Taghyeer (change) Mahmoud Abdul-Kareem Hasan
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Taghyeer (change) The inevitability of the Dawlah Islaamiyah Mahmoud Abdul-Kareem Hasan First Edition Rajab 1421 October 2000 Second Edition Safar 1425 April 2004. (First Translated Edition Shawaal 1435)
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ِ اف عب َده وُُي ِوفُونَ ِ ه ٍ ضلِ ِل ه س ه ْ ُين ِم ْن ُدونِِه َوَم ْن ي َ َ َ ُ َْ اَّللُ بِ َك ُاَّلل َ ك ِبلذ َ أَلَْي ٍِ ِ س ه ) َوَم ْن يَ ْه ِد ه63( فَ َما لَهُ ِم ْن َه ٍاد ُاَّلل َ اَّللُ فَ َما لَهُ م ْن ُمضل أَلَْي ِ ) ولَئِن سأَلْتَ هم من خلَق ال هسماو63( بِع ِزي ٍز ِذي انْتِ َق ٍام ات َ َ َ َ َ ْ َ ُْ َ ْ َ ِ اَّلل قُل أَفَرأَي تُم ما تَ ْدعو َن ِمن د ِاَّللِ إِ ْن أ ََر َاد ِن ون ه ُ ْ ُ َ ْ ْ َ ْ ُض لَيَ ُقولُ هن ه َ َو ْاْل َْر َ ِ ض ِرهِ أ َْو أ ََر َادِِن بَِر ْْحٍَة َه ْل ُه هن ه ُ ِاَّللُ ب ُ ات ُ ض ٍر َه ْل ُه هن َكاش َف ِ ُُْم ِات َر ْْحَتِ ِه قُ ْل َح ْس اَّللُ َعلَْي ِه يَتَ َوهك ُل الْ ُمتَ َوكِلُو َن ك س َ ِب ه ُ َ Is not Allah Sufficient for His slave? Yet they try to frighten you with those (whom they worship) besides Him! And whoever Allah sends astray, for him there will be no guide. And whomsoever Allah guides, then there will be none to mislead him. Is not Allah All-Mighty, Possessor of Retribution? And verily, if you ask them: "Who created the heavens and the earth?" Surely, they will say: "Allah (has created them)." Say: "Tell me then, the things that you invoke besides Allah, if Allah intended some harm for me, could they remove His harm, or if He (Allah) intended some mercy for me, could they withhold His Mercy?" Say: "Sufficient for me is Allah; upon Him those who rely (Mutawakkiloon) place their reliance (Tawakkul) (Az-Zumar 3638).
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Contents: Page 5
Opening Aayaat.
Page 6
Introduction and foreword.
Page 9
Introduction to the Second Edition.
Page 13
Chapter One - The Aqeedah and what emanates from it in terms of Ahkaam and what is built upon it in terms of thoughts, is the basis of AtTaghyeer (change).
Page 43
Chapter Two - The path of change and revival.
Page 65
Chapter Three - Haqaa’iq (truths) and Abaateel (Falsehoods):
Page 90
Chapter Four – Talab un-Nusrah (seeking the supporting power):
Page 116
Chapter Five – Al-Amaanah and Al-Imaan:
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بسمميحرلا نمحرلا هللا ِ ك ُمغَِ ًّيا نِ ْع َمةً أَنْ َع َم َها َعلَى قَ ْوٍم َح هَّت يُغَِّيُوا َما ِِبَنْ ُف ِس ِه ْم ك ِِبَ هن ه ُ َاَّللَ ََلْ ي َ َذل ِ وأَ هن ه يع َعلِ ٌيم ٌ اَّللَ ََس َ That is because Allah would not change a favour which He had bestowed upon a people until they change what is within themselves. And indeed, Allah is Hearing and Knowing (Al-Anfaal 53).
اَّللُ بَِق ْوٍم ُسوءًا اَّللَ ََل يُغَِّيُ َما بَِق ْوٍم َح هَّت يُغَِّيُوا َما ِِبَنْ ُف ِس ِه ْم َوإِ َذا أ ََر َاد ه إِ هن ه فَ ََل َمَرهد لَهُ َوَما ََلُْم ِم ْن ُدونِِه ِم ْن َو ٍال Verily, Allah will not change the condition of a people until they change what exists within them. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any protector (ArRa’d 11).
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بسمميحرلا نمحرلا هللا Introduction and foreword: The change that is intended here is the changing of the current prevailing situation that exists within the lands of Islaam in respect to the secular systems, the corrupt western thoughts and tastes, in addition to the disbelieving or Faasiq rulers who are agents to the disbelieving western colonialism. The change that is intended is that which saves the Islamic Ummah from the condition of fragmentation and humiliation that has been enforced upon her by the disbelieving colonialist States. It also means changing and being saved from the condition of being lost, wandering aimlessly and from slavish dependence upon those States that have greedy ambitions over the Muslims. The change that is intended is that which restores the treasures and natural resources of the Muslims back to the Muslims instead of being plundered by the disbelieving colonialists who enjoy the benefits of these treasures whilst leaving the Muslims in wretched extreme poverty languishing in billions of dollars of loans taken from these greedy States. The Taghyeer (change) that is intended is that in which the Islamic Ummah revives upon the basis of Islaam and in which every nonIslamic thought is rejected and thrown aside. It is the change that will remove the systems of Kufr and which will establish the Khilafah which will rule by that which Allah (swt) has revealed. It is the change that will unite and unify the Islamic Ummah and the lands of Islaam under the leadership of a single Khalifah under the banner of ‘Laa Ilaaha Illallah Muhammadur Rasoolullah’ and which will carry the message of Islaam to the world. 6
The first subject from this paper: ‘The Aqeeedah: The basis of change’ explains the importance of the concepts and convictions in the process of bringing change. This is in the case where the changing of societies from one condition to another condition can be more difficult than moving a mountain from one place to another. For this reason nobody is capable of undertaking this work apart from the one who possesses the absolute conviction in it. He must depend upon the Islamic Aqeedah and what emanates from it in terms of Ahkaam and what is built upon it in terms of thoughts to the extent where he is ready to sacrifice himself and his wealth for Allah (swt). The second subject: ‘The path of change and revival’ makes evident the importance of understanding the true realities and grasping hold of them with an iron fist. This is because the person who is unable to distinguish between the true realities and facts from those which are illusionary and deceptions will not be successful in any attempt to bring change. The third subject: ‘True realities and falsehoods’ is a continuation of the second subject by drawing the attention to some of the fundamental issues (truths) which the disbelieving colonialist states have focused upon to mislead and deceive the Muslims and to distance the Muslims from them. This is because they have a great impact and affect upon the process of bringing change and returning the Ummah so that it is the ‘Best Ummah raised up for Mankind’. The following are included amongst these issues or Haqaa’iq (truths): ‘The obligation of the political work’, ‘The unity of the Islamic Ummah’ and ‘The establishment of the Islamic State’. As for the fourth subject: ‘Talab An-Nusrah’ (Seeking the support), then this is to explain the practical Shar’iah manner that would inevitably lead to the transference of the authority from the hands of the agent rulers to the hands of the victorious party that will establish 7
the Islamic State (Khilafah). This subject is the most important of all of the subjects and it is the most serious and precise. We are giving out this paper to the Islamic Ummah in every place and particularly to the carriers of the Islamic Da’wah who are working to establish the Deen of Islaam upon the earth. It is for those who are imprisoned, those who are being chased due to their carrying of the Da’wah and those who are patiently persevering upon the Haqq without alteration or distortion. It is directed to the new young generation who yearn for the honour and glory of Islaam and the Muslims and to the families, relatives and friends, those who are working and those who are anticipating. We offer this to you all from the heart hoping that it will be received by the hearts, the minds and the limbs.
اَّللُ َم َع ُك ْم َولَ ْن يَِ َِتُك ْم أ َْع َمالَ ُك ْم َو ه And Allah is with you and will never deprive you of [the reward of] your deeds (Muhammad 35).
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بسمميحرلا نمحرلا هللا Introduction to the Second Edition:
وعلى آله وأصحابه، والصَلة والسَلم على سيدان دمحم،احلمد هلل رب العاملني ، أما بعد،أمجعني وعلى من تبعهم إبحسان إىل يوم الدين In origin the subjects of this small book were subjects that had been looked into and discussed by some of the carriers of the Da’wah working to establish the rule of Allah upon the earth. The condition and state of the Ummah was discussed and the decline and stagnation that had taken grip of her. The discussions also included addressing what she suffers from in the path towards her awakening and revival, what has already been accomplished upon the path of establishing the Islamic State, in addition to that which must still be accomplished to bring the State into existence, so that it will apply Islaam and carry its Da’wah to the world. Built upon this, the issue of what had to be addressed with the Ummah, what she needed to be called to and made aware of was also discussed. The Islamic State is a political entity for the purpose of implementing Islaam and carrying it to the world and this requires a Shar’iyah capability and power. The Shar’a has given this power to the Ummah whilst this capability and power is not possessed by a group, single faction or single political party by itself. Rather the Islamic State is established by the Ummah with the leadership of this faction or Hizb (political party) which has brought the Imaan of the Ummah back to life within her in respect to this great obligation in addition to reawakening her Imaan in relation to its work and sacrificing upon its path. 9
So the Islamic State is an entity that emanates from the womb of the Ummah’s entity so as to implement with the Ummah and upon her the System of Islaam and to carry Islaam by her and along with her to the whole of mankind. Therefore it is the Ummah that gives birth to the Islamic State. The entity of the Ummah will not be completed or distinguished except by that which makes the Ummah an Ummah and by its living upon its basis. Our Islamic Ummah will not be like that without its Deen being adopted as an Aqeedah and System. It will not have its productiveness or a practical effective presence unless it exists as a single unified Jamaa’ah (group) under the leadership of a single Ameer. Therefore the Ummah will not be completed and will not be distinguished in a completely distinct way without the emergence of its State entity and unless it pledges allegiance to its Khalifah upon the ruling by what Allah (swt) has revealed. Therefore, there is no way forward for the revival of the Ummah other than her knowing the meaning of Laa Ilaaha Illallah Muhammadur Rasoolullah and for her to firmly commit to this meaning. She will then know the meaning of her existence in this life and the purpose of this existence. As such she will strive to realise the meaning of this existence and this purpose. In addition, this knowledge by itself is not enough and striving to accomplish this purpose does not free the responsibility, unless it was undertaken upon the level that the Shar’a has demanded. As such it is essential after defining the objective to strive to accomplish it by undertaking actions that lead to that. This must be in accordance to the Sunan upon which Allah (swt) has created this creation which includes connecting between the causes and the effects, considering the characteristics of matters and the conditions of relationships.
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One of the noble brothers suggested that these thoughts be put down on paper and then distributed amongst the people and that he would fund this, desiring the Ajr and Thawaab. And as such it came to pass and this small book comprising of four subjects was published Al-Hamdu Lillah. And Allah (swt) found an acceptance for it and its copies quickly ran out whilst demand for it remained strong. The noble brother sensed this demand and offered to print it once again through his funding and as a result this second edition was published and it included within it a fifth subject: ‘Al-Amaanah and Al-Imaan’. Verily the love of the Dunyaa and the hatred of death, intellectual misconceptions, weakness, despair and the absence of the Aqeedah concepts related to Rizq, Ajal, Nasr, Tawakkul, and khair and Sharr amongst others, has turned many Muslims away from their purpose in life, which is worship to Allah and is represented in their commitment to the commands and prohibitions of Allah (swt). This has particularly been the case when they have become affected by the Fataawa or opinions which have been spurted out by the so-called ‘Ulamaa who propagate on behalf of the rulers of oppression, corruption and treachery. This is in addition to the political parties and their followers who make the Deen Haraam and fabricate lies against Allah (swt). They make the Haraam Halaal and the Halaal Haraam and they busy and distract the sons of the Ummah in the most shallow and futile of matters whilst diverting them from the path of change and the path towards the establishment of the Islamic State. For the sake of bringing attention to this issue, alerting to its danger and warning about it, this fifth subject was added: Al-Amaanah and Al-Imaan. When I present this small book to the Islamic Ummah I appeal to its reader from amongst those working for the cause of Laa Ilaaha 11
Illallah to approach and study it with their minds and their hearts just as I have presented this book from my mind and heart. And I ask Him Ta’Aalaa to grant great Thawaab and Ajr to everyone who assisted in this effort in terms of direction, advice, wealth and effort and to everyone who has made Du’a for me and my parents. O Allah whoever wants good for Islaam and the Muslims then give him Tawfeeq in every goodness and whoever wants bad for Islaam and the Muslims then seize them with the seizure of One exalted in Might and Perfect in Ability. Mahmoud Abdul-Kareem Hasan 3rd Safar 1425 24th March 2004.
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بسمميحرلا نمحرلا هللا Chapter 1: The Aqeedah and what emanates from it in terms of Ahkaam and what is built upon it in terms of thoughts, is the basis of At-Taghyeer (change). The conduct of the human is tied to what he carries in terms of concepts. The concepts (Mafaaheem) are convictions (Qanaa’aat) resulting from a comprehension of things and their attributes in addition to what is built upon this comprehension or emanates from it in terms of other convictions. Concepts are of two types: The first: Concepts about things. These are convictions or Ahkaam (rulings) whose source is the things themselves. This would include statements like: ‘Fire burns’, ‘Poison kills’, ‘Alcohol intoxicates’, ‘Meat is eaten whilst soil is not eaten’, ‘The increased build-up of pressure generates an explosion (of sorts)’, ‘The society is composed of a collection of individuals bound by permanent relationships’ and ‘Revival would not occur except by way of the enlightened thought’. All of these thoughts are descriptions or Ahkaam whose source is its subject. They could be correct or incorrect depending on their conformity to the reality or their contradiction to it. In all of these cases they are considered to be concepts in respect to the one who has believed in them. The human behaviour and conduct is tied to his concepts about things and so whoever is convinced that his food has been poisoned would never eat from it and even if he was hungry. Similarly the one who was thirsty would seek water and not something else whilst the one who wanted to be intoxicated would seek alcohol and nothing else.
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The second type: Concepts (Mafaaheem) about life. These are convictions or Ahkaam whose source is external to its subject. This is like the statements: ‘The Salaah is Fard’, ‘Fraud is Haraam’ and ‘Killing someone is Haraam’ etc... The source of this Hukm is not the thing itself or the action and these only represent the subject area or the reality that is being judged upon whilst the source of the judgement is something else and lies elsewhere. So our statement: ‘Alcohol intoxicates’ reflects a description or an internal attribute associated to alcohol. It is a judgement made upon a thing due to what it contains or results in. The statement however ‘Alcohol is Haraam’ is not a judgement passed upon a thing on the basis of what is in it but rather it represents a Hukm from Allah (swt) who decides what to make Haraam and what to make Mubaah (permissible). The behaviour of the person is also tied to his concepts about life. If he held the concept or understanding about the flesh of pig that it was edible and would satisfy hunger, then this would represent a concept about a thing. The concept about life however is that the pig is Haraam meaning that is obligatory for him to avoid and keep away from it. It would become a concept for the one who has comprehended this Hukm and believed in it and it would have an effect upon his behaviour and prevent him from satisfying his hunger from pig. The one who holds the concept that the idol has an effect upon his well-being, safety, rizq or to help things come to pass for him, or that some of those who have passed away also possess this capability, he would then be gripped by the feelings of veneration in the presence of such idols or he would seek help and assistance from the dead. This is the opposite to the one who does not believe in any of these matters and he would not hesitate to show his disdain towards these idols and show the error of those who seek help from the dead. 14
So in this way the behaviour of the person is tied to the concepts about things and the concepts that are held about life. What is sometimes noticed in respect to the weakness of this connection (between the concept and behaviour) is the result of inattention or negligence in respect to these concepts. Or it could be due to their actual absence so it is like they are not truly concepts that he holds and this could be due to a number of reasons that the person can be affected by. The Messenger of Allah (saw) said:
ي ي اَل ي زيِن َّ ي ني يا ْش اربُ اها او ُه او ْا ب الا ْم ار ح ا الز ياِن ح ا ُ اواَل يا ْش ار،ني يا ْزيِن او ُه او ُم ْؤمن ي ي ي اس إيلاْي يه اواَل يا ْس ير ُق ح ا،ُم ْؤمن ُ اواَل يا ْن تا يه،ني يا ْس ير ُق او ُه او ُم ْؤمن ُ َّب نا ْهباةً يا ْرفا ُع الن ي ي ني يا ْن تا يهبُ اها او ُه او ُم ْؤيمن ص اارُه ْم ح ا ف ايها أابْ ا When the fornicator is committing Zinaa he is not a believer, when the alcohol drinker is drinking alcohol he is not a believer, when the thief steals he is not a believer and no plunderer who plunders a valuable thing that attracts the attention of people is a believer whilst he commits this act (AlBukhaari). It is therefore obligatory to restore the truths (Haqaa’iq) to the minds to correct the behaviour and to rectify it. These include: The Haqaa’iq (truths) of things and the Shar’iyah truths in terms of beliefs and Ahkaam. They must be reminded with them so that they become fresh, firmly embodied and present, and as such have an effect upon the behaviour. Allah (swt) said: 15
ِ ِِ ِ ني َ َوذَك ْر فَِإ هن الذ ْكَرى تَ ْن َف ُع الْ ُم ْؤمن And remind for verily the reminder benefits the believers (Adh-Dhaariyaat 55). The opposite is the case in respect to the disbelievers because reminding them of the truths and Shar’iyah concepts does not benefit them. They hear them as thoughts but they do not represent truths for them nor do they represent concepts for them and as such they have no effect upon their behaviour. Therefore the concepts about life are what define the manner by which the human lives. His main concern is not just living but rather how he should live and his main concern is not about satisfying his needs but rather it concerns the manner by which he will satisfy them. For this reason his concepts about life fashion for him a specific manner and style of living. In the case where the source of the concepts in life are external to the things and actions themselves, it is not possible to adopt them except after being convinced that the source is true or has the power or authority to make a judgment upon them, and that its Ahkaam are valid and correct. Islaam has established that the Haakim (Judge) is Allah (swt) and that the source of the Ahkaam (rulings) is the Wahi (divine revelation) revealed upon Sayyidunaa Muhammad (saw). Allah (swt) said:
ِ ِ احلك ِِ ُْم إِهَل هَّلل أ ََمَر أهََل تَ ْعبُ ُدوا إِهَل إِ هَّيه ُ ُْ إن 16
Verily the Hukm (rule) is not but for Allah. He commanded that you do not worship other than him (Yousuf 40). And He (swt) said:
ك ُه ُم الْ َكافُِرو َن َوَم ْن ََلْ ََْي ُك ْم ِِبَا أَنْ َزَل ه َ ِاَّللُ فَأُولَئ And whosoever does not judge by what Allah has revealed then it those who are the disbelievers (Al-Maa’idah 44). Every ruling or judgement other than the Hukm of Allah is Taaghoot:
ِ ِِ ه ك َ ك َوَما أُنْ ِزَل ِم ْن قَ ْبل َ ين يَ ْزعُ ُمو َن أَن ُهه ْم آَ َمنُوا ِِبَا أُنْ ِزَل إِلَْي َ أَََلْ تَ َر إ َىل الذ ِ ُيدو َن أَ ْن ي تَحا َكموا إِ َىل الطهاغ يد ُ وت َوقَ ْد أ ُِم ُروا أَ ْن يَ ْك ُف ُروا بِِه َويُِر ُ يُِر ُ َ َ ِ الشهيطَا ُن أَ ْن ي يدا ً ِض ََلًَل بَع َ ضله ُه ْم ْ ُ Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to Taghoot, while they were commanded to reject it; and Satan wishes to lead them far astray (An-Nisaa 60). As such there is no judgement left to the mind or the human and this does not mean that the role of the mind has been taken away or that a limitation has been placed upon its capabilities. It is rather because the mind and the human do not possess the necessary tools to make judgement or pass a ruling. This is because the source of the ruling is not the thing itself or the subject that the ruling will be made upon. So those who have allocated the provision of the ruling to the people, for example, have not based this upon evidence and have rather 17
wandered and gone astray. They have carried a concept which is not truthful and has no reality to it, whilst at the same time they have denied the truth by separating the Deen from life which means that there is no Hukm belonging to Allah. If the right and power of issuing judgements and rulings was given to the human whilst he does not possess the necessary tools to do that, then nothing would prevail apart from his desires, inclinations and interests according to his viewpoint. These would be changing and fluctuate and he could see something that is damaging as being beneficial and he could see a disease as a medicine and cure. In this context the importance of Imaan in Allah, the Prophethood and the Qur’aan comes to the fore. This Imaan is the Aqeedah that has an effect upon the behaviour as it provides the human with the concepts about life which define for him how he should live, his purpose in the life and his purpose behind his behaviour and conduct, which is to attain the pleasure of Allah ‘Azza Wa Jalla. Similarly in this context the importance of the concepts about things and about the life being correct and truthful also becomes apparent i.e. that they are representative of Haqaa’iq (truths/facts). The danger of the campaign of spreading ignorance, deception and propagating fallacies in order to generate amongst the people incorrect concepts is also evident. As a result of which they become victims of ignorance and misguidance:
ِه ِاحلياة َ ين ْ قُ ْل َه ْل نُنَ بِئُ ُك ْم ِِبْْل ََْ ض هل َس ْعيُ ُه ْم ِِف َ ) الذ306( ين أ َْع َم ًاَل َ َخ َس ِر ِ صْن ًعا ُ هه ْم َُْيسنُو َن ُ الدُّنْيَا َوُه ْم ََْي َسبُو َن أَن Say: Shall We inform you of the greatest losers in respect to (their) deeds?
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[They are] those whose effort is lost in worldly life, whilst they were thinking that they are doing good (Al-Kahf 103-104). Yes the individuals are led astray and the peoples are led astray just like a fish in the ocean when it takes the bait or the mouse that rushes to the food placed in a mouse trap. The human wanders around and does not arrive at his aim when he proceeds along a path that he is convinced will lead to it whilst in reality he is actually going in the exact opposite direction. He is also led astray when he carries incorrect concepts about life as a result of ignorance or distortion like the one who sees or is made to see that Ribaa is Halaal, that democracy is from Islaam and that learning the Sharee’ah is for the sake of earning a living just like any other area of specialisation or profession. When the Haqaa’iq (truths/facts) of Islaam become absent and the minds are filled with false thoughts like the thoughts of general freedoms or that changing the declined reality is impossible in our current generation or one hundred years, or that this change is a gift from Allah and that there is nothing for us to do apart from wait or to wait for the Mahdi. All of this transforms the individuals, peoples or the Ummah into a collection of lazy people sluggishly being driven in whatever direction those who have given them these concepts want them to and it leads them into becoming tools for their enemies whilst they believe that they are actually struggling against them.
ِ َكب اس ِط َكفْهي ِه إِ َىل الْ َم ِاء لِيَ ْب لُ َغ فَاهُ َوَما ُه َو بِبَالِغِ ِه َ Like the one who stretches his hands toward water [from afar, calling it] to reach his mouth, but it does not reach it (Ar-Ra’d 14).
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ِ اَّللُ بِنُوِرِه ْم ب ه ْ ََضاء َ استَ ْوقَ َد َان ًرا فَلَ هما أ ْ َمثَلُ ُه ْم َك َمثَ ِل الهذي َ ت َما َح ْولَهُ َذ َه ٍ وتَرَكهم ِِف ظُلُم ِ ات ََل ي ب ص ُرو َن ُْ ُْ َ َ َ Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see (Al-Baqarah 17). Therefore, we repeat, that in order to change the conduct, rectify it and make it a correct elevated conduct that arrives at its purpose, it is essential to generate correct concepts about things and life. At that time the person will be in a good position to subjugate and utilise the things and their attributes successfully and will be in a good position to adopt the conduct that arrives to his purpose and the greatest of all objectives which is the attainment of the pleasure of Allah ‘Azza Wa Jall:
ِ ِ َ صيب ِ اَّلل الدهار ْاْلَ ِخرَة وََل تَْن َح ِس ْن ْ ك م َن الدُّنْيَا َوأ َ َس ن َ َ َ ُيما آَ ََت َك ه َ َوابْتَ ِغ ف َ ك َ َح َس َن ا هَّللُ إِلَْي ْ َك َما أ But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world. And do good as Allah has done good to you (Al-Qasas 77). The first of the Haqaa’iq (truths) and absolutely its most important is the Aqeedah that defines the human’s concepts about life. The Aqeedah is that all things have been created by a creator who is Allah (swt), that Allah sent a Messenger who is Muhammad (saw) with the Risaalah (message) of Al-Islaam which explains everything that relates to the human being and that He (swt) will account him upon the
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basis of Imaan or Kufr and upon the basis of his abiding by what the Nabi (saw) came with or by his non-abidance to it. The Muslim’s purpose in life: From amongst the most important Haqaa’iq (truths) after Imaan is that the human understands the purpose of his creation i.e. that which he must strive to accomplish. Allah (swt) said:
ِْ وما خلَ ْقت ِ اْلنْس إِهَل لِي عب ُد ون ُ َ ََ ُ ْ َ َ ِْ اْل هن َو And I have not created the Jinn or humankind except to worship me (AdDhaariyaat 56). The worship (‘Ibaadah) to Allah means having Imaan in Him and obedience to Him. Obedience to Him Ta’Aalaa means commitment and abidance (Al-Iltizaam) to all of His Ahkaam. This is not restricted to the acts of ‘Ibaadah, Akhlaaq (morals) and Mu’aamalaat (societal transactions) but rather includes everything that Allah (swt) has commanded or forbidden. It includes that nothing has a right to be worshipped other than Allah and that no command or forbiddance can come from anyone besides Him (swt). Ahmad and At-Tirmidhi related that ‘Adiy Bin Haatim (ra) came to the Messenger of Allah (saw) whilst he was reciting the Aayah:
ِ ِون ه ِ هاَّتَ ُذوا أَحبارهم ورْهبانَهم أَرِبِب ِمن د يَ ابْ َن َم ْرَََ َوَما أ ُِم ُروا ُ ْ ً َْ ْ ُ َ َُ ْ َُ َ ْ َ اَّلل َوالْ َمس ِ إِهَل لِي عب ُدوا إِ ََلا و اح ًدا ََل إِلَهَ إِهَل ُه َو ُسْب َحانَهُ َع هما يُ ْش ِرُكو َن َ ً ُْ َ 21
They have taken their Rabbis and monks as lords besides Allah, and [also] the Maseeh, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him (At-Taubah 31). ‘Adiy then said: ‘They did not worship them’. So the Messenger of Allah (saw) said:
ك فا اذلي ا، وه ْم ُ ُ فااتَّبا ع، احلُّوا اَلُ ُم ا ْْلاار اام اوأ ا، إينَّ ُه ْم اح َّرُموا اعلاْي يه ُم ا ْْلااَل ال، بالاى ي ادتُ ُه ْم إي ََّّي ُه ْم عبا ا On the contrary, they made the Halaal Haraam upon them and made the Haraam Halaal for them, then they followed them (in this). Therefore this was their worship to them. As such giving the Haqq (right) to anyone to decide the Halaal and decide the Haraam or the right to make legislation and the right of obedience represents ‘Ibaadah to that person. Allah (swt) said:
اَّللُ ِِبَا ِم ْن وها أَنْتُ ْم َوآَ َِب ُؤُك ْم َما أَنْ َزَل ه ْ َما تَ ْعبُ ُدو َن ِم ْن ُدونِِه إِهَل أ َ ََسَاءً ََسهْي تُ ُم ِ ِاحلكْم إِهَل ِهَّللِ أَمر أهََل تَعب ُدوا إِهَل إِ هَّيه َذل ِِ ٍ ين الْ َقيِ ُم َولَ ِك هن َ ُ ُْ ُ ك الد ََ ُ ُْ ُس ْلطَان إن ِ أَ ْكثَ َر الن هاس ََل يَ ْعلَ ُمو َن
You worship nothing besides Him except [mere] names you have named them with, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah. He has commanded that you worship not except Him. That is the correct Deen, but most of the people do not know (Yusuf 40). 22
As for the right of obedience that belongs to the Hakim (ruler), Ameer or parents then this is due to the Haqq (right) that Allah (swt) has provided to them. ‘Ibaadah to Allah (swt) includes the obedience in respect to making mankind worship Him (swt) i.e. to make them submit to the Shar’a of Allah and to fight against the existence of any Haakimiyah (right to make rules) to other than Allah or to other than the Sharee’ah of Islaam in addition to fighting against the exiting (Khurooj) from the Hukm (rule) of Allah (swt). This is what the texts have indicated and the meaning that they have come with; those which have come commanding the ‘Amr Bil Ma’rouf’ (Commanding the good) and the ‘Nahi ‘An il-Munkar’ (Forbidding the evil). They have commanded the undertaking of discussions, explanations, convincing people and inviting them by way of Da’wah. Additionally they have commanded lashing, cutting, killing (as punishments and deterrents) and fighting and Al-Jihaad to spread the rule of Allah upon the Earth and to raise His word the highest. As such we saw that after the Messenger of Allah (saw) established the Islamic State in Al-Madinah Al-Munawaarah and established its pillars firmly, he (saw) sent the messengers to the Kings and rulers inviting them to Islaam. We then saw the Khulafaa’ (rah) who came after him (saw) sending out carriers of the Da’wah, Mujaahideen and armies to invite the people to Imaan and to take them out of the darkness and bring them into the light. They fought for the purpose of making the lands and servants submit to the authority of Islaam. It represents a Da’wah for there to be nothing worshiped other than Allah and for there to be no Haakimiyah (right to rule) to other than Allah Ta’Alaa. This objective represents the thought that the Muslim lives for and this was expressed exquisitely by the Noble Sahaabi Rab’iy Bin ‘Aamir when Rustam the head of the Persian army was astonished by what Rab’iy invited to and asked him: What have you brought with you? And Rab’iy (ra) replied: 23
العب ي ي ب ي باد يمن يعب ا ي ي إي َّن للا اب تا عثاناا لينُ ْخ ير ي ادةي ار ي اويم ْن اج ْوير،العبااد اد إي ال عبا ا ا ْا ادة ا ج الع ا ْ ا ا الدنْ يا و ي ي ُّ ض ْي يق اآلخ ارة اويم ْن ا،الا ْد اَّي ين إي ال اع ْد يل ا يل ْس اَلم الدنْياا إي ال اس اعة ُّ ا ا Allah Azza wa Jall has sent us to deliver you from the worship of the servants (people) to bring you to the worship of the Lord of the servants (people) and to deliver you from the oppression of other Deens and bring you to the justice of Islaam and from the narrowness of this world and bring you to the vastness of this world and the hereafter. This thought has been made very clear in the Qur’aan, the Sunnah and the actions of the Messenger (saw) within texts that are too numerous for a limit to be placed upon them. We will however make a mention of some of them: Allah (swt) said:
َِ اَّللِ إِلَي ُكم مج ًيعا ُ هاس إِِِن َر ُس ْ ْ ول ه ُ قُ ْل ََّي أَيُّ َها الن Say: O people! Verily I am the Messenger of Allah to you all (Al-Aa’raaf 158). He (swt) said:
ِ اك إِهَل َكافهةً لِلن هاس بَ ِش ًّيا َونَ ِذ ًيرا َ ََوَما أ َْر َس ْلن And we have not sent you except to the entirety of mankind as a bringer of glad tidings and as a warner (Saba’ 28). And He (swt) said: 24
ِ احل ِق لِيظْ ِهره علَى ِ ِ الدي ِن ُكلِ ِه َولَ ْو َك ِرَه َ ُ َ ُ َْ ُه َو الهذي أ َْر َس َل َر ُسولَهُ ِِب َْلَُدى َودي ِن الْ ُم ْش ِرُكو َن He its is who has sent His Messenger with the guidance and the Deen of truth so that it prevails over all other Deens and even if the Mushrikeen hate it (AtTaubah 33, As-Saff 9). And:
ِِ ه ِه ًين يَلُونَ ُك ْم ِم َن الْ ُكفها ِر َولْيَ ِج ُدوا فِي ُك ْم ِغ ْلظَة َ ين آَ َمنُوا قَاتلُوا الذ َ أَيُّ َها الذ ِ ني َو ْاعلَ ُموا أَ هن ه َ اَّللَ َم َع الْ ُمتهق O you who have believed, fight those adjacent to you of the disbelievers and let them find in you harshness. And know that Allah is with the righteous (AtTaubah 123). And:
ِِ ه ين ََل يُ ْؤِمنُو َن ِِب هَّللِ َوََل ِِبلْيَ ْوِم ْاْلَ ِخ ِر َوََل َُيَ ِرُمو َن َما َحهرَم ه ُاَّلل َ قَاتلُوا الذ ِِ ِ ه ِ ِ ِ ْ اب َح هَّت يُ ْعطُوا َاْلِْزيَة َ َين أُوتُوا الْكت َ ين ا ْحلَق م َن الذ َ َوَر ُسولُهُ َوََل يَدينُو َن د ِ عن ي ٍد وهم ص اغ ُرو َن َ َُْ َ ْ َ Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture - [fight] until they give the Jizyah willingly while they are subdued (At-Taubah 29).
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And the Messenger of Allah (sw) said:
يل ي من قااتال ليت ُكو ان اك يلمةا ي للا يه اي العُ ْلياا فا ُه يو يف اسبي ي للا اْ ا ا ا Whoever has fought so that the word of Allah is made the highest he is Fee Sabeelillah (In the way of Allah) (Agreed upon). In this way the disbelievers are made (forced) to submit to the authority of Islaam and to the sovereignty (Siyaadah) of its Sharee’ah despite not being forced to enter into Islaam due to Allah’s statement (swt):
ِ ََل إِ ْكراه ِِف الدي ِن ََ There is no compulsion in the Deen (Al-Baqarah 256). So the objective and purpose is that no law that is obeyed or no legislation that is adopted can exist except for that which Allah (swt) has commanded and that there is no Haakim (law maker) other than Allah. As far as leaving the disbelievers upon their beliefs and worships then they are left upon these matters in accordance to and in compliance to the command of Allah (swt). Allah (swt) has made clear and explained this objective and purpose in respect to His creation of the people when He (swt) said:
ِ ِ ك َج َع ْلنَا ُك ْم أُهمةً َو َسطًا لِتَ ُكونُوا ُش َه َداءَ َعلَى الن ول ُ هاس َويَ ُكو َن الهر ُس َ َوَك َذل يدا ً َعلَْي ُك ْم َش ِه 26
And thus we have made you a just/best Ummah so that you will be witnesses over mankind and the Messenger will be a witness over you (Al-Baqarah 143). This address is to the Islamic Ummah and it entrusts her with the legal responsibility (Takleef) to carry the Message, after the Messenger of Allah (saw), to the whole of mankind. And indeed the Nabi (saw) carried it and after conveying the message, fulfilling his Amaanah and after having performed Al-Jihaad for Allah’s sake with all that he possessed of strength, effort and capability. He (saw) stood in the final farewell Hajj, addressed his Ummah and said:
كيتاب ي:ضلُّوا ب ع يدهي إي ين ا ْعتصمتم بي يه وإييِن قا ْد تارْك ُ ي اوأانْتُ ْم.للا ْ ت في ُك ْم اما لا ْن تا ي ا ا ا ُْْ ا ا ا ا ت نا ْش اه ُد أانَّ ا: فا اما أانْ تُ ْم قاائيلُو ان؟ قاالُوا،ام ْس ُؤولُو ان اع ََّّن ت اوأ ااديْ ا ك قا ْد بالغْ ا ال يِبُصب يع يه ي الس ام ياء اويا ْن ُكبُها إيل الن ي :َّاس َّ السبااباة يا ْرفا عُها إي ال ص ْح ا اونا ا ُُثَّ قا ا ْ ا.ت الله َّم ا ْش اه ْد ُ ،الله َّم ا ْش اه ْد ُ ،الله َّم ا ْش اه ْد ُ ‘And indeed I have left amongst you that which if you hold on firmly to you will never go astray: The Kitaab (book) of Allah, and you are responsible from me (i.e. after me). So what do you all say?’. They said: ‘We bear witness that you have conveyed, fulfilled and advised’. He then said whist raising his index finger to the sky and then towards the people: ‘O Allah bear witness, O Allah bear witness, O Allah bear witness’ (Abu Daawood). So in this way the Nabi (saw) bore witness over us with the responsibility of conveying and carrying the Amaanah (trust) and sought Allah’s witness upon us in regards to that. Therefore, after that it is obligatory upon us to be witnesses over the people in accordance to exactly the same methodology that the Noble Messenger (saw) undertook. Indeed Allah (swt) made clear that this is 27
the purpose and objective of the creation before His creation of Aadam (as). Allah (swt) said:
ِ ِ اعل ِِف ْاْلَر ِ ِِ ِ ِ ِ َ ُّوإِ ْذ قَ َال رب ََ َع ُل فِ َيها َم ْن َْ ض َخلي َفةً قَالُوا أ ْ َ َ ٌ ك ل ْل َم ََلِئ َكة إِن َج ِ ِ ِ ِ ِ ي ْف ِس ُد فِيها ويس ِف ك قَ َال إِِِن َ َس ل ُ ْ ََ َ ُ ُ ك الد َماءَ َوََْن ُن نُ َسب َُ ِبَ ْمد َك َونُ َقد أ َْعلَ ُم َما ََل تَ ْعلَ ُمو َن
And [remember] when your Lord said to the angels, "Verily, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know." (AlBaqarah 30). The Malaa’ikah (Angels) are the servants of Allah (swt) and do not disobey Him:
ِ ٌ علَي ها م ََلِئِ َكةٌ ِغ ََل اَّللَ َما أ ََمَرُه ْم َويَ ْف َعلُو َن َما يُ ْؤَم ُرو َن صو َن ه ُ ظ ش َد ٌاد ََل يَ ْع َ َْ َ Over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded (At-Tahreem 6). When Allah (swt) said to them:
ِ إِِِن ج ِ اع ٌل ِِف ْاْل َْر ًض َخلِي َفة َ Verily, I will make upon the earth a successive authority (Khalifah).
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They realised and comprehended that He (swt) will make upon the earth those who will be disobedient. This is understood from the wording ‘Khalifah’ because here in this context it means the one who Allah will give succession and delegate to undertake the acts of correcting and caretaking amongst other matters that the one who is entrusted would undertake. This role or rectifying and taking care of affairs means that their will exist those who need to be rectified and who are need of Ri’aayah (caretaking). This means that there will be those who go outside of the command of Allah and that this will lead to misery, anguish and disorder. This is why they said:
ِ قَالُوا أ َََعل فِيها من ي ْف ِس ُد فِيها ويس ِف ُ ْ ََ َ ُ ْ َ َ ُ َْ َك الد َماء They said: Will you make those who will make corruption in it (the earth) and spill blood (Al-Baqarah 30). In other words, if the creation did not include something that would be disobedient then everything would proceed in accordance to the command of Allah (swt). So when Allah (swt) wanted to create someone who will undertake the actions of rectifying and guidance then this means that there will exist those who will choose misguidance and disobedience to Allah. Therefore the purpose in life which Allah (swt) has made clear and explained before the creation of Aadam (as) is that there will be a human being who is a slave (‘Abd) to Allah and that he will undertake the work of making others worship Allah (swt) from those who have gone astray from His worship or have rejected it. The life is therefore an intellectual, belief based and political clash and struggle between Imaan and Kufr. It is belief based in terms of it being for the sake of raising the word of Allah the highest and so that the Deen of the people is all and only for Allah. So that no Hukm 29
exists except that it is for Allah, that He (swt) has no Shareek (partner), that nothing or no one is worshiped aside from Allah and that submission is only to the Shar’a of Allah. In this way it represents a political struggle where the caretaking of the affairs of human beings has been made obligatory to not be entrusted to any form of legislation other than the Sharee’ah of Al-Islaam.
The way of accomplishing the Islamic purpose and objective: When Islaam explained that its message is a message for the whole of mankind and forbade going to judgement and rulings to other than the Sharee’ah, it did not leave the matter and explanation to the discretion of the one who wanted to obey. Similarly, it did not make it an excuse or permission for the one who wished to accomplish this purpose to go about it choosing whatever style that he wished relying on his own discretion. Rather it made the path and methodology that the Nabi (saw) proceeded along as the obligatory explanation that must be followed in order to place this thought in its correct place of application and we have been commanded to follow it. Allah (swt) said:
ُ َوَما آَ ََت ُك ُم الهر ُس اَّللَ إِ هن ه ول فَ ُخ ُذوهُ َوَما نَ َها ُك ْم َعْنهُ فَانْتَ ُهوا َواته ُقوا ه َاَّلل ِ يد الْعِ َق اب ُ َش ِد And whatever the Messenger has brought to you take it and whatever he has forbidden you from abstain from it and fear Allah for verily Allah is severe in punishment (Al-Hashr 7).
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The Ahkaam of Islaam are not limited to explaining the treatments (solutions) for the human’s reality, his relationships (with others) and his problems. It also includes the Ahkaam (rulings) related to the practical implementation of these rulings. So for example Islaam has forbidden theft, murder and Zinaa whilst it has commanded Imaan, ‘Ibaadah and other matters. It did not suffice itself to the commands and prohibitions alone, where the one who wishes to abide by them can do so whilst the one who wishes to go against them can do so if he so wished. Rather Islaam includes the Ahkaam that make the people submit to these rulings. So it commanded the cutting of the hand in respect to the thief, lashing or stoning for the fornicator and adulterer, the killing of the murderer and apostate... Allah (swt) said:
َوال هسا ِر ُق َوال هسا ِرقَةُ فَاقْطَعُوا أَيْ ِديَ ُه َما The male thief and the female thief cut off their hands (Al-Maa’idah 38). And He (swt) said:
ٍاح ٍد ِمْن هما ِمئةَ ج ْل َدة ِ الهزانِيةُ والهزِاِن فَاجلِ ُدوا ُك هل و ْ َ َ َُ َ َ َ And the female fornicator and the male fornicator lash each of them with one hundred lashes (An-Nur 2).
And the Messenger of Allah (saw) said:
َّ ول َّ اَل ايَي ُّل اد ُم ْام ير ٍئ ُم ْسلي ٍم يا ْش اه ُد أا ْن اَل إلاها َّإَل اَّلل َّإَل ِبيي ْح ادى ُ اَّللُ اوأياِن ار ُس ي ي ي يي ٍ ي ب َّ ي س يِبلنَّ ْف ي اع ية ْج ام ا س اوالتَّا ير ُك لدينه ال ُْم افا ير ُق لل ا ُ ثااَلث الثَّي ُ اوالنَّ ْف، الزاِن 31
The blood of a Muslim who bears witness that there is Laa Ilaaha Illallah and that I am the Messenger of Allah is not Halaal except in one of three circumstances: The married person who commits Zinaa, the life for a life and the one who leaves his Deen and separates from the Jamaa’ah (Muslim collective) (Agreed upon). And the purpose of these Ahkaam is to make the Islaamic treatments and solutions implemented and applied within the society. So the one whose Imaan is weakened so that it does not constrain him is then prevented, deterred or compelled by the Sultaan (the authority). These represent the Ahkaam (rulings) that make the people submit to the sovereignty of the Shar’a and the Haakimiyyah of Allah (swt). And these are the Ahkaam that make Islaam implemented so that they are not only commands and prohibitions which the person abides by or does not abide by in accordance to his motivations and inclinations. This is what is called the Tareeqah i.e. the Shar’iah method or manner that must be abided by which is not allowed to be diverted from to something else in order to fulfil the command. So for example, to prevent thievery it is not permitted to exchange the punishment of cutting the hand with the punishment of imprisonment or death just as it is not permitted to abandon the punishment for the apostate or the fornicator or exchange these punishments for others and so on. Islaam has made the Hukm (rule) or the Dawlah (State) the Tareeqah (method) for the realisation of the Islamic thought. The society will still have within it those who will apostatize from Islaam, contravene and go against its Ahkaam, strive to destroy or undermine it whilst dangers will remain surrounding it. It would then be necessary for the people to have a Nizhaam (system) that takes guardianship of its affairs and governs them. It will be necessary for there to be a Rule and System of Ruling which necessitates the existence of an authority 32
or power to support that System to undertake the application of Islaam, take care of the subjects and their politics in accordance to the Shar’iyah. For this reason the Islamic State, the Khilafah State is the Tareeqah for the Islamic life. And for the purpose of carrying the Islamic Da’wah to other groups and societies and making them submit to the authority of Islaam this matter must have a policy (politics), organisation and Al-Jihaad. As such it is essential for there to exist a State and all of this was made clear by the actions of the Nabi (saw) when he was inviting to Islaam in Makkah and working to increase the number of Muslims and when he was working to make the Haakimiyyah to Allah alone within the society. Then when the society became cold to the Da’wah and rejected it the Nabi (saw) turned towards inviting other tribes and societies. He (saw) presented the Islamic Da’wah to them and the issue of its implementation and continued upon this until the goal was realised in Al-Madinah Al-Munawwarah and He established the Islamic State. Then when he consolidated a State with preventative force he began Al-Jihaad to remove the material obstacles that stand in the way of the Da’wah, the extension of the authority (Sultaan) of Islaam and the sovereignty to its Shar’a. He then began to send messengers and letters to the Caesars and Kings inviting them to Islaam. As such the Tareeqah (method) to realise the thought or the Islamic objective is the Dawlah Islaamiyyah (The Islamic State), the Khilafah State. The Khilafah is therefore the Fard that establishes the other Furood (obligations). The Ummah applies Islaam via it, raises the word of Allah the Highest, carries the Da’wah to the world, becomes witnesses over mankind and brings the Fareedah of Al-Jihaad back to life, the highest peak of Islaam. The Khilafah is the Taaj ul-Furood (the crown of obligations) and it is the Waajib by which all of these other Waajibaat will not be fulfilled and completed unless it is present 33
and in existence. The Noble Prophetic Ahaadeeth have expressed the importance of the existence of the Khilafah and giving the Bai’ah to a Khalifah to rule by the Kitaab of Allah Ta’Aalaa and the Sunnah of His Messenger (saw). The Nabi (saw) said:
ي َّ اع ٍة لايق اي س يف اوام ْن ام ا،ُاَّللا يا ْو ام ال يْقيا اام ية َل ُح َّجةا لاه ام ْن اخلا اع يا ًدا م ْن طا ا ات اولاْي ا ات يميت ًة ج ي يي اه يليَّ ًة عُنُقه با ْي اعة ام ا ا ا Whoever takes his hand from obedience will meet Allah on the Day of judgement without any proof (or argument for himself. And whoever dies whilst there is no Bai’ah upon his neck, he dies a death of Jaahilliyah (Muslim). And he (saw) said:
إي ََّّناا ْي ام ُجنَّة يُ اقاتا ُل يم ْن اوارائييه اويُتَّ اقى بي يه ُ ال ام Verily the Imaam (alone) is the shield behind which you fight and are protected by (Muslim). It is obligatory for the Islamic State to be one single State and the Islamic Ummah one single Ummah. He (saw) said:
إيذاا بُوي اع يلاليي افتا ْ ي اآلخ ار يم ْن ُه اما فااقْ تُ لُوا ا،ني If two Khalifahs are given the Bai’ah then kill the latter of them (Muslim). 34
And he (saw) said:
َجيعا علاى رج ٍل و ي ي اويُ اف ير اق، صا ُك ْم ُ اح ٍد يُ يري ُد أا ْن يا ش َّق اع ا ام ْن أ ااَت ُك ْم اوأ ْام ُرُك ْم ا ً ا ا ُ ا ُاعتا ُك ْم فااقْتُ لُوه اَجا ا
Whoever comes to you whilst your affair is united and wants to split your strength and divide your collective unit then kill him (Muslim). And:
و يهي اي،اد أا ْن ي اف ير اق أ ْامر اه يذ يه ال َُّمة ،َجيع ُ فا ام ْن أ اار ا،إينَّهُ اس تا ُكو ُن اهنَّات او اهنَّات ا ا ا لس ْي ي ف اكائيناً ام ْن اكا ان َّ ض يربُوهُ يِب ْ فاا
Verily there will be Hannaat (trials and times of Fitnah) and Hannaat. So whoever wishes to divide the affair of this Ummah whilst she is united, then strike him with the sword whoever he may be (Muslim, Abu Daawood, An-Nasaa’iy). In the case where the method (Tareeqah) for the realisation of the Islamic thought or arriving at its objective, which is implementing Islaam and carrying its Da’wah to the world, is the Khilafah State, is an absent and unfulfilled obligation. In this case this Tareeqah becomes the objective of the Islamic Ummah and it is obligatory to place it within the context of application and it is obligatory to follow the Shar’iyah Tareeqah (methodology) for making this objective a realised and accomplished reality. It is the same Tareeqah that the Nabi (saw) proceeded along when he called the people to Imaan and submission to the Deen of Allah whilst the people did not respond positively to him and the authorities and dominant forces fought him. 35
So what did the Nabi (saw) do in order to arrive at and reach his objective, establish the Islamic State and bring power and honour to the Deen of Allah Ta’Aalaa? The actions of the Nabi (saw) to establish the Islamic State were not actions which were completely free from Shar’iyah indications as some of the ‘Ulamaa who are close to authorities have insisted upon. It represents a Manhaj (methodology) guided to by the texts of the Qur’aan Al-Kareem and the stances of the Nabi (saw) in respect to his statements and actions as he made clear the Shar’iy manner of working to reach this objective. In brief this was as follows: 1) He would join and include those who believed in him in secret Halaqaat (circles) and teach them the new Deen. He would nurture them with a new nurturing until they became Islamic personalities in their ‘Aqliyyaat and Nafsiyyaat (mentalities and dispositions) and their concepts became Islamic so that they believed in the purpose that they had been created for. They represented a new Kutlah (block/grouping) within the society. They were distinguished by their Aqeedah, thoughts, sentiments, conduct, purpose and objective. 2) The Messenger (saw) along with his Kutlah (block) entered into a belief based and intellectual struggle with the society and a political struggle with its rulers and chiefs in which they endured the most severe of hardships. They explained the Haqq (truth) and called to it and they explained the contradiction of the people’s beliefs and thoughts with the truth and reality. They corrected the concepts about things and about life and they lamented the crippling of the minds and intellects and the people’s sticking to falsehood.
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Here are some examples showing the nature of the address of the Qur’aan Al-Kareem which represented the methodology of the Messenger (saw):
ِ َالزَان إِنهه َكا َن ف اح َشةً َو َساءَ َسبِ ًيَل ُ ِ َوََل تَ ْقَربُوا And do not approach unlawful sexual intercourse. Verily, it is ever sinful indecency and an evil way (Al-Israa 32).
ِون ه ِ إِنه ُكم وما تَعب ُدو َن ِمن د ب َج َهن َهم أَنْتُ ْم ََلَا َوا ِرُدو َن ُ ْ َ اَّلل َح ُْ َ َ ْ ُص Verily! You (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely), you will enter it (Al-Anbiyaa 98).
) قُ ْل37( ب لَنَا َمثَ ًَل َونَ ِس َي َخ ْل َقهُ قَ َال َم ْن َُْييِي الْعِظَ َام َوِه َي َرِم ٌيم َ َو َ ضَر َُْييِ َيها اله ِذي أَنْ َشأ ََها أَهوَل َمهرةٍ َوُه َو بِ ُك ِل َخ ْل ٍق َعلِ ٌيم And he presents for Us an example whilst he forgets his [own] creation. He says, "Who will give life to bones while they are disintegrated?" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!" (YaSeen 78-79).
ِ أَفَ َرأَيْتُ ُم ه ْ ) َوَمنَاةَ الثهالثَةَ ْاْل31( ت َوالْعُهزى َ الَل ُ) أَلَ ُك ُم ال هذ َك ُر َولَه00( ُخَرى وها ْ ) إِ ْن ِه َي إِهَل أ00( ك إِ ًذا قِ ْس َمةٌ ِض َيزى َ ) تِْل03( ْاْلُنْثَى َ ََسَاءٌ ََسهْي تُ ُم
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ٍ َاَّلل ِِبا ِمن س ْلط ان إِ ْن يَتهبِعُو َن إِهَل الظه هن َوَما تَ ْه َوى ُ ْ َ ُأَنْتُ ْم َوآَ َِب ُؤُك ْم َما أَنْ َزَل ه س َولََق ْد َجاءَ ُه ْم ِم ْن َرِبِِ ُم ا َْلَُدى ُ ْاْلَنْ ُف Have you then considered Al-Lat, and Al-'Uzza (two idols of the pagan Arabs)? And Manat, the third - the other one? Is the male for you and for Him the female? That indeed is a most unjust division! They are but names which you have named, you and your fathers, for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the Guidance from their Lord! (An-Najm 19-23).
ِ ني ً ت َو ِح ً ت لَهُ َم ًاَل ُمَْ ُد َ ) َوبَن30( ودا ُ ) َو َج َع ْل33( يدا ُ َذ ْرِِن َوَم ْن َخلَ ْق َ ) ُثُه يَطْ َم ُع أَ ْن أَ ِز31( يدا ً ت لَهُ َتَْ ِه ً ُش ُه ُ ) َوَمه ْد36( ودا ُ) َك هَل إِنهه31( يد ِ ِ ه )37( هر ً َِكا َن ِْلَ ََّيتِنَا َعن ً ُصع َ ُ) َسأ ُْره ُقه33( يدا َ ) إنههُ فَكَر َوقَد33( ودا ِ ِ س َ ) ُثُه قُت َل َكْي31( هر َ فَ ُقت َل َكْي َ ف قَد َ ف قَد َ َ) ُثُه َعب03( ) ُثُه نَظََر00( هر ) فَ َق َال إِ ْن َه َذا إِهَل ِس ْحٌر يُ ْؤثَ ُر06( استَكْبَ َر ْ ) ُثُه أ َْدبََر َو00( َوبَ َسَر ُصلِ ِيه َس َقَر ْ ) َسأ01( ) إِ ْن َه َذا إِهَل قَ ْو ُل الْبَ َش ِر01( Leave Me with the one I created alone. And to whom I granted extensive Wealth. And children present [with him]. And spread [everything] before him, easing [his life]. Then he desires that I should add more. No! Indeed, he has been toward Our verses obstinate. I will cover him with arduous torment. Indeed, he thought and deliberated. So may he be destroyed [for] how he deliberated. Then may he be destroyed [for] how he deliberated. Then he considered [again]. Then he frowned and scowled. Then he turned back and was arrogant. And said: “This is not but magic imitated [from others]. This is not but the word of a human being. I will drive him into Saqar (blazing fire) (Al-Mudaththir 11-26). 38
ِ ٍ َْي َذن ِ ِ ) ِِب7( ت ت ْ َب قُتل ْ َودةُ ُسئل َ َُوإِ َذا الْ َم ْوء And when the newborn female will be asked. For what crime was she killed (AtTakweer 8-9).
ِه ِِ ِ ِ ين إِذَا ا ْكتَالُوا َعلَى الن ) َوإِ َذا0( هاس يَ ْستَ ْوفُو َن َ َويْ ٌل ل ْل ُمطَفف َ ) الذ3( ني ) لِيَ ْوٍم1( هه ْم َمْب عُوثُو َن َ ِ) أَََل يَظُ ُّن أُولَئ6( وه ْم ُُيْ ِس ُرو َن ُ ُوه ْم أ َْو َوَزن ُ َُكال ُ ك أَن َع ِظي ٍم Woe to the defrauders. Those who when they take measure from men they take their full measure and when they measure out for them or weigh they give less than due. Do those not know that they will be resurrected. For a great Day (AlMutaffifoon 1-5).
ٍ َت يَ َدا أَِِب ََل ب ب َوتَ ه ْ تَبه َ ) َما أَ ْغ ََن َعْنهُ َمالُهُ َوَما َك َس3( ب Cursed be the two hands of Abu Lahab and cursed be he. His wealth and all that he has attained will not benefit him (Al-Masad 1-2). This is in addition to many other texts which are representative of a firm methodology and Tareeqah in respect to the nature of the relationship between the Haqq and its Da’wah and between the Baatil and its State (regime). 3) The most severe forms of torture, fabrication, distortion and misrepresentation were practised upon the Messenger of Allah (saw) and his Sahaabah (rah). This did not divert or discourage them from Islaam and they endured, persevered and continued whilst not 39
compromising or stepping down from anything from Islaam. They rejected to bargain and compromise in an absolute manner, they rejected all enticements and inducements or to take a part of the authority and accept a partial solution. They refused to take money that would make them the richest of the people and they did not accept to worship the people’s God for a year and then worship theirs for a year. Allah (swt) said:
) َوََل أَنْتُ ْم َعابِ ُدو َن َما0( ) ََل أ َْعبُ ُد َما تَ ْعبُ ُدو َن3( قُ ْل ََّي أَيُّ َها الْ َكافُِرو َن
) لَ ُك ْم1( ) َوََل أَنْتُ ْم َعابِ ُدو َن َما أ َْعبُ ُد1( ) َوََل أ ََان َعابِ ٌد َما َعبَ ْد ُُْت6( أ َْعبُ ُد ِِدينُ ُك ْم َو )3( ِل ِدي ِن َ Say O disbelievers. I do not worship what you worship. And you do not worship what I worship. And I will not worship what you have worshipped. And you will not worship what I worship. For you is your Deen and for me is my Deen (AlKaafiroon). And the Messenger of Allah (saw) said:
َّي ع ُّم! و ي أتر اك للا لاو او ا ا ا ا ُ ساري اع لى أ ْن مس يف اَييَّن اوالقماار يف يا ا ضعُوا الشَّ ا الم ار اما اتركتُهُ احتَّى يُظه ارهُ للاُ أو ا ُأهلك ُدوناه ْ اهذا O Uncle! By Allah. If they were to place the sun in my right and hand and the moon in my left upon me abandoning this matter, I would not leave it until Allah has made it victorious (prevail) or I perish I perish without it (Seerah Ibn Hishaam). And he (saw) also said in his famous statement: 40
ي ال أ ي َّ ي ي فا اوللا اَل أ ااز ُ ا،فا اما تاظُ ُّن قُ اريْش َّن للاُ اح ََّّت يُظْه اريِنا ُجاه ُد ُه ْم اعلاى الذي با اعثا اا الساليافة َّ للاُ أ ْاو تا ْن اف ير اد اه اذ اه What are Quraish thinking! By Allah I will continue to strive against them upon that which Allah has sent me with until Allah makes me victorious (prevail) or my head is separated from my neck (Seerah Ibn Hishaam, Ahmad, At-Tabaraani, Ibn Katheer in Al-Bidaayah Wa-n-Nihaayah). He (saw) continued to explain and make evident his Da’wah, discredited Kufr and its thoughts, warned the disbelievers of Allah’s punishment and lamented and rebuked their beliefs. 4) When the malicious attacks of Kufr and its leaders increased and they saw that Muhammad (saw) did not despair, compromise or bargain, each of the tribes who had Muslims within them eagerly went ahead in a campaign of torture and murder against them. The stance and position taken was resolute relying upon a firm pillar of Imaan, holding firmly upon the strong and solid rope of Allah (swt). He (saw) continued in his Da’wah with the intellectual clash and political struggle. He recommended for some of his Sahaabah (rah) to make Hijrah to preserve their Deen whilst some of them were hidden within Makkah. Despite this situation he (saw) never made concessions, compromised or halted his Da’wah. Then when the society became cold and unresponsive to the Da’wah, under an oppressive force, the Nabi (saw) turned towards other tribes inviting them to Islaam and seeking support from them so that he could convey his message and so that they could provide the Nusrah for the application of Islaam. 5) The Nabi (saw) repeatedly continued in his actions of seeking the Nusrah and he did not refrain from this in spite of the harsh and bad 41
responses that he received, as many of the tribe chiefs rejected his invitation and proposal. However Allah (swt) had destined for him the society of Al-Madinah where many embraced Islaam and where the society did not wage a battle against the Da’wah like what happened in Makkah. Amongst those who embraced Islaam were leaders and chiefs from amongst the tribes and clans and so the Nabi (saw) sought the Nusrah (material support) from them in order to establish the Islamic State in Al-Madinah. Then when they agreed to that he (saw) contracted with them the second pledge of Al-‘Aqabah known as the Bai’at ul-Harb (Pledge of war) and it was the Bai’ah for the establishment of the Islamic State. He then made Hijrah (emigration) to Al-Madinah and upon his arrival the Islamic State was established. He (saw) then embarked upon and initiated the application of Islaam, consolidated the foundations of the State and began to undertake the acts of Al-Jihaad to raise Allah’s word the highest and carry the Da’wah to mankind. In the following discussions we shall present the nature of the struggle and clash between the Haqq and the Baatil (truth and falsehood) and some of the stages of the Shar’iyah methodology for the establishment of the Islamic State, the Khilafah State. Our aim in doing so is to make abundantly clear some truths (Haqaa’iq), to focus some concepts and expose some misleading and deceptive concepts which by their nature bring despair to the Ummah and lead to the wasting of her efforts. And Allah is the provider of At-Tawfeeq.
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Chapter 2: The path of change and revival. Since the dawn of Islaam the struggle and clash between Kufr and Imaan has been at its severest. It has not ceased for a day and it will never stop whether the striking of the swords or the sounds of aircraft are heard or not heard. Indeed the struggle between the Haqq and the Baatil began and became severe from the time that Allah (swt) created Aadam (as) and taught, commanded and forbade him. The command of Allah and his forbidding represented the Haqq and everything that was in opposition to it or diverted away from it represented the Baatil. Allah (swt) created Aadam (as) and his wife and said to them both:
ِث ِشْئ تما وََل تَ ْقرِب ه ِذه ِ ْ ك َ ت َوَزْو ُج َ ْاس ُك ْن أَن َ َ َ َ َ ُ ُ اْلَنهةَ فَ ُك ََل م ْن َحْي ْ َوََّي آَ َد ُم ِ َ الشهجرَة فَتَ ُك ِِ ني َ وان م َن الظهالم ََ And O Aadam live with your wife in Al-Jannah and then eat from wherever you wish. But do not approach this tree otherwise you will be from the wrongdoers (Al-Aa’raaf 19). However the chief of misguidance and falsehood whispered to them and said:
ِِ ِ ْ وان َملَ َك وان َ ني أ َْو تَ ُك َ هجَرةِ إِهَل أَ ْن تَ ُك َ َوقَ َال َما نَ َها ُك َما َربُّ ُك َما َع ْن َهذه الش ِ ِ ْ ِمن ِِ ِ ني َ َ) َوق00( ين َ اَسَ ُه َما إِِِن لَ ُك َما لَم َن النهاصح َ اْلَالد َ 43
And he said: "Your Lord did not forbid you this tree except that you become angels or become of the immortal." And he swore [by Allah ] to them: "Indeed, I am to you from among the sincere advisors." (Al-Aa’raaf 20-21). This therefore represented the very first act of deception and misguidance and Allah (swt) had warned and taught Aadam (as) that Shaytaan was his enemy:
ِ ني ٌ ِهجَرةِ َوأَقُ ْل لَ ُك َما إِ هن الشْهيطَا َن لَ ُك َما َع ُد ٌّو ُمب َ أَََلْ أَنْ َه ُك َما َع ْن ت ْل ُك َما الش "Did I not forbid you from that tree and tell you that Satan is to you a clear enemy?". (Al-Aa’raaf 22). Indeed the Da’wah of the Haqq and Imaan is established upon revealing the Haqaa’iq (truths) and upholding them and it is established upon distinguishing the right from the wrong in every issue and case. The Haqaa’iq (triuths) of matters and things is what leads to the Imaan and it is for this reason that many Aayaat have come demanding from the human to examine and think about all what has been created so that he can know the Haqaa’iq, stick to them and uphold them. The Haqaa’iq (truths) of matters is what leads to knowing the truth, what is correct and protects from falling into error and mistake and what results from that in terms of following the paths of Shaytaan. Allah (swt) said:
ِْ فَ ْليَ ْنظُِر اْلنْ َسا ُن ِم هم ُخلِ َق So let man examine that from which he was created (At-Taariq 5).
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ِْ فَ ْليَ ْنظُِر اْلنْ َسا ُن إِ َىل طَ َع ِام ِه So let man examine his food (sustenance) (‘Abasa 24).
ِ ِْ أَفَ ََل يَْنظُرو َن إِ َىل ت ْ ف ُخل َق َ اْلبِ ِل َكْي ُ Will they no look at (examine) the camels and how they were created (AlGhaashiyah 17).
ِ ِ ِ احلَ ُّق ْ ُني ََلُْم أَنهه َ َسنُ ِري ِه ْم آَ ََّيتنَا ِِف ْاْلَفَاق َوِِف أَنْ ُفس ِه ْم َح هَّت يَتَ بَ ه We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth (Fussilat 53).
ِ ) وِِف أَنْ ُف ِس ُكم أَفَ ََل تُب00( ت لِْلموقِنِني ِ َوِِف ْاْل َْر ص ُرو َن َ ُ ٌ ض آَ ََّي ْ ْ َ And on the earth are signs for the certain [in faith]. And (also) in your own selves. Will you not then see? (Adh-Dhaariyaat 20-21).
ِ ض واختِ ََل ِ ِ ف اللهي ِل والنهها ِر والْ ُف ْل ك الهِِت ْ َ ِ إِ هن ِِف َخ ْل ِق ال هس َم َاوات َو ْاْل َْر َ َ َ ْ ٍ ِِ ِ ََْ ِري ِِف الْبح ِر ِِبَا ي ْن َفع النهاس وما أَنْزَل ه َحيَا بِِه ْ اَّللُ م َن ال هس َماء م ْن َماء فَأ َ ََ َ ُ َ ْ َ ِ ِ ْ َث فِيها ِمن ُك ِل َدابهٍة وت ِ الرَّي ِح وال هسح اب َ ْاْل َْر َ َ َِ ص ِريف ْ َ ض بَ ْع َد َم ْوِتَا َوبَ ه َ ِ ٍ ض َْلََّي ت لَِق ْوٍم يَ ْع ِقلُو َن َ ْ َالْ ُم َس هخ ِر ب َ ِ ني ال هس َماء َو ْاْل َْر Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use 45
to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Aayaat (proofs, evidences, signs, etc.) for people of understanding (Al-Baqarah 164). In addition to these there are many other Aayaat that call and invite the human being to examine, think, ponder and reflect. The one who makes the Haqaa’iq (truths/facts) the basis of his thought and builds upon that in a sound manner then Allah will give him the Tawfeeq to arrive to the truth. Calling and inviting to the Haqq (truth) increases in firmness and certainty as long as matters have been made clear and manifest upon their true reality. When Islaam demanded from the people to have Imaan it did not demand from them to have Imaan in any matter that contradicted with the Haqaa’iq or was not built upon them in a sound manner. Allah (swt) commanded the people to believe in the Malaa’ikah (angels), the Kutub (books), the Rusul (Messengers), the Day of Judgment and Al-Jannah (paradise) and the Naar (fire of hell) which are all matters that the mind cannot affirm and prove. Therefore belief in these was not demanded until after He (swt) had sent a Messenger to inform them about these Haqaa’iq (truths/facts) which do not fall within the scope of the senses and as such they cannot fall under the area of thought and examination. And when Allah (swt) sent His Nabi Muhammad (saw) and all of His Anbiyaa (prophets), peace and prayers upon them all, to inform the people of the Haqaa’iq (truths) that cannot possibly be arrived at by way of the mind and to inform them of his commands and prohibitions, He (swt) did not send a man like any other man in respect to his susceptibility to truth, lying, forgetfulness or mistake. Rather he sent along with each of his Prophets and Messengers that 46
which indicated and guided to the fact that they were Anbiyaa’ and Rusul. He (swt) sent them with that which would enable the mind to arrive to the conclusion about the impossibility of mistake and forgetfulness in respect to them in regards to what they conveyed to the people from Allah (swt). So He (swt) sent along with them signs that could be sensed that established Haqaa’iq (truths/facts) that made it impossible for them to be other than truthful. Haqaa’iq which if comprehended leads to knowing the Haqq (truth) whilst upholding and committing to them leads to Imaan and to conduct upon the path of truth. He (swt) sent along with ‘Eesaa (as) miracles that could be sensed by those he was inviting and which precluded the possibility of him (as) not being supported and assisted by Allah (swt). He brought the dead to life and healed blindness and leprosy by the permission of Allah in addition to other signs that he came with. It was the same in respect to Sayyidunaa Musaa (as) when Allah (swt) sent along with him many signs like the transformation of the staff into a snake, the splitting of the sea, the bursting forth of springs of water and his hand that would come out of his pocket completely white without harm or disease, all of which occurred by the permission of Allah Ta’Aalaa. This was also what happened in respect to our Nabi Muhammad (saw) who was also provided with many miracles, including the eternal miracle (Al-Mu’jizah Al-Khaalidah), Al-Qur’aan Al-Kareem, which challenged mankind until the Day of Judgement to come up with a Soorah that was similar or comparable to it. They were completely incapable of meeting this challenge at the beginning and have continued to be so. This indicates and guides to the decisive and definite negation of the possibility of the absence of truthfulness or what resembles it (i.e. it affirms the truthfulness of the Messenger (saw) and all that he brought).
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These miracles occur within the realm of the senses and examination and thought in respect to them leads to decisiveness in respect to belief and ascertaining truthfulness. Therefore it is rationally necessary and obliged to believe in everything that the Anbiyaa’ have come with including all that they came with in terms of the unseen matters (Ghaib) which cannot be subjected to a rational or intellectual study. In this way the Aayaat addressed the mind inviting it to have reliance upon the Haqaa’iq (truths/facts). It invited those who were stubborn with clear proofs (Baraaheen) after having invited them to examine the sensed Haqaa’iq and realities. Allah (swt) said:
ٍ ْوإِ ْن ُكْن تُ ْم ِِف ري ب ُِمها نَهزلْنَا َعلَى َعْب ِد َان فَأْتُوا بِ ُس َورةٍ ِم ْن ِمثْلِ ِه َو ْادعُوا َ َ ِ ِ اَّللِ إِ ْن ُكْن تم ِ ُشه َداء ُكم ِمن د ) فَإِ ْن ََلْ تَ ْف َعلُوا َولَ ْن تَ ْف َعلُوا06( ني ون ه ُ ْ َْ َ َ صادق َ ُْ ِ ِ احلِجارةُ أ ُِعد ين ْ ُ ُهار الهِِت َوق َ َ ْ هاس َو َ فَاته ُقوا الن َ هت ل ْل َكاف ِر ُ ود َها الن And if you are in doubt about what we have revealed to our slave then produce a Soorah of its like and call your witnesses aside from Allah if you are truthful. And if you have not been able to do it and you will never be able to do it, then fear the fire whose fuel is men and stones, prepared for the disbelievers (AlBaqarah 23-24). Therefore the Qur’aan invites study of the reality of the creation and to comprehend its Haqaa’iq (truths) so that the truth and right understandings for every issue and case can be arrived at built upon it. It has established the Haqaa’iq in an absolute manner: Allah (swt) says: 48
ِ ِ ِْ ِاَّلل اْل ْس ََل ُم ين ِعْن َد ه َ إ هن الد Verily the Deen with Allah is Al-Islaam (Aali ‘Imraan 23).
ِ ْ اْلس ََلِم ِدينًا فَلَن ي ْقبل ِمْنه وهو ِِف ْاْلَ ِخرةِ ِمن ين ْ ِْ َوَم ْن يَْب تَ ِغ َغْي َر َ اْلَاس ِر َ َ ََُ ُ َ َ ُ ْ And whoever seeks a Deen other than Islaam then it will never be accepted from him and in the hereafter he will be from the losers (Aali ‘Imraan 85). The basis which the people of Imaan and the Haqq rely upon in the struggle between the Haqq and the Baatil (truth and falsehood) is the Haqaa’iq related to the creation (universe), the human and the life in addition to the Haqaa’iq of the Deen of Islaam. The Da’wah to the Haqq is concerned with the explanation of things, matters and realities upon their true reality (Haqeeqah). The Da’wah to Baatil (falsehood) on the other hand concerns itself with blinding people from the Haqaa’iq (true realities), inserting false concepts within them so that the senses are deceived or so that the correct view and sound thought is corrupted or so that the Baatil is imagined to be the Haqq or the Haqq imagined to be Baatil. Its Da’wah’s main concern is to adorn the Baatil, beautify it and entice towards it so that it becomes accepted. This has been illustrated in the following Noble Aayah:
ِ ِ ِْ س و ِ ك جع ْلنَا لِ ُك ِل نَِ ٍِب ع ُد ًّوا َشي ِ َ اط ض ُه ْم إِ َىل ُ اْل ِن يُوحي بَ ْع َ َ َ َ َوَك َذل َ َ ِ ْني ْاْلن ٍ بَ ْع ف الْ َق ْوِل غُُر ًورا َ ض ُز ْخ ُر 49
And so We have appointed for every Prophet enemies - Shayateen (devils) among mankind and Jinns, inspiring one another with adorned speech as a delusion (or by way of deception) (Al-An’aam 112). This therefore is what Iblees did when he sought to cause Aadam (as) to slip (up):
فَ َدهَل ُُهَا بِغُُروٍر So he misled them with deception (Al-Aa’raaf 22).
فَأ ََزهَلَُما الشْهيطَا ُن So the Shaitaan (Satan) made them slip there from (the Paradise) (Al-Baqarah 36). Indeed the clear true reality which summarizes the essence of the struggle between the truth and the falsehood is that the people of Baatil (falsehood) will beautify the falsehoods, misconceptions and misguidance whilst insisting and maintaining that they represent the truths and facts. They claim that they represent the Sunan (natural recurring laws) of the creation and life, the Sunan of progress, development and revival, and they represent the aims, hope and means to salvation. At the same time they approach the real Haqaa’iq (truths/facts) and distort them portraying them as falsehoods and deceptions or that they are impossible matters, illusionary and a mirage whilst deceiving the people in respect to their own claims and pretences.
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َوإِ ْذ َزيه َن ََلُُم الشْهيطَا ُن أ َْع َما ََلُْم And (remember) when Shaitan (Satan) made their (evil) deeds seem fair to them (Al-Anfaal 48). And He (swt) said:
ِ ِ ِ ِه ِ ِه يل الهر َش ِاد َ قَ َال ف ْر َع ْو ُن َما أُري ُك ْم إَل َما أ ََرى َوَما أ َْهدي ُك ْم إَل َسب Pharaoh said, "I do not show you except what I see (as right), and I do not guide you except to the way of right conduct." (Al-Ghaafir 29). They distort the truths (Haqaa’iq):
ول الظهالِ ُمو َن إِ ْن تَتهبِعُو َن إِهَل َر ُج ًَل َم ْس ُح ًورا ُ إِ ْذ يَ ُق When the wrongdoers say, "You follow not but a man affected by magic." (AlIsraa 47). And He (swt ) said:
هه ْم يَ ُقولُو َن إِهَّنَا يُ َعلِ ُمهُ بَ َشٌر ُ َولََق ْد نَ ْعلَ ُم أَن And indeed We know that they (polytheists and pagans) say: "It is only a human being who teaches him (Muhammad)." (An-Naml 103).
) إِ ْن َه َذا إِهَل قَ ْو ُل الْبَ َش ِر01( فَ َق َال إِ ْن َه َذا إِهَل ِس ْحٌر يُ ْؤثَ ُر 51
Then he said: "This is nothing but magic from that of old. "This is nothing but the word of a human being!" (Al-Mudaththir 24-25).
ِه ك َ ين َك َف ُروا ِم ْن قَ ْوِم ِه َما نََر َاك إِهَل بَ َشًرا ِمثْ لَنَا َوَما نََر َاك اتهبَ َع َ فَ َق َال الْ َم ََلُ الذ ِِ ه ِ ِ ي الهرأْ ِي َ ين ُه ْم أ ََراذلُنَا َِبد َ إهَل الذ The chiefs of the disbelievers among his people said: "We see you but a man like ourselves, nor do we see any follow you but the meanest among us and they (too) followed you without thinking (Hud 27).
ِ ِ َ ح هَّت إِ َذا جاء ِ ول اله ِذين َك َفروا إِ ْن ه َذا إِهَل أ ني َ َوك ُُيَادلُون َ َساطّيُ ْاْلَهول َ َ َ َُ ُ َ ُ ك يَ ُق Even when they come to you arguing with you, those who disbelieve say, "This is not but legends of the former peoples." (Al-An’aam 25). From amongst the most prominent and dangerous signs of the decline, whether this applies to individuals or groups, is the holding on to the errors, delusions and falsehoods whilst believing them to be Haqaa’iq (truths) and adopting them as concepts (Mafaaheem). If they were to become concepts, thoughts would then be built upon them, which the behaviour, conduct and actions in turn are built upon. The adoption of these erroneous thoughts would then lead to despair, failure and a partnership with the enemy. This is the real loss and it generates confusion, bewilderment and surrender in addition to increased deterioration and decline. Example: Take the Arab peoples and Muslim peoples in the lands of the Islamic world who have believed their leaders, their lies and their deceptions when they claimed that they were working towards Arab or Islamic unity, to expel colonialism, liberate the lands and its people
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and when they claimed that they will deal decisively with underdevelopment and with the State of the Yahood. The Ummah and her people did not comprehend at that time that their rulers were enemies to them and to their Deen. They are not a part of the Ummah and are merely liars and deceivers but the Ummah did not fully comprehend this but rather they believed them and even applauded them. We notice that the results are the opposite of the objectives as the levels of underdevelopment and poverty increased whilst division and fragmentation intensified and the lands have become even more prone to increased divisions and fragmentation. Instead of expelling the colonialist, the colonial States established many military bases and focused its grip over the Muslim lands with greater precision. The major States dominated the lands and their people with their companies, force and legislations. And instead of liberating Palestine they completed the recognition of the State of the Yahood in addition to their peaceful right of existence. The scope of the occupation increased and expanded whilst everyone from amongst the sons of the Ummah is made to feel on a daily basis that his dignity is being challenged in addition to his submission to the enemy. Indeed it is a serious and major matter to appoint a ruler over yourself and to then give him your leadership and trust whilst in reality and truth he is your enemy. For this reason it is important to comprehend the true reality of these pretenders and to become aware of the convictions and concepts which are used to measure men and their actions. If these convictions and concepts are false and incorrect then this will lead to confidence and trust being given to those who are corrupt and their followers upon misguidance. If they were correct then this would lead to exposing them and their actions. However the Ummah did believe and take in these delusions, nonsense and deceptions and as a result this led to her reaching the level of weakness, lowness and humiliation that she is currently in. 53
What is necessary now is for the Ummah to fully comprehend and realise the Haqaa’iq through the study and examination of matters, realities and their characteristics or attributes. In addition the Ummah has to comprehend the Haqaa’iq of objectives, goals and slogans that have been raised, and the Haqaa’iq (true realities) of the positions, stances and actions that are occurring and have been undertaken. This should not be done however by examining the results that have been reached by delving into the experiences of being led by some men or the experiences of following certain thoughts. This is because this would take the Ummah from defeat and deliver her to an even greater defeat and from being led by a crafty and conspiring enemy to being led by an even more crafty and conspiring enemy. Allah (swt) says:
ِ ْ َههم يُ ْفتَ نُو َن ِِف ُك ِل َع ٍام َمهرةً أ َْو َمهرت ني ُثُه ََل يَتُوبُو َن َوََل ُه ْم ْ ُ أ ََوََل يََرْو َن أَن يَ هذ هك ُرو َن Do they not see that they are put on trial once or twice every year? Yet, they turn not in repentance, nor do they learn a lesson (from it) (At-Taubah 126). The tyrants, agents and traitors have hidden their true hideous reality and covered it up with beautiful statements and adorned slogans. At the same time they target those who aim to expose their forgery and reveal their fake slogans and bases of thought. So they work to muffle the voices and silence the tongues so that the true reality is not revealed. He will spread false accusations against them whilst dealing with them with fire and iron, imprisonment and murder. This also represents one of the Haqaa’iq (truths) or Sunan (natural recurring laws) in respect to the struggle between the Haqq and the Baatil. The leaders of Kufr and falsehood accused the Messenger of 54
Allah (saw) of being a poet, soothsayer, magician, that he was taught by a human and that he merely related the stories and legends of old. They tortured him (saw) and they tortured his Sahaabah (rah) whilst the chiefs of the disbelievers from every tribe pounced upon those who had embraced Islaam from their tribes, torturing them and attempting to take them away from their Deen. Indeed this is a Sunnah from amongst the Sunan of the struggle between Al-Haqq and Al-Baatil. One of the deceptions that has come from the Shayaaten of men and Jinn is that they have painted the picture that revival depends upon being attached to them and taking their intellectual and cultural programmes and curricula. The agent rulers and the media in its different forms have assisted them in this. They also educated those who had been dazzled by them from amongst the sons of the Ummah. In this way the disbelieving colonialist became the highest example for those who were colonised. There are even those who strive to reinforce and strengthen the colonialists hold and grip over them and their lands whilst they are being deluded to believe that they are actually fighting it. For example: They say that the condition for revival, progress and development is economic stability and that this is measured by the average individual’s income whilst a dignified human’s living is measured by this income which they use to lay out for him a minimum (fitting) level. Also, to realise economic stability, it is necessary to diversify in the sources of revenue or income, or by undertaking specific projects. In this way the followers of Iblees and his progeny were able to implement their deceptions and misguidance upon the lands and its inhabitants. Its tools in respect to this were the rulers and their agents whom they had bedazzled who came from the ranks of the secularists and those who had been corrupted. They provide and aim their advice towards every land or group in a manner that preserves their interests whilst they strip our Ummah of her Aqeedah and her Deen.
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In the political dictionary complied by Ahmad ‘Atiyatullah it states: ‘The developing State or underdeveloped State has not yet reached the level of economic stability which means that the average individual income is below the fitting level for a dignified human living under the environmental conditions of this region... Economists and Politicians have specified a minimum level for the incomes of individuals and if they fall below that, they are considered to be undeveloped or developing States... So the greatest problem that the developing countries face, which is the raising of the standard or level of living, still remains and exists despite the efforts that some of them have expended in this regard... The most significant obstacle in the face of the development plans in the undeveloped or developing States is that the loans from the powerful States are made with inappropriate conditions... This is in addition to the increasing population sizes within the undeveloped and developing States’ (Page 537). Due to these thoughts, corrupt definitions and deception the problem of the Muslims or their objective was no longer the liberation of their lands from Kufr, the application of their Deen and carrying its Da’wah to mankind, and it was no longer confronting the colonial disbeliever and expelling him, but rather it had become confined to economic development. When the Muslims believed this, it then became obligatory upon them to seek assistance and reliance upon the colonialist because he is an expert and economically progressed. They then provided the plans for them and provided their advice. For example: A State like Saudi has inclined, by way of instruction from its rulers, towards the Americans amongst other disbelievers. They advised them that they must diversify or multiply the sources of income in order to revive and that it is incorrect for them to rely on oil and petrol alone. Then when we want to diversify and increase the sources of income in Saudi, instead of aiming to establish and develop modern and advanced manufacturing and industry, the Shaytaan advises us (out of his deep care and concern for us) that the beginnings of progress and development must start with agriculture. 56
And so it was, Saudi established with the assistance of the people of deception, projects aimed at reclaiming the Sahara, utilising it for agriculture and growing wheat. The result of this was the production of wheat at a cost exceeding its market price and value many times over. However, because this was essential for the sake of revival, the State continued to encourage this agricultural project and provided the incentive to the people by saying that they would purchase their produce from them at even higher prices than their already incredibly high costs. The people then went about importing it, or smuggling it or buying it from the markets at its usual price before then selling it to the State. So what kind of intellect is it that can be convinced of this planning and that it represents the path towards revival? Is this not an example of the hearing, sight and mind not functioning? As for other lands which are suitable and viable for agricultural production like Sudan, Iraq and Syria amongst others, then their lands remain barren wastelands. For the sake of progress and revival they must undertake other projects related to building infrastructure or erasing illiteracy or provision of business services. They are advised by the people of deceit and deception, in accordance to their expertise, to undertake costly projects that require the taking of loans whilst putting down plans that will go on for years. These years will then pass by and all of these projects will be failures and sources of loss whilst the peoples are overwhelmed under the burden of paying the interest upon the loans. The Shayaateen from amongst the men and Jinn and their followers then come to you swearing to you that they are from amongst the sincere advisors and saying that their plans are ones of success and are guaranteed but have not been fruitful due to some other reason. This reason is population growth and if we want to be successful in respect to the plans for development and revival then this rests upon decreasing the birth rates. In this way the people are lead astray and enter into another cycle from amongst the cycles of misguidance and deterioration whilst going about expending
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their efforts and wealth for the purpose being successful in respect to limiting the number of births. Included within the plans of diversifying the sources of revenue and raising the level of the economy they activate the areas of tourism and services. It then becomes necessary for us to promote arts, undertake arts festivals, theatre productions, dancing and all types of debauchery. We then promote investment in the coasts and beaches and promote immorality whilst escaping the nurturing of the noble virtues and morals, all under the pretext of development and progress. On this basis we return to the issue of infrastructure by laying down legislations and laws that guarantee the foreigners rights and encourage them to make investments. In order to keep the process of deception going and to continue to keep the people blinded from the true reality of their rulers and their plans. This is especially after the Ummah has begun to feel the signs of revival and to sense its true reality, and the Islamic awakening has begun to manifest and spread. As such the Shayaateen from amongst men and Jinn aimed at distorting the thoughts of Islaam and its concepts whilst justifying the Kufr, its legislations and laws by misguided and misguiding Fataawaa. For this reason we have witnessed some of the rulers attempting to be characterised by the attributes of Imaan and Islaam. In this attempt they utilise those socalled ‘Ulamaa who have sold their Deen for their Dunyaa. They also employ the media apparatus to justify the Kufr and adorn it. At the same time as the prisons are full of ‘Ulamaa and those who invite to Islaam whilst hoping to attain Allah’s pleasure, we witness the ‘Ulamaa of the Salaateen (people in authority) and their preachers upon the television screens on national and satellite programmes and attending all special occasions involving the rulers pledging their loyalty to these agents of the disbelievers. They direct and urge the people to accept these systems and its policies and plans. They practice deception upon the Muslims away from the true Islamic aim 58
or thought whilst legitimising and justifying to them the reality of division and fragmentation. They give Fataawaa (verdicts) for truces and peace with the usurping Jewish State whilst promoting and circulating that which works to distract the Ummah from that which will allow her to achieve her Islamic objective. They divert them by way of their spoken thoughts and boring sermons acting like a pick axe to demolish the Ummah. They make the Ummah picture that the accomplishment of the Islamic objective and the establishment of the Khilafah is a matter which is far out of possible reach, or that the current time we are living in has pardoned it or that it is a blessing that will come from Allah without any need for working for it, or that it will not possibly happen without the return of Imaam Al-Mahdi. As such there is nothing necessary from the Muslims except conciliation with the rulers, being satisfied and content with them and pleasing them until the coming of the Mahdi. As for those who expose their true reality and the reality of their masters (the colonialist), then in regards to them they (the rulers, their ‘Ulamaa and supporters) circulate that those undertaking these acts of exposing are ignorant, terrorists, agents or people who are seeking the fulfilment of personal gains and ambitions. The Ummah must comprehend and realise the reality of these agents (‘Ulamaa) today and their likes including the Muftis and preachers of the people of authority just like it must realises the true reality of the rulers who utilise and employ them. Even if the Islamic awakening has put pressure upon the disbelievers and their agents to provide a share of the media and allowed some of the ‘Ulamaa to become famous and well known, then this has only been permitted to distort Islaam, to change its concepts and to spread its misguidance in the name of Islaam. Those who are made to shine are the ‘Ulamaa who are most naive, ignorant, cowardly and misguided whilst those who are sincere represent a danger that must be dealt with.
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These examples merely represent the tip of the iceberg and all we have to do today is look at the results. The lands are from the richest lands but their people are from the most impoverished of people. The inhabitants of these lands carry the greatest thought that exists upon this entire Dunyaa, it is the only correct thought and yet they plead for legislations from the people of Baatil whilst singing the praises of their culture and traditions. The educated and those holding higher level certifications are in their millions and yet they are unemployed. She is an Ummah in excess of over a billion and a third, one single Ummah, whose natural condition is as one State and yet finds herself today exceeding fifty States. Her differences and struggles overwhelm her whilst the referees and supervisors over all of this are represented in America, France and Britain i.e. the Shayaateen from amongst men. There is fertile land that can feed the world multiple times over and yet it remains unused and out of service. The educated, scientists and minds in their thousands or even millions seek employment or entry into America, Sweden or Germany amongst other lands. Wealth in the billions and gold in large quantities and yet all of it rests in the banks of Kufr whilst the followers of Iblees and his progeny take enjoyment and benefit from it. ‘Ulamaa, Imaams and worshippers that are too many to be counted and yet they amount to know more than the froth on the sea. Yes this is the inevitable result of disabling the thought and embracing the Haqaa’iq (truths) from the people of Baatil (falsehood).
يَعِ ُد ُه ْم َوُيَُنِي ِه ْم َوَما يَعِ ُد ُه ُم الشْهيطَا ُن إِهَل غُُر ًورا He [Shaitan (Satan)] makes promises to them, and arouses in them false desires; and Shaitan's (Satan) promises are nothing but deceptions (An-Nisaa 120).
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ني ٌ ِأَََلْ أ َْع َه ْد إِلَْي ُك ْم ََّي بَِِن آَ َد َم أَ ْن ََل تَ ْعبُ ُدوا الشْهيطَا َن إِنههُ لَ ُك ْم َع ُد ٌّو ُمب Did I not ordain for you, O Children of Adam, that you should not worship Shaitan (Satan). Verily, he is a plain enemy to you (Yaa Seen 60). All of this deception is combined with blinding people from the truths because the leaders of falsehood are extremely guarded and attentive in respect to the Muslims not awakening to the true reality of revival and the manner by which it is realised. For this reason they are dedicated to preventing the Muslims from paying attention to her Aqeedah and her Sharee’ah. Her Aqeedah is the only valid and true explainer of matters and the main factor for her unity and her greatness. And her Sharee’ah is the source of all solutions for all of her problems and is also one of the most important factors of her unity. It is what directs the people to the correct judgement, unifies their viewpoints and specifies for them their enemies and friends, that which is good and that which is objectionable, and it commands them to stick and bind to the Haqaa’iq (truths) as they are. The huge number of Muslims today, their wide and expansive lands, their endless natural resources and treasures and their billions in wealth have been a curse and source of indignation upon them rather than a blessing. This is because revival does not occur by way of wealth, natural resources, treasures and the economy just as it is not the result of having great numbers of ‘Ulamaa’. When the Muslims used to carry their Aqeedah in an intellectual and political manner they were capable of becoming the greatest and biggest Ummah in the world within a very short period of time and to take the position of the world’s number one State. This guides us to the significance and importance of the existence of the fundamental thought from which a System emanates or systems and laws which treat and solve all the problems and needs that arise 61
within the person and the reality. This is the case of Islaam where the thought is truthful, correct and in conformity with the true realities of matters and realities.
َِ قَ َال اهبِطَا ِمْن ها ٍ ض ُك ْم لِبَ ْع ض َع ُد ٌّو فَِإ هما ََيْتِيَنه ُك ْم ِم ِِن ُه ًدى فَ َم ِن ُ مج ًيعا بَ ْع ْ َ ِ ِ َ ) َوَم ْن أ َْعَر306( اي فَ ََل يَض ُّل َوََل يَ ْش َقى ُض َع ْن ذ ْك ِري فَِإ هن لَه َ اتهبَ َع ُه َد ِ ) قَ َال ر301( ضْن ًكا وََْن ُشره ي وم الْ ِقيام ِة أ َْعمى ب َِلَ َح َش ْرتَِِن َ َِمع َ َ َ َ َ ْ َ ُُ َ َ ًيشة ِ ِ ِ أ َْعمى وقَ ْد ُكْنت ب ك َ ك آَ ََّيتُنَا فَنَ ِسيتَ َها َوَك َذل َ ك أَتَ ْت َ ) قَ َال َك َذل301( ص ًّيا َ ُ َ َ ِ ِ ف وََل ي ْؤِمن ِِبََّي ت َربِِه َ ) َوَك َذل303( الْيَ ْوَم تُْن َسى ْ ك ََْن ِزي َم ْن أ َ ْ ُ ْ َ َ َسَر َش ُّد َوأَبْ َقى َ اب ْاْلَ ِخَرةِ أ ُ َولَ َع َذ (Allah) said:"Get you down (from the Paradise to the earth), both of you, together, some of you are an enemy to some others. Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray, nor fall into distress and misery. "But whosoever turns away from My Reminder (i.e. neither believes in this Quran nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection." He will say, "My Lord, why have you raised me blind while I was [once] seeing?" [Allah] will say, "Thus did Our signs come to you, and you forgot them; and thus will you this Day be forgotten." And thus do We recompense he who transgressed and did not believe in the signs of his Lord. And the punishment of the Hereafter is more severe and more enduring (Ta Ha 123-127). The path towards change and revival begins by study and thought about the Haqaa’iq (true realities) of the universe, the human and the life. It therefore occurs by way of an intellectual awareness and by 62
holding fast and adhering to the truths whilst being attentive to the misconceptions that divert from these Haqaa’iq and make one fall into misguidance. This adherence to the Haqaa’iq represents the path towards Imaan and the path, after that, towards comprehending all realities according to their true realities (Al-Haqaa’iq). It is the measure for all people, for all situations and for all propositions. May Allah’s mercy be granted to Ash-Sheikh Taqiy ud Deen AnNabhaani due to his statement: ‘It is necessary to correct the concepts about matters amongst the people as a whole’. (At-Takattul Al-Hizbiy p20). And he said: ‘It is necessary to bring the attention to two matters: The first: The misconceptions that have occurred in respect to the Haqaa’iq. Secondly: The misconceptions that divert away from the Haqaa’iq.... For that reason it is necessary to pay attention to the misconceptions and it is also necessary to adhere to the Haqaa’iq and to take hold of them with an iron grip, and it is necessary to have depth in the thought and sincerity in the thinking to arrive at the Haqaa’iq (truths/true realities). (At-Tafkeer p88). The Muslims must therefore pay attention to the thoughts, opinions, methodologies, plans and definitions that are being propagated amongst them and they must examine, critique and sift through them so as to get rid of the errors and falsehoods that exist within them. Allah (swt) said:
ِ قُ ِل انْظُروا ما َذا ِِف ال هسماو ِ ات َو ْاْل َْر ت َوالنُّ ُذ ُر َع ْن قَ ْوٍم ُ ض َوَما تُ ْغ ِِن ْاْلَ ََّي َ ُ ََ ََل يُ ْؤِمنُو َن Say: "Observe what is in the heavens and earth." But of no avail will be signs or warnings to a people who do not believe (Younus 101).
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And He (swt) said:
ِون ه ِ قُل أَنَ ْدعو ِمن د ضُّرَان َونَُرُّد َعلَى أ َْع َقابِنَا بَ ْع َد إِ ْذ ُ َاَّلل َما ََل يَْن َفعُنَا َوََل ي ُ ْ ُ ْ ِ ه َد َاان ه ِ ِ ني ِِف ْاْل َْر اب ُ استَ ْه َوتْهُ الشهيَاط ْ ض َحْي َرا َن لَهُ أ َ ٌ َص َح ْ اَّللُ َكالهذي ِ ِ اَّللِ ُهو ا َْلَُدى وأ ُِمرَان لِنُسلِم لِر ِ ِ ب َ يَ ْدعُونَهُ إ َىل ا َْلَُدى اِئْتنَا قُ ْل إ هن ُه َدى ه َ َْ ْ َ ِ ني َ الْ َعالَم Say (O Muhammad SAW): "Shall we invoke others besides Allah (false deities), that can do us neither good nor harm, and shall we turn on our heels after Allah has guided us (to true Monotheism)? - like one whom the Shayatin (devils) have made to go astray, confused (wandering) through the earth, his companions calling him to guidance (saying): 'Come to us.' Say: "Verily, Allah's Guidance is the only guidance, and we have been commanded to submit (ourselves) to the Lord of the 'Alamin (mankind, jinns and all that exists) (Al-An’aam 71).
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Chapter 3 - Haqaa’iq (truths) and Abaateel (Falsehoods): The tyrants and their supporters are frightened of the Ummah being guided to the correct path towards change and revival. This represents a warning to them in respect to the end of their falsehood, oppression and deception. As such it is their vital issue to deal with and put an end to those who are inviting to the Haqq. Therefore after they destroyed the Islamic State, tore up the lands and replaced them with many small statelets and placed their loyal agents in the positions of authority within them. After that they undertook political actions in which they promoted their agents presenting them as heroes and the leaders of liberation and revival whilst vehemently suppressing every action and movement which was sincere. Those agents and loyal servants worked alongside their masters to increasingly mislead and deceive the Ummah with the objective of finishing of Islaam. As such many secular and communist parties arose whilst the Islaamic Da’wah was prevented and forbidden apart from the forms that aimed at distancing people from the sincere and correct work which served the aims of deception and further mislead the people. Kufr was then presented with the name of Islaam, the thoughts of Islaam related to ruling and politics were made absent whilst the Islamic rulings related to the method were wiped out to the point that Islaam became something strange amongst its own people. The Islamic Ummah became States with mutual hatred and resentment between each other. The nationalistic and patriotic allegiances manifested and arose, every State or Statelet had a System or issue which was contrary and different from the other, the issues of difference and dispute were incited whilst the Jewish State was planted as a dagger in the very heart of the Ummah. Because Islaam is an Aqeedah and Sharee’ah which the Ummah in its entirety believes in, the disbeliever and his agents attempt to mislead 65
the Ummah in many of her thoughts and opinions. These included the thought that Islaam has no say in politics, that the unity of the Ummah is an impractical matter and indeed impossible, and that the establishment of the Khilafah was also a matter that was beyond all possibility.
The obligation of the political work: As for the deception suggesting that Islaam has no say in politics; then they say that Islaam is a Deen (religion) and that there is no Deen in Siyaasah (politics) and no Siyaasah in the Deen. They said that politics means lying, fraud, trickery and deception and is established upon treachery and conspiracies amongst other matters that the Deen must steer clear from. Additionally, being religious is a personal and individual matter, it has its own special people (clergy) and specific places (of worship). They stated that the political actions and the systems that regulate the societal relationships take place in a realm and space that is isolated from the Deen. This is whilst these matters are entrusted to and taken care of by the disbelievers, secularists and those who have no fear of Allah!! All of these statements and thoughts are Abaateel (falsehoods) as they do not represent the reality of politics. Rather it represents the reality of the States that are established upon benefit and the Machiavellian philosophy which makes the aim justify the means. The true reality of politics is that is fostering and taking care (Ri’aayah) of the people’s affairs and this caretaking of affairs is not accomplished by other than thoughts, systems and laws. Siyaasah (politics) in Islaam therefore means taking care of the affairs of the people by applying the Ahkaam of Islaam upon them. The fact that the political reality today is based upon disbelief, oppression and the absence of values and morals, does not mean that the political work should be abandoned or that it is prohibited. 66
Rather it means that this understanding and concept that has been presented about politics has to be condemned and rejected. It also means rejecting and denouncing those practising this politics and to work to remove them by giving loyalty and support to the sincere politicians who are working for the application of Islaam and to look after and manage the affairs of the people in accordance to its Ahkaam (rulings). The present day politicians, who dominate over the necks of the people and apply Kufr (disbelief) over them, are a handful from amongst the people of Baatil, the Dajjaaleen and corrupt. They devour the wealth of the people in falsehood, they over burden them and lead them into humiliation, destruction and submission to their enemies. The media then circulates these falsehoods because it is in their service and is of the same type as them. The Baatil is promoted and propagated to separate Islaam from politics and from life, and all of this is within the context of (what has come to be known as) the ‘war against Islaam (terror/fundamentalism, radicalism etc...)’. Siyaasah (politics) according to Islaam means the caretaking of the people’s affairs by Islaam and Islaam is the greatest Sharee’ah to take care of the affairs of the people. It alone represents truth and justice and this is because it has come from Allah and anything other than it is nothing more than falsehood and Taghoot. Islaam has come from Allah (swt) who created the human and knows that which is suitable and correct for him, and what is harmful or not beneficial for him. Allah (swt) said:
ِِ اْلنْسا َن ونَعلَم ما تُوس ِو ِ ب إِلَْي ِه ِم ْن ُ س به نَ ْف ُسهُ َوََْن ُن أَقْ َر ُ ْ َ َ ُ ْ َ َ ْ َولََق ْد َخلَ ْقنَا ِ حب ِل الْوِر يد َ َْ 67
And indeed We have created man, and We know what his ownself whispers to him. And We are closer to him than his jugular vein (by Our Knowledge) (Qaaf 16). And He (swt) said:
ِ ِ ْ يف ُ أَََل يَ ْعلَ ُم َم ْن َخلَ َق َوُه َو اللهط ُاْلَبّي Does He who created not know, while He is the Subtle, the all aware? (Al-Mulk 14). And:
إِ هن َه َذا الْ ُق ْرآَ َن يَ ْه ِدي لِلهِِت ِه َي أَقْ َوُم Indeed, this Qur'an guides to that which is most suitable (Correct and right) (AlIsraa 9). How can the separation of the Deen from politics be claimed or the separation of the politics from the Deen when the Messenger of Allah (saw) was the leader of the Islamic State and responsible for caretaking and managing the affairs of both the Muslims and nonMuslims? Was he (saw) not a politician? Who was it that managed the affairs of the people, dealt with their disputes, commanded the implementation of solutions, judges between people, established clearly the rights and implemented the punishments and penal code? Who prepared the Mujaahideen, the armies and led them? Who convened the treaties, truces and made the decision to go to war? Similarly, was Abu Bakr (ra) not the head of the Islamic State and did he not implement Islaam, protect the Muslims, prevent Muslims from leaving the authority of the System and dispatch his armies? Was this not also the same in regards to ‘Umar Ibn Al-Khattaab, 68
‘Uthmaan Ibn ‘Affaan and ‘Ali Ibn Abi Talib may Allah be pleased with them all? We have been commanded to follow the Nabi (saw) and emulate him. Allah (swt) said:
ِول ه ِ لََق ْد َكا َن لَ ُكم ِِف رس اَّللَ َوالْيَ ْوَم ْاْلَ ِخَر ُس َوةٌ َح َسنَةٌ لِ َم ْن َكا َن يَ ْر ُجو ه ْ اَّلل أ َُ ْ اَّللَ َكثِ ًّيا َوذَ َكَر ه There has certainly been for you in the Messenger of Allah an excellent example for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often (Al-Ahzaab 21). The Muslims must therefore comprehend and perceive that Siyaasah (politics) means the caretaking of the people’s affairs by applying Islaam upon them inside Daar ul-Islaam (the land of Islaam) and by carrying the Da’wah of Islaam to those people who are outside Daar ul-Islaam. The implementation and application of Islaam is not possible without the Islamic State. The application of Islaam is Fard, it is a political action and the work to establish the Islamic State that will implement Islaam is also Fard and represents a political work and action. It is obligatory for the political work to be upon the basis of Islaam and it is not permissible to be undertaken upon a basis that is democratic, secular, patriotic or nationalistic for example, as all of these bases are contrary to Islaam. They are from amongst the thoughts of Kufr and represent the Da’wah of the disbelievers.
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The fact that it is political work upon the basis of Islaam means that it must include the clear explanation of the Haqaa’iq (truths), to invite to them and to warn about the deceptions and falsehoods. It must also include making clear the reality of the rulers and the politicians whether they are disbelievers, wicked or rebellious and to work for their change and removal. The political work also includes making clear the reality of the Systems that are currently being applied over the Muslims, to work to remove them and replace them with the application of Islaam. As for participating with those rulers in what they undertake and within these systems then this is a Munkar (evil) and if it is claimed that doing this serves Islaam and the Muslims then this is only deception. Allah (swt) said:
ِ وك َع ْن اح ُك ْم بَْي نَ ُه ْم ِِبَا أَنْ َزَل ه َ ُاح َذ ْرُه ْم أَ ْن يَ ْفتِن ْ اَّللُ َوََل تَتهبِ ْع أ َْه َواءَ ُه ْم َو ْ َوأَن ِ بَ ْع ك ض َما أَنْ َزَل ه َ اَّللُ إِلَْي And rule between them by what Allah has revealed and do not follow their desires and beware that they seduce you away from (even) some of what Allah has revealed to you (Al-Maa’idah 49). And He (swt) said:
ِ فَ ََل تُ ِط ِع الْ َكافِ ِرين وج اه ْد ُه ْم بِِه ِج َه ًادا َكبِ ًّيا ََ َ So obey not the disbelievers, but strive against them (by preaching) with the utmost endeavour, with it (the Quran) (Al-Furqaan 52).
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The Unity of the Islamic Ummah: One of the falsehoods that the people of Baatil have propagated and promoted is the thought that the unity or unification of the Islamic Ummah is impossible. They aim to create despair amongst the people in regards to achieving this truth. When the people despair in regards to the accomplishment of a matter, they will then never work for it and will accept other and less than it. As such our rulers persisted upon the path of deception and murder; they instigated disputes and hostilities amongst the Muslims whilst feeding the thoughts of partition and division in the name of independence and self-determination. As a result the Ummah was torn apart into Arab, Turkish and Persian pieces amongst others... The loyalties and allegiances became many with many differing cultures and origins including Pharaonic and Phoenician amongst others. They pushed the misconceptions by way of lies and ignorance which they called thought and scrutiny. So the Shayaateen persisted to instigate and push the thought that the Muslims have many languages, ethnic and national origins and that they have different problems and issues. They then used arguments such as resolving the dispute, human rights, the right of self-determination and democracy amongst others to reinforce the thoughts of separation and division and to remove the thought of unity. What must be fully comprehended by every Muslim and what he must work and act upon its basis, is that the Islamic Ummah is one single Ummah regardless of how many and differing the ethnic origins or languages are. This Haqeeqah (truth) is a matter that is a Shar’iy obligation and if that truth is not realised today, with obstacles lying in its path, then it is Waajib (obligatory) to work to realise that and remove every obstacle that lies in its path. If some of the Muslims or many from amongst them have been deceived and taken 71
on board thoughts that lead to mutual animosity, hatred and division then it is obligatory to carry the Da’wah to Allah, order the Ma’rouf and forbid the Munkar in order to remove these misconceptions and deceptions and to implant the correct Islamic thoughts within the people. Allah (swt) said:
َِ ِاَّلل ِ َو ْاعت مج ًيعا َوََل تَ َفهرقُوا ص ُموا ِِبَْب ِل ه َ And hold fast to the rope of Allah and do not divide (amongst yourselves) (Aali ‘Imraan 103).
ٌإِهَّنَا الْ ُم ْؤِمنُو َن إِ ْخ َوة Indeed the believers are but brothers (Al-Hujuraat 10)
اَّللِ أَتْ َقا ُك ْم إِ هن أَ ْكَرَم ُك ْم ِعْن َد ه Indeed the most Noble of you to Allah is the one who has the most Taqwaa from amongst you (Al-Hujuraat 13).
ِِ ِ ِ ِ اح َدةً وأ ََان ربُّ ُكم فَاته ُق ون ْ َ َ َوإ هن َهذه أُهمتُ ُك ْم أُهمةً َو And verily this Ummah of yours is one Ummah and I am your Lord so have Taqwaa of me (Al-Mu’minoon 52). In the case where the Deen is one and the Millah is one and the Deen represents an Aqeedah and a Sharee’ah that deals with all of the 72
affairs of the individual and the society, this would inevitably and automatically make the Muslims into one single Ummah. Ahmad related in his Musnad that the Nabi (saw) said:
ي ي ٍ ْني يم ْن قُ اري اه اد ام اع ُه ْم أانَّ ُه ْم أ َُّمة ب اوام ْن تابي اع ُه ْم فا لاح اق ِبيي ْم او اج ا ال ُْم ْسل يم ا ش اوياثْ ير ا وي اح ادة ُدو ان الن ي َّاس ا The Muslims from Quraish and from Yathrib and those who follow them and join with them and perform Jihaad with them are one Ummah to the exclusion of mankind. And he (saw) said:
ي ي يي ني يف تاو ياد يهم وتار ُي ُ إيذاا ا ْشتا اكى م ْنه، س يد ال اْواح يد اك امثا يل ا ْْلا ا، اُح يه ْم امثا ُل ال ُْم ْؤمن ا ا ْ ا ا ي الس اه ير َّ س يد يِب ْْلُ َّمى او ْ ُع ضو تا اد ا اعى لاهُ اسائ ُر ا ْْلا ا The example of the believers in respect to the affection and mercy towards one another is like the example of one single body. If one part complains the rest of the body responds to it with fever and sleeplessness (Mutaffaq ‘Alaihi). He (saw):
ي ي ُ اوإي ين ا ْشتا اكى ارأْ ُسه، ُ إي ين ا ْشتا اكى اع ْي نُهُ ا ْشتا اكى ُكلُّه، الْ ُم ْؤمنُو ان اك ار ُج ٍل اواح ٍد ُا ْشتا اكى ُكلُّه
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The Muslims are like a single man. If his eye complains the whole of him complains and if his head complains the whole of him complains (Muslim). And he (saw) said:
َّ أَل، إن ربَّكم واحد َّ أَل، الناس لعرب ٍ فضل ُ أيُّها أَل َل ا، وإن أِبكم واحد
أُحر على وَل، عجمي على ٍ لعجمي على ٍ ٍ وَل ا، عرب وَل ا، أُحر أسود على ا رسول ي للا صلَّى للاُ عليه ُ بلَّغ: غت ؟ قالوا ُ َّ إَل ِبلتقوى أَل هل بل، أسود ا الغائب لييبلي يغ الشاه ُد: قال، وسلَّم ا O people, verily your Lord is one, verily your father is one (and the same), the Arab has no superiority over a non-Arab nor does the non-Arab have superiority over an Arab, and the black has no superiority over the red nor does the red over the black, except by Taqwaa. Have I conveyed? They said: The Messenger of Allah (saw) has conveyed. He (saw) then said: Then let the one who is present convey it to the one who was absent (Al-Qurtubi in his Tafseer and said it was recorded by At-Tabari). And the Messenger (saw) also said:
، التَّ ْق اوى اه ُهناا. ُ اواَل اَْي يق ُره، ُ اواَل اَيْ ُذلُه، ُ اَل ياظْلي ُمه، اخو ال ُْم ْس يل يم ُ ال ُْم ْسلي ُم أ ي ي ٍ ث م َّر يِبا ْس ي. ات َّ ب ْام ير ٍئ يم ْن اخاهُ ال ُْم ْس يل ام الش ير أا ْن اَْي يق ار أ ا اويُشريُ اإل ا ص ْد يره ثااَل ا ا ُ او يع ْر، ُ اوامالُه، ُ اد ُمه: ُك ُّل ال ُْم ْسلي يم اعلاى ال ُْم ْس يل يم اح ارام، ُضه The Muslim is the brother of the Muslim, he does not transgress against him, he does not let him down, and he does 74
not degrade him. Taqwaa is right here. (And he pointed towards his chest three times). It is enough (of a sin) for the Muslim to degrade his Muslim brother. Every Muslim in respect to his brother Muslim is Haraam, his blood, his wealth and his honour (Muslim, Ibn Maajah). And in respect to the tribal, patriotic and nationalistic allegiances and partisanships he (saw) said:
وها فايإ ََّّنا ُم ْنتيناة ادعُ ا Leave it for verily it is rotten (putrid) (Muslim). Despite these clear texts the people of falsehood and misguidance however want to destroy our Ummah and so they come to advise us in the same way as Iblees came to Aadam (as) with advice. Allah (swt) informs us about them when He said:
ِ ُإِ ْن َتَْسس ُكم حسنَةٌ تَس ْؤهم وإِ ْن ت صْب ُك ْم َسيِئَةٌ يَ ْفَر ُحوا ِِبَا َ ُْ ُ َ َ ْ ْ َ If good touches you, it distresses them; but if harm strikes you, they rejoice at it (Aali ‘Imraan 120). And in His speech (swt):
ِ ِ ِ ِ ت الْب ْغ ورُه ْم أَ ْكبَ ُر قَ ْد بَيهنها لَ ُك ُم َ َ قَ ْد بَ َد ُ ضاءُ م ْن أَفْ َواه ِه ْم َوَما َُّتْفي ُ ص ُد ِ ْاْلََّي ت إِ ْن ُكْن تُ ْم تَ ْع ِقلُو َن َ
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Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason (Aali ‘Imraan 118). And we feel and suffer what has happened to us under the shade of their hegemony and dominance and the tyranny of the agents that has been practised over us. We are massacred and displaced as individuals and collectives whilst the Muslim does not find the capability or means to extend help to his brother who is only a few kilometres from him or less. Whosoever wishes from amongst the depraved and base can subjugate us whether this is in Palestine, Lebanon, Syria, Iraq, Bosnia, Kosovo, Chechnya, Indonesia or Uzbekistan amongst other places. Our regimes and news media broadcast to us the news of our slaughters and it is witnessed as if there is no relationship existing between the Muslims. This is whilst Allah (swt) has said:
ِ ِ ٍ ض ُه ْم أ َْولِيَاءُ بَ ْع ض ُ ات بَ ْع ُ ََوالْ ُم ْؤمنُو َن َوالْ ُم ْؤمن And the male believers and female believers are all ‘Awliyaa (protectors, supporters) to one another (At-Taubah 71). And He (swt) said:
ِ ِ هص ُر ْ ص ُروُك ْم ِِف الدي ِن فَ َعلَْي ُك ُم الن ْ َوإِن َ استَ ْن And if they seek your help in respect to the Deen then you must come to their aid (Al-Anfaal 72). The Muslims in every part of the world must realise, fully comprehend and have belief in the Haqeeqah (truth) which is that the 76
Muslims are one single Ummah to the exclusion of all others. They must grab hold firmly upon this definite Shar’iyah Haqeeqah and to build upon its basis whilst casting aside every other basis whatever this may be and whatever the costs or consequences are. The Muslims are one single Ummah. This is a definite and decisive truth and will remain so as long as the Muslims remain as Muslims. It is an inevitable matter and not merely a possible one as our unity as Muslims is a natural, obvious, practical and essential matter that could be accomplished quickly. This is upon the condition that it proceeds upon the right path towards accomplishing that and that it does not proceed behind the deceptions of the disbelieving colonialist States, the deceptions of our rulers, their apparatuses, manufactured movements and mouth pieces, and even if they trick and deceive us by calls towards unity. As for the language, ethnicity, colour, origin, current problems and issues, then all of these to not specify, define or provide any thought, concept or position. They do not provide a thought about the existence of the creator, the Prophethood of Muhammad (saw), the Day of Judgement, Jannah or the fire. None of them provide a legal ruling or judgement in respect to Hajj, Sawm, truthfulness or trustworthiness, or for Khamr or Khinzeer, or do they provide a position in respect to the Yahood or any other people nor do they provide any legislation. The problems and issues do not specify any position, stance or legislation themselves because they are not sources of legislation, solutions or treatments. Rather they are what are in need of the treatments and solutions. The source of solutions is the fundamental thought (Aqeedah), the legislative methodology and its texts i.e. the texts of the Qur’aan and the Sunnah alone.
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The Unity that exists amongst people is established upon a unity or unification of thoughts, systems and laws which the people believe in and upon the unity of the feelings that are latent within their emotions or outwardly apparent. In spite of all that has come to pass upon her, the factors, motives and incentives for the Islamic Ummah’s unity remain stronger and more powerful than those related to her disunity and division. The motivation for the unity is represented in the Islamic Aqeedah which explains the universe, man and life and makes clear the relationship of these matters with what came before them and what comes after them, and it provides a system for regulating life, all the requirements of which are completely and perfectly present and fulfilled within Islaam. The Muslims believe in Islaam, the Nabi (saw) and his Message, the history of Islaam is a history for all of them, the Seerah of their Nabi (saw) is their model and example which they revise and are dedicated to, and the great men of Islaam like Abu Bakr, Umar, ‘Uthmaan and ‘Ali amongst many others (rah) are their great men whom they look up and aspire to. The Muslims practise the main rites of Islaam together and the Ahkaam Ash-Shar’iyah that unify them and join them together are too numerous to be listed. They all wait for Ramadhaan to come together and then they fast together, and their hearts all incline towards the Masjid Al-Haraam. They head towards it at a single time in the same days and even the same hour whilst coming in contact with people from all corners of the world, who are undertaking the very same rituals and acts, repeating the same words, making Tawaaf, Du’aa, sacrifices and then heading together on the journey to the Masjid of the Messenger of Allah (saw) to pray there and to make Tasleem upon the Messenger in Al-Madinah AlMunawwarah, the land of the first Islamic State. They recall the beginning of his Da’wah, his determination, perseverance, patience and victory. They then return to their lands and those close to them 78
and discuss their experiences and receive congratulations from them. In every part of the world the condition of the Muslims is as one when they raise the Adhaan, calling with ‘Allahu Akbar’ ‘Allahu Akbar’ according to the same manner and method. The Ummah as a whole yearns and longs for the unity of the Ummah, for the return of the honour and might of Islaam and the Muslims, and for the liberation of Masjid Al-Aqsaa, Palestine and the remainder of the Muslim lands. The above just touches the surface and this is the situation of the Muslims in every part of the world whilst those who have gone away from this and have been enchanted by Shaytaan, then they merely represent a handful of those who have turned away from the Deen, and so this abnormality of theirs which distances them from the rest of the Ummah will only lead them to the fire. Yes, indeed Islaam is an intellectual Aqeedah, thoughts and Ahkaam which produces a truly united Ummah and melts any people or nation to become part of the Ummah and become part of its type and kind. So no one should be deceived by the lies and deceptions of the people of disbelief and falsehood or their false claims. Nor should they be deceived by the media of fabrication or fabricated history which seeks to raise high the status of the low and debased peoples whilst lowering the status of the best people and the most noble. The reason for this fragmentation and these defeats is the existence of these systems, their apparatuses, institutions and the falsehoods they spread. The unity of the Ummah will take place upon the ruins of these despotic and tyrannical systems and regimes. The Muslims possess within them the potent great power to accomplish that. It is however concealed in our current day due to the oppression, lethalness and deception that is practiced against the Ummah.
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Take for example the feelings of the Muslims in every part of the world towards what has happened and is happening to the Muslims in Afghanistan, Chechnya, Kosovo and Palestine amongst other lands. I am talking about their ‘feelings’ and not their ‘actions’ and this is because they possess their feelings, sensations and their Imaan, however, they are lacking in respect to the strength and firmness of their will power. This has been robbed from them and is held in the hands of the regimes of disbelief and the Shayaateen from amongst men. For this reason we see Muslims in every part of the world yearning and possessing the burning desire to support and come to the aid of their brothers in every place where they are being subjected to oppression and harm. We have seen in every part of the Muslim world how the Muslims have been incited and stirred, wanting to come to the aid of their brothers in Al-Quds (Palestine) during the Intifada (uprising) of Masjid Al-Aqsaa but they have been like roaring Lions held inside of the cages of those traitorous agent rulers. They are the enemies of the Ummah who participate in the slaughter of the Muslims, their humiliation and the loss of their lands and sanctities. We saw how they participated with the Americans, the English and the leaders of disbelief against Iraq in respect to the war and the embargo whilst they ignore the massacring of Muslims in many other places at the same time. The examples of this are so many and all of them reaffirm the necessity and inevitability of the unity of the Islamic Ummah. Nothing is in the Ummah’s way towards achieving this apart from these deceitful sick diseased regimes which would turn into frenzied dogs if the Ummah was to realize and fully comprehend the true realities (Haqaa’iq) of Islaam and if she was to regain the will to sacrifice upon their path.
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The establishment of the Islamic State: As for the deception and misleading that has occurred in regards to the impossibility of establishing the Islamic State and the impossibility of it continuation as the disbelievers will spare no effort in regards to that. They create and invent false truths in regards to harmful effects of the Khilafah (Mafaasid), they erase and wipe out the truths and true realities whilst fabricating the history and repressing those who call to Islaam. They focus in their misleading and deceitful media upon the divisions between the Muslims and their weakness whilst focusing at the same time upon the capabilities of the disbelievers and their great powers and strength. They have made from some of their agents, who have raised Islamic slogans and brought defeat and regression to the Muslims, they have made from them prominent models and leaders in respect to distorting and twisting Islaam and the deviation of Muslims. All of which aids them to make the Muslims fall into despair and to spread the climate of depression and hopelessness. If despair was to find a firm foothold within the hearts of the Muslims then this would inevitably take them away from undertaking action and they will never work for the establishment of the Islamic State. Because the Shar’iyah texts from the Qur’aan and the Sunnah guide to the return of the Islamic State, its authority, its honour and might, the Muslims possess the belief that it will return. However we have noticed in those in whom despair has become deeply rooted that they say that the establishment of the Khilafah is not for our current time but rather it will occur after 100 years or after generations or even when Imaam Mahdi arrives. These arguments play their own role in respect to reinforcing the hopelessness and they are promoted and pushed by the regimes via their media and their agents. Amongst these agents are the Ulamaa As-Salaateen (the scholars of the rulers), the regime or state Muftis and the TV ‘Ulamaa who have been given a rubber stamp by the regimes. They direct and mislead the Muslims 81
so that they only become concerned about the individual private affairs and those related to their ‘Ibaadah (acts of worship). As for the idea that the Islamic State is a gift that will be gifted to the people when Allah (swt) wills without the people needing to act or work for it then this is ignorance whilst the regimes hostility in our current time is aimed at striking fear in the Muslims and intimidating them. There are also those movements and so-named ‘Ulamaa who claim to be Islamic whilst undertaking actions that provide support to the regimes. They remain silent when evils are committed, openly give loyalty to them, protest against their opposition in insignificant matters and provide justifications for all that the regimes do using arguments such as Maslahah, incapability or the reality. In all of these ways they therefore divert the Muslims away from the thought of the Islamic State and working to establish it whilst being made content with alternative courses and paths which just lead to their increased misguidance, weakness and new defeats. For these reasons the Muslims must realise and fully comprehend the Haqaa’iq (truths) associated with the reality and the Shar’a (Islamic legislation) and to then weigh and measure every thought, methodology, opinion or person upon the scale of the Haqq (truth). The application of Islaam and carrying its Da’wah is Fard and these cannot possibly be fulfilled without a political entity that secures it, applies it and protects it from rebellion or weakness to its sovereignty. I will add further that the existence of this entity represents part of the Ahkaam of Islaam and Islaam has prohibited the application of any System or law that has not been taken from Islaam whilst describing this as going to judgment to the Taghoot (false illegitimate idols/sources): Allah (swt) says:
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ِ ِِ ه ك َ ك َوَما أُنْ ِزَل ِم ْن قَ ْبل َ ين يَ ْزعُ ُمو َن أَن ُهه ْم آَ َمنُوا ِِبَا أُنْ ِزَل إِلَْي َ أَََلْ تَ َر إ َىل الذ ِ ُيدو َن أَ ْن ي تَحا َكموا إِ َىل الطهاغ يد ُ وت َوقَ ْد أ ُِم ُروا أَ ْن يَ ْك ُف ُروا بِِه َويُِر ُ يُِر ُ َ َ ِ يدا ً ِض ََلًَل بَع َ الشْهيطَا ُن أَ ْن يُضله ُه ْم Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to Taghoot, while they were commanded to reject it; and Satan wishes to lead them far astray (An-Nisaa 60). The regimes and systems that are currently standing today in the Islamic world are all from the Munkar and indeed they represent the head of the Munkar. It is a Shar’iy obligation to bring them down, replace them and then establish the Islamic State upon their ruins, the Khilafah State, which is the only (legitimate) State for all of the Muslims upon the face of the earth. The Messenger of Allah (saw) said:
ي َّ اع ٍة لايق اي س يف اوام ْن ام ا،ُاَّللا يا ْو ام ال يْقيا اام ية َل ُح َّجةا لاه ام ْن اخلا اع يا ًدا م ْن طا ا ات اولاْي ا ات يميتةً ج ي يي ًاه يليَّة عُنُقه با ْي اعة ام ا ا ا Whoever takes his hand from obedience will meet Allah on the Day of judgement without any proof (or argument for himself. And whoever dies whilst there is no Bai’ah upon his neck, he dies a death of Jaahilliyah (Muslim). And he (saw) also said:
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َجيعا علاى رج ٍل و ي ي اويُ اف ير اق، صا ُك ْم ُ اح ٍد يُ يري ُد أا ْن يا ش َّق اع ا ام ْن أ ااَت ُك ْم اوأ ْام ُرُك ْم ا ً ا ا ُ ا ُاعتا ُك ْم فااقْتُ لُوه اَجا ا
Whoever comes to you whilst your affair is united and wants to split your strength and divide your collective unit then kill him (Muslim). And:
و يهي اي،اد أا ْن ي اف ير اق أ ْامر اه يذ يه ال َُّمة ،َجيع ُ فا ام ْن أ اار ا،إينَّهُ اس تا ُكو ُن اهنَّات او اهنَّات ا ا ا لس ْي ي ف اكائيناً ام ْن اكا ان َّ ض يربُوهُ يِب ْ فاا
Verily there will be Hannaat (trials and times of Fitnah) and Hannaat. So whoever wishes to divide the affair of this Ummah whilst she is united, then strike him with the sword whoever he may be (Muslim, Abu Daawood, An-Nasaa’iy). The application of Islaam and carrying the Da’wah is not possible without a power that secures it and protects it so that it can undertake the implementation of Islaam and carry its Da’wah. This is because the Islamic State is a political entity that is established upon the basis of the application of Islaam internally and the spread of Islaam to the world by way of Da’wah and Al-Jihaad externally. This means that the Islamic State is the executive implementing body to establish the Deen of Islaam completely and as such the establishment of the State means that two matters need to be brought into existence: The first: The generation of a public opinion (Ra’y ‘Aamm) in which the Imaan in Islaam dominates and prevails and the possession of a general awareness (Wa’ie ‘Aamm) in respect to the obligation that is 84
being committed to it, its application and the establishment and protection of its State. The second: Bringing into existence the power or authority that will realise and accomplish the application of Islaam, its protection and possess the capability to spread its Da’wah to the world. These two matters represent the axis that the serious Islamic work to establish the Islamic State revolves around and they represent the axis upon which the struggle with Kufr, its systems and those who guard them takes place. It is important to indicate here that it is not possible to work to bring about the power that will implement Islaam before first generating the public opinion for it within the society and the environments for it and the preparedness or readiness for its application. Similarly it is not possible to declare (or announce) the Islamic State before the existence of the Islamic public opinion that desires its existence, supports it and views it as a Haqq, Waajib and correct solution to its reality and issues. It is not enough to say that the Muslims exist, that they represent an Islamic Ummah in their entirety and that their Aqeedah is Islamic. This is because it is required for them to be Muslims who have awareness about Islaam and not misguided or deceived in respect to the obligation of its application, its political existence or the shape of its existence. So if the Muslims are calling based on their patriotism or nationalism or the separation of the Deen from life or democracy, and are being deceived by their rulers, systems, or the ‘Ulamaa of those in authority and anything similar, then in that case they would not be ready. They would remain as those who are deceived by the falsities and misconceptions which would caus them to lose their potent great spiritual strength and force.
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If the sound general awareness is brought into existence related to the establishment of the Islamic State and the resumption of the Islamic way of life, and the existence of the Islamic State has become a demand of the Muslims, then at that time it would be obligatory to bring about the power that will be able to establish the entity of the Islamic State, remove the Kufr support base and its power, and then apply Islaam (in its place). This depends upon the extent of the spread of the Islamic thought and the thought related to the existence and presence of the State that will implement and apply Islaam. This makes it imperative upon the carriers of the Da’wah to Islaam, in order for the Islamic State to be established, for their thoughts, sentiments and positions to be supportive of one another in all places of the world, specifically the Islamic world and even more specifically in the area in the Islamic world which is being prepared to be the Khilafah State. This requires the existence of an Islamic political party (Hizb) that makes the establishment of the Islamic State its goal and objective. It would adopt thoughts and Ahkaam Shar’iyah that would unify it and then it would work to bring these into the Ummah, to establish a general awareness upon them and generate supporting atmospheres for them. It must continue in this work so as to make them the concepts of the Ummah and so that they represent the demand of the Islamic Ummah, particularly in the area of the focused work (Majaal) and the places that have been specified to be the starting and support point (Nuqtat ul Irtikaaz) for the Islamic State. As for the second issue which is the power behind the radical change (i.e. to make a coup) and its potential requirements, then it is stipulated that they have the capability to protect the implementation of Islaam internally and externally and to maintain the continuance of this implementation. The success in relation to attaining this second issue will be in accordance to the success in relation to accomplishing the first issue. 86
All of this is not impossible like the Shayaateen of the regimes, their masters and agents have attempted to portray. Indeed most of these existing regimes of disbelief did not reach the position of ruling except by way of a coup or by a military power enforcing itself upon the people. The difference however in respect to those coups is that they did not rely upon the thoughts of the people and their strength but rather they relied upon and still rely upon the colonial disbelieving states. For this reason, the likes of these tyrannical states did not require any political work within the Ummah in order to carry specific thoughts to them and this is because they were reliant upon powers that were external to the Ummah, as they were agents and traitors. As for the Islamic State, then it is reliant upon the strength and power of the Muslims and as such the political work is obligatory in order to carry the Islamic thought to the Ummah so that it will push her to provide her loyalty to the Khilafah and to sacrifice in the way of Islaam. And in order for the State to be really and truly Islamic and to be in possession of her will, then the Muslims must represent the source of its strength and the tool for safeguarding it and its protection. We will repeat the statement here that the Islamic State is the executive (implementing) entity of Islaam and that it is not possible to implement anything in the Dunyaa (life of this world) without a competent power that is capable in this regard. To bring this power into existence there have been many opinions and views, there have been a number of experiments and experiences, some of which have been naive whilst others have not, and some of them have been sincere whilst others have not been. What is absolutely essential is that great care and attention must be given to this matter and that thinking is undertaken upon the basis of Ikhlaas (sincerity) and truthfulness whilst continuously sticking to the aim in respect to bringing about this (capable and competent) power. For example, it is not required for a certain Hizb, movement, Jamaa’ah (group) or 87
person to reach the position of ruling, but rather the only requirement is for Islaam to be brought to the rule and for Islaam to be applied where the ruling is by what Allah (swt) has revealed and where the Deen is established completely without any distortion or compromise based on arguments of circumstances, developments or modernisation and so on. And the work to bring this power into being, which is the second matter, means attaining it from its sources and the different places in which it is found and located within the Ummah. It is then to motivate it by the Aqeedah and the thoughts of Islaam so that it becomes a servant to Islaam, its application and the carrying of its Da’wah. This power is therefore not sought from where it does not exist; so it is not sought from the weak and oppressed Muslims or from the enemies of Islaam and the Muslims, traitors and places of doubt and suspicion. This searching for a power or force and seeking to make it a servant for the application of Islaam and subservient to its Ahkam, is what is called Talab An-Nusrah (seeking the Nusrah/support). This means undertaking a radical change and to apply Islaam in the Majaal (area) in which the Nusrah has been attained for a complete and comprehensive application. This is the practical and effective methodology. There is no other path according to the Shar’a; practically there is no other way, it is what the Nabi (saw) did and through it he (saw) declared the establishment of the Islamic State. As for how this power or Nusrah is brought into being and the manner in which the Nabi (saw) attained it, then this is an aspect that has been neglected by the Muslims due to the actions of deception and misguidance practised by the regimes and their agents, particularly the State ‘Ulamaa of the authority and the preachers of the rulers. It is this subject that we will discuss and explain in detail in the following chapter Inshaa Allah. 88
Allah (swt) said:
ِ ِ ِ اَّلل اله ِذين آَمنُوا ِمْن ُكم وع ِملُوا ال ه ِ هه ْم ِِف ْاْل َْر ض ََ ْ ُ صاحلَات لَيَ ْستَ ْخل َفن َ َ َُو َع َد ه ِ ِ ِ َكما استخلَف اله ِذ ِ ِ ضى ََلُْم َ َين م ْن قَ ْبل ِه ْم َولَيُ َمكنَ هن ََلُْم دينَ ُه ُم الهذي ْارت َ َ ْ َْ َ ِ هه ْم ِم ْن بَ ْع ِد َخ ْوفِ ِه ْم أ َْمنًا يَ ْعبُ ُدونَِِن ََل يُ ْش ِرُكو َن ِِب َشْي ئًا ُ َولَيُبَدلَن Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me (An-Nur 55). And Allah ‘Azza Wa Jalla said
ِه ِ ضعِ ُفوا ِِف ْاْل َْر ض َوََْن َعلَ ُه ْم أَِئِ همةً َوََْن َعلَ ُه ُم ْ ُاست ُ َونُِر ْ ين َ يد أَ ْن ََّنُ هن َعلَى الذ ِ ض ونُِر ِ ِ ِ ود ُُهَا ِمْن ُه ْم َ ُي ف ْر َع ْو َن َوَه َاما َن َو ُجن َ الْ َوا ِرث َ َ ِ ) َوَُّنَك َن ََلُْم ِف ْاْل َْر1( ني َما َكانُوا ََْي َذ ُرو َن
And We wanted to confer Our favour upon those who were oppressed in the land and make them leaders and make them inheritors. And establish them (firmly) in the land and show Pharaoh and [his minister] Haman and their soldiers through them that which they had feared (Al-Qasas 5-6).
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Chapter Four – Talab un-Nusrah (seeking the supporting power): We have mentioned in the previous section that the Islamic State is an executive implementing body for Islaam and that it is not possible to implement anything in the Dunyaa in the absence of the power that is capable of doing that. Making the people abide by a Nizhaam (system) or Qanoon (Law), protecting the State internally and externally requires a competent and capable power to accomplish that. If the thoughts upon which it is intended and desired to establish the State have began to have a presence and to spread and the people have began to see that those carrying the Da’wah for the establishment of the Khilafah and the application of Islaam are representative of the people of the Haqq (truth) whilst their adversaries are from amongst the people of Baatil (falsehood), then in this case it is necessary to bring into existence a power which will support and protect the application of Islaam. The serious and sincere thought must be focused upon the manner of bringing this support into existence. The reality and attempts have indicated the paths towards accomplishing this which can be categorized into three: The first path or method: Gaining the support and the power from a direction or entity that possesses these two attributes where this is completed by a deal which includes some compromises in respect to some thoughts and Shar’iyah rulings or a deal which secures the attainment of interests for that direction or entity making the application of Islaam based on conditions or incomplete. It could also be an agreement that makes the State subservient to the one that has provided it with the power and protection. An example of which could be when the support is reliant upon another country which was 90
provided to bring down a certain regime. If this was to happen then this would then make the new State reliant upon the disbelievers or agents and as a result will only apply Islaam in accordance to the amount that the disbelievers or agents permit. As such they will implement Kufr (disbelief) and then they will come to an end and disappear when the role that has been drawn out for them, for which the power and protection was original given, is accomplished. This is an incorrect and invalid method and approach. This is because the objective and goal is to bring Islaam to the rule and ruling whilst it is not to bring men to the rule whose appearance is Islamic. Compromising in regards to the application of Islaam or some of it means no more than swopping Kufr for Kufr whilst placing conditions upon the State by any direction or entity would mean that this entity would hold authority over this State which is Haraam. Allah (swt) said:
ِ ِ ولَن َُيعل ه ِِ ني َسبِ ًيَل َ ين َعلَى الْ ُم ْؤمن َ اَّللُ ل ْل َكاف ِر َ َْ ْ َ Allah will never allow the disbelievers to have a way over the believers (An-Nisaa 141). And He (swt) said:
ِ وََل تَرَكنُوا إِ َىل اله ِذين ظَلَموا فَتَم هس ُكم النهار وما لَ ُكم ِمن د اَّللِ ِم ْن ون ه ُ ْ ْ ََ ُ ُ َ ُ َ ْ َ ِ ص ُرو َن َ أ َْوليَاءَ ُثُه ََل تُْن And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped (Hud 113). 91
Whilst the Messenger of Allah (saw) said in a Hadeeth recorded by Ahmad and An-Nasaa’iy:
ي اَل تاستا ي ني ضيئُوا بيناا ير ال ُْم ْش يرك ا ْ Do not seek the light from the fire of the Mushrikeen (Polytheists). The Messenger of Allah (saw) rejected the likes of these types of arrangements and deals which would provide him with an authority which would be compromised and restricted or where they (the disbelievers) would worship his God for a year which would then be followed by worshipping their God for a year. As such we have seen those who have depended and relied upon the Kufr regimes, whilst confronting another Kufr, being led to even greater defeats. So the Mujaahideen in Afghanistan inclined towards accepting the American support and assistance via Pakistan and Saudi Arabia. The result of which was the realisation of the American’s objective of expelling the Russians whilst the Mujaahideen failed in realising what they had been calling for in terms of an Islamic State. They ended up participating with the Shaytaan and falling in to its clutches. Similarly the Palestinian organisations which relied and depended upon power and support from the regimes which were agents to the disbelievers claimed to be rising up for the sake of Palestine whilst the majority of its people initially believed them. And then all of the sudden these same organisations give up the land and then recognise the sovereignty of the Jewish State upon it, in addition to its right to a peaceful and secure existence, whilst at the same time working on behalf of this entity as a police force for them. 92
Take for example the deal that the so called Shareef Hussein Bin ‘Ali made with the English which he made in return for being declared the Khaleefah in place of the Uthmaani Khalifah. So he declared a revolution against the Khalifah and against the Muslim armies participating in the downfall of the Khilafah. The English objective was then accomplished and the traitor of the Muslims did no attain anything from them. Rather the flags of Britain and France were hoisted above the Islamic lands, the Khilafah was cut up into many parts whilst they left behind Shaayteen, their allies and helpers, represented in the most traitorous and despicable rulers in charge of these small weak statelets. Due to this and other reasons this method or way of bringing about the power is prohibited, false and dangerous. The Ummah has to realise and fully comprehend its reality so that they keep away from it. It represents the path of Shaytaan so do not follow in his footsteps and fall into his traps but rather beware of him and declare war against him.
ِ وََل تَتهبِعوا خطُوا ِ َت الشهيط ني ٌ ِان إِنههُ لَ ُك ْم َع ُد ٌّو ُمب ْ َ ُ ُ َ And do not follow the steps of Shaytaan. Verily he is to you a clear enemy (AlBaqarah 168). The second path or method: This is where the carriers of the Da’wah or a movement aims at and targets the building of a power from themselves in order to confront the power and force of the falsehood, defeat and overcome it and then establish the State of Islaam in its place. This is a delusional and impossible methodology because the money, weaponry, military, media, tools and devices are all in the hands of the State of falsehood. It is only possible to build an insignificant and meagre power or strength in comparison to what the State of falsehood possesses. Additionally any help or support 93
provided to them is only given in return for limiting the call to the Haqq in the case where all States in the world are hostile and against Islaam. These regimes do not have anything preventing them from bombing towns, their populations and wiping them out if they sense the danger of Islaam to them and this would occur with the encouragement and accompanying media blackouts or misdirection from all of the world’s States. This kind of material military struggle would make the carriers of the Da’wah in continual need of financial, military and technical assistance to prevent weakness and the burdens of the life. Obtaining this would ransom them and make them dependent upon the one who has provided the assistance and would open the door to Shaytaan and justifications that the Shar’iyah has not brought any proof for. The agents are then activated and the Da’wah ends up being compromised by the participation of those with different (UnIslamic) agendas. This is exactly what has already happened in Afghanistan, Egypt, Algeria, Lebanon and Syria (in our recent history). This method to build the power in order to apply Islaam and protect it is built upon an enthusiasm and zeal which is lacking in sound sightedness. It could also be built upon imaginary conclusions or calculations steeped in error or it could be based on advice taken from those who lead astray others by way of deception. They are those who are concerned about the struggle being transformed into a struggle of material forces in which the State of falsehood will dominate and who are concerned about neutralising the intellectual and belief based struggle which would uncover and expose the deceptions and falsehoods attached to the Kufr State along with its leaders and their treacheries and lies.
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It would therefore be a mistake and naivety for the carriers of the Da’wah to fall into the trap of transforming the struggle into a material or military struggle or to include this element within their work. We saw that the Nabi (saw) throughout the struggle in Makkah, when the authority was in the hands of the leaders of Kufr, refrain from the material struggle whilst remaining committed to the intellectual struggle and political struggle. This was in spite of the torture that was inflicted upon his followers, in spite of the coldness and hardening of the society in the face of the Da’wah and in spite of some of the Sahaabah (rah) wanting to incline towards using force on some occasions. When this offer was presented to him at the Bai’ah of Al-‘Aqabah the Messenger of Allah (saw) said to: ‘We have not (yet) been commanded with that’ (Seerah of Ibn Hishaam). And Allah (swt) has made clear that the Muslims had been forbidden from engaging in this type of action whilst they were in Makkah:
ِ ِ ِ أَََل تَر إِ َىل اله ِذ يموا ال ه َص ََلةَ َوآَتُوا الهزَكاة ُ يل ََلُْم ُك ُّفوا أَيْديَ ُك ْم َوأَق َ َ ْ َ ين ق Have you not seen those who were told, "Restrain your hands [from fighting] and establish prayer and give Zakaah"? (An-Nisaa 77). It should not be said here that the people of Imaan prepare all that they are able to whilst relying upon their Imaan based on:
َِكم ِمن فِئ ٍة قَلِيلَ ٍة َغلَبت فِئةً َكثِّيًة إبِِ ْذ ِن ه ِ اَّلل مع ال ه ين َ ْ ْ َ َ ُاَّلل َو ه َ صاب ِر َ َ َْ How often does a small group overcame a mighty host by Allah's Leave?" And Allah is with As-Saabireen (the patient and persevering) (Al-Baqarah 249). Or that no regard should be given to the differences in material strength and power between the forces and even if they are huge. This should not be argued or stated because it is not the context of 95
this discussion and subject area. This is because the Messenger of Allah (saw) rejected the use of material strength or power whilst in a similar reality and as such the action of the Messenger (saw) represents the Hukm Ash-Shar’iy that relates to this particular reality. Many realities and occurrences have confirmed that the like of this action and approach either lead to despair and inaction or that the reigns are handed over to those who are infiltrators who then go on to provide services to the disbelievers in the name of Islaam and Da’wah. The current regimes will exploit such a matter in the dirtiest of manners as they distort the Haqaa’iq (truths), malign the Da’wah carriers and mislead the Muslims by deception. Therefore this method or path towards generating or establishing a force or power in order to announce the Islamic State is incorrect and dangerous. It consumes the carriers of the Da’wah whilst distorting the Da’wah and it also includes Munkaraat (evil acts) within it and it leads to and causes despair. The third path or methodology: This is to transform an existing power present within the society or part of it so that it can become a support and prop for the Da’wah of Haqq instead of being a support and prop for Baatil and its system. This is where the Ahl ul-Quwwah Wal Man’ah (People of power and preventative force), in a place which has been made ready and prepared for the establishment of the Khilafah, place their power and capabilities as a support and prop for the Haqq and for the application of Islaam. The Haqaa’iq (truths) have an effect upon the thoughts of the people, their concepts and loyalties, whilst the Da’wah to Islaam takes people out of darkness and into the light. It transforms them into supporters of the Da’wah of the Haqq and of the carriers of the Da’wah and enemies of the ruling systems and regimes who carry hatred towards them. In the same way as the Ummah is transformed, the transformation of this
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faction of the people takes place and is completed so that they become protectors of the application and implementation of Islaam. In addition to the continuation of the Da’wah to Islaam by engaging in the intellectual clash and political struggle whilst feeding the Ummah with the concepts and thoughts of Islaam, the Da’wah also requires an approach that focuses upon this group with a special programme. This is so that they can be ready to offer their complete loyalty to the complete implementation of Islaam without any condition or stipulation. This then is the Talab An-Nusrah (seeking of the support to establish the authority). The force that is required for its loyalty to be taken upon this idea represents the necessary power that is sufficient to announce the State, expand its authority, prevent rebellion within it and protect it internally and externally. This power that is targeted to be transformed is in origin a part of the Ummah’s power however an intellectual deception has taken place upon it so that it views the Haqq as Baatil and the Baatil as Haqq or it does not see (anything). However, through the Da’wah, perseverance, diligence, wisdom, patience and by explaining and making clear the Haqaa’iq, the thoughts can be changed and the loyalties replaced. Through the continual expansion of the Islamic intellectual reach within the Ummah and the connection of the Ummah with her Aqeedah and Deen and by calling it (the power and force) to follow the methodology of the Prophet (saw) in respect to establishing the Islamic State, the overturning of the loyalty will take place amongst those who are the people of Quwah and Man’ah. It will drive them forward to give their loyalty and Nusrah (support) to Islaam and the Hizb (party) which is established upon the Islamic Aqeedah and aims to establish the Khilafah. This Tareeqah (method) i.e. seeking the Nusrah, does not depend upon the occurrence of miracles or anything paranormal nor does it rely upon means and tools that are not available. As such it is 97
solution from the reality and is practical, representing the effective way of reaching the goal whilst there is no other way other than it. This method does not make the will of the emerging State dependant or subject to the influence of another entity that provided it with support and strength. So it does not make the one seeking the Nusrah tied to the one who provides it and it does not place conditions upon or takes away anything from the application and implementation of Islaam. Indeed, in spite of all the harm and suffering that the Nabi (saw) and his companions (rah) were subjected to and in spite of the freezing of the society in the face of the Da’wah, we saw that he (saw) did not compromise at all or make any concessions whatsoever and he did not change. The only thing he (saw) did was to resort to the seeking of the Nusrah and he continued to do this until he attained it from the people of AlMadinah Al-Munawwarah. He (saw) then made the Hijrah towards her whilst his arrival marked the announcement and declaration of the (first) Islamic State. The seeking of the Nusrah is not just a political action resulting from a precise understanding of the Haqaa’iq (truths or true realities). But rather it is also a Hukm Shar’iy that the Islamic legislative texts have guided to and therefore it is the Shar’iyah methodology for the establishment of the Islamic State. This is what we will now present inshaa Allah step by step and with some elaboration. After the Nabi (saw) announced the Da’wah in Makkah the Mushrikoon stood up against the Muslims by torturing them and attempting by any means to make them renounce their new Deen. Due to this, some of the Muslims made Hijrah to Al-Habashah, fleeing along with their Deen. For instance Bilaal and ‘Ammaar (rah) were severely tortured, Abu Bakr (ra) was nearly beaten to his death when ‘Uqbah Bin Abi Mu’eet approached the Nabi (saw) whilst he was praying and then strangled him with his cloak with the intention 98
to kill him, and Abu Bakr (ra) prevented that (Al-Bukhaari 3678, Fat’h ul Baari 22/7). As such war was declared against the Nabi (saw), his Da’wah and his companions (rah), the society then froze in the face of the Da’wah and no one apart from those who had already embraced the Deen would thereafter join the believers. In relation to the difficulties that were faced in this stage Sa’eed Bin Jubair asked ‘Abdullah Ibn ‘Abbaas: ‘Did the torture of the Mushrikoon against the Muslims reach the extent that they were pardoned for leaving their Deen? He replied: ‘Yes they would beat one of them, starve him and withhold water from him to the point that they he would not be able to sit upright due to the severity of the harm inflicted upon him... (Seerah Ibn Hisham). Al-Bukhaari recorded that Khabbaab Ibn Al-‘Aratt (ra) related:
ول َّي اش اك ْواَن إي ال ر ُس ي صلَّى اللَّهم اعلاْي يه او اسلَّ ام او ُه او ُمتا او يسد بُ ْر ادةً لاهُ يف يظ يل اَّلل ا ا
الْ اك ْعب ية فا ُقلْناا أ ااَل تاستا ْن ي ال قا ْد اكا ان ام ْن قا ْب لا ُك ْم يُ ْؤ اخ ُذ ص ُر لاناا أ ااَل تا ْدعُو لاناا فا اق ا ا ْ الر ُج ُل فايُ ْح اف ُر لاهُ يف ْال ْار ي وض ُع اعلاى ارأْ يس يه َّ ض فا يُ ْج اع ُل يف ايها فا يُ اجاءُ يِبل يْم ْن ا شا ير فايُ ا يي يي ط يِبام ا ي ي ي ص اف ْ ي ك ني اوَيُْ ا ص ُّدهُ اذلي ا ْ فا يُ ْج اع ُل ني ْ ُش ُ شاط ا ْْلاديد اما ُدو ان اْلْمه او اعظْمه فا اما يا الراكي ي ي اعن يديني يه و َّي ي ت ْ اء إي ال اح ض ارام ْو ا ب م ْن ا ْ ا ص ْن اع ا ُ َّ ري اَّلل لايات َّم َّن اه اذا ْال ْام ُر اح ََّّت ياس ا اف إيََّل َّ ي ب اعلاى غانا يم يه اولا يكنَّ ُك ْم تا ْستا ْع يجلُو ان ُ اَل اَيا اَّللا اوالذئْ ا “We complained to the Prophet (of the persecution inflicted on us by the infidels) while he was sitting in the shade of the Ka’bah, leaning over his Burdah (i.e. covering sheet). We said to him: "Would you seek help for us? Would you pray to Allah 99
for us?" He said: "Among the nations before you a (believing) man would be put in a ditch that was dug for him, and a saw would be put over his head and he would be cut into two pieces; yet that (torture) would not make him give up his religion. His body would be combed with iron combs that would remove his flesh from the bones and nerves, yet that would not make him abandon his religion. By Allah, this religion (i.e. Islam) will prevail until someone travelling from Sana (in Yemen) to Hadrawmaut will fear none but Allah, or a wolf as regards his sheep, but you (people) are hasty”. The society therefore became frozen and closed off to the Da’wah, the harm inflicted upon the Muslims became unbearable and yet the Nabi (saw) continued in his Da’wah without changing anything, making flattery, seeking to please anyone (from the disbelievers) or bargaining and making deals. He (saw) undertook this with the support of Allah (swt) and under His care:
ِ اك َ َ) إِ ًذا َْلَ َذقْ ن31( ت تَ ْرَك ُن إِلَْي ِه ْم َشْي ئًا قَلِ ًيَل َ ََولَ ْوََل أَ ْن ثَبه ْت ن َ اك لََق ْد ك ْد ِ ِ ِ َك علَي نَا ن ِ ِ ْ ِضعف ص ًّيا َ احلَيَاة َوض ْع َ ْ ْ َ َ َف الْ َم َمات ُثُه ََل ََ ُد ل And if We had not strengthened you, you would have almost inclined to them a little. Then [if you had], We would have made you taste double [punishment in] life and double [after] death. Then you would not find for yourself against Us a helper (Al-Israa 74-75). This is whilst he continued upon the path in accordance to his words:
َّي ع ُّم! و ي أتر اك للا لاو او ا ا ا ا ُ ساري اع لى أ ْن مس يف اَييَّن اوالقماار يف يا ا ضعُوا الشَّ ا الم ار اما اتركتُهُ احتَّى يُظه ارهُ للاُ أو ا ُأهلك ُدوناه ْ اهذا 100
O Uncle! By Allah. If they were to place the sun in my right and hand and the moon in my left upon me abandoning this matter, I would not leave it until Allah has made it victorious (prevail) or I perish without it (Seerah Ibn Hishaam). The leaders of Quraish gloated about the coldness of reception to the Da’wah and Abu Jahl announced to them: ‘Continue upon the Deen of your forefathers until Allah brings judgment between us and him’ (Seerah Ibn Hishaam). In this condition and these circumstances Allah (swt) commanded His Nabi (saw) to seek the Nusrah. The following was mentioned in Fat’h ul-Baari (p220 Vol. 7): Al-Haakim, Abu Na’eem and Bayhaqi recorded that ‘Ali Bin Abi Taalib (ra) said:
نفسه على ال ي قبائل خرج وأَن معه وأبو بك ٍر إل يم ان ملا أمر للاُ نبيَّهُ أن ا يعرض ا When Allah commanded His Nabi to present himself to the tribes he and I went out with Abu Bakr accompanying until Mina. And Ibn Katheer related from ‘Ali Ibn Abi Taalib (ra) that he said:
ي نفسه على ي العرب خرج وأَن معه وأبو بك ٍر قبائل ملا أمر للاُ نبيَّهُ أن ا يعرض ا جمالس ي ي ٍ حَّت ادفعنا إل العرب جملس من
When Allah commanded His Nabi to present himself to the Arab tribes he and I went out with Abu Bakr accompanying until we reached the gatherings from amongst the Arab places of gathering. 101
Presenting himself to the tribes mentioned here means the Nabi (saw) present himself and his Da’wah to the chiefs of the tribes so that they would provide him with protection and a support base for his Da’wah. This seeking of the Nusrah is therefore not merely an opinion or s style but rather it is a Hukm Shar’iy that Allah (swt) had commanded His Messenger with. It is a Shar’iy treatment or solution or a Shar’iyah Tareeqah (method) in order to achieve a Shar’iy objective. Seeking the Nusrah (Talab un-Nusrah) is the Shar’iy way and there is no other way. This is indicated by the Messenger’s (saw) undertaking this action and his continuation upon it without diverting from it and adopting another method. This was in spite of all the rejection and opposition that he encountered and in spite of all foreseeable worldly paths having been blocked in front of him. The Nabi (saw) informed us of this and about the situation of the Da’wah when Allah (swt) commanded him to seek the Nusrah, in addition to how he was received by the people and by those whom he had sought the Nusrah from. ‘Aa’ishah (ra) asked him (saw) one day about the most difficult day that he had faced in his life whilst she had thought that it was the day of the battle of Uhud. She (ra) said: ‘Have you come across a day that was of greater severity than the day of Uhud?’ He (saw) replied: ‘I encountered from your people what I encountered from them and the most sever of what I encountered was when I presented myself to Ibn Abd Ya Lail Bin Abd Kalaal who was one of the chiefs of the people of Taa’if. He did not respond to me and accept what I had wanted. So I departed, overwhelmed and wandering aimlessly, until I reached Qarn ath-Tha’aalib’ (Al-Bukhaari). He (saw) had requested the protection and support from the people of Nufoodh (influence) and Man’ah (force/protection) i.e. The Chiefs of the people of At-Taa’if. However they rejected him with the worst forms of rejection and then incited their youth and thugs 102
against him and they threw rocks at him to the point where his two noble feet were covered in blood. He (saw) was not able to find someone to support or protect him and so he wandered aimlessly and he was not able to enter Makkah. It was at this point when he (saw) supplicated with his famous Du’aa:
الر ي ي او اه او ياِن اعلاى الن ي، ف قُ َّويِت ت َّ أ ْار اح ُم، َّاس ض ْع ا اللَّ ُه َّم إييِن أا ْش ُكو إيلاْي ا ني أانْ ا ك ا اُح ا ي الر ي ي ٍ َّم يَّن ؟ أ ْام إي ال قا ير يب املَّ ْكتاهُ أ ْام يري َّ أ ْار اح ام، اُح ا ُ ني إي ال ام ْن تاكلُيَّن إي ال اع ُد ٍو ياتا اجه َّ غاْي ار أ، ضباا ان اعلا َّي فا اَل أ اُِبيِل ُ أُعُوذ، ك أ ْاو اس ُع يِل ْ ؟ إي ْن اَلْ تا ُك ْن غا ان اعافييا تا ا ُّ صلا اح اعلاْي يه أ ْام ُر أا ْن، الدنْياا او ْاآل يخ ارةي ْ ك الَّ يذي أا ْش ارقا ُ ت لاهُ الظُّلُ ام بياو ْج يه ا او ا، ات اواَل اح ْو ال اواَل، ضى لا ا، ك ك أ ْاو ايَي َّل يب اس اخطُ ا ضبُ ا يا ْن يز ال يب غا ا ك الْعُْت اَب اح ََّّت تا ْر ا قُ َّوةا إيََّل يِب َّي َّلل “O Allah! Unto You do I complain of my weakness, of my helplessness and of my lowliness before men. O most Merciful of the merciful. O Lord of the weak and my Lord too. Into whose hands have you entrusted me? To some far off stranger who receives me with hostility? Or to an enemy whom you have empowered against me? I care not, so long as You are not angry with me. But Your favour is much more significant to me. I take refuge in the light of Your countenance whereby all darknesses are illuminated and all things of this world and the next are rightly ordered, lest You make descend Your anger upon me or lest Your wrath beset me. Yet it is Yours to reproach until You are well pleased. There is no power and no might except through Thee.” (Seerah Ibn Hisham). In this way the Nabi (saw) declared that there was no swerving or diverting away from the obedience to Allah (swt) and from following His commands, and even if all the paths have been closed down in 103
front of the servant. The texts have clearly explained that the Nabi (saw) use to seek the Nusrah for two matters: The first: To protect him and prevent him from harm so that he would be able to convey the message and invite to Allah in a comfortable and secure environment. Secondly: To provide him with all that they possessed of power and capability in order to be able to establish his State. As for the first issue, then it has been made apparent from a number of realities: Ibn Ishaq said: ‘The Messenger of Allah (saw) used to present himself before the Arab tribes in the seasons of Hajj. And he would call them to Allah and to give him Nusrah (support). He would inform them that he was a Nabi who had been sent and he would ask them to believe in him and prevent harm from reaching him so that he could make clear from Allah that which He had sent him with’ (Seerah Ibn Hishaam). Ibn ul-Qayyim said in ‘Zaad Al-Ma’aad’: ‘That the Nabi (saw) spent ten years following up people in their houses, in the seasons of Hajj, the Majnah and the (Ukaazh) market. He would say: ‘Who will shelter me and support me so that I can convey the messages of my Lord and so that they can attain Al-Jannah (paradise) but he was unable to find anyone to support and shelter him’.
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From amongst these texts there is also the narration related by AlHaakim from Jaabir Bin ‘Abdullah (ra) in ‘Al-Mustadrak’ (upon the conditions of the Saheehaini): ‘The Messenger (saw) used to present himself to the people... He would say: Is there a man who will take me to his people because Quraish have prevented me from conveying the speech of my Lord? He (Jaabir) said: Then a man from Bani Hamdaan came and said: ‘I will’. So he (saw): ‘Do your people possess Man’ah (the force and power to repel/prevent harm)?’ He replied: ‘Yes’. So he asked him from where he was from. So he said: ‘From Hamdaan’. The man then feared in respect to his people and that they might break their covenant and so he approached the Messenger of Allah (saw) and said: I will go to my people and inform them and then meet you in the following year’. The above therefore illustrates the seeking of the Nusrah with the meaning of seeking protection for himself and to enable him to be able to undertake the Da’wah and convey it. As for the second issue: This is the seeking of the Nusrah for the purpose and sake of attaining the rule and not only for the sake of conveying the message. This has been indicated and guided to in the Nusoos (texts) which include: ‘When the tribe of Bikr Bin Waa’il came to Hajj the Messenger of Allah (saw) said to Abu Bakr (ra): ‘Bring me to them and present me to them’. So they approached them and he presented himself to them. So he said to them: ‘How big is your number? They replied: ‘Many and substantial’. He then asked: ‘How powerful is your deterrent force (Man’ah)?’ They replied: ‘We do not have Man’ah (preventative force). We neighbour the Persians and we do not prevent from them and we do not have 105
neighbourly relations with them (i.e. hostilities and war)’. The Messenger of Allah (saw) then just found it sufficient to confine his speech to reminding them of Allah and informing them that he was the Messenger of Allah’ (Note: No reference was mentioned in the original text but found similar sound Hadeeth with the same meaning recorded by Al-Haithami in ‘Majma’ Az Zawaa’id’). Also there are the negotiations that took place between the Nabi (saw) and the Notables of Bani ‘Aamir Bin ‘Sa’Sa’ah when one of them related: ‘A young man came to us from Quraish claiming to be a Prophet and inviting us to give him preventative force (Man’ah) and to stand by him and to take him back to our land with us’. The negotiator from Bani Sa’sa’ah said: ‘What is your opinion if we were to provide you with the Bai’ah (pledge of allegiance) and then Allah makes you prevail against those who oppose you, will the affair (i.e. rule) then belong to us after your passing? He (saw) then said: ‘The matter belongs to Allah and He places it where he wishes to place it’. They then said: ‘Do we then bare our chests before the Arabs and bear the brunt by ourselves. Then when Allah makes you prevail, the matter (rule) will then be given to other than us? We are therefore in no need of your matter’ and so they rejected’ (Seerah Ibn Hishaam and Seerah Al-Halabiyah part 2 and the History of At-Tabari Part 2). The indicates and guides to the rejection of accepting the Nusrah in which conditions are placed and stipulated in the case where the Nusrah is for the sake of taking the rule. We also have as evidence the dialogue that took place between the Nabi (saw), Abu Bakr (ra) on one side and the chiefs of Bani Shaibaan on the other. The following is what was mentioned in the 106
book: ‘Ar-Rawd Al-Anf Fee Tafseer As-Seerah An-Nabawiyah’ by Ibn Hishaam: ‘Abu Bakr asked: ‘How large is your number?’. One of their leaders called Mafrooq said: ‘We number more than one thousand and a thousand will never be defeated easily (or by a small group) (i.e. it is substantial)’. Abu Bakr asked: ‘What is the level of your Man’ah (preventative force’? Mafrooq said: ‘The struggle is obliged upon us and every people has a point of seriousness’( i.e. we are people well used to war) Abu Bakr: ‘What is the result of war between you and your enemies?’ Mafrooq: ‘When we fight we are in one of our furies and the battle is enraged.... We prefer our horses to our children and we prefer weapons to milking animals. The victory comes from Allah, sometimes it ends in our favour and sometimes against us. It appears that you are a brother of Quraish?’ Abu Bakr: ‘You have been informed that he is the Messenger of Allah? Here he is (over there)’. Mafrooq: ‘We have been informed that he himself has said that’. They then headed to where the Messenger of Allah (saw) was whilst saying: ‘What are you inviting to O brother from Quraish?’ The Messenger of Allah (saw) met them and said: ‘I call to bear witness that there is no Ilaah other than Allah alone and He has no partner, and that I am the Messenger of Allah. I invite you to provide me with refuge and support me because the Quraish have gone into opposition to the command of Allah and belied His Messenger...’. Mafrooq then said: ‘By Allah the people who have denied and opposed you have committed a huge lie against you’. He then spoke to Al-Muthannaa Bin Haarithah one of the elders of their tribe and then said: ‘...We have made a covenant with Kisraa stating that we will not do anything new or give shelter to someone bringing something new and I see that this matter that you are calling 107
to is one that the Kings will be displeased with. Therefore if you like we can provide you with shelter and refuge and support you against the Arab in their territories. The Messenger of Allah (saw) replied: ‘You have not committed a disservice in your reply as you have spoken clearly to the point with honesty. However the Deen of Allah will never be supported except by the one who encompasses all of its aspects (i.e. completely without any restrictions)’.
إي َّن يد ي ص ُرهُ إيَل ام ْن احاطاهُ يم ْن اَجاي يع اج اوانيبي يه ُ ين للا لا ْن يا ْن ا It is therefore clear that this dialogue was made for the sake of attaining the Hukm (rule) and it is also clear that the Messenger of Allah (saw) did not accept the Nusrah which was incomplete or restricted. These actions of the Nabi (saw) explain the manner of how the rule of Allah is established upon the earth in the reality where the authority is Kufr and where those calling to Allah are Mustad’afeen (weak and oppressed). The establishment of the Hukm of Allah is Fard and the work for its sake if Fard. As such the action that clarifies and explains that Fard is binding and must be abided by. In spite of many attempts by the Nabi (saw) failing to produce the sought after fruits, the Nabi (saw), as we have already explained, did not divert away from this Tareeqah (method). Rather he continued to approach the tribes and seek Nusrah from them until he attained it from the Muslims of Yathrib. In the books of Seerah like ‘Ar-Rawd Al-Anf’, ‘Taarekh At-Tabari’ and ‘Zaad Al-Ma’aad’ amongst others it was mentioned: That in one of the Hajj seasons a group from amongst the Khazraj came to Makkah. The Nabi (saw) met them, invited them to Islaam and they believed in him and embraced Islaam. He then presented himself to them like he had presented himself to others in order for them to 108
bring him to them and support him so that he could convey the Message of Allah (swt). However they were in a conflict with the Aus due to the war that had been occurring between them and they felt that the Nabi’s going along with them would lead to the Aus rejecting his Da’wah. So they (the Khazraji group) said to him (saw): ‘...We are currently distanced and hostile amongst each other and if you were to come to us today whilst we have not yet made up and reconciled we would not be a sufficient grouping for you. And we promise to meet you in the forthcoming Hajj season’. The Nabi (saw) was pleased and they returned to their people and secretly (or discretely) carried the Da’wah to them. In the following year they came to the Hajj as they had promised. There were ten from the Khazraj and two from the Aus. The Nabi (saw) held a meeting with them and convened the Bai’at ul ‘Aqabah Al-Uolaa (The first pledge of Al-‘Aqabah) and it was known as the Bai’at un Nisaa’ (Pledge of the women). When they departed the Messenger of Allah (saw) sent Mus’ab Ibn ‘Umair along with them to teach them the Qur’aan. Mus’ab was successful in guiding many of the people of Al-Madinah and winning over a number of their leadership. Islaam became well-known in Al-Madinah and there was no clan or large family except that there was a Muslim or Muslims within it. Indeed S’ad Ibn Mu’aadh put pressure upon his whole clan including all of its men and women embrace Islaam. This was what happened in AlMadinah and as for Makkah then the situation was as we know. The Messenger of Allah (saw) was aware of what was happening in AlMadinah and he was pleased with that. He therefore began to engage and negotiate with the Muslims of Al-Madinah in order to move to them and not only so that he could convey the message but rather so that he could take over the rule (and authority). They knew and understood that the Nusrah which the Messenger of Allah (saw) sought from them meant declaring war upon everyone and as such they were not ready or prepared for that at the beginning. However the (dire) situation of the Muslims (in Makkah) motivated them to examine and look into this matter. They held a conference in Al109
Madinah and as a result they decided to go to the Nabi (saw) and give him the Bai’ah upon all that he demanded and stipulated. Al-Baihaqi related from Jaabir (ra) that he said: ‘So seventy men from among us held a conference and meeting and we said: ‘For how long should the Messenger of Allah (saw) be allowed to be cast out into the mountains of Makkah living in fear’. And so we travelled to him until we reached him’. The Nabi (saw) gave them a secret appointment which was in the middle of the days of At-Tashreeq, after a third of a night had passed at Al-‘Aqabah and after the completion of their Hajj, in order for them to provide the Bai’ah to him (saw). Ka’b Bin Maalik (ra) related: ‘Then when we finished the Hajj and it was the night which the Messenger of Allah (saw) had appointed for us, we went to sleep that night amongst our people and supplies. Then when a third of the night had passed by we went out to our appointment with the Messenger of Allah (saw). We crept stealthily like a cat and trying to remain hidden until we reached the mountain path of Al-‘Aqabah. There were seventy-three men amongst us and two women... We gathered and waited until the Messenger of Allah (saw) came to us’. When the Nabi (saw) arrived he spoke to them and they spoke back to him. They asked him certain questions and he (saw) answered them and then they gave him the pledge of allegiance. The speech of the Ansaar in the meeting was of significance and it included: The Messenger of Allah (saw) said: ‘Will I take the Bai’ah from you upon the basis that you protect me in the same way as you protect your women and sons’. Al-Baraa’ Bin Ma’roor then took hold of his hand and said: ‘Yes by the one who has sent you with the Haqq (truth) we will certainly protect you (and prevent 110
you from harm) as we protect our women and families. So we will give our pledge O Messenger of Allah (saw) because we are by Allah people of war and can be relied upon in regards to it. It is a matter that is inherited one generation from the next’. Then Al-‘Abbaas Bin Nadlah spoke and said: ‘Do you understand what you giving your pledge to this man upon?’ They replied: ‘Yes’. He continued: ‘You are giving your pledge to declare war upon every red and black from amongst mankind’. Ibn ul Qayyim in ‘Zaad Al-Ma’aad’ mentioned: Jaabir related: ‘That the Nabi (saw) remained in Makkah for ten years approaching the people in their homes, in the Hajj seasons and the markets of Majnah and ‘Ukaazh. He would say: ‘Who will provide me with shelter, who will support me so that I can convey the messages of my Rabb (Lord) and then they will have Al-Jannah (Paradise) in return?’ He did not find anyone do support him and provide him with refuge to the point that a man would travel from Mudar to Yemen to his relatives and his people would say to him: ‘Beware of a Quraishi boy so that he does not mesmerize you’. He (saw) would walk amongst the men inviting them to Allah ‘Azza Wa Jalla and they would be pointing at him with their fingers. This continued until Allah sent us from Yathrib. So a man from amongst us came to him, believed in him and was taught the Qur’aan. He then went back to his people and they embraced Islaam through him and this continued until there was no home from amongst the homes of the Ansaar except that there was within them a number of Muslims who manifested their Islaam. And Allah then sent us to him. We held a conference and met. We said: ‘For how long should the Messenger of Allah (saw) be allowed to be cast out into the mountains of Makkah living in fear’. So we left on a journey until we came upon him 111
in the season of Hajj and we convened the Bai’ah (pledge) of Al-‘Aqabah... Then we said: ‘O messenger of Allah, what are we giving you our pledge upon?’ He (saw) said: ‘You will pledge upon hearing and obeying in time of activeness and time of laze, and to spend in the time of hardship and ease, and to order the Ma’rouf and forbid the Munkar, and that you say the truth in the way of Allah without fearing the blame of the one who blames, and that you will support me when I come to you and provide protection to me from that which you provide protection to yourselves, wives and children, and then AlJannah (paradise) will be yours’. We then rose to pledge allegiance to him. Then As’ad Bin Zuraarah who was the youngest of the seventy raised his hand to address us and said: ‘Hold on for a moment O people of Yathrib! We have not covered that long distance except because we have had deep belief that he is the Messenger of Allah. We are already convinced that following him means breaking away from all the Arabs in their entirety and it means the death of our best... Should you persevere upon this course, then hold fast to it and your reward will be from Allah. However if you fear for yourselves then I urge you to give it up now because it would be more excusable for you in front of Allah’. They replied: ‘O As’ad! Take away your hand from us because by Allah we will not abandon this Bai’ah and we will never separate ourselves from it (and its obligations and responsibilities). So we approached him, one man at a time and he took it from us on the stipulation that we would be granted Al-Jannah’. (Recorded by Ahmad and Al-Baihaqi, and was classified as Saheeh by Al-Haakim and agreed upon by Adh-Dhahabi. Ibn Katheer said in his Seerah: This Isnaad (chain) is Jayyid (good) according to the condition of Muslim. Ibn Hibbaan classified it as Saheeh). This Bai’ah was called the Bai’at ul-Harb (the pledge of war) because it approved of the use of force and the sword to protect the 112
application of Islaam and protect the Nabi (saw) and his Sahaabah (rah). After the completion of this Bai’ah the Nabi (saw) commanded his companions to make Hijrah to Al-Madinah. So they went and then the Nabi (saw) accompanied by Abu Bakr (ra) began their journey of Hijrah on the very same day that the chiefs of Makkah had agreed to kill him. His arrival in Al-Madinah signified the announcement of the Islamic State and the sovereignty to the Shar’a. Al-Madinah AlMunawwarah represented the establishment and support point for the Islamic State and the realisation of the Haakimiyah of Allah upon the earth. This therefore makes clear the reality of seeking the Nusrah and its importance in respect to the establishment of the Islamic State. It shows that it is practical, that it represents a command from Allah Ta’Aalaa and that it is the way in which the Nabi (saw) established the Islamic State. As such it is not a style of choice for the rule to be attained. Rather it is a Hukm Shar’iy from amongst the Ahkaam (rulings) of the Tareeqah. It also makes clear that there is no correct method in reality other than this method. And if the Islamic thought or the objective of the Muslim was to bring the people out from the worship of servants to the worship of the Rabb (Lord) of the servants, from the oppression of other Deens and into the justice of Islaam, from the narrowness of the Dunyaa do the wide expanses of the Dunyaa and the Aakhirah, whilst all of this cannot be accomplished without the Islamic State, then in this case the Nusrah and seeking it from those who possess it, in order to establish this matter, represents the greatest matter in the Deen after the Aqeedah. And the recompense as has been mentioned in all of the narrations for the one who provides the Nusrah is Jannah, whether this is the Nusrah which enables the conveyance of the message or the Nusrah for assuming and taking hold of the rule. All 113
of this guides to the significance of those who provide the Nusrah, and their honour and standing before Allah Ta’Aalaa. This has been made clear in the narrations that we have mentioned above and there is also a narration which At-Tabaraani has classified as Hasan related from ‘Uqbah Bin ‘Aamir who said: ‘We arranged to meet the Messenger of Allah (saw) at the descent of Al-‘Aqabah... So we came... Then he said: ‘I will be concise in my speech because I fear for you from the disbelievers of Quraish’. We said: ‘O Messenger of Allah, ask what (you wish) from us for your Lord, and ask us for yourself and ask us for your companions, and inform us what we will have of reward with Allah Tabaarak Wa Ta’Aalaa? He (saw) said: ‘As for that which I ask of you for my Rabb: It is that you believe in him and do not associate anything in worship to him. For myself: I ask you to obey me and I will guide you upon the paths of right guidance and I ask you for myself and my companions that you assist us and that you protect us from that which you protect yourselves. If you are to do that then it will be for Allah to give you Jannah (paradise) and this will be upon me’. He (‘Uqbah) said: ‘So we stretched forth our hands and pledged allegiance to him’. We ask Allah Ta’Aalaa to ready and prepare for us the capable Nusrah soon by which we will establish the State of Islaam that will apply Islaam, bring honour and might (‘Izzah) to Islaam and the Muslims, remove the Zhulm (oppression) and injustice from them, remove the usurping Jewish State, expel the Kufr and colonialism and undertake Al-Jihaad Fee Sabeel Allah. And none of this is a difficult matter for Allah.
ِ ما َكا َن ه ِِ ِ ْ ني َعلَى َما أَنْتُم َعلَْي ِه َح هَّت َُيِ َيز ِ ِيث ِمن الطهي ب َ اَّللُ ليَ َذ َر الْ ُم ْؤمن َ ْ َ َ اْلَب ِ اَّللُ لِيُطْلِ َع ُك ْم َعلَى الْغَْي ب َوَما َكا َن ه 114
Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Ghaib (unseen) (Aali ‘Imraan 179).
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Chapter 5 – Al-Amaanah and Al-Imaan: Allah (swt) created the people so that they worship him:
ِْ وما خلَ ْقت ِ اْلنْس إِهَل لِي عب ُد ون ُ َ ََ ُ ْ َ َ ِْ اْل هن َو And I have not created the Jinn and the humans except to worship me (AdhDhaariyaat 56). This was what the Shaari’ (Legislator) intended from the creation and as such this is obligatory to be the objective of the Mukallaf (responsible person) within life and it must be his purpose in it. The worship to Allah (swt) is not restricted to the Mukallaf’s acts of ‘Ibaadah in that which relates to the private or specific relationship between him and his Rabb, and it is not restricted to some actions whilst leaving others. Rather it relates to everything that Allah (swt) has commanded him with or forbidden him from doing. As such it relates to every one of man’s actions as individuals and collective groupings and in all of their relationships. For this reason it is obligatory upon every ‘Aaqil (reasoning) and Baaligh (mature) person to not accept any Hukm (rule) other than the Hukm of Allah (swt). So he does not judge or rule by other than what Allah has revealed and is not ruled or governed by other than what He (swt) has revealed. He does not seek judgement from other than what Allah TaAalaa has revealed and it is obligatory upon him to work to realise this matter, as this represents the purpose for which he was created, it is his purpose in life and it is upon this basis that he will be held accountable on the Day of Judgment. This relates to every Mas’alah (issue), large or small, whether it relates to the issues of politics and ruling, the general matters or the specific and partial issues. Allah (swt) has made Imaan rest upon having Imaan in this obligation and undertaking it.
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Allah (swt) said:
ِ َ فَ ََل وربِك ََل ي ؤِمنو َن ح هَّت َُي ِكم يما َش َجَر بَْي نَ ُه ْم ُثُه ََل َُِي ُدوا ِِف َ وك ف ُ َ َ ُ ُْ َ ََ ِأَنْ ُف ِس ِهم حرجا ُِمها قَضيت ويسلِموا تَسل يما ً ََ ْ ً ْ ُ َ ُ َ َ َْ But no, by your Lord, they can have no Faith, until they make you (O Muhammad SAW) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission (AnNisaa’ 65). And He (swt) made the Imaan of those who wish to go to judgement to other than what Allah (swt) has revealed only a pretence which stands against the true reality: Allah (swt) said:
ِ ِِ ه ك َ ك َوَما أُنْ ِزَل ِم ْن قَ ْبل َ ين يَ ْزعُ ُمو َن أَن ُهه ْم آَ َمنُوا ِِبَا أُنْ ِزَل إِلَْي َ أَََلْ تَ َر إ َىل الذ ِ ُيدو َن أَ ْن ي تَحا َكموا إِ َىل الطهاغ يد ُ وت َوقَ ْد أ ُِم ُروا أَ ْن يَ ْك ُف ُروا بِِه َويُِر ُ يُِر ُ َ َ ِ الشهيطَا ُن أَ ْن ي يدا ً ِض ََلًَل بَع َ ضله ُه ْم ْ ُ Have you seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the Taghut (false judges, etc.) while they have been ordered to reject them. But Shaitan (Satan) wishes to lead them far astray (An-Nisaa’ 60). This Takleef (legal responsibility) is the Amaanah (trust) that Allah (swt) presented and offered to mankind and so he accepted to carry it without realising his own weakness and incapability, whilst other than 117
him from Allah’s creation were unable to accept to carry the burden and responsibility and refused to undertake it. Allah (swt) said:
ِ ِْ ض و ني أَ ْن ََْي ِم ْلنَ َها ْ إِ هان َعَر َ ْ َاْلبَ ِال فَأَب َ ِ ضنَا ْاْل ََمانَةَ َعلَى ال هس َم َاوات َو ْاْل َْر ِ ِْ وأَ ْش َف ْقن ِمْن َها و َْحَلَ َها وما َج ُه ًوَل ً ُاْلنْ َسا ُن إنههُ َكا َن ظَل َ َ َ Truly, We did offer Al-Amaanah (the trust) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it but man undertook to bear it. Verily, he was unjust (to himself) and ignorant (of its results) (Al-Ahzaab 72). This weakness was made apparent with the very first human that Allah (swt) created, Aadam (as), when Allah (swt) placed him and his wife to live in Jannah. He (swt) allowed them to eat from it and enjoy it’s expanses with the exception of one single tree that he had forbidden them to approach. However they followed that which Shaytaan whispered to them, they ate from it and as a result they were expelled from Jannah. This is the continuous state of the human being, disobedience and misguidance and being negligent with the Amaanah. However Allah (swt) aided and assisted him, he guided him, sending him messages of guidance and Rahmah (mercy) which he would be guided with, by which he would take care of and straighten his affairs so that he would then worship Allah alone. He (swt) sent Anbiyaa’ (prophets) and Rusul (Messengers) to man who carried the Amaanah (trust) in full and gave it its true right. They ordered the Ma’rouf (what was good) and forbade the Munkar (what was bad) whilst enduring upon that path all that Allah (swt) willed them to endure. They carried the people upon the Siraat ulMustaqeem (straight path) whilst returning them from their misguidance and arrogance to Imaan in Allah and His obedience. 118
This matter has been made crystal clear in the stories of the Anbiyaa’ that have been mentioned in the Qur’aan Al-Kareem from the time of Aadam (as) until Muhammad (saw), the seal of the Prophets, was sent with the everlasting and protected message of Islaam. In this it was made abundantly clear in a definite manner, that the issue of the creation always represents the most vital issue. It is the purpose for which Allah (swt) created the creation; it represents the true and absolute issue: Laa Ilaaha Illallah, to worship Allah alone and to not worship other than Him. And all of this cannot be understood upon its true reality since the sending of the Nabi Muhammad (saw) and until now, or become a true reality, unless it is connected to the truth and true reality of bearing witness to the fact that ‘Muhammad Ar Rasoolallah’ (The Messenger of Allah). Allah (swt) said in respect to Aadam (as) and his wife:
َِ قَ َال ْاهبِطَا ِمْن ها ٍ ض ُك ْم لِبَ ْع ض َع ُد ٌّو فَِإ هما ََيْتِيَنه ُك ْم ِم ِِن ُه ًدى فَ َم ِن ُ مج ًيعا بَ ْع َ ِ ِ َ ) َوَم ْن أ َْعَر306( اي فَ ََل يَض ُّل َوََل يَ ْش َقى ُض َع ْن ذ ْك ِري فَِإ هن لَه َ اتهبَ َع ُه َد ِ ) قَ َال ر301( ضْن ًكا وََْن ُشره ي وم الْ ِقيام ِة أ َْعمى ب َِلَ َح َش ْرتَِِن َ َِمع َ َ َ َ َ ْ َ ُُ َ َ ًيشة ِ ِ ِ أ َْعمى وقَ ْد ُكْنت ب ك َ ك آَ ََّيتُنَا فَنَ ِسيتَ َها َوَك َذل َ ك أَتَ ْت َ ) قَ َال َك َذل301( ص ًّيا َ ُ َ َ الْيَ ْوَم تُْن َسى (Allah) said:"Get you down (from the Paradise to the earth), both of you, together, some of you are an enemy to some others. Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray, nor fall into distress and misery.
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"But whosoever turns away from My Reminder (i.e. neither believes in this Quran nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection." He will say:"O my Lord! Why have you raised me up blind, while I had sight (before)." (Allah) will say: "Like this, Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) came unto you, but you disregarded them and so this Day, you too will be forgotten (in the Hell-fire, away from Allah's Mercy)." (TaHa 123126). And in respect to Nooh (as) Allah (swt) said:
ٍ ِ وحا إِ َىل قَ ْوِم ِه فَ َق َال ََّي قَ ْوِم ْاعبُ ُدوا ه ُاَّللَ َما لَ ُك ْم م ْن إِلَه َغْي ُره ً َُولََق ْد أ َْر َس ْلنَا ن أَفَ ََل تَته ُقو َن And indeed We sent Nuh (Noah) to his people, and he said: "O my people! Worship Allah! You have no other Ilaah (God) but Him. Will you then fear Him (Al-Mu’minoon 23). And He (swt) said:
ٍ اَّللَ َما لَ ُك ْم ِم ْن إِلٍَه َغْي ُرهُ أَفَ ََل ودا قَ َال ََّي قَ ْوِم ْاعبُ ُدوا ه ً اه ْم ُه ُ َخ َ َوإِ َىل َعاد أ تَته ُقو َن
And to the 'Aad [We sent] their brother Hud. He said: "O my people, worship Allah. You have no deity other than Him. Will you not then fear Him?" (AlA’araaf 65). And:
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ِ وإِ َىل ََثُود أَخاهم ص اَّللَ َما لَ ُك ْم ِم ْن إِلٍَه َغْي ُرهُ قَ ْد احلًا قَ َال ََّي قَ ْوِم ْاعبُ ُدوا ه َ ُْ َ َ َ َجاءَتْ ُك ْم بَيِنَةٌ ِم ْن َربِ ُك ْم And to the Thamud [We sent] their brother Salih. He said: "O my people, worship Allah ; you have no deity other than Him. There has come to you clear evidence from your Lord (Al-A’araaf 73). And:
اَّللَ َواته ُقوهُ َذلِ ُك ْم َخْي ٌر لَ ُك ْم إِ ْن ُكْن تُ ْم تَ ْعلَ ُمو َن َوإِبْ َر ِاه َيم إِ ْذ قَ َال لَِق ْوِم ِه ْاعبُ ُدوا ه And Ibrahim when he said to his people: Worship Allah and fear Him. That is better for you if you only knew (Al-Ankaboot 16). And:
) إِهَل اله ِذي فَطََرِِن03( َوإِ ْذ قَ َال إِبْ َر ِاه ُيم ِْلَبِ ِيه َوقَ ْوِم ِه إِن ِهِن بََراءٌ ُِمها تَ ْعبُ ُدو َن ) َو َج َعلَ َها َكلِ َمةً َِبقِيَةً ِِف َع ِقبِ ِه لَ َعله ُه ْم يَ ْرِجعُو َن03( فَِإنههُ َسيَ ْه ِدي ِن And when Ibrahim said to his father: Verily I am free of that which you worship. Apart from the one who created me for verily he will guide me. And he made it a word remaining among his descendants that they might return [to it] (AzZukhruf 26-28). And:
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ت إِ ْذ قَ َال لِبَنِ ِيه َما تَ ْعبُ ُدو َن ِم ْن َ أ َْم ُكْن تُ ْم ُش َه َداءَ إِ ْذ َح ُ وب الْ َم ْو َ ضَر يَ ْع ُق ِ ِ اق إِ ََلا و ِ ِ ِ ِ َ ِك وإِلَه آَِبِئ ِ اع ِ اح ًدا َ َ َ َ َبَ ْعدي قَالُوا نَ ْعبُ ُد إ ََل َ ً َ يل َوإ ْس َح َ َك إبْ َراه َيم َوإ َْس َوََْن ُن لَهُ ُم ْسلِ ُمو َن Or were you witnesses when death approached Ya'qub (Jacob)? When he said unto his sons, "What will you worship after me?" They said, "We shall worship your Ilaah (God - Allah), the Ilaah (God) of your fathers, Ibrahim, Isma'eel, Ishaaq (Isaac), One Ilaah (God), and to Him we submit (in Islam)." (AlBaqarah 133). And:
ِ ِاحلكْم إِهَل ِهَّللِ أَمر أهََل تَعب ُدوا إِهَل إِ هَّيه ذَل ِِ ين الْ َقيِ ُم َولَ ِك هن أَ ْكثَ َر َ ُ ُْ ُ ك الد ََ ُ ُْ إن ِ الن هاس ََل يَ ْعلَ ُمو َن The command (or the judgement) is for none but Allah. He has commanded that you worship none but Him (i.e. His Monotheism), that is the (true) straight religion, but most men know not (Yusuf 40). And He (swt) said:
ٍ ِ اه ْم ُش َعْي بًا قَ َال ََّي قَ ْوِم ْاعبُ ُدوا ه ُ َخ َ َوإِ َىل َم ْديَ َن أ ُاَّللَ َما لَ ُك ْم م ْن إِلَه َغْي ُره And to (the people of) Madyan, (We sent) their brother Shu'aib. He said: "O my people! Worship Allah! You have no other Ilaah (God) but Him (AlA’araaf 85).
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In this way the Anbiyaa’ and Rusul followed one another in order to guide the people and return them to the worship of Allah (swt) alone. Allah (swt) said:
َوإِ ْن ِم ْن أُهم ٍة إِهَل َخ ََل فِ َيها نَ ِذ ٌير And there never was a nation except that a warner had passed among them (Faatir 24). All of them invited to the same matter:
ٍ ِ ََّي قَ ْوِم ْاعبُ ُدوا ه ُاَّللَ َما لَ ُك ْم م ْن إِلَه َغْي ُره O People worship Allah, you do not have an Ilaah other than Him. Allah (swt) said:
ِِ ِ ِ ٍ ِ َ ِوما أَرس ْلنَا ِمن قَبل ِ اعب ُد ِ ِ ون ْ ْ َ ْ ََ ُ ْ َك م ْن َر ُسول إهَل نُوحي إلَْيه أَنههُ ََل إلَهَ إهَل أ ََان ف And We did not send any Messenger before you (O Muhammad SAW) except that We revealed to him (saying): La ilaaha illa Ana [none has the right to be worshipped but I (Allah)], so worship Me (Alone and none else)." (Al-Anbiyaa’ 25)
ِ ٌ إِِِن لَ ُكم رس ِ ِ ) فَاته ُقوا ه316( ني َسأَلُ ُك ْم ٌ ول أَم ْ ) َوَما أ311( اَّللَ َوأَطيعُون َُ ْ ِ ِ َج ِري إِهَل َعلَى ر ِ ْ َعلَْي ِه ِمن أ ني َ ب الْ َعالَم ْ َ َ ْ َج ٍر إ ْن أ 123
Indeed, I am to you a trustworthy messenger. So fear Allah and obey me. And I do not ask you for it any payment. My reimbursement is only from the Lord of the worlds (Ash-Shu’araa 143-145). They continued to repeat the statement:
ِ فَاته ُقوا ه ِ َطيع ون ُ اَّللَ َوأ So fear Allah and obey me Until Allah (swt) sent the seal of the Prophets, Muhammad (saw) who was a Messenger sent to the whole of mankind: Allah (swt) said:
ِ اك إِهَل َكافهةً لِلن هاس بَ ِش ًّيا َونَ ِذ ًيرا َ ََوَما أ َْر َس ْلن
And we have not sent you except to the entirety of mankind as a bringer of glad tidings and as a warner (Saba’ 28). And:
َِ اَّللِ إِلَي ُكم مج ًيعا ُ هاس إِِِن َر ُس ْ ْ ول ه ُ قُ ْل ََّي أَيُّ َها الن Say: O people! Verily I am the Messenger of Allah to you all (Al-Aa’raaf 158). And:
ِ ِ ني َ ََوَما أ َْر َس ْلن َ اك إِهَل َر ْْحَةً ل ْل َعالَم 124
And We have not sent you except as a mercy for the whole of mankind (and all creation) (Al-Anbiyaa’ 107).
The carrying of the Amaanah is not cut off or interrupted: Nations and people after the passing of their Prophets begin to follow the footsteps of Shaytaan, they change the Deen, distort the Risaalah (message) and let go of their Amaanah. They therefore go astray and worship other than Allah and no way is left for them for guidance, being saved and to carry the Amaanah (trust) unless a new Nabi is sent with a new message from Allah. So what is the path left open to the Ummah of the Nabi Muhammad (saw) if the Amaanah has been lost and the Sunan (ways) of those who came before them have been followed in terms of being led astray and following misguidance? And this is after knowing for certain that there will be no new message after this message and no new Prophet after this Prophet (saw)? The fortress that does not disappear in respect to safeguarding this Ummah and her message, and her carrying of the Amaanah, is the help of Allah and His guarantee that this message will not be lost and will never be forgotten irrespective of how much the Muslims have gone away from it and regardless of the efforts of those who wish to distort it. Allah (swt) said:
ِ إِ هان ََنن نَهزلْنا الذ ْكَر َوإِ هان لَهُ َحلَافِظُو َن َ ُْ Verily We have revealed the Dhikr (Qur’aan) and verily We will safeguard it (Al-Hijr 9). 125
As such the Risaalah (message) will remain and continue to go and the path to Imaan and guidance will never disappear or be extinguished. The message will remain a light that scatters all darkness and the path will remain clear until the Day of Judgement. In the case where the message will continue, be preserved and safeguarded until the Day of Judgement, then who will carry it if the people neglect to or deny it? In regards to the previous nations, if they were to go astray, Allah (swt) would send a Messenger and a message to them, so who will carry the message of Islaam if the people were to go astray and if there was no Messenger? The answer to this is: Just as Allah (swt) has guaranteed the protection of this message from being lost or distorted He (swt) by His mercy has also guaranteed that the Ummah will not go astray and that all of it will not relinquish the carrying of the Da’wah regardless of the great number of those who are misguided or those who distort and deny. So just as the Risaalah as a whole is protected and safeguarded there will remain within the Ummah those who will carry it in its entirety. The Messenger (saw) said:
ََِل تَز ُال طَاِئَِفةٌ ِمن أُهم ِِت قَاِئِم ًة ِِبَم ِر ه ِ ُ َاَّلل ََل ي ْ َ َ ْ َضُّرُه ْم َم ْن َخ َذ ََلُْم أ َْو َخالََف ُه ْم َح هَّت ََيِْت ِ َاَّلل وهم ظ ِ ِ اه ُرو َن َعلَى الن هاس ْ ُ َ أ َْم ُر ه There will always remain a group from my Ummah upholding the command of Allah. Those who betray them (let them down) or oppose them will not harm them until the command of Allah comes and they will be victorious over the people. (Agreed upon and this is the Lafzh (worded version) of Muslim. 126
So however much the Ummah strays away from Islaam, however misguided she becomes or follows the steps of Shaytaan, and however much she is pulled into darkness, there will always remain in the Ummah a Taa’ifah (group) that holds fast to the Kitaab and the Sunnah, being illuminated by them and by the guidance of the Anibyaa’ (prophets). They will undertake their work that Allah (swt) has passed on to them and they will carry the inheritance of the Anbiyaa’ as the Taa’ifah which Allah has passed on the responsibility of safeguarding its Amaanah (trust) and carrying it. This trust (Amaanah) is the issue of Laa Ilaaha Illallah and they will adopt it and carry it until Allah (swt) brings about His command and accomplishes His affair. Allah (swt) said:
ي َع ِز ٌيز اَّللُ َْلَ ْغلِ َ ه َب أ ََان َوُر ُسلِي إِ هن ه ب ه ٌّ اَّللَ قَ ِو َ ََكت Allah has decreed: "Verily! It is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, All-Mighty (Al-Mujaadilah 21). And he (swt) said:
ِ ْ إِ هان لَنَ ْنصر رسلَنَا واله ِذين آَمنُوا ِِف اد ُ وم ْاْلَ ْش َه ُ احلَيَاة الدُّنْيَا َويَ ْوَم يَ ُق َ َ َ ُ ُ ُُ Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth (i.e. Day of Resurrection) (Ghaafir 51). In this the way the Islamic Ummah, the Ummah of the Muslims, regardless of how much she disobeys or is led astray, will due to the existence of the Taa’ifah (group) that undertakes the work of the Anbiyaa’, represent the Khaira (best) Ummah raised up for mankind. 127
This is because she is an Ummah that orders the Ma’rouf, forbids the Munkar and believes in Allah. The Ummah will remain charged with the responsibility that Allah (swt) has entrusted her with and to perform her responsibility on behalf of humankind. Allah (swt) said:
ِ ُكْن تم خي ر أُهم ٍة أُخ ِرج ِ هاس ََتْمرو َن ِِبلْمعر وف َوتَ ْن َه ْو َن َع ِن الْ ُمْن َك ِر ْ َ ْ ُْ َ ُ ُ ِ ت للن ََْ ُْ ِوتُؤِمنُو َن ِِب هَّلل َْ You are the best Ummah raised up for mankind; you enjoin Al-Ma'rouf and forbid Al-Munkar and you believe in Allah (Aali ‘Imraan 110). And He (swt) also said:
ِ ِ ك َج َع ْلنَا ُك ْم أُهمةً َو َسطًا لِتَ ُكونُوا ُش َه َداءَ َعلَى الن ول ُ هاس َويَ ُكو َن الهر ُس َ َوَك َذل يدا ً َعلَْي ُك ْم َش ِه And thus we have made you a just/best Ummah so that you will be witnesses over mankind and the Messenger will be a witness over you (Al-Baqarah 143). It is a duty upon every Mukallaf (legally responsible person) to strive and exert himself to understand this Amaanah so that he can carry it and proceed upon its clear path. He would strive to be a part of this Taa’ifah (group) with his Imaan, actions and striving along with it in order to establish the rule of Allah Ta’Aalaa upon the earth.
The preservation of the Amaanah is not completed without the Islamic State (Al-Khilafah): 128
It is not possible for the Islamic Ummah to undertake and fulfil this task and role that Allah (swt) has entrusted her with and made her responsible for unless she is fully aware of her role and task, gathers her strength to undertake this, rules and is ruled by the Shar’a of Allah and performs Al-Jihaad in the way of Allah to make the word of Allah Ta’Aalaa the highest. Therefore it is obligatory for her to have own specific executive entity, her leadership and Ameer who applies upon her and amongst her the Sharee’ah of Islaam. Therefore in order to carry the Amaanah and to witness over mankind, it is obligatory for the State of Islaam, the Khilafah, to be established. The Ameer of the Ummah, the Khalifah, must be brought into existence; one single Ameer (leader) who is given the Bai’ah (pledge) upon ruling by Islaam. The Messenger of Allah (saw) said:
ات يميت ًة ج ي يي اه يليَّ ًة اوام ْن ام ا س يف ُعنُقه با ْي اعة ام ا ا ا ات اولاْي ا And whoever dies without having an oath of allegiance (Bai'ah) on his neck he would die the death of Jahiliyyah (Muslim). And He (saw) said:
يي ي ي ي استاطا ا ي اء ْ فا لْيُط ْعهُ إين،ص ْف اقةا ياده اواَثااراة قا ْلبيه اوام ْن اِبيا اع إي ام ًاما فاأا ْعطااهُ ا فاإ ْن اج ا،اع اآلخ ير ْ آخ ُر يُناا يز ُعهُ فاا ض يربُوا ُعنُ اق ا ا Whosoever gave a Bay’ah to an Imam, giving him the clasp of his hand, and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him, then strike the neck of that other. (Muslim) 129
And:
إيذاا بُوي اع يلاليي افتا ْ ي اآلخ ار يم ْن ُه اما فااقْ تُ لُوا ا،ني If the Bai’ah is given to two Khalifahs then kill the latter of them (Muslim). It is not possible in the absence of this Khilafah for the Ummah to carry the Amaanah and implement Islaam and it will not be possible for her to repel harm that is directed against her: The Messenger (saw) said:
إي ََّّناا ْي ام ُجنَّة يُ اقاتا ُل يم ْن اوارائييه اويُتَّ اقى بي يه ُ ال ام
Verily the Imam (alone) is a shield, from behind whom one would fight, and by whom one would protect oneself (Muslim).
And for the one who does not know or understand the meaning of the Khilafah and its importance then let his mind and heart submit to the meaning of this text: Verily the Imam (alone) is a shield, from behind whom one would fight, and by whom one would protect oneself (Muslim). In this way the Ummah will be undertaking the work of the Nabi (saw) in respect to carrying the message to mankind in its entirety. The believing Taa’ifah (group) will undertake its work to bring this Khilafah into existence by performing the work of the Anbiyaa’ in respect to calling and inviting their peoples to the worship of Allah alone. The Messenger of Allah (saw) said:
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اكانا ْ ي ي ِب ُكلَّ اما اهلا ا،ُوس ُه ُم الانْبييااء َّ اوإينَّهُ َل ناي،ِب ٌّ ِب اخلا افهُ ناي ٌّ ك ناي ُ س ُ يل تا ت بانُو إ ْس ارائ ا فُوا بيبا ْي اع ية ال َّاو يل:ال فا اما اَت ُْم ُراَن؟ قا ا: قاالُوا، او اسيا ُكو ُن ُخلا افاءُ فا يا ْكثُ ُرو ان،با ْع يدي َّ وه ْم اح َّق ُه ْم فايإ َّن اه ْم ُ استا ْر اع ُ ُ أا ْعط،فاال َّاو يل ْ اَّللا اسائيلُ ُه ْم اع َّما Banu Israel used to be governed by Prophet, every time a Prophet died, another came after him, and there is not Prophet after me. There will be Khulafaa’ and they will number many". They said: "What would you order us to do?" He ( صلى هللا عليه وآله )وسلمsaid: "Fulfil the Bayah to them one after the other, and give them their due right, surely Allah will account them for that which He entrusted them with".” [Lafzh of Al-Bukhaari). Therefore it is Waajib (obligatory) upon every Mukallaf (legally responsible person) to work seriously for the establishment of the Islamic State so that the Haakimiyah (right of rule) is to Allah. This is so that the Islamic State is resumed and Islaam is applied upon the Muslims within this State entity. This represents the first objective which enables the fulfilment of the following objective and aim which is to carry the Islamic Da’wah to the world via Da’wah, proclamation and Al-Jihaad. Allah (swt) said:
ِ احل ِق لِيظْ ِهره علَى ِ ِ الدي ِن ُكلِ ِه َولَ ْو َك ِرَه َ ُ َ ُ َْ ُه َو الهذي أ َْر َس َل َر ُسولَهُ ِِب َْلَُدى َودي ِن الْ ُم ْش ِرُكو َن He it is who has sent His Messenger with the guidance and the Deen of Haqq to make it prevail over every (other) Deen even if the Mushrikeen detest that (AtTaubah 33). 131
And:
ِِ ه ين ََل يُ ْؤِمنُو َن ِِب هَّللِ َوََل ِِبلْيَ ْوِم ْاْلَ ِخ ِر َوََل َُيَ ِرُمو َن َما َحهرَم ه ُاَّلل َ قَاتلُوا الذ ِ ورسولُه وََل ي ِدينو َن ِدين ْ ِ ِ ه ِ ْ اب َح هَّت يُ ْعطُوا َاْلِْزيَة ُ َ َ ُ ُ ََ َ َين أُوتُوا الْكت َ احلَق م َن الذ َ ِ عن ي ٍد وهم ص اغ ُرو َن َ َُْ َ ْ َ Fight those who do not believe in Allah nor the final day and do not make Haraam what Allah and His Messenger have made Haraam and do not follow the Deen of truth, from those who have been given the book, until they give the Jizyah by their hands and are subdued (At-Taubah 29). And:
ِِ ه ِه ًين يَلُونَ ُك ْم ِم َن الْ ُكفها ِر َولْيَ ِج ُدوا فِي ُك ْم ِغ ْلظَة َ ين آَ َمنُوا قَاتلُوا الذ َ ََّي أَيُّ َها الذ ِ ني َو ْاعلَ ُموا أَ هن ه َ اَّللَ َم َع الْ ُمتهق O you who believe! Fight those of the disbelievers who are close to you, and let them find harshness in you, and know that Allah is with those who are the AlMuttaqoon (At-Taubah 123). This objective of establishing the Khilafah represents the Shar’iyah method that Allah (swt) has commanded for the fulfilment of the objective of the creation: And He (swt) said:
ِْ وما خلَ ْقت ِ اْلنْس إِهَل لِي عب ُد ون ُ َ ََ ُ ْ َ َ ِْ اْل هن َو 132
And I have not created Jinn and man except to worship me (Adh-Dhaariyaat 56). And said:
ِه ِه ين ِم ْن قَ ْبلِ ُك ْم لَ َعله ُك ْم تَته ُقو َن َ هاس ْاعبُ ُدوا َربه ُك ُم الذي َخلَ َق ُك ْم َوالذ ُ ََّي أَيُّ َها الن O mankind, worship your Lord who created you and those before you so that you may have Taqwaa (Al-Baqarah 21). And:
َِ اَّللِ إِلَي ُكم مج ًيعا ُ هاس إِِِن َر ُس ْ ْ ول ه ُ قُ ْل ََّي أَيُّ َها الن Say: O Mankind, verily I am the Messenger of Allah sent to you all as a whole (Al-A’araaf 158).
The outline of how the Amaanah is carried and its conditions: The fulfilment of the objective for which Allah (swt) created mankind for requires the undertaking of actions which by their nature lead to its accomplishment. This is in accordance to the universal Sunan (rules/occurrences), the specificities of matters, societies and relationships, and in accordance to the Ahkaam AshShar’iyah which specify the Halaal and the Haraam. In this way the steps that it undertakes or its stages will be practical and in accordance to the Shar’iyah whilst those striving to achieve the accomplishment of this objective will be truthful, sincere, serious and committed. 133
The aim and objective is to bring into existence a political and executive body that implements Islaam. This is the Islamic State and it is not possible to accomplish this matter in the absence of its causes or by that which is not a cause for it. This refers to anything that by its nature does not lead to the establishment of the State, let alone an Islamic State. It is therefore not correct for a thinker or serious person to think that this will be achieved and accomplished by educational actions or by establishing schools, nurseries, educational centres and hospitals, or by collecting money from the rich to be distributed amongst the poor. Even if these actions amongst others were undertaken with a sound intention and even if they are counted amongst the actions of goodness, charity and are recommended, they nevertheless do not lead to the removal of the Tawaagheet (tyrants) and their systems, and they do not lead to the establish of the Islamic State or any other State. Rather and with the best of considerations these actions do not go beyond what they are. This is like someone wanting to repel an attack of the enemy by assisting the poor or by establishing schools and hospitals, or like the one who wants to prevent the disbelievers from aggressing against the blood, honour and resources of the Muslims via the establishment of charitable associations. This is not practical or effective and it is not what the Shar’a has commanded. On top of this, these actions are ruled and governed by the systems of Kufr, their laws and their conditions. Just as the Salaah cannot compensate for the Sawm and vice versa or just as the Zakaah, Hajj and Al-Jihaad are all separate actions that cannot compensate for each other, similarly the charitable associations and financial and educational organisations cannot compensate for, substitute or take the place of the practical and serious Shar’iy methodology for the establishment of the Hukm (rule) by what Allah (swt) has revealed. Rather if these actions are taken as a method to establish the Shar’a of Allah, or if this is claimed, then 134
this would represent a danger for the Ummah due to the deception and venting of energy attached to it and due to what follows in respect to causing despair and what results from it in terms of the distortion of the Deen. There is also the danger of wasting efforts and what can result in terms of increased deterioration and strengthening the foothold of the Kuffaar and their agents within the Ummah. The practical method for achieving the objective, as a whole, is that which targets the taking of the authority from those who are ruling by other than what Allah (swt) has revealed. This is completed by founding a group that adopts this matter as its objective. It would work in the Ummah to convince her of this objective and it would work to change the thoughts related to the manner of living, the system of life, the ruling system and the rulers. It would work to generate a sound upright public opinion that is in line with this objective. This is so that the Ummah is prepared to reject the current standing systems along with their legislations, laws and rulers, to bring them down and change them, and to provide their support to Islaam, its State and towards its protection. And just as the Tareeqah (method) must be practical it must also be in accordance to the Shar’a. This is because the objective is the establishment of the Hukm (rule) by what Allah (swt) has revealed and not just any rule. It is therefore not permitted to violate the sanctity of the Sharee’ah and go against the command of Allah whilst using the argument that it is for the purpose of establishing the Ahkaam Ash-Shar’iyah. The likes of this argument represents no more than a blatant lie and hideous justification. It is not valid to distort the Ahkaam of Islaam, use deception or be close to the foreigner using the argument that an exchange of interests is taking place or that interests are being safeguarded. Equally the arguments of Daroorah (necessity), weakness or preserving gains are not valid, as all of these are prohibited according to the Shar’a, whilst justifying 135
them to be used for the service of the Muslims or for the establishment of the Islamic State represents a lie against the Deen and the Ummah and first degree treachery. Allah (swt) said:
ِ وََل تَرَكنُوا إِ َىل اله ِذين ظَلَموا فَتَم هس ُكم النهار وما لَ ُكم ِمن د اَّللِ ِم ْن ون ه ُ ْ ْ ََ ُ ُ َ ُ َ ْ َ ِ ص ُرو َن َ أ َْوليَاءَ ُثُه ََل تُْن And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped. (Hood 113). And Allah (Ta’Aalaa) said:
ِ ِ ِ ِ ب َه َذا َح ََل ٌل َوَه َذا َحَر ٌام لِتَ ْفتَ ُروا ُ َوََل تَ ُقولُوا ل َما تَص َ ف أَلْسنَتُ ُك ُم الْ َكذ ِ ِاَّللِ الْ َك ِذب إِ هن اله ِذين ي ْفت رو َن علَى ه ب ََل يُ ْفلِ ُحو َن َعلَى ه َ َُ َ َ َ اَّلل الْ َكذ َ And say not concerning that which your tongues put forth falsely: "This is lawful and this is forbidden," so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper (An-Nahl 116). We have learnt from the method of the Nabi (saw) that he founded a Jamaa’ah (group) that believed in the establishment of the Islamic Society, the establishing of the Shar’a of Allah and working for its sake. We have also known that he (saw) worked to remove the Kufr ‘Aqaa’id (beliefs), the corrupted thoughts and worn out customs. He (saw) campaigned against Kufr and its leaders and he sought the Nusrah many times for the purpose of taking the Hukm (Rule). Then Allah (swt) willed to grant him what he was seeking in Al-Madinah 136
Al-Munawwarah where he (saw) established the Islamic State. During this entire process he (saw) refused to make any compromises, stepdowns, bargaining or cajolery and this was despite the paths being blocked in front of him, the difficulties facing the Da’wah and being exposed to a boycott and torture. Throughout all of this he (saw) was clear, frank, truthful, objective, serious and resolutely firm. Allah (swt) said:
ِه ِه ين ِم ْن قَ ْبلِ ُك ْم لَ َعله ُك ْم تَته ُقو َن َ هاس ْاعبُ ُدوا َربه ُك ُم الذي َخلَ َق ُك ْم َوالذ ُ ََّي أَيُّ َها الن O mankind, worship your Lord who created you and those before you so that you may have Taqwaa (Al-Baqarah 21). And He (swt) said:
ِ ربه ُكم ه ِ ِِ استَ َوى َعلَى َ اَّللُ الهذي َخلَ َق ال هس َم َاوات َو ْاْل َْر ْ ض ِِف ستهة أَهَّيٍم ُثُه ُ َ ِ ِ وم َ ُّج َ الْ َع ْر ِش يُ ْغشي اللهْي َل الن ْ هه َار يَطْلُبُهُ َحثيثًا َوالش ُ س َوالْ َق َمَر َوالن َ هم ٍ مس هخر ِ ُّ اَّلل ر ني ْ ُات ِِب َْم ِرهِ أَََل لَه َ ب الْ َعالَم َ ُاْلَْل ُق َو ْاْل َْم ُر تَبَ َارَك ه َ َُ Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He Istawa (rose over) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed be Allah, the Lord of the 'Alamin (mankind, jinns and all that exists)! (Al-A’aaraf 54). And He (swt) said:
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ِ أَفَ َرأَيْتُ ُم ه ْ ) َوَمنَا َة الثهالثَةَ ْاْل31( ت َوالْعُهزى َ الَل ُ) أَلَ ُك ُم ال هذ َك ُر َولَه00( ُخَرى وها ْ ) إِ ْن ِه َي إِهَل أ00( ك إِ ًذا قِ ْس َمةٌ ِض َيزى َ ) تِْل03( ْاْلُنْثَى َ ََسَاءٌ ََسهْي تُ ُم ٍ َاَّلل ِِبا ِمن س ْلط ان إِ ْن يَتهبِعُو َن إِهَل الظه هن َوَما تَ ْه َوى ُ ْ َ ُأَنْتُ ْم َوآَ َِب ُؤُك ْم َما أَنْ َزَل ه س َولََق ْد َجاءَ ُه ْم ِم ْن َرِبِِ ُم ا َْلَُدى ُ ْاْلَنْ ُف Have you then considered Al-Lat, and Al-'Uzza (two idols of the pagan Arabs). And Manat, the third - the other one? Is the male for you and for Him the female? That indeed is a division most unfair! They are but names which you have named, you and your fathers, for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the Guidance from their Lord! (An-Najm 19-23). And:
اَّللُ ِِبَا ِم ْن وها أَنْتُ ْم َوآَ َِب ُؤُك ْم َما أَنْ َزَل ه ْ َما تَ ْعبُ ُدو َن ِم ْن ُدونِِه إِهَل أ َ ََسَاءً ََسهْي تُ ُم ِ ِاحلكْم إِهَل ِهَّللِ أَمر أهََل تَعب ُدوا إِهَل إِ هَّيه َذل ِِ ٍ ين الْ َقيِ ُم َولَ ِك هن َ ُ ُْ ُ ك الد ََ ُ ُْ ُس ْلطَان إن ِ أَ ْكثَ َر الن هاس ََل يَ ْعلَ ُمو َن
"You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allah has sent down no authority. The command (or the judgement) is for none but Allah. He has commanded that you worship none but Him (i.e. His Monotheism), that is the (true) straight religion, but most men know not (Yusuf 40). And:
ِون ه ِ إِنه ُكم وما تَعب ُدو َن ِمن د ب َج َهن َهم أَنْتُ ْم ََلَا َوا ِرُدو َن ُ ْ َ اَّلل َح ُْ َ َ ْ ُص 138
Verily! You (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely), you will enter it (Al-Anbiyaa 98). And:
) َوََل أَنْتُ ْم َعابِ ُدو َن َما0( ) ََل أ َْعبُ ُد َما تَ ْعبُ ُدو َن3( قُ ْل ََّي أَيُّ َها الْ َكافُِرو َن
) لَ ُك ْم1( ) َوََل أَنْتُ ْم َعابِ ُدو َن َما أ َْعبُ ُد1( ) َوََل أ ََان َعابِ ٌد َما َعبَ ْد ُُْت6( أ َْعبُ ُد ِ ِ )3( ِل ِدي ِن َ دينُ ُك ْم َو Say O disbelievers. I do not worship what you worship. And you do not worship what I worship. And I will not worship what you have worshipped. And you will not worship what I worship. For you is your Deen and for me is my Deen (AlKaafiroon). And the Messenger of Allah (said):
َّي ع ُّم! و ي أتر اك للا لاو او ا ا ا ا ُ ساري اع لى أ ْن مس يف اَييَّن اوالقماار يف يا ا ضعُوا الشَّ ا الم ار اما اتركتُهُ احتَّى يُظه ارهُ للاُ أو ا ُأهلك ُدوناه ْ اهذا O Uncle! By Allah. If they were to place the sun in my right and hand and the moon in my left upon me abandoning this matter, I would not leave it until Allah has made it victorious (prevail) or I perish I perish without it (Seerah Ibn Hishaam). And He (swt) said:
ِ أُولَئِ ه ِاَّلل فَبِه َداهم اقْ ت ِده َ ُ ُ ُ ُين َه َدى ه َ َ ك الذ 139
They are those whom Allah had guided. So follow their guidance (Al-An’aam 90). And:
ِِ ِ ِ ه ين َم َعهُ إِ ْذ قَالُوا لَِق ْوِم ِه ْم إِ هان ْ َقَ ْد َكان ْ ت لَ ُك ْم أ َ ُس َوةٌ َح َسنَةٌ ِف إبْ َراه َيم َوالذ ِ ب رآَء ِمْن ُكم وُِمها تَعب ُدو َن ِمن د ون ه ُاَّللِ َك َف ْرَان بِ ُك ْم َوبَ َدا بَْي نَ نَا َوبَْي نَ ُك ُم الْ َع َد َاوة ُ ْ ُ ْ َ ْ ُ َُ ِ ِ َ َوالْبَ ْغ ُضاءُ أَبَ ًدا َح هَّت تُ ْؤمنُوا ِِب هَّلل َو ْح َده Indeed there has been an excellent example for you in Ibrahim and those with him, when they said to their people: Verily, we are free from you and whatever you worship besides Allah, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allah Alone (AlMumtahanah 4). Indeed the one who wishes for change and to implement the idea that the Haakimiyyah (right of rule) belongs to Allah alone, must realise and comprehend that this will not exist in the absence of the Islamic State, the Khilafah State. He must also understand fully that the method for achieving that must be a Shar’iy method and as a result it will be practical. Thinking in regards to it must be restricted alone to the practical Shar’iyah steps. This path will therefore be its methodology and by way of this methodology the Amaanah (trust) will be carried and undertaken.
The weakness of Imaan is from the most dangerous factors which diverts the Amaanah from being carried and undertaken:
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One of the matters that prevents following this path and carrying the Amaanah, and a cause for justifying deviation and distortion, is the weakness in Imaan which makes the heart inherit deviation and disease, whilst making the area of Imaan insecure which in turn leads to following desires and Dalaal (misguidance), and refuge is sought in Allah from that. The weakness in Imaan is reflected in: When the Imaan (belief) in every matter and affair resting in the hand of Allah, that He Ta’Aalaa is the one who gives life and death, distributes Rizq to whom He wishes and how he wishes, that Allah alone who possesses the benefit and the harm, that He (swt) alone brings ‘Izza and brings Dhull (disgrace), that the Nasr (victory) comes from Him alone and the Imaan that:
ٍ َض وََل ِِف أَنْ ُف ِس ُكم إِهَل ِِف كِت ِ ٍ ِ ِ َ َص اب ِم ْن قَ ْب ِل َ َما أ ْ َ ِ اب م ْن ُمصيبَة ِف ْاْل َْر ِ ) لِ َك ْي ََل ََتْ َس ْوا َعلَى َما فَاتَ ُك ْم00( ٌاَّللِ يَ ِسّي ك َعلَى ه َ أَ ْن نَْب َرأ ََها إِ هن َذل َوََل تَ ْفَر ُحوا ِِبَا آَ ََت ُك ْم No calamity happens on the earth or in yourselves except that it is inscribed in the Book (Al-Lauh Al-Mahfuz), before We bring it into existence. Verily, that is easy for Allah. This is so that you do not despair over what has eluded you and do not exult [in pride] over what He has given you (Al-Hadeed 22-23). The weakness in Imaan is when the Imaan in all of these matters is made into mere words that are repeated by the tongue or expressed upon the Minbars and in Islamic lessons, however despite that they do not manifest in the actions and in the positions and stances at the times of hardship, severities and the times of trials and tests.
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It is misguidance and deviation from the truth that makes this matter as a whole no more than studies of Kalaam (philosophical), studies in Siffaat (attributes) and the following of Al-Mutashaabihaat (the ambiguous matters). They are not true, real and truthful concepts that make clear and manifest the positions of Imaan within the actions. The concepts which guide to the presence of Imaan in that Allah is Al-Akbar (the greatest), that He is Al-Qadeer (capable over all matters) and that He (swt) is with and on the side of those who have believed. For this reason we see the collapse at the time of the Ibtilaa’ (trial and test) and indeed even before the occurrence of the Ibtilaa’, from those who claim to be experts in the Aqeedah and the explanation of its meanings. This is because they have transformed the concepts of the ‘Aqeedah and Imaan in to intellectual and logical discussions. Even though the tongue has pronounced it or the heart venerated it, it has nevertheless not been affirmed by the action. It was mentioned in an Athar (report): ‘Imaan is that which is revered in the heart and affirmed in the action’. As such we see those claiming to be upon this Manhaj high upon the Minbars of the rulers, associated with Fataawa (verdicts/rulings) which please the rulers and their masters whilst angering Allah (swt), distorting the Ahkaam AshShar’iyah, interpreting the texts to serve them and changing their positions in accordance to the demands of the systems of Kufr and those who are behind these systems from amongst the Shayaateen of men and Jinn. They therefore mislead the Muslims and seduce them away from the correct work that works for the removal of Kufr and its rulers. Allah (swt) said:
ِ ِ َك الْ ِكت ِ َات ُه هن أ ُُّم الْ ِكت ُخ ُر َ ُه َو الهذي أَنْ َزَل َعلَْي ٌ ت ُُْم َك َم ٌ اب مْنهُ آَ ََّي َ اب َوأ َ ِه ِ ين ِِف قُلُوِبِِ ْم َزيْ ٌغ فَيَ تهبِعُو َن َما تَ َشابَهَ ِمْنهُ ابْتِغَاءَ الْ ِفْت نَ ِة ٌ َُمتَ َشاِب َ ات فَأَهما الذ 142
اَّللُ َوالهر ِاس ُخو َن ِِف الْعِْل ِم يَ ُقولُو َن آَ َمنها بِِه َوابْتِغَاءَ ََتْ ِويلِ ِه َوَما يَ ْعلَ ُم ََتْ ِويلَهُ إِهَل ه ِ ُكلٌّ ِمن ِعْن ِد ربِنَا وما ي هذ هكر إِهَل أُولُو ْاْلَلْب اب َ ْ ُ َ ََ َ It is He Who has sent down to you (Muhammad (saw)) the Book (this Quran). In it are Verses that are entirely clear (Muhkam), they are the foundations of the Book and others not entirely clear (Mutashaabih). So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding (Aali ‘Imraan 7). It is not strange to find the proponents and followers of this Manhaj (methodology) not remaining firm upon the speech and acts of the Haqq when this stance requires patience and perseverance in the face of trials or when the desires and the sacrificing of positions and minbars clash with it. Weakness in Imaan represents a sickness within the heart that diverts from the Imaan (belief) that all matters rest in the hand of Allah alone, that He is An-Naaf’i (the one who benefits) alone, that harm lies in His hand alone and it represents a weakness of Imaan in respect to Al-Qadaa’ Wa-l- Qadr. The one who is sick regards his enemy to be great whilst forgetting that Allah is greater and the greatest. He sees that the path towards Allah is associated with dangers and risks whilst forgetting that he was created for the purpose of worshiping Allah Ta’Aalaa and that he is tested and that he must succeed in his examination by remaining firm in his stance and action. He forgets that Imaan means that he must turn to Allah ‘Azza Wa Jalla so that Allah will turn towards him. The Aayaat of the Qur’aan, the Sunnah of the Nabi (saw) and the stories of the 143
Anbiyaa’ and their lives, in the perspective of those who are sick, only represent mere Aayaat that are recited and memorised without Tadabbur (reflection), stories that are told and repeated without due consideration, and narrations that are presented and lectured about but not followed. If dangers are threatened and a trial or test looms or if thought was given to his Rizq, security and pleasures of the Dunyaa and their potential collapse, the justifications (and excuses) would then pile up and consecutive digressions and stand downs would occur. In contrast the material gains that are of the foremost attention are accumulated and even if this was only achievable by following a path and making efforts which pleased the disbelievers at the expense of following the commands and prohibitions of Allah (swt). Allah (swt) said:
ِ ِ ِه ِ ُ هص َارى أ َْوليَاءَ بَ ْع َ ين آَ َمنُوا ََل تَتهخ ُذوا الْيَ ُه َ ود َوالن ُض ُه ْم أ َْوليَاء َ ََّي أَيُّ َها الذ ِ ِِ ٍ بَ ْع ني ض َوَم ْن يَتَ َوهَلُْم ِمْن ُك ْم فَِإنههُ ِمْن ُه ْم إِ هن ه َ اَّللَ ََل يَ ْهدي الْ َق ْوَم الظهالم ِه ِِ ض يُ َسا ِرعُو َن فِي ِه ْم يَ ُقولُو َن ََنْ َشى أَ ْن ٌ ين ِِف قُلُوِب ْم َمَر َ ) فَتَ َرى الذ13( ِِ ِ ِ ِ ُت صبِ ُحوا َعلَى صيبَ نَا َداِئَِرةٌ فَ َع َسى ه ْ ُاَّللُ أَ ْن ََيِِْتَ ِِبلْ َفْت َِ أ َْو أ َْم ٍر م ْن عْنده فَي ِِ ِ ني َ َسُّروا ِِف أَنْ ُفس ِه ْم َاندم َ َما أ O you who believe! Take not the Jews and the Christians as Awliyaa' (friends, protectors, helpers, etc.), they are but Awliyaa' to one another. And if any amongst you takes them as Awliyaa', then surely he is one of them. Verily, Allah guides not those people who are the Zhaalimoon (polytheists and wrong-doers and unjust). And you see those in whose hearts there is a disease (of hypocrisy), they hurry to their friendship, saying: "We fear lest some misfortune of a disaster may befall us." Perhaps Allah may bring a victory or a decision according to His 144
Will. Then they will become regretful for what they have been keeping as a secret in themselves (Al-Maa’idah 51-52). For this reason it is not surprising for this group to diverge away from the correct practical path, the Shar’iy path, and to commit bad acts and invent justifications to cover their pretence. It is not strange for those with weak Imaan who have a deviation in their hearts or sickness to claim that all that they desire is reform and that they are from amongst the Naasiheen (sincere advisors). After that they proceed upon paths and methodologies for the sake of this reform and change, paths anyone with a sound mind or the one whose good outweighs his bad or the one who knows the Qadar of Allah which his Imaan has affirmed, would be embarrassed to speak about. We therefore see and hear the most trivial and frivolous proposals and arguments like the call for conciliation with the Rulers. This is in addition to beautifying the images of the rulers, justifying their stances and attempting to apply the Shar’iyah upon their actions. They also utilise claims of weakness, necessity (Daroorah) and protecting the Ummah, whilst the issue has nothing to do with that. It is rather only whims and grasping on to the debris of this Dunyaa and holding on to the desires. They therefore expose themselves whilst they are unaware of it. Allah (swt) said:
ِ ِ ب أَ هن َ ْت َم ِن هاَّتَ َذ إِ ََلَهُ َه َواهُ أَفَأَن َ ْأ ََرأَي ُ ) أ َْم ََْت َس16( ت تَ ُكو ُن َعلَْيه َوك ًيَل ِ َض ُّل َسبِ ًيَل َ أَ ْكثَ َرُه ْم يَ ْس َمعُو َن أ َْو يَ ْعقلُو َن إِ ْن ُه ْم إِهَل َك ْاْلَنْ َع ِام بَ ْل ُه ْم أ Have you (O Muhammad SAW) seen him who has taken as his Ilaah (god) his own desire? Would you then be a Wakeel (a disposer of his affairs or a watcher) over him. Or do you think that most of them hear or reason? They are not except
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like livestock. Rather, they are [even] more astray in [their] way (Al-Furqaan 43-44). And He (swt) said:
اَّللُ َعلَى ِع ْل ٍم َو َختَ َم َعلَى َسَْعِ ِه َوقَ ْلبِ ِه َضلههُ ه َ ت َم ِن هاَّتَ َذ إِ ََلَهُ َه َواهُ َوأ َ ْأَفَ َرأَي اَّللِ أَفَ ََل تَ َذ هك ُرو َن ص ِرهِ ِغ َش َاوةً فَ َم ْن يَ ْه ِد ِيه ِم ْن بَ ْع ِد ه َ ََو َج َع َل َعلَى ب Have you seen him who takes his own lust (vain desires) as his Ilaah (god), and Allah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover over his sight. Who then will guide him after Allah? Will you not then remember (and take heed)? (Al-Jaathiyyah 23). My dear brother reader, carrying the Amaanah (trust) means following the path of the Anbiyaa’ and their believing followers. It is the path of trials, tests, examinations, screening the believers and distinguishing the Khabeeth (impure and bad) from the Tayyib (pure and good). Proceeding upon this path requires and demands the sincere and true Imaan in Allah and all that Allah Ta’Aalaa has informed of. It demands the fear of Allah and to be fearful of Him alone whilst not fearing other than Him Subhaanahu Wa Ta’Aalaa. It requires Imaan in Al-Qadaa and Al-Qadar, that their good and their bad are from Allah alone, and that the one who possesses this Imaan which is accompanied by the action is from the Awliyaa’ of Allah. Allah (swt) said:
ف َعلَْي ِه ْم َوََل ُه ْم ََْيَزنُو َن أَََل إِ هن أ َْولِيَاءَ ه ٌ اَّللِ ََل َخ ْو No doubt! Verily, the Awliyaa' of Allah no fear shall come upon them nor shall they grieve (Younus 62). 146
And that the possessors of this Imaan are those who are granted victory and succession to the authority upon the earth. Allah (swt) says:
ِ ْ إِ هان لَنَ ْنصر رسلَنَا واله ِذين آَمنُوا ِِف اد ُ وم ْاْلَ ْش َه ُ احلَيَاة الدُّنْيَا َويَ ْوَم يَ ُق َ َ َ ُ ُ ُُ Verily, We will indeed make victorious Our Messengers and those who believe (in the Oneness of Allah Islamic Monotheism) in this world's life and on the Day when the witnesses will stand forth (i.e. Day of Resurrection) (Ghaafir 51). And:
ِ ِ ِ اَّلل اله ِذين آَمنُوا ِمْن ُكم وع ِملُوا ال ه ِ هه ْم ِِف ْاْل َْر ض ََ ْ ُ صاحلَات لَيَ ْستَ ْخل َفن َ َ َُو َع َد ه ِ ِ ِ َكما استخلَف اله ِذ ِ ِ ضى ََلُْم َ َين م ْن قَ ْبل ِه ْم َولَيُ َمكنَ هن ََلُْم دينَ ُه ُم الهذي ْارت َ َ ْ َْ َ ِ هه ْم ِم ْن بَ ْع ِد َخ ْوفِ ِه ْم أ َْمنًا يَ ْعبُ ُدونَِِن ََل يُ ْش ِرُكو َن ِِب َشْي ئًا َوَم ْن َك َفَر ُ َولَيُبَدلَن ِ ك هم الْ َف ِ َ ِب ع َد ذَل اس ُقو َن َْ ُ ُ َ ك فَأُولَئ Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fasiqun (rebellious, disobedient to Allah). (An-Noor 55). Indeed the dislocation of the heart in the face of fears, fear from what lies in wait in the Dunyaa, being terrified and over cautious in 147
respect to treading the path towards Allah’s pleasure (swt), emanates from a fear brought by Shaytaan. It represents the result of following his footsteps and this in itself represents weakness in Imaan. Allah (swt) states:
ِ ُ إِهَّنَا ذَلِ ُكم الشهيطَا ُن ُُي ِو ِِ ِ ني َ َ وه ْم َو َخافُون إِ ْن ُكْن تُ ْم ُم ْؤمن ُ ُف أ َْوليَاءَهُ فَ ََل ََّتَاف ْ ُ It is only Shaitan that suggests to you the fear of his Awliyaa' (supporters) so fear them not, but fear Me, if you are (true) believers (Aali ‘Imraan 175). And He Ta’Aalaa said:
ِِ ني أَََّتْ َش ْونَ ُه ْم فَ ه َ َح ُّق أَ ْن ََّتْ َش ْوهُ إِ ْن ُكْن تُ ْم ُم ْؤمن َ اَّللُ أ Do you fear them for Allah is more worthy of being feared if you are truly believers (At-Taubah 13). And Allah (swt) has made the victory the ally of the patient and persevering believers. Security and tranquillity belongs to them and to their hearts in every circumstance and in every time. Allah (swt) says:
ِِ ني َ ص ُر الْ ُم ْؤمن ْ ََوَكا َن َحقًّا َعلَْي نَا ن And it was incumbent upon us to support the believers (Ar-Room 47) And He (swt) said:
ِه ك ََلُُم ْاْل َْم ُن َوُه ْم ُم ْهتَ ُدو َن َ ِين آَ َمنُوا َوََلْ يَ ْلبِ ُسوا إُِيَانَ ُه ْم بِظُْل ٍم أُولَئ َ الذ 148
It is those who believe and confuse not their belief with Zhulm (transgression) for them there is security and they are the guided (Al-An’aam 82). And:
اَّللُ ذُو اان َويُ َك ِف ْر َعْن ُك ْم َسيِئَاتِ ُك ْم َويَ ْغ ِف ْر لَ ُك ْم َو ه إِ ْن تَته ُقوا ه ً َاَّللَ َُْي َع ْل لَ ُك ْم فُ ْرق ض ِل الْ َع ِظي ِم ْ الْ َف O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion [(to judge between right and wrong), or (Makhraj i.e. making a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you, and Allah is the Owner of the Great Bounty (Al-Anfaal 29). And:
ِ ِ ِه ِِ ني هه ْم ُسبُلَنَا َوإِ هن ه َ اَّللَ لَ َم َع الْ ُم ْحسن َ ين َج ُ اه ُدوا فينَا لَنَ ْهديَن َ َوالذ And those who strive for Us - We will surely guide them to Our ways. And indeed, Allah is with the doers of good (Al-Ankaboot 69). And He (swt) said:
ِِ ِ ِ ِ ِ ِِ ِ ِ ِ ِ ني ََل يَ ْعلَ ُمو َن َ ني َولَك هن الْ ُمنَافق َ َو هَّلل الْعهزةُ َولَر ُسوله َول ْل ُم ْؤمن But honour (might, power and glory) belong to Allah, His Messenger, and to the believers, but the hypocrites know not (Al-Munaafiqoon 8). And:
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ِه ِ ين َخلَ ْوا ِم ْن قَ ْبلِ ُك ْم ْ أ َْم َح ِسْب تُ ْم أَ ْن تَ ْد ُخلُوا َ اْلَنهةَ َولَ هما ََيْت ُك ْم َمثَ ُل الذ ِ ول الهرس ُ ه ين آَ َمنُوا َم َعهُ َم ََّت َم هسْت ُه ُم الْبَأْ َساءُ َوال ه ُ َ ضهراءُ َوُزلْ ِزلُوا َح هَّت يَ ُق َ ول َوالذ ِاَّللِ أَََل إِ هن نَصر ه يب ص ُر ه ْ َن ٌ اَّلل قَ ِر َْ Or do you think that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with misery and harm and were so shaken that even the Messenger and those who believed along with Him said: "When (will come) the help of Allah?" Yes! Certainly, the help of Allah is near! (Al-Baqarah 214). And:
ِ ما َكا َن ه ِِ ِ ْ ني َعلَى َما أَنْتُم َعلَْي ِه َح هَّت َُيِ َيز ِ ِيث ِمن الطهي ب َ اَّللُ ليَ َذ َر الْ ُم ْؤمن َ ْ َ َ اْلَب Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked/bad (Khabeeth) from the good (Tayyib) (Aali ‘Imraan 179). And:
ِِ ه ِ ِ ِ ِ اب ِم ْن قَ ْبلِ ُك ْم َوِم َن َ َين أُوتُوا الْكت َ لَتُ ْب لَ ُو هن ِف أ َْم َوال ُك ْم َوأَنْ ُفس ُك ْم َولَتَ ْس َمعُ هن م َن الذ ِ ِه ِ ك ِم ْن َع ْزِم ْاْل ُُموِر َ صِِبُوا َوتَته ُقوا فَِإ هن ذَل ْ َين أَ ْشَرُكوا أَذًى َكث ًّيا َوإِ ْن ت َ الذ You shall certainly be tried and tested in your wealth and properties and in your personal selves, and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah, but if you persevere patiently, and become AlMuttaqoon then verily that will be from the great matters (Aali ‘Imraan 186). 150
And He (swt said:
ِ ) َولََق ْد0( هاس أَ ْن يُْت َرُكوا أَ ْن يَ ُقولُوا آَ َمنها َوُه ْم ََل يُ ْفتَ نُو َن َ ) أَ َحس3( اَل ُ ب الن ِ فَت نها اله ِذين ِمن قَبلِ ِهم فَلَي علَم هن ه ه ِ ني َ َ ِص َدقُوا َولَيَ ْعلَ َم هن الْ َكاذب َ ين َ َْ ْ ْ ْ َ َ اَّللُ الذ Alif-Laam-Meem. Do people think that they will be left alone because they say: "We believe" and will not be tested. And we indeed tested those who were before them and Allah will certainly make known those who are true, and will certainly make known those who are liars (Al-‘Ankaboot 1-3). It is therefore only upon the human being to act in obedience to Allah (swt) and to avoid disobedience to Him Ta’Aalaa whilst comprehending the Sunan (ways) of Allah in respect to His creations. He remains determined with firm resolve to establish the rule of Allah upon himself and upon the earth and remains firm in the face of hardship and in times of ease and affluence. He knows that Allah will surely test him and observe him, and as such he must not let Allah witness from him except that which he has been commanded with. Otherwise he will go astray; even if he was from those who possessed knowledge and Shaytaan would have then seduced him and led him astray. And how many lessons for contemplation and taking note have been told to us in the Qur’aan Al-Kareem in the Qisas (stories) of the of the Nabiyyeen (Prophets) and the news of those who passed by before us, informing us that the good end belongs to the Muttaqeen (those who fear and obey Allah Ta’Aalaa). Allah (swt) said:
ِ ِ ِ َلََق ْد َكا َن ِِف ق ِ ُوِل ْاْلَلْب اب َ َ ِ صص ِه ْم عْب َرةٌ ْل Indeed their stories provide a lesson for those of understanding ((Yousuf 111). 151
Allah (swt) said:
ِ ِ ِ ْ َض وجعل أَهلَها ِشي عا يست ف طَاِئَِفةً ِمْن ُه ْم ُ ضع ْ َ ً َ َ ْ َ َ َ َ ِ إ هن ف ْر َع ْو َن َع ََل ِِف ْاْل َْر ِِ ِ ِ ِ ِ ِ يد أَ ْن ُ ) َونُِر1( ين َ يُ َذب َُ أَبْنَاءَ ُه ْم َويَ ْستَ ْحيي ن َساءَ ُه ْم إنههُ َكا َن م َن الْ ُم ْفسد ِه ِ ِ ِ ضعِ ُفوا ِِف ْاْل َْر )1( ني ْ ُاست َ ض َوََْن َعلَ ُه ْم أَِئ همةً َوََْن َعلَ ُه ُم الْ َوا ِرث ْ ين َ ََّنُ هن َعلَى الذ ِ ض ونُِر ِ ِ ود ُُهَا ِمْن ُه ْم َما َكانُوا َ ُي ف ْر َع ْو َن َوَه َاما َن َو ُجن َ َ ِ َوَُّنَك َن ََلُْم ِف ْاْل َْر ََْي َذ ُرو َن
Verily, Fir'aun (Pharaoh) was arrogant in the land and made its people into groupings, weakening (oppressing) a group (i.e. Children of Israel) among them, killing their sons, and letting their females live. Verily, He was of the Mufsidoon (i.e. those who commit great sins and crimes, oppressors, tyrants, etc.). And we wished to do a favour to those who were weak (and oppressed) in the land, and to make them rulers and to make them the inheritors (of the authority). And to establish them in the land, and we let Fir'aun (Pharaoh) and Haamaan and their hosts receive from them that which they had been warned of (Al-Qasas 4-6). And He Ta’Aalaa said:
ِص ِ ِ ِ ِ ِ احلُو َن ي ال ه َ َولََق ْد َكتَ ْب نَا ِِف الهزبُوِر م ْن بَ ْعد الذ ْك ِر أَ هن ْاْل َْر َ ض يَِرثُ َها عبَاد And indeed we have written in the Zaboor (Psalms) after Adh-Dhikr (in the Lawh Al-Mahfoozh) that my righteous slaves shall inherit the land (AlAnbiyaa’ 105). And He (swt) said:
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ِ ِ ه ِ ض َع ُفو َن ِِف ْاْل َْر هاس ْ َيل ُم ْست ُ ض ََّتَافُو َن أَ ْن يَتَ َخط َف ُك ُم الن ٌ َواذْ ُك ُروا إ ْذ أَنْتُ ْم قَل ِ فَآَوا ُكم وأَيه َد ُكم بِنَص ِرهِ ورزقَ ُكم ِمن الطهيِب ات لَ َعله ُك ْم تَ ْش ُك ُرو َن َ َ ْ ََ َ ْ ْ َ ْ َ And remember when you were few and were reckoned weak in the land and were afraid that men might kidnap you. But He provided a safe place for you, strengthened you with his help, and provided you with good things so that you might be grateful (Al-Anfaal 26). Indeed Allah (swt) has reassured his believing Awliyaa’ and has promised them the Wa’d ul-Haqq (true promise):
ِ ك ت ؤِِت الْم ْلك من تشاء وت ن ِزع الْم ْل ِ َ ُ ُ ْ َ َ ُ َ َ ْ َ َ ُ ْ ُ ِ ك الْ ُم ْل َ قُ ِل الله ُه هم َمال ُك ُم ْهن تَ َشاء هك َعلَى ُك ِل َش ْي ٍء قَ ِد ٌير ْ َوتُعُِّز َم ْن تَ َشاءُ َوتُ ِذ ُّل َم ْن تَ َشاءُ بِيَ ِد َك َ اْلَْي ُر إِن Say (O Muhammad): "O Allah! Possessor of the kingdom, You give the Kingdom (authority) to whom You will, and You take the Kingdom from whom You will, and You honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do All things (Aali ‘Imraan 26). And He (swt) said:
ِ ِ اَّللِ فَ ْليَ تَ َوهك ِل الْ ُم ْؤِمنُو َن اَّللُ لَنَا ُه َو َم ْوََل َان َو َعلَى ه ب ه َ َقُ ْل لَ ْن يُصيبَ نَا إهَل َما َكت Say: Nothing shall ever happen to us except what Allah has ordained for us. He is Our Mawlaa (Lord, Helper and Protector. and in Allah let the believers put their trust (At-Taubah 51). And: 153
ِون ه ِ وََل تَ ْدع ِمن د هك إِذًا ِم َن َ ت فَِإن َ ُاَّلل َما ََل يَْن َفع ُ َك َوََل ي ُ ْ ُ َ َ ضُّرَك فَِإ ْن فَ َع ْل ِ ِِ ف لَهُ إِهَل ُه َو َوإِ ْن ك ه َ ) َوإِ ْن ُيَْ َس ْس303( ني ُ ِاَّللُ ب َ ض ٍر فَ ََل َكاش َ الظهالم ِِ ِ ِ ِِ ص ِ ِ ِ ْ ي ِرْد َك ِِبَ ٍّي فَ ََل را هد لَِف ور ْ ُ ُ يب به َم ْن يَ َشاءُ م ْن عبَاده َوُه َو الْغَ ُف َ ُ ُضله ي الهرِح ُيم And invoke not besides Allah, any that will neither profit you, nor hurt you, but if you did so, you shall certainly be one of the Zhalimoon (transgressors). And if Allah touches you with harm, there is none who can remove it but He. And if He intends any good for you, there is none who can repel his favour. He causes it to reach whomsoever of his slaves He wills and He is the Oft-Forgiving, Most Merciful (Younus 106-107). And:
ِه ِ ِ ب ُك هل َخ هو ٍان َك ُفوٍر ين آَ َمنُوا إِ هن ه ُّ اَّللَ ََل َُِي َ إ هن ا هَّللَ يُ َداف ُع َع ِن الذ Truly, Allah defends those who believe. Verily Allah likes not any treacherous ungrateful person (Al-Hajj 38). And He (swt) said:
ِ ب َوَم ْن َوَم ْن يَت ِهق ه ُ ) َويَ ْرُزقْهُ ِم ْن َحْي0( اَّللَ َُْي َع ْل لَهُ َمََْر ًجا ُ ث ََل ََْيتَس اَّللُ لِ ُك ِل َش ْي ٍء اَّللَ َِبلِ ُغ أ َْم ِرهِ قَ ْد َج َع َل ه اَّللِ فَ ُه َو َح ْسبُهُ إِ هن ه يَتَ َوهك ْل َعلَى ه قَ ْد ًرا 154
And whosoever fears (and obeys) Allah, He will make a Way for him to get out (from every difficulty). And He will provide him from (sources) he never anticipates. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his affair. Indeed Allah has set a measure for all things (At-Talaaq 2-3). My believing brother, my Muslim brother: Renew your Imaan and purify your heart from disease, aversion and deficiency in Imaan. Affirm your Imaan by the righteous action and the firm stance that is pleasing to Allah ‘Azza Wa Jalla. Join with the believers working to establish the Hukm of Allah (swt) upon the earth and make your Nafs patient in your work with them. Know that your Ajal (lifespan) has been written, your Rizq (provision) has been divided and whatever Allah has written to happen to you will happen to you whether this is good or bad and whatever has not been written to happen to you will never happen to you and even if all of Jinn and mankind were to gather together. Whatever is for you or against you is that which Allah possesses and if all of the people upon the face of the earth were to gather together upon a single matter they would have no power over it. The issue rests alone upon your own actions; they can either be for you (and your benefit) or against you.
اَّللُ َع َملَ ُك ْم َوَر ُسولُهُ َوالْ ُم ْؤِمنُو َن َو َستُ َرُّدو َن إِ َىل َع ِاَل َوقُ ِل ْاع َملُوا فَ َسيَ َرى ه ِ الْغَْي هه َادةِ فَيُنَ بِئُ ُك ْم ِِبَا ُكْن تُ ْم تَ ْع َملُو َن َ ب َوالش And Say: Act (work)! Allah will see your work (what you have done), and (so will) his Messenger and the believers. And you will (then) be brought back to the All-Knower of the unseen and the seen and then He will inform you of what you had been doing (At-Taubah 105). Therefore make yourself comprehend this issue fully and join with the believers working to establish the Khilafah and to bear witness over mankind by carrying the Da’wah to them. Indeed the victory is 155
coming, the Deen of Haqq will prevail and Allah’s affair will dominate: Allah (swt) said:
ِ احل ِق لِيظْ ِهره علَى ِ ِ الدي ِن ُكلِ ِه َولَ ْو َك ِرَه َ ُ َ ُ َْ ُه َو الهذي أ َْر َس َل َر ُسولَهُ ِِب َْلَُدى َودي ِن الْ ُم ْش ِرُكو َن He it is who has sent His Messenger with the guidance and the Deen of Haqq (truth) to make it prevail over all other Deens and even if the Mushrikeen (polytheists, disbelievers) detest it (At-Taubah 33, As-Saff 9). And He Ta’Aalaa said:
ي َع ِز ٌيز اَّللُ َْلَ ْغلِ َ ه َب أ ََان َوُر ُسلِي إِ هن ه ب ه ٌّ اَّللَ قَ ِو َ ََكت Allah as ordained that I and My Messengers will definitely prevail, Verily Allah is Qawiyy ‘Azeez (Al-Mujaadalah 21). And Allah (swt) said:
ِ ِ ِ ني َ َوالْ َعاقبَةُ ل ْل ُمتهق And the good end belongs to the Muttaqeen (those who fear Allah and obey Him) Al-‘Aaraaf 128, Al-Qasas 83). As for the enemies of Allah’s Deen; the disbelievers, their agents, henchmen, spies and intelligence agencies, then they will all surely be defeated. 156
Allah (swt) says:
ِ ِ ِِ ه اَّللِ فَ َسيُ ْن ِف ُقونَ َها ُثُه ص ُّدوا َع ْن َسبِ ِيل ه ُ َين َك َف ُروا يُْنف ُقو َن أ َْم َوا ََلُْم لي َ إ هن الذ ِه ِ ين َك َف ُروا إِ َىل َج َهن َهم َُْي َش ُرو َن َ تَ ُكو ُن َعلَْيه ْم َح ْسَرًة ُثُه يُ ْغلَبُو َن َوالذ Verily, those who disbelieve spend their wealth to hinder (men) from the path of Allah, and so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcome and those who have disbelieved will be gathered in Hell (Al-Anfaal 36). And He (swt) said:
ِاله ِذين َك َفروا وص ُّدوا عن سبِ ِيل ه َض هل أ َْع َما ََلُْم َ اَّلل أ َ َْ َ َ ُ َ Those who disbelieve and hinder (men) from the Path of Allah He will render their deeds worthless (Muhammad 1). And He Ta’Aalaa said:
ِ ِون ه ِ ِ مثَل اله ِذين هاَّتَ ُذوا ِمن د ت بَْي تًا َوإِ هن ْ اَّلل أ َْوليَاءَ َك َمثَ ِل الْ َعْن َكبُوت هاَّتَ َذ ُ ْ َ ُ َ ِ وت لَب يت الْعْن َكب ِ وت لَ ْو َكانُوا يَ ْعلَ ُمو َن ُ َ ُ ْ َ ُأ َْوَه َن الْبُي The likeness of those who take Awliyaâ' (protectors and helpers) other than Allah is as the likeness of a spider, who builds (for itself) a house, but verily, the frailest (weakest) of houses is the spider's house; if they but knew (Al-‘Ankaboot 41).
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Patiently persevere my Muslim brother:
اَّللِ َح ٌّق اصِ ِْب إِ هن َو ْع َد ه ْ َف Be Patient for verily the promise of Allah is Al-Haqq (the truth) (Ghaafir 55). And determine within yourself a firm position and stance, and be truthful to yourself in respect to it and be truthful and sincere to Allah Subhaanahu Wa Ta’Aalaa:
ِه ِِ اَّلل اله ِذي نَهزَل الْ ِكتَاب وهو ي تَ وهىل ال ه ِِ ِ ين َ صاحل ُإ هن َولي َي ه َ ) َوالذ313( ني َ َ ََُ َ ِ ِِ ِ ص ُرو َن ْ َتَ ْدعُو َن م ْن ُدونه ََل يَ ْستَطيعُو َن ن ُ صَرُك ْم َوََل أَنْ ُف َس ُه ْم يَْن Verily, My Walî (Protector, Supporter, and helper, etc.) is Allah who has revealed the Book (the Qur'aan), and He protects (supports and helps) the righteous. And those whom you call upon besides Him (Allah) cannot support you nor can they support themselves (Al-A’araaf 196-197).
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