From the Biographies of the Distinguished Martyrs: (36) Abu Azzam al-Iraqi
Anti-Baathist dissident, Iraqi cofounder of Islamic State, chief AQI financier
A purported image of Abu Azzam al-Iraqi
The thirty-sixth “distinguished martyr” is Abu Azzam al-Iraqi, an extremely influential early leader of the movement. His biography tells us a great deal about the early history of Jama’at al-Tawhid wal-Jihad (JTJ) and Al Qaida in Iraq (AQI), alongside the prehistory of Iraqi jihadism. Let us begin.
Abu Azzam’s real name was Abdullah and he was from Fallujah in Anbar. He was the imam and preacher at a mosque of foreigners (or muhajirin). He was one of the few to openly excommunicate (or takfir) the Ba’ath Party, which he detested and sought to fight. He soon began to organize Salafi dissidence by forming a group of fellow-minded individuals and proselytizing Wahhabism. In other words, Abu Azzam was a Salafi Jihadist well before the war and belonged to the jihadist prewar underground, where he may have rubbed shoulders with Umar Hadid (based in Fallujah), who was openly militant against the Ba’athist government.
After the Coalition invasion, Abu Azzam formed a jihadist insurgent group by recruiting members and stockpiling weapons and explosives. This preparatory work continued for some time due to the group’s lack of combat experience. Their hostility to the Baath Party prevented any tactical alliance to fight the Coalition. Then came Zarqawi to the scene, and he made contact with Abu Azzam’s group. They convened a meeting in the Rawah Camp (not mentioned here), where they agreed to merge into one jihadist organization.1 This organization was JTJ and its founders were twelve in number. Of these twelve, I have so far identified the following: Zarqawi (obviously), Abu Anas al-Shami, Abu Muhammad al-Lubnani, Abu Hamza al-Muhajir, Umar Hadid, Tariq al-Wahsh, Abu Azzam al-Iraqi, Abu Zahra Ali al-Issawi, and Abu al-Harith al-Issawi. The last five were all Iraqis, which does not include top Iraqi lieutenants such as Thamir Mubarak ‘Atruz or Abu Faris al-Ansari (who appears here, discussed below). The Iraqi contribution to the formation of JTJ cannot be overstated.
Once JTJ was formed with Zarqawi as its leader, Abu Azzam went to work as a significant jihadist operative. He served as a top advisor to Zarqawi and led major operations, such as the assassination of Ayatollah Baqir al-Hakim in Najaf and the bombing of the UN in Baghdad. These operations were co-planned with Thamir Mubarak ‘Atruz and Abu Hamza al-Urduni. Back in Abu Azzam’s native Fallujah, under Abu Faris al-Ansari’s leadership, JTJ entered and seized control of the local security directorate. As first reported in Abu Faris’s biography, this operation hugely boosted jihadist confidence and was studied as a model to be replicated in other cities. Abu Azzam supervised the operation with the goal of immersing new recruits into the world of insurgency and jihadism.
The First Battle of Fallujah was the first major test of JTJ in general and Abu Azzam in particular. As reported in Umar Hadid’s biography, Hadid, Abu Azzam, and Abu Anas al-Shami formed a general command to lead city defense. Abu Azzam was the war commander and overall emir of Fallujah during the battle, frequently walking the lines to exhort the fighters. In this capacity, he sent detailed daily reports to Zarqawi (who was outside the city) and received directives, reflecting a degree of organizational maturity at this early stage. Notably, Abu Azzam led JTJ’s efforts against the Iraqi Islamic Party (the local Muslim Brotherhood branch), which had commenced negotiations, undermining jihadist efforts by demoralizing militants outside Fallujah. JTJ successfully deterred the Islamic Party and regained political initiative, reflecting the ongoing contest in the insurgency at the time.
After the First Battle of Fallujah, Abu Azzam played a central role in JTJ’s efforts to monopolize the insurgency in the city and Iraq as a whole. First, JTJ began to agitate and organize against Sufi and Muslim Brotherhood elements in Fallujah, arguing that only hardline fighters were entitled to rule. To cement their political gains, JTJ formed the Fallujah Mujahidin Shura Council, with representatives of the various insurgent groups in the city, but itself being the heart. Abu Azzam was appointed onto the Council as the leader of the JTJ bloc (Umar Hadid was also on the council). He was theoretically an equal member but actually was a decisive leader who carried Shura Council decisions. Insurgents and jihadists from all across Iraq and abroad soon began to flood Fallujah, which was turned into an Islamic emirate ruled by sharia.2 During this time, Abu Azzam was also appointed the emir of Anbar.3 He and Abu Anas al-Shami soon left Fallujah to recruit and organize for JTJ across Iraq. They traveled throughout Anbar and onward to Samarra, Mosul, Baqubah, Kirkuk, and even Basra. These trips significantly boosted JTJ’s ranks in Iraq and solidified its presence in major cities. Interestingly, the population of foreign fighters in Fallujah had grown so large that the Coalition began systematically targeting them. Abu Azzam urged that each foreign fighter be housed in their own host household, but this proposal was not accepted.
Then came the Second Battle of Fallujah, which exacted enormous costs on JTJ and the insurgency. Abu Ismail al-Muhajir reports that JTJ’s rivals such as the Islamic Army of Iraq was aloof and unconcerned with Fallujah, which enraged JTJ. Once the battle commenced, Abu Azzam was appointed the overall military commander of Fallujah, with authority over local Iraqi fighters and foreign fighters. The battle was severe–Abu Nassir al-Libi makes a cameo here–and Abu Azzam was nearly killed after being shot in the head while unconscious on the ground in a building. He narrowly escaped and regrouped with Zarqawi outside Fallujah.
In the final stage of Abu Azzam’s jihadist career, he was appointed as the leader of the Baghdad sector (sometime in late 2004 or early 2005), an extremely important position in AQI (JTJ’s successor). Insurgent ranks were very weak and immature in the city, so Abu Azzam again began to agitate and organize. Major operations soon commenced, such as the Abu Ghraib Prison Raid, in which Abu Anas al-Shami and Abu Muhammad al-Lubnani were killed. Abu Azzam directed all insurgent activities in the Baghdad sector and even in other nearby cities. The Iraqi government reported that he was personally responsible for the deaths of over 1,200 Iraqis in Baghdad through car bombings and other attacks.4 Perhaps most importantly, Abu Azzam was appointed as AQI’s chief financier, making him responsible for millions of dollars to be used for various attacks, recruitment, or illicit commercial operations. He was finally killed in a raid based on intelligence from a captured AQI operative.
Abu Azzam
In the name of God, the Most Gracious, the Most Merciful
He was the prince of princes, the master of martyrs, a man of lofty character and refined manners. He was among the noble gems of Iraq, from the pure origins of Anbar. He filled the eyes with awe and the hearts with love. He was a banner for monotheism, a standard for jihad, and a scourge upon the enemies. His fame spread far and wide, and the brave rallied behind him. He was a skilled administrator and an eloquent orator–so who was this lion?
He was Shaykh Abdullah, one of the courageous sons of Fallujah, a man whose words were heeded. He was the imam and preacher of the Pilgrims’ Mosque [Jama’a al-Muhajirin]. Glory be to the One who grants names a share of their meanings! God, who created all beings, decreed names according to their essence. Scholars of rhetoric, like Ibn Faris, have written about the connection between word structure and meaning, to the point that it became an independent science known as "Semantics." For example, the word Taghut [“tyrant”] contains letters of grandeur and arrogance, while al-Zahra [“the radiant”] carries letters of softness. By God, this is clearer in the Arabic language than the sun in the sky.
Yet, by God’s grace, upon examining many names, I found that a person often embodies their name’s meaning–a clear sign of divine decree, even if we are unaware of it. As it is said: "Rarely do your eyes see a man without his name’s meaning being found in his title."
Thus, the Pilgrims’ Mosque had its share of this divine correspondence, and its imam, Shaykh Abu Azzam, was among the few who openly excommunicated the Ba’ath Party, despised it, and prepared to confront it. He secretly organized with a group of students of knowledge, pledging to spread the creed of monotheism and combat heresies, superstitions, polytheism, and misguidance. Lessons, lectures, pamphlets, refined manners, gentle advice, and warm smiles were among Abu Azzam’s methods in calling to God.
He did not neglect his own self-improvement, striving diligently. He memorized the Quran, became well-versed in Hadith–studying the six major books and teaching his brothers Sahih Bukhari and Sahih Muslim–and mastered the arts of language and literature.
Then came the occupier to the Land of the Two Rivers, strutting arrogantly, carrying within him the legacy of Roman invasions, with the sons of Persia bearing their flute and the hatred of the Magians.
The moment of truth and loyalty arrived. Abu Azzam stood before himself and said: "This jihad you longed for has come to you in your own land. The enemy has crossed oceans to stand before you. Will you answer God’s call: {Go forth, whether light or heavy} [Quran 9:41]? Or must I compel you?" His soul replied gently: "How could I disobey you, knowing your resolve? Take me wherever you wish."
All the while, this humble servant prepared and looked around for the brothers of da’wah and clarity–only to find many of them embracing humiliation and betrayal. He tried and struggled, and those who had not yet been entirely blinded by clay responded. Together, they shook off the dust of negligence, cleansed themselves of sin, and pledged that the roar of cannons would be their music, the bursts of gunfire their speech, and the sounds of battle their neighing. In short, jihad for the sake of God would be their journey.
They gathered weapons, stored explosives, and stockpiled ammunition. Many of them took up arms of various kinds. Then, one day, Abu Azzam stood before himself and said: "How long will we keep collecting weapons? Is there no end to this? Can we not combine this with confronting the enemy? Their tyranny is rising as the mujahidin prepare." He looked around but found no one to lead the jihad to safety–warfare was not their expertise, and the Ba’ath Party was furthest from their path.
During this period of contemplation and research, the Lion of the Two Rivers descended upon them as a guest and a caller to jihad in God’s path. Noble brothers, led by the successful preacher and steadfast mujahid, Brother Abu Yusuf–may God free him from the prisons of Jordan’s tyrants, where their American masters handed him over to face a death sentence)–paved the way for him.
One day, they all gathered in sincere counsel, seeking to place letters on the dots and bullets in the guns. Abu Azzam and his brothers sat, with one of his shaykhs at the head of his group, while Shaykh Abu Musab and his sons sat as well. Abu Musab said: "Today, we want action. The era of talk is over. We have come only for battle. I pledge to seek God’s help in bringing forth men of war, its heroes, and the lovers of martyrdom. Be my support, and I will be your hand. We are but soldiers who came to serve the faith and establish the law of the Lord of the Worlds."
Most of those present responded: "You are the commander, and we are your soldiers. Lead us with God’s blessing." But the Lion of the Two Rivers refused vehemently. The people insisted until they forced him against his will. He uttered, "Inna lillahi wa inna ilayhi rajiun," followed by, “La hawla wa la quwwata illa billah.” and reluctantly accepted the burden.
Then he roared among them, igniting fervor in their souls and rousing their noble resolve. All answered his call–except for the shaykh of Shaykh Abu Azzam, who was consumed by envy and wished that the assembly had rallied around him, despite the fact that he had initially rejected that, feigning piety and refraining from leading the group. But when someone else led the group, his soul recoiled, and he turned away to go in another direction.
Abu Azzam held firm to the people’s consensus and marched with the Lion of the Two Rivers as a brother, advisor, loyal friend, and devoted soldier–never weakening or changing until he met his Lord and rested from this world of slaves.
To you, my brother, I relay what I know and witnessed in the Lion’s long journey through the jungle of the Americans.
I forgot to mention: Those who agreed with the Shaykh of the Mujahidin and the Lion of the Two Rivers to wage jihad in God’s path were twelve men. To my knowledge, only two remain in Iraq today.
Glory be to God! The number of men who pledged allegiance to the Prophet (peace be upon him) in the Second Pledge of Aqabah was twelve, and the chieftains of the Children of Israel were twelve. Glory to the One who ordained matters in this wondrous alignment! This, by my Lord, is a sign of divine success!
I will not speak of Abu Azzam’s jihad life or his role in operations, big and small–from the assassination of Baqir al-Hakim to the attacks on the United Nations and others. But Abu Azzam, in the Land of the Two Rivers, was a banner and a lion.
His roar never ceased, and his presence was never ignored, especially in the epic battles of Islam in Iraq. He was always at the forefront, its leader and shaykh.
The first of these great battles was in Fallujah–when the soldiers of Muhammad (peace be upon him) descended upon the city, seized full control, toppled the security directorate and the local administration, and withdrew, leaving the enemy drenched in blood and confusion. Later, they gathered to study the effects of this blessed operation, led by the seasoned lion, Brother Abu Faris al-Ansari.
Shaykh Abu Azzam was the main supervisor of this blessed operation. His first goal was to accustom the brothers to combat, shatter the enemy’s aura of invincibility, and immerse their hands in the enemy’s blood–purifying their hearts, strengthening their souls, and making them despise the enemy while planting fear in his heart. This battle, as we mentioned, had a profound impact on subsequent clashes.
Then came the First Battle of Fallujah (we previously touched on its circumstances and some of its battles). The noble Shaykh Abu Anas al-Shami wrote a book titled The Battle of the Confederates, detailing some of Fallujah’s days and the biographies of its men–among them Abu Azzam, the master of men and their shaykh, who was the war commander in that battle. He was the general emir of Fallujah. He bore the heavy burden, sought God’s help, and marched on.
He marched with firm resolve, fortified the frontlines, raised morale, strengthened the ranks, threatened the enemy, and reassured friends. He moved between battlefronts, patting the shoulders of men, instilling in them the spirit of dignity and sacrifice, reminding them of the first generation–the companions of the Messenger of God (peace be upon him). He would say:
By God, I do not doubt that today you stand in the position of the prophets and messengers, walking in the footsteps of the truthful companions. Your imam, Abdullah bin Rawahah, said at the Battle of Mu’tah: ‘By God, what you fear is what you seek. So march forth with determination–victory comes with patience for an hour. By God, O people, God is watching over us, protecting His religion, aiding His servants, and humiliating His enemies. Fear God and march forth with His blessing.’
Then came the issue of negotiations, which the Lion detested and firmly rejected. Days later, he contacted brothers outside Fallujah, only to learn that the so-called "Islamic Party" had informed them that the brothers in Fallujah had accepted negotiations, that the youth had been convinced, laid down their weapons, and that enemy forces–previously chased through the streets by the mujahidin–were now regaining momentum. The guards of Abu Ghraib Prison even began preparing to flee, agreeing with prisoners not to kill them in exchange for safe passage.
The surrender initiative of the party came as a savior for the enemy, silencing the mujahidin’s cannons and demoralizing the weak and poor who thought it was in the mujahidin’s interest. Little did they know, the enemy renewed their aggression, pouring wrath upon Fallujah. The people repented, and we began refilling our depleted storages until God’s victory came.
Shaykh Abu Azzam would send detailed daily reports to his shaykh, the Lion of the Two Rivers Abu Musab, about the fronts, battles, weapons, brothers, casualties, and necessities. He received daily instructions and advice through a noble brother who dedicated his life to this task. Here is one amusing incident: The brother carrying the messages once came to Abu Azzam while he was still writing his daily report. Darkness was falling, and the courier had to leave, but there was still a glimmer of light. Shaykh Abu Anas urged Abu Azzam to hurry, but seeing no luck, he joked: "Your problem, Abu Azzam, is that you are too obedient!" They all laughed, and the courier departed.
The First Battle of Fallujah ended, and another battle began–this time against the people of deviation and misguidance, the "bats of darkness," as Iraqis call them, or "dogs of panic" (fleeing at the first gunshot).
With the opening came a flood of opportunists who brandished weapons in the streets, celebrating victory as if they were the knights of the battlefield. They were pushed by the tyrants of the surrender party and the rotten heads of Sufism–the people of polytheism and charlatanism.
The gain from this battle was no less important than the war itself. Abu Azzam rose, warning that the city would only be ruled by those who sacrificed for it, not by those who fled in disgrace. They would not allow the fruits of jihad to be stolen.
All agreed, forming the Mujahidin Shura Council of Fallujah from the youth of monotheism and others who participated in jihad. Abu Azzam was inevitably appointed a member. Truthfully, he held the decisive word in this council, leading the bloc of monotheism [JTJ] and dominating its decisions.
The caravan moved on, and the rebuilding phase began–psychologically, organizationally, and militarily. Abu Azzam embarked on another arduous journey, working day and night. Meanwhile, more stages of construction emerged as knights of jihad and group leaders flocked to Fallujah to join the caravan of monotheism and jihad.
Along with Shaykh Abu Anas, Abu Azzam began traveling the land to unite people under the banner of jihad. They secured Samarra, established Mosul, organized Baqubah, arranged Anbar, planted roots in Kirkuk, and sowed hope in Basra. These shuttle trips greatly contributed to building the army of jihad and monotheism in these lands.
The caravan continued, and the enemy adopted a new tactic: bombing supply lines, then homes, then family houses. The brothers, led by Abu Azzam, suggested that each household shelter a migrant brother to avoid concentrated bombings. But this proposal was ignored, leaving the youth to sleep in the streets, under the scorching sun. It was a heartbreaking sight. The tender-hearted Abu Azzam was pained and ashamed by their suffering.
The caravan marched on as a poisonous wind blew from the Americans, heralding another brutal war. This time, the enemy was more prepared, filled with greater hatred and fury.
Conversely, our allies seemed largely indifferent. One Islamic Army commander, when told of the Second Battle of Fallujah, laughed and recited poetry. Another brother confronted him: "Do you not hear about the annihilation in Fallujah?" The reply was venomous: "Listen, brother, if Fallujah wins, it’s a problem. If it loses, it’s a problem." The brother retorted: "By God, I will never sit with you under one roof again. My face is forbidden from yours, O ‘Salafi’ shaykh!" And he left his house at eleven at night.
Such was the state of so-called war leaders–let alone the general public!
The sons of Qaidat al-Jihad made their final decision: "Better to die with honor than live in humiliation." They would not break their nation’s heart by surrendering its sons. How beautiful is death in defense of faith! Let war come–it has its knights, whether in victory or martyrdom.
As usual, Shaykh Abu Azzam was appointed general emir of Fallujah and commander of the muhajirin and ansar.
The battle began, and with it came calamities like a torrent. Dark trials emerged, and the siege tightened on the knights of jihad. Water was cut off, food ran out, hospitals were bombed, blood flowed like rivers, and our tears mixed with it. The knights began departing one after another.
The sight of the wounded was unbearable–no medicine, no water, no doctors, nothing at all.
I remember one beloved brother who charged the enemy with a faulty weapon. He returned with a bullet in his head. I held him as he bled for two hours, complaining to God of the ummah’s injustice and the betrayal of friends. His tears mixed with his blood, his sighs moved even the ungrateful, but my weeping did not save him. He died in my arms, a witness to the ummah’s oppression and the abandonment of its people. To God alone we complain.
Abu Azzam did not weaken or soften. Despite his renowned tenderness and excessive love for his brothers, he stood firm, saying: "Death in God’s path is the ultimate goal."
Among his miracles: When the city was split into northern and southern sectors, and we were in the south, we prepared to strike the north again. Brother Commander Abu Nassir al-Libi was assigned this mission. Abu Azzam told him: "InshaAllah, O Abu Nassir, you will pray Dhuhr in Abu Ubaydah Mosque and Asr in al-Faruq Mosque."
I laughed inwardly, thinking: "The man is dreaming. Can we penetrate the enemy so deeply? And even if we reach those mosques, will it be safe to pray there?"
But Abu Nassir charged like a lion, crushing enemy ranks with his brothers. By God’s will, at the call of Dhuhr, he reached Abu Ubaydah Mosque, entered with some soldiers, and prayed. Then, with God’s help, he launched another assault, scattering the enemy until, at the Asr call, he reached al-Faruq Mosque, prayed, and withdrew safely–astonished at God’s favor through Abu Azzam’s words.
The battle raged on. Another retreat occurred, this time in the southern sector. Abu Azzam withdrew with three righteous companions, including Abdul Rahman al-Basrawi, Shaykh Abu Musab’s driver and confidant.
The enemy stormed their house, showering them with bullets. A soldier entered and shot each in the head to ensure their death–including Shaykh Abu Azzam (may God have mercy on him). Hours later, Abu Azzam realized he was alive. He thought he was in Paradise, but there were no huris or rivers. His head felt like a mountain, and he saw himself and his brothers swimming in a sea of blood, with corpses and rubble around them.
He tried to rise but collapsed, unconscious. When he awoke, he sought to pray a righteous supplication: "O God, You know that Abu Sa’id (Muhammad Hardan) was among the dearest to me. If You know that I left him to follow Abu Musab for Your sake, then relieve me of this calamity." He fainted again, only to wake up being carried through enemy fire to safety. His brothers bandaged his wounds until God granted him some relief.
He then hid in a painful, cramped hole with some brothers, enduring exhaustion and hardship. The Americans sensed someone was inside, searched repeatedly, found no one, then set the house ablaze and shelled it with tank fire. Flames surrounded them, and a shell hit their hiding spot’s wall–but God saved them. He who saved him from a headshot would not abandon him now.
The war ended, and Abu Azzam emerged stronger, purer in heart, more determined, and sharper in resolve–that God’s word be supreme and the disbelievers’ word be inferior.
Shaykh Abu Musab rejoiced at his survival, prostrating in gratitude and weeping until those around him grew concerned.
The journey continued. Abu Azzam was entrusted with a more complex and difficult task–the emirate of Baghdad after the Second Battle of Fallujah. Conditions in Baghdad were dire: communication lines were cut, weapons were scarce, and the youth were in the worst state.
He sought God’s help and began rebuilding–gathering the scattered, strengthening the ranks, unifying the word, raising walls, and fortifying faith and battlefronts. He restored confidence and hope in the brothers’ hearts. Soon, Baghdad’s battles began one after another: from the "Revenge Raid" to the storming of Abu Ghraib Prison.
The finale came when the enemy discovered his location through a captured brother. They sought to humiliate him, but God chose him for martyrdom. He clashed with the enemy and joined the beloved-Prophet Muhammad (peace be upon him) and his companions.
Days before his martyrdom, he approached his emir, Abu Musab, requesting a martyrdom operation. The shaykh refused. Abu Azzam said: "By God, O Shaykh, last night I saw a caller saying: ‘O Abu Azzam, come forth, for the gates of Paradise are open.’"
May God have vast mercy on you, our shaykh, and grant you spacious gardens in Paradise.
Before concluding, I must highlight two key traits of this towering mountain of a man–
Incorruptibility with God’s Wealth: In Baghdad, despite handling millions of dollars, he never allowed himself to spend a penny on personal needs. Once, he sought permission to buy his mother a refrigerator during Baghdad’s scorching summer.
Compassion and Tears: He was among the most merciful to his brothers and the quickest to weep at Quran recitation and prayer. Once, hearing (falsely) that I had been arrested, he fell ill with grief until the news was corrected. His love overflowed upon seeing me safe.
Finally, I ask God to replace Abu Azzam with someone better for us and to gather us with him in the abode of truth before the Almighty Lord. Amen.
Written by:
Abu Ismail al-Muhajir
For an account of the Rawah Camp, see: https://robashlar.substack.com/p/lions-of-the-ansar-in-the-land-of; https://robashlar.substack.com/p/lions-of-the-ansar-in-the-land-of-46b
Cf. Truls Hallberg Tønnessen, ‘The Islamic Emirate of Fallujah’, paper presented at the International Studies Association Annual Conference, Montreal, 16–19 March 2011. https://www.academia.edu/27774340/The_Islamic_Emirate_of_Fallujah
Bill Roggio, “Who was Abdullah Abu Azzam al-Iraqi?”, LongWarJournal, 27 September, 2005. https://www.longwarjournal.org/archives/2005/09/who_was_abdulla.php
Ibid.