Why did Jamil al-Rahman fight with Hekmat Yar and Siyaf?

The Shaykh : He mentioned Jamil al-Rahman.

The questioner : As for the professor's question, I will say to you before I answer why there was such severe fighting between Jamil al-Rahman, Hekmat Yar, and Professor Siyaf: I ask, why is there such severe fighting between the Salafi groups themselves within Afghanistan? Professor, there are three groups of Ahl al-Hadith within Afghanistan: there is a group in the north, there is Jamil al-Rahman's group, and there is the group of the Nuristanis, the state of Nuristan.The Shaykh : Muhammad is the best. Jamil al-Rahman rose to prominence because he was destined to rise, but in truth, Jamil al-Rahman was among the first to begin the jihad, and his region was indeed among the first provinces to start the jihad against the Russians. I know him with certainty; I entered their offices and mingled with their members in Peshawar, and we have many relationships with them. So the strange question, before it becomes an issue between him and the organizations, is why this disagreement between him and the Sharqi group? These are the Ahl al-Hadith in Badakhshan, the Badakhshani Ahl al-Hadith, and the Nuristani Ahl al-Hadith. There is a major problem, professor, that reached the point of fighting among them. In brief, I will give some clarification. His Eminence, Professor and Shaykh Ibn Baz, sent a delegation to investigate this matter, and Shaykh 'Abd al-Majid al-Zindani was sent because he was following up on this issue, and we helped him greatly in this important matter. What he concluded—and I say so as well, and this is the result he reached—is that the cause of this disagreement is desire in the hearts, desire and seeking leadership: who will have the leadership of the Ahl al-Hadith, and who is the one with the larger faction, and consequently who will win the greater assistance from Saudi Arabia. Jamil al-Rahman, professor, was part of the Islamic Party, and if he truly knew the reality of the call of the Ahl al-Hadith, he had to reform from within. How so? He split from the Islamic Party and formed a separate party, and he was accused—or it was published in his name—that he declared the Afghans disbelievers. Then he issued a statement saying, "We do not declare our own people disbelievers." So he admits that they are upon Islam, and that they have open sinfulness and misguidance. So he had to call them and reform them from within. He had a status in the party, and up to this period, all the preachers who come advise him, saying, "Return to the Islamic Party, for you have strength and you will become..." And for the sake of truth, why the lying, professor? They lied openly, and I have proof of this in their statement regarding their strength and the size of their power. Then, when the communists entered their regions, their bases were violated, and they fled from the communists. Using this term, Jamil al-Rahman's group fled from the communists and left their positions. Then Shaykh Siyaf's group and Hekmat Yar's group are the ones who returned and expelled the communists from the region, from the province of Kunar, which is famous among them.

Another questioner : ... .

The questioner : When we finish, the purpose is that this disagreement, may Allah forbid that we doubt anything, is not that this is what is happening between him and the Afghans. The source of this, professor, is that the basic cause of the disagreement between the different organizations, or between the Ahl al-Hadith and the organizations, is following desire and seeking power and leadership. One says, "You were with us, and you split from us and formed an organization." Then he says to the Saudis and others, "Good, and for the record, the large scale of work done by Shaykh Jamil al-Rahman was the Kuwaiti Red Crescent; it was they who formed it there. The person in charge of the Kuwaiti Red Crescent was the one who poured money into it." So he says to them, "This is one of the factions of the mujahideen, and no one denies their jihad. But if you want to support and help them, help them according to their size. But if you help them as if they were twenty times their size, or help them and not the others, then from here the sensitivity arose. It is not sensitivity. It is not, professor, sensitivity. I am saying this is the conviction I reached, meaning after the nature of the Afghan people has tested us, the main cause is desire in the hearts and seeking power and leadership. One says, "I must have an organization," and the other says, "You were with us, so you must return to us, or if you take aid, take it according to your size." There is no real disagreement that their creed is invalid. This is a phrase I think, and Allah knows best, that they issue as arguments, although their words are true: that there is this shirk (associating partners with Allah) and bid'ah (religious innovation), and so on. This exists, and no one denies it. But is this all of Afghanistan? And it is not their justification to go out and form this organization, because it increased the problem, increased the discord, increased the conflict, and did not solve the problem. And Allah knows best.

The Shaykh : Please go ahead.
Abu Malik: Well, I say, may Allah reward you. I met with some of the great leaders during last year's Hajj, and I asked them about their positions toward one another. What you say about Jamil al-Rahman, the others say about each other; that is, the heads of the groups and organizations, each one says it about the other. So, do you see that we are not saying that Jamil al-Rahman is... or saying why the fighting between the Salafi groups? This may be true, as you said, that there is desire in the hearts, and a person has fear in himself, especially if there is some desire revolving around him, so perhaps this desire tempts him to do things, and false things. But what I am saying is that what is happening between the Salafis here is also happening between non-Salafis, and it is more severe. Yes, so why do we say how we can know the face of the truth between those called Salafis and those called non-Salafis, who are from the people of the Sunnah, knowing that the discord and conflict between Hekmat Yar, for example, and Rabani, and between Siyaf and others, is much, much more severe than the disagreement between the Salafi groups? How is this explained, then?