1 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

2 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

Lofty Men in The Times of Ignominy:

Yūsuf al-`Iyairī
A sorrowful tear for the parting of a martyr

Translated by brother Al Barbaree

Penned by the martyred shaykh:

`Īsā Bin Sa`d Āl `Awshan

Edited by Abū Irsād

3 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

May Allāh have mercy upon you O Yūsuf al-`Iyairī1! You sought
martyrdom in Afghanistan and you sought it in Somalia then it came
to meet you in the land of the Arabian Peninsula.

When I heard, on Saturday night 30/03/1424 H, the news of the

killing of my brother; the Mujāhid Shaykh Yūsuf Bin Sālih Bin Fahd
al-`Iyairī. I could not contain myself and broke into tears due to the
sadness of his parting in these critical days when the wave of the
savage apostasy rages and sweeps across the Arabian Peninsula
seeking to strike, kill and imprison every Muslim fighting the
Crusaders and defending the Muslimīn.

I resolved, at that moment, upon writing the biography of this

Mujāhid Shaykh whom our brothers as well as myself endlessly
pressed to write under his actual name in order that his name
appears among the people, that he becomes well-known to them,
since there would be a far-reaching effect upon them with the
emergence of the knowledge of a Mujāhid scholar; so that he
becomes an example for them in that.

Shaykh Yūsuf al-`Iyarī used to strongly reject that and say that he
was not in need of that for reasons of security connected to the
Mujāhidīn.

Shaykh Yūsuf al-`Iyairī completed primary and intermediate studies,

however, I am not sure whether he completed secondary studies or
not.

After that, he went out to Afghanistan as a steadfast youth not

exceeding 18 years of age. Since that time, his heart has been
infused with Jihād and it is there that he gained mastery over his

The day of his birth and martyrdom is 1/4/1394 H - 30/3/1424 H which corresponds
1

with: 24/04/74 - 1/06/03. That would make him 29 years of age the day he returned
to his Lord.
4 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

wings.

He, may Allāh have mercy upon him, was endowed with a judicious
mind and a preponderant thought as well as a strong capacity for
memorization, qualifying him as a trainer in al-Fārūq Military Camp
in the days of the first afghan Jihād against the Soviets.

He spent a number of years as a trainer, distinguishing himself in

both determination and earnestness. He, may Allāh be merciful to
him, set up a course in al-Fārūq Military Camp concerning which he
told the brothers, “I have (designed) a course whom none but those
of firm resolve can undertake and see through till the end.” He said
to the brothers, “I shall start it with the heavy weapons and
complete it with the light weapons.” I think he started with tanks
and completed it 4 months later with pistols. (And as he correctly
stated earlier) none but a small number of youth were able to
persevere with him till the end.

The brothers have mentioned amazing things regarding his ability to

commit to memory the weapons along with the fine details relating
to them. Equivalent (in amazement) was his patience in adversities
and difficulties during the encounters in the battlefields which Allāh
honored him with dusting his feet therein.

When the conflicts between the Afghan groups and parties

emerged, Shaykh Yūsuf al-`Iyairī used to be Shaykh Usāmah Bin
Lādin’s (may Allāh preserve him) personal body guard. When
Shaykh Usāmah made up his mind upon leaving for Sudan, a plane
slipped him away; this included a few important personalities from
al-Qā`idah as well as the company of Shaykh Yūsuf, may Allāh be
merciful to him. He stayed there 4 months throughout which he
acted as the personal body guard of Shaykh Usāmah, may Allāh
preserve him.

During this period, Shaykh Usāmah discovered what Shaykh Yūsuf

possessed of abilities and ingenuity of thought, so he used to
5 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

acquaint him with some of his issues. Indeed, I remember Shaykh

Yūsuf while narrating to me accounts of Shaykh Usāmah in Sudan
and his life there and the many charitable donations a man would be
dazzled by at the hearing of. I used to listen to him and see in his
eyes a longing for Shaykh Usāmah and those days past.

I recall Shaykh Yūsuf informing me of the genius of Abū Hafs al-

Misrī, may Allāh be merciful to him, and the military operations that
he used to discuss there, whether in regards to Somalia or his plans
for farnaq (southern Christians) to strike them according to the
military plans of Shaykh Usāmah and Abū Hafs.

Shaykh Yūsuf participated in the battles that raged in Somalia

against the American forces, and he had a part in the honor of its
expulsion and its defeat at a time when the youth of the Ummah
were oblivious to the state and affairs of their Ummah.

Shaykh Yūsuf al-`Iyairī returned after that to the Arabian Peninsula

and met the well-known scholars of that time, in particular, he met
Shaykh Salmān al-`Awdah and mentioned to him what the Shaykh
had of works and projects. Shaykh Salmān said to Shaykh Yūsuf, “I
would be honored to be one of the soldiers of Abū `Abd Allāh
(Usāmah Bin Lādin).” By Allāh, this is how I heard it twice from
Shaykh Yūsuf in two occasions separated by a year and a half.

When the events of Bosnia occurred, Shaykh Yūsuf had a prominent

presence among the brothers in Dammām, and also during the
Kosovo (war) where he was involved in arranging contributions for
them and benefiting them with whatever he can. The Shaykh put in
place a program of two week duration for anyone wishing to go to
Bosnia (going through) physical endurance and beside it from the
things one needs before arriving in the land of Bosnia.

Then came the events of Khubar and the explosions that took place.
So Shaykh Yūsuf was arrested and tortured severely in the prison of
the National Inspection in Dammām. It was alleged that he was one
6 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

of the people that carried it out. The brothers who were with him
said about him, “We used to see him being carried out on a
stretcher after each brutal torture he was exposed to, where he was
violently lashed with a whip and cane, and his pure beard was torn
out and beside that from the types of torture until it coerced Shaykh
Yūsuf to confess, in front of the dogs of Āl Salūl's Inspection, that he
was the one who carried out the explosions.

Shaykh Yūsuf, may Allāh be merciful to him, said to me, “After

spending days going through interviews and severe torture in
prison, I requested from the officer that I meet the Director of the
prison as I wished to make a statement containing important
confessions. Indeed, he granted my request, so I was called from my
cell and they took me to a room where I sat upon a luxurious sofa,
after which they transferred me to the Director’s splendid office
where he was surrounded by officers, each with pen and notepad at
hand, wishing to write what I say to them of confessions. So when
they sat me down – I was fettered in chains at the time – the
Director of the prison said to me, “What have you? Go ahead,
present your confessions.”

The Shaykh said, “I said to them coldly, ‘I am aware of the difficult

situation you are going through due to your lack of information
concerning those who carried out the explosions, I however will be
willing to undertake an admission of being behind the explosions,
and I am willing to surrender my neck as a cost of that (admission).”

When I asked the Shaykh for the reason behind that, he said, “By
Allāh, we were no longer able to bear the torture, we were almost
tested in our dīn, so death would have been more merciful to us
than this torture.”

Shaykh Yūsuf said, “I had not yet finished my statement when the
Director of the prison threw the glass cigarette holder at my face
and said, ‘take him out and punish him!!’”
7 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

The sequence of torture continued, which our Shaykh, may Allāh be

merciful to him, did not describe to me, until Allāh permitted the
actual perpetrator of the explosions to be discovered – according to
the Inspector – Shaykh Yūsuf said to me, “I was taken once to an
officer, who said to me secretly, ‘I give you good news; we know the
actual perpetrator, and he is not from you lot. Rather, he is from the
Rāfidhah, but don’t tell anyone! Then they returned me to my cell.”

From that day, the torture of the Jihād youth ceased regarding the
affair of the explosions. The officers were gathered around the
Director of the prison who said to them, “Dress each one who was
previously alleged to have a part in the explosions with any other
allegation so that he may be judged upon it! And indeed, they did
dress each one of the brothers with the allegation of takfīr or what is
similar to that. Following that, they were judged by the judgment of
the Salūlī Laws.”

After that, the Shaykh remained in prison for a period of time, a part
of which he spent with the Rāfidhah among whom were āyah
(Rāfidhi cleric) or Sayd (a claimant to being a descendent of the
Prophets family). Shaykh Yūsuf used to discuss and debate with
them until their Āyah warned the rest of the Rāfidhah about him and
from sitting with him. Shaykh Yūsuf said, “I used to feign sleep, and
so their Āyah begins to speak and deliver his lessons to them, so I
would listen to him until I come across a suitable opportunity in
which case I would rise and refute him.” They were seriously
annoyed by him as he was someone possessing strong proof and
eloquence.

Then after that, Shaykh Yūsuf was transferred to a general prison

with Ahl as-Sunnah. After spending some time in this state, the
Shaykh undertook a hunger strike with the aim of attaining a solitary
cell so that he may make greater use of his time and be alone with
his Lord. His request was complied with and he remained in the
solitary cell for a year and a half or more after which he was
released.
8 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

Shaykh Yūsuf said to me in the letter, after I asked him about

solitary confinement and whether he was afflicted by boredom, “By
Allāh, I never used to find any time to the extent that I did not wash
except after entering a state of janābah, and I did not sleep except
for a short time and I used to race time.”

His time in the solitary cell was spent in memorizing and reading the
books of knowledge, so he memorized the Qur’ān and became
meticulous in it. He also memorized the Sahīhān, and he devoted
himself to the books of the people of knowledge. One day, a prison
guard said to him, “By Allāh, I feel pity for you in your state and
what you are going through!” So Shaykh Yūsuf responded to him
saying, “By Allāh, It is I who feels pity for you in your state, and so
that you may know, if it was said to me that there will be 28 hours in
the day then that would suit me as I am in need of more time O poor
soul!”

The guard was perplexed by the state of the Shaykh regarding his
reading and studying as he did not go out to catch some sunlight or
anything like that except for what was absolutely necessary out of
concern for (attaining) the greatest benefit out of his time. He, may
Allāh be merciful to him, used to tell me, “By Allāh, I used to live
Imān-filled moments and tasted in prison what Allāh alone knows.
When the guard came to me delivering the news of my release from
prison I yelled at him with no emotions, ‘Allāh is not giving you a
glad tiding of something good!!’ that was not done out of my
accord, but instead due to the extent of the blessing I found in
prison and the great benefit in seeking knowledge which I gained
there.”

When Shaykh Yūsuf came out of prison, he continued his close

relation with the Jihād and the Mujāhidīn, in particular, the Shaykh of
the Mujāhidīn, Usāmah Bin Lādin, may Allāh preserve him.

And then came the affair of Chechnya and shortly before that, the
9 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

events of Dagestan, so Shaykh Yūsuf made a true stance alongside

them. He used to write Shar’ī lessons for ‘the voice of Qūqāz’ where
he wrote for them; ‘Guiding The Perplexed on The Ruling of The
Prisoners’ and ‘Martyrdom Operations: Suicide or Martyrdom?’ as
well as writings on politics, the last of which was the subject, ‘The
Moscow theatre Operation And What The Mujāhidīn Have Benefited
From It.’

Shaykh Yūsuf also used to have contact with Commander Khattāb

and correspondence regarding military issues where the Shaykh
offered his amazing experience-based military knowledge which did
not fail to mesmerize anyone who sat and discussed with him or
read it up. From this was that he sent a letter to commander
Khattāb following the end of the conventional war and the
commencement of the guerilla war in which the state of the
Mujāhidīn became unrelenting, so Shaykh Yūsuf wrote to
commander Khattāb a contingent plan; listing 18 eventualities of the
war, and what they should do in each eventuality. Commander
Khattāb benefited much from it and thanked him for it.

Shaykh Yūsuf took part in collecting contributions for the Mujāhidīn

in Chechnya gathering enormous funds. There occurred between
him and some scholar’s unfortunate scenes where they completely
forsook him. He mentioned from it an incident he had with Shaykh
Salmān al-`Awdah. Commander Khattāb said to the brothers when
he was in Dagestan, ‘get us 1 million dollars and we will stay for the
winter and defy Russia.’ So Shaykh Yūsuf went to one of the wealthy
people and so he agreed to give a sum of 8 million Saudi Riyāls but
only on condition that Shaykh Salmān consents to it in writing or
gets in touch with him regarding it. So Shaykh Yūsuf went to Salmān
al-`Awdah, but to no avail as the shaykh took his time then said to
him what amounts to him not being at all convinced with the affair
of Chechnya.

And so, Shaykh Yūsuf continued his Jihādi march with sacrifices and
tireless works whom none but a few men are able to bear.
10 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

The connection of the shaykh with the Chechen affair continued,

except that it diminished relative to the affair of Afghanistan and the
Tālibān State, where he spent the bulk of his time studying the state
of this movement and its ways.

Then came the blessed days in which the statues of Buddha in

Afghanistan were destroyed. Shaykh Yūsuf busied himself with
projects to provide food during the days of Ramadhān and distribute
sacrificed animals to those in Afghanistan. Then he contacted the
Commander of the Believers and the Tālibān Ministers and
attempted to establish a connection between them and Shaykh
Hamūd al-`Uqlā, may Allāh be merciful to him. On the Hajj of the
year 1421 H, Shaykh Yūsuf met with a few of the ministers of the
Tālibān who came to perform the Hajj. He arranged with them a
telephone connection between the Commander of the Believers and
Shaykh Hamūd al-`Uqlā, may Allāh bestow mercy upon him, and
that took place in the Ayām at-Tashrīq (the three days following
10th of Dhul Hijja) at 9 in the evening.

Shaykh Yūsuf said to me, “We went out of Makkah and were running
out of time. We had no option other than to continue on our course
as Shaykh Hamūd was in al-Qasīm.” He said, “We were exhausted,
so I decided with my companion that he takes charge while I rest
and sleep, after which I shall take charge while he rests.” He said,
“So we travelled by night and I succumbed to my eyes and did not
wake up except upon the overturning of the car as a result of an
impact with a stray camel, and so we were denied the meeting.”

A strange story took place with the Shaykh and the Inspector during
that time, however, he with the success from Allāh, went out before
September 11th by nearly a month for a matter willed by Allāh.

When the Shaykh came out of prison, he exerted great effort in

writing about Jihād: establishing its issues, defending it and
disproving the misconceptions of the deserters and the hypocrites.
11 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

He used to participate in some of the Paltalk rooms under the

username ‘Azzam’.

The Shaykh, may Allāh be merciful to him, used to be preoccupied

with mobilizing the youth and inciting them to go to Afghanistan to
participate in the military training camp there. He produced 4 audio
tapes urging upon Jihād and preparation, among which is a tape
dealing with fiqh recorded in his own voice, may Allāh preserve him.

Then occurred the great event in the history of Afghanistan; the

assassination of the wicked Ahmed Shāh Mas’ūd. The happiness of
the Shaykh was indescribable. I remember going past him at that
time saying to him, ‘what's the news?’ So he said to me, ‘Shaykh
Usāmah said to the brothers, ‘Who may rid me of Ahmed Mas’ūd for
he has wronged Allāh and His Messenger?’ so some of the brothers
presented themselves readily in order to assassinate him,
considering their reward and recompense with Allāh, The Generous,
and there took place what you have heard of the pleasing news.”

Then after that, there took place the blessed events in America – the
bastion of heresy – The Shaykh could have taken to flight out of joy.
I got in touch with the Shaykh and he said that he was in a meeting
with the scholars of al-Qasīm where there took place what took
place of the opposition by some of the scholars to the operations
that occurred in America. He related to me what took place in the
debates and meetings with them; there was a positive effect in their
support of the Jihād and the Mujāhidīn.

After that, the Shaykh started writing his most valuable book, ‘The
Reality of The Crusader War’ in which he lays the foundation for
martyrdom operations and refutes all of the misconceptions that
have stirred up around it and, in it, he urges the Ummah to awake
from the slumber it is living in. It is a priceless book in its field which
the shaykh wrote during a period of 9 to 10 days. So much so, that
when it reached Shaykh Usāmah, he said to his brothers, “It appears
that the book was authored before the operation, since it is not
12 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

possible for it to be written this quickly.”

And Allāh be my witness, that Shaykh Yūsuf did not author it except
after the incident, devoting himself entirely to it until he came out
with this principled, fiqhi study which no one has been able to
refute.

And so, the book of Shaykh Yūsuf had a tremendous effect in

increasing the multitude of scholars supporting the operations of
September 11th since in it is firmly laid a scholarly foundation in a
composed manner as well as a collection of proofs from the Book
and the Sunnah.

When Shaykh Yūsuf completed this book he started on his final

amendments to his book, ‘The Scales of the Talibān Movement;’ he
then completed that and published it.

And so did his writing emerge as an overflowing radiant flood,

advancing wave after wave with the light of the Book and the
Sunnah, from it were: ‘The Role of The Women in Fighting The
Enemies’ which was published unofficially as a book titled, ‘`Abd
Allāh az-Zaid’: ‘Constants on The Path of Jihād’, where he wrote it as
one book composed of various parts, and beside that from
participations which were spread in Markaz ad-Dirāsāt and the
general forums on the internet.

From the matters that pained Shaykh Yūsuf was the desertion of the
scholars. I remember speaking to him about the desertion of the
scholars from Jihād; he spoke to me in a touching manner then he
cried, and due to this, he produced numerous essays and
refutations, the principle aim of which was to defend the honor of
our Mujāhidīn brothers in the front line.

He also contributed writings for ‘The Series On The Crusader War

Against ‘Irāq’, which was put on ad-Dirāsāt website in which he had
by far the greatest contribution representing almost 80% of the
13 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

entire series.

Allāh had endowed him with the manners of eloquence, and

unshakable steadfastness which led him to continue with his books
on Sharī’ah and political analysis, may Allāh grant him an expansive
mercy.

Shaykh Yūsuf was known to many of the scholars by these qualities,

as they used to acknowledge him with merit and precedence in that.
Shaykh Yūsuf used to be steadfast and patient in calamities and
adversity. How many losses had he suffered of loved ones and
friends in the land of Jihād be it from martyrdom, injury or capture,
however, he would be satisfied with the decree of Allāh in all that,
submitting himself to what his Lord decreed for him.

Shaykh Yūsuf, may Allāh grant him mercy, had a soft heart, was
sensitive and quick to tears, especially if mention is made of the
Mujāhidīn and their sacrifices in the path of Allāh. I cannot forget the
day he spoke of Abū Hājir al-`Irāqī who is imprisoned by America (In
Guantanamo Bay); he mentioned his life story and his sacrifices
then he broke into tears. And he used to cry and enter a religious
state of humility when he would give a reminder, especially when it
related to Allāh, the Last Abode, Jihād and the martyrs in the path of
Allāh.

Likewise, he used to stress on the connection between Jihād and its

sentiments with the sound creed and knowledge of Sharī’ah. He
used to say, “We are obliged to show the people that Jihād is not but
a realization of tawhīd and implementation of the requirements of
‘Lā Ilāh Illa Allāh’ and that Mohammad is the Messenger of Allāh,
and tie the people to this matter in order that they may know the
importance of Jihād on one hand, and that they become firmly
grounded in it on the other.”

He used to mention to me, with regards to this, the saying of `Abd

Allāh `Azzām, may Allāh bestow mercy upon him, “the image you
14 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

come with to the Jihād will be replaced with another image.” What
he meant was that some people leave for Jihād effected only
sentimentally as a result of pictures they had seen of a Muslim being
tortured or Muslim woman being violated. This is a well-disposed
sentiment, but what is superior is for the origin of the departure of
the Mujāhid to the lands of Jihād to be from: a deep conviction
regarding the obligation of this path which reaches and attaches
itself to the creed of tawhīd; and bear the preoccupation with it (i.e.
Tawhīd) so that it is spread among the people and a state is
establish through which tawhīd is implemented.

Gathered in front of the shaykh was the dunya in its entirety, he

however divorced it three times and chose to revive the life of
dignity until he achieves its most desired goal. His father was a
merchant for whom Allāh granted success. Yūsuf however was
unlike his farther with regards to this world. He found in his father
assistance and contentedness with what he was upon of work and
Jihād. Not to mention his mother who often would assist him and
increase him in steadfastness. Rather, she would even advise him to
not give himself up. And her achievement is due to Allāh, what a
generous mother, bearing a courageous hero, not afraid of death.

Shaykh Yūsuf used to be extremely humble so much so that he did

not consider anything of himself leaving you the impression, while
sitting with him, that he considers you to be more knowledgeable
than him. He refused to be first to speak especially in the presence
of a scholar or a student of knowledge. He was a sign in humility; he
would neither simulate it nor force it out of him. Rather, it was a
natural disposition, a characteristic and a favor of Allāh upon him.

He, may Allāh grant him mercy, was an encyclopedia in every topic.
If he spoke regarding the sciences of Sharī`ah, one would think him
a scholar of Islamic Law, and if he spoke regarding politics one
would think him a skilled politician. Alongside all that, he paid much
attention to the computer and programming, added to that was
familiarity with military sciences; familiarity sufficient for a smart
15 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

military commander. Further to this is his familiarity with

topography, technology and electronics.

Allāh conferred upon him acceptance by the people. No one would

meet him except that they become drawn to him. I am not aware of
anyone who held anything against him or criticized his manners or
character. Rather he was accepted by the people as he possessed
beautiful character and clearness of conscience. We consider him as
such and do not praise anyone above Allāh.

He, may Allāh bestow him with mercy, used to call the youth and
the Mujāhidīn to abandoning opulence and comfort, and call them to
lead an ascetic and rugged life in order to condition the self upon
patience and prepare it to bear the difficulties found in the lands of
Jihād. He would spend days not eating but a little amount of food,
despite it being in times of ease. This he did wishing to habituate
himself upon hardship.

He used to be open-handed in his generosity, never regarding what

he gives and offers the brothers as too much. In spite of that, he
was trustworthy and guarded well the wealth of the Mujāhidīn which
reached him, in which case he would deliver it to those who are
deserving of it and to those who it was intended for.

Āl Salūl pursued him due to a request from America. They asked him
to give himself up for over a year. But he refused to give himself up
to them or to please the dunya with his dīn, and praise be to Allāh in
him doing that, for how much had he presented to the dīn and the
Ummah of splendid works throughout that year which he would not
have been able to produce in 5 years.

I do not mention this as an exaggeration, no by Allāh, but from sure

knowledge and in relating what I saw. Rather (only) a portion of
what I saw. Long hours used to pass by him with neither rest nor
sleep. Rather, days may pass by without him sleeping. And when he
did sleep, it was not according to a daily schedule, except for a
16 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

negligible amount sufficing what he required to straighten his back,

may Allāh be merciful to him.

He lived throughout this year as a hunted fugitive, watching his

enemy day and night, his weapon never leaving his side, always
taking his precautions. He used to say to me, “O brother! We are not
more noble then the companions of Allāh’s Messenger, those who
lived in Madīnah in fear and anxiety until they expelled the Jews
from it.” And he related to me a saying belonging to one of the
companions, “There is nothing in us O Messenger of Allāh’ except
fear while the sword of each of us rests upon our shoulders” And so,
he would find comfort in (recalling) the state of the companions,
may Allāh be pleased with them.

Shaykh Yūsuf, may Allāh grant him mercy, would seldom see his
family – i.e. his father and mother – until the last period when the
search for him become more intense where he was cut off
completely from them. Rather, he was cut off from his three young
daughters – the oldest of whom is Maryam – in the last remaining
days. He wrote to them the touching poem which was published in
his letter before his martyrdom, may Allāh grant him mercy. He
remained being chased through his last days until he was killed as a
martyr, may Allāh bestow upon him mercy, after having defended
himself with what he could. He chose to die in the path of Allāh
rather than be a captive to the tawāghīt of the Arabian Peninsula,
may Allāh hasten their punishment and departure. His example was
that of the magnificent companion who, when his turn came, said,
“As for me, then I will not go down under custody of a disbeliever”
and the tongue of his state saying:

I do not care when I am killed as a Muslim * Upon which side I

find my death on the path of Allāh

All that for the sake of Allāh and if he so wills * He will bless my
dismembered parts.
17 Lofty Men in the Times of Ignominy: Yūsuf al-‘Iyairī

Abū Mohammad has departed not known by many of the people. But
does this harm him in the least while Allāh knows of him? The
monumental effort which he presented in order to support this dīn
and which benefited the Mujāhidīn will stand witness and attest to
him being the best of the men belonging to the Ummah today.

And so, a life of a youth and a Shaykh from the youth of the Ummah
came to an end. He contained many virtues from knowledge,
propagation, Jihād and worship upon the best and most excellent
state -Allāh willing – and he actualized what every young man who
knows the path of guidance aspires to.

So felicitations to you O Abū Mohammad…By Allāh, anyone who has

lived with you will find it difficult to be ignorant of the influence you
have had on his life…We have witnessed you working to support the
Jihād that which is not done by institutional organizations and
centralized efforts…You have been a unique example, an
unparalleled kind. All your time was devoted to Jihād and the
Mujāhidīn…

May Allāh bestow mercy upon you O Abū Mohammad... May Allāh
bestow mercy upon you O Abū Mohammad… May Allāh bestow
mercy upon you O Abū Mohammad…

Sawt al-Jihād Magazine

Issue 1 and 2
Sha`bān 1425 H