Biyokulule Online

Characteristics of `Ideal Leader`
Jihadist Websites
Monday, February 8, 2010

Al-Naqshabandiyah Maqazine Article Discusses Characteristics of `Ideal Leader` On 29 January, a forum participant posted to a jihadist website a statement with links to the 24th issue of the Al-Naqshabandiyah Magazine, released by the Army of the Men of the Naqshabandi Order. This 32-page issue contains an article entitled “The Ideal Leadership” by mujahid Ibrahim al-Naqshabandi. The writer lists the characteristics, morals, and actions that make a leader a good example for his comrades, in reference to the prophet`s biography. The writer also praises the leadership of the Army of the Men of the Naqshabandi Order, saying that “the leadership of the army does not forget to take care of the martyr`s family after his martyrdom.”

A translation of the statement follows:

“The Ideal Leadership; by mujahid Ibrahim al-Naqshabandi

“Many advertisements and promotions are circulating and covering the elections nowadays. We notice that each politician has saturated the streets with pictures and slogans that reflect his biography or his electoral agenda. Nevertheless, as soon as he assumes office, these slogans will evaporate into thin air, and then we will start observing people condemning or praising this politician for several reasons.

“There is a question that puzzled everyone concerning an illiterate person who led a divided nation. He was able to join this nation and meld Arabs, Romans, Persians, and Abyssinians in one pot. How did he do that back then, while today we are in an era in which the rulers cannot lead one group, not even one country? What was this illiterate man`s secret? It is the example of leadership that was incarnated in this illiterate man. It is the good example that God`s prophet resembled, and which was derived from the book of the Almighty God. Thus, the prophet became like a walking Koran, and He, peace and prayers be upon him, was able to draw all the hearts to him for many reasons.

“The first reason is the biography of the generous prophet, peace and prayers be upon him, before he led the nation. He was known for honesty and sincerity. The Almighty God has praised this characteristic in His truthful book by saying: `And thou (standest) on an exalted standard of character` (Koranic verse, Al-Qalam, 68:4). Those high morals were blended in the life of the prophet, peace and prayers be upon him, and drove the people to respect and admire him. People observed his biography and realized that he was suitable for leadership. Thus, people followed him, peace and prayers be upon him, after they knew his morals, which embodied all of the good characteristics to include honesty, trust, justice, and loyalty. The leader should embody such characteristics in order to obtain peoples` acceptance and respect.

“The second reason is the mercy of the prophet, peace and prayers be upon him, which God the Almighty has described in His holy book by saying: `We sent thee not, but as a Mercy for all creatures` (Al-Anbiya, 21:107). This mercy was pure in the heart of the prophet, peace and prayers be upon him. He never differentiated between a white man and a black man, a rich man and a poor man, or a relative and a stranger. He treated everyone equally, like the teeth of a comb. This mercy, which brought people together around him, not only stopped at his companions, but also extended to his enemies. When he started to call for Islam, the polytheists harmed him for every action he carried out, so the Angel of the Mountains asked the prophet if it should destroy the mountains over the polytheists` heads. The prophet did not accept the offer because there was the possibility that their sons might believe in God. The prophet used to order the mujahidin not to carry out attacks at night; not to kill children, women, and elders; and not to cut a tree. What a mercy it was! The people of Mecca hurt him, so his companions asked him to pray to God to punish them, but he never agreed because he was sent as a mercy, and went back to the place he was. They (polytheists) drove him out of his lands, and he replied by saying `no problem, you lost ones`. In this manner, the prophet won the hearts. This mercy embraced all the people without segregating between any one.

“The third reason is the manner in which he called upon people to adopt his doctrine. It was amazing, wise, and well preached. The prophet, peace and prayers be upon him, used to address people according to the ability of their minds. If the prophet came across an ignorant man, he preaches him to God`s path in a manner that his mind can understand. Preaching should be suitable to peoples` minds so they understand. The honest prophet said: `We, the prophets, were ordered to address people according to their minds`. If the prophet saw that the person in front of him cannot understand, he shifted from preaching to delivering a simple sermon, in which he used to explain this religion. The prophet used to simplify this religion rather than to complicate it, as he said: `Simplify and do not complicate, call upon people and do not abandon them`. What would the prophet do if some people opposed his preaching? Would he curse them, accuse them, or throw them in jail, like the so-called politicians do? One politician nowadays claims that the other is a liar, and the other curses him back! As for the prophet, peace and prayers be upon him, was, as God the Almighty described him; preaching and arguing people in the best way possible. These are the characteristics found in the biography of that leader, who have been an ideal in all his acts, manners, and mercy to those people, whom God assigned him to lead. He never segregated between people, as he said: `O by God, if Fatima, the daughter of Muhammad steels, I will cut her hand`. He preached for his doctrine wisely and argued those who opposed him in the best manners.

“These three characteristics should be present in anyone who wants to be a successful and idol leader. We found these characteristics in our leadership; the leadership of the Army of the Men of the Naqshabandi Order. The good manners were common among all of those who enrolled in the army, to an extent that this became their known characteristic among those who know them. The mercy, which is found in the hearts of our leadership boars, is obvious. They do not forget any mujahid who fought for the sake of the God, wanted to expel the aggressor occupier, and died for this cause. The leadership does not forget the house and kids of this martyr; on the contrary, they take good care of the family. This characteristic, mercy, also appeared in the army`s jihad, for the leadership stressed to the mujahidin not to harm any Iraqi, no matter how much this cost. They never consider destroying a Hummer or a tank if this act might kill an Iraqi. They stopped several operations because these operations might harm their brothers (Iraqis).

“This leadership has been following the footsteps of their prophet, peace and prayers be upon him, and followed his guidance is calling for this religion and defending their country.”

Jihadist Writer Condemns “Hypocritical” Islamic Movements
Jihadist Websites
Monday, February 8, 2010

Jihadist Writer Condemns `Hypocritical` Islamic Movements On 26 January, a forum participant posted to a jihadist website a study entitled “The New Secular Movements” by prominent jihadist writer Abu-Ahmad Abd-al-Rahman al-Masri. In the study, Al-Masri criticizes “hypocritical” Islamic movements, such as HAMAS, describing them as a grave threat to Islam and Muslims. He writes that such groups rely on the confusion with which most Muslims regard them because they claim to be Islamic and might have fought “the enemies of Islam” in the past. Al-Masri describes these groups as “secular” and allied to Arab governments and the United States. He labeled the need to uncover these groups as a “religious necessity” describing them as “nonbelievers” and categorizing their actions as among the gravest of “sins.” The study is dated 22 January 2010 and is released by the “books and research” section of the Al-Masada Media Establishment.

A summary of the study follows:

Al-Masri begins by noting that “secular” groups must be regarded as infidels or apostates and not as groups that have unlawfully innovated religion or have differing interpretations of it. He writes that this would lead to the “delving” into a “maze” of “thinking well” of these groups or of “excusing” their ideologies. He notes that it is “wrong” to say that there should be “conditions” in place before issuing any judgments concerning such groups, accusing them of “fighting” Islam and “standing” with the “Crusader” and “Zionist” wars against “Islam and Muslims.” He goes on to write that it is also wrong to claim that these groups are “Muslims” while others are “infidels.”

He rejects the claims that some of these groups fight with the “Crusaders” out of necessity, saying that the “truth” and those who fight for it are “clear.” Fighting with these “secular” groups means “enabling” them, especially when they are “at war” against the “truth.” He also rejects those who differentiate between “those groups that have an Islamic veil” and the groups that are “purely secular, such as Fatah,” saying that it is a group`s “real actions” that determine its nature, even if they try to give themselves an Islamic nature, regarding both the group and its members.

He describes this “confusion” about these “neo-secular” groups as “deliberate” and part of the attempts to “destroy jihadist Islam” and one of the tools that the “enemies” use against Islam. He cited the example of the “jihadist movement in Palestine in the 1930s” saying that the “truce” declared led to the destruction of the jihadist movement and allowed the “British to organize their ranks.” He said that such groups “appear to be fighting the enemy” but then “suddenly show the truth” that they are the creations of “the Crusaders and international Zionism” and have the same goals and secular ideals.

He describes the “crimes” of these groups as “even greater than those of purely secular groups,” adding that they have become the “main tool” in the destruction of the current Islamic and jihadist movement, the “vanguards” in the war against Islam and Muslims and the “first line of defense” for the “crusaders,” “Zionists” and “secularists” that “rule” Muslim countries. He describes these groups as the reason for the “reemergence” of the “Western project” as “exemplified” in the United States, after its near “defeat.”

Al-Masri writes that Islam differentiated between “pure” non-belief and “hypocritical” non-belief, with the latter being the worse of the two, adding that the only disagreement between scholars was whether the hypocrite should be allowed to repent or killed immediately because of the magnitude of the “corruption” it causes. He notes that this “corruption” has increased in modern times because this “hypocrisy” has allowed the infiltration into groups of Muslims as well as espionage and warfare against them. In this current “war” against Islam, the author notes, “everything” is utilized, including using “religion against religion.” He cites the example of the “jihadist movement in Iraq,” writing that it has given the “enemies of Islam” a “glimmer of hope” after they were near defeat there. Thus, this method would be employed in Afghanistan, Somalia, Palestine, and other Muslim areas. Even in countries where there are no wars, such movements are used to “spy” and “gather information.” The author goes on to condemn those who “act as if they are pious” but then spy on Muslims for the benefit of “their criminal and infidel enemies.”

The author writes that there are two kinds of spying: private and public. He writes that private spying is when a person likes to know the private affairs and problems of others. Public spying, or espionage, the author writes, aims to “transfer information to the unjust tyrants” and the other “infidels and polytheists,” adding that this is “the worst type of spying” and is considered “the severest sin” that “removes one from faith.” The author warns that any calls for meetings between groups that claim to be Islamic and the “real” Islamic groups is a form of “sedition that must be severed” and a “War against Islam and Muslims,” the Muslim nation, and the “Islamic project.”

Al-Masri writes that the general public was confused about these “hypocritical” groups and that “collaborators” used this confusion and worked to increase it because it “not only delayed victory” but “can lead to the end of jihad.” He warned against the “fruits of jihad” being given to the international Crusader-Zionism, because this would mean that they have defeated the Islamic groups. The author wonders how there could be such confusion about these groups, noting that they are either secular when they reach power or are “part of the secular plan” and work within it to demolish the Islamic project which seeks to make “the entire Earth for God.” He accused Muslim and Arab leaders of fighting “Islam with Islam” using groups and movements that “stand with the United States against the Islamic state.” He accused HAMAS of fighting “the Jews” but now fighting to “preserve its illusionary secular state” and is “killing Muslims” with the “cooperation” of Egypt and the “Zionist tyrants.” He condemned the scholars who “now come and say” that Hamas is the “legitimate authority” and that “the jihadist movement is wrong.”

The author wrote that the “worst crime in human history” is the one that uses Islam as a way to “give legitimacy to non-belief” and as a weapon against itself, describing this as “mocking God`s religion.” He writes that “any support” for the “infidels” is an act that can cause “excommunication,” even if that person performs “a few prayers and fasts.” He also adds that it was “un-Islamic” to “distinguish between the ruling regime and the rest of the group” when it comes to fighting, but that each person would be judged individually when it comes to “non-combative” groups.

The author concludes by stressing that it is a “religious necessity” to resolve this “confusion in our time” in order to “defend God`s religion.” He added that “all of these groups,” such as those in “Afghanistan, Iraq, and Palestine” are themselves enemies or are enemies because of their support for “the secular regime,” such as those in Egypt. He urges that all of these groups be judged as “a single entity” in order to avoid any “conflict within the Islamic movement.”