New article from Dr. Iyād Qunaybī: "Is Islām a Religion Of Sorrow Actually?"

إخوتي الكرام من الناس من يظن أن الدين يرتبط بالحزن، وأنه إن أراد أن يفرح فلا بد له أن يتناسى دينه قليلا!

وهذا أحد المفاهيم الخاطئة التي ساهم بعض الوعاظ في نشرها. ويستدلون بكلام لا يثبت عن قدواتنا، كما نُسب إلى الحسن البصري أنه قال: (المؤمن يصبح حزينا ويمسي حزينا ولا يسعه غير ذلك)

وما نسب إلى ابن عباس رضي الله عنهما أنه قال: (كيف نفرح والموت من ورائنا والقبر أمامنا والقيامة موعدنا وعلى جهنم طريقنا وبين يدي الله موقفنا)

وما نسب إلى صلاح الدين أنه قال: (كيف أبتسم والمسجد الأقصى أسير؟).

روايات لا تثبت، ولو ثبتت فالحجة ليست فيها وإنما في قال الله وقال رسوله صلى الله عليه وسلم.

لذا، فكلمتنا هذه هي لبيان أن الحزن بحد ذاته ليس أمرا محمودا ولا مطلوبا شرعا.

كما أن الفرح بحد ذاته ليس مذموما ولا دليلا على غفلتنا عن الآخرة وعدم اهتمامنا بهموم المسلمين.

سيقول قائل: كيف لا تريدنا أن نحزن؟ ألا ترى أوضاع المسلمين؟

الجواب: إخواننا المسلمون في أنحاء الأرض ليسوا بحاجة إلى حزننا السلبي، بل قد أصبحنا نخدر أنفسنا ونقنعها بأن اجترار الألم والهم يعفينا من شيء من واجبنا تجاه إخوتنا، مع أننا لا نترجم حزننا هذا إلى عمل! ننظر إلى الصور والمقاطع المؤلمة ثم نطلق التنهيدات ونكتئب، ثم تتعكر حياتنا ونحس بالمهانة والفشل لأوضاع أمتنا، وتنكسر همتنا لممارسة مهماتنا في مهننا ودراستنا وعلاقاتنا الأسرية والاجتماعية ونحس فيها باللاجدوى، ثم تتبلد أحاسيسنا. فإذا ما تاقت أنفسنا للفرح أحسسنا أنه لا بد من التغافل عن هموم أمتنا بل وعن ضوابط شريعتنا ونقول: (كفى كآبةً، كفى نكداً) –عبارات أصبحت تعني عند البعض: (كفى دينا وكفى إحساسا بالانتساب لأمة الإسلام)! فلا يفرحون بعدها إلا بمعصية الله، لأن الطاعة مقترنة في حسهم بالكآبة والحزن. وهكذا، في انتظار نكبة جديدة لنجتر عندها حزنا سلبيا مرة أخرى، نقنع به أنفسنا أننا لا زلنا منتسبين إلى ديننا وأمتنا.

وحقيقة الأمر أننا لا بحزننا السلبي هذا أطعنا الله ولا بفرحنا المتفلت من ضوابط الشريعة أطعناه، وعلى الحالين لم ننفع أمتنا.

إخوتي، علينا أن ننظر إلى الحزن والهم بإيجابية على أنها مشاعر مؤقتة، تعدل المسار وتتحول إلى قوة دافعة لننطلق في الحياة بنشاط وشعور بالمسؤولية وترفُّع عن السفاسف. كلما مِلنا إلى حياة الغفلة نتذكر آلام أمتنا فنترفع عن الدون ونتلمس طريق المعالي. حتى إذا قطعنا شوطا أحسسنا بالابتهاج وفرحنا فرحا حقيقيا في محله، فرحا بالطاعة، وليس الضحكات الهستيرية التي يطلقها الغافلون ليقنعوا أنفسهم ومن حولهم أنهم فرحون بينما قلوبهم خاوية.

الحزن محمود إذا تحول إلى وقود يسير في مساربه المناسبة فيدفعك إلى الأمام، فإذا لم تُسَيِّره في هذه المسارب والأعمال المنتجة فإنه يحرقك!

الحزن محمود بمقدار ما يوجد لديك اليقظة ويؤلمك عند التقصير ويعكر عليك لذة المعصية. إذا عصيت أحسست بالذنب والتقصير في حق أمتك وجراحاتها، فتحزن، فيدفعك هذا إلى الطاعة فتفرح بطاعتك. وبهذا تقترن الطاعة بالفرح والمعصية بالحزن، وليس العكس كما هو حالنا الذي ذكرناه!

علينا أن نتذكر أن الذي يحصل للمسلمين هو كله بقدر الله (ولو شاء ربك ما فعلوه)…قدره الله على الأمة إذ قصرت في القيام بأمره تعالى..وقد قدَّره لحكمة:

(ذلك ولو يشاء الله لانتصر منهم ولكن ليبلو بعضكم ببعض)…فعلينا أن نتلمس الطريق لننجح في الابتلاء، لا أن نجتر الأحزان.

ليس الحزن أمرا مطلوبا شرعا، ولا ينبغي أن يقترن في حسنا بالدين، وحديث أن النبي صلى الله عليه وسلم كان “متواصل الأحزان” ليس صحيحا، وقد قال عنه ابن القيم في مدارج السالكين: (إنه حديث لا يثبت وفي إسناده من لا يعرف، وكيف يكون (صلى الله عليه وسلم) متواصل الأحزان؟ وقد صانه الله عن الحزن على الدنيا وأسبابها، ونهاه عن الحزن على الكفار، وغفر له ما تقدم من ذنبه وما تأخر، فمن أين يأتيه الحزن؟ بل كان دائم البشر ضحوك السن) انتهى كلامه رحمه الله.

ولابن تيمية رحمه الله كلام جميل في الجزء العاشر من الفتاوى قال فيه:

(وأما الحزن فلم يأمر الله به ولا رسوله، بل قد نهى عنه في مواضع وإن تعلق بأمر الدين)

يعني لا تبرر لنفسك بأن حزنك ليس من أجل نفسك بل لأوضاع المسلمين. حتى هذا لا يبرر لك غلبة الكآبة عليك باستمرار- لاحظ قوله تعالى: {ولا تهنوا ولا تحزنوا وأنتم الأعلون إن كنتم مؤمنين}

هذا بعد معركة أحد وما تعرض له المسلمون فيها من مصائب، ومع ذلك يقول الله لهم: (ولا تحزنوا)،

وقوله تعالى: {ولا تحزن عليهم ولا تك في ضيق مما يمكرون} وقوله: {ولا يحزنك قولهم}

يعز على النبي أن يكفر الناس ويرفضوا دعوته فيأتيه الأمر من الله: (ولا تحزن عليهم)

وقوله تعالى: { إذ يقول لصاحبه لا تحزن إن الله معنا }…وغيرها من الآيات.

قال ابن تيمية: (وذلك لأنه –أي: الحزن- لا يجلب منفعة ولا يدفع مضرة، فلا فائدة فيه، وما لا فائدة فيه لا يأمر الله به).

ثم بين رحمه الله أن الحزن المحدود على مصائب الدنيا لا إثم فيه ما لم يقترن بإثم أو تسخط، كمن يحزن على فقد ولده، وأن الذي يحزن على مصائب المسلمين فإنه لا يثاب على الحزن نفسه، وإنما على خيرية قلبه وحبه لإخوانه المسلمين. فهناك أعمال قلوب يثاب المسلم عليها، كحب الله وخشيته وحب المسلمين. أما الحزن فليس من أعمال القلوب التي يثاب المرء عليها. فلا ينبغي لمسم أن يستزيد من الحزن ويلازمه ويظن أنه بذلك مأجور عليه.

ثم ختم ابن تيمية كلامه بقوله: (ولكن الحزن على ذلك –يعني مصائب المسلمين- إذا أفضى إلى ترك مأمور من الصبر والجهاد وجلب منفعة ودفع مضرة نهي عنه).

نعم، هذا هو الحزن السلبي الذي نتكلم عنه. الحزن الذي يحطم المعنويات ويقعد عن العمل المنتج، هذا هو الحزن الذي يريده أعداؤنا لنا!

لذا، فإن من مقاصد الشيطان إدخالَ الحزن على المؤمنين. ومن مقاصد الشريعة إدخالُ الفرح والسرور على المؤمنين. قال تعالى:

(إنما النجوى من الشيطان ليحزن الذين آمنوا وليس بضارهم شيئا إلا بإذن الله وعلى الله فليتوكل المؤمنون)

من مقاصد أولياء الشيطان أن يوقعوك في الحزن والمشقة. قال تعالى فيهم: ((ودوا ما عنتم))، أي يتمنون لكم العنت والمشقة.

في الإعلام العالمي، أعداؤنا يحجبون خسائرهم لأنهم لا يريدون للمسلمين أن يفرحوا وترتفع معنوياتهم.

بينما لا حد ولا قيد على تناقل ما يكرس الهم والغم والحزن من صور ومقاطع. ينشرون صورا لتعذيب المسلمين وإهانتهم في السجون. هذه ليست تسريبات، بل عمل ممنهج لتحطيم معنوياتك أيها المسلم وجعلك تعيش حزنا سلبيا مستمرا.

بينما لا يسمح إعلامهم بعرض صورٍ فظيعة لقتلاهم، ويقتصرون على صور الجنائز وكفكفة الدموع بالمقدار الذي يشحن الناس ويشعرهم بالرغبة

The Clairvoyant: Turks Or Uyghurs Arrested In Indonesia?

Earlier this week, reports surfaced that four Turks had been arrested in Poso, Indonesia related to links with the Islamic State. It was later revealed though that in fact they were Uyghurs from Xinjiang, China. Why the confusion? There is actually a relatively simple answer to this, which was recently provided by a jihadi online that also helps us better understand some of the processes for how individuals are making their way toward Syria.
According to an individual that uses the name Abdullah Abu Bakr, Uyghurs have a difficult time obtaining Chinese passports to travel abroad. I personally cannot attest or know the veracity of this claim since I do not follow Chinese policies on this issue closely. That said, if one takes it as stated, because of this, these wannabe Uyghur foreign fighters then create fake passports, specifically from Turkey. He then claims they venture to Malaysia or Thailand where they might spend some time in prison, but afterwards because they were caught with these fake Turkish passports they are then deported to Turkey. Once in Turkey, according to him, Turkish officials view the Uyghurs as Turkic peoples and therefore allow them to safely stay in Turkey, which then allows the Uyghurs to safely get into Syria. This again raises questions about Turkish potential in enabling of the foreign fighter flow into Syria. He then warns that if any of this process gets snuffed out then the individuals attempting to fight jihad in Syria (and/or Iraq) will get sent back to China and face prison there. In part, this is likely why Indonesia at first believed the individuals arrested were from Turkey.
Of course, he does not mention Indonesia, but I do not see why this process couldn’t have played out there as well, whereby individuals from Xinjiang using fake Turkish passports traversed to Indonesia. Once there, the hope being to be deported then to Turkey so they can make easy entrance into Syria. This illustrates not only the efforts that go into trying to get to Syria, but also highlights that there is a network of individuals that has created a system to try and get individuals over there even if the process might take some time, arduous, and risky. It also likely shows that there are more interlinked connections between the different jihadi facilitation networks in south/southeast Asia as well as how they then connect back to the facilitation networks based in Turkey and/or the Arab world.
What the Syrian conflict has done is regenerate old networks, connect separate past networks that now overlap, and the creation of new ones that are now part of the broader echo system related to global jihadism. These connections created for going to join up to fight in Syria/Iraq will also be important for any potential returnees and/or the use of external operations if it is in the cards either for the Islamic State or al-Qaeda’s branch Jabhat al-Nusra. All of this just highlights that there is a very sophisticated methodology for ways in which individuals not so close to Syria get there that helps not only those that want to get there, but cements key relations that could be relevant to future jihad in south/southeast Asian countries.

As-Saḥāb Media presents a new statement from al-Qā’idah in the Indian Subcontinent: "Operation Of the Mujāhidīn Against the American Naval Forces: Causes and Objectives"

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Click the following link for a safe PDF copy: al-Qā’idah in the Indian Subcontinent — “Operation Of the Mujāhidīn Against the American Naval Forces- Causes and Objectives”
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To inquire about a translation for this statement for a fee email: [email protected]
 

New article from Dr. ‘Abd Allah bin Muḥammad al-Muḥaysinī: "Reflections Upon What Happened With the Responses and Notes Between Abū Muḥammad al-Maqdisī and Abū Basīr al-Ṭarṭūsī"

Hizballah Cavalcade: Ansar Allah al-Awfiyya: One of Many New Khomeinist Militias in Iraq

NOTE: For prior parts in the Hizballah Cavalcade series you can view an archive of it all here.

Ansar Allah al-Awfiyya: One of Many New Khomeinist Militias in Iraq
By Phillip Smyth
Ansar Allah al-Awfiyya
Figure 1: AAA’s logo. The symbol features the fist-gripping-a-Kalashnikov symbol, which is nearly ubiquitous among Iranian proxy groups.
On August 10, 2014, Ansar Allah al-Awfiyya (The Loyal Partisans of God or AAA), a Shia jihadi militia, announced its existence via Facebook and cast itself as a militia whose purpose is to assist in fighting Sunni Jihadi groups such as the Islamic State (IS, also known as ISIS or the Islamic State of Iraq and al-Sham) and the “Ba’athists” (likely a reference to the Naqshbandi Army or JRTN). Two weeks following its declarations of existence, the group had already reported its first losses.
The group has cast itself as supportive of the Iranian Supreme Leader and attempts to appeal to Iraq’s large Sadrist Movement (Al-Tayyar al-Sadri) by incorporating images of the late Ayatollah Muhammad Muhammad Sadiq Sadr.
Proxy Overlap
Ansar Allah al-Awfiyya2
Figure 2: A “martyrdom” poster released for a Liwa al-Hamad militant killed in Syria. The poster was circulated by and featured the logo of KSAI’s media wing.
While new and relatively unheard of, AAA did not emerge from a void. As with other Iranian proxies, the group has listed itself as one of the many groups belonging to “al-Muqawama al-Islamiyyah fi al-Iraq” (“The Islamic Resistance in Iraq”). Yet, its “Muqawama” credentials are simply one piece to a larger interconnected Iranian proxy network.
Shaykh Haydar al-Gharawi, Secretary General of Kayan al-Sadiq w al-‘Atta fi al-Iraq (KSAI or The Group of Honesty and Caring in Iraq) announced AAA as a militia associated with his small Maysan Province based party. LSAI has been politically active since 2012 and has had members serve on Maysan’s provincial council. In June, one LSAI leader on Maysan’s provincial council declared the province would allocate billions of Iraqi dinars to assist with training for volunteer fighters.1
KSAI has also promoted its association with Akram Kaabi, the Secretary General of Liwa al-Hamad’s parent group, Harakat Hizballah al-Nujaba. Since HHN has sub-militia groups, such as Liwa Ammar Ibn Yasir and Liwa al-Imam al-Hasan al-Mujtaba, it appears that KSAI has the most extensive links with HHN’s Liwa al-Hamad. These associations were exposed via Facebook posts earlier in 2014 via the posting of “martyrdom” notices from the group about a member killed fighting as part of Liwa al-Hamad. Additionally, the same style of graphics used for Liwa al-Hamad’s online posts are replicated. Further demonstrating the deep links between Liwa al-Hamad and AAA, Liwa al-Hamad’s official Facebook pages have even adopted the logo of AAA.
Ansar Allah al-Awfiyya3
Figure 3: A “martyrdom” poster for a HHN member. The image is the same model used by AAA.
Ansar Allah al-Awfiyya4
Figure 4: A “martyrdom” poster for Liwa al-Hamad. This model is the same as AAA’s “martyrdom” imagery.
Ansar Allah al-Awfiyya5
Figure 5: Liwa al-Hamad’s official Facebook page has also adopted the AAA logo.
Ansar Allah al-Awfiyya has also claimed it is affiliated with Harakat Ansar Allah al-Awfiyya, (The Movement for the Loyal Partisans of God). It is unknown whether the group is attempting to market itself as a separate or unified movement with LSAI, or simply using the term “Harakat” (“Movement”) to appear larger and/or more developed. Nevertheless, the creation of multiple interlinked groups utilizing commanders who were members of other established organizations is a common strategy within the realm of Iran proxy militias.2
Ansar Allah al-Awfiyya Joins the Battle
AAA has not yet announced the areas of Iraq in which their armed forces are operating. However, other details have emerged. Shaykh Haydar al-Gharawi, the Secretary General of KSAI has now been simultaneously described as AAA’s Secretary General. From released images, the group appears to follow the same types of tactics utilized by other groups when they have gone about asserting their presence in the arena of Iraqi Shia militias. The group has pressed civilian vehicles into service and declared the deaths of two members, including a commander, Muhammad Abdul Amir Ibrahim al-Assadi.
It is likely AAA is organized along the lines of other Iranian proxies, with the militia borrowing fighters from other established organizations in order to appear more powerful and established. Nevertheless, since the group already has a strong regional influence, it is possible it can count on the regional populace it represents to assist with the recruitment of new fighters.
Ansar Allah al-Awfiyya6
Figure 6: “Martyrdom” poster for an AAA member announced killed on August 31, 2014.
Ansar Allah al-Awfiyya7
Figure 7: AAA commander Muhammad al-Assadi was declared killed while fighting in Iraq in a number of posts on August 24, 2014.
Ansar Allah al-Awfiyya8
Figure 8: AAA’s secretary general, is shown in uniform posing in front of a car featuring the group’s logo and a poster of Iranian Supreme Leader Ayatollah Khamenei.
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NOTES:

1 See: https://ar.aswataliraq.info/(S(v2u2chuqssknbk55agdjjo2h))/printer.aspx?id=332936 2 https://www.washingtoninstitute.org/policy-analysis/view/iranian-proxies-step-up-their-role-in-iraq.

New statement from al-Qā’idah in the Arabian Peninsula and al-Qā’idah in the Islamic Maghrib: "Support of the Muslims Upon the NATO Crusaders and the Apostates"

Click the following link for a safe PDF copy: al-Qā’idah in the Arabian Peninsula and al-Qā’idah in the Islamic Maghrib — “Support of the Muslims Upon the NATO Crusaders and the Apostates”
__________

To inquire about a translation for this statement for a fee email: [email protected]
 

Check out my new article for Per Concordiam: "The Radicalization of Syria: Jihadist Rivalries In the Levant Could Threaten Europe"

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Al-Qaida, its branches and sympathizers viewed the 2011 Syrian uprising, which turned into a civil war, as a great opportunity to expand their reach. Of all of the Arab Spring countries, Syria was the most prized because of its religio-historical significance, relative closeness to the West (compared with other battlefields of jihad) and proximity to Israel with its jihadist-coveted city of Jerusalem and al-Aqsa Mosque. What al-Qaida viewed as a promise, though, has turned into a nightmare because of its now existential battle with the Islamic State of Iraq and al-Sham (ISIS) for supremacy of the global jihadist movement.
Click here to read the article in full. It starts on page 26.

The Clear Banner: The Death of Moroccan Exceptionalism: A Brief History of Moroccan Salafi Jihadism and Current Jihadist Trends

NOTE: For prior parts in the Clear Banner series you can view an archive of it all here.

The Death of Moroccan Exceptionalism: A Brief History of Moroccan Salafi Jihadism and Current Jihadist Trends
By Jeffrey D. Palmer
As the conflicts in Syria and Iraq continue to attract foreign fighters, nations around the globe are formulating policies designed to mitigate the threat of radicalized and battle-hardened returnees from conducting terrorist attacks in their countries of origin. In the case of the Kingdom of Morocco, a real threat has emerged from the unprecedented mobilization of Moroccan jihadists to the region. The basis of this threat is illustrated by a parallel case of the returning Moroccan contingent trained in Afghanistan during the Taliban rule of the late 1990s. Here, hundreds of Moroccans received radical indoctrination and training in heavy weapons and explosives throughout various Salafi jihadi training camps. The knowledge and experience gained in these camps were subsequently employed in Morocco’s first-ever domestic terrorist attacks – a series of suicide bombings in the kingdom’s economic capital of Casablanca. In Syria and Iraq, over one thousand Moroccan nationals and hundreds of Europeans of Moroccan origin have now joined extremist organizations. Many members of these organizations have explicitly stated their intentions to perpetrate violent attacks in Morocco upon their return. Morocco and its monarchy, once the exception to Salafi jihadist domestic terrorism, has now become the direct target of such attacks.
The Vanguard of Moroccan Salafi Jihadism:
The events on May 16, 2003 marked the end of “Moroccan Exceptionalism” – the notion that Morocco’s Maliki school of Sunni jurisprudence had made the kingdom impervious to Salafi jihadist terror attacks. On that day, twelve suicide bombers detonated their explosive devices and ripped through the streets of Casablanca, killing themselves and 33 civilians. Under a subsequent anti-terrorism law, some 5,000 individuals would be arrested in a matter of months as the Moroccan government scrambled to bring any person associated with the attacks to justice.1 Operating under a broad definition of terrorism, many of the individuals caught up in the dragnet were swiftly convicted for crimes ostensibly related to the incident. Although the Moroccan authorities may have hoped to retain national prestige by attributing the attacks to foreign actors, the evidence pointed to an organization called the Moroccan Islamic Combatant Group as having a key role. The vanguard of Moroccan Salafi jihadism had arrived.
Salafi Jihadist Terrorism in Morocco:
The Moroccan Islamic Combatant Group (MICG), a Salafi jihadist organization founded in Afghanistan, was implicated as having a key organizational role in the 2003 Casablanca bombings. A year later several leading members of the MICG were convicted for their involvement in the 2004 Madrid train bombings. In light of these incidents, Moroccan security forces, in collaboration with European counterparts, worked to dismantle the MICG and liquidate the organization’s leadership with an aggressive counterterrorism campaign.2 However, in March and April of 2007, another string of attacks involving cells linked to MICG members would occur throughout Casablanca. In contrast to the 2003 bombings, these attacks were remarkably unsuccessful and claimed only one life besides those of the bombers.3 Although the lack of organization provided some insights with regards to the organization’s apparently declining capabilities, the 2007 attacks demonstrated to the Moroccan government that the threat of domestic Salafi jihadism remained a preeminent issue of national security.
Four years later, another incident would materialize in the wake of the so-called Arab Spring. On April 28, 2011, an explosive device was remotely detonated in the Argana Café, a restaurant frequented by tourists in Marrakech’s thriving Jemaa al-Fna markets. The blast claimed 17 lives and was attributed to an independent Moroccan jihadist cell.4 As Jack Kalpakian aptly wrote of Moroccan Salafi jihadist intentions, “The aim of these attacks was to wage war against both the Moroccan state and the society it represents because it views both as pagan.”5 In order to better understand how this Salafi jihadist ideology gave rise in Morocco, it is necessary to look back to the 1970s, during the reign of King Hassan II.
From Moroccan Wahhabism to the Moroccan Islamic Combatant Group:
In the mid-1970s, Morocco’s King Hassan II attempted to gain political leverage over the rising Islamist and leftist parties by establishing bilateral relations with the Saudi Kingdom. In return for financial support to be used for the conflict in the Western Sahara, the Moroccan king allowed the Saudis to import their Wahhabi version of Islam into the country. With virtues of political conservatism and obedience to rulers, the Wahhabist school of thought seemed to align with the greater Moroccan political agenda.6 However, King Hassan II’s strategic alignment with the Saudi kingdom would have grave consequences, as it would greatly contribute to the rise of the Salafi jihadist phenomenon in Morocco.
By 1991, as the United States was staging troops in Saudi Arabia for the conflict in the Gulf War, radicalization among Moroccan Wahhabist leaders began to emerge. During this time, Moroccan clerics were being attracted to the Saudi Islamic tradition in part because of the vast economic resources being provided by the oil-rich Riyadh.7 These conditions gave rise to notable Moroccan Wahhabi clerics such as Mohamed Fizazi, who had by this time declared open support for Osama bin Laden’s vision.8 Fizazi promoted a strict Islamic ideology with an emphasis on jihad. His group would come to be branded by the Moroccan government as “Salafia Jihadia.”
In September 1996, the Taliban had consolidated political power and installed the Islamic Emirate of Afghanistan. As a result, some Moroccan Salafists began to migrate to Afghanistan in order to take part in the manifestation of the Salafist ideology. The small Moroccan foreign fighter contingent in Afghanistan had originally joined the ranks of the Libyan Islamic Fighting Group (LIFG). By this time, the Libyans had already established installations designed to facilitate and train incoming foreign fighters from North Africa.
As the Moroccan foreign fighter contingent in Afghanistan grew larger, the MICG would be formed. At a meeting in London in early 2000, al-Qaeda’s Abu Qatada al-Filistini would give his blessings to the leaders of the incipient organization, Mohammed Guerbouzi and Noureddine Nafia, on the formation of the Moroccan Islamic Combatant Group. In this meeting, Abu Qatada emphasized the importance of strong organizational infrastructure and strategic vision. Abu Qatada additionally informed Guerbouzi and Nafia that attacks against the Kingdom of Morocco would be permissible.9 A subsequent mutual agreement between the leadership of both organizations, apparently made in good faith, allowed Moroccans belonging to the LIFG to join the MICG.10
According to testimony provided by Noureddine Nafia, a meeting with Ayman al-Zawahiri in July 2000 would yield even greater collaboration between the MICG and al-Qaeda. After the meeting, and with consent from the Taliban, al-Qaeda trainers assisted the MICG in establishing a reception center in Jalalabad and a training camp called Tarek ben Ziyad.11 At Tarek ben Ziyad, members of the MICG underwent further religious indoctrination; learned how to falsify identification documents; and received training on coordinated and remotely detonated explosive devices. MICG members also continued to receive training in weapons and explosives at al-Qaeda and LIFG training camps.12
In August 2001, leaders of the MICG would meet Osama bin Laden for the first time in Kandahar. Here, bin Laden urged the leaders to establish a jihadist base within Morocco. Shortly after their meeting, Osama bin Laden granted permission for the MICG to access all al-Qaeda affiliated camps in Afghanistan.13 However, upon the 2001 U.S. invasion of Afghanistan, most MICG members fled the country. As a result, many Salafi jihadists brought their new skills back to their countries of origin.
Saad al-Houssaini, “The Chemist,” was one such member. Having traveled to Afghanistan in early 1997, al-Houssaini had trained in al-Qaeda camps and had made contact with al-Qaeda leadership, including Ayman al-Zawahiri Jama’at

As-Saḥāb Media presents a new video message from al-Qā’idah’s Shaykh Ḥussām ‘Abd al-Ra’ūf: "In Remembrance of the Manhattan Raid: And We Are Enraging Them"