Category: AQAP

al-Malāḥim Media presents a new audio message from al-Qā’idah in the Arabian Peninsula's Hārith bin Ghāzī al-Naẓārī [Muḥammad al-Mirshadī]: "Da'wah For Jihād"

Posted on by Aaron Y. Zelin

 
UPDATE 9/5/11 9:41 AM: Here is an Arabic transcription of the below audio message:

Click the following link for  a safe PDF copy: Hārith bin Ghāzī al-Naẓārī [Muḥammad al-Mirshadī] — “Da’wah For Jihād” (Ar)
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Hārith bin Ghāzī al-Naẓārī [Muḥammad al-Mirshadī] — “Da’wah For Jihād”

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al-Malāḥim Media presents a new audio message from al-Qā’idah in the Arabian Peninsula's Shaykh Ibrāhīm bin Sulaymān al-Rubaysh: "They Destroyed Their Homes With Their Hands"

Posted on by Aaron Y. Zelin

UPDATE 9/25/11 11:24 AM: Here is an English translation of the below Arabic audio message:

Click the following link for a safe PDF copy: Shaykh Ibrāhīm bin Sulaymān al-Rubaysh — “They Destroyed Their Homes With Their Hands” (En)
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UPDATE 8/31/11 9:27 AM: Here is an Arabic transcription of the below audio message:

Click the following link for a safe PDF copy: Shaykh Ibrāhīm bin Sulaymān al-Rubaysh — “They Destroyed Their Homes With Their Hands” (Ar)
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Shaykh Ibrāhīm bin Sulaymān al-Rubaysh — “They Destroyed Their Homes With Their Hands”

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al-Malāḥim Media presents a new statement from al-Qā’idah in the Arabian Peninsula: "Lamentations for the Shaykh of the Mujāhidīn Usāmah Bin Lāden"

Posted on by Aaron Y. Zelin

UPDATE 5/19 8:53 AM: Click here for a English translation of the below Arabic statement.
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Click the following link for a safe PDF copy: al-Qā’idah in the Arabian Peninsula — “Lamentations for the Shaykh of the Mujāhidīn Usāmah Bin Lāden”
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English translation of 'Abd al-Raḥman al-Farraj’s “Where Are Those Who Roll Up Their Sleeves?” from Issue #16 of al-Qā’idah in the Arabian Peninsula’s Ṣadā al-Malāḥim Magazine

Posted on by Aaron Y. Zelin

NOTE: You can read the entire sixteenth issue here.
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Greatness does not approach anyone. If greatness were like that, any humble person would have soared and inferior persons would become comparable to people of high rank and glory. 
He who gives preference to this world, betrays the cries of his brothers, and sleeps through the advance of the rapacious armies is not the equal of he who in whom the spirit of sacrifice and redemption has manifested itself and who has gone forth to renew for Islam the fearless deeds of its knights that are almost forgotten.
That one is he who refused to kneel to those who would enslave mankind. He would not yield or submit and chose to be slain honorably than to live in degradation. With his pure blood he begins to quench the spirits of those who almost died of thirst. 
“Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons that to those who sit (at home). Unto all (in Faith) hath Allah promised good: but those who strive and fight hath He distinguished above those who sit (at home) by a special reward,-“ (Al-Nisa’: 95).
Would you not prefer to be of the party that has been commended by Allah on High and the elite of his messengers in the hearing of those Allah has chose to be His companions. Would you not like to be one of those free men holding the pebbles? Your Lord laughs when one of them plunges into hosts of kufr and apostasy and makes them taste the fortitude of the free and zealous muhajir to Allah.
By Allah, it is the best life and the best death. It is a life that will make Allah pleased with you, so he will reward you for your sleep and for your wakefulness. You will reap the reward of he who fasts and never breaks his fasts, of he who prays constantly; a mighty one feared by the enemies of Allah, an impregnable fortress the tyrants dread to approach. You meet Allah drenched in your own blood for the sake of pleasing Him, so you win his forgiveness and munificence. He elevates you to a high rank and you, by the mercy of Allah, are placed in the company of the prophets, the righteous and the martyrs, and you associate with them in Allah’s paradise. 
Roll up your sleeves, slave of Allah, for you must answer the best of calls, and divorce this world thrice. Proceed with this Strange group to taste the sweetness of Faith and the sweetness of ghurbah that will prevail over its bitterness. By Allah, the deluded does bad deeds because of his delusions and they (bad deeds) turn him away from the correct path. I beseech Allah not to make me and you among those who think that by their idleness they do good. How sad is the day when the idle one perceives his sins and sees the harsh reckoning. 
“As to these, they love the fleeting life, and put away behind them a day (that will be) hard,” (Al-Insan: 27). 
How joyful is the martyr on the day when he meets Allah and his sins are forgiven with the first drop of his blood. 
“They rejoice in the bounty provided by Allah. And with regard to those left behind, who have not yet joined them (in their bliss), the (martyrs) glory in the fact that on them is no fear, nor have they (cause to) grieve.” (Al-iImran: 170) . 
Today is the time of deeds, tomorrow is the day of reckoning. 
Upon the martyr Allah has bestowed these qualities:
– He is forgiven with the shedding of the first drop of his blood.
– He will see his place in Paradise
– He will be adorned by the ornament of faith.
– He will be married to 72 wives from among the hour al-ayn
– He will be spared the torments of the grave
– He is safe from the great terror
– A precious crown of reverence will be placed upon his head, the worth of which is greater than the world and everything in it.
– Intercession will be made for 70 members of his household
All of this are the reward of those who answer the call of Allah and His messenger, Allah’s blessing and peace be upon him.
So resolve with the determination of one who has put his trust in Allah to be among them and to follow in their footsteps and proceed on their path. Keep in your sights only the gratification of Allah. Do not be distracted by those who seek to discourage you. The promised place, if we are true, is Paradise.
In the name of Allah, latch your heart to creed of trusting in Allah, who never abandons his servants. Make for this caravan. It is the caravan of salvation and the caravan of those who are marching to Allah. Hurry and do not delay. Answer the call of Allah, and rejoice in Allah’s promise. 
“All who obey Allah and the apostle are in the company of those on whom is the grace of Allah, of the prophets (who teach), the sincere (lovers of Truth), the Witnesses (who testify), and the Righteous (who do good): ah! What a beautiful fellowship!” (Al-Nisa:’ 69). 
Translated From Sada al-Malahim Magazine Issue #16
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Ghorfah Minbar al-Anṣār presents a new audio message from al-Qā’idah in the Arabian Peninsula's Shaykh Abū Zūbayr 'Adīl bīn 'Abdullah al-Abāb

Posted on by Aaron Y. Zelin

UPDATE 5/26 9:23 AM: Click here for an English translation of the below Arabic audio.
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Ghorfah Minbar al-Anṣār presents a new audio message from al-Qā’idah in the Arabian Peninsula’s Shaykh Abū Zūbayr ‘Adīl bīn ‘Abdullah al-Abāb

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English translation of Abū Ḥasan al-Ḥaḍramī's “The Scholars of Evil” from Issue #14 of al-Qā’idah in the Arabian Peninsula’s Ṣadā al-Malāḥim Magazine

Posted on by Aaron Y. Zelin
NOTE: You can read all of issue fourteen of Ṣadā al-Malāḥim here. — There are only two types of scholars and no other: Scholars of the Hereafter and scholars of Evil. He who is not one of the scholars of the Hereafter is among the scholars of wickedness, enamored of the vanities of this world and heedless of the Hereafter and its felicities. The scholar of evil: He is the scholar who conceals the truth and cloaks it in falsehood. He dissuades (people) from the Deen of Allâh. If he is included in the name of scholar at all, then it is not permissible to call him by the appellation of ‘Alim unless it is said that he is a scholar of wickedness or misguided. They are scholars in appearance, but Allâh does not render their knowledge of any benefit to them, because they sought knowledge in order to obtain worldly possessions, dine with the wealthy, and associate with kings and the sons of kings. They ascribe themselves to the party of the scholars, but their morality is the morality of the people of ignorance and harshness. They tempt the infatuated. Their tongue is the tongue of a scholar and their deeds are the deeds of the foolhardy. Abu ‘Umar al-Saif, may Allâh accept him, said: “There is no significance in memorizing texts or studying knowledge, rather the important thing for knowledge to be beneficial is purity and piety of the one receiving the knowledge. If the heart is pure, then knowledge is beneficial and, Allâh permitting, Muslims will benefit from this knowledge.  “But if the heart receiving this knowledge is hypocritical or sick then its owner will perforce suppress the truth, slander Allâh with lies and dissuade (people) from the cause of Allâh. His words and fatwas become a cover for lackey governments to cover their crimes against Islam and the Muslims.”  Ibn Qayyim, may Allâh have mercy on him, said: All among the people of knowledge who prefer and desire the world must undoubtedly speak untruths about Allâh in their fatwas and judgments , in their decisions and edicts. Because the judgments of the Lord Almighty often are at odds with the desires of the people, especially those in power. Those who follow their longings cannot attain their desires except by often violating and repudiating the truth. The scholar or the ruler who loves power and follows his desires will not achieve either except by resisting the truth that opposes him, especially if a shubhah (doubtful area) was established for him. Theshubhah and the desire will be in agreement and passion will be stirred up. What is proper will be hidden and the face of truth will be obliterated. If the truth is obvious and there is no hiding it and no ambiguity about it, he purposely violates it, saying: “I have a way out through repentance.” About them and those like them, the Almighty said, {Then, there has succeeded them a posterity who have given up As-Salât (the prayers) [ie. made their Salât (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts…} [Sûrah19. Maryam (Mary) Ayât. 59] Of them the Almighty also said, {Then after them succeeded an (evil) generation which inherited the Book, but they chose (for themselves) the goods of this low life (evil pleasures of this world) saying (as an excuse): “(Everything) will be forgiven us.” And if (again) the offer of the like (evil pleasures of this world) came their way, they would (again) seize them (would commit those sins). Was not the covenant of the Book taken from them that they would not say about Allâh anything but the truth? And they have studied what is in it (the Book). And the home of the hereafter is better for those who are Al-Muttaqûn (the pious, righteous etc.) Will not you then understand?} [Sûrah 7. Al-‘A`rāf (The Heights or The Wall with Elevations) Ayât. 169]. The Almighty explains that they took the lowliest goal although they knew this was forbidden to them, while saying “this will be forgiven us”. When they were given another chance (to pursue this desire) they took it, because they were insistent upon that and this prompted them to speak falsehoods of Allâh. So they said “this is His judgment, His law and His religion”, although they knew that His judgment, His law and His religion were contrary to that. Or did they not know this was His judgment, His law and His religion? Sometimes they spoke against Allâh without knowing and sometimes they spoke against him words they knew were false. Those undoubtedly innovate in religion while conducting immoral acts and these two things combine within them. Following desires makes the eyes of the heart blind, so that they do not distinguish between tradition and innovation, or they turn matters upside down so that they see tradition as innovation and innovation as tradition. This is the plague of the scholars, when they prefer this world and pursue power and desires. The verses apply to them, {And recite (O Muhammad sallallahu alaihi wa sallam) to them the story of him to whom We gave Our Ayât (proof, evidences, verses, lessons, signs, revelations, etc.), but he threw them away; so Shaitân (Satan) followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith, but he clung to the earth and followed his own vain desire. So his parable is the parable of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out.} [Sûrah7. Al-‘A`rāf (The Heights or The Wall with Elevations) Ayât.175-176]
Contemplate the censure (of the scholar) contained in these verses, for the following reasons:
First: He strayed after (acquiring) knowledge, and chose infidelity purposely and not out of ignorance. 
Second: He has irreversibly separated himself from belief, for he has abandoned Allâh’s Signs, like a snake shedding its skin. If anything of it had remained with him, he would not have abandoned it.
Third: Satan pursued him, caught him, possessed and ravished him. On this He said, {Shaitân (Satan) followed him up}. He did not just say “followed him”. The meaning is followed him up, pursued and caught him. And this is more serious is word and meaning than “followed him”.
Fourth: He went astray after receiving guidance. And the verb “go astray” means erring in knowledge and intention, specifically pertaining to corruption in intention and deed. Likewise, “erring” means corruption of knowledge and belief. If one is mentioned alone it implies the other but if they are mentioned together then the difference is as mentioned above.
Fifth: The Almighty did not wish to elevate (such a scholar) with his knowledge, so it was the cause of his destruction. Because he was not elevated by it, it became a curse to him. If he had not become a scholar, it would have been better and less a punishment for him.
Sixth: The Almighty exposed the vileness of (the scholar’s) intentions and that he has chosen lowliness over honor.
Seventh: His choice of lowliness was not intentional or cheerfully expected, but he was disposed towards the earth and wholly inclined to what is there. And “disposed” (means) a persistent clinging. As if it is said: he persisted in clinging to the earth. From here it is said: So-and-so was inclined to such a place, if he clung to abiding there. He expressed his inclination to the world through his disposition towards the earth. Because the world is the earth and what pleasure and adornment may be derived from it.
Eighth: He spurned (Divine) guidance and followed his desires. Thus he placed his whims before him as a leader, was guided by them and followed them.
Ninth: He is likened to dogs which are the basest of animals in desire, of the meanest spirit, the stingiest; most rabid. He is thus named a dog.
Tenth: His panting after the world, his impatience for it, anxiety about losing it and eagerness to obtain it is like the panting of a dog who pants whether left along or is driven away. If he is left alone, he pants after the earth. If he is lectured or admonished, he is still like that. His panting is no different from the panting of a dog. Ibn Qutaybah said: “Everything pants sometimes, whether from fatigue or thirst, except for the dog which always pants, whether fatigued or resting, hydrated or thirsty. Allâh has afflicted him like the infidel and said: If you advised him, he strayed. If you leave him, he strayed. If you leave him, he strayed like a dog. If you kick him out, he pants like a dog, if you leave him be, he pants like a dog. This example does not apply to all dogs, just the panting dog, which is the basest and vilest of creatures. This is like the scholar who prefers this world over the Hereafter”. End abridged quote. Imam al-Zahabi[1], explaining the state of one of the scholars of wickedness who supported the ‘Ubaydi state, whose situation is similar to that of contemporary rulers, said: “The heretic scholar, Qadi of the ‘Ubaydi state Abu Hunaifa, al-Nu’man bin Muhammad bin Mansour al-Maghrebi, was a Maliki who reverted to the school of al-Batiniyah. He compiled his book ‘Uss al-Dawah’ and cast Religion behind him. He wrote about (human) virtues and flaws. He refuted the Imams of Religion and abandoned Islam. To hell with him! He dissembled for the state and then even agreed with them. He was a partisan of al-Mu’iz Abu Tamim, the founder of Cairo. He was influential in the sciences, jurisprudence and disputation and devoted to research. But his knowledge was a curse to him in the end. He wrote books, refuting Abu Hunaifa in jurisprudence, as well as Malik and Shafa’i. He stood up for the juristic creed of the Ahl al-Bayt, and wrote a book about the differences of the scholars. He was revered and respected. Among his sons were judges and eminent men.”  His knowledge and research did not benefit him when he stood in the rank of the enemies of Shari’ah. Rather his knowledge was a curse to him.
The disposition of a scholar as a scholar of evil is due to the following characteristics:
First: He does not act in accordance with his knowledge. If you add to that his work that is contrary to his knowledge, he becomes a source of great dissension and imminent evil because the masses will imitate the evil.
Second: Concealment of what Allâh made a covenant to reveal. The Almighty said, {(And remember) when Allâh took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad sallallahu alaihi wa sallam and the religious knowledge) known and clear to mankind, and not hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought.} [Sûrah3. Al-‘Imran (The Family of Imran) Ayât.187]. There are other verses in this vein. Concealment takes the form of weakening an authentic Hadith and to eliminate advancing (an argument) by it. Concealment may also take the form of issuing fatwas based on deviant opinions or minority opinions on an issue without reference to the majority opinion among scholars. Concealment may also take the form of misquoting the words from one scholar, and this is a wide category, which includes advancing an argument in general while concealing its particulars. Or vindicating the absolutes while concealing what motivates it and advancing an argument wholesale while concealing what it reveals.
Third: Twisting the Shari’ah texts. The Almighty said, {…There are some who displace words from (their) right places…} [Sûrah 4. An-Nisa’ (The Woman) Ayât. 46]. This is what happens most: The misleading (scholar) must cite legal evidence to spread his words among the people. Therefore his false words are called “shubhah” because they resemble truth by the evidence they cite. The perversion may be a perversion of evidence from its meaning through an unjustified and deviant interpretation or a corrupted extraction from it or the like. This is cloaking falsehood with truth, as mentioned in the words of the Almighty, {And mix not truth with falsehood, nor conceal the truth [i.e. Muhammad sallallahu alaihi wa sallam is Allâh’s Messenger and his qualities are written in your Scriptures, the Taurât (Torah) and the Injeel (Gospel)] while you know (the truth).} [Al-Baqarah: 24].
Fourth: Playing the hypocrite with the sultans and entering into association with them by playing with words for the sake of satisfying them. This is done by being proficient in listing specious arguments (shubahat), slips of the tongue and errors. They even slander against Allâh and His Messenger sallallahu alaihi wa sallam – We beseech Allâh for well being and safety (from them)! Huzayfah, may Allâh be pleased with him, said: “Keep away from positions of temptation”. It was asked, “What are they?” He said, “The gates of princes. One of you may associate with a prince, tell lies in the guise of truth or flatter him (with dispositions) that are not found in him.” Said bin Yaqub said, “Ahmad bin Hanbal wrote to me: In the name of Allâh, the Compassionate, the Merciful. From Ahmed bin Hanbal to Said bin Yaqub, thereafter: Worldly pleasures are a disease, power is a disease and the scholar is a doctor. If you see a physician bringing upon himself a disease, beware of him.” As for the scholars of wickedness today, look for them in the doorways of the sultans and the panel discussions for fighting terrorism and jihad on the satellite networks and the halls of the tyrants! These are the scholars of wickedness, one of whom issued a ruling after the occupation of Iraq in 2003 that the fighting between Mujahideen and the Americans wasfitnah and that the killer and the slain will both be in hell-fire!! Among them is one – whom Allâh led astray despite his learning – who said that the Allawi government is a legal government and must be obeyed. When he was asked by a questioner, “But America is the one that appointed it and imposed it”, he answered, “Even if the infidels appoint a leader for a country of Muslims, he is the legal leader and must be obeyed.” Additionally, there are fatwas which legalize usurious interests by banks, interfaith dialogue and so forth. To Allâh we appeal! Like Ibn Ba’ura whose ~ example is given in the Quran He sought the dunya and collected his destruction ~ he abandoned the Signs and faith His is a like a dog always panting ~ if attacked or left alone These are the qualities of a scholar of wickedness ~ grasping and eager for ephemeral vanities How many scholars of our age ~ are like the lowly and disgraceful Bal’am


[1] Seer ‘Alam al-Nubula’ (16/150)

Translated From Sada al-Malahim Magazine Issue #14
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al-Malāḥim Media presents a new audio message from al-Qā’idah in the Arabian Peninsula: "Chanting Glory: Popular Poems from the Voices of the Mujāhidīn"

Posted on by Aaron Y. Zelin

UPDATE 4/21 8:57 AM: Here is an Arabic transcription of the below audio message:

Click the following link for a safe PDF copy: al-Qā’idah in the Arabian Peninsula — “Chanting Glory- Popular Poems from the Voices of the Mujāhidīn” (Ar)
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al-Malāḥim Media presents a new audio message from al-Qā’idah in the Arabian Peninsula: “Chanting Glory: Popular Poems from the Voices of the Mujāhidīn”

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al-Qā’idah in the Arabian Peninsula’s al-Malāḥim Media presents: “Martyrs of the Arabian Peninsula #5 – Abū Ṣābr al-'Abīnī (Jamīl bin Nāṣir al 'Anbarī)”

Posted on by Aaron Y. Zelin

UPDATE 4/20 10:14 AM: Click here for an English translation of the below martyrology.
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NOTE: Here is the first (English and Arabic), second (English and Arabic), third (English and Arabic), and fourth (English and Arabic) editions in this martyrology series.
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Click the following link for a safe PDF copy: al-Qā’idah in the Arabian Peninsula — “Martyrs of the Arabian Peninsula #5 – Abū Ṣābr al-‘Abīnī (Jamīl bin Nāṣir al ‘Anbarī)”
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