Dhaka Bengal: The Revival of Jihad in Bengal.
Dhaka Bengal: The Revival of Jihad in Bengal.
WARNING DON’T READ IF YOU WANT SENSATIONALISM!!!!!
READ IF YOU WANT TO UNDERSTAND WHY THE DHAKA ATTACK AND WHERE ELSE IS, IS GOING TO ATTACK.
While the corporate media is acting as though the massacre
in Bengal, is a surprise. The Islamic State forewarned , that there would be
just such an attack, leaving many clues as to where the attack would occur in
their online magazine Dabiq issue #12 in an article entitled :“The Revival
of Jihad in Bengal: With the
Spread of the Light of the Khilafah”. What follows is excerpted from Dabiq
issue #12 .
Above the streets of Gulshan in the city of Dhaka, Bengal.
This photo was taken from issue #12 of Dabiq. Gulshan is the same city that Islamic State struck, in this their most recent attack. After having warned about the attack in various articles, in their online magazine Dabiq.
The History of Jihād in Bengal. As the Afghan jihād against the communists
ended in the late “eighties,” many of its veterans from various parts of
the
world – including Bengal – returned to their homelands with
the idea of opening jihād fronts there based on their newly gained
experiences. However, as many of the returnees to Bengal from
Khurāsān had mistakes in their creeds and methodologies, including
mistakes related to tawhīd and walā’ and barā’, the founding of a
proper jihād organization in Bengal based on the Qur’ān and Sunnah
and
the understanding of the Salaf was delayed for years until
the late “nineties” when Allah blessed the martyred mujāhid
scholar Shaykh ‘Abdur-Rahmān with success in gathering a handful of
muwahhidīn from different parts of the land to form an
organization named “Jamā’atul Mujāhidīn” whose sole aim was establishing
the law of Allah upon the earth. Thus, a new light of hope was
born amidst the Muslims of Bengal, a land that for hundreds of years has
been
drowned in shirk and bid’ah due to the effects of both European
colonization and Hindu cultural invasion. Relying upon Allah alone, Shaykh
‘Abdur-Rahmān and mujāhid
commanders in “2007.” May Allah accept them as martyrs
and grant them the highest positions in Jannah.
The former government, which consisted mainly of a coalition
of
murtaddīn from both the “Bangladesh Nationalist Party” (BNP) and
“Jamaat-e-Islami Bangladesh” (essentially the Indian subcontinent version
of the so-called “Muslim Brotherhood”), foolishly thought that the call
of tawhīd, jihād, and khilāfah would be crushed by the martyrdom of
a
few righteous scholars. The tawāghīt, the palace scholars, and
those with diseased hearts forgot the promise of Allah, who said, {They want to
extinguish the light of Allah with their mouths, but Allah will perfect
His light even if the kuffār despise such} [As-Saff: 8]. They had
forgotten that the tree of this Ummah is not watered except by the
blood
of its martyrs. These murtaddīn also ignored Allah’s warning mentioned in the
qudsī hadith, “Whoever shows enmity towards a walīy of Mine, then I
have declared war against him” [Reported by al-Bukhārī from Abū
Hurayrah]. Thus, they felt secure from the punishment of Allah,
ignoring His declaration of war against them. Within only a few years,
many high-ranking
officials and commanders of the tāghūt forces– including some involved in the
execution of the mujāhid scholars – were killed in a mutiny within the
ranks of the murtadd “Bangladesh Border Guard.” In recent days, both
the
nationalist murtaddīn of the BNP and the parliamentary murtaddīn
of the “Jamaat-e-Islami” – who both called for, rejoiced at, and actively
partook in the “legal” process that led to the execution of the mujāhid
scholars – these same murtaddīn were humiliated, dragged into
prison, and given life-sentences and death penalties by the very same tāghūt
courts. Some of them have already been executed by the tāghūt government of the
“Awami League.”
It was an ending similar to what befell the Iraqi
sahwāt at the hands of their former Rāfidī allies. Thus, Allah made
an example out of the various parties of kufr that had cooperated against
the muwahhidīn. It was a lesson for others not to pursue
a path leading to punishment in both the Dunyā and Ākhirah. With the
martyrdom of the mujāhid leadership, the resolve of the caravan was
tested heavily and the ranks were cleansed of a large number of
hypocrites who had initially joined the group for potential worldly
gains. Thus, only a few muwahhidīn remained patient upon the
difficult path of jihād and sacrifice while always maintaining
certainty in Allah’s promise and always expecting good from Allah.
They neither gave up jihād like the weak-hearted nor did
they
deviate from the proper methodology of the Qur’ān and
Sunnah by going after “popular support” as many jihād claimants
infected with the love of Dunyā and irjā’ sadly had done. The sincere
mujāhidīn knew all along that it was neither the drones of the
crusaders nor their modern high-tech weaponry that could harm them,
but it was the gradual and discreet decline of walā’ and barā’ within
the hearts that could deal the greatest injury to the cause of
jihād. And just as occurred in the “Arab Spring,” this gradual decline
of walā’ and barā’ reached its lowest peak during the
mass protests in Dhaka against the atheist bloggers in“2013,” as the jihād
claimants started to openly call for an alliance with the
grave-worshippers who falsely claim to be “lovers of the Prophet”, the
“Jamaat-e-Islami” who openly call for and support the religion of
democracy, and the Deobandis who adopt the creed of the Jahmiyyah.
This“alliance” was called for in order to confront the “common enemy” of
atheists and leftists who would curse Islam and Allah’s Messenger.
The jihād claimants alleged that causing division
within the “Ummah” over “minor” issues would divide and weaken the
“Muslims” in front of the atheists. Similarly, they claimed that
the mujāhidīn should perform prayer according to the Hanafī madhhab even
if doing so entailed abandoning mutawātir sunan. They justified this
with
a principle they had innovated, that the madhhab of the
mujāhidīn was to perform prayer according to the custom of the
local people, as if the madhhab of the mujāhid should be different from
that of the Salaf! These jihād claimants demanded that the various jihād
groups
in Bengal give preference to maintaining “popular support”
and pleasing deviant “scholars” over the Qur’ān and the Sunnah,
otherwise the “jihād movement” would get “crushed” by the martyrdom
of leadership having no“popular support” as they claimed had happened in the
past
with Jamā’atul Mujāhidīn. They focused on the materialistic means
over the divine support from Allah and rushed to compromise with
murtaddīn and heretics instead of relying upon Allah c alone and remaining
firm upon the methodology of Ahlus-Sunnah wal-Jamā’ah. They labeled
as
a “Khārijī” any Muslim who pronounced takfīr upon those who fell into
an explicit nullifier of Islam such as worshipping graves, joining
parliament, and allying with the kuffār against the Muslims.
Thus, a new fitnah was launched against the confused,
young mujāhidīn with impressionable minds. Sadly, many of them
became affected by this rotten call for a “populist jihād.” The
various “jihādī” groups in Bengal then became fragmented through
disputes then, by Allah’s grace, the Khilāfah was revived from the
blessed
land of Shām on 1 Ramadān 1436. The rise of the Khilāfah and its
effective media campaign brought the light of hope to the hearts of young
mujāhidīn in Bengal, just as it did in every other part of the globe.
Just as the strong military campaign of the soldiers of the
Khilāfah was crushing the forces of kufr on the physical battlefield,
the strong media campaign launched by the media soldiers of the Khilāfah
on the ideological battlefield continued to crush and
destroy every specious argument invented by the jihād claimants
and those infected with the diseases of irjā’ and hizbiyyah.
And so truth started to shed its light very quickly and the
muwahhidīn of Bengal rushed to pledge allegiance to the Khalīfah.
The mujāhidīn of Bengal realized that there was no room
for
blind partisanship towards any organization once the Khilāfah
had been declared and that there was no longer legitimacy for any
independent jihād organization, whether “Jamā’atul Mujāhidīn,” “Al-Qā’idah,” or
any other group. Thus, the sincere men from the various jihād
groups rushed to support the Khilāfah and join the ranks of its soldiers in
Bengal.
They united their ranks behind a single Qurashī imām and did not fear
the blame of the blamers who chose to remain behind, those who
blindly held to organizations that had claimed “Mullah ‘Umar was the true
Amīrul- Mu’minīn”
although he had been dead for years. Rather, he had been dead even
before they started using him as an excuse not to unite the whole
Ummah behind one single
leader. The mujāhidīn realized that the unity of the Ummah
could
only happen through a leader with true authority, not an
unwise man in some unknown hiding place releasing outdated
video messages with pledges of allegiance to a dead man and scolding
others for not doing the same! Thus, Allah united the ranks of mujāhidīn
in Bengal once again after they were fragmented. He gave them the honor
of becoming soldiers of the Khilāfah upon the prophetic methodology,
inshā’allāh. The Revival of Jihād through the Light of the Khilāfah
on
14 Dhul-Hijjah 1436, by Allah’s grace, a security cell belonging
to the soldiers of the Khilāfah in Bengal assassinated an
Italian crusader named Cesare Tavella on the streets of Gulshan in
the city of Dhaka. This noble deed shook the tawāghīt of the land
as well as the crusaders living there, as the assassination
occurred within the “Diplomatic Zone” of the “capital,”
supposedly the most secure residential area of the country.
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