The Management of Savagery:

The Most Critical Stage

Through Which the

Umma Will Pass

Abu Bakr Naji

Translated by William McCants

Funding for this translation was provided by

the John M. Olin Institute for Strategic Studies at

Harvard University, and any

use of this material

must include a reference to the Institute.

23 May 2006

[Translator’s Note: Numbers in brackets refer to the page number in the original text. My comments in brackets are meant to clarify obscure passages or allusions in the text. Generally, Naji’s parenthetical statements are set off by em-dashes, as they are in the original text, although sometimes I have put them in parentheses. When rendering some sentences, I have added phrases in parentheses to make them more readable in English. The differences between Naji’s parenthetical statements and my own additions will be very obvious. Finally, the reader will please excuse any infelicities in my translation of the text. I have not had the time to carefully check it against the Arabic original or to polish the English prose. Any feedback from readers will be most welcome. – W.M., May 2005]

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Introduction (3)

Preface: The order that has governed the world since the Sykes-Picot era (5)

The Illusion of power: The centrality of the superpowers as a function of their overwhelming military power and deceptive media halo (7)

First Topic: Definition of “the management of savagery” and an overview of its historical precedents (11)

Second Topic: The path for establishing an Islamic state. (15)

Third Topic: The most important principles and policies for implementing the plan of action and achieving, in general, the goals of the stage of “the power of vexation and exhaustion”; and, in particular, the goals of the stage of “the management of savagery.” (by the permission of God) (23)

Section One: Mastery of the art of management (23)

Section Two: Who leads, who manages, and who authorizes the fundamental administrative decisions? (25)

Section Three: Using the time-tested principles of military combat (28)

Section Four: Using violence (31)

Section Five: Achieving power (34)

Section Six: Properly understanding the rules of the political game of our opponents and their fellow travelers, and striking a balance between confrontation and cooperation in accordance with sharia politics (37)

Section Seven: Polarization (46)

Section Eight: The rules of affiliation (50)

Section Nine: Mastering the security dimension: Surveillance and infiltrating adversaries and opponents of every kind (52)

Section Ten: Mastering education within the movement just as it was in the first age of Islam (54)

Fourth Topic: The most important problems and obstacles that we will face, and ways of dealing with them (62)

(1) The problem of the decreasing number of true believers (62)

(2) The problem of the lack of administrative cadres (63)

(3) The problem of loyalty to elements in the preceding administration (65)

(4) The problem of infiltration and spies (67)

(5) The problem of secession or sudden about-face of individuals, groups, or regions who completely change their loyalty (How do we make sense of it and how do we deal with it?) (68)

(6) The problem of excessive zeal and the problems that accompany it (71)

Fifth Topic: Conclusion: Are there other solutions that are easier than this solution? (73)

First Article: The battle of patience (81)

Second Article: The struggle between the human soul and the Sunna of God in missionary activities (86)

Third Article: Our men and enemy soldiers under fire (90)

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Fourth Article: Universal laws adhered to by the elect and others (95)

Fifth Article: Our method is a mercy to all beings (101)

Sixth Article: Crisis of terms…"benefit" and "harm" as examples (106)

Seventh Article: Polarization and wealth (110)

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Introduction

Praise be to God and peace and blessings be upon the Messenger of God, his family, his Companions, and whomever aided him.

In a previous essay, I wrote about the substantive preparations undertaken by that group of Islamic activists whom I consider to be carrying out the command of God in this age – that group which, with God’s permission, will be granted victory. The essay touched on the program that the group advocates for extricating the Umma from the degradation that afflicts it, so that the Umma may once again steer humanity toward the path of divine guidance and salvation. The essay compared this program with the programs that have been advocated by other groups of Islamic activists and that have confused the Islamic youth.

Yes, many of the youth chose this or that path on the basis of compatibility with their work, whims, and recreational activities. However, some have been confused by the multiplicity of plans for the solution of a matter which, at the very least, the authoritative Islamic texts have (already) decided in the eyes of the well-known (people). Among the things pertaining to the subject referred to (above) is, briefly :

[Naji begins a long quote from an article he had previously written]

Of all the currents of the Islamic movement, only five of them have written programs. After setting aside the current of propagation and proselytizing [al-tablīgh wa al-da`wa], the current of the salafism of purification and education [salafiyyat al-tasfiya wa al-tarbiyya] (Sufi salafism), the current of the salafism of those in authority [salafiyyat wulāt al-amr] and others, we will find that there are five currents which are laid out in written programs and which lend (themselves) to discussion on account of their practical reality. These five currents are:

(1) The current of jihadi salafism [al-salafiyya al-jihādiyya].

(2) The current of Sahwa salafism [salafiyyat al-sahwa] which Shaykh Salman al-`Awda and Shaykh Safar al-Hawali represent.

(3) The current of the Brethren (the archetypal movement…the international organization).

(4) The current of the Brethren of Turabi.

(5) The current of popular jihad (like the Hamas movement and the Moro Liberation Front, and others).

As for the program of Sahwa salafism, particularly in its latest form (the establishment of institutions), it resembles the program of the Brethren movement (the international organization) to a large extent; perhaps it is comparable in some parts of its program. However, I will clarify (by the permission of God) that it cannot go beyond its first stages until after the passage of thousands of years because it transgresses universal laws to a great extent, which are also sharia laws. This makes it revolve in a vicious circle, enabling the infidels, the Taghuts [idols or tyrants (cf. Qur’an 5:60 and passim). This is the word jihadis use for contemporary Arab rulers who do not implement Sharia law.], and the people of hypocrisy to toy with it. However, in contrast with the Brethren, the current of Sahwa salafism tries to achieve (their program) as it is on paper [i.e. its followers put theory into practice].¹ As for the current of the Brethren, they set it forth on paper theoretically in order to implement their innovative [i.e. heretical] program or a small part of their secular plan on its basis and to insert their rotten plan into the underlying supports of the youth by means of a written, theoretical model and sparkling slogans, until nothing prevents them from raising the slogan, “Jihad is our path and death in the path of God is our noblest desire..!” or “a salafi movement”!! or “a Sufi reality” [haqiqa sufiyya], as they frankly state. [Hasan al-Bana is said to have divided is missionary activities into three components: salafi proselytizing, a Sunni path, and a Sufi reality. By “Sufi reality”, he meant to emulate the organization and brotherhood of Sufi tariqas.]

As for the current of jihadi salafism, it is the current I consider to have been set down as a method and as a comprehensive plan by sharia and universal laws. Although this method is divine, those who implement it are humans who are afflicted with the (same) deficiency and imperfection that afflicts (other) humans and the universal laws

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which suffuse humanity suffuse them and their program with some of the missteps which occurred in the first century; nay, more, no doubt due to the excellence of the first century. If you want to be praiseworthy, refer to the teaching of idealism and realism by Shaykh Mahmūd Abū `Umar (may God liberate him from captivity).

I say: Although some of the failures which their program went through are a predestined part of it that cannot be undone, the steps of their program proceed as they are written on paper in accordance with the sharia laws and the sound universal laws. Out of divine solicitude and care, they will be given (by the grace of God) what is concealed from them in some of the stages. They and their enemies are in a conflict that none denies is like the conflict of the Messengers with the people of unbelief and tyranny, even if it is not recognized that is a true continuation of that conflict.

As for the current of the Brethren of Turabi (a schism against the archetypal current), it is a current that took what is suitable for establishing a state (the state of al-Bashir and Turabi, regardless of the current disagreement between them) from

universal laws. However, that current’s neglect of some of the sharia commandments and its corruption of some others makes this state a secular state; there is no Islam in it save trade in its name. An explanation of all of this and that current’s program would take too long.

As for the current of popular jihad (like the movement of Hamas and the Jihad Movement in Palestine), in comparison with the four previous programs and what you have learned about this current, you can understand the nature of its program. In short, it resembles the program of the current of jihadi salafism, except that it goes further in its political thought, in the manner of the archetypal Brethren and the Brethren of Turabi. Furthermore, it is deficient in disseminating the correct scientific method among its followers when implementing the pedagogical method. One of two fates is feared for it: either the loss of the fruit (of its labors) in the end and its falling into the hands of the secular apostates and the nationalists, or the establishment of a state resembling the state of al-Bashir and al-Turabi in Sudan. The explanation of the details of all of that takes a long time...

[End of Naji’s quote]

I indicated in that article that I am on my way to completing a study in which I unravel the entanglement of all the previous parts of the program. In it, I present the broad outlines of the program of the people of tawhid and jihad scattered throughout their publications and literature over a long period of time; whoever is connected with them knows of it. Likewise, we discuss the programs which the remainder of the currents have set forth and I ask God for sincerity, fairness, and forgiveness for mistakes.

This study, “The Management of Savagery…The Most Critical Stage Through Which the Umma Will Pass”, consists of a broad outline which is not detailed. Details are only given for two groups: the group of those who specialize in the arts which the study discusses and the group of the leaders located in the regions of the management of savagery. When some details are presented in the study, they are only given on account of their importance or as an example for the sharpening of the mind.

The management of savagery is the next stage that the Umma will pass through and it is considered the most critical stage. If we succeed in the management of this savagery, that stage (by the permission of God) will be a bridge to the Islamic state which has been awaited since the fall of the caliphate. If we fail – we seek refuge with God from that – it does not mean end of the matter; rather, this failure will lead to an increase in savagery!!

This increase in savagery, which may result from failure, is not the worst thing that can happen now or in the previous decade (the nineties) and those before it. Rather, the most abominable of the levels of savagery is (still) less than stability under the order of unbelief [nizām al-kufr] by (several) degrees.

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Preface

The Order that has Governed the World Since the Sykes-Picot Era

Contemplating the previous centuries, even until the middle of the twentieth century, one finds that when the large states or empires collapsed – and even small states, whether they were Islamic or non-Islamic – and a state did not come into being that was comparable in power and equivalent to the previous state with regard to control over the lands and regions of that state which had collapsed, the regions and sectors of this state changed, through human nature, on account of submission to what is called the administrations of savagery.

When the caliphal state fell, some of this savagery appeared in some of the regions. However, the situation stabilized soon after that on account of (the order) the Sikes-Picot treaty established. Thereupon, the division of the caliphal state and the withdrawal of the colonial states was such that the caliphal state was divided into (large) states and small states, ruled by military governments or civil governments supported by military forces. The ability of these governments to continue administering these states was consonant with the strength of their connection with these military forces and the ability of these forces to protect the form of the state, whether through the power which these forces derived from their police or army, or through the external power which supported them.

Here we will not deal with how these states were maintained or how these governments exercised control. Regardless of whether we believe that they obtained control by virtue of their victory over the governments of colonialsm, or by virtue of working secretly with colonial rule and being assigned its place when it withdrew, or a mixture of the two, these states, in short, fell into the hands of these governments because of one or both of these reasons.

Whether these countries were truly independent or each secretly succeeded the state that colonized it previously, they began after a time to circle in the orbit of the global order which resulted after the end of the Second World War. The outer form (of this global order) was the body of the United Nations and its inner reality was two superpowers [literally "poles"] that consisted of two states joined by rival camps of the allied, powerful states. (Moreover), each superpower was followed by dozens of satellite states.

A regime controlling a satellite state that circles in the orbit of one of the superpowers, acquiring economic and military benefits from it, is compensated by that superpower with various types of support. However, in accordance with the nature of the inhabitants of our countries which these regimes rule (in other words, like the countries whose inhabitants are Muslims), this support was largely limited and most of it went to supporting individuals in the ruling regimes or personal support for the military commanders of these states and the influential leaders of their armies.

Following that period, some of the regimes collapsed and others were established, either because the superpower abandoned it or was unable to protect it from collapsing, or because another superpower helped a different group infiltrate this regime, overthrow it, and take its place by seizing it in accordance with pure universal law.

Those regimes that achieved stability were able to impose their values upon the society of every state they controlled. If they circled in the orbit of a new superpower or still flirted with the superpower that supported the previous regime, they mixed their social and economic values with the values of the superpower in whose orbit they circled and imposed the mixture upon society, placing a sacred halo around these values, even if they were values that every rational mind refused.

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These regimes opposed the belief system [`aqīda] of the societies which they ruled and, with the passage of time and gradual decay, they squandered and plundered the resources of those states and spread iniquity among the people.

In accordance with pure universal law, we find that the powers that can once again enable the values and the belief system of society to govern the state – or not even for the sake of the belief system and truth, but for the sake of rejecting iniquities and (upholding) the justice with which the believing majority agrees – are of two types:

The first: The power of the masses (quwwat al-shu`ūb). This (power) was tamed and its self-awareness was dissipated through thousands of diversions – whether through the desires of the sexual organs and the stomach, or panting to reach the summit of livelihood or accumulate of wealth – to say nothing of the deceptive media halos in various directions and the spreading of predestinationist [al-jabarī], Sufi, and Murji’ite thought throughout the sectors (of society). From time to time, there is a defanging of some of the masses who wake up from heedlessness by means of the armies and police of these states, which consider this duty to be their fundamental task, for which they accumulate wealth (al-amwāl wa al-`atā’). (This endeavor) protects these regimes or protects the circuit of the ruling regime in the orbit of one of the two superpowers.

The second: The second power that can return society to justice and to its belief system and values – even if it is partially according to the Sunna – is the power of armies. (The states) lavish plundered money upon them and buy them off so that they do not perform this function, but rather the opposite.

Despite the violence of Satan, a small group of thinkers and noble people remain who oppose tyranny and seek justice. This group wants to use the power they possess to change this reality for the better in accordance with their belief system. However, a second consideration that occurs to them is the existence of a criminal force in these armies which does not pay heed to values. Even if, in the best of circumstances, there is a clear plan for uniting [lit. encircling] the disharmonious elements of the (military) power, one or both of the superpowers will, under the cover of the United Nations, compel the new regime – through trickery, force, pressure, or all of these – to continue circling in the orbit of one of the superpowers and they will force new beneficiaries upon the new regime. This honored person who came to power comes to resemble those who went before him, like al-Bashir in Sudan.²

For the most part, those who think about these noble people end up turning away from the idea of changing those regimes, accepting the status quo, and turning within themselves, carrying bitterness in their hearts. Those among them that are honest with their weak souls resign from their military work; otherwise, it does not take them long to sink into the quagmire of darkness and decadence beneath the slogan of “No religion and no world” or “No goodness, no justice, and no world”. Such is the state of affairs since the fall of the caliphate.

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The illusion of power: The centrality of the superpowers as a function of their overwhelming military power and deceptive media halo

The two superpowers which used to dominate the global order controlled it through their centralized power. The meaning of “centralized power” here is: The overwhelming military power which extends from the center in order to control the areas of land that submit to each superpower, beginning from the center and reaching the utmost extremity of these lands. Submission, in its primary, simplest form, means that these lands owe the center loyalty, submission to its judgment, and responsibility for its interests.

There is no doubt that the power which God gave to the two superpowers (America and Russia) was overwhelming in the estimation of humans. However, in reality and after careful reflection using pure, human reason, (one comes to understand that this power) is not able to impose its authority from the country of the center – from America, for example, or Russia – upon lands in Egypt and Yemen, for example, unless these (latter) countries submit to those powers entirely of their own accord. It is correct that this power is overwhelming and that it seeks help from the power of local regimes controlled by proxies [al-wukalā’] who rule the Islamic world. Yet all of that is not enough (to completely control the satellite states). Therefore, the two superpowers must resort to using a deceptive media halo which portrays these powers as non-coercive and world-encompassing, able to reach into every earth and heaven as if they possess the power of the Creator of creation.

But the interesting thing that happened is that these two superpowers believed, for a time, their media deception: that they are actually a power capable of completely controlling any place in the entire world, and that (this power) bears the characteristics of the power of the Creator. According to the media deception, it is an all-encompassing, overwhelming power and people are subservient to it not only through fear, but also through love because it spreads freedom, justice, equality among humanity, and various other slogans.

When a state submits – whatever the extent of its ability – to the illusion of the deceptive power and behaves on this basis, that is when its downfall begins. It is just as the American author Paul Kennedy says: “If America expands the use of its military power and strategically extends more than necessary, this will lead to its downfall.”

This overwhelming power is also assisted by the cohesion [tamāsuk] of the society in the central country and the cohesion of that society’s institutions and sectors. The overwhelming military power (weapons, technology, fighters) has no value without the cohesion of society and the cohesion of (society’s) institutions and sectors. But this overwhelming military power may become a curse to this great superpower if the cohesion of society [literally "the social entity"] collapses.

Several elements that cause the collapse of this entity are summarized in the statement, “elements of cultural/civilizational annihilation” [`awāmil al-fanā’ al-hadārī], such as the corruption of religion [al-fasād al-`aqadī], moral collapse, social iniquities, opulence [al-taraf], selfishness, giving priority to (worldly) pleasures, the love of the world over all values, etc.

Whenever a large mixture of these elements are combined within the superpower and those elements mix in such a way that they energize each other, that superpower's speed of collapse increases. Whether these elements are actively present or latent, they need an assisting element to activate them and cause the downfall of that superpower and its centralization (of power), no matter how much military power it possesses. As we have said, this is because the power of its centralization, embodied by the overwhelming military power and the deceptive media halo, can only be in a cohesive society.

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What if this assisting element is the decree of God which He ordained in order to act upon these three axes? It would not only work to activate the latent elements of cultural annihilation but confront the military power with exhaustion. This confrontation and exhaustion directly affects the third axis, which is the deceptive media halo. It removes the aura of invincibility which this power projects, that nothing at all stands in front of it.

This is exactly what happened to the Communist superpower when it was put in a military confrontation with a power weaker than itself by several degrees; it was not even comparable. However, (the weaker power) succeeded in exhausting it militarily and, even more important, it activated the elements of cultural annihilation in (the superpower's) homeland:

- The dogma of atheism versus belief systems that believe in the next life and a God.

- Love of the world, worldly pleasures, and opulence versus individuals who had nothing to lose.

- Moral corruption, the least manifestation of which was that Russian soldiers or officers returned (home) – if they returned – and found that their wives had a child or relationship with someone else.

- Social iniquities clearly floated to the surface when the economic situation weakened because of the war. Then when money becomes scarce and monetary crises begin, the major thieves appear, especially if accurate accounting [?] begins.

Additionally, note that the economic weakness resulting from the burdens of war or from aiming blows of vexation (al-nikāya) directly toward the economy is the most important element of cultural annihilation since it threatens the opulence and (worldly) pleasures which those societies thirst for. Then competition for these things begins after they grow scarce due to the weakness of the economy. Likewise, social iniquities rise to the surface on account of the economic stagnation, which ignites political opposition and disunity among the (various) sectors of society [literally "social entity"] in the central country.

Likewise, this power – despite its weakness –acted upon the third axis by removing the respect for the Russian army from the hearts of the masses whose regimes used to revolve in (the Soviet) orbit in Europe and Asia. Thus, one after another, they began to fall away and desert it.

However, this weak force acted upon a special fourth axis in the Umma. It is the reviving of dogma and jihad in the hearts of the Muslim masses – who had submitted to the (social) entity of this superpower – when they saw the example and model of these poor, Afghani people – their neighbors – in jihad. They were able to remain steadfast in the face of the strongest military arsenal and the most vicious army (in the world) with respect to the nature of its members at that time. Thus, we saw that the jihad brought forth many Muslims from unknown lands, like Chechnya and Tajikistan.

Everything we have recorded here is already reality. But the most important (point) is that it is easier for the people of knowledge and insight to understand (how the process works) as a result of the bounty of God upon whomever boldly plunges into battle. For example, the martyr (and we consider him as such) Sayyid Qutb (may God bless him) discussed the fall of the Soviet Union and explicated the laws (al-sunan) which would, for the most part, lead to it; but he was not able to fix the time of its occurrence or (give) specific details. In contrast, Shaykh `Abd Allāh `Azzām – who was martyred, may God bless him, before the fall of the Soviet Union – had an analysis which predicted the fall of this superpower and the division of its republics and the emergence of Islamic movements that would oppose some of its republics. Even more remarkable than this is that his analysis was built on numbers, such that he calculated the number of the forces of the Russian army, which possessed the greatest arsenal of weapons in the world and an army greater than the American army with respect to size, viciousness, and the ability to endure the atmosphere of battles and its human losses. Even more remarkable is that (his analysis) did not depend on the withdrawal of the Russian army from Afghanistan, even though he had hoped for that. Rather, it depended on (the idea that) pressure from the mujahids would push Russia to pump larger numbers of troops into Afghanistan, which would reduce the reserves of the Soviet army, and that this pressure and reduction would encourage the Soviet republics to try to secede, especially the Islamic (republics) whose inhabitants saw it as a workable model for the

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possibility of resistance. Almost everything he said happened, as if it were a cinematic film. From this we know that understanding the abilities of the enemy and the time of his defeat only comes to us by plunging into active war with him, regardless of whether we have a rational mind or theoretical research (at hand).

Here we note that the superpower's republics fell into chaos when it collapsed. But because specific elements quickly came into existence, administrations of states were established in most of them without passing through the stage of the administration of savagery, some of which have succeeded in attaining stability until the present time.

In Chechnya and Afghanistan (Afghanistan was not one of the Soviet republics), the administrations of savagery succeeded in establishing what can be called states, but they have collapsed now. They have returned to a stage before the administration of savagery, which is the stage of the power of vexation and exhaustion.³ We (also) note that the course of events in the two countries is not due to the events in Daghistan or the momentous events of September (11), even if they perhaps hastened it. A detailed explanation of this would take a long time and we have previously referred to that which concerns Afghanistan.

So that superpower collapsed, but the civilization of Satan was able to quickly rectify the matter and stabilize control in the world through the cohesion of the remaining power (America), for it carries out the role which the two superpowers had played, together with, in general, the states of the world and, in particular, those of our region. But the picture became even bleaker in the eyes of some of the noble people – whether they are religious or otherwise – in the states submitting to this global order. According to them, they doubt that the remaining superpower can be annihilated and that the components of its power differ in kind from the collapsed superpower, especially since its media halo is much stronger than the media halo of the collapsed superpower.

Some others among the people of truthfulness and jihad used to set forth what God had showed them and the notion was established in their minds that the enemy was weak and insignificant – if God decreed something, it could be done. This group says to the remainder of the people of religion and the masses: “O people! The viciousness of the Russian soldier is double that of the American (soldier). If the number of Americans killed is one tenth of the number of Russians killed in Afghanistan and Chechnya, they will flee, heedless of all else. That is because the current structure of the American and Western military is not the same as the structure of their military in the era of colonialism. They reached a stage of effeminacy which made them unable to sustain battles for a long period of time and they compensate for this with a deceptive media halo. O people! The center in the Soviet Union was, to a certain extent, close to the countries in which there was opposition to it. They even shared borders with areas that opposed it, so supplies, motorized units, and armored vehicles used to pour in with ease and without much cost. The matter is different with regard to America—the remoteness of the primary center from the peripheries should help the Americans understand the difficulty of our continued submission to them, their control over us, and their pillaging of our resources if we decide to refuse; but only if we refuse and enflame opposition to its materialization.”

This was the picture until the momentous events of September and its foretokens which appeared with the momentous events of Nairobi and Dar al-Salam.

In summary, the contemporary renewal movement was purified after momentous events and battles severely damaged it and it accumulated experience during more than thirty years. It must (now) undertake some of the specific operations arranged systematically [nizām mu`ayyan] and (carry out) what began with the operation of Nairobi and Dar al-Salam for the achievement of the following goals (by the grace of God):

A – The first goal: Destroy a large part of the respect for America and spread confidence in the souls of Muslims by means of:

(1) Reveal the deceptive media to be a power without force.

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(2) Force America to abandon its war against Islam by proxy and force it to attack directly so that the noble ones among the masses and a few of the noble ones among the armies of apostasy will see that their fear of deposing the regimes because America is their protector is misplaced and that when they depose the regimes, they are capable of opposing America if it interferes.

B – The second goal: Replace the human casualties sustained by the renewal movement during the past thirty years by means of the human aid that will probably come for two reasons:

(1) Being dazzled by the operations which will be undertaken in opposition to America.

(2) Anger over the obvious, direct American interference in the Islamic world, such that that anger compounds the previous anger against America's support for the Zionist entity. It also transforms the suppressed anger toward the regimes of apostasy and tyranny into a positive anger. Human aid for the renewal movement will not dry up, especially when heedless people among the masses – and they are the majority – discover the truth of the collaboration of these regimes with the enemies of the Umma to such an extent that no deceptive veil will be of use and no pretext will remain for any claimant to the Islam of these regimes and their like.

(C) – The third goal: Work to expose the weakness of America’s centralized power by pushing it to abandon the media psychological war and the war by proxy until it fights directly. As a result, the apostates among all of the sects and groups and even Americans themselves will see that the remoteness of the primary center from the peripheries is a major factor contributing to the possible outbreak of chaos and savagery.

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First Topic: Definition of “the management of savagery” and an overview of its historical precedents

We said above that if one contemplates the previous centuries, even until the middle of the twentieth century, one finds that when the large states or empires fell – whether they were Islamic or non-Islamic – and a state did not come into being which was equal in power or comparable to the previous state in its ability to control the lands and regions of that state which collapsed, the regions and sectors of this state became, according to human nature, subservient to what is called “administrations of savagery.” Therefore, the management of savagery is defined very succinctly as the management of savage chaos!!

As for a detailed definition, it differs according to the goals and nature of the individuals in the administration. If we picture its initial form, we find that it consists of the management of peoples’ needs with regard to the provision of food and medical treatment, preservation of security and justice among the people who live in the regions of savagery, securing the boarders by means of groups that deter anyone who tries to assault the regions of savagery, as well as setting up defensive fortifications.

(The stage of) managing the people’s needs with regard to food and medical treatment may advance to (the stage of) being responsible for offering services like education and so forth. And the preservation of security and securing the borders may advance to working to expand of the region of savagery.

Why do we call it “management of savagery” or “management of savage chaos” and not “management of chaos”? That is because it is not the management of a commercial company, or of an institution suffering from chaos, or of a group of neighbors in a district or residential region, or even of a peaceful society suffering from chaos. Rather, it is more nebulous than chaos, in view of its corresponding historical precedents and the modern world and in light of wealth, greed, various forces, and human nature, and its form which we will discuss in this study. Before its submission to the administration, the region of savagery will be in a situation resembling the situation of Afghanistan before the control of the Taliban, a region submitting to the law of the jungle in its primitive form, whose good people and even the wise among the evildoers yearn for someone to manage this savagery. They even accept any organization, regardless of whether it is made up of good or evil people. However, if the evil people manage this savagery, it is possible that this region will become even more barbarous!

The ideal form we desire (in order to meet the) requirements of the management of savagery:

- In the preceding, we generally explained the requirements of the management of savagery in its initial form. But before we proceed to another point, we want to clarify the requirements of the management of savagery in the ideal form we desire and which agree with the aims of the Sharia [maqāsid al-shar`, a technical legal term]. These requirements are:

- Spreading internal security

- Providing food and medical treatment

- Securing the region of savagery from the invasions of enemies

- Establishing Sharia justice among the people who live in the regions of savagery

- Raising the level of belief and combat efficiency during the training of the youth of the region of savagery and establishing a fighting society at all levels and among all individuals by making them aware of its importance.

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- Working for the spread of Sharia science (putting the most important aspects before those of lesser importance) and worldly science (putting the most important aspects before those of lesser importance).

- Dissemination of spies and seeking to complete the construction of a minimal intelligence agency.

- Uniting the hearts of the world's people by means of money and uniting the world through Sharia governance and (compliance with) rules which are publicly observed, at least by those in the administration.

- Deterring the hypocrites with proof and other means and forcing them to repress and conceal their hypocrisy, to hide their discouraged opinions, and to comply with those in authority until their evil is put in check.

- Progressing until it is possible to expand and attack the enemies in order to repel them, plunder their money, and place them in a constant state of apprehension and (make them) desire reconciliation.

- Establishing coalitions with those with whom coalitions are permitted, those who have not given complete allegiance to the administration.

Historical and contemporary precedents for the administration of savagery:

- The first years after the hijra to Medina:

The administration of savagery has been established in our Islamic history various times. The first example of it was the beginning of the Islamic state in Medina. With the exception of the Byzantine and Persian empires and some of the large and small states which were on the peripheries of the peninsula, the previous order in the peninsula resembled the order of the administration of savagery. One can consider the era prior to the first stage of the Medinan era – before it was stable and established as a state to which zakat and jizya were given and before it became permanent, receiving the recognition of the provinces around it and appointing governors and rulers – (as a time when) Medina was administered according to order of the administration of savagery. Of course, Medina was not suffering from savagery before the hijra of the Prophet (peace be upon him); but it was previously administered by tribes like the Aws and the Khazraj with an order that resembled the order of the administration of savagery. When Muhammad (peace be upon him) emigrated to Medina and its leadership elements gave allegiance to him, Medina in that first period was administered by the Muslims with a similar order (to that of the Aws and Khazraj); however, it was an ideal order for the administration of savagery, whose features we set forth above.

- As for the rest of our Islamic history, there are several special cases. These are critical periods when a caliphate falls and another is established, or during our exposure to foreign attacks, like the Tartar and Crusader attacks. During these sorts of critical periods, administrations like these are established. Some of them advance to establishing very small states, then unite for the establishment of a caliphate or a state bordering other states or a caliphate. The clearest example, as the learned Shaykh `Umar Mahmud Abū `Umar (may God release him from his captivity) has mentioned, is the period of the Crusader wars, regarding which he says:

“Most of those who have spoken on this time period have treated it by only focusing on a few of the people who created an effect by combining the separate efforts (of other people) that preceded their actions. Thus, we see a book that treats the subject by focusing on the leader Nur al-Din Zankī or the leader Salah al-Din al-Ayyubi, and so forth. On account of this, the readers ignorantly think that this part of Islamic history dealing with the Crusaders was accomplished by the state uniting to command the Muslims. This is a clear mistake. The readers who carefully examine this time period see that the Muslims dealt with the matter of the Crusaders by means of small bands (tajammu`āt saghīra) and separate, disparate organizations; (for example), there is a fortress which a family controls and beneath whose authority a group of people gather; or there is a village that accepts the rule of a learned leader among them, or there is a scholar whose students join with him and accept his guidance, and so forth. Perhaps the best thing to explain the reality of these situations to us

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is the book al-I`tibār by Prince Usāma b. Munqidh. This Usama was from the citadel of Shayzar and his family, the Āl Munqidh, were the rulers of this citadel. They had a visible role in the Crusader wars and Usama was an eyewitness to the wars of the Muslims against the Crusaders.

Before I move on to another point, it is important to note that the role of the major leaders, like the Zanki family and the Ayyubids, was to unite these factions (al-takattulāt) and organizations into a single band and a single organization. Nevertheless, the greatest role was played by these small factions who, in truth, dealt with the Crusader wars…”⁴

He previously mentioned these small factions, which controlled some of the citadels and small cities and simultaneously undertook operations of vexation and exhaustion:

“If you want, carefully read what is written between the lines concerning the Crusader wars. You will realize that exhausting (the enemy), which a sect of knowledge and jihad undertook, was what made victory possible in the large battles, not the battles themselves. These large battles, such as (the battle of) Hatin, were only achieved by small battles that are hardly mentioned in history. However, they were the primary reason [lit. “primary numbers”] for the achievement of the final, major victory.”⁵

Among the strangest examples of the administrations of savagery is what Shaykh Abd Allah `Azzām related about the one hundred Muslim men who controlled a mountainous region between what is known as Italy and France today. They imposed what resembles the jizya on the regions that surrounded it and this state of affairs continued for some time.

Likewise, among the movements which established administrations for savagery (or rather developed from them) and united the various regions that were governed for a period of time by what resembled a state was the movement of al-Imam al-Sayyid. (This movement) renewed the call of tawhid and jihad in the Sunni “square” in the region of India, Kashmir, Pakistan, and Afghanistan. Despite the short life of this movement, which lasted from the beginning to the middle of the nineteenth century, it has had a widespread effect up to the present time. The actions against the enemies of God and their leaders, the English, are considered a source of inspiration for jihad movements in Kashmir, India, and Afghanistan. Perhaps the (greatest) extent of its residual effects was the powerful impact it had on the separation of Pakistan from India in the middle of the twentieth century, regardless of the extent of the deviation of the (subsequent) Pakistani government, which reaped the fruit of the jihad. The Afghani men of jihad still seek inspiration from the example of the life of that Imam, and why not – he knew the mountains of Afghanistan and they knew him.

All of this is with regard to Muslims. As for the infidels, there are dozens, nay, hundreds of examples for the administrations of savagery which they established in Europe, Africa, and the remaining continents in past ages.

As for the modern age, it became difficult to establish similar administrations after the Sykes-Picot agreement, (followed by) its progress and establishment at the end of the World War II and the appearance of the United Nations and the consolidation of the Jahili order’s control over the world through nationalist [racist?] regimes, monetary papers, and borders enclosing what are called the states of the world. Nevertheless, several administrations of savagery were established, especially in places which are remote from the center and whose geographical and living conditions facilitate that.

There are several examples of contemporary bands, whether Islamic, leftist, or otherwise:

The groups fighting in Afghanistan the first stages of jihad and the first stages of the Taliban movement until it established its state – may God restore it in power and loftiness – regardless of the extent of the nearness, remoteness, or even opposition of these administrations to the ideal, real, Islamic form (of government).

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Likewise, there is the Abu Sayyaf movement and the Moro Liberation Front in the Philipines, and the jihad movements in Algeria during some periods of jihad in the nineties, regardless of the deviation of some of them.

Similarly, there are the Islamic groups and others in Somalia after the fall of the state of Siyad Bare.

Likewise, there are the temporal stages of some of the regions in the republics of the former Soviet Union and Chechnya.

We do not think that movements like Hamas and Islamic Jihad in Palestine currently, or the Islamic Group in Egypt in the nineties, or the group fighting in Lybia, and other similar groups had originated after administrations (in those areas) became barbarous. Rather, they were (and some still are) in a stage that precedes the administration of savagery, which is a stage called the “stage of the power of vexation and exhaustion.” It is the stage that usually precedes the stage of the administration of savagery, when the person undertaking “vexation” calculates that savagery will happen and prepares for its administration, or when some of the groups of “vexation” undertake (vexation operations) without taking that into account; sometimes they undertake “vexation” (operations) in order to weaken a state, calculating that another state or power will take control of the exhausted state or the land of savagery and establish its own state in its place without passing through the stage of the administration of savagery.

In the coming topic, there will be a clarification of the goals and definition of the stage of “the power of vexation and exhaustion”, which is the stage we are passing through now.

We will now return to contemporary examples of administrations of savagery and we will concentrate here on non-Islamic movements, among which (are the following):

- The Janjaweed movement in southern Sudan, named “the Popular Front for the Liberation of Sudan”

- Leftist movements in Central and South America. Although the Leftists may have achieved amazing results in some operational aspects in the managing of the regions of savagery there and some of them established states, they manage these regions according to their filthy principles which the surrounding regions do not usually accept. This makes their regions unacceptable for expansion on account of the refusal of the citizens (of those regions) to turn away form the central government and unite for the administration of savagery or for the establishment of a state upon the rubble of the central state. It is enough to know that after the collapse of the Soviet Union and the cutting off of the financing that these movements depended on, the majority of these movements began to depend on obtaining money to finance them in exchange for creating sanctuaries that protected foreigners from the laws of the countries there, or the major drug dealers themselves grew the drugs and sold them. Likewise, they took the local inhabitants by force, kidnapped them, and extracted a ransom in exchange for their release, or they kept them as hostages and human shields. Although the society of savagery which they manage is under control, it is filled with the moral corruption that results from the anarchist principles they adopt. Nevertheless, their regimes are well-protected and even America has been driven mad due to its inability to destroy these pockets (of resistance) and control them and join them to the regimes of the states which revolve in the orbit of America or (in the orbit of) what is falsely called the United Nations. Regardless, we record that we believe that the two systems which are at war are both characterized by unbelief and tyranny.

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The Second Topic

The Path for Establishing an Islamic State

- Stages of the priority group (of states):

The stage of “the power of vexation and exhaustion”, then the stage of “the administration of savagery”, then the stage of “the power of establishment – establishing the state”.

- Stages of the remaining states

The stage of “the power of vexation and exhaustion”, then the stage of “establishment”, the victory of the power of establishment that comes from the outside.

These (are the stages), along with the observation that it is possible that some of the secondary states will pass through the same stages as the priority states in accordance with the development of events.

States designated as (part of) a priority group:

Recent studies of the renewal movement that are connected with current events⁶ have designated a group of states – or, more accurately, regions – which the mujahids should focus on so that their striking power will not be dissipated in states where there is nothing that results from action focused on them. Naturally, this initial, theoretical designation provides the opportunity for close scrutiny by the people of every country and the taking of a position. Thus, focusing on two or three candidates, in the end, makes it possible to verify the readiness of their people for the initiative. This is with respect to focused action. Therefore, it is worth noting that the studies did not ignore the remaining Muslim bands in the world that are undertaking “vexation” operations in order to disperse the concentration and forces of the enemy (and build) the foundations for the coming jihad beyond the borders after that.

We can say that there is flexibility in the matter, such that it can change according to developments. These studies were distributed in the three years prior to the momentous events of September. After these events and the developments that followed them, the leadership announced some modifications and excluded some of the regions from the group of priority regions, assuming that their inclusion would affect the order of the remaining states. They included two countries, or rather two additional regions – the countries of the Haramayn and Nigeria. Thus, the states initially designated for inclusion in the group of priority regions are the regions of the following states: Jordan, the countries of the Maghrib, Nigeria, Pakistan, and the countries of the Haramayn and the Yemen.

This selection is preliminary, of course. However, the people of each one of these regions – which are honest with God and with themselves – should carefully contemplate the possibility of whether or not they can move in a centralized way. Second, the purpose of designation is that these are the closest/most likely [?] of the designated states. However, it is fine – nay, even more preferable – to be restricted to 2 or 3 countries in which they (the people) move in a centralized way, assuming that the rest of the states are moving along the same path and (the same) stages of the remaining, secondary states. We beseech God to make it so and grant the fortitude necessary to carry it out.

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Important note: When I say, “the Yemen”, for example, and I put the word “region” in front of it, I mean an area that is not limited to the borders (set by) the United Nations, since the mujahids move with freedom within the borders of the Yemen, the Hijaz, and Oman. And when I say “regions” or “the region of savagery”, I do not mean the entire region. Rather, the region of savagery is usually a city, or a village, or two cities, or a district, or part of a large city.

Factors Considered When Selecting Countries

With regard to the common links between states in which the regions of savagery can come into being, we notice that some or all of the (following) factors pertain to them:

- The presence of geographical depth and topography permits, in each separate state, the establishment of regions in it which are managed by the regime of the administration of savagery.

- The weakness of the ruling regime and the weakness of the centralization of its power in the peripheries of the borders of its state and sometimes in internal regions, particularly those that are overcrowded.

- The presence of jihadi, Islamic expansion being propagated in these regions.

- The nature of the people in these regions. This is a matter in which God has given preference to one place over another.

- Likewise, the distribution of weapons by people who are in those regions.

Among the happy twists of fate, by the permission of God, is that most of the priority countries are in remote areas, a fact which makes it difficult for any state powers to control the wide region at the heart of the Islamic world.

As for the remaining regions of the Islamic world and the places in which there is Islamic jihadi expansion that the eye cannot mistake (especially after the momentous events of September and what followed), they suffer from the power of their ruling regimes and the power of those regimes’ centralization, especially on account of the non-existence of pockets (of resistance) and regions whose geographical features permit the (freedom of) movement (found in) the priority regions, in addition to the nature of some of the people of these regions. However, these regions – as we will clarify in detail – must begin with “vexation” (operations), which have actually begun in Turkey, Tunisia, and other places.

In summary (the details will come later): The stage of the “power of vexation and exhaustion” by means of groups and separate cells in every region of the Islamic world – primary and secondary – (should continue) until the anticipated chaos and savagery breaks out in several regions in the priority, choice states in accordance with the (findings of) the studies, just as we mentioned. In the meantime, chaos will not happen in the regions of the remaining states due to the power of the regimes within them and the strength of their centralization. Then the regions of chaos and savagery will advance to the stage of the administration of savagery, while the remaining regions and states of the Islamic world will continue on two flanks – the flank of logistical support for regions of savagery controlled by us and the flank of the “power of vexation and exhaustion” (directed against) the regimes, until victory comes to it from outside, by the permission of God. (By logistical support, I mean money, a place for ransferring of people [i.e. a safehouse], sheltering of components, the media, etc.)

The primary goals for the stage of the “power of vexation and exhaustion”:

1 – Exhausting the forces of the enemy and the regimes collaborating with them, dispersing their efforts, and working to make them unable to catch their breath by means of operations in the regions of the choice states, primary or otherwise, even if the operations are small in size or effect. Although the blow of the rod may only strike a (single) Crusader head, its spread and escalation will have an effect for a long period of time.

2 – Attracting new youth to the jihadi work by undertaking qualitative operations [`amaliyyat naw`iyya] – when it is appropriate with respect to timing and ability – that will grab peoples’ attention. By “qualitative operations,” I mean qualitative, medium operations like the operation in Bali, the operation in al-Muhaya [in Riyad], the operation of Djerba in Tunisia,

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the operations of Turkey, and the large operations in Iraq and the like. I do not mean qualitative operations like the operation of September. Thinking too much about doing something like the latter might impede the undertaking of qualitative operations that are smaller in size. Likewise, if there is an opportunity for doing something like it, it is better not to do so in haste without knowing the opinion of the High Command, besides the fact that (such an operation) often requires capabilities, support, and the covering (of expenses) which often cannot be obtained except from the High Command. Meanwhile, operations like Bali, al-Muhaya, and the like do not require consultation with the High Command since (this sort of operation) has already been approved in advance and its rate can be slowed with diffusion and with the small, intensive operations that we mentioned in the previous point. Hence, after an appropriate period in which they are undertaken for the edification of those who carry out the usual small operations, it is possible to increase the rate of the various medium operations such that they approach the rate of the normal, minor operations.

Also note: The normal, small operation and its results must be considered very valuable. Sometimes the small operation leads to harmful results, or problems, or the discovery of other groups preparing for a specific, medium operation. If those who are undertaking small operations are able to advance and develop themselves for the undertaking of a specific medium operation, then they must do so, even if the small operation has to be cancelled for its sake. However, in general, the best path of advancement for nascent groups toward the undertaking of qualitative operations is to carry out small operations in the beginning, which they undertake with sound movements and precautions.

3 – Dislodging the chosen regions – regions in which it was decided to have focused movement, whether in all of the priority regions or in some of them – from the control of the regimes and then working toward the administration of savagery which will transpire in it. Note here that we said that the goal is to dislodge these regions from the control of the regimes of apostasy. It is the goal we are publicly proclaiming and which we are determined to carry out, not the outbreak of chaos.

Also note: We may be surprised at the sudden fall of regions into chaos and savagery in the peripheries or in the heart of “non-priority” states. Here there are two possibilities: either there are Islamic organizations in those regions that are capable of managing this savagery or there are none. If it is the latter, then those regions will be in the control of non-Islamic groups, or the remnants of the ruling regimes, or organized gangs, etc.

Here it is necessary to caution against an important doubt voiced by the learned Shaykh Umar Mahmud Abu Umar (may God free him from captivity):

“Here it is necessary to caution against the error of the call of some of the leaders of worn-out groups for the necessity of preserving the national fabric, or the national weft, or national unity. This saying not only contains the doubt of unbelieving nationalism; it also indicates that they do not understand the Sunna method for the fall of civilizations and their construction.”⁷

4 – The fourth goal of the stage of “the power of vexation and exhaustion” is the advancement of groups of vexation through drilling and operational practice so that they will be prepared psychologically and practically for the stage of the management of savagery.

The primary goals for the stage of “the management of savagery”:

We are able to set down here the most important points which we have (already) mentioned under the title: “Requirements of the Management of Savagery in its Ideal Form”:

1- Spreading internal security and preserving it in every region that is managed

2- Providing food and medical treatment

3- Securing the region of savagery from the invasions of enemies by setting up defensive fortifications and developing fighting capacities

4- Establishing Sharia justice among the people who live in the regions of savagery

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5- Raising the level of faith and combat efficiency during the training of the youth of the region of savagery and establishing a fighting society at all levels and among all individuals by means of making them aware of its importance. But it must be made clear that it is an obligatory duty [wujūbihi al-muta`ayyan], which does not mean that every individual member of society must practice fighting; rather, only a part or portion of the fighting ranks (must practice it) in the form which the society knows best and needs.

6- Working for the spread of legal, Sharia science (putting the most important aspects before those of lesser importance) and worldly science (putting the most important aspects before those of lesser importance).

7- Disseminating spies and seeking to complete the construction of a minimal intelligence agency.

8- Uniting the hearts of the people by means of money and uniting the world by Sharia governance and (compliance with) rules which are at least exemplified by individuals in the administration.

9- Deterring the hypocrites with proof and other means and forcing them to repress and conceal their hypocrisy, to hide their discouraged opinions, and to comply with those in authority until their evil is put in check.

10- Working until it is possible to expand and attack the enemies in order to repel them, plunder their money, and place them in a constant state of apprehension and desire for reconciliation.

11- Establishing coalitions with those with whom coalitions are permitted, those who have not given complete allegiance to the administration.

12- To these we add a future goal, which is the advancement of managerial groups toward the attainment of the “power of establishment” and readiness for plucking the fruit (of their efforts) and establishing the state.

Likewise, in this stage there are goals for which we work in the remaining, non-priority regions which have not fallen into savagery. The most important of them are:

- Continuing in vexation and exhaustion (operations) as much as possible.

- Establishing a network of logistical support for the regions of savagery managed by us, both neighboring regions and those that are far away.

If there is conflict between carrying out vexation (operations) and undertaking logistical support, the most suitable and useful option has priority.

The plan of action and movement:

Sequential strikes against America, ending with the strike of September which America deserved according to the sharia and which will succeed according to fate (by God’s permission) if they were faithfully discharged. And it did succeed, praise be to God. The inevitable result of this escalating sequence is the fall of the prestige of America among the masses and among the elites of the world in the armies of apostasy.

In addition to igniting upheavals [lit. “events”] and the approach of the fire to the region, there was an expansion of the jihadi current which more than doubled what it lost in the upheavals of the nineties. This expansion usually happens alongside upheavals and large operations in accordance with their size.

As a consequence, America will either seek revenge and the conflict will intensify or it will launch a limited war. In the case of the latter, its grudge will not be satisfied and it will not succeed in curbing this escalating expansion. America might have caused the downfall of the state of Afghanistan, which it had already planned for, or it might have collapsed without the momentous events of September (refer to the preface). However, (America) will begin to confront the transformation of this expansion into tens of thousands of groups (like those of) September, which will turn their strikes against it and America will not find a state as an entity from which it can take its revenge, and the remaining (states) are its clients. Thus, it will become clear to it that the regimes which support it cannot protect it from attacks and cannot preserve its strategic interests and the interests of its adopted daughter, Israel, in the region. It has no choice but to fall into the second trap. As for the first trap, we have already mentioned it. It is the invasion of Afghanistan. The mere failure of America to achieve all of its military goals in this country and the continuing

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resistance of this country throughout one or two years or more will convince the masses and some of the noble ones among the armies of apostasy that opposition to America is possible. As for the second trap, it is to put (America’s) armies, which occupy the region and set up military bases in it without resistance, in a state of war with the masses in the region. It is obvious at this very moment that it stirs up movements that increase the jihadi expansion and create legions among the youth who contemplate and plan for resistance, (even though) these forces had previously been present and well-established while the people slept right next to them and sensed no danger. Likewise, it began to become clear to the American administration that it was being drained; that the ease of entry into more than one war at a time was mere speculative words suitable only for paper; and that the remoteness of the center from the peripheries had a profound effect on its ability to end the wars. All of these results grow more serious day after day. Praise be to God for all eternity.

Behold the blows that are directed toward (America) and its allies in both the East and the West! These blows have continued until this very moment. Therefore, what is the plan by which we shall shape [lit. “provoke”] events from now until we have completely accomplished (by the permission of God) our goals which we mentioned above?

- Diversify and widen the vexation strikes against the Crusader-Zionist enemy in every place in the Islamic world, and even outside of it if possible, so as to disperse the efforts of the alliance of the enemy and thus drain it to the greatest extent possible. For example: If a tourist resort that the Crusaders patronize in Indonesia is hit, all of the tourist resorts in all of the states of the world will have to be secured by the work of additional forces, which are double the ordinary amount, and a huge increase in spending. If a usurious bank belonging to the Crusaders is struck in Turkey, all of the banks belonging to the Crusaders will have to be secured in all of the countries and the (economic) draining will increase. If an oil interest is hit near the port of Aden, there will have to be intensive security measures put in place for all of the oil companies, and their tankers, and the oil pipelines in order to protect them and draining will increase. If two of the apostate authors are killed in a simultaneous operation in two different countries, they will have to secure thousands of writers in other Islamic countries. In this way, there is a diversification and widening of the circle of targets and vexation strikes which are accomplished by small, separate groups. Moreover, repeatedly (striking) the same kind of target two or three times will make it clear to them that this kind (of target) will continue to be vulnerable.

The targets we must concentrate on and the reasons for that:

We said that we should strike any kind of target permitted in the Sharia. However, it is necessary to focus on economic targets, particularly petroleum. One might say that we will be faced with a media campaign in which every accusation will be directed against us, beginning with (the charge that we) are working to impoverish and weaken the countries economically, and so on.

And some will remind us that when the Islamic Group in Egypt directed its attacks against tourism, it is not appropriate to use their idea now or then since they attacked a forbidden target and weakened the economy of the regime of apostasy. Likewise, it was not appropriate to respond to the media campaign of the regime. We will return to this point (later).

As for attacking economic targets from which the enemy benefits, particularly petrol, the reason for doing so is that this is the core – or at least the prime mover – of the enemy and its great leaders will only be cut down by this means. Hitting economic targets will force (the enemy) to goad the regimes, who are (already) exhausted from protecting the other remaining targets (economic or otherwise), into pumping in more forces for its protection. As a result, feebleness will start to appear in their forces, especially since their forces are limited, for there is a rule for the regimes of apostasy that says: police forces and the army in general, and the forces

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battling terrorism and protecting against terrorist operations in particular, must be safeguarded from infiltration. For example, it is better for the department of investigation in Egypt to have five thousand loyal officers than to have twenty thousand which have been infiltrated by one of the Islamic groups. Thus, their forces are limited and select and the regimes have to put in place the following priorities:

First: Personal protection for the royal/ruling families and the presidential institutions.

Second: Foreigners.

Third: Petroleum and the economy.

Fourth: Entertainment spots.

Beginning by focusing (one's) interest and attention on these targets is a hindrance (to achieving the objectives), while the peripheries and the crowded, popular regions are devoid of military forces or there are a number of troops in them with brittle leadership and weak power, without a sufficient number of officers. That is because those who are qualified will be positioned for the protection of economic goals and the protection of rulers and kings. Thus, these large numbers of forces are sometimes structurally weak and it is easy to attack them and take large amounts of their weapons. The public will see how the troops flee, heeding nothing. At this point, savagery and chaos begin and these regions will start to suffer from the absence of security. This is i