REMAINING AND EXPANDING Thawbān reported that Rasūlullāh (sallallāhu ‘alayhi wa sallam) said, “Indeed, Allah gathered the Earth for me, and thus I saw its eastern and western extents, and indeed the reign of my Ummah will reach what was gathered for me from the Earth.” [SAHĪH MUSLIM] Tamīm ad-Dārī (radiyallāhu ‘anh) narrated that Rasūlullāh (sallallāhu ‘alayhi wa sallam) said, “This religion will reach all places night and day reach. Allah will not leave a home of mud nor fur (i.e. urban and nomadic homes) except that He will enter this religion into it, thereby honoring the honored and humil- iating the humiliated with honor by which Allah honors Islam and humiliation by which Allah humiliates kufr.” [SAHĪH: REPORTED BY IMĀM AHMAD] REMAINING AND EXPANDING On the 17th of Muharram 1436, the world heard announcements from the mujāhidīn of the Ara- bian Peninsula, Yemen, Sinai, Libya, and Algeria, pronouncing their bay’āt to the Khalīfah of the Muslims, Abū Bakr al-Husaynī al-Baghdādī (ha- fidhahullāh). All of them announced uniformly: “Allah – the Exalted – said, {And hold firmly to the rope of Allah all together and do not become divided} [Āl ‘Imrān: 103]. And Allah’s Messenger (sallallāhu ‘alayhi wa sallam) said, “Whoever dies while not having a pledge of allegiance, dies a death of jāhiliyyah” [Sahīh Muslim on the au- thority of ‘Imrān]. Therefore, in obedience to the order of Allah (‘azza wa jall) and in obedience to His Messenger (sallallāhu ‘alayhi wa sallam), or- dering not to divide and to stick to the jamā’ah, we declare the bay’ah to the Khalīfah Ibrāhīm Ibn ‘Awwād Ibn Ibrāhīm al-Qurashī al-Husaynī, pledging to selflessly hear and obey, in times of hardship and ease, and in times of delight and dislike. We pledge not to dispute the matter of those in authority except if we see obvious kufr concerning which we have proof from Allah. We call the Muslims everywhere to give bay’ah to the Khalīfah and support him, in obedience to Allah and actualization of the unheeded obliga- tion of the era.” They then each gave their own piece of advice and wisdom concerning the obligation of unify- ing under the banner of the Khilāfah. The mujāhidīn from Algeria advised the mu- jāhidīn everywhere: “We especially remind the mujāhidīn who sacri- ficed all that is dear and precious, offered their souls without hesitation, and called out, ‘Our mission and goal is to establish Allah’s Sharī’ah on the Earth and Khilāfah upon the methodol- ogy of prophethood.’ So why do you delay this now? We ask you by Allah, does this delay bring joy to the believers and anger the kuffār? Or the opposite?” The mujāhidīn from the Arabian Peninsula in- formed the muwahhidīn of their lands that they no longer needed to travel far to perform jihād under the banner of the Khilāfah: “Therefore, O people of tawhīd in the Arabian Peninsula, the truth has appeared and prevailed. So come to your State and rally around your Khalīfah. O muwahhidīn in the lands of al-Ha- ramayn, glad tidings, for the jihād that you pre- pared your saddles for has arrived to the door- steps of your homes, and no borders will inhibit you from reaching it, nor will any passports or visas prevent you from achieving it.” The mujāhidīn from Libya directed the Muslims to the obligation of unity and refuted doubts against this obligation: “We pledged allegiance because there is no cure for khilāf (differing) other than the Khilāfah. Like- wise, we call every Muslim towards this good, for indeed, it is even more infuriating for the en- emies of Allah. By Allah, our rallying under one leader is harder on the enemies of Allah than a thousand victories on the battlefield. And do not be deceived by the desertion of the deserters. Ibn Hazm (rahimahullāh) said, ‘As for he who says that the imāmah is not valid except with the approval of the Ummah’s dignitaries all across the various lands, then this is false, because it is asking for something that is unachievable, is not within anyone’s capability, and is the most tremendous of burdens, whereas Allah does not burden anyone with what is beyond their scope. Allah says, {And He has not placed upon you in the religion any difficulty} [Al-Hajj: 78].’” The mujāhidīn of Sinai reminded the mujāhidīn of the obligation of unity under the Khilāfah: “As for my message to my mujāhid brothers on all the fronts, what do you desire? What do you aspire for? After a state was established for Is- lam and the Muslims and a Khalīfah and Amīr for the believers was appointed, suddenly you lag behind by not supporting it and you forsake it by not standing beneath its banner, at a time in which the world has completely gathered against it. What is wrong with you? What is your excuse, O mujāhidīn? Your unity is strength and your division is weakness. Its might is your might, if only you understood. There is no good in you if they reach it and harm it while you have a sin- gle breath left. And I do not think you will allow such to happen. So settle your matter, gather yourselves, and support your state, for you de- pend on it and it depends on you. By Allah, it is upon the clear truth and supported by Allah, the Mighty, the Strong. So fear Allah, your Lord. Do not let Shaytān deceive you with his propaganda and slander. Indeed, he is a clear enemy to you.” The mujāhidīn of Yemen counseled the Mus- lims with the prophetic advice and order for the times of division: “Allah’s Messenger (sallallāhu ‘alayhi wa sal- lam) had given us glad tidings of Khilāfah upon the methodology of prophethood. And indeed, by Allah, we have seen it as a Khilāfah upon the methodology of prophethood. And when we heard the trumpets of the Jews and Christians – the callers upon the gates of Hellfire – we answered the order of Allah’s Messenger that obliged sticking to the jamā’ah of the Muslims and their Imām, for Hudhayfah (radiyallāhu ‘anh) said, ‘The people used to ask Allah’s Mes- senger (sallallāhu ‘alayhi wa sallam) about good, and I used to ask him about evil, fearing that it might overtake me…’ In the hadīth, he says, ‘Is there any evil after this good?’ He responded, ‘Yes, callers upon the gates of Hellfire. Whoev- er answers them will be throw into it by them.’ He said, ‘O Allah’s Messenger, describe them to me.’ He said, ‘They are from our skin and speak with our tongues.’ He said, ‘So what do you or- der me with if I reach that time?’ He said, ‘Stick to the jamā’ah of the Muslims and their Imām’ [Al-Bukhārī and Muslim].” Then on the 20th of Muharram 1436, the Khalīfah Ibrāhīm (hafidhahullāh) officially announced the acceptance of their bay’āt, the establishment of wilāyāt, and the nullification of all parties and groups therein. In one of the most powerful addresses given since the establishment of the Islamic State, he said, “Glad tidings, O Muslims, for we give you good news by announcing the expansion of the Islamic State to new lands, to the lands of al-Haramayn and Yemen… to Egypt, Libya, and Algeria. We announce the accep- tance of the bay’ah of those who gave us bay’ah in those lands, the nullification of the groups therein, the announcement of new wilāyāt for the Islamic State, and the appointment of wulāt for them.” Prior to the announcement of the new wilāyāt, a number of groups in Khurāsān, al-Qawqāz, In- donesia, Nigeria, the Philippines, and elsewhere had pledged their allegiance to the Khalīfah, and continue to do so daily. The Islamic State announced the acceptance of the bay’āt from all of these groups and individuals – may Allah accept their noble oath and keep them firm upon their covenant, free of falter – but delayed the announcement of their respective wilāyāt, while recognizing that some groups from the aforementioned lands are larger and stronger than a few of those related to the newly an- nounced wilāyāt. This delay should end with either the appointment or recognition of lead- ership by the Khalīfah for those lands where multiple groups have given bay’āt and merged, or the establishment of a direct line of commu- nication between the Khilāfah and the mujāhid leadership of lands who have yet to contact the Islamic State and thus receive information and directives from the Khalīfah. May Allah bring glad tidings from these lands and others soon and fill the believers’ hearts with further joy. The Khalīfah Ibrāhīm said: “We also announce the acceptance of bay’āt giv- en by the groups and individuals in all of those mentioned wilāyāt and others. We ask every in- dividual amongst them to join the closest wilāyah to him, and to hear and obey the wālī appointed by us for it.” Thus, after the passing of eight years since the establishment of the Islamic State in Ramadān 1427, the unfaltering mujāhidīn brought delight to the heart and soul of every muwahhid on the surface of the Earth through their unity and ex- pansion. This achievement was just an issue of patience, as Rasūlullāh (sallallāhu ‘alayhi wa sal- lam) said, “Know that there is much good in be- ing patient in the face of what you dislike, that with patience comes victory, that with suffering comes relief, and that with hardship comes ease” [Sahīh: Reported by Imām Ahmad on the author- ity of Ibn ‘Abbās]. However, some people expect blatant, material results to come spontaneously. They are those who Rasūlullāh (sallallāhu ‘alayhi wa sallam) described with his words, “But you are a people who hasten” [Sahīh al-Bukhārī on the authority of Khabbāb], and because they did not see this expansion days after the announce- ment of the Islamic State eight years ago, but in- stead saw the Sahwah conspiracy and the with- drawal of much of the Islamic State to the Anbār desert, they lost hope in the victory promised by Allah to the muwahhid mujāhidīn. And sufficient for us is Allah, and He is the best Disposer of af- fairs. Now those who carried on with patience – de- spite what they faced of imprisonment, pursuit by kāfir intelligence and security agencies, dis- tance from friends and families, poverty, the death of companions, and injuries – have reaped the fruit of their efforts for the benefit of future generations of Muslims all over the world. May Allah preserve these patient leaders and sol- diers, and reward them with great good on be- half of Islam and the Muslims. Each of these new lands is important for the fu- ture expansion of the Islamic State and provides it with greater experience and further resourc- es. THE ARABIAN PENINSULA The land of revelation… the land of the final Prophet and Messenger… the land of al-Hara- mayn… the land of tawhīd… the land nourished by the pure blood of the Sahābah… Rasūlullāh (sallallāhu ‘alayhi wa sallam) said, “Indeed, Shaytān has lost hope in [all] the pray- ing people of the Arabian Peninsula worship- ping him, but instead he instigates them against each other1” [Sahīh Muslim on the authority of Jābir]. Rasūlullāh (sallallāhu ‘alayhi wa sallam) said, “I will expel the Jews and Christains from the Arabian Peninsula and not leave anyone except Muslims” [Sahīh Muslim on the authority of ‘Umar]. ———————————————————————— (1)Some of the deviants attempt to quote this hadīth as a support for their deviance, claiming that because either they themselves are from the Arabian Peninsula or because their deeds are equivalent to those practiced by their likes in the Arabian Peninsula, that they therefore cannot be considered apostates. If their he- retical reasoning were correct, it would have been used as a proof similarly by the apostates of Banū Hanīfah in the Arabian Peninsula – Musaylamah al-Kadhdhāb and his followers! Rather, the scholars have explained the hadīth to indicate the impossibility of the people of the Arabian Peninsula unanimously abandoning Islam or to show the condition of hopelessness inside Shaytān’s heart, not necessarily the correctness of his presumption. ————————————————————————— Rasūlullāh (sallallāhu ‘alayhi wa sallam) said, “Two religions must not remain together in the Arabian Peninsula” [Reported by al-Bukhārī and Muslim on the authority of ‘Ā’ishah]. He (sallallāhu ‘alayhi wa sallam) also said shortly, prior to passing away, “Expel the mushrikīn from the Arabian Peninsula” [Reported by al-Bukhārī and Muslim on the authority of Ibn ‘Abbās]. All this is in addition to the blessings and virtues of al-Haramayn located in the blessed region of al-Hijāz resting in the Arabian Peninsula. Rasūlullāh (sallallāhu ‘alayhi wa sallam) said, “Is- lam started as something strange, and it will re- turn to being something strange as it started, and it will coil up between the two masājid [al-Hara- mayn] as a snake coils up in its hollow” [Sahīh Muslim on the authority of Abū Hurayrah]. From this blessed land, the light of Islam spread to the rest of the corners of the Earth by the guiding book and supportive sword. And from the Arabian Peninsula, Imām Muham- mad Ibn ‘Abdil-Wahhāb (rahimahullāh) revived the da’wah of tawhīd and walā’ and barā’, call- ing firmly to the Sunnah of Rasūlullāh (sallallāhu ‘alayhi wa sallam) without compromise. The istishhādiyyīn of September 11th, the prison- ers behind the bars and wires of al-Hāyir (a pris- on in the Arabian Peninsula) and Guantanamo Bay, the operations against the murtaddīn and crusaders in the Arabian Peninsula, and the pure blood spilled upon its blessed land, were all from the fruits and blessings of the light shining forth from the Arabian Peninsula. The Arabian Peninsula was the stronghold for re- ligious knowledge supportive of jihād, as record- ed with the sweat and blood of mujāhid schol- ars and students in the unforgettable magazine “Sawt al-Jihād,” a magazine that called to pure tawhīd, free of irjā’, and thus pronounced Āl Salūl, their soldiers, their officers, their agents, and the Rāfidah, to be kāfirīn without question, not veiled in layers of political “correctness” resulting from the “wisdom” of modern jihād claimants. This magazine and the books pub- lished by it provided a shar’ī background for mujāhidīn in many lands. Its publications were held in high esteem by Shaykh Abū Mus’ab az- Zarqāwī and his companions. The Arabian Peninsula produced the likes of Shaykh Usāmah Ibn Lādin, Abū ‘Abdir-Rahmān al- Atharī (Sultān al-‘Utaybī), ‘Abdullāh ar-Rashūd, ‘Īsā Āl ‘Ūshin, and others, may Allah have mercy upon them all, and they will continue to light the way for generations to come. Sadly, after the shahādah and arrest of the mu- jāhidīn there some years ago, certain corrupted methodologies propagated by jihād claimants called for the stopping of all operations within the Arabian Peninsula even after the ability to re-launch them, leading to a halt on jihād, until the hearts were reawakened to strike the Rāfi- dah and Āl Salūl. The Khalīfah (hafidhahullāh) said in his address: “So O sons of al-Haramayn… O people of tawhīd… O people of walā’ and barā’… the serpent’s head and the stronghold of the disease are beside you. Thus, draw your swords and break their sheaths. Divorce the Dunyā, for there will be no security nor rest for Āl Salūl and their soldiers af- ter today. There is no place for the mushrikīn in the peninsula of Muhammad (sallallāhu ‘alayhi wa sallam). Draw your swords. Deal with the Rā- fidah first, wherever you find them, then Āl Salūl and their soldiers before the crusaders and their bases. Deal with the Rāfidah, Āl Salūl, and their soldiers. Dismember their limbs. Snatch them as groups and individuals. Embitter their lives and make them occupied with themselves instead of us. Be patient and do not hasten. Soon – in- shā’allah – the vanguards of the Islamic State will reach you.” The expansion of the Islamic State into the Ara- bian Peninsula has caused the thrones of Āl Salūl and other Gulf tawāghīt to tremble ceaselessly, and so they ordered their palace scholars and media channels to increase the severity of their campaign against the Islamic State, but to no avail, for Allah will complete His light, even if the disbelievers despise such. YEMEN The land of wisdom, faith, and comprehension… Allah’s Messenger (sallallāhu ‘alayhi wa sallam) said, “The people of Yemen have come. They have the softest hearts. Faith is Yemeni, compre- hension is Yemeni, and wisdom is Yemeni” [Re- ported by al-Bukhārī and Muslim on the author- ity of Abū Hurayrah]. They do not complicate their knowledge by philosophizing their religion and thus abstain- ing from obligations through complex analysis. Rather their knowledge flows from their hearts, and this was seen in their concise official ad- dress, as quoted before. They also said in their address: “Allah has gathered for you – O Khalīfah of the Muslims – under your authority the soldiery of Shām, Iraq, and Yemen. On the authority of ‘Abdullāh Ibn Hawālah, he said that Allah’s Mes- senger (sallallāhu ‘alayhi wa sallam) said, ‘The matter will proceed until you become armies – an army in Shām, an army in Yemen, and an army in Iraq’ [Sahīh: Reported by Imām Ahmad and Abū Dāwūd].” Sadly, the dominant methodology in Yemen, es- pecially after the so-called “Arab Spring,” was one that prohibited the targeting of the Rāfidī Houthis because they were allegedly “Mus- lims” excused due to ignorance! It was a man- haj that abandoned the targeting of the apos- tate government, army, police, and intelligence forces, except if that specific person or building was openly and directly involved in crusader drone strikes, as if the apostasy and crimes of the tawāghīt and their forces were not enough cause to fight them in a land with the ideal con- ditions for large-scale jihād! It was a manhaj that was ashamed of achieving tamkīn (consol- idation) because such is not permissible except after attaining the unachievable approval of the sorcerous media, palace scholars, deviant par- ties, and their herds, all of which they refer to with the blanket term “Ummah!” For these reasons and others, Shaykh Abū Mu- hammad al-‘Adnānī (hafidhahullāh) said, “As for Yemen, then O alas for what has come upon Yemen. Alas! Alas for Sanaa. The Rafidī Houth- is have entered it, but the car bombs have not roasted their skin, nor have the explosive belts and IEDs severed their joints. Is there not in Ye- men a person who will take revenge for us from the Houthis? {And if you turn away, He will re- place you with another people; then they will not be the likes of you} [Muhammad: 38]” [In- deed Your Lord Is Ever Watchful]. The Khalīfah Ibrāhīm (hafidhahullāh) said in his address: “And O soldiers of Yemen… O people of sup- port and aid… O people of wisdom and faith… be harsh against the Houthi Rāfidah, for they are kuffār murtaddīn. Fight them and overcome them. Be certain that their turn is coming and it will be in your favor, for the Rāfidah are a forsak- en nation. If they had found muwahhidīn to fight them, their evil would not have festered. Thus, seek Allah’s aid, for you can handle them, in- shā’allah. Strike their shirk with your tawhīd, and Allah will break their strength. Allah will trans- fer their wealth and arms to you. You will seize it from their hands as war booty through which you will support Allah’s religion and continue to be the people of support.” With the expansion into Yemen, the Islam- ic State can resolve the mistakes in creed and methodology propagated by those who sud- denly realized the Rāfidah were enemies of Is- lam, after years of criticizing Shaykh Abū Mus’ab az-Zarqāwī (rahimahullāh) and his companions for making takfīr of the Rāfidah and severe- ly slaughtering them with truck bombs, bus bombs, and car bombs. The mujāhidīn of the wilāyāt in the Arabian Pen- insula and Yemen are now proximate to each other, and thus can support each other in their war against the murtaddīn. SINAI Yāqūt al-Hamwī said in “Mu’jam al-Buldān,” “It [Sinai] is the name of a region of Shām.” Al-Qurtubī said in his tafsīr of the verse, {And [We brought forth] a tree issuing from the Tūr of Sinai which produces oil and food for those who eat} [Al-Mu’minūn: 20], “The Tūr of Sinai is from the land of Shām. It is the mountain where Allah spoke to Mūsā (‘alayhis-salām). This is what Ibn ‘Abbās and others said. This has been mentioned before in the tafsīr of al-Baqarah and al-A’rāf. And ‘tūr’ means mountain in the language of the Arabs.” Therefore, all the virtues and blessings narrated regarding Shām apply equally to Sinai, and they are many2. Rasūlullāh (sallallāhu ‘alayhi wa sallam) said, “I saw as if a pillar of the Book was taken from un- derneath my pillow, so I looked and it was a shin- ing light extending towards Shām. Verily faith, at the time of tribulations, is in Shām” [Sahīh: Re- ported by al-Hākim on the authority of ‘Abdullāh Ibn ‘Amr]. He (sallallāhu ‘alayhi wa sallam) also said, “Glad tidings to Shām, glad tidings to Shām, glad tid- ings to Shām.” The Sahābah asked, “Why is that?” He responded, “Allah’s angels have spread their wings over Shām” [Sahīh: Reported by at-Tirmidhī on the authority of Zayd Ibn Thābit al-Ansārī]. And he (sallallāhu ‘alayhi wa sallam) also said, “If the people of Shām become corrupt, then there is no good in you” [Sahīh: Reported by at-Tirmidhī on the authority of Mu’āwiyah Ibn Qurrah]. Sinai also contains at-Tūr, the mountain from which Allah spoke to Mūsā (‘alayhis-salām), and by which He swore in the Qur’ān in Sūrat at-Tūr and Sūrat at-Tīn, indicating its greatness and distinction. Sinai is also a front against the Jews, an import- ant step towards the liberation of Baytul-Ma- qdis. This expansion brings the battle where the Jews hide behind their gharqad trees closer to the Muslims, by ridding the path of the ob- stacles manifested in the apostate regime and army of Fir’awn. Again, the mujāhidīn of Sinai faced opposition in the past from those jihād claimants who called for the continuation and the preservation of pacifist opposition even if such necessitated a termination of jihād and collapse of tawhīd. They ignored the whispers of the unwise and fought the tāghūt while rely- ing upon Allah until they were blessed by their Lord with victories and consolidation. SUJŪD ASH-SHUKR AFTER THE SUCCESSFUL EXPLOSION ———————————————————————————— (2) A number of them were quoted on pages 9-11 of issue #3 of Dābiq. ———————————————————————————— The Khalīfah (hafidhahullāh) said: “And O sons of creed in beloved Sinai, con- gratulations and glad tidings. Congratulations to you, O men. Congratulations to you for you have carried out the obligation of jihād against the tawāghīt of Egypt. Congratulations to you for you have supported Baytul-Maqdis. Congrat- ulations to you for you have terrified the Jews. What can we say to you, as you have broken your sheaths, burnt your ships, and advanced, paving your path through stone, while being patient in the face of bitterness and holding onto coals. Be patient and have glad tidings, for Allah will sup- port you.” Upon announcement of the bay’ah, the new wilāyah released a powerful media production titled “Sawlat al-Ansār,” showing just a small sample of the different military operations car- ried out in Sinai against the murtaddīn. Sinai is also proximate to the two other regions the Islamic State expanded into: Algeria and Libya. LIBYA Libya and Algeria share a common history in that from North Africa, the Muslims conquered Spain and entered into Western Europe, re- maining there for centuries. Two of the most important historical figures in the conquest of Ifrīqiyā (North Africa) and thereafter al-Anda- lus are ‘Uqbah Ibn Nāfi’ (leader of the armies that conquered Ifrīqiyā during the Khilāfah of Mu’āwiyah and his son Yazīd) and Tāriq Ibn Zi- yād (leader of the North African Islamic armies that conquered al-Andalus during the Umawī Khilāfah). Libya – from amongst the lands mentioned in the official expansion – is the one with the strongest presence of the Islamic State, with larger cities already being administered solely by its leaders and soldiers. It has received muhājirīn from many lands, a number of them performing shahādah operations against the murtaddīn to further consolidate the Islamic State. Also, many of the muhājirīn in Shām came from Libya and spilled their noble blood to revive the Khilāfah there. Again, like other lands, the Islamic State uproot- ed methodologies in Libya that allowed for the consolidation of murtaddīn – the allies of the crusaders – by ordering to directly target them, despite what might be said by the weak-hearted and sick-hearted, those who claimed that Libya should only be a land for “da’wah” immediate- ly after the killing of Gaddafi despite the abun- dance of arms and the condition of tawahhush (mayhem) then ideal for jihād. ALGERIA Algeria is the land whose mujāhidīn waged possibly the longest continuous jihād against a tāghūt regime since the withdrawal of the Eu- ropean crusaders from the Muslims’ lands and their erection of apostate proxies to rule the region after their departure. Their jihād faced many tribulations and digressions, most recently deviation from jihād against the apostate regime towards a call for peaceful coexistence alongside the regimes of the so-called “Arab Spring” and for jāhilī unification with secularist, nationalist movements against “the common, foreign en- emy.” This mentality led to a complete silence of operations against the Algerian regime all for the sake of unknown revolutions and to the det- riment of tawhīd and jihād3. But, alhamdulillāh, the Islamic State quickly found mujāhidīn thirsty to re-launch their jihād against the apostate regime, even if the jihād claimants despised such. The Khalīfah (hafidhahullāh) said: “And O lions of tawhīd in Libya, Algeria, Tunisia, and Morocco… O heroes of jihād… O descen- dants of ‘Uqbah, Tāriq, and Ibn Tāshifīn… there is no good in you if you surrender the lands to the sons of secularism as long as you have a blinking eye. There is no good in you if they are secure and happy while you have a pulsing vein. There is no good in you if you incline towards the Dunyā and desert or turn back. No, rather you were made for good and good was made for you. You are the fuel and support of every ji- hād battleground, and from amongst its leaders. We ask Allah to honor you, bless you, and grant you victory.” And due to their commitment to walā’ and barā’, when Shaykh Abū Muhammad al-‘Adnānī made a call to target crusaders everywhere, the mujāhidīn of Algeria were the quickest to answer his call, and immediately presented a French prisoner for execution if the French did not withdraw from the American coalition against the Islamic State, and then executed him when the French arrogantly in- sisted upon continuing their transgressions. Again, Algeria, Libya, and Sinai are lands strate- gically near each other, making it possible to ex- pand further despite the whims of the tawāghīt and support the mujāhidīn who have pledged allegiance to the Khilāfah in other lands. ————————————————————————— 3 See pages 34-40 of issue #1 of Dābiq to read briefly about the proper methodology and stages of jihād from nikāyah to tawahhush to tamkīn. ————————————————————————— THE ISLAMIC STATE IS HERE TO STAY Many ask what the history of the word “bāqi- yah” (remaining) is, not knowing that the man who spoke this penned it into the scrolls of history with his blood. Abū ‘Umar al-Baghdādī (rahimahullāh) said in his most famous speech “Hasād as-Sinīn bi Dawlat al-Muwahhidīn” (The Harvest of Years in the State of Muwahhidīn) in Rabī’ al-Awwal 1428 (April 2007): “And indeed the Islamic State will remain. It will remain because it was built upon the corpses of martyrs and it quenched its thirst with their blood, and by such the market for Jannah was convened. It will remain because the success granted by Allah in this jihād is more obvious than the sun in the center of the sky. It will re- main because it did not become contaminated by a prohibited income or distorted methodolo- gy. It will remain by the truthfulness of the lead- ers who sacrificed their blood and the truthful- ness of the soldiers who established it with their forearms. We consider them as such and Allah is their ultimate judge. It will remain because it is the union of the mujāhidīn and the haven for the oppressed people. It will remain because Is- lam has begun to ascend and tower, the cloud has begun to scatter, and kufr has begun to be routed and exposed. It will remain because it is the supplication of the oppressed, the tear of the bereaved, the scream of the prisoners, and the hope of the orphans. It will remain because kufr in all its religions and sects gathered against us, and every treacherous person of desire and innovation began to slander and vilify us, so we became certain of the truthfulness of the goal and correctness of the path. It will remain be- cause we are upon certainty that Allah will not break the hearts of the oppressed muwahhidīn and that He will not let the oppressive people gloat over us. It will remain because Allah ta’ālā promised in His precise revelation and said,{Allah has promised those who have believed among you and done righteous deeds that He will sure- ly grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [there- in] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security} [An-Nūr: 55]. {And Allah is predominant over His affair, but most of the people do not know} [Yūsuf: 21].” The Islamic State is here to stay, even if all the Christians, Jews, mushrikīn, and apostates de- spise such. And it will continue to spread to all corners of the Earth… Thawbān reported that Allah’s Messenger (sal- lallāhu ‘alayhi wa sallam) said, “Indeed, Allah gathered the Earth for me, and thus I saw its east- ern and western extents, and indeed the reign of my Ummah will reach what was gathered for me from the Earth” [Sahīh Muslim]. The Khalīfah said, “And this blessed march will not stop until we drive the last nail in the coffin of the Sykes-Picot conspiracy” [It Will Remain in Iraq and Shām]. “And the march of the mu- jāhidīn will continue until they reach Rome, by Allah’s permission” [Even If the Disbelievers De- spise Such].4 May Allah protect the Islamic State and support it until its army fights the crusaders near Dābiq. ———————————————————— (4) See page 4 of issue #4 of Dābiq to see quotations from Abū Hamzah al-Muhājir and Abū ‘Umar al-Baghdādī (rahima- humallāh) regarding their determination to expand the Islamic State until they reach Indonesia, China, Spain, and Rome. ————————————————————
Posted on: Wed, 31 Dec 2014 10:04:54 +0000
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