Story of Islamic state by Abu Abdullah al-Masri.
The Isis
papers: a masterplan for consolidating power
24-page
document, translated here, outlines principles for governing territory under
the group’s control and strategy for becoming a viable state
Islamic State
Caliphate
on the prophetic methodology
In the name of God, the
compassionate, the merciful:
“No, by your Lord, they will not believe
until they have you rule over them in what they have disagreed and find in
themselves from what you have judged and willingly submit.”
The Isis papers: leaked documents show how Isis is
building its state
Introduction
In the name of God,
the compassionate, the merciful
As for what follows:
After 50 years of jihad whose sides
have fallen prostrate in the totality of the land, and the states gathered
against the centres of the Sunni jihad in the world, God ennobled his true
soldiers whom he selected to establish the caliphate state whose fortresses had
fallen at the hands of global Zionism in al-Astana [Istanbul] 100 years ago.
[Note: This is a reference to the end of the Ottoman caliphate in 1924].
Indeed the establishment of the
Islamic State, its concept does not stand on the basis of a mujahid soldier
fighting and bearing his arms, nor does it rest on da’wa [evangelising] in a
mosque or a street, but rather it is a comprehensive system requiring the
leaders of the ummah [Muslim nation] to realise its concepts.
Analysis The Isis papers: behind
'death cult' image lies a methodical bureaucracy
From control of oil and land to rules governing leisure, internal memos
seen by the Guardian show how deliberate Isis’s state-building exercise has
been
So on the expansion of the Islamic State,
the state requires an Islamic system of life, a Qur’anic constitution and a
system to implement it, and there must not be suppression of the role of
qualifications, skills of expertise and the training of the current generation
on administering the state.
From the start of the uprising of
blessed Syria against
the Nusayris [derogatory for Alawites], the mujahideen came in great numbers
out of zeal for their religion. But some of them harboured Arab nationalist and
tribalist arrogance, and others a zeal and will without shari’a aims.
But it was inevitable that there would
be an organisation of these numbers and their principles as a shari’i
[Islamically legitimate] organisation accepting the current reality that the
world marshalled against it from its soldiers and intelligence services.
And from then there would be the
confrontation of altering the principles and selling out to which the first
mujahideen [fighters] did not show deference in Afghanistan, Iraq, Chechnya and elsewhere.
And from then there would be the
cultivation of educational and societal change with which the muhajireen
[immigrants] co-existed and organisation of their ranks with the ansar
[natives] – the people of the land.
And there were many
challenges and difficulties that one would have to deal with according to its
establishment and according to its special ideological programme, and one must
deal with each one of them on an individual basis.
Chapter
one
Announcement of the Islamic Caliphate
The announcement of the renewal of
the caliphate in Iraq in the year 1427AH [2006] was the arbiter between
division and separation as well as the glory of the Muslims. That year was
tantamount to the hemiplegia for the idolatrous west that began preparing
equipment and projects to strike any project of the Islamic State, and the
announcement of the caliphate.
And the announcement of the caliphate
was the result of the mujahideen’s realising the lack of advantage in fighting
against the idolaters without the existence of a leader and caliph who could
gather the Muslims under his banner and be a figure of strength for them.
America and its allies were able to
destroy the caliphate project [ie the Islamic State of Iraq] to a great extent
in Iraq after they established the Sunni Iraqi Sahwa forces [Sunni Awakening
tribal forces that fought the Islamic State of Iraq] and struck the Sunni
nursemaid [ie basis of Sunni support for the Islamic State of Iraq], by
portraying it as a treacherous terrorist state of hypocritical political projects,
with great marshalling of the media to accomplish that. The deeds of the
soldiers of the state thus became limited to security operations to strike
American targets and their allies.
After the arising of the blessed
uprising of Syria, the Islamic State had a great role in striking the Nusayris
in it and destroying the pillars of the rule of Assad in the heart of the
command centres.
And it has therefore been the case
that the lesson to be learned from the prior leaders of the state is the way to
benefit from prior mistakes, and the means to preserve the revolutionaries of
Syria on the jihadi trend while not moulding them in a western framework which
that western support brings.
And in the second chapter is a
statement on the administration of the muhajir (foreign) mujahid in particular
and developing the creed of the Islamic State among the ansar in Syria.
The announcement of the caliphate in
Syria was a powerful blow that the agents of the west who were set on the
direction of the Sahwat of Iraq by whom the west thought that it could put an
end to the Islamic caliphate project as it had weakened it in Iraq did not
expect.
There were new modified problems that
the leadership of the state was able to deal with, among them [Abu Muhammad] al-Joulani,
[Note: the leader of al-Qaida in Syria formerly of Islamic State] announcement of his rejection of
joining the Islamic State despite his allegiance to the caliph in Iraq, and in
that he was trying to split the ranks and sabotage the project in subordination
to his personal agendas bound with regional states, and his rejection was a
confrontation for the Islamic project that God gave victory to despite the
multitude of those discouraged and the callers to humiliation and servitude.
And the one who
witnesses the events of Syria sees how God has given might to the Islamic State
and lowered Joulani and those with him.
Chapter
two
Organisation of the individual and
group
With the entry of the second year of
the uprising of Syria, the Shia militias of various nationalities entered Syria
to fight at the side of the Nusayri-Rafidite [Assad] regime which flaunted its
crimes with regards to the Sunnis, which led to a global Islamic uprising
represented in the hijra [migration] of thousands of Muslim youths to fight in
the rank of the Sunnis from the various regions of the land.
Thousands migrated to Syria to fight
alongside the mujahideen, without their knowing the direction of any faction,
its affiliation or private agendas.
It was necessary to prepare a sound
programme in which the muhajireen might take refuge as their jihad is the
result of the glory to Islam and the monotheists.
So the announcement of the caliphate
was the obligation that gathers those arriving in the land of jihad,
strengthens their hearts – and through it their minds are set – and gathers
them over the difference of their colours under one banner, one word and one
caliph
The majority of the first muhajireen
came from the Gulf states and the Arabic Maghreb whose zeal for their religion
urged them on, and among them were those with zeal for their Arab Sunni
brothers without religious jihadist inhibition, and without there being for
them prior expertise in global jihadi organisations.
After them was hijra [migration] from
the states of the world after the announcement of the caliphate, as no
disbelieving state has remained which hasn’t also suffered from the hijra
[migration] of its youth to support the Islamic State which the soldiers of
Joulani and the apostate Sahwa forces from the Free [Syrian] Army and others
besides them rejected.
And after that, Sheikh Abu Bakr
al-Baghdadi ordered to establish a first camp which included the new muhajireen
[immigrants] who had no deeply ingrained expertise and creed, near the prior
borders for the Sykes-Picot “Iraq-Syria” lines.
And the camp included the organisation
of the muhajir [immigrant] individual in the Islamic State and laying aside
local tribalism and ignorance before him, and making his affiliation to the
religion alone and under one banner.
And the camp included nurturing the
spirit of the brothers between the muhajireen and the ansar through laying
aside the prior identity for the muhajir, and making him a resident in the
Islamic State with his family without feelings of estrangement or
distinguishing between him and his brothers from the muhajireen and the ansar.
And without Islam it is not possible
for this change to be included which encountered difficulty in the beginning on
account of place affiliation that the mujahideen felt on the day of their fight
with the Free Army Sahwa and inclinations of nationalism and ethnic division
which was making the muhajir lose his zeal to fight alongside them.
And there resulted from the camp the
formation of joint fighting groups between the muhajireen and the ansar
established on the basis of the leadership of the individual most capable of
bearing responsibility, having prior expertise and the military and sharia
[law] tests of the camp.
And there also resulted from the camp the
formation of groups composed of the muhajireen from the western states in
particular in view of the difficulty of linguistic communication in the
beginning and launch stage and in view of the mutual understanding and precedence
of coordination between some of the muhajireen from Chechnya and France to
fight in single cells without the existence of any distinction for members from
those besides them [ie there was no differential treatment on the basis of
ethnic identity].
And it was inevitable that Arabic
character should precede over the character of the muhajireen, for the language
of the Qur’an is Arabic, and the prophetic hadiths [sayings] are in Arabic and
the customs of Islamic society were Arabic in great part, and in view of the
nature of the local society of the peoples of Syria it was inevitable that
Arabic character should be cultivated in the language and religious culture in
the muhajireen and laying aside the foreign identity that bears in its hidden
nature hostility to Islam, its culture and its roots.
For unifying the life of the mujahid
and his language and culture is the guarantor for unifying the rank of the
mujahideen and realising their total belonging in the Islamic State that
includes muhajireen from every corner of the earth.
Chapter
three
Administration
of the camps
The preparatory camp is the first home
and school of the mujahid in which his military and jihadi training sessions
take place and he undergoes sufficient education in matters of his religion,
life and jihad.
And according to the plans of the
Islamic State to nurture the caliphate generation, the camps are divided into
three types:
1. Continuation camps
And these are special camps for the
mujahideen who lead in the jihad and those who are masters of expertise in
managing and planning the battle in beginning and end. And the camp includes
physical preparation for 15 days. And that is in a training session every year,
and the mujahid through that camp comes upon the latest arts of using weapons,
military planning and military technologies currently put forth in battles and
weapons whose use by the enemy are anticipated, along with detailed commentary
on the technologies of enemy use of the weapons, areas of their use, their
strength and how the soldiers of the state can take advantage of them.
2. First preparation camps
For the mujahid on the day he joins
the Islamic State, whether as a muhajir or from the ansar: and the camp
includes sharia sessions through which the mujahid studies the fiqh
[jurisprudence] of the rulings, Islamic doctrine, al-wala’ and al-bara’
[loyalty and disavowal], in addition to the arts of fighting and the arts of
using weapons, with screening of every mujahid in a specialty in which he
excels and completing his camp according to his skill in specific weapons.
3. Preparation camp for children
The camp includes sharia sessions in
fiqh of doctrine and rulings, with special sessions in Islamic society and
manners, and training on bearing light arms and the principles of use.
Outstanding
individuals are selected from them for security portfolio assignments,
including checkpoints, patrols and the various Amniyat units [internal security
units].
And the camps administration is
responsible for planning, aims and results, and as the results of the camp
should be in alignment with the aims and principles of the Islamic State, it
has been necessary to establish a centre for the administration of the camps
whose tasks are as follows:
1. Preparing special sharia sessions in
the camps in coordination with the al-Buhuth and al-Eftaa [fatwa – legal
opinion] committee.
2. Preparing educational programmes to
teach the Arabic language and recitation of the Qur’an in coordination with the
Diwan al-Ta’aleem [department of education] for every province.
3. Preparing military programmes
teaching the types of weapons and military tactics with the supervision of the
military commander in every province.
4. Studying expenditures and allowances
for every camp whose study and analysis are to be completed by the military
leader or wali [governor] of every area according to the needs connected with
every wilaya [province] and submitting the study to the wali.
5. Overseeing the selection of the
educational and training staff in the camp.
6. Putting in place detailed planning
and programmes on the course of the battle.
7. Tracking the supervision of the
camp according to the defined programmes.
8. Assessing the camp session and
raising a report to the officials concerning the readiness of the session after
the camp.
Chapter
four
Direction
administration
The mujahid [soldier] remains in need of
direction and tracking after his completion of the special training session for
him, for spiritual direction is the foundation of his success in every matter
he undertakes and the mujahid’s direction in every stage will consist of
reminding him of the aims of the Islamic State and hadiths [prophetic sayings]
on the virtue of the mujahid and persevering and continuing despite the
difficulty of the path of jihad.
1. Direction before the battle
And here the military commander for
the mission or the sharia official accompanying him should undertake it, and
the direction should be a little before the launching of the mujahid to battle
through mentioning hadiths on the virtue of jihad and endurance on encountering
the enemy as well as following the decisions and instructions of the field
commander during the battle, along with the virtue of martyrdom in the path of
God to raise the banner of Islam and the caliphate and the virtue of the one
struck with wounds in the land of the battle. All this should be done during
the readying and preparation for the battle. And the director oversees the
mujahideen in all their moments until their absence from him in the battle.
And
the director should not be discouraged, having doubts, hesitating or cowardly
because he is the example that the mujahid summons whenever the furnace of the
battle flares up.
2. Direction after the battle:
In the event of victory, the director
summons what came from the Prophet from sayings on the virtue of the mujahid
and their feelings that what they have accomplished aspires to be in the
service of their religion and creed, with their being reminded to embrace the
instructions coming from the battle leadership from the rulings of spoils and
not adopting any decision to plunder the wealth of the people except by its
rights and by explicit order from the commander responsible.
In the event of being broken, the
direction should be on patience, reckoning and steadfastness on meeting the
enemy while not heeding those having doubts and those who spread rumour and
terror in the ranks of the soldiers.
3. Lasting direction:
Remaining on activity and steadfastness
with the mujahid in all his states and lessons in al-wala and al-bara [loyalty
and disavowal] as well as fiqh, Islamic creed and listening to and obeying the
amir [leader].
The staff of direction in every province
should be from the cream of the crop of free sharia and military officials who
have the ability to argue, convince and encourage as well as from the soldiers
around whom the group have congregated and should be possessors of confidence
among them.
Chapter
five
Organisation
of the provinces
The Sykes-Picot agreement and
after them the indirect rule of the west over the states of Islam tried to
place administrative borders drawing social, madhhabistand ethnic differences in every
region, and deepening the roots of the differences between the Sunni Muslims.
Thus the distinction of the Sunnis
from the Shia in the provinces of Iraq and oversight of the centres of
administration in every Sunni region, and even the appointment of officials in
the Sunnis’ regions from the filth of the Rafidites have been clear, while the
regions have been entrusted under the rule of [their own] Kurdish and Shia
sects independent in decision-making from the ruling presidency as we have seen
in Kirkuk and Irbil and in even smaller regions including from them in the
cursed Najaf and Karbala and that have enjoyed “religious” administrative
independence, unannounced.
All those divisions have also
forbidden the Sunnis from the simplest of their rights while making the
Nusayris masters of the sea, and the Shia in Iraq the kings of oil and the
merchant pathways, and the Yazidi Kurds the sheikhs of the mountains while the
Druze have become masters over the mountains overseeing Israel.
All that has not merely been a
coincidence, but it was a dirty political decision in order to implement a
tightening stranglehold on the Sunnis and make them the most remote people and
strip them of all assets for advancement or thinking of a rightly-guided
Islamic State.
If we were to see today the borders of
the Islamic State and the borders of the Sunnis regions, we would see them torn
apart, besieged and persecuted, for there are the Shia from the south of Iraq,
the Nusayris from the west of Syria and the communist Kurdish parties to their
north, and the Druze to their south.
So it is no surprise that today
we see the bloodshed flowing in the land of Syria and Iraq.
So it has been from the law and
sound mind to redraw the borders of the provinces and give lengthy
consideration to every development that occurs in the region. Thus we protect
the power of the Sunnis and strengthen its expansion and focal points, and then
special teams can be deployed for fundamental change in the structuring of the
regions that are subject to the rule of the Islamic State.
And that was what the companions [of
the Prophet Muhammad] and after them the caliphs pursued against every heretic
community: that is, dispersing their groupings so there no longer remained any
impeding opinion, strength or ability, and the Muslim alone remains the master
of the state and decision-making and no one is in conflict with him.
And in what there is no doubt is the
fact that among the assets of the ummah [Islamic nation] are: its wealth, the
nature of its land, its inhabitants and its water. And in everything is
distinction:
1. Wealth of the state
It is the principal component and
source of financing for all internal and external operations, and the existence
of secure financial resources whose value does not change in every time and
place is a must – and the need of the people for them should be clear with the
nations unable to do without them despite the existence of the impediments that
prevent their use and purchase from the land of the state.
This includes oil and gas and what
the land possesses including gold as currency that does not deteriorate or
decline, as well as trade routes from which they have no wealth and all of it
should be the intervention of the Islamic State as a powerful side in all their
plans and such that they cannot pretend that it has no existence and might.
2. The nature of its land
The state cannot remain without the
existence of the land that allows for its continuation and expansion, for the
assets of the land are – the mountains, the agricultural lands, the sea and the
river – for these natural assets are what makes the Islamic State acquire its
importance and the importance of location, and the agreement of the west in
Sykes-Picot were established on the basis of depriving the Sunnis from those
assets, as the mountains were granted to the Kurds, Druze and Alawites, while
the sea was granted to the Rafidites and Nusayris, while the river and what
surrounds it in investment for the Jews and the agricultural lands under their
administration.
And that was a new setback that was
added to all the ambitions in establishing the Islamic State and freeing it
from servitude of the filthy Nusayris and the disbelieving Rafidites [Alawites
and Shia]. When there is no asset for them the enemy have been shut on their
openings from every side.
3. The traitorous governments have
tried to mislead the Sunni peoples in every Arab land, as corrupt programmes
were introduced for them and there spread among them the love of vice, bonds,
bribery, usury and abandoning worship and forgetting the rulings of jihad. So
the Sunnis in Syria have lived in a new ignorance after ignorance during the
French occupation of their land as there was the Alawite government that
planted its vices in every house, permitted the forbidden and made forbidden
development and civilisation.
But after the uprising undertaken by
the Sunnis in Iraq and Syria and their getting rid of the servitude to the
tyrants began the second plan that requires implementing the “demographic”
change in their regions and expelling the Sunnis from their areas, for it has
been what we saw in Fallujah, Aleppo, Homs, Tikrit and other areas besides them
from the regions of the Sunnis many of whose people have suffered during their
presence in their land.
Indeed they realise that the Islamic
State cannot renew the ummah’s blood without a human member capable of always
producing, and there was the alluring of the best of its youth and plundering
the land with hijra outside their areas and liquidating many of them.
And today it is necessary to have a
studied plan that responds in kind and brings about like change in the profane
abode of disbelief, expelling its people and killing its people until there is
no base for them and the land is for God and his servants.
And in turn implementing the plans
that include the return of the Muslim youth to their land and bringing together
the skills from the land of the Muslims, and the going out of the state for
specialised staff in their fields if they are not of those of the pact in Islam
[ie Jews and Christians].
Chapter
six
Administration
of wealth
Indeed the might of the Islamic
State can only be through its being free entirely from all bonds of tyranny
that the west possesses as means of leverage against it, and it moves them
according to its need and whim based on knowing from it the need of the
mujahideen for support, wealth and weapons.
Jihadi groups in Iraq and Syria have
lived through long bonds of humiliation pledged on conditional western support,
until they seized wide areas of the land and possessed all assets of
advancement.
And all of that is on account of the
ignorant administration that controls them and keeps them under western
guardianship for all their activities, wars and expansion.
Indeed the Islamic State’s seizure of
vast areas includes all assets of advancement that does not suffice without the
existence of an administration managing the interests and managing the crises.
So it is necessary for a plan to be put in place including the might of the
state and its independence as we specify in the following points:
- Preserving the capabilities
[personnel and infrastructure] that managed the production projects under the
prior governments, whilst taking into account the need to place strict
oversights and an administration affiliated with the Islamic State.
- Placing specialists in accounting
and oversight over all production directorates in the Islamic State including
establishments of oil, gas, archaeological areas and factories for
manufacturing and production.
- Preserving additional reserves that ensure the
continuation of operation in one successive arrangement in all circumstances.
- Regulating expenses through a
comprehensive administration including collective expenses and collective
production without singling out a province or group by provision of estimates
exceeding their needs in normal circumstances.
- Establishing factories for local
military and food production and independence from the monopoly of arms dealers
for materials of necessity and cutting them off in the event of contravening
the interests.
- Realising local needs and providing
for them within the borders of the state in isolated safe zones and connecting
trade routes inside the state through principal centres and beneficiary wings.
- Reducing excess expenditure through the
administration of the province; it must operate independently and be able to
take its own decisions in matters concerning the province.
- Relying on external
business as a principal source of income through the openings of the state to
the other side without an intermediary. Direct exchange has better guarantees
than the monopoly of the intermediary for business transactions and means of
connection.
Chapter
seven
Administration
of the projects
In parallel with military preparation
in the lines of fighting and the camps, a committee is to be put in place to
administer production projects and put in place plans to implement new
investment projects.
The one who invests in the lands of
the state is to be given comprehensive protection according to the agreement
that arises with the observance of the interests of the Islamic State in
production, exporting and prices.
The independence of the investor
from the administration of the province is a more preferred means for the
administration of the wealth, increasing local production and improving the
capability of the producing material, and regulating the time and expenditure.
And it will [also] be a better guarantee against losses resulting from any
sizeable investment project.
For the independent foundation is
outside the limits of liability that arise for those projects that are
affiliated with a province of the Islamic State.
And it is not right for the investor
according to the law, to hand over the production to those who have no right to
it and they [those who have the right to it] are the ones determined in an
agreement by the administration that is entrusted over the project and
overseeing its organisation by the province in which the project is
established.
And such an agreement is stipulated
on determining the beneficiaries and the means of profit with the guarantee of
the [Islamic] State to convey the products internally to the borders of the
Islamic State without exposing them to any risk.
And it is not allowed
to invest in the following projects:
1.
Oil products
2.
3.
It is not allowed for a person who
has no pledge of allegiance on his neck to the caliph to invest in an oil or
gas field or what has arisen from their trajectory, but it is allowed besides
that to produce derivatives after buying the crude products from the fields of
the Islamic State, just as it is allowed to sell and deal in them inside and
outside the state.
2. Gold and antiquities
It is not allowed to excavate for
gold and antiquities except by expressed agreement from the resources department,
and all transferred and stored materials will be confiscated for the interest
of the treasury.
And it is allowed to deal in gold
not excavated from the ground according to the well-known aharia frameworks
with immediate effect.
3. Weapons
It is forbidden to establish factories
to produce weapons and materials particular to them without granting of any
explicit permits for the situation, just as it is forbidden to establish shops
to sell public weapons besides personal weapons and deal in them without prior
knowledge and agreement from the responsible military amir in the wilaya.
As for the other principal goods that
also come under the crux of people’s lives, the officials must know about all
means of operation and production like dealing in water, flour and livestock.
Chapter
eight
Administration
of education
Education is the foundation upon which
Islamic society is built, and it is the division that makes the Muslims differ
in their lives from the rest of the paths of disbelief.
The previous Ba’athist and Shia
governments tried to deviate the Muslim generation from their path through
their educational programmes that concord with their governments and political
whims.
The programmes focused on glorifying
the ruling authorities and discarding differences between sects, stripping
Sunnis of their identity.
And among the most important of their
goals were:
1. Focusing on glorifying and
eternalising the leaders and taking refuge in God and inserting them into
hidden shirk [idolatry] through immortalising ephemeral, temporary
personalities.
2. Spreading the aims of their
parties and their ideas whilst distancing the nurtured from Islamic thought,
because the ruling party considers itself the pulse of society and the symbol
of its endurance, while Islamic principles are for the mosque only and between
man and his Lord with severe proceedings against all those who tried to do away
with party thinking or modify it.
3. Discarding the difference with the
disbelieving sects, and considering co-existence with them as the true societal
bond that the ummah must operate in accordance with in order to preserve its
goals, while in reality protection is implemented for the rights of all the
communities of disbelief while oppressing the Sunnis and their principles.
4. Spreading the culture of moral
dissolution by promoting it through expressions of civilisation and exchanges
of cultures with the west.
And thus it was that the ummah entered
into labyrinths of confusion that made it forget its glory, its strength and
its past, while the prior Islamic caliphates were portrayed as being a foreign
occupation that arose on the basis of ignorance and the decline of the ummah
and nationalism.
- And among the aims of the Islamic
programme in the Islamic State:
1. Implanting Islamic values in
society as well as sound, sharia-based societal manners and customs.
2. Correcting the erroneous narrations
that the prior programmes had implanted about the prior caliphs and imams.
3. Developing Islamic society on the
basis of manners and on sharia.
4. Raising a knowledgeable Islamic
generation capable of bearing the ummah and its future without needing the
expertises of the west.
So
it is also that the Islamic school is one of the houses of worship, whose aims
are confined to acquiring knowledge also, but also it is an educational
nurturing ground that raises the individual with comprehensive development of
mind and body.
And in it there should be training
facilities for mind, body and vocation, as successful programmes cannot rely on
what is written between the lines, without practical training on all given
subjects.
Also it is the case that the interest
in the Arabic language and its use in daily life for the individual is an
important matter in the Islamic State as is distancing from vulgar expressions
that were put forward in society in a well-considered plan to guarantee the
forgetting of the Islamic identity for society.
Chapter
nine
Administration
of relations
External relations are the first
foundation for building every nascent state, and they are among the foundations
that show the strength and might of the state. They should constitute for it a
general stance in everything that happens in the world with the people of Islam
and be for it an external hand protecting its dealings.
And the Prophet (peace be upon him)
was considered the master of the global Islamic message; it was necessary for
him to be acquainted with what was happening around him in the neighbouring
states, and knowing their latest affairs and thus inviting them to Islam. And
indeed the messenger (God’s peace and blessings be upon him and his family)
established his proficiency and skill in external movements through viewing at
a distance and personifying the just of the just, and appropriate evaluation of
matters as well as outstanding ability in the operation of recruiting to Islam.
Indeed external relations are key to
knowing the international politics surrounding the Islamic State, and alliances
should be as a guarantee of force and leverage that the Islamic leadership can
use in all its matters with the external world.
According to sharia politics, the
leadership is not allowed to adopt decisions to ally with a state or implement
an agreement with it if that violates sharia politics, as agreed on by the
majority of ulama [religious scholars] and symbols of jihad. So indeed every agreement
must include the following:
1. The internal sovereignty of the
Islamic State and not allowing for other states to intervene in matters of
Islamic rule or the general politics of the Islamic State.
2. Protecting the borders of the
Islamic State from every mushrik [idolater], disbeliever, aggressor and even
friend, for no army or other force is allowed to enter the borders of the
Islamic State whatever the pretext.
3. A provision that the [Islamic]
State should be witness to good treatment of Muslims in its lands and mutual
affection with Muslims in other areas of the world, and that it is not allowed
to deal with another state that has a history of hostility to Islam’s spread,
the building of mosques and oppression of Muslims in its lands.
4. A provision that the agreement
should first be in the interest of the Muslims, not in the interest of the
disbelievers.
5. That the agreement should not
include any future provisions touching on the freedom and sovereignty of the
Muslim state, and no bonds of debt or conditions of harmful exploitation even
if in the future with regards to the matters of the state.
6. That there should be for the
Muslims their rights and freedoms within the state that is to enter into an
agreement with us.
7. That all points of the agreement
should be clear to the imam [the caliph] and those with him.
And in the event of the
nullification of any one of the conditions or lack of their provision, it is
not allowed for the imam to enter the ummah and the Muslims into dubious bonds
that oppress the ummah and the fate of its development.
Chapter
ten
Administration
of media
Indeed everything that I have
previously mentioned constitutes practical steps on the ground and [so] there
must be a principal means to promote them that should be comprehensive. All of
its ideas and activities should be advertised in the interest of the
aforementioned practical steps. That will not be realised without media
foundations that are branched out and comprehensive in operation within one
administration and background.
So there should be one media
foundation branched out within multiple pockets according to the following
outline:
1. The Base Foundation:
To be directly affiliated with the
Diwan al-Khilafa [office of the caliph] or Majlis al-Shura [advisory council]
of whoever so represents them, and the official for it should be connected by
his relations with the military commander, [chief] security official and the
caliph himself. The office will put implement the main media principles and
tasks and it should be supervising the distribution of the media offices in the
provinces and the media foundations that take a name and are independent from
the administration of the provinces [ie so-called auxiliary agencies and
foundations mentioned below].
And the Base Foundation defines the
priorities of publication and broadcasting as well as the media campaigns, just
as it directly supervises through a committee the activities of the offices and
undertakes inspection campaigns in the provinces and activist places.
The foundation also sets the
preparation of media staff, their expenses and requirements and receives
monthly reports on the activities of every office.
2. The provincial media
And in every province there should be
a media office affiliated with the governor himself and in coordination with
the military and security official in its region, and its director should be in
direct contact with the media official in the Base Foundation.
And among the offices’ tasks are
covering the military operations and their results, with issues concluding the
end of every great military operation or distinguished operations for the
soldiers of the state, as well as services’ facilities, implementing sharia
rulings and the course of life in the province.
Also the office should be interested
in implementing tasks of printing and distribution or supervising them within
the province.
3. Auxiliary agencies and
foundations:
It is suggested that production
foundations or auxiliary agencies are established according to the mother
office’s needs and interests.
The auxiliary office specialises in
tracking military and services coverage in a province or number of provinces
without there being in the name of the foundation or its symbol something to
directly link it with the Islamic State.
The auxiliary foundations are not to
be allowed to cover security operations or implementations of [judicial]
rulings.
These are general suggestions
placed for you by the poor slave of God, the servant of the Islamic State, in
order to be a lighthouse by which there is guidance, as well as general and
prompt systems of organisation.
And the administrative cadres will
receive training sessions on operating according to the following programme.
Abu Abdullah al-Masri.
( source-
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