group is infiltrated by the accursed intelligence apparatuses and it has decisive evidence that its amir Abu Abd al-Rahman Amin has relations with the evil intelligence apparatuses. "And they plot, and God plots, and the God is the best of plotters." And copies of the documents obtained have been handed to some of the amirs of the group from those who have announced their revolt against the innovating leadership that has permitted shedding the blood of children and pregnant women and has permitted fornication- and refuge is to be sought in God- on the pretext of slave captivity. And every mujahid keen to unite the ranks can come to the leadership of the movement to discuss this matter. And the movement announces that it will declare war on the Khawariij if they do not release its leadership within a week.
"And fight the idolaters entirely just as they fight you entirely."
Amir of the Islamic State Movement
25 Shawwal 1416 AH corresponding to 14 March 1996 CE."
It is significant that the manifesto discusses the issue of breaking the allegiance pledge at length. Evidently, those sections were written as a strong warning to those who were thinking of breaking ranks with the GIA. Ultimately, the GIA leadership's view of itself as the sole legitimate force, insistence that Muslims in its abode were obliged to hear and obey its amir, and branding those who would break ranks as deserving death provided the basis for the GIA to commit the excesses for which it became widely reviled- a reputation that persists to this day.
More generally, this text is of interest for the detailed terms it lays out for people from other factions who wish to join the GIA, as well as outlining matters of tazkiya (vouching for someone to join the group).
Below is the text of the Hidayat Rabb al-Alimeen translated in full. The text is taken from the book Tajliyat al-Raya. The occasional lacuna occurs in the text as printed in the book, though nothing so significant as to leave a gap in the lines of thinking and reasoning.
Praise be to God, we praise Him, seek His help and His forgiveness. And we seek refuge in God from the evils of ourselves and evils of our deeds. Whomsoever God guides, there is nothing to mislead him, and whoso is misled, there is no guide for him. And I bear witness that there is no deity but God alone with no partner for Him, and I bear witness that Muhammad is His Servant and Messenger: God's blessings and salutations be upon him and his family.
God Almighty says: "Oh you who have believed, fear God as He should be feared, and do not die except as Muslims" (Al Imran 102).
"Oh people, fear your Lord who created you from one soul and created from it its spouse and spread many men and women from the two of them. And fear God, through whom you ask one another, and the wombs. Indeed God observes you" (Nisa' 1).
"Oh you who have believed, fear God and say what is right. He will make right for you your deeds and forgive your sins. Whoso obeys God and His Messenger has attained a great reward" (al-Ahzab 71).
As for what follows:
The truest words are the words of God- Almighty and Exalted is He- and the best guidance is the guidance of Muhammad, and the worst of things are new inventions of them and every new invention is an innovation and every innovation is error and every error is in the fire.
Then as for what follows:
Oh mujahideen brothers in particular and Muslims in general, as-salam alaykum wa rahmat Allah wa barakatuhu. May God make us and you among those He loves because they fight in His path as one rank as He said: "Indeed God loves those who fight in His path as one rank as though they were a structured edifice" (al-Siff 4). And for His words: "The believer is to the believer as the edifice, strengthening each other" and an intertwining between his fingers.[i]
And among the particular characteristics of the Ahl al-Sunna wa al-Jama'a and the Saved Sect is condemnation of division and disagreement and encouragement to come together and form a coalition, and among their particular characteristics also is abandoning quarrel and dispute and bitterness and abundant talk, such that some of the predecessors said: "If God wishes man well, He opens for him the door of word and closes on him the door of quarrel, and if He wishes man evil, He closes on him the door of work and opens for him the door of quarrel." In addition, out of a desire to protect the soundness of the manhaj and make clear the truth and its people, this book has been an initiative of good to realize this particular. We ask God Almighty to realize through it the intention, and to be pure in intention to the face of the One who is worshipped. And I have called this by the grace of God Almighty: "Hidayat Rabb al-Alimeen fi Tabyin Usul al-Salafiyeen wa Ma Yajib min al-Ahad 'ala al-Mujahideen."
And all the members of the Shari'i committee read it and took delight in it. And all of the following brothers reviewed the aforementioned principles in it and likewise the historical material: Abu Talha Antar al-Zouabiri, Abu Ahmad Abd al-Halim Shalala, Abu Nuh Abd al-Mughni from Kasbah. And all of these people are among the first brothers whom God has ennobled by the grace of precedence and the good performance.
So all whom this book of mine reaches must read it as closely as he can, and embrace honesty in seeking the truth and implement what is right that does not contradict a text precept or consensus. And we ask God the Lord of the Worlds that He should have guided us and granted us success in making clear the principles of our manhaj- the principles of the Salafis- and likewise what is obligatory on the mujahideen from the allegiance pledge and pact, and we ask Him to inspire us with what is correct and right in all of our affairs and to forgive us for our errors and mistakes, and to give us victory over the apostates and original disbelievers and to make us a sword struck on the necks of the stirrers of fitna and the innovators and to make us the victorious sect that He has made enduring in this Ummah as the endurance of this world. And we ask that He grant us success for that in which there is the good of this Ummah and the right of its religion and its life. Indeed He is near and responds.
Your brother in God: Abu Abd al-Rahman Amin
Amir of the Armed Islamic Group
Friday: Sha'aban 1416 AH
The State of the Islamic Ummah Today and Its Obligation
On the authority of Abdullah bin Omar (may God be pleased with them both): that the Messenger of God (SAWS) said: "If you enter into a transaction together, and hold the tails of oxen, are content with agriculture and abandon jihad, God will impose humiliation on you that He will not remove until you return to your religion."[ii]
And on the authority of Thuban: he said: the Messenger of God said: "It will be that the nations summon each other against you as people eating invite each other to their food (and in another narration: it will be that the nations summon each other against you from every side as people invite each other to their food). And someone said: and will that be because of our small numbers then? He said: 'But rather on that day you will be numerous but you will be like scum that flows through the streets, and indeed God will remove fear of you from the hearts of your enemy, and will throw wahn into your hearts (and in another narration: you on that day will be numerous but you will be like scum that flows through the streets, with fear removed from the hearts of the enemy and wahn placed in your hearts). And someone said: oh Messenger of God, and what is wahn? He said: love of this world and hatred of death."[iii]
There is no doubt that these two hadiths have been realized- and that is among the signs of prophethood- for the Ummah's enemies from every side have summoned each other against it and gained authority over it and have inflicted humiliation and degradation on it, and indeed that is because of its distancing from the religion and its turning away from the Book and Sunna and guidance of the predecessors of the Ummah to other religions and worship of idols and systems and rulings in which God has not brought down authority, and its abandoning of jihad in the path of God (Almighty and Exalted is He) and turning to this world and its ruins and contentment with agriculture. So God (Almighty and Exalted is He) has imposed humiliation on it, and this is what the Qur'an has shown as in God Almighty's words: "Oh you who have believed, what is the matter with you when it has been said to you- go forth in God's path- you adhere heavily to the earth? Have you been satisfied with this world over the Hereafter? The benefits of this worldly life in the Hereafter are but few. If you do not go forth, He will torment you with a painful torment and replace you with a people besides you and you cannot harm Him at all. And God is capable over everything"- (al-Tawba 39). And among the torments in this world are the enemy's seizure and imposition of humiliation as in the hadith above.
And there is no path to remove this oppression and get rid of the enemies' dominance except by what has come in the first hadith: "And He will not remove it until you return to your religion." And from that is jihad in the path of God (Almighty and Exalted is He), and what shows the truth of this is the Almighty's words: "And fight them until there is no more fitna and religion belongs wholly to God" (al-Anfal 39).
So when there is fitna- and that is idolatry- i.e. any type of idolatry, whether in worship or prayer or intention or obedience or ruling- fighting is obligatory "until there is no more": and when some of the religion is for God and some of it for one besides God, fighting is obligatory "and religion belongs wholly to God."
Therefore those mighty in the faith and those who have answered God and His Messenger when He summons them to what gives them life have known the path of salvation and have adopted t as a path, and they have gone on it towards God (Almighty and Exalted is He) as the Almighty has said: "And those who have waged jihad for Our sake, We will surely guide them on Our paths. Indeed God is with those who do good" (al-Ankabut 69). And the Almighty has said: "Oh you who have believed, whoso of you turns away from his religion, God will bring a people He loves and they love Him, humble towards the believers and mighty against the disbelievers, waging jihad in God's path and not fearing the blame of a blamer. And that is the grace of God that He brings to the one He wills and God is all-embracing, knowledgeable" (al-Ma'ida 54).
One who turns away cannot turn them away from what they are in from obedience to God, establishment of His hudud, fighting His enemies and commanding what is right and forbidding what is right. Nor can a person who deters deter them from that, nor can the blame of a blamer or censure of the one who censures be planted in them, for they are striving to support the religion of God and spread His Tawheed and establish His Shari'a.[iv]
As for the lowly who are defeated, they have known this path and not adopted it and have been content with humiliation and wahn and they have chosen deceit and flattery. Indeed also among them are those who have wanted to go out from apostasy with apostasy, for their state is like the state of those about whom God has said: "Those who have turned back after guidance has been made clear to them, Satan has enticed them and filled them with hope. That is because they have said to those who have hated what God has brought down: we will obey you in some matters. And God knows their secrets" (Muhammad 26).
General Rulings on Jihad
And after this: the Armed Islamic Group believes in the following rulings:
1. Jihad continues till the rise of the hour with every pious and immoral person. Nothing impedes it. The Messenger of God said: "There is goodness in the forelocks of horses until the rise of the hour: reward and booty."[v]
2. Jihad in God's path is on the Prophetic methodology in accordance with the understanding of the just predecessors- the path of the first predecessors from the muhajireen and ansar and those who have followed them with ihsan- by the guiding boo and the iron that gives victory. The Almighty has said: "We have sent Our Messengers with proofs and We have sent down with them the Book and the balance so that people may arise on justice and We have sent down the iron in which there is strong might and benefits for the people, and so that God may know who supports Him and His Messengers in the unseen. Indeed God is strong, mighty" (al-Hadid 25). And on the authority of Mu'awiya who said: the Messenger of God said: "The one God wishes well for, He teaches him in the religion. And a group of the Muslims will continue fighting on truth and triumphing over the one who resists them until the Day of Judgement."[vi] And in another narration: "The one God wishes well for, He teaches him in the religion, and indeed I swear and God gives and this Ummah will remain established on God's affair and the one who contravenes the will not harm the until God's order should come."[vii]
3. The Muslim Ummah is a mujahid Ummah, because jihad is an obligation on it in all its circumstances whether as a collective or as individuals because God has said: "And prepare for them what you can from force and tying of horses, by which you may terrify God's enemy and your enemy" (al-Anfal 60). And it is the pinnacle of Islam and on this principle its policy must be molded.
4. The Armed Islamic Group considers Algeria to be a land in which the two meanings are present: so it is an abode of war and an abode of Islam, in which the people are dealt with according to their Islam or kufr and their loyalty or disavowal so they are dealt with according to what they deserve as such. So the Muslim among them is sacrosanct in blood and wealth except with regards to Islam, and the one outside the Shari'a of Islam is to be fought in what he deserves.
5. The meaning of jihad and commanding what is right and forbidding what is wrong: making supreme the word of God and making supreme the religion as the Almighty has said: "He is the One who has sent His Messengers with guidance and the religion of truth in order to make it supreme over all religion even if the idolaters hate that" (al-Saff 9). And the guidance of men is for the interest of living and destination according to possibility: so the one God guides is happy in this world and the Hereafter and the one who is not guided, God keeps his harm from others besides him in that. SAWS said: "I have been ordered to fight the people until they bear witness that there is no deity but God and that Muhammad is the Messenger of God and they should establish prayer and give zakat. So if they do that, they have become sacrosanct from me in their blood and wealth and blood except with regards to Islam, and their reckoning is on God."[viii]
6. Jihad in this era is an obligation on individuals in life, wealth, tongue and heart in all of the abode that has ever been Islamic.
7. There is no seeking of permission in obligations of the individuals.
8. The most deserving of people in wealth are the mujahideen in the path of God so that sufficiency may be realized even if infants, children and the hungry die, because preserving the religion is of greater priority than preserving life. God Almighty has said: "And fitna is greater than killing" (al-Baqara 217).
9. The excuses considered in law from illness, blindness, lameness, poverty and old age do not remove the obligation to support, advise and do good for the jihad and the mujahideen, and likewise the prisoner. The Almighty has said: "There is no hindrance upon the weak and ill and those who do not find what they can spend if they are sincere to God and His Messenger. And there is no cause upon those who do good: God is forgiving, merciful" (al-Tawba 91).
10. The lack of the imam over the Muslims does not remove the obligation of jihad, but rather it suffices to appoint one of them as an amir.
11. The existence of immorality and acts of disobedience in the camps of the Muslims and ranks of the mujahideen does not mean they are barred from jihad, if that is only with them, on account of his words: "Only a Muslim soul enters Paradise. And indeed God will support this religion through the immoral man."[ix] And he said: "Indeed God Almighty supports this religion with peoples who hae no morality."[x]
12. The multiplicity of banners in jihad is forbidden, but that does not justify refraining from it.
13. The clarity of the banner is obligatory on account of his words: "The one who is killed under a blind banner, claming 'asabiya, he is killed in Jahiliya."[xi]
14. Fighting the apostates takes precedence over fighting others besides them from the original disbelievers from these angles:
a) The consensus of the Companions on beginning by fighting the apostates, for al-Siddiq and the rest of the Companions began jihad against them before jihad against the original disbelievers from the people of the Book and the idolaters.
b) Jihad against them from the principle of fighting of individual defence, and it is the strongest form of repelling the aggressor from the sacred and the religion.
c) Because they are nearer to the Muslims and a greater danger and source of fitna. The Almighty has said: "Oh you who have believed, fight those who are nearest to you of the disbelievers and let them find in you harshness" (al-Tawba 123).
d) The punishment of the apostates is more severe than the punishment of the original disbelievers in this world and likewise in the Hereafter: for no pact, guarantee, pledge, conciliation or truce are to be contracted for them, and only repentance or the sword will be accepted from them.
15. The lack of separation of the two abodes (i.e. the abode of the disbelievers and the abode of the Muslims) or the mixing of Muslims with the disbelievers like the presence of the oppressed or compelled from the Muslims in their ranks is not an impediment to fighting.
16. Jihad against the original disbelievers from the people of the Book and the idolaters is obligatory on the Muslims and it is of two types:
a) Initiating- and that is offensive jihad- and this is a collective obligation which if undertaken by some it falls from the rest. And the grace is for the one who undertakes it as God Almighty has said: "Not equal are those of the believers who refrain and not the first to come to harm and those who wage jihad in God's path with their wealth and lives. God has preferred those who wage jihad with their wealth and lives to those who refrain by a degree" (al-Nisa' 95). And if they refrain from it and don't undertake it, they all sin.
b) Or defensive- and that is defensive jihad- and it is an obligation on Muslims as individuals through wealth and life, with being few and being numerous and walking and riding. And in this all the conditions considered in law are dispensed with besides maturity, Islam, soundness from harm, and manhood- and these are to the contrary.
17. And the principle of this is jihad against the disbelievers, the enemies of God and His Messenger, for all whom there has reached the call of the Messenger of God to the religion of God with which he was sent but they do not respond to it. It is thus obligatory to fight them "until there is no more fitna and religion belongs entirely to God" (al-Anfal 39). And the Almighty has said: "Slay the idolaters wherever you find them" (al-Tawba 5). And the Almighty said to His Prophet as in al-Hadith al-Maqdisi: "Indeed I have sent you to test you and to test through you...get them out as they got you out, and attack them and We will support your attack on them, spend and We will support you, send an army and We will send five like it, and fight the one who disobeys you with the one who obeys you."[xii] So whoso accepts Islam is guided, and whoso abstains and accepts the dhimma- jizya and lowliness- it is accepted from him, and whoso rejects that is to be fought as God Almighty has said: "Fight those who do not believe in God and the Last Day and do not forbid what God and Hs Messenger have forbidden and do not profess truth from among the people of the Book until they give jizya from the hand with willing submission" (al-Tawba 29).
18. If jihad is obligatory, it is forbidden to abandon it except through Shari'i excuse because that is among the great sins for the threat that comes in it, as per the Almighty's words: "If you do not go forth, He will punish you with a painful torment and replace you with a people besides you and you do not harm him at all. And God is capable over everything" (al-Tawba 39). And his words: "Whoso dies and does not conduct a raid and does not think of doing so, dies with one of the features of hypocrisy."[xiii]
19. Contracting of pacts from conciliation, truce, alliance, dhimma and their abrogation are of the right of the amir according to what he considers to be in the interest of Islam and Muslims.
20. The guarantee of individuals from the original disbelievers is sound from the amir just as it is sound from the Muslims individually as per his words: "The protection granted by the Muslims is one and respected by even the lowest of them. And he who breaks the covenant of a Muslim, the curse of God, the Angels and all the people are upon him. Neither an obligatory act nor a supererogatory act will be accepted from him on the Day of Judgement."[xiv]
21. Messengers are not to be killed on account of his words to the two messengers of Musailama the liar: "...Were it not that messengers are not killed, I would have struck your necks."[xv]
The Evolution of the Group in Lines
On the authority of Jaber bin Samra: he said: the Messenger of God said: "This religion will remain established. A group of the Muslims will fight for it until the Hour arises."[xvi] And on authority of Jaber bin Abdullah: he said: I heard the Messenger of God saying: "A sect of my Ummah will continue fighting in support of the truth until the Day of Judgment. Then Jesus son of Mary would descend and so their amir would say: come, lead us in prayer. He would say: no, some of you are amirs over others. God's honour for this Ummah."[xvii]
God has pledged to this Ummah to place over it a group that fights without it, remaining in it as this world remains, and people remain from those God has blessed with faith and belief in these ahadith, always trying to get to know the features of this group to comply with it and so that they might be most deserving of it and its people, and among those we reckon as such and we do not vouch for anyone over God:
The brother Bouyali Mustafa (may God have mercy on him) and whoso was steadfast with him and fulfilled his pledge or still awaits and there has been no alteration.
Then the brothers who tried to revive the obligation of jihad in their Ummah by beginning the fighting prematurely and by simple means and strong faith and rare courage. We mention among them for example but not exclusively, for there are soldiers of your Lord only He knows:
- The group that carried out the well-executed operation of Blida under the command of the brother Nasr al-Din Kuhail (may God have mercy on him) and that was in 1989 CE.
- The group that carried out the explosives operation in 1990 CE: we mention among them Abd al-Raheem Gharzul (al-Qari'), Tawfiq bin Tabish and Fartas Ali (may God's mercy be upon all of them).
- The group to command what is right and forbid what is wrong under the commander of the brother Muhammad Khayr (may God have mercy on him) in Kasbah.
- The group to command what is right and forbid what is wrong under the command of the brother Ali al-Zawabiri (may God have mercy on him) in Boufari in 1991 CE.
- Other groups like the Baraqi group for example.
These are the groups that united in August 1991 CE under the command of the brother Nour al-Din Salamna (may God have mercy on him) who was succeeded after his killing in February 1992 CE by the brother Muhammad Alal (may God have mercy on him). And this was the first nucleus for the group and it carried out many operations among them the gendarmerie base operation in Bani Murad in Blida in December 1991 CE.
- The group of the brother Abd al-Rahan Dahan or Saham, and the brother al-Tayyib al-Afghani (may God have mercy on them both), which undertook the Tamar operation in November 1991 CE.
- The group of the brother Mansuri al-Malyani (may God have mercy on him) that undertook the al-Bahariya operation in February 1992 CE.
And after the brother al-Malyani was taken prisoner he was succeeded by the brother Ahmad al-Wadd for the leadership of his group, just as the brother Abu Adlan Abd al-Haqq La'yada (may God free him) succeeded the brother Muhammad Alal after his killing.
* And in October 1992 CE, a meeting was held that was attended by the brothers Munir and Sayyid Ahmad Lahrani and Fathi from the al-Malyani group under the command of Ahmad al-Wadd. They decided to join Abu Adlan Abd al-Haqq La'yada's group, and on that day the group was called the Armed Islamic Group, and the brother Abd al-Haqq La'yada issued a statement in which he claimed a large number of operations at the level of the land, just as the foundational law for the group was issued.
And from here the world began to get to know the Armed Islamic Group so the fighters from the believers joined it, and those hesitating and oscillating were asking about its news, and the murjifun and hypocrites hated it, while the disbelievers and apostates were frightened of it. God Almighty has said: "And remember when you were few in number and oppressed, fearing the people might kidnap you: but He gave you refuge, supported you with His victory and provided you with good things, that you might be thankful"- (al-Anfal 26).
* And after Abd al-Haqq La'yada was taken prisoner in the Maghreb, the brother Eisa bin Ammar (may God have mercy on him) assumed the leadership in July 1993 CE. He led the famous al-Sharshar battled in which no fewer than 59 apostates were killed and in it the brothers took as booty:
2 RPGS with their mortars
3 heavy machine-guns of type FMBK
43 machine guns of type Kalashnikov
2 wireless connection devices
And one mujahid was killed in it, whom we reckon as among the martyrs with God, and we do not vouch for anyone over God.
* And after the killing of Eisa bin Ammar (may God have mercy on him), the brother Ja'afar Sayf Allah bore the banner and that was in August 1993 CE. He terrified the enemies of God by the testimony of the whole world and his deputy was the brother Abu Yunis al-Sayeh Attiya amir of the area of Medea state. He was killed in the battle of Bu'ishun on 3 Ramadan 1414 AH in the year 1994 CE and in it the brothers took as booty:
1 heavy machine gun of type FMBK
32 machine guns of Kalashnikov type with ammunition.
* After the brother Ja'afar was killed on 17 Ramadan 1414 AH of the year 1994 CE Sheikh Abu Abdullah Ahmad (may God have mercy on him) assumed the leadership and he is the one who enriched the foundational law and called it: "al-Qawa'id al-Isasiya al-Mufliha fi al-Jama'at al-Islamiya al-Musallaha." Also the Islamic Salvation Front and Islamic State Movement joined at his hands and all gave allegiance to him on hearing and obeying under the banner of the Armed Islamic Group and its Salafi manhaj and that was on condition of repentance from the Front and its democratic path and this was on 14 May 1994 CE.
* When Sheikh Abu Abdullah Ahmad was killed on 26 September 1994 CE, the brother Abu Abd al-Rahman Amin succeeded him as amir over the Armed Islamic Group.
And now, praise be to God, there has not remained for the group any impediment in announcing definitively that there is no clear Shari'i banner to fight on the basis of the Prophetic methodology in this abode except its own. God Almighty has said: "We wish to bless those who have been oppressed in the land and make them leaders and make them the inheritors and enable them in the land, and show Pharaoh and Haman and their soldiers from them that which they feared" (al-Qasas 6). And God is the guarantor of success and the One who guides the path.
From the Principles of the Manhaj of the Armed Islamic Group
On the authority of Mu'awiya: he said: I heard the Messenger of God saying: "A sect of my Ummah will continue arising by God's command. The one who forsakes them or contravenes them will not harm them until God's command comes and they are supreme over the people."[xviii] Getting to know the victorious sect and its principles and qualities and signs and embracing them- and especially when there are division and the presence of disagreement- is among the obligations as is well-known for they are what protect man by God's permission from error and protect him from going astray. And on the authority of Abu Huraira: that the Messenger of God said: "The Jews have divided into 71 sects and the Christians like that. And my Ummah will separate into 73 sects."[xix] And in a narration: "....And this Ummah will separate into 73 paths- i.e. whims- and all of them will be in the fire except one and it is the group."[xx]
And the Muslims must not be deceived by all who raise the banner of jihad even if they call it Islamic or Salafi: they must first review its creed and manhaj and path and work on that. For the aim is to cling to the Book and Sunna and guidance of the predecessors of this Ummah- this protects this religion, steadfast on its fixed principles- and not merely cling to any rope. As the Almighty said: "And cling to God's rope entirely and do not separate" (Al Imran 103). And as he said when he was asked about the group: he said: "What I and my companions are on."[xxi] And we will mention if God wills in these lines some of the principles that the group believes and proceeds upon, and they are from the principles and particulars of the Ahl al-Sunna wa al-Jama'a. And we will be content here to mention that which has a relation with this document only. So we say and in God is success:
1. The Armed Islamic Group is Sunni, Salafi: in creed, manhaj and path.
2. The Armed Islamic Group is the discernable banner: the Shari'i and sole banner in this abode.
3. The Armed Islamic Group believes in the creed of the Ahl al-Sunna wa al-Jama'a- the saved sect- the creed of the three eminent centuries, and it is in the middle between all the sects, so in the names and qualities between tashbih and ta'til, and in qadr between Jabariya and Qadariya, and in the names of faith between Murj'ia and al-Jahmiya and the Khawarij and the Mu'tazilites and in the companions of the Messenger of God between the Rafidites and Khawarij.
That is because God has said: "For if they have believed as you have believed, they have been guided. But if they turn away, they are in dissension" (al-Baqara 137). And the Prophet said about the Saved Sect: "What I and my Companions are upon."[xxii]
Faith is words and deeds: words of the heart and tongue, and deeds of the heart, tongue and limbs. And faith increases in obedience and is diminished through disobedience and its people differ. We do not declare takfir on anyone from the Ahl al-Qibla merely by acts of disobedience and great sins as the Khawarij do.
From faith in God is His Tawheed in uluhiyyihi and it is called al-Tawheed al-Talabi al-Qasdi al-Iradi and it is worship of God alone with no partner for him, and baring affection and devotion to Him, 'inaba to Him, fear of Him, raja' to Him and putting reliance in Him. And the second type is al-Tawheed al-'Ilmi al-Khiri al-'Itiqadi, and it is characterizing God alone- Almighty and Exalted is He- with Rabubiya and attributing to Him the qualities of perfection that He has established for Himself and the Messenger of God has established for Him in the multiple ahadith, among them the isolated ones: as literally true description, not merely figurative.
- And from faith in God is His Tawheed in His names and qualities without distortion and ta'til and without takyif and tamthil. But rather we believe that God Almighty "has nothing like Him and He is the Hearing, the Seeing" (al-Shura 11), establishing without tashbih and transcendence without ta'til.
- And we believe in His noble angels entirely and His books that He sent down and that they are all the words of the Exalted and Almighty in truth, not figuratively, and uncreated. And we believe in the Prophets and Messengers entirely and we do not distinguish between any of them and we believe that they are steps with their Lord (for He took Ibrahim as an intimate friend and He spoke to Moses directly and He raised Idris to a high place) and He brought that all together to their seal and most virtuous Muhammad bin Abdullah and his Shari'a abrogates all Shari'as, and he was sent to jinn and men in general.
- And we believe in all that the Prophet has conveyed and has been established from him, even isolated traditions, to which we have borne witness or which has been absent from us, which we have known or of which we have been ignorant, which we have realized or the truth of whose meaning we have not reviewed. We believe these things to be real and true, like al-Isra' and al-Mi'raj, and that they were in spirit and body, as well as the splitting of the moon and signs of the Hour, like the coming out of the one-eyed Dajjal and the descent of Eisa (peace be upon him) and the appearance of the Mahdi, and the like from what has been soundly transmitted. And we do not affirm a doctrine or Shari'i ruling by vision, sense, illumination or mind.
- And from belief in the Last Day: belief in all the Book and Sunna have established that will be after death from fitna of the grace, His punishment and His blessing, and the Resurrection, gathering, spreading of the papers and placing of the balances and the path, and belief in the basin and intercession and getting out of the people of Tawheed from the fire, and the circumstances of Paradise and Hellfire and what God has prepared for their people.
- And we believe that the believers will see their Lord on the Day of Judgment as individuals with their eyes as they see the Sun in clarity and the moon on the night of the full moon, and in Paradise and in the courtyards of resurrection as our Lord (Almighty and Exalted is He), and no one will see Him in this worldly life. And we believe that God (Blessed and Almighty is He) will literally address men on the Day of Resurrection in voice with no intermediary between Him and them.
- And we believe in judgement, qadr, in sweetness and bitterness, in good and bad from God. And indeed He does what He wills and nothing is except by His will and nothing comes out from His will and assessment and management and He is knowing of everything.
- And we believe that He is the Creator of men and creator of their capability and deeds, in good and evil, and that they are the doers of them in truth and they are from their gain. And with that He has commanded them to obey Him and forbidden them from disobeying Him. And speculative discussion on qadr is disliked, the one who does so not being from the Ahl al-Sunna wa al-Jama'a even if he gets it right, until the argument on it shows and concedes.
4. The Armed Islamic Group embraces the manhaj of the Prophet in knowledge and deed, internally and externally, and it follows the manhaj of the first predecessors from the muhajireen and ansar, and whoso came after them, and has gone on their path and pursued their path.
For following them is guidance and contravening them is error. God Almighty has said: "And whoso contravenes the Messenger after the guidance has been made clear to him and follows a path besides that of the believers, We will give him what he has taken and We will convey him to Hell. Evil it is as a destination" (al-Nisa' 115).
And it is following in that as per the testament of the Messenger of God: "You must follow my Sunna and the Sunna of the rightly-guided, guiding successors. Adhere to it, bite it with your teeth. And beware of new inventions of matters: for every new invention is an innovation and every innovation is error and every error is in the fire."[xxiii]- the hadith.
So the principle among us is following and not innovation as Abdullah bin Mas'oud said. So following is in every particular just as innovation in religion is in every particular because every innovation is error. And innovation is not limited to doctrines and acts of worship alone, but rather it also includes sense and thought likewise and indeed innovation of kufr is far more dangerous than it in worship, because it is the cause of error and deviation from the manhaj and path and if the predecessors are among the innovators from the lies of the Sufis they have innovated in way and path, and the Khawarij, Mu'tazilites and Asha'ira have innovated in doctrines. So their descendants who come later have innovated in manhaj and path in the name of thought, interest and renewal.
5. The Armed Islamic Group does not give precedence to the words of anyone- whoever he may be- over the words of God and words of His Messenger in accordance with the Almighty's words: "Oh you who have believed, do not give preference before God and His Messenger, and fear God. Indeed God is hearing, knowing" (al-Hajarat 1). And the group has recourse to them when there are disagreement and dispute as per the Almighty's words: "So if you dispute something, refer it to God and His Messenger, if you are believers in God and the Last Day. That is good and best in interpretation" (al-Nisa' 59). And it weighs all of what the people are on from words and deeds and what arises and internal and external opinions from that which has a connection with the religion in the three principles and they are: the Book, Established Sunna and Consensus of the Predecessors of the Ummah.[xxiv]
6. The Armed Islamic Group believes that the ruling of the means is the ruling of the objectives and intentions (in custom, da'wa and path) so they are established in law with no room for ijtihad on them, so the One we worship in aims, we worship in means as well. And the One who has mandated the objective has not forgotten the means likewise. So we believe that getting close to God and worship of Him and implementing His law are only realized through doing what God has mandated and in the form He mandated. As for what He did not mandate from means of getting close to Him and calling to His religion, the Almighty does not accept it and is not satisfied with it. Therefore, for example (but not limited to this): imploring with innovation and idolatry in prayer and the act of worship or the means of elections and parliaments in the call and striving to implement the rule of the law of God, and other things besides that. And whoso looks at the guidance of the just predecessors and their application and understand sees that they all were very precise in all matters of acts of worships, without looking at the distinction that arises between so-called means or objectives. And the group believes that the basis of thinking that asserts that "the ends justify the means" is an evil, erroneous basis. And it has been established from our Prophet that he said: "Whoso introduces something new in this matters of ours that is not from it, this is rejected."[xxv] And in another narration: "Whoso does something that our matter is not upon, it is rejected."[xxvi]
7. The Armed Islamic Group does not give precedence to any deed- whatever it may be- until it sees in it the ruling of God and His Messenger and not its contrary: not by rational intellect, reason, analogy, sense, unveiling, linguistic understanding or the words of a sheikh, imam or madhhab. God Almighty has said: "Let those who dissent from the Prophet's order beware lest fitna or a painful punishment strike them" (al-Nur 63). And he said: Abandon what I have asked you to abandon, for those who were before you were destroyed for their many questions and contravention against their prophets. So if you are commanded to do something, fulfill it as far as you can, and if you are forbidden from something, leave it.[xxvii]
And it is not partisan except for the word of God and the words of the Messenger (al-Ma'sum) that are not articulated out of whims, for in both of them is salvation as per his words: "I have left among you two things after which you will not err: the Book of God and my Sunna, and the two will not separate until they meet on the Basin."[xxviii] As for other men besides him, however high their rank might be, they are prone to error and not secured against error, and every one after the Prophet, one can take from his words and reject them.
8. The aim of the Armed Islamic Group is to realize worship of God alone, bringing together getting to know Him, turning to Him, and pure devotion of the religion to Him, and that is Tawheed entirely as contained in the words "there is no deity but God" from denial and affirmation. The Prophet said: "I was sent with the sword before the Hour so that God alone may be worshipped with no partner for Him. My provision is placed under the shade of my spear and humiliation and lowliness are placed on the one who contravenes my command, and whoso resembles a people is of them."
And the denial is of shirk entirely (whether in affection, intention, prayer, obedience or ruling...), as well as kufr in the Tawagheet and deities and lords and peers entirely- whether their living or their dead- and disavowal of them. And this is the purpose creating Jinn and men and the sending of Messengers and revelation of books and the principle of the religion entirely. God Almighty has said: "We have sent messengers into every nation that they should worship God and avoid Taghut" (al-Nahl 36).
9. The Armed Islamic Group works to raise the word of God through da'wa as per the Almighty's words: "Say: this is my path, I call to God on the basis of sight- I and whoso follows me- and God is Exalted. And I am not among the idolaters" (Yusuf 108). And also through fighting as per the Almighty's words: "And fight them until there is no more fitna and religion belongs wholly to God" (al-Anfal 38). And the Prophet brought that together in his words: "Wage jihad against the idolaters with your wealth, souls and horses."[xxix]
10. The Armed Islamic Group strives to establish a Caliphate on the Prophetic methodology, to protect the religion and politics of this world, so the intention from wilaya: making right men's religion. When it goes by them, they clearly lose, and they do not benefit from what they have been blessed with in this world. And making right is that by which the religion arises alone from the matter of this world. And therefore it has been of the obligation on the Ummah to establish it.
11. The Armed Islamic Group aims to implement the ruling of the Book of God and the Sunna of His Messenger in all matters: doctrine, da'wa, manners, politics, society and economy, and likewise all affairs of the people. God Almighty has said: "Say: my prayer, sacrifice, living and dying are for God the Lord of the Worlds. There is no partner for Him, and in that I have been commanded and I am the first of the Muslims" (al-An'am 163). And the Prophet said: "If their leaders do not rule by God's Book and seek good from what God has revealed, God will pit their might against each other."[xxx] It also aims to do away with all that contravenes that from whims, opinions, policies, programs, doctrines, madhhabs and ideas. God Almighty has said: "No, by your Lord, they will not believe until they make you judge in what they have disputed among themselves then find no objection in themselves from what you have judge and submit willingly" (al-Nisa' 65). And the Almighty has said: "Is it the rule of Jahiliya they desire? And who is better than God in ruling for a people who are certain?" (al-Ma'ida 50).
12. Appointing an amir over the Armed Islamic Group is an obligation as per God Almighty's words: "Oh you who have believed, obey God and obey the Messenger and those of command among you" (al-Nisa' 59). And his words: "If three go out on a journey, let them appoint one of them as an amir."[xxxi]
13. The emirate of the Armed Islamic Group is a general emirate and not a particular emirate of war, in which the amir undertakes the Shari'i, judicial, military, political, financial and other responsibilities of the Imam.
14. The emirate of the Armed Islamic Group is an individual and not collective emirate, as came in the hadith above, and for his words: "If two Caliphs are given allegiance, kill the latter of them."[xxxii] And this has been shown by the Book, Sunna and consensus of the predecessors of the Ummah.
15. Shura in the Armed Islamic Group is informing, not binding. And it is of the custom of the Prophet and his guidance and the Sunna of the rightly-guided, guiding Caliphs after him. God Almighty has said: "So by mercy from God, you were lenient to them. And had you been rude and harsh-hearted, they would have dispersed from you, so forgive them, ask for forgiveness for them, and consult them in the matter for if you are determined, put your trust in God. Indeed God loves those who put their reliance in Him" (Al Imran 159). And it should be in matters that are mubah or of ijtihad in which there is no text precept in accordance with the principle: "No ijtihad with text precept." Al-Bukhari said: "The Imams after the Prophet would seek the consultation of the trusted ones from the Ahl al-'Ilm in matters that are mubah in order that they might take up what was easiest of them. But when the Book or Sunna stipulated something, they did not go beyond it and turn their attention to something else, in following the Prophet."[xxxiii]
16. The Armed Islamic Group makes allegiance to its amir conditional on hearing and obedience in enthusiasm and compulsion, and adversity and ease and to establish the rulings of the Book and Sunna and compliance with the Salafi manhaj.
17. The Armed Islamic Group commands what is right and forbids what is wrong, as per the requirement of the Shari'a. This is so for the Almighty's words: "And let there be among you an Ummah calling for good and commanding what is right and forbidding what is wrong, and those are the people of success" (Al Imran 104). And his words "Whoso of you sees a condemned act, let him change it by his hand, and if that is not possible, by his tongue, and if that is not possible, by his heart. And that is the weakest of faith."[xxxiv]
18. The Armed Islamic Group establishes the hudud and reprimands as per his words: "A hadd punishment implemented in the land is better for the people of the land than rain for 40 mornings."[xxxv] And it establishes the obligations of Islam and implements its rulings (and therefore, jihad in fighting the disbelievers and apostates, and likewise those at war, the transgressors and Khawarij, and likewise rising against the hypocrites, the people of innovation and whims, condemning them and opposing them according to their state and their innovation, and other things besides that).
19. Whoso revolts against the group or rebels, his ruling is that he is to be killed for what Muslim narrated in his authentic collection on the authority of Arafja al-Ashja'i: he said: I heard the Messenger of God saying: "Whoso comes to you and orders you all against one man, desiring for you to rebel or to split your group, kill him." This is also because the one whose evil can only be cut off by killing should be killed.
20. The Armed Islamic Group fights the rulers of Algeria on the basis of the apostasy and nothing besides that. And that is because they have turned away from the Shari'a of the Lord of Creation and they have implemented the rule of man-made laws. As per the hadith of Abada bin al-Samit that is raised and in it: "That we do not dispute the matter with its people unless you see clear kufr in your view with proof in it from God."[xxxvi] And the group believes that man-made laws, constitutions and programs contravene the law and rule and in them are clear, explicit kufr. And no one denies that except the one whose heart God has obliterated and whose sight He has blinded.
21. The Armed Islamic Group considers the state institutions from governments, ministries, courts and popular, consultative and parliament councils, army, gendarmerie and police, to be apostasy institutions that must have takfir declared on them, declared legally incompetent and disavowed. Their people must also be disavowed and disowned, and one must show hatred and hostility towards them.
22. The rulers of Algeria and other places from the land of the Muslims- kings, principles, rulers and presidents- are apostates, and likewise the heads of their governments and their ministers and members of the legislative and parliamentary councils, and they are disbelievers as individuals.
23. Those who aid and assist the rulers from army, police, gendarmerie and guard and likewise their custodians and misleading 'ulama and others besides them, and whoso fights besides them, are disbelievers like them. The Almighty has said: "Whoso of you allies with them is one of them" (al-Ma'ida 51). He also said: "Those who have believed fight in the path of God and those who have disbelieved fight in the path of the Taghut" (al-Nisa' 76).
24. The principle in our Ummah is Islam and we do not rule upon it on the basis of kufr: so the Muslim is sacrosanct in blood, wealth and honour whether he is and wherever he may be found even if he commits acts of disobedience- whether small or big- unless he commits that which requires making his blood and wealth permissible to be targeted, such as showing idolatry or kufr from word or deed.
25. The Armed Islamic Group adopts the Shari'i excuses from interpretation, ignorance and compulsion.
26. The Armed Islamic Group does not distinguish between the one who wages war on it in arms or wealth or tongue, and likewise the one who is loyal to or supports the apostates and idolaters or aids them whether in deed or word.
27. The Armed Islamic Group believes that there is no discussion, truce, reconciliation or dhimma pact with the apostates. The Messenger of God said: "Whoso changes his religion, kill him."[xxxvii]
28. The Armed Islamic Group disavows every sect that has come together on the basis of a religion besides Islam, on account of the Almighty's words: "And whoso follows a religion besides Islam, it will not be accepted from him, and he will be among the losers in the Hereafter" (Al Imran 85). And the group believes that they are sects of kufr and apostasy and their ruling is the ruling of the apostate Taghut, like the communists, capitalists, nationalists, Ba'athists, democrats, secularists and what resembles them from the causes of Jahiliya.
29. The Armed Islamic Group disavows and rejects all the erroneous movements and associations and parties that call to implement the rule of man-made laws that contravene the law and considers them to be parties of kufr, so it is hostile to them, hates them, opposes them, and disavows them on the basis of the example of Ibrahim (peace be upon him) and those who were with him when the Almighty said: "And for you has been a good example in Ibrahim and those who were with him when they said to their people: we disavow you and what you worship besides God. We have disavowed you and there have appeared between us and you enmity and hatred forever until you should believe in God alone" (al-Mamtahina 4).
30. The Armed Islamic Group disassociates itself from the people of innovations, opposes them, conflicts with them and does not gather with them, so it does not consider their books or pay attention to their words whether in the principles of the religion or it derivatives. For every new invention is an innovation and every innovation is an error so it disavows the errors and innovations of the sects that deviate from the direction of the prophets entirely: such as the Khawarij, Mu'tazilites, Rafidites, Jahmis, Qadaris, Murj'ites, Asha'irites, Maturdites, Karamites, Sufis and others besides them from sects of error and paths of innovation. And the group deals with them according to the state of their innovation from the fact that they are of kufr or great, evil corruption in the religion or something besides that.
31. The Armed Islamic Group disavows all the Shi'a sects and their paths, and believes that among them are those who are even worse in kufr than the Jews and Christians like the Rafidites and among them are the Imamites who control Iran and the Nusayris who control Syria. It also believes that their preachers like al-Khomeini and others besides him are disbelievers, as are all who go on their path and adopt their madhhab.
32. The Armed Islamic Group deals with the Khawarij on the basis of the words of the Prophet: "...Kill them wherever you find them, for in killing them is a reward with God for the one who kills them on the Day of Judgement. If I were to find them, I would certainly kill them and kill the again..." And he described them as "the worst of creation..." and he said about them: "they kill the people of Islam and leave alone the people of idols."[xxxviii] And they are numerous sects.
33. The Armed Islamic Group does not gather or ally with any of the doctrinaire programs, madhhabist or party partisans, or the da'wa, political and jihadi groups or Sufi sects so long as they contravene the Book and the Sunna and the guidance of the predecessors of the Ummah because it is not possible for two contrary manhajs to come together. Among such groups: the Muslim Brotherhood, Hizb-ut-Tahrir, Djazarists, Qutists, Da'wa wa Tabligh, Taraqists, Hizbists and followers of the Khawarij and followers of the Murj'i doctrine and others besides them.[xxxix]
34. The Armed Islamic Group believes that some of the da'wa groups carry kufr and idolatry in their manhaj and we mention for example but not limited to them: the Muslim Brotherhood, who call for democracy and adopt it as a path to implement the rule of the Shari'a in their claim, and they thus follow a path besides the path of the believers and call for "rapprochement of religions."
And the Djazarists who assert falsely that "jihad is an uncivilized means" and call for "peaceful co-existence" and thus they impede the rule of God trough their disdain for the Shari'a of jihad. This applies to other groups and parties.
35. As for the other groups from the Ahl al-Sunna wa al-Jama'a, they have the rights of brothers, so we are allied with them in so far as they comply with the Book and Sunna and guidance of the predecessors. And we warn them against new inventions and innovations and we disavow to God their Shari'i deviations and violations, and between us and them are the Book of God (Almighty and Exalted is He) and the Sunna of His Prophet and the guidance of the just predecessors.
36. The Armed Islamic Group allies with all the Islamic groups from the Ahl al-Sunna wa al-Jama'a, which adopt the Salafi manhaj and have raised a clear banner of jihad. And for them upon us are the right to support and aid in so far as there are capability and ability. And we and they are one hand against the Tawagheet enemies, whether they are apostates or original disbelievers.
37. The Armed Islamic Group condemns discord and division, and urges coalition and coming together- because disagreement is entirely evil- and in particular the multiplicity of fighting groups, whether in one sector or multiple sectors, as it does not recognize the borders and nationalities put in place by the enemies of Islam, and considers this to be of Jahiliya because all that has gone out from causes of Tawheed and manhaj from a country, nationality, attribution or something besides that is of the causes of Jahiliya. Therefore, when the muhajir and ansari conflicted, the Messenger of God said: "Leave it, for it is disgusting."[xl]
On the permissibility of coming to a mutual agreement and trust between the Muslims
There is no disagreement between the Muslims that coming to a mutual agreement and pledge and trust is permitted in matters that are not forbidden. God Almighty has said: "Oh you who have believed, fulfill the agreements" (al-Ma'ida 1). Imam al-Qurtubi said in his tafsir: "Al-Zajaj said: the meaning is fulfill the pact of God upon you and fulfill the pact between one another. And this all goes back to the words on the masses and it is authentic in this regard. He said: "The believers are on their conditions." And he said: "Every condition not in the Book of God is false, even if it is 100 conditions..." So he made clear that the conditions or pact that must be fulfilled is what concords with the Book of God- i.e. His religion- so if there appears in it what contravenes it, it is to be rejected as the Prophet said: "Whoso does something that our matter is not upon, it is rejected.""[xli]
The Sheikh of Islam Ibn Taymiyya said: "And what God has mandated as obligatory on man, He may mandate as obligatory from the outset like mandating the obligation of faith and Tawheed on every person and He may mandate it because man has embraced it and obligated it upon himself, and were it not for that He would not make it obligatory: such as fulfilling the pledge for desired things and what he has embraced in mubah pacts like selling, marriage, divorce and the like if it is not obligatory. And He may make it obligatory for two matters like pledging allegiance to the Messenger on hearing and obeying him and likewise pledging allegiance to the imams of the Muslims and as contracting a mutual agreement of the people to implement that God and His Messenger have commanded."[xlii]
And he also said: "But he does good to say to his student: upon you is the pledge of God and His covenant that you should be loyal to the one who is loyal to God and His Messenger and hostile to the one who is hostile to God and His Messenger, and you should cooperate on piety and taqwa and not cooperate on sin and enmity. And is truth is with me, you support the truth, and if I am on falsehood, you do not support the falsehood. So whoso embraces this is of the mujahideen in God's path who want that the religion should be entirely for God and the word of God should be supreme."[xliii]
So therefore it is allowed to contract mutual pledges and pacts on mubah matters and likewise desirable matters, and even on obligatory matters like commanding what is right and forbidding what is wrong and jihad and other things besides that. And we do not think that anyone except the ignorant or stubborn one disagrees with this.
And many verses and ahadith have come down on fulfilling the pacts and pledges and they make clear that this is a quality of the believers as the Almighty said: "And fulfill the pledge. Indeed the pledge was sought" (al-Israa' 34) and his words: "And those who fulfill their pledge when they have pledged" (al-Baqara 177).
And on the contrary there have come other verses and ahadith on forbidding the breaking of the pledge and treachery in it and they make clear that this is a quality of the hypocrites.
And there is no doubt that under the aforementioned pledges in the verses come the pledges between the people on the basis of obedience as God Almighty said about Jacob: "He said: I will not send him with you until you vow by God to bring him back to me, unless you should be surrounded. So when they gave him their promise, he said: God is witness over what we say" (Yusuf 66). And the lines of evidence in this regard is detailed and there is not the space to mention them here.
And among the pledges and pacts that may be contracted and must be fulfilled if signed: the pact of the group of the Muslims who take it upon themselves to establish some of the rulings of Islam like commanding what is right and forbidding what is wrong and jihad, or to establish all of its rulings in the event of the lack of the Imam- as is the state of the Muslims in this age- and this is a type of what the Sheikh of Islam Ibn Taymiyya (may God have mercy on him) said in his preceding words. Indeed that is obligatory upon them because it is not allowed to impede the rulings of Islam, especially because of the evil corruption in its delay or letting an interest go by like jihad in the path of God Almighty.
And one may call this type of pacts and pledges an allegiance pledge, and this is what the words of all the Companions and just predecessors have shown. Al-Hafiz Ibn Kathir (may God have mercy on him) narrated in "al-Bidaya wa al-Nihaya": "Ikrama bin Abi Jahl said on the day of Yarmouk: I fought the Messenger of God in places and I flee from you today? Then he called out: who will give the allegiance pledge on death? Then his uncle al-Harith bin Hashim and Darar bin al-Azwar pledged allegiance to him in 400 of the faces of the Muslims...so they fought at the forefront of Khalid's contingent until they all proved their wounds. And among them were killed men: among them Darar al-Azwar entirely...Sayf bin Omar said his isnad on the authority of...that they said: there were in that group- the Yarmouk Army- 1000 men from the Companions, among them 100 of the people of Badr."[xliv] So this is a clear text precept in calling this type of the pledges allegiance, for Ikrama was neither Amir al-Mu'mineen nor amir of the army, but despite this he demanded allegiance and on that were most of the Companions as is presented.
This is so, and hearing and obeying the amir in enthusiasm and compulsion and adversity and ease without disobedience as far as one can. This is obligatory even if the mujahideen do not pledge to him on that, so it is surely all the more so when they pledge themselves on it.
The Sheikh of Islam Ibn Taymiyya said: "And what God and His Messenger have commanded from obedience to the trustees of matters and being sincere towards them is obligatory on man even if he does not pledge to them on it, even if he does not swear to them affirmed faith, just as the five prayers, zakat, fasting and pilgrimage to the House and other things besides that from what God and His Messenger have commanded from obedience are obligatory upon him. But if he swears on that, that is a confirmation and affirmation of what God and His Messenger have commanded from obedience to the trustees of matters and being sincere towards them. So the one who swears on these matters is not allowed to the do the contrary of the oath upon him, whether he swears by God or by something else from the faith by which the Muslims swear upon.
For what God has mandated from obedience to the trustees of matters and being sincere towards them is an obligation even if one does not swear upon it, so it is all the more so if one swears upon it. And what God and His Messenger have forbidden from disobeying them and deceiving them is forbidden even if one does not swear on that."[xlv]
On the warning against breaking the allegiance pledge and pledge and the intensity in that
God Almighty has said: "And those who break the pledge of God after its contracting and cut off what God has commanded to be done and sow corruption in the land: those people have the curse and for them is an evil abode"- (al-Ra'ad 25). And the Almighty has said: "Oh you who have believed, why do you say what you do not do? God greatly dislikes that you should say what you do not do" (al-Saff 3). So he who gives a pledge and does not fulfill the pledge is among those who say what they do not do and the verses and ahadith are numerous in prohibiting the breaking of the pledge and treachery in it and make clear that this is a quality of the hypocrites. Among these texts is the words of the Almighty: "The only ones He misleads are the defiantly disobedient who break the pledge of God after it has been contracted and cut off what God has commanded to be done and sow corruption in the land: those people are the losers" (al-Baqara 27). And in the two authentic collections on the authority of Abdullah bin Amro bin al-Aas (may God be pleased with them both): he said: the Messenger of God said: "There are four things that, if they are inside a person, make him a pure hypocrite, and whoso has one of them, has one of the features of hypocrisy until he abandons it: if he says something and lies, if he promises then goes back on it, if he pledges something but commits treachery, and if he is rude in dispute."
Ibn Rajab al-Hanbali (may God have mercy on him) said in explaining this hadith: "And treachery is forbidden in every pledge between the Muslim and one besides him even if the pledger were a disbeliever, and for this reason in the hadith of Abdullah bin Amro from the Prophet: "Whoso kills a life that pledges without right will not smell the odour of Paradise, even if its odour can be found at a distance of 40 years"- brought out by al-Bukhari. And God Almighty has commanded in His Book to fulfill the pledges of the idolaters if they establish on their pledges and do not violate anything from them, and as for the pledges of the Muslims in what is between them, fulfillment is more intense and breaking them is a greater sin. And among the greatest of them is the pledge of the imam upon the one who follows him and is content with him. And in the two authentic collections on the authority of Huraira from the Prophet: he said: "There are three people God will not address on the Day of Judgment and will not vouch for them and for the is a painful torment...so he mentioned among also a man who gives allegiance to an imam but only gives allegiance to him for material worldly benefit so if he gives him what he wants, he fulfills for him, and if not, he does not fulfill." And among the pacts that must be fulfilled and cannot be betrayed: all pacts of the Muslims in what is between themselves when they mutually agree on them from allegiance pledges, marriage contracts and other necessary pacts that must be fulfilled, and likewise what must be fulfilled to God (Almighty and Exalted is He) from what man has pledged to his Lord from fulfilling the vow and the like."[xlvi]
And the believer may have a propensity for all shortcomings except betrayal and lying and this is what the Caesar of the Romans realized during his discussion with Abu Sufyan when he said: "I asked you: does he betray? You asserted no. And likewise the messengers do not betray."[xlvii] And when the Prophet was asked: should the believer be a liar? He said: "No."[xlviii]
So is it appropriate for the followers of the best of the Messengers and the bearers of the banner of jihad to be characterized by treachery and betrayal? For if this characteristic is ugly from people in general, it is uglier from the mujahideen and ugliest of all from the amir, because that will be repellent from entering into the religion and requires the censure of the imams of the Muslims.
And among the greatest kinds of treachery is that the man should fight his imam who has the Shari'i allegiance. Ibn Omar (may God be pleased with them both) says: "I do not know a treachery greater than giving allegiance to a man on the allegiance to God and His Messenger then declaring to fight against him."[xlix] And it suffices to turn away from breaking the pledge and allegiances that the Prophet made it among the features of hypocrisy and refuge is to be sought in God and as the Lord- Almighty and Exalted is He- mentioned in His Book.[l] This is so regarding the one who breaks the pledge and allegiance, so all the more so for the one who gives a fatwa for that and encourages it. The Sheikh of Islam Ibn Taymiyya said: "And thus has been the one who swears on what God and His Messenger have commanded from obedience to the trustees of affairs and being sincere towards them or prayer or zakat or fasting in Ramadan or undertaking the trust and fairness and the like: it is not allowed for anyone to give him a fatwa to contravene what he has sworn upon and commit perjury on a right hand, and it is not allowed for him to seek a fatwa in that. And whoso gives a fatwa like these people to contravene what has been sworn upon and commit perjury in their faith, such a person is committing slander against God, giving a fatwa for what is not the religion of Islam. This is also the case even if he gives a fatwa to individuals of the populace to do the contrary of what has been sworn upon from fulfillment in a contract of selling, marriage, renting or something besides that which one must fulfill even if one does not swear upon it, and if one swears, one affirms. So whoso gives a fatwa like this permitting to break these pacts and commit perjury on one's right hand, such a person commits slander against God, giving a fatwa for what is not the religion of Islam. So it is all the more so when that involves the pact to the trustees of affairs that is among the greatest of the pacts that God has commanded to be fulfilled."[li] This is so and God knows best.
Ruling on the one who breaks the allegiance
It is well-known that preserving the unity of rank and bringing together of force is among the greatest tasks entrusted to the amir, and it is likewise a great intention among the intentions of the Shari'a. Therefore, it has been mandated to fight the transgressors, Khawarij and apostates and others who cause division of the Ummah and discord of the force. Even the Prophet said: "Whoso comes to you and orders you all against one man, desiring to cause you to revolt or split your group, kill him."[lii] He also said: "There will be trifles and trifles, but whoso wishes to split the affair of thie Ummah and it is whole, strike him with the sword, whoever he may be."[liii]
So the amir of the group must adopt all the Shari'i paths to preserve this great principle by which alone fitna and the corruption of the disbelievers are cut off as God Almighty said: "And those who have disbelieved are allies of each other, if you do not do so, there will be fitna in the land and great corruption" (al-Anfal 73).
One may say: these rulings only apply to the group of the Muslims and their imam, so whoso goes out from a group and breaks the allegiance to its amir is not a transgressor in any circumstances unless it is the group of the Muslims. And the response to this is from two angles:
First angle: if we concede that these rulings do not apply to the Armed Islamic Group, we say that the one who goes outside the group and breaks the allegiance to its amir is of one of four states and they are:
* First: that he goes out from it regretful over his jihad and returning to stand by the apostate ruler, entering under his rule after establishment of his apostasy with him. This person is an apostate who must be killed without a disagreement we know of. And the Sheikh of Islam Ibn al-Qayyim (may God have mercy on him) said: "Repentance from repentance is kufr."[liv]
* Second: that he joins an organization of innovation or shirk that does not fight in God's path, but rather fights to realize a non-Shari'i aim.[lv] In this case there is no doubt that he strengthens their force and increases their multitude. God's Messenger said: "God's curse be upon the one who slaughters to one besides God. God's curse be upon the one who curses his parents. God's curse be upon the one who gives refuge to an innovator. God's curse be upon the one who provides shelter to an innovator. God's curse be upon the one who changes the boundary lines of the land."[lvi] And on the authority of Abdullah bin Mas'ud that is raised: "...Whoso increases the multitude of a people is of them, and whoso is content with the deed of a people is a partner of the one who does it."[lvii]
And in his authentic collection, al-Bukhari arranged a chapter: "Bab Man Kariha 'An Yakthur Sawad al-Fitan" (see hadith no. 7085). And on the authority of Abu Qalaba who said: "A man does not innovate unless he deems the sword permissible against him." See al-'Itisam by al-Shatibi. And thus his ruling is their ruling.
* Third: that he goes out from the group to establish another group out of love for leadership or hatred of some of the members of the group or on account of a doubt he asserts without Shari'i foundation. Thus he splits the ranks and disperses the grouping, and in this is enabling of the enemies against the Muslims. And it is an evil by agreement, so if there is no deterrent to his evil and halting his fitna except by killing, he must be killed.
* Fourth: that he goes out from the group and returns to his occupation in life before joining the ranks of the mujahideen without turning to the apostates. This person is not a disbeliever as such but it is permitted to kill him as a policy, out of fear that he may bring about the ruin of the mujahideen and corruption of the plans of the group, and so the religion does not arise. Also he may be killed to close this door that is difficult to close if openes, for the evil corruption in killing is less than the corruptions that may arise out of leaving him alive. And God knows best.
Second angle: the multiplicity of the groups is not allowed on account of the Almighty's words: "And cling to God's rope entirely and do not separate" (Al Imran 103). And He also said: "Do not be as those who have separated and differed after the clear proofs came to them, and those people will have a great torment" (Al Imran 105). And this is what the Ahl al-'Ilm have established as the Sheikh of Islam Ibn Taymiyya (may God have mercy on him) said: "And the Sunna is that the Muslims should have one imam and the rest are his deputies, but if it must be that the Ummah has gone out from that on account of an act of disobedience from some of it, or lack of capability from the rest or the like, such that the Ummah has multiple imams: it would be obligatory on every imam to establish the hudud and fulfill the rights."[lviii] So multiplicity is not allowed but if it happens, whether for an act of disobedience or lack of capability, the obligation on us is to change it and strive in that because the evil corruptions in multiplicity are not hidden to anyone from dispersing the Muslims, the vanishing of their force, and stirring up of hateful hostility between them, and their splitting into parties in divisions and followers. And this is so whether in one land or if the lands are numerous. And as for the one who permits the multiplicity of groups because of the multiplicity of lands, it is a weak assertion. And the object of what has been said in it is to permit division of the victorious sect in the areas of the land, not the multiplicity of the groups and their division. Imam al-Nawawi (may God have mercy on him) said (see Sharh Sahih Muslim 13/76): "And it is not obliged that they should be gathered but rather they may be scattered in the areas of the earth." Because he is speaking about the victorious sect and its people established on it.
And this is the state of affairs in this abode, for the Armed Islamic Group is the only group that undertakes the obligation of jihad on a correct, sound Salafi manhaj, fighting the rulers who abstain and whoso is loyal to them on the basis of apostasy- this is among the greatest obligations of the victorious sect. And it implements the rulings of Islam and establishes its obligations.
And it is well-known that the rulings of the religion must be established as far as possible even if there is no imam of the Muslims and among the most important of the rulings of the religion is appointing an amir who fills his place on account of what al-Bukhari narrated in his chain from Anas (may God be pleased with him): he said: The Messenger gave an address and said: "Zayd took up the banner and was wounded. Ja'afar took it up and was wounded. Then Abdullah bin Rawaha took it up and was wounded, then Khalid bin al-Waleed did so without a command but God gave victory to him, and what delights us is that they are among us." Anas said: "And indeed his eyes teared up." And in another narration: "Until the sword of God took up the banner until God gave him victory."
Ibn Hajer (may God have mercy on him) said: "Al-Tahawi said: this is a principle adopted from it, that the Muslims must bring forth a man if the imam is absent, filling his place until he is present."[lix]
And thus said Ibn Hajer and Ibn Qudama and likewise said Imam al-Juwaini (may God have mercy on him) when he supposed the time to be devoid of the imam: "And if the people do not find someone to manner their affairs to whom they can turn, it is still impossible that they should be commanded to refrain from what they have power over from repelling corruption, for if they were to remain aloof from the condemned act, corruption would spread in the land and among men...and some of the 'ulama have said: if the time is devoid of the authority, it is the right of the authorities of every village to bring forth those who are mature and possess religious knowledge and those of minds and intelligence, following the example of his indication and his commands and stopping at his prohibitions and restrictions. For if they do not do that, they hesitate on knowing the tasks and become accustomed on overshadowing of the realities."[lx]
Thus Ibn Taymiyya (may God have mercy on him) said likewise just as Ibn Kathir spoke about him in al-Bidaya wa al-Nihaya when he said to the authority in his time: "If you are turned away from al-Sham and protection of it, we will establish for it an authority guarding it, protecting it and making use of it in a time of security."[lxi]
And this amir is the one who assumes responsibility for establishing the rest of the rulings of the religion and establishing its obligations and from that are repelling mutual oppression and arbitrating disputes and establishing the hudud...which do not fall in principle when the imam is absent, for they go back to the original address of the Legislator as the Sheikh of Islam Ibn Taymiyya said: "God addressed the believers on the hudud and rights in an absolute sense as when He said: 'And the thief and female thief, cut their hands' (al-Ma'ida 38). And His words: 'And the female fornicator and male fornicator, flog them' (al-Nur 2). And His words: 'And those who charge the chaste but then don't bring four witnesses, flog them' (al-Nur 4), and likewise His words: 'And do not accept testimony for them ever' (al-Nur 4). But He knew that the one addressed to do so must be capable of it, while the incapable are not obliged. And it has been known that this is an obligation on the collective and it is like jihad but also it is a type of jihad, for He said: 'Fighting has been prescribed for you' (al-Baqara 216), as well as His words: 'And fight in God's path' (al-Baqara 190); and His words: 'If you do not go forth, He will punish you' (al-Tawba 39), and so forth. This is an obligation on the collective from those capable, and the power is the authority, so thus it has been obliged on the one of authority and his deputies to establish the hudud."[lxii] And Imam al-Juwaini says as well: "And now the time has come for me to suppose that the time is devoid of competent persons, those of rigor, being devoid of the one who deserves the imamate...as for what permits the independence of the people in it by themselves but also requires in it the study of those of authority and seeing the notable of the age, like contracting of the gathering, bringing the soldiers out to jihad, and fulfillment of qisas punishment against the life and side, the people assume responsibility for this on the absence of the circumstance..."[lxiii]
So when a group arises- on the absence of the imam and lack of authority of help, competency and knowledge, as is the case in all of the abode of the Muslms today- and it gives allegiance to an amir for it and announces the establishment of the rulings of the Book and Sunna as far as is possible as per the Almighty's words: "So fear God as far as you can" (al-Taghabun 16) and his words "And what I have commanded you to do, fulfill it as far as you can";[lxiv]
And especially when the force gathers on it and the ranks unite as is the case with us and among its most important qualities is that it fights the apostates and all the aggressors, it is obligatory on the group to cut the path of all who take it upon themselves to come out against it and break the allegiance to its amir. And that is in accordance with his words: "No harm, and no reciprocating of harm." And in another narration: "Whoso harms others, God will harm him, and whoso causes hardship to another, God will cause hardship to him."[lxv] It is also in accordance with the fiqh basis: "The particular harm is adopted to repel the general harm." And the basis: "The stronger harm vanishes with the lesser harm" ad other fiqh foundations.
And that is to protect the force of the Muslims, their unity and thus their power. And this is among the greatest intentions of the Shari'a and greatest rulings of the religion as came previously, and God knows best.
On the conditions to join the ranks of the mujahideen in the Armed Islamic Group
Important introduction: the Sheikh of Islam Ibn Taymiyya (may God have mercy on him) says: "And all of men, their interest is not realized in this world or the Hereafter except by coming together and cooperating and mutual support for cooperation is on the basis of bringing their benefits, and mutual support is to repel harm to them and for this reason it is said: man is a city-dweller by nature, for if they gather, it is inevitable for them that there are things they do by which they realize the interest and things they avoid because of the evil corruption in them, and they obey the one who commands those intentions and forbids those evil corruptions for all of humankind must obey one who commands and forbids."[lxvi] And he also said: "It must be known that the wilaya of the matter of the people is among the greatest of the obligations of the religion, indeed there is no arising for the religion or this world without it. So humankind's interest is only realized by coming together as they need each other and they must have a head when they come together."[lxvii]
And the words of Imam al-Juwaini (may God have mercy on him) that came before that if they do not bring forth anyone- when the imam absent- they hesitate on knowing the tasks and become accustomed on overshadowing of the realities.
So all people come under the wilaya of a trustee of a matter whether he is a disbeliever or a Muslim, and they have no escape from this. And it is well-known from our religion that it is not allowed for a Muslim to remain under the wilaya of a disbeliever. For that reason, if the man apostasises, his marriage contracted over a Muslim woman is annulled- if he does not repent before the passing of the 'idda and there is separation between them. And for this reason also the Muslims must rise up against the ruler if he apostasises, desert him, and revolt against him as in the two authentic collections from the hadith of Ubada bin al-Samit: "And its people should not dispute the matter, he said:...unless you see clear kufr in your eyes with proof of it from God." Al-Hafiz Ibn Hajer (may God have mercy on him) said: "And he is removed on account of kufr by consensus so every Muslim must arise on that, so the one who is strong in that, he has the recompense, and whoso flatters, on him is the sin, and whoso is unable, he must migrate from that land."[lxviii] And the judge Iyadh transmitted this consensus as well, as al-Nawawi related from him,[lxix] and God Almighty has said: "Oh you who have believed, obey God and obey the Messenger and those of authority among you" (al-Nisa' 59). Al-Qurtubi (may God have mercy on him) said in the fourth aspect of the tafsir of this verse that it is not allowed that the disbeliever should gain wilaya over the Musli and that is because he is not among them and God rather ordered for obedience to those of authority from them. And as for the interpretation of 'from you' as 'among you', that is the assertion of the disbelieving Babists and Baha'is who have permitted the wilaya of the disbeliever and authority of the disbelievers over the Muslims and have obligated obedience to them in that.
And the Almighty has said: "Oh you who have believed, if you obey those who have disbelieved, they will turn you on your heels and you will come out as losers" (Al Imran 149). And the emirate requires obedience. This is not allowed by the text of the verse and the Almighty also said: "And God will not place for the disbelievers a path over the believers" (al-Nisa' 141).
And appointing the disbeliever as an amir over the Muslims is among the greatest o the paths. Add to this that in making him trustee of the affairs of the Muslims is raising the force of kufr and the Almighty has said: "And He has made lowest the force of those who have disbelieved and the force of God highest, and God is mighty, wise" (al-Tawba 40). And the Prophet said: "Islam is supreme, and is not overcome."[lxx] So if the people must have a trustee of affair under whose wilaya they enter, and it is not allowed for them to enter under the wilaya of an apostate disbeliever, it is obligatory on the Muslims in this abode to hear and obey the amir of the Armed Islamic Group, as this group is the only one that establishes the rulings of the religion and implements its obligations- as far as it can- and among the greatest of that is jihad in the path of God Almighty.
Ibn Hajer said: "Ibn al-Mir said: it is taken from the hadith of al-Bab- i.e. the raid of Mu'ta- that when someone is appointed to a wilaya and it is not feasible to consult the imam, it is required that the wilaya be established in law and it is obligatory to obey him in ruling."[lxxi] And the lack of feasibility of consulting the imam of the Muslims is either on account of his absence or there is no imam, because implementing the Shari'i rulings must continue even if the imam is lacking as previously affirmed.
On this basis, the Armed Islamic Group obliges the Muslims in all of the abode in which there is fighting under its banner to hear and obey its amir as he is the Shari'i trustee for them until an imam of the Muslims is appointed, if God wills. And thus the Muslims in this abode are with regards to the Armed Islamic Group in two forms:
1. They are those who come under the general wilaya of its amir, and they are the general populace. These people are obliged to hear and obey the amir even if they have not pledged allegiance and pledged to him on that as the Sheikh of Islam Ibn Taymiyya (may God have mercy on him) made clear.[lxxii] And they are also involved with offering the Shari'i allegiance pledge to the amir as they are not obliged by the notion that the conditions that we will mention (if God wills) must be present.
2. They enter into the ranks of the mujahideen who have offered the allegiance pledge to the amir of the Armed Islamic Group and they have pledged to jihad and to command what is right and forbid what is wrong and implement the rulings of God and establish His obligations. So they in particular are those who arise on this religion with da'wa and fighting. And it is more obliged than the first category as previously mentioned in the prior sections. And they are the ones bound by the conditions that we will mention- general and particular.
And we have made as conditional what we have made to be conditional in fulfillment of the conditions of victory, for what delays it: the spread (of corruption) and condemned acts in the camps of the mujahideen, and likewise contravening the Prophet and his guidance as the Almighty said: "And let those who dissent from his command beware lest fitna should strike them or a painful torment should strike them" (al-Nur 63). And God knows best.
First: the permissibility of making as a condition what agrees with the Book and Sunna
The Lord (Almighty and Exalted is He) says: "Oh you who have believed, fulfill the pacts." And he said: "The Muslims on their conditions are what accords with the truth from that."[lxxiii]
And the principle on imposing conditions- as the 'ulama have said- is soundness, except that whose falsehood the evidence has shown. That is because it comes under the transactions in which the principle is ibaha except where the text precept has forbidden it. And imposing conditions is allowed among Muslims and its objective is either to affirm an obligation or make obligatory what is mubah. Then these conditions are referred to the Book of God and the Sunna of His Messenger: "Whatever condition is not in the Book of God is false, and even if it were 100 conditions, the Book of God is more truthful and its condition more reliable."[lxxiv]
The Sheikh of Islam Ibn Taymiyya (may God have mercy on him) said: "And in sum, all that comes between the people from conditions and pacts and oaths in brotherhood and the like are referred to the Book of God and the Sunna of His Messenger, so every condition that concords with the Book and Sunna is to be fulfilled- 'and whoso imposes a condition that is not in the Book of God is false, and even if it were 100 conditions, the Book of God is more truthful and its condition more reliable'- so whenever the condition contravenes the condition of God and His Messenger, it is false...and likewise is the case in conditions of sales, grants, waqfs and vows: pacts of allegiance to the imams, pacts of mashayakh, fraternal pacts, pacts of lineages and tribes and the likes of that."[lxxv]
So the principle in conditions is soundness and necessity, except when the evidence shows the contrary, and thus all who join the ranks of the mujahideen in the Armed Islamic Group must know its manhaj and regulations, and aware of his rights and obligations, and what punishments he may face.
And all who believe in the Armed Islamic Group's message, comply with all its orders and regulations and adopt its program and path, may join the ranks of its mujahideen, so long as there is no act of disobedience or contravention of the command of God and His Messenger or the guidance of the just predecessors. And thus are the following conditions:
Second: The General Conditions:
1. Islam: only Muslims are accepted into the Armed Islamic Group.
2. Soundness of creed and manhaj: the one of whims or an innovation that the 'ulama of the Ahl al-Sunna wa al-Jama'a have agreed is an innovation is not to be accepted into the Armed Islamic Group.
3. Complying with the Salafi manhaj: the Book and the Sunna and the guidance of the predecessors of the Ummah.
4. Allegiance: only the one who gives allegiance to the group's amir to hear and obey in enthusiasm and compulsion and in adversity and ease in what is right and to establish the rulings of the Book and the Sunna and comply with the Salafi manhaj is accepted into the group.
5. Tazkiya: only the one who is given tazkiya as a just person by at least two of those who know him well is to be accepted into the Armed Islamic Group.
6. Disavowal of all helpers of the Tawagheet, especially if he is among his relatives and cuts the link with him and offers all information he has about him.
Third: Particular Conditions:
And these particular conditions are for all who join the ranks of the mujahideen of the Armed Islamc Group from those who were in one of the following commissions or sects or had a relation with them. With fulfillment of the conditions before and repentance and that is acknowledging the sin, refrain from it, and express regret and express the determination not to return to what he was on, and likewise to correct and clarify as the Almighty has said: "Except those who have repented and corrected and clarified: those people, I will accept their repentance. Indeed I am the One who accepts repentance, the merciful" (al-Baqara 160).
1. The apostate sect at war
All who were in the ranks of the apostate Taghut or had a link with him, and want to join the group- and that is before gaining power over them, are obliged:
1. To announce their repentance and return to Islam before a group of the mujahideen.
2. To declare that those of the group who are slain are in Paradise while the slain of the apostate Taghut are in the Hellfire.
3. That they offer all the information they have about the apostate Taghut.
4. That they be ready and accepting for testing according to their situation.
5. That they affirm that the rulers of Algeria and the rest of the Muslims' lands are apostates, and that all who fight for them or support them are like them, regardless of whether they show something from the rituals of Islam like prayer, fasting, zakat and Hajj, and whatever names they have. And they must affirm that their apostasy is embodied in the replacement of God's Shari'a and implementation of the rule of the laws of kufr, adoption of the different times of greater kufr and idolatry, and loyalty to the disbelievers and hostility to the Muslims.
6. That he offer a detailed dossier on his life as in the appendix.
2. Salvation Front and Army
All who were in the Salvation Front and its army must:
1. Affirm that the banner of Salvation is a democratic, idolatrous banner.
2. Announce repentance from the democratic, electoral party work.
3. Announce disavowal of every call to dialogue with the apostate Taghut.
4. Affirm that the rulers of Algeria and the rest of the Muslims' land are apostates: they and their sects.
5. Affirm the obligation to fight these apostates.
6. Cut the link with the Salvation Front and Army.
7. Adopt the Shari'i position of the Group on the Front and Army.
8. Submit all information about the Front.
9. Submit a detailed dossier about his life as in the appendix.
3. The Takfir Group- followers of the Khawarij:
1. Repentance from this innovation and declaring disavowal of its advocates.
2. Cutting the links with its members.
3. Adopting the Shari'i position of the Group regarding the people of this innovation.
4. Submit all aid and information to destroy this innovation and its people.
5. Preparing for testing in this field.
6. Submitting a detailed dossier about one's life as in the appendix.
4. Various other commissions:
- Secularist and communist parties and others besides them from the causes of Jahiliya.
- Parties claiming Islam like al-Nahda and Hamas.
- Da'wa, ideological and jihadi groups that deviate from the Prophetic Methodology like the Ikhwan, Djazarists, Qutbists, Da'wa and Tabligh and the followers of Murj'i doctrine.
- Erroneous Islamic sects like the Taraqists, Sufis and others besides them.
So whoso is in one of these commissions or groups must:
1. Disavow these commissions and groups and their advocates, according to their kufr, error or grave immorality...and repent from that in statement.
2. Adopt the Shari'i position of the Group on them.
3. Offer all aids and information about them, their followers and advocates.
4. Prepare for testing in this field.
5. Submit a detailed dossier about one's life as in the appendix.
1. Declare disavowal of nationalities and borders.
2. Prepare for testing in this field.
3. That he abandon from his neck all other allegiances.
4. That he adopt the Shari'i position of the Group on his land and its rulers.
5. Adopting the Shari'i position of the Group on his organization in which he was.
6. Submitting a detailed dossier on his life as in the appendix.
6. Preachers who refrained at first from jihad:
And among them are those who ascended the lesson chair or Friday pulpit, or graduated from a university and the like:
1. Mention the reason for delaying from jihad.
2. Announcing repentance from refraining if he had no Shari'i excuse.
3. Recording a clip in which he clarifies his opinion and position about the following issues:
* Discussion about creed, Tawheed and manhaj.
* Ruling on the organizations in the abode of the Muslims and the rulers and their helpers, including the reservist soldiers.
* Ruling on the parties.
* Responding to the doubts that the impeders- from preachers and others besides them- throw at the Armed Islamic Group and use them as an excuse to refrain from jihad.
* Issues in which he disagrees with the group.
4. Prepare to be tested in this field according to his situation.
5. Submit a detailed portfolio about his life as in the appendix.
7. The 'ulama who adopt the Salafi manhaj:
1. Fulfilling the doctrine of al-wala' and al-bara' in word and deed.
2. Preparing to write a message about the Group and the rulings of jihad.
3. Inciting to jihad and making clear the truth to the Ummah.
In the conclusion of this book, we present these rulings and they are practical, general rulings for implementation connected with the pledge document so that work will be useful and not go in vain and will attain- by the permission of God Almighty- the intention:
1. Every mature Muslim of sound mind is concerned with this document- male or female- inside and outside Algeria.
2. All who join the ranks of the Group, join as individuals, not as a group, and as soldiers and not amirs, until the amir of the Armed Islamic Group or whoso he entrusts in it considers his opinion and puts him in his position, without preconditions.
3. All who reject any of the conditions are not considered soldiers in the ranks of the mujahideen in the Armed Islamic Group.
4. All who conceal testimony against an individual or commission are to be rebuked according to the importance and danger of the information, and the rebuke may lead to killing.
5. Allegiance is to the amir of the Armed Islamic Group.
6. There is no difference between a pursued person and non-pursued person in offering allegiance. All come under one ruling.
7. The amir has the right to demand renewal of allegiance when he wills and from whomsoever he wills for whatever reason he wills so long as he does not contravene the Book and Sunna.
8. Allegiance can be deemed sound from correspondence on the condition of documentation.
9. Fax is from documented correspondence as opposed to the phone, and the audio clip alone is insufficient.
10. If the security aspect is observed, it is fine to record audio clips for allegiance.
11. At least two just witnesses should be present for the allegiance.
12. Every old allegiance pledge is to be done away with and referred back to its owner from any other commission as a requirement. And whoso conceals his allegiance is a traitor.
13. No one is to suffice with the allegiance of one besides him, unless he will have entrusted him to that with witnesses.
14. The allegiance is to be renewed for every new amir who assumes command of the Group.
15. Only the one the amir of the Group delegates is to collect the allegiance pledge.
16. Every person pledging allegiance must fill in the pledge document.
17. The one who gives tazkiya to a person to join the ranks of the mujahideen in the Group or to take allegiance without observing the conditions and organizational procedures will face tracking and punishment.
18. Tazkiya will not be accepted from the following persons:
* The one who has not been in the group for at least a year.
* The one whose justice falls such as the one who commits one of the great sins or insists on the small sins, and the one whose testimony the law rejects like the one who accuses falsely, the liar and the false witness, unless the person repents and corrects after that, and the amir considers to accept tazkiya from him.
* The one who attacks the group or its notables without right.
* The one around whom doubts circulated (whether of innovation or something else besides it).
* Deficiency of mind and from it the one known for his stupidity, misgivings and confusion.
* The one who has not lived with the person to be given tazkiya, dealt with him or travelled with him.
* The one who has not attained understanding.
* Whoso has deliberately kept silent about a relative of his in the ranks of the Taghut
* Whoso leaves the land without the permission of the direct amir to him, and likewise the one who repeatedly moves between areas without permission.
* Whoso has previously handed himself over to the Taghut.
* Whoso has not entered the field of fighting in the path of God.
* Whoso is known for impeding and encouraging abstaining, and known for his disgraceful positions when the clashes happen.
Personal dossier about the person
The fundamental aspects in the detailed dossier about the person's life:
1. Birth, name, kunya, (name of his father)
2. Place of residence
3. Study and education (study stages)
4. Shari'i sciences he and his sheikhs have studied
5. His employments and vocations he has undertaken
6. Travels and movements
7. Compliance and activity
8. Affiliation: in da'wa, thought, party. And his relation with all that.
9. If he is married, mention the state of his in-laws (a dossier about tem has no connection with the matter).
10. If he previously had a link with the institutions of the Taghut: legislative, armed and others besides them. What are they and when was that? In detail.
Oh Muslim brothers, to conclude this book we would like to point out that what has come in it from issues is but a part of the foundations and principles of the manhaj of the Armed Islamic Group, and in this regard we have limited ourselves to what concerns a specific aspect regarding the jihad and fighting and some of what distinguishes it from others besides it.
And we have avoided going into detail and adopting and responding, as this is not the place for that and our intention has been from this to get people in general and the mujahideen in particular to know the group, in order that they should be informed and should follow on the basis of knowledge and insight as the Almighty said: "Say: this is my path: I call to God on the basis of insight- I and whoso follows me, and God is Exalted, and I am not from the idolaters" (Yusuf 108). And so that all who join the Armed Islamic Group from those who were in a sect or organization from what was previously mentioned should be aware, for he is obliged to write a detailed personal report in which he mentions all that concerns his life, just as he should mention in his being rid of the sect or organization and disavowal of them as much as it deserves from...with filling in of the "pledge document" and signing of it. And they are of course two different matters. And whoso is obliged to record an audio clip must do that as well. And in some all must meet the aforementioned conditions (particular and general) in the book.
I urge the mujahideen in particular and the Muslims in general to comply with the sound Salafi manhaj that is not incomplete, for it is the path of God salvation that takes one to God (Almighty and Exalted is He) and indeed the other paths- however numerous and many and embellished they may be- are closed and cut off, and they only take one to the Hellfire, and refuge is to be sought in God. And God Almighty has said: "So let those who dissent from his command beware lest fitna should strike them or a painful torment should strike them" (al-Nur 63).
[i] Narrated by the two sheikh and al-Tirmidhi, and he said it is a sound, authentic hadith.
[ii] Authentic, narrated by Abu Dawud and others besides him. See Sahih al-Jami' al-Saghir no. 432.
[iii] Narrated by Imam Ahmad and Abu Dawud and al-Albani deemed it authentic in al-Mashka wa al-Sahiha and see Sahih al-Jami' no. 8183.
[iv] See Tafsir Ibn Kathir (2/594-598).
[v] Narrated by Ahmad and al-Bukhari.
[vi] Narrated by Muslim.
[vii] Narrated by al-Bukhari.
[viii] Narrated by al-Bukhari.
[ix] Muttafiq alayhi on the authority of Abu Huraira.
[x] Authentic, narrated by al-Nisa'i and Ibn Habban on the authority of Anas, and Ahmad al-Tabarani in al-Kabir on the authority of Abu Bakra: see Sahih al-Jami' 1899.
[xi] Narrated by Muslim on the authority of Jandab bin Abdullah.
[xii] Narrated by Muslim on the authority of Iyadh bin Hamar.
[xiii] Narrated by Muslim and Abu Dawud on the authority of Abu Huraira.
[xiv] Narrated by al-Bukhari and Muslim from the hadith of Ali and narrated by Muslim on the authority of Abu Huraira.
[xv] Authentic, brought out by Imam Ahmad and Abu Dawud in extended form and by al-Nisa'i in condensed form and by al-Tabarani in al-Kabir on the authority of Nu'aim bin Mas'ud al-Ashj'ai and he has a witness in Abu Dawud and al-Hakim with a sound chain from Abu Mas'ud and in it, Ibn Mas'ud said: "The Sunna has come to be that messengers are not to be killed."
[xvi] Narrated by Muslim.
[xvii] Narrated by Muslim.
[xviii] Muttafiq alayhi and the expression is of Muslim.
[xix] Narrated by Ahmad and Abu Dawud and al-Tirmidhi and Ibn Majeh and al-Hakim: see the series of authentic ahadith.
[xx] Narrated by Abu Dawud and deemed authentic by al-Albani in his commentary on Sharh al-Aqeeda al-Tahawiya (578).
[xxi] Narrated by al-Tirmidhi and the expression is his, and al-Hakim and Abi Asaker on the authority of Abdullah bin Amro, and it is sound in consideration of its witnesses. See the Authentic Series, no. 1348.
[xxii] Sound, see preceding footnote.
[xxiii] Authentic, narrated by Abu Dawud and al-Tirmidhi and Ibn Maja and Ibn Habban and al-Darami and Ibn Abi Asim, on the authority of al-Arbadh bin Sariya.
[xxiv] The established Sunna includes the authentic, the authentic of the one besides it, the sound and the sound of the one besides it. And even if it is isolated traditions. And it is a proof in doctrines and rulings. And we have said the consensus of the predecessors of the Ummah because the consensus that is regulated is what the just predecessors were on as after them, disagreement became numerous and spread in the Ummah, and there was no consensus in its own right and thus Imam Ahmad and others from the people of verification denied it. And this does not mean a lack of consensus and lack of its occurrence in the Ummah, just as we believe in the remaining of ijtihad.
[xxv] Muttafiq alayhi on the authority of A'isha (may God be pleased with her).
[xxvi] Authentic, narrated by Muslim on the authority of A'isha (may God be pleased with her).
[xxvii] Muttafiq alayhi from the hadith of Abu Huraira.
[xxviii] Authentic, narrated by al-Hakim on the authority of Abu Huraira. See Sahih Jami' al-Saghir 2937.
[xxix] Authentic, narrated by Abu Dawud on the authority of Anas.
[xxx] Sound, narrated by Ibn Maja and Abu Nu'aim in al-Hila wa al-Hakim and deemed authentic and agreed upon by al-Dhahabi on the authority of Ibn Omar. The Authentic Series no. 106.
[xxxi] Authentic, narrated by Abu Dawud and others on the authority of Abu Sa'id. And also on the authority of Abu Huraira and others. See Sahih no. 500.
[xxxii] Narrated by Muslim on the authority of Abu Sa'id al-Khadari.
[xxxiii] Fatah al-Bukhari (Kitab al-'Itisam, chapter 28).
[xxxiv] Narrated by Muslim on the authority of Abu Sa'id al-Khadri.
[xxxv] Narrated by al-Nisa'i and Ibn Maja and it is in Sahih al-Jami' no. 3125.
[xxxvi] Muttafiq alayhi and the expression is of Muslim.
[xxxvii] Narrated by al-Bukhari on the authority of Abdullah bin Abbas.
[xxxviii] Ahadith on the command to kill the Khawarij are numerous among the people of knowledge in the hadith, narrated in the authentic collections, al-Sunan, al-Masanid and al-Musannafat from multiple angles and means.
- Djazarists: an organization established in 1968 CE at the hands of Abd al-Hamid bin Sheiko al-Taraqi by directive from Malek bin Bani, and the origin of their manhaj is sanctifying the rational intellect and preferring it over transmission and it is the same manhaj of Muhammad Abdo al-Dhal and his schools of the rationalists. And what the people of this organization are known for: forsaking the Sunna and waging war on the Salafi manhaj, and they have foundations and principles that contravene the manhaj of the Ahl al-Sunna wa al-Jama'a, and they are partisan for all that is Algerian, and thus one of the apostate heretics called the by this name (Djazarists). And he spoke the truth even as he is a liar. And among the wings of this organization: The Islamic Association for Civilizational Development and the Islamic Literature Association, and others besides them, and the foundation of their politics: penetration, inclusion, exploitation, and benefiting, and so on.
- Qutbists: an organization whose people are partisans for the thought of Sayyid Qutb (may God have mercy on him) and his brother Muhammad Qutb, and among the principles of their manhaj is their concern about the idolatry of the palaces (al-Hakimiya) and their neglect of other types of idolatry. And they forsake the Sunna and consider the interest and stage aspect in work (change) whether in da'wa or combat. And they rely on thought in general.
- Followers of the Khawarij: meaning by them the Takfir group (also called al-Hijra wa al-Takfir) who believe in takfir against the Muslim masses and making permissible their blood, wealth and property. And they claim that their group is the sole Muslim (monotheist) group and that those besides them are disbelievers. The matter has got to such a point where they declare takfir on all the centuries of Islamic history since the fourth Hijri century, so they are on the madhhab of the first Khawarij: they kill the people of Islam and leave alone the people of the idols, and their madhhab and doctrine are well-known.
- Followers of the Murj'i doctrine: and they are a sect who believe in some of the principles of the Murji' doctrine, such as their assertion: we do not declare takfir on any of the Ahl al-Qibla for a sin so long as he does not deem it permissible. And they think that there is no greater kufr in deeds, and from this follow Shari'i violations and many evil corruptions that are not hidden. Despite this, they claim that they are the Ahl al-Tasfiya wa al-Tarbiya.
[xl] Narrated by al-Bukhari on the authority of Jaber bin Abdullah.
[xli] Tafsir al-Qurtubi (6/24).
[xlii] Majmu' al-Fatawa (29/354-316).
[xliii] Ibid. (28/21).
[xliv] Al-Bidaya wa al-Nihaya (7/9).
[xlv] Majmu' al-Fatawa (35/9-10).
[xlvi] Jami' al-'Ilm wa al-Hukm (276-277).
[xlvii] Narrated by al-Bukhari from a hadith of Abu Sufyan.
[xlviii] The authentic hadith.
[xlix] Narrated by al-Bukhari.
[l] See Fatah al-Bari by Ibn Hajer (6/276-283).
[li] Majmu' al-Fatawa (35/10-11).
[lii] Narrated by Muslim on the authority of Arafja al-Ashja'i.
[liii] Narrated by Muslim on the authority of Arafja al-Ashja'i.
[liv] Madarij al-Salikeen (1/203).
[lv] Like the Islamic Salvation Army, which fights in order to return to democracy and elections.
[lvi] Narrated by Ahmad and Muslim on the authority of Ali.
[lvii] Al-Hafiz said in al-Fatah (12/1): brought out by Abu Ya'ala and he has a witness from a hadith of Abu Dhirr in al-Zahd by Ibn al-Sabbak that is not raised.
[lviii] Majmu' al-Fatawa (34/175-176).
[lix] Fatah al-Bari (7/513).
[lx] Ghayath al-Umam (358-391).
[lxi] Al-Bidaya wa al-Nihaya (14/15).
[lxii] Majmu' al-Fatawa (24/175-179).
[lxiii] Ghayath al-Umam (385-391).
[lxiv] See endnote 27.
[lxv] Narrated by al-Daraqtani on the authority of Abu Sa'id al-Khidri and al-Hakim on his authority and the expansion is his and it is authentic from the collection of its paths. See Irwa' al-Ghalil no. 896.
[lxvi] Majmu' al-Fatawa (28/62).
[lxvii] Ibid. (28/390).
[lxviii] Fatah al-Bari (12-122).
[lxix] Sharh Sahih Muslim (12/229).
[lxx] Sound, narrated by al-Daraqtani on the authority of A'id bin Amro. See Irwa' al-Ghalil no. 1268.
[lxxi] Fatah al-Bari (6/180).
[lxxii] Majmu' al-Fatawa (25/1??). See his discussion of pg. 35 of this message.
[lxxiii] Narrated by al-Bukhari in commenting and brought by al-Hakim from Anas and A'isha, and narrated by al-Tabarani in al-Kabir on the authority of Rafi' bin Khadij with the expression: "The Muslims on their conditions in what has permitted"- see Sahih al-Jami' no. 6715-6716.
[lxxiv] Narrated by the six on the authority of A'isha (may God be pleased with her) and the expression is of al-Bukhari.
[lxxv] Majmu' al-Fatawa (35/97-98).