The dissident trend that emerged within the Islamic State and has since become a trend in opposition to the group's leader Abu Bakr al-Baghdadi continues to produce output intending to expose the failings of the Islamic State project. This new release from Mu'assasat al-Turath al-'Ilmi ('The Knowledge Heritage Foundation') is another example of this output. The work, written by a certain Abu Jandal al-Ha'ili (who is originally from the Arabian Peninsula and held multiple positions inside the Islamic State), consists of pieces of advice he and others sent in private to Baghdadi and other Islamic State leaders. These texts were written in 2018 CE as the Islamic State's formal territorial holdings in Syria became confined to a small strip of land in eastern Syria.
His declared purpose in publishing these pieces of advice is to refute the claim that dissidents like him were broadcasting problems within the group to the outside world in a bid to stir up internal strife and undermine the Islamic State. Rather, he emphasizes that the dissidents tried their utmost to advise the Islamic State leadership privately but to no avail. Instead, the leadership supposedly became more obstinate in its troublesome ways. Of particular note is the last item Abu Jandal includes in his work: a follow-up statement by a group of dissident 'students of 'Ilm' who initially wrote in defense of Sheikh Abu Ya'qub al-Maqdisi, the former head of the Maktab al-Buhuth wa al-Dirasat (Research and Studies Office) who was arrested and then executed in late 2018 CE by the Islamic State. The follow-up statement, which accuses the Islamic State leadership of numerous 'Shari'i violations,' was supposedly not published at the time it was written because of the development of problems between the Islamic State leadership and the students of 'Ilm.
Among some of the criticisms and problems mentioned in the various pieces of advice:
. Baghdadi as an absent leader not fulfilling his duty as Caliph. This absenteeism goes contrary to the example of the Prophet.
. Lack of appropriate consultation (Shura) process within the organization.
. Lack of trust between amirs and soldiers.
. Lack of proper functioning in the judicial process. Cases are often not reviewed properly for evidence and there is unnecessary application of the death penalty. The judiciary also lacks the necessary independent authority. The security apparatus embodied in the 'Diwan al-Amn' has been abusing its powers.
Secret pieces of advice sent to the amir and walis of the 'Islamic State'
In the name of God, the Compassionate, the Merciful
Praise be to God and prayers and peace be upon the Messenger of God (SAWS), his family, companions and whoso is loyal to him and follows his guidance to the Day of Judgement.
As for what follows:
In this book I have brought something of the secret pieces of advice I had sent to al-Baghdadi, his walis and the wali of 'al-Baraka' and to some of the judges between the years 1439 and 1440 AH (2018 CE), after the occurrence of many of the events in 'Wilayat al-Baraka' the refuge[i] of the 'Islamic State' organization, and this is so that all may know that we did not resort to advising in public except after the space for advice in secret had been used up, and until advice to these stubborn people became useless and of not benefit, but rather with it they became more ignorant, oppressive, stubborn and hostile, and God is our reliance to Whom matters are returned.
Written by Abu Jandal al-Ha'ili[ii]
Sunday 9 al-Muharram 1441 AH
Corresponding to 8 September 2019 CE
Advice sent to al-Baghdadi: the amir of the 'Islamic State' organization.[iii]
In the name of God, the Compassionate, the Merciful
Praise be to God and prayers and peace be upon the Messenger of God (SAWS). As for what follows:
It is not hidden to you what the mujahideen are going through from tribulations and trials, and what the rumours are doing to the Muslim army, and rumours shook the army of the Prophet (SAWS) on the Day of Uhud, after the army was routed and it was rumoured that the Prophet (SAWS) had been killed, for many of the Companions fell one after another, and many of the abandoned the fighting, jihad and the frontlines, and among them were the seniors and predecessors, the likes of Othman bin Affan (may God be pleased with him), so the Prophet (SAWS) was compelled to reveal his place and that he was alive, as narrated in the words of Abu Sufyan, and he was at that time a mushrik: "Is there in the people Muhammad? Is there in the people Ibn Abi Quhafa? Is there in the people Ibn al-Khattab?' So Omar bin al-Khattab (may God be pleased with him) said: 'Oh enemy of God: those you have counted are all alive, and there has remained for you what will harm you.'[iv] And the Prophet (SAWS) did not condemn him.
And likewise on the Day of Hunayn the Prophet (SAWS) ordered al-Abbas bin Abd al-Mutallib (may God be pleased with him) to call out: 'Oh people of al-Samura,'[v] so the place of the Prophet (SAWS) was revealed.[vi]
And likewise the Companions (SAWS) would say when the fighting intensified: we have sought protection in the Prophet (SAWS).[vii]
Therefore, verily the mujahideen have been determined upon you that you should meet them as a group or as individuals, even just one of these town by the means and place you wish. For it has been rumoured that you have been killed or have gone to a wilaya besides Wilayat al-Baraka, and you have left us behind.
This is so, and God knows best, wa as-salam alaykum.
1. Sheikh Abu Muhammad al-Masri- (previously) member of the 'Delegated Committee'
2. Sheikh Abu Ya'qub al-Maqdisi, (previously) amir of the 'Maktab al-Buhuth wa al-Dirasat'
3. Sheikh al-Mundhar al-Harbi (al-Madani)- amir of the 'General Shari'i Office'
4. Sheikh Muhammad al-Tamimi- deputy amir of the 'Diwan al-Qada wa al-Madhlim'
5. Sheikh Aws al-Najdi- (previously) deputy amir of the 'Diwan al-Qada wa al-Madhalim'
6. Sheikh Maysara al-Jazrawi- (previously) judge of 'Wilayat al-Furat'
7. Sheikh Abd al-Rahman al-Sultan- (previously) judge of 'Albukamal'
8. Sheikh Abu Hafs al-Hamdani al-Yemeni- amir of the 'Shari'i office for Jaysh al-Siddiq'
9. Sheikh Abu Yahya al-Hijazi al-Tunisi- researcher and Shari'i for the Jund
10. Sheikh Abu Aya al-Tunisi- (previously) judge of 'Wilayat al-Khayr'
Advice sent to Abu al-Waleed al-Sinawi: the wali of 'al-Baraka'[viii]
In the name of God, the Compassionate, the Merciful
Praise be to God and prayers and peace be upon the Messenger of God (SAWS). As for what follows:
A private message:
From the mild soldier- may God forgive him- to the wali Abu al-Waleed al-Sinawi, may God reward him and help him on truth and forgive him:
As-salam alaykum wa rahmat Allah wa barakatuhu. As for what follows:
I write you this advice that is obligatory on every Muslim soldier, and I will not prolong, for the believer, when he is reminded, mentions and returns, and as has been said: 'The sign suffices for the free person.'
1. The Caliph or whoso represents him is not allowed to disappeared like this, and not meet even the people whom he has delegated. This is not hidden to you! And this disappearance and absence cannot be justified on the grounds of 'the danger of the security situation'.
And indeed we have in the Messenger of God (SAWS) a good example, for the Messenger (SAWS) performed ribat in the harshest frontline in the battle of the ahzab, as narrated by A'isha (may God be pleased with her). She said: 'I was with the Messenger of God (SAWS) when he was in the trench, for the Messenger of God (SAWS) took upon himself a gap of the mountain, fearing it, so he would come, lie down in my rock, then arise and listen...'[ix]
So we do not expect from the sheikh ribat, for the soldiers and amirs have made him refrain and have excused him, but they ask him to meet his amirs and his delegates. And God is the One whose help is to be sought.
2. The current time with the lack of trust between the amir and the soldier, and this is what we feel as we work and are in the street: so if the division were as the Messenger of God (SAWS) did in appointing leaders over a whole people, that would be a priority, so that trust should return between the soldiers and amirs, whose weakness and shakiness can be attributed to those who preceded us- may God forgive them all. So if only leaders were to be appointed under priority- at the minimum- or if only a leader were to be appointed over every people to be your messenger to them.
3. It is also not hidden to you that the amirs, judges, Shari'i officials and military personnel today are not at the required level to perform the tasks entrusted to them, but rather some have been dispatched, because they were prominent in a specific time, or so they can occupy a place as no other besides it has been found for him. And they are not in the competency according to which God (Almighty and Exalted is He) ordered for us to appoint the brothers, in addition to distinction in trust, force, soundness in body, preservation, wisdom and other qualities of the amir.
Therefore: I suggest that there be a committee to assess the brothers, composed- at the minimum- of three brothers who can assess all the amirs by the standards God mandated for us, and after that the best of them can be used, and 'God does not entrust a soul except with what is possible for it' (al-Baraqa 286), and the duty can be fulfilled, if God wills.
4. All know that the contact with the Caliph and 'al-Hajj Abdullah' is very weak contact if not cut off, so how are you determined to resolve this serious matter? And indeed, as is not hidden to you, one cannot attain what is right if one does not have a conception of the reality and the daily developments, so how will it be if it is true they have gone out to a security wilaya ('and God is our reliance and He suffices as trustee') (Al Imran 173)!
5. We know that you have a Shura council, as does the Caliph, and also those you make use of, you oblige them to follow Shura, but I have noticed that many of the issues of Shura, many of us do not know:
- Whom do we consult?! For Belqis consulted her soldiers and her retinue, and they pointed out to her a matter, which, if she had done it, she would have perished and caused destruction. The Almighty has said: 'They said: we are the people of force and strong might' (al-Namal 33). So the amirs and soldiers, if they have not been chosen by a correct means in law- as we have mentioned- they may advise the destruction of the Ummah even as they do not realize.
- Shura is a fatwa, as God (Almighty and Exalted is He) called it: 'She said: oh eminent ones, give me a fatwa in my matter' (al-Namal 32). So only the one who realizes a fact that Shura is a fatwa should be asked about it, and it is not allowed for a person to issue a pronouncement in it without knowledge. Therefore the Messenger of God (SAWS) said: 'The adviser is trustworthy.'[x]
- Many of us consult those who agree with us in opinion and only bring near the ones who agree with us in opinion, and this is contrary to what the Messenger (SAWS) did, or he made his two ministers Abu Bakr al-Siddiq and Omar bin al-Khattab (may God be pleased with them both), and they frequently disagreed, such that Abu Bakr said once to Omar: 'You have only wanted to contravene me.'[xi] And the Prophet (SAWS) used to agree in opinion with Abu Bakr, and he did not keep Omar distant but rather the Noble Qur'an agreed with him more than once.
So this is advice I present to my amir, to fulfil my duty and so my people may be guided by it. Surely You have been informed? Oh God, so bear witness. Surely You have been informed? Oh God, so bear witness. Surely You have been informed? Oh God, so bear witness.
This is so, and God knows best and wisest, and prayers and peace be upon the Messenger of God.
Advice sent to al-Baghdadi and his walis[xii]
In the name of God, the Compassionate, the Merciful
Praise be to God, and prayers and peace be upon the Messenger of God (SAWS). As for what follows:
The Almighty has said: 'And We do not show them a verse unless it is greater than its sister and We have seized them with the torment, that they may return' (al-Zakhraf 48). And the Almighty has said: 'And We have destroyed the villages around you and diversified the verses, that they may return' (al-Ahqaf 27).
So to the Caliph of the Muslims- may God reward him and strengthen him on truth- and to the wali of al-Sham, the general judge, the general Shari'i official, and to whosoever has been entrusted with an affair of the Muslims as a wilaya, we say to you: fear God for us, and return to God and repent to Him, for the worry will not be removed from us until we turn back from our wrongdoing and ignorance exemplified in matters of which I mention what has become prevalent:
1 This group must have people of reminder: that is, people of knowledge who can be asked about all the issues of the Shari'a from nawazil and other things, for where is the people of reminder and their window through which the people can ask? The Almighty has said: 'So ask the people of reminder if you do not know' (al-Nahl 43).
2. Indifference to bloodshed and expanding the killing for interest and reprimand, and these two things: the one who comes upon their door, must be knowledgeable of them from the angle of the cause being established regarding them first, then investigating its soundness, then ruling according to the given facts by what God has revealed. Then there must be review of the interests of applying the ruling and its timing and means. As the Messenger of God (SAWS) said on the day he refrained from killing the hypocrites: 'Let people not say that Muhammad kills his companions.'[xiii] And likewise his words to the messengers of the liar Musailama: 'Were it not that the Messengers do not kill, I would have struck your necks.'[xiv] So he refrained from killing the hypocrites and mushrikeen for the interest, not as some so in ruling to kill so-and-so in reprimand or interest, even as they did not sit with that person to be sure of it but rather read a report from the security apparatus and so certified it. 'To God we belong and to Him do we return' (al-Baqara 156) and 'God is our reliance and He suffices as trustee' (Al Imran 173).
3. We must repent from the lack of implementing Shura among us in the desired sense in law, for Shura is not limited to the one in whom the amir trusts only but also he consults the men, women, soldiers, amirs and people of expertise.
For the Messenger (SAWS) consulted the mother of believers Umm Salama (may God be pleased with her) in al-Hudaybiya,[xv] and he consulted the Ansar at the beginning of the battle of Badr,[xvi] and indeed he retracted a decision he took in his going down to the nearest source of water of Badr on the basis of the words of al-Hubab bin al-Mundhar (may God be pleased with him).[xvii]
Also he took up the opinion of most of his companions in going out from al-Medina in the Battle of Uhud even as he (SAWS) wanted to remain in al-Medina,[xviii] so where are the amirs from that?!
My brother the Caliph and his deputies, fear God for us so we should not be ruined by you, for many of the soldiers- as we reckon them- and have repented and returned to God, and this justice has predominated over them, so by God we will not have mercy on you nor will we forgive you if you do not make right your state, so do not make the hopes of the Ummah and the prisoners of the men and women go to waste by your loss of the amana, for indeed we will bear witness against you in this world and the Hereafter.
Advice sent to the judges in the 'Diwan al-Qada wa al-Madhalim'[xix]
In the name of God, the Compassionate, the Merciful
Praise be to God and prayers and peace be upon the Messenger of God, his family, companions and whoso has followed them with ihsan to the Day of Judgement.
As for what follows:
This is advice to every judge by which duty should be fulfilled, and of which the beloved should be reminded, and to be a proof for us by which we bear witness against every judge.
God Almighty has said: 'And judge between them by what God has revealed and do not follow their whims and beware of them lest they should tempt you away from some of what God has revealed to you'. And the Almighty has said: 'Those who do not judge by what God has revealed are the disbelievers' (al-Ma'ida 44). And the Almighty has said: 'Oh David, We made you a caliph in the land so judge between the people with truth and do not follow arbitrary whims that will mislead you from the path of God. Indeed those who stray from the path of God have a strong torment for what they forgot on the Day of Reckoning (ibid. 26).
And on the authority of Buraida (may God be pleased with him): he said: the Messenger of God (SAWS) said: 'The judges are three: two in the Hellfire, and one in Paradise. A man who has known the truth and judges by it is in Paradise, and a man who has judged for the people on the basis of ignorance is in Hellfire, and a man who has been tyrannical in ruling is in Hellfire.'[xx]
And on the authority of A'isha (may God be pleased with her): she said: I heard the Messenger of God (SAWS) saying: 'The just judge on the Day of Judgement will be summoned, so he will find from the intensity of the reckoning that he will wish that he did not judge between two in his life.'[xxi]
And on the authority of Amro bin Awf (may God be pleased with him): he said: I heard the Messenger of God (SAWS) saying: 'I fear for my Ummah after me on account of three deeds.' They said: what are these, oh Messenger of God? He said: 'The disappearance of the knowledgeable one or unjust rule or the following of arbitrary whim.'[xxii]
And remember the advice of Salman al-Farisi to his brother Abu al-Darda' (may God be pleased with them both) on the day he assumed judgement, as he wrote to him advising him: 'I have heard that you have been made a doctor who heals, so if you fulfill your duty, blessings be to you. And if you are practicing medicine under false pretences, beware lest you kill a person and enter Hellfire.' So Abu al-Darda', if he judged between two and then they turned away from him, he looked at them and said: 'Return to me, and bring your story to me again, I fear making the wrong judgement by God.'[xxiii]
So beware oh brother judge that you judge in ignorance or injustice or before you hear or complete the justice of witnesses, for we are innocent of your deed, and your adversaries the day of your waqf.
Oh brother judge, you must investigate, and provide for your ruling, so if you have doubts about it, consult your companions, just as Abu Bakr (may God be pleased with him) consulte the people on the inheritance of the grandmother,[xxiv] so if the truth becomes clear to you after your ruling, go back on it and do not fear in that the blame of a blamer.
Oh brother judge, be sure you do not become angry, irritated, furious or hot-headed, and thus you leave your judicial council headed by you, and forget behind you the people who have rights and they have come upon hardship, and have been around for a while, and the burning in their hearts has increased, and your secretaries and hujjaj have deprived them, as you have not given weight to the public interest over the private even as you are the judging jurisprudent!!
If only you feared God and persevered, and assumed control of your own prison, for oppression and ijtihad have not remained for the security apparatus. For you are the usual overseer, and you have forgotten that wife[xxv] at your doorsteps, and she has come without a mahram out of necessity. So how can you be of calm mind, your belly filled, and your eye closed, when the prisoner in his prison calls upon you? And the call of the Prophet (SAWS) has applied to you, as he said: 'Oh God, whoso has been entrusted with anything of the affair of my Ummah and is harsh upon them, be harsh upon him, and whoso has been entrusted with anything of the affair of my Ummah and is mild with them, be mild with him.'[xxvi]
'Indeed to God we belong and to Him do we return' (al-Baqara 156).
And finally, remember when you go out from your house to work the hadith of the Prophet (SAWS): 'Oh God, I take refuge in you from erring or misleading, from making an error or causing someone to make an error, from oppressing or being oppressed, or doing injustice or having injustice done to me.'[xxvii]
And God knows best and is wisest, and God's blessings and much salutations be upon our Prophet Muhammad, his family, and companions.
The second statement by the students of 'Ilm- which was not published
This statement was written after the first statement of the students of 'Ilm[xxviii] in Safr 1440 AH (2018 CE) that refuted the allegations attributed to Sheikh Abu Ya'qub al-Maqdisi (may God accept him) and before this statement came out, we were surprised that the people- instead of getting out Sheikh Abu Ya'qub al-Maqdisi (may God accept him), killed him![xxix] Then they arrested Sheikh Abu Hafs al-Hamdani[xxx] and Sheikh Abu Mus'ab al-Sahrawi[xxxi] and those with them of the students of 'Ilm, such that the prison was bombed and all were killed (may God accept them)[xxxii] so we refrained from publishing this statement in that time, and the reason was that the disagreement and conflict between the students of 'Ilm and the leadership had developed, so it was not appropriate to put it forth, and they killed, imprisoned, removed and hunted those who remained of the reformers.
In the name of God, the Compassionate, the Merciful
Praise be to God the clear truth, and prayers and peace be upon the Seal of the Prophets, and all his family and companions.
As for what follows:
We have reviewed what was published recently from articles and pieces of advice as well as comments on the speech of the Imam,[xxxiii] and responses to the accusations directed at the rest of the students of 'Ilm who are persecuted. We have also reviewed the renewed painful events that are occurring. And after asking many of the brothers about the issue of the conflict between the students of 'Ilm and the leaders of the 'Islamic State', we the students of 'Ilm in the 'Islamic State' wanted to clarify the issue of the conflict by making clear the Shari'i violations that we disavow and are not pleased with from the policy of the leaders of the 'Dawla', and that is for the sake of demanding for them to be removed and corrected, and fulfilling the establishment of the proof against the violator, and providing an excuse to our Lord in the hope that they may fear Him, and seeking the salvation that God mandated for the reformers who forbid evil as the Almighty has said: 'Why from the centuries before you were there not those of enduring discrimination forbidding corruption in the land, except a few of those We saved of them? Those who did wrong pursued the luxury they were given and they were criminals. And it was not for your Lord to destroy the villages in wrongdoing when their people were reformers' (Hawd 116-117).
And we have been obliged to mention some of the most prominent of these violations in condensed form and which we consider to be among the greatest reasons for our predicament that we are in today. As for explaining all the Shari'i violations, that is a very long matter, and this is not the place to do so, and before we begin by showing the condemned Shari'i violations there are things we should note, among them:
1. We have not been able to reach the Imam to advise him in secret, and take him by the hand and guide him to truth, and that is has made us reveal this publicly, that it may reach him and benefit him in this world before the Hereafter, and its public announcement in the likes of this state of affairs is the requirement of the law as the Sheikh of Islam (may God have mercy on him) mentioned.[xxxiv]
2. As we condemn the Imam and his delegates and walis, we do not seek in that an amirship or high position in the land, but rather our aim is to reform their sovereignty, because we are in one boat, so if we remain silent, we will all be destroyed, and refuge is to be south in God. Had we wanted supremacy in the land- refuge is in God- we would have known the way to it as has been known by those who engaged in flattery, cozied up and climbed their way.
3. The disavowal of these condemned acts is an obligation on the Muslims in general I what God obligated upon them, and fulfilling that upon which they pledged allegiance from the word of truth, and an obligation upon the students of 'Ilm in particular in what has been taken upon them from the covenant of God that they should make clear the truth to the people and not conceal it, and if it were possible for us to be silent we would be, and were concealment the solution for us we would conceal, and were our salvation from the torment and perishing in cozying up and flattery we would have done so. This is all the more so as that is easier from us than being exposed to harm and danger to one's life and wealth, but refuge is in God and upon Him we rely.
4. We draw attention to the fact that we will note the Shari'i violations while postponing mention of the Shari'i lines of evidence and refutation of the doubts that come, and without mentioning the real examples and witness testimonies, and that is because the lines of evidence are numerous and their occurrence widespread.
And likewise on account of pressure of time and difficulty of the stage, as well as other reasons. And displaying such things has its own means, circumstances and time in accordance with what transpires: if God wills.
The Shari'i Violations
1. The Imam's concealment from those besides his retinue, and the fact he and his delegates have not fulfilled the rights of the Muslims upon them, and not opened a direct window to them,
2. Lack of presence of strong and independent judicial authority directly connected with the Imam that can try him, his delegates and his executive walis.
3. The fact some of the walis and amirs have left the land of Islam even as their authority remains over it in commanding and forbidding, appointing and removing. And they intervene in ruling on its nawazil, and impose sanctions in it and document its fate.
4. Lack of implementing the Shari'i regulations for appointing in accordance with piety, knowledge, competency and trust, and replacing them with appointing on the basis of nationality, relation and familiarity and other such things from foundations rejected in law.
5. Lack of presence of a Shura council well-known among the mujahideen through its inclusion of the people of 'Ilm, piety and competency. It should not be limited to a contingent of executives who monopolize the choice of fateful decisions for the group as a whole.
6. Lack of oversight of the Shari'i regulations in the resources of the Bayt al-Mal, and lack of fairness in implementing the rights of the Muslims and the mujahideen, and the spread of phenomena of squandering[xxxv] God's wealth without right on the part of the executive amirs.
7. Lack of presence of a trusted council of 'Ilm with executive authority that can regulate, oversee and correct all the policies of the 'Dawla' and its decisions in all the fields and executive sectors.
8. Treating the students of 'Ilm and reformers badly in preventing the display of their 'Ilmi output, and attacking them through hunting them down, espionage, arrest and preventing da'wa and sermon, because they say the word of truth, and disavow the condemned act.
9. Not allowing the judiciary to hold to account and oversee the security apparatus and its prisons, and turning the security apparatus from an apparatus of investigation, prosecution and implementation into a judicial and legislative body with wide authority and multiple competencies.
10. Lack of sowing trust between the fighters and amirs by placing them under battalions they choose and whose amir they choose, in order to unite the forces and enhance the strength to repel the aggressor enemy- may God break their power and break their numbers and equipment.
In conclusion: know oh Muslims- may God have mercy on us and you- that we today are in one boat, and our hope in salvation depends on our repentance and reform and taking the hand of our brother who does wrong and is steeped in oppression and transgression, in order to support him, out of desire for our salvation and his. If you do not do so, beware the words of the Almighty: 'And beware lest fitna strike those of you who have oppressed in particular, and know that God is severe in punishment' (al-Anfal 25).
On the authority of Nu'man bin Bashir (may God be pleased with them both), on the authority of the Prophet (SAWS), he said: 'The likeness of the man who observes God's limits and the one who transgresses them is a people who have boarded a ship after casting lots, so some of them go on top and some of them on bottom, and those who are on the bottom, if they need water, go to those above them and say: if we pierce a hole in our portion, we will not harm those above us. So if they leave them to do as they have wished, they will all be destroyed, but if they take them by their hands, they will all be saved.'[xxxvi]
Oh God, grant us from nearness to You mercy and prepare guidance for us from our affair, and praise be to God the Lord of the Worlds.
[i] Al-Ma'riz: place of refuge (see al-Qamous al-Muhit by al-Fairouzabadi p. 502).
[ii] He was born in the Arabian Peninsula in 1404 AH (1984 CE), and he was raised and brought up in it and he memorized the Noble Qur'an and became a student of 'Ilm. Then he joined the 'Shari'a and Islamic Studies in al-Ahsa" college and after he graduated from it he worked as a teacher until he was arrested in the 'Investigations' prisons in the Arabian Peninsula for a period of six years after he announced his support for the mujahideen of 'Fatah al-Islam' in Lebanon, and after he got out he was followed and harassed. And when the caller of jihad to support the oppressed in al-Sham came, he went to it and joined the ranks of the soldiers of the 'Islamic State' organization, so he fought the Nusayri regime in 'Homs' then was wounded, and he was appointed to a number of positions, and they are as follows:
- Official of the 'Public Relations Department' in the 'Diwan al-Buhuth wa al-Iftaa" under the amirship of Seikh Turki bin Mubarak al-Bin'ali (may God accept him)
- Then he worked in the 'Shari'i Office' in the 'General Supervisory Committee' under the amirship of Sheikh Abu Malek al-Tamimi (Anas al-Nashwan)- may God accept him.
- Then he worked in the 'Oversight and Tracking Department' in the 'Diwan al-Ta'aleem' under the amirship of Sheikh Omar Mahdi Zaydan (Abu al-Mandhar)- may God accept him.
- Then he worked in the 'Shari'i Office' in the 'Delegated Committee' under the amirship of Sheikh Abu Bakr al-Qahtani (may God accept him).
- Then he was appointed a qadi for the Jund in the wilayas of al-Khayr and al-Baraka.
- Then as a Shari'i for 'Liwa al-Sahara' in Wilayat Homs.
- He also occupied the position of amir of 'Oversight and Tracking Department' in the 'Diwan al-Qada wa al-Madhalim'.
And he is one of the writers of the well-known 'al-Nasiha' channel on Telegram, and through it he put out two articles in the name of 'al-Mutawakkil' (publisher: Mu'assasat al-Turath al-'Ilmi).
[iii] It was- approximately- in the month of Rajab of the year 1439 AH (2018 CE) after the authority of the 'Dawla' organization became confined to 'al-Baghuz', 'al-Sha'afa', 'al-Kashma' and 'Hajin', and it was rumoured that al-Baghdadi had been killed or he had left the wilaya and abandoned the mujahideen after the campaign intensified against them, so they should meet their unknown fate.
[iv] On the authority of al-Bara' bin Azib (may God be pleased with them both): he said: the Prophet (SAWS) appointed on the Day of Uhud Abdullah bin Jubayr as commander over 50 archers, and said: 'Even if you see us being snatched by birds, do not move from this place of yours until I send for you, and if you see we have defeated the enemy and put them to flight, do not move until I send for you.' So they defeated them. And he said: by God I saw the women turning in flight raising their clothes and thus their leg-bangles and legs appeared. So the companions of Abdullah bin Jubayr said: the booty oh people, the booty. Your companions have appeared so what are you waiting for? Abdullah bin Jubayr said: have you forgotten what the Messenger of God (SAWS) said to you? They said: by God let us come to the people so we can get some of the booty. So when they came to them they were ambushed and turned back in flight, and the Messenger was calling at them in the rear, and there only remained with the Prophet (SAWS) twelve men, for they had struck 70 of us, and the Prophet (SAWS) and his Companions had struck 140 of the idolaters on the Day of Badr: 70 prisoners and 70 killed. So Abu Sufyan said three times: Is there in the people Muhammad? But the Prophet (SAWS) forbade them to respond to him. Then he said three times: Is there in the people Ibn Abi Quhafa? Then he said three times: Is there in the people Ibn al-Khattab? Then he returned to his companions and said: As for these people, they have been killed, so Omar could not control himself and said: You have lied by God, oh enemy of God. Indeed those you have counted are all alive, and there has remained for you what will harm you. He said: a day for the day of Badr and the war is undecided. Ad you will find in the people mutilated bodies I did not order for but I feel no regret for them. Then he began reciting cheerfully: oh Hubal, be high, oh Hubal, be high. The Prophet (SAWS) said: 'Do not respond to him.' They said: oh Messenger of God, what do we say? He said: 'Say: God is highest and most exalted.' He said: We have al-Uzza and you have no Uzza. The Prophet (SAWS) said: 'Do not respond to him.' He said: they said: oh Messenger of God, what do we say? He said: 'Say: God is our Lord and you have no Lord.'
[v] Al-Samura: the tree at which was the pledge of al-Radwan in the year of al-Hudaybiya ('al-Nihaya fi Ghareeb al-Hadith wa al-Athar' by Ibn al-Atheer 2/399).
[vi] On the authority of al-Abbas bin Abd al-Mutallib (may God be pleases with him): he said: I was with the Messenger of God (SAWS) on the day of Hunayn, so I and Abu Sufyan bin al-Harith bin Abd al-Mutallab stuck with the Messenger of God (SAWS) so we did not separate from him, and the Messenger of God was on a white mule he owned, and Farwa bin Nufatha al-Judami guided him, so when the Muslims and the disbelievers met, the Muslims turned back, so the Messenger of God (SAWS) spurred on his mule riding before the disbelievers. Abbas said: And I was taking the bridle of the mule of the Messenger of God (SAWS), preventing it from going too fast, and Abu Sufyan was taking the stirrup of the Messenger of God (SAWS). The Messenger of God (SAWS) said: 'Yes Abbas, call on the people of al-Samura.' Abbas said: and he was a man of high voice: so I said in my highest voice: Where are the people of al-Samura? He said: by God it was as though I was a cow calling back her calves when they heard my voice. For they said: ya Labbayk, ya Labbayk. He said: so they and the disbelievers began to fight, and the call to the Ansar as they said: ya Ansar, ya Ansar. He said: then the call was confined to the Banu al-Harith bin al-Khazraj. So they said: ya Banu al-Harith bin al-Khazraj, ya Banu al-Harith bin al-Khazraj. So the Messenger of God (SAWS) looked at their fighting as he was on his mule with neck stretched forth and the Messenger of God (SAWS) said: 'This is when the fighting has raged.' He said: then the Messenger of God (SAWS) took pebbles and threw them at the faces of the disbelievers, then he said: 'Be routed, by the Lord of Muhammad.' He said: so I went looking, and behold the fighting was as I had seen it, and it remained as such until he threw his pebbles at them, and then I saw their force was spent and they were in flight (brought out by Muslim 5/166 no. 1775).
[vii] On the authority of Ali (may God be pleased with him): he said: 'When the fighting got intense, and the people met the people, we sought protection in the Messenger of God (SAWS) for none of us would be nearer to the people than he'- brought out by al-Hakim in Mustadrikihi 2/143 no. 2648 (and the expression is his). Also brought out by Ahmad in Musnadihi 1/339 no. 1363 and Abu Ya'ala in 'Musnadihi' 1/258 no. 302 and al-Bazar in 'Musnadihi' 2/299 no. 723. Al-Hakim said: 'a hadith of authentic chain of isnad, even as the two did not bring it out').
[viii] I wrote this advice before the killing of the wali Abu al-Waleed al-Sinawi i.e. months before Thursday 4 Sha'aban 1439 AH (19 April 2018 CE), and he was among the best walis who came upon the 'Islamic State' organization through the Shari'i angle in comparison with other walis, and in the last of the reforms of this man- may God accept him and forgive him- he removed the weak security apparatus judge Abu Safiya al-Iraqi (upon him from God is what he deserves).
[ix] Brought out by al-Bazar as in 'Kashf al-Astar 'an Zawa'id al-Bazar' by al-Haithami (2/333) no. 1806. Al-Haithami said in 'Mujamma' al-Zawa'id wa Manba' al-Fawa'id' (6/135): 'In the authentic is an aspect of it' (then he said): al-Bazar narrated it from his sheikh Abdullah bin Shabib and it is weak.
[x] Brought out by al-Tirmidhi in 'Jami'ihi' (4/512) no. 2823 and Abu Ya'ala in 'Musnadihi' (12/333) no. 6906.
[xi] Brought out by al-Bukhari (5/168) no. 4367 from a hadith of Abdullah bin al-Zubayr (may God be pleased with him).
[xii] Written in Rajab 1439 AH (2018 CE) after the Crusader campaign against the mujahideen intensified.
[xiii] Agreed upon: brought out by al-Bukhari (6/154) no. 4905 and Muslim (8/19) no. 2584.
[xiv] Brought out by al-Hakim in 'Mustadrikihi' (2/142) no. 2647, Abu Dawud in 'Sunanihi' (3/38) no. 2761, al-Baihaqi said in 'Sunanihi al-Kabir' (9/211) no. 18844, Ahmad in 'Musnadihi' (6/3451) no. 16326, al-Tahawi in 'Sharh Ma'ani al-Athar' (3/318) no. 3449 and in 'Sharh Mashkal al-Athar' (7/301) no. 2863. Al-Hakim said: 'An authentic hadith on the condition of Muslim, even though the two did not bring it out.' And al-Haithami said in 'Mujamma' al-Zawa'id wa Manba' al-Fawa'id (5/315): 'al-Tabarani narrated it through Ibn Ishaq who said: 'A sheikh from Ashja' and he did not hear it and Abu Sawud called him: Sa'ad bin Tariq, and the rest of his men are trustworthy.'
[xv] On the authority of Omar (may God be pleased with him): he said: the Messenger of God (SAWS) said to his companions: 'Arise and sacrifice, then shave.' He said: so by God not one man arose until he said that three times, so when not one of them arose, he came upon Umm Salama, and mentioned to her what he found from the people, so Umm Salama said: oh Prophet of God, do you desire that? Go out, then do not say a word to any of them, until you sacrifice your sacrifices and call your shaver to shave you. So he went out and did not speak to any of them until he did that: he sacrificed his sacrifices and called on his shaver to shave him, so when they say that then arose and sacrificed, and they shaved each other (brought out by al-Bukhari 3/193 no. 2731 and 2732).
[xvi] On the authority of Abdullah bin Abbas (may God be pleased with them both): the Messenger of God (SAWS) said: 'Advise me, oh people.' And he meant the Ansar- and that is because they were a number of the people, and that is because when they pledged allegiance to him at al-Aqabah, they said: oh Messenger of God, we are free of custody of you until you reach our abode, so when you reach us you are in our protection, as we bar you from what we bar our sons and women. So the Messenger of God (SAWS) was afraid that the Ansar would not consider to support him except against those of his enemies who attacked him in al-Medina, and they would not be obliged that he should take them along against an enemy from their land. He said: when the Messenger of God (SAWS) said that, Sa'ad bin Mu'adh said: It is as though you want us, oh Messenger of God? He said: 'Sure.' He said: For we have trusted in you and your honesty, and we have borne witness that what you have brought is the truth, and we have given you our pledges and covenants on that to hear and obey so proceed oh Messenger of God to what you have wished, for by the One who sent you with the truth if you ask us to cross the sea and plunge into it we will embark into it with you, with no man refraining from us. And we do not resent that the enemy should encounter us tomorrow. Indeed we are patient in war and forthright in the encounter. Perhaps God will show you from us what brings you joy. So go take us along on the blessing of God. So the Messenger of God (SAWS) was delighted at Sa'ad's words and that made him enthusiastic. Then he said: 'Go forth on the blessing of God and rejoice, for God has promised me one of the two groups, and by God it is as though I am looking at the deaths of the people tomorrow' (brought out by al-Tabari in 'Tafsiri' (printing: hajer) (11/43). Ibn Kathir said in 'al-Bidaya wa al-Nihaya' (printing: hajer) (5/71): 'It has witness testimonies from many faces'.
[xvii] Al-Hubab bin al-Mundhar (may God be pleased with him) said: Oh Messenger of God, have you seen this position? Has God commanded you to take up position here so we cannot proceed or go back on it, or is this opinion and war strategy and plotting? He said: 'It is opinion and war strategy and plotting.' He said: oh Messenger of God, this is not a position to take up. Rouse the people till we come to the nearest source of water to the enemy, so we take up position at it, then sabotage the wells surrounding it, then we build a basin on it and fill it with water, then we fight the enemy, so we have something to drink and they do not. The Messenger of God (SAWS) said: 'You have advised me in opinion.' So the Messenger of God (SAWS) roused those of the people with him so went until he came to the nearest source of water to the enemy so came down upon it, then he ordered for the other wells to be sabotaged and filled, and he built a basin on the well to which he had come and filled it with water. They then drew water in it in drinking vessels- brought out by Muhammad bin Ishaq in 'Sirat Ibn Hisham' (printing: Taha Abd al-Ra'uf Sa'ad 2/192).
[xviii] On the authority of Jaber bin Abdullah: he said: The Messenger of God (SAWS) consulted the people on the Day of Uhud, and said: 'I have seen in what the sleeper sees as though I am in a fortified shield, and as though cows are being slaughtered and sold, so I explained the shield: al-Medina. And the cows: a soldier. And God is best. For if you were to fight them in the roads, the women would strike them from above the wall.' They said: Will they enter upon us in al-Medina? There has been no coming upon us, but we will go out to them. He said: 'Up to you.' He said: then they regretted, and said: we referred back to the Messenger of God (SAWS) for his opinion, so they came to the Prophet (SAWS) and said: oh Messenger of God, your opinion. He said: 'It has not been for a prophet to wear his armour, then put it aside, until he should fight' (brought out by al-Nisa'i in 'al-Kubra' 7/114 no. 7600 (and the expression is his), and al-Darami in 'Musnadihi' 2/1328 no. 2205 and Ahmad in 'Musnadihi' 6/3120 no. 15015. Ibn Hajer al-Asqalani said in 'Fatah al-Bari Sharh Sahih al-Bukhari (13/341): 'Its chain is authentic'. And al-Haithami said in 'Mujamma' al-Zawa'id wa Manba' al-Fawa'id 6/107: 'Its men are men of authenticity.'
[xix] I presented this to my brothers in the 'Diwan al-Qada wa al-Madhalim' in the year 1439 AH (2018 CE), as I was reviewing some of their works, and I saw in it- i.e. the 'Diwan al-Qada'- much weakness and shortcoming, so I offered this advice regarding some of the judges- may God reward them best on our behalf.
[xx] Brought out by al-Hakim in 'Mustadrakihi' (4/90) no. 7104 and al-Nisa'i in 'al-Kubra' (5/397) no. 5891 and Abu Dawud in 'Sunanihi' (3/324) no. 3573 and al-Tirmidhi in 'Jami'ihi' (3/6) no. 1322 and Ibn Majeh in 'Sunanihi' (3/142) no. 2315 (and the expression is his). Ibn al-Malqan said in 'al-Badr al-Munir' (9/552): 'The hadith is authentic'.
[xxi] Brought out by Ibn Haban in 'Sahihihi' (11/439) no. 5055 (and the expression is his), and al-Baihaqi in 'Sunanihi al-Kabir' (10/96) no. 20279, and Ahmad in 'Musnadihi' (11/5914) no. 25102, and al-Tayalsi in 'Musnadihi' (3/132) no. 1650 and al-Tabarani in 'al-Awsat' (3/102) no. 2619.
[xxii] Brought out by al-Bazar in 'Musnadihi' (8/314) no. 3384 and al-Tabarani in 'al-Kabir' (17/17) no. 14 (and the expression is his).
[xxiii] Brought out by Malik in 'al-Mawta" (1/1117) no. 2842.
[xxiv] On the authority of Qabisa bin Du'aib: he said: the grandmother came to Abu Bakr al-Siddiq (may God be pleased with him) asking him her inheritance, so he said: 'You have nothing in the Book of God, and I have not known of anything for you in the Sunna of the Prophet of God (SAWS), so return such that I will ask the people.' So he asked the people, so al-Mughira bin Shu'aba said: 'I was in the presence of the Messenger of God (SAWS) who gave her the sixth part.' So Abu Bakr said: 'Is there someone besides you with you?' So Muhammad bin Maslama arose, and said as al-Mughira bin Shu'aba said, so Abu Bakr (may God be pleased with him) implemented it for her, then the other grandmother came to Omar bin al-Khattab asking him about her inheritance, so he said: 'You do not have anything in the Book of God, and the judgement that has been determined was only for one besides you, and I do not add anything in the obligations, but it is that sixth part, so if you two come together on it, it is between you, but if only one of you is there with it, it is for that person' (brought out by Abu Dawud in his Sunan 3/81 no. 2894 (and the expression is his). And al-Tirmidhi in 'Jami'ihi' (3/605) no. 21010. Ibn Hajar al-Asqalani said in 'al-Talkhis al-Habir fi Takhrij Ahadith al-Rafi'i al-Kabir' (3/178): 'Its isnad is authentic for the trustworthiness of its men, but its picture is mursal.' And Ibn Hazam said in 'al-Mahla bil-Athar' (8/292): 'Qubaisa's cut-off hadith is not authentic, because he did not encounter Abu Bakr and he did not hear from al-Mughira or Muhammad.' And Ibn Abd al-Birr said in 'al-Tamhid lama fi al-Mawta' min al-Ma'ani wa al-Asanid' (11/91): 'A mursal hadith in the view of some of the Ahl al-'Ilm in hadith, because it has not been mentioned in it that Qabisa heard from Abu Bakr and there are no witnesses to that story.' And al-Tirmidhi said: 'Soundly authentic.'
[xxv] Ibn al-Anbari said: 'The origin in al-Dha'ina is the woman who is in her chair. Then that proliferated such that they called the man's wife dha'ina' ('Lisan al-Arab by Ibn Mandhur 13/271).
[xxvi] Brought out by Muslim (6/7) no. 1828: from the hadith of A'isha (may God be pleased with her).
[xxvii] Brought out by Abu Dawoud in 'Sunnatihi' (4/486) no. 5094 from a hadith of Umm Salama (may God be pleased with her). Al-Hakim said in 'al-Mustadrak 'ala al-Sahihain' (1/700): 'An authentic hadith on the condition of the two sheikhs even though they did not bring it out, and perhaps someone has erroneously thought that al-Sha'abi did not hear from Umm Salama. It is not as such, for it came upon A'isha and Umm Salama entirely, then the narration proliferated on the authority of the two entirely.' And al-Darqatani said in 'al-Alal al-Warida fi al-Ahadith al-Nabawiya' (15/268): 'Al-Sha'abi narrates it, and it has differed from him, for Abu Bakr al-Hadhali narrated it from al-Sha'abi from Abdullah bin Shaddad from Maymuna, and the correct is that it is from al-Sha'abi on the authority of Umm Salama.'
[xxviii] 'Statement from the students of 'Ilm in the 'Dawla' in defence of the honour of the mujahid Sheikh Abu Ya'qub al-Maqdisi (may God deliver him), first printing by 'Mu'assasat al-Turath al-'Ilmi on Saturday 21 Dhu al-Hijja/1 September 2018 CE. Second printing: Tuesday 8 al-Muharram 1440 AH/18 September 2018 CE.
[xxix] Abu A'isha al-Tadmuri (previously amir of 'Liwa al-Sahara")- may God accept him- told me on the authority of Abu Sa'ad al-Tadmuri (one of the amirs of the 'Diwan al-Amn') that he said to him: 'We killed Abu Ya'qub al-Maqdisi' and that was before the bombing of the prison.
[xxx] Al-Muharram 1440 AH (September 2018 CE)
[xxxi] Thursday 7 Rabi' al-Awal 1440 AH (15 November 2018 CE)
[xxxii] Wednesday 20 Rabi' al-Awal 1440 AH (28 November 2018 CE)
[xxxiii] The audio speech: 'Wa Bashshir al-Sabireen' issued by Mu'assasat al-Furqan lil-Intaj al-Ilami on date Wednesday 11 Dhu al-Hijja 1439 AH (22 August 2018 CE).
[xxxiv] See: Yashuqq 'Asakum by Sheikh Abu Hafs al-Hamdani.
[xxxv] Khawada: in it: 'Juice mutakhawwidh in the wealth of God Almighty'. The origin of al-khawdh: walking on water and moving it. Then it was used for deception in the matter and disposition over it: that is, juice steeped in the wealth of God Almighty in what God is not pleased with. And takhawwudh: the tafa"ul of it, and it has been said: it is inappropriately attaining something by any means possible. And in another hadith: yatakhwwadhuna in the wealth of God (al-Nihaya fi Ghareeb al-Hadith wa al-Athar) by Ibn Al-Athir (2/88).
[xxxvi] Brought out by al-Bukhari (3/139) no. 2493.