Khilafah Magazine February 2001 by kaskaa kaakas

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Du Al-Qa’adah 1421 - February 2001 ✭

The Da’wa Carrier

Editorial

One only needs to pick up a newspaper, or listen to the radio, to hear the multi tude of signs of the return of the Khilafah that unfold as each day passes. The call for the Khilafah continues to shake the thrones of the tyrannical Kings and terrify the unjust Presidents.

Quotation

Reference News from around the world

The death of Anna Climbie

The crackdown on the Da'wa carriers continues into 2001

Slavish Obedience to USA; disobedience to Allah (swt)

Palestine - were the collaborators executed?

Western Bombs Hit Home

Kashmir - bordering on treachery

The Indian Earthquake

Arafat Reminisces with Old Friends

Responsibility to Parents

You are all well aware the origins and influences of the non-Islamic atmosphere that pollutes the family life and seeks to twist and discard the rights that Shari'ah has placed upon you towards your parents. Therefore, how can we allow the decadence and immorality of western culture to be a standard for us in the way that we deal with our parents? Their neglect, unkindness, scorn and abuse of parents are grave crimes that have torn father from son and mother from daughter. It leaves the family structure discarded and in tatters as parental authority is undermined and ridiculed instead of being respected. It leaves parents agitat ed, resentful, heartbroken and detached from the love, kindness and support that their children should give them. Parents in their old age are placed in ...

The understanding of the Da'wa carrier necessitates that he understands others, as the human self is one. Therefore, for us to understand how to direct our address and how to advise the hearts, we must understand man's reality. While pondering this reality, we would discover that man has a mind that he uses to think with, to link with, and to judge with. He has a heart that worries, becomes affected, becomes busied, and feels...

"In general the USA is the USA, which is an imperialist state. Imperialist circles do not change by elections and they still exist. It is possible for presidents to change. The worst, aggressive and most stupid president who ended up mad was [Ronald] Reagan. After him came Bush, who was a moderate man. Clinton was a good man, and he was busy with his private life. I believe George W. Bush will be nice." Libyan leader Moammar Qadhafi

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COVER • ISSUE 2 • VOLUME 12 Signs of the Impending Victory

Elections in Islam

The resurgence of the Islamic Ummah and her demands to return to the Islamic way of life in all her affairs has become apparent for all the people to witness. This has manifested itself in the revival of Islam as a political Deen, which seeks to implement itself over the affairs of man. In fact, the discussion that Islam is political and the need for Khilafah in order to apply the Islamic rules and laws that have been detailed in the Qur'an and the Sunnah are foregone conclusions...

Partial Implementation

Islam forbids Muslims to engage in the partial implementation of Islam whether in gov ernment or otherwise. This is because such actions consent to the mixing of kufr laws with a few Islamic laws and at the same time ignores the implementation of a multitude of Islamic laws. Allah (swt) warns us in Surah al-Baqarah...

Compromise [Wasatiyyah]

The terminology of compromise did not appear amongst Muslims until the modern age. It is a foreign terminology and its source is the West and the Capitalist ideology. This is the ideology whose creed is based upon a compromise solution. This methodology arose as a result of the bloody war between the church and the kings as well as Western thinkers and philosophers. The first group used to view the Christian religion as the basis for problem solving. The second group believed that religion...

The Corruption of Western Economics [Part 4]

In this article we will analyse the straight line next to this crooked line. We will discuss the laws of economics that far surpass those of the man made system; this, of course, is the method of Islam, Allah's (swt) method.

The Men Behind the Message

About a month ago, huge and neatly written billboards with slogans, 'Khilafat waqt ka taqaza hai' suddenly rose over the busy city roads. In an atmosphere of political uncertainty, the appearance of these hoardings was seen as a message from a group of Islamists to prepare the ground for capturing power. After a few weeks, the boards suddenly disappeared. People, generally, had no idea who had displayed them and for what purpose. Some people though visited the web...

Intellectual Property

The idea of protecting intellectual property arose in the shade of the capitalist ideology. The industrialist capitalist nations concluded the Paris agreement for the protection of intellectual property in 1883, and the Bern agreement of 1886. Following them were no less than twenty other agreements. Then the World Intellectual Property Organisation (WIPO) was founded to oversee these agreements and guard them.

Events Diary

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February 2001 Khilafah

Magazine

❀Editorial Khilafah Magazine, Suite 298, 56 Gloucester Road, London SW7 4UB www.Khilafah.com, email Magazine@Khilafah.com

Assalamu Alaikum wa Rahmatullahi wa Barakatahu, "The Hajj is in the well known months. So whosoever intends to perform Hajj therein, then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, Allah knows it. And take a provision for the journey, but the best provision is At-Taqwa. So fear Me, O men of understanding!" [TMQ Al-Baqarah: 197] The days of Hajj are upon us; when droves of Muslims leave their homes, families and livelihoods in order to perform the rites of the Hajj, in obedience to Allah (swt), and in emulation of His Messenger (saw), seeking only His (swt) pleasure and no worldly gain or fame. The hopes and aspirations of the entire Muslim Ummah travel with the Hujjaaj (pilgrims) to Makkah and Madinah. They hope that Allah (swt) will see the obedience of his servants and the sincerity of their du'a and thereby honour them with the victory through the re-establishment of the Khilafah. As each day goes by the signs of that impending victory and the portents of the return of the Khilafah grow in number. On a recent trip to the Muslim world I had the opportunity to witness first hand the readiness of the Ummah for that victory as well as her yearning for the return of the Khilafah. In Al-Quds (Jerusalem) I was told by a young shopkeeper that the Raya flag (see front cover) that he was selling would be the flag that would be erected over al-Masjid al-Aqsa in the near future after the demise of the Israeli State. Almost everyone I met knew the conspiracies of Arafat and the Muslim rulers, appreciated the impotence of the rulers in dealing with the state of Israel in a resolute manner and realised that only the Khilafah would liberate Palestine. In Jordan the masses express hatred for their rulers and reject any notion of peace or normalisation with the Jewish enemy. In Jeddah the Imam of the Airport Mosque prayed for the return of the Khilafah on the way of Prophethood, during the Fajr prayer, while the worshippers answered his du'a by saying "O Allah! Answer our prayer!" One only needs to pick up a newspaper, or listen to the radio, to hear the multitude of signs of the return of the Khilafah that unfold as each day passes. The call for the Khilafah continues to shake the thrones of the tyrannical Kings and terrify the unjust Presidents. As the victory grows closer, the severe resistance and oppression exercised by the kufr regimes and their cronies against the workers for Khilafah continues to escalate. The news of the imprisonment, torture and oppression of those who have shouldered the burdens of this work all over the

Muslim World reaches us every day. For each person imprisoned, tortured and killed for their part in achieving the victory tens of people step forward to take their position and assume their responsibility. As the victory becomes imminent, the Western nations are increasing the oppression and tyranny that they have perpetrated against the Muslim peoples since the destruction of the Khilafah at their hands at the beginning of the last century. The Muslims of Afghanistan have recently found themselves to be the latest target in the West's continuing crusade against Islam and its adherents. They are the most recent victims of UN sanctions imposed to weaken the resolve of the Muslims and detach them from their fellow Muslim brethren the world over. In recent days hundreds have died of cold as the harsh winter arrived with a vengeance in western Afghanistan. Afghanistan is the latest casualty; Iraq, Libya and Sudan have felt the hardship of sanctions for many years. As millions assemble at Arafat for the Hajj, many millions of Muslims will once again spend Eid al-Adha under the yoke of UN sanctions and without the protection and security of the Khilafah. Millions in the Muslim countries will be prevented from performing Hajj due to the air embargos enforced on them, and due to the false borders created between them to further their division. We make du'a, with all sincerity, that Allah (swt) assists the Muslims of Afghanistan at this time of hardship, oppression and boycott and that He (swt) follows the hardship with ease, tranquillity and security, whereby the Muslims of Afghanistan and indeed Muslims wherever they may be, live their lives under the shade of the Khilafah, where the Islamic Shariah will be applied in its entirety. Undoubtedly, it is true that the Ummah witnesses few days of happiness in these dark times when the Kuffar have a free hand to spread corruption over the earth. Muslims, wherever they are, must raise their determination and their sense of honour and must not allow the disbelievers to cause them dismay, since the work for Khilafah is stronger than ever and the steps towards victory become closer and closer every day. Our trust in Allah (swt) is great and our hope for His (swt) nearing victory is untouched by even a single mark. “If Allah helps you, none can overcome you, and if He forsakes you, who is there after Him that can help you? And in Allah let the believers put their trust". [TMQ Ale-Imran: 160]

Khilafah magazine

Published by Al-Khilafah Publications Editorial Team Jalaluddin Patel Dr Imran Waheed Baber Qureshi Badrul Rashid Taji Mustapha

Sisters Editorial Team Sameena Asghar Dr Nazreen Nawaz Zara Rahman Dr Shagufta Malik News Team Rashad Ali Ahmad Jassat Akmal Asghar Walid Gabbara Ammar Zalloom Production Team Badrul Rashid Mokbul Hussain Publishing Team Farhad Khodabaksh Faisal Raja Nurul Amin Internet Production Team Abu Yahya

Translation of the Qur’an It should be perfectly clear that the Qur’an is only authentic in its original language, Arabic. Since perfect translation of the Qur’an is impossible, the term ‘Translation of the Meaning of the Qur’an (TMQ) has been used, as the result is only a crude meaning of the Arabic text.

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Imran Waheed

email: magazine@khilafah.com

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February 2001 Khilafah

Magazine

Quotation An End to American Imperialism? "I believe George W. Bush will be nice. As a person he is not malicious or imperialist. I believe he attaches importance to the USA and he does not have world ambitions." This was the proclamation of Libyan leader Moammar Qadhafi when asked by reporters in Tripoli for his opinion of the new President of the U.S. He further imparted his pearls of wisdom by stat ing, "In general the USA is the USA, which is an imperialist state. Imperialist circles do not change by elections and they still exist. It is possi ble for presidents to change. The worst, aggressive and most stupid president who ended up mad was [Ronald] Reagan. After him came Bush, who was a moder ate man. Clinton was a good man, and he was busy with his private life. I believe George W. Bush will be nice." Libyan leader Moammar Qadhafi

Comment The author of the Green book, a collection of opinions and fanciful predictions concerning the future is suffering from what is commonly known as wishful thinking. He wants us to believe a new era has emerged with a new president, who has prom ised America will not dictate to other nations how they should act, and will not engage itself in the conflicts the previous administrations were so famous for. Let us dispel such a fantastic idea, which more than anything was a cheap act of desperate electioneering in order to conjure up a difference between the Democrats and the Republicans.

Reference â? The primary concern of American politicians remains the interests of America, and America will therefore engage in or manufacture conflicts to protect her position as superpower. Bush will ensure the lucrative markets throughout the world are opened up to those same multinationals that funded his Presidential bid. Alongside this, those who he has chosen for his cabinet are the same architects of the oppressive policies that his father so vigorously followed. There is Colin Powell as Secretary of State and Dick Cheney as Vice President. Powell was the Chairman of the Joint Chief of Staff and Cheney acted as the Defence Secretary under George Bush's presidency, and they were the chief architects of the bombing of the Muslims of Iraq and the subsequent criminal sanctions upon her. They have re-iterated their support for the decade old sanctions and indeed hope to pursue a more hard-line policy against our moth ers, sisters, children and fathers in Iraq.

until there is reconciliation." In the hadith of Suhayl the words are, "Those (would not be granted pardon) who boycott each other" [Muslim narrated by Abu Hurayrah].

Within the first week of his presidency, the Bush administration has held on tightly to the baton of its predecessor with regards to the Middle East sit uation. 'Marathon' talks were started on 21st January in order to conspire against the Al-Aqsa intifada, cooling the sentiments of the Muslims and implementing a 'peace plan' which will sell out as cheap the blood of the Muslim in Al-Khaleel, AlQuds and throughout the land of Palestine.

Allah's Apostle (saw) said, "Beware of suspicion, for it is the worst of false tales and don't look for the other's faults and don't spy and don't hate each other, and don't desert (cut your relations with) one another. O Allah's slaves, be brothers!" [AlBukhari narrated by Abu Hurairah]

Those Muslims in America who supported this new administration, aiding Bush's election bid in misguided belief that he will help the Muslims, will come to realise if they do not already know that the shape, styles and means of Kufr may change, but its innate corruption always remains. We pray that our eyes are opened and that the world comes to experience what it truly means to live under the Khilafah that looks after the affairs of mankind, rather than exploiting them. "They desire to extinguish Allah's Light with their mouths. But Allah refuses to do other than perfect His Light, even though the disbelievers (kafiroon) detest it. "It is He who sent His Messenger with the guidance and the Deen of Truth to exalt it over every other deen, even though the polytheists (mushrikun) detest it." [TMQ at-Taubah: 33]

For one thing, now that the sham of what was described as a democratic election is over, Bush, or should we say his advisors, have changed their tack. The new President stated in his inaugural address,

Yusuf Patel

"The enemies of liberty and our country should make no mistake. America remains engaged in the world, by history and by choice, shaping a balance of power that favours freedom. We will defend our allies and our interests. We will show purpose without arrogance. We will meet aggression and bad faith with resolve and strength. And to all nations, we will speak for the values that gave our nation birth."

Allah's Apostle (saw) said, "The gates of Paradise are not opened but on two days, Monday and Thursday, and then every servant (of Allah) is granted pardon who does not associate anything with Allah except the person in whose (heart) there is rancour against his brother. And it would be said: Look towards both of them until there is reconciliation; look towards both of them until there is reconciliation; look towards both of them

Reference

Allah's Apostle (saw) said, "Help your brother, whether he is an oppressor or he is an oppressed one." People asked, "O Allah's Apostle! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?" The Prophet said, "By preventing him from oppressing others" [AlBukhari narrated by Anas] Allah's Apostle (saw) said, "Do not hate one another, and do not be jealous of one another, and do not desert each other, and O, Allah's worshippers! Be brothers. Lo! It is not permissible for any Muslim to desert (not talk to) his brother (Muslim) for more than three days" [Al-Bukhari narrated by Anas bin Malik]

Allah's Apostle (saw) said, "Don't nurse grudges and don't bid him out for raising the price and don't nurse aversion or enmity and don't enter into a transaction when the others have entered into that transaction and be as fellow-brothers and servants of Allah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. The piety is here, (and while saying so) he pointed towards his chest thrice. It is a serious evil for a Muslim that he should look down upon his brother Muslim. All things of a Muslim are inviolable for his brother in faith; his blood, his wealth and his honour" [Muslim narrated by Abu Hurairah]. Allah's Apostle (saw) said, "A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection and whoever screened a Muslim, Allah will screen him on the Day of Resurrection" [Al-Bukhari narrated by Abdullah bin Umar]. Allah's Apostle (saw) said, "A Muslim is a brother of another Muslim. So he should neither oppress him nor hand him over to an oppressor. And whoever fulfilled the needs of his brother, Allah will fulfill his needs" [Al-Bukhari narrated by Abdullah bin Umar]. Allah's Apostle (saw) said, "It is not permissible for a Muslim to have estranged relations with his brother beyond three days" [Muslim narrated by Abdullah bin Umar].

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February 2001 Khilafah Magazine

from around the world The death of Anna Climbie Anna Climbie, an 8 year old girl from the Ivory Coast in Africa was sent to Britain by her family, in the hope of a better life. Anna arrived in London in March 1999 to live with her Great Aunt Marie Kouao. Almost 1 year later Anna was dead as a result of neglect and abuse by her Great Aunt and her boyfriend Carl Manning. The Home Office pathologist who examined her body, Doctor Nathaniel Cary, exclaimed that it was the worst case of abuse he had seen in his entire career. "This poor little girl had scars all over her body, on the head, on the trunk, front and back, and on all four limbs." Anna was forced to live in a freezing bath in her own excrement. Her hands and feet were bound and she was naked except for a bin liner. The sheer brutality that she was exposed to has disgusted everyone. People living in Africa and other countries aspire to emulate the 'free people' of the West and see countries like Britain as a safe haven for their children. But in the case of Anna Climbie and also Damilola Taylor, a 10 year old child from Nigeria who was murdered recently in South London, the reality of the Western way of life, Capitalism, was made apparent to those who managed to remove the metaphorical cotton wool from their ears. Capitalism does not believe in accountability in the Akhirah (hereafter) and pushes people to do whatever they like to attain pleasure in this life through ideas such as individual freedom. Therefore these types of crimes against children will be common in a society that believes in Capitalism like Britain. Islam managed to, throughout its existence, free the people from the drudgery of a purposeless existence, where people invented their own criteria for actions, to a situation where the laws of Allah (swt) were submitted to. Western society is in need of the light of Islam just as Mecca was in need of the light of Islam during the time of the Prophet (saw). Therefore it is up to this Ummah to re-establish the Khilafah that will spread this light and guidance to all mankind. "Alif Lam Ra. A Book which We have revealed to you in order that you may lead mankind out of the depths of darkness into light by the leave of their Lord to the path of (Him) Exalted in Power Worthy of all Praise!". [TMQ Ibrahim: 1] Abdul Kareem

The crackdown on the Da'wa carriers continues into 2001 The Supreme Court in Tajikistan sentenced eight members of Hizb utTahrir, to prison terms of up to six years. Accused of causing national, ethnic and religious unrest they denied any attempts of overthrowing the government by force; their aim being to establish an Islamic state. The call for the re-establishment of the Khilafah has spread to Tajikistan through Uzbekistan, where Karimov has now finalised his new ideology, "The National independence ideology", and instructed no less than 1500 lecturers to teach it throughout Uzbekistan including the Fergana Valley. This he has done whilst banning Hizb-ut-Tahrir and its workers to call for the return of Islam. It is estimated that the total number of workers for Khilafah in this area now exceeds 40,000. In a sign of mounting desperation, and the failure of imprisonment and torture against the Da'wa carriers, the defunct regime of the tyrant of Central Asia, Islam Karimov, has backed a Qur'an recitation competition in Tashkent. He hopes that the forerunners of Imam Bukhari, Tirmidhi, Nasafi and Zamakhshari will be content with reciting the Qur'an and not applying it in state and society. Yet the call for Islam continues, since every time Uzbek authorities arrest Hizb ut-Tahrir members, the party continues spreading its ideas in factories, run-down collective farms, at universities and street markets, outside mosques and in Islamic circles. It is a clear demonstration that the Islamic thought refuses to be defeated, and those whom it lives within bear the brunt of the brute force, when ignorance and shallow thoughts are unable to defeat it. However this does not lead them to an armed struggle or any other method. Rather they have continued their intellectual and political struggle on the way of Muhammad (saw) with patience and have shunned pragmatism. They are the embodiment of the ayah, whose translation of its meaning is: "And bear with patience what they say and avoid them with noble dignity. And leave Me alone to deal with those who give the lie to the Truth, those who enjoy the blessings of life (without any thought of Allah) and bear with them for a little while."

[TMQ al-Muzzammil: 1O] Adil Jan

Slavish Obedience to USA; disobedience to Allah (swt)

under its leadership, and will not leave any of them isolated to face alone the sanctions of the Kuffar. What is needed now is for the people of Pakistan to answer the call of Allah (swt) and His Messenger (saw) and seize the power from the kafir and fasiq rulers.

When the Messenger of Allah (saw) established the first Islamic state in Madinah, a new era was born. Tribalism was replaced with the bond of Islam. The actualisation of brotherhood is an aspiration of the Muslim Ummah who has rejected the bonds of tribalism and seeks to restore the unity that was lost the day the Khilafah was destroyed. Therefore the pernicious sanctions that have been imposed upon the Muslims of Iraq, Sudan, Libya and Iran are clearly understood to be actions not out of character for the Kuffar West. The real treachery lies in the reactions of our leaders, who act as a reinforcement of Western interests. The recent application of sanctions against Afghanistan consolidates the Ummah's displeasure; The Pakistani government has slavishly adhered to the American sponsored sanctions. The reaction of the rulers of Pakistan is a million miles away from the aspirations of the Muslims of Pakistan who want to help their brothers in Afghanistan. Whilst Afghanistan has been hit by the worst drought in 30 years, devastating crops, killing off entire herds and sending millions of people in search of food and water, Pakistan's arch enemy India suffered its worst earthquake since the nineteenth century. Whilst the reaction to the supposed enemy was warm, Afghanistan was accorded the official cold shoulder. Pakistani authorities deported hundreds of Afghani refugees, exposing them to possible death from cold and hunger; it also vowed to uphold the sanctions. Conversely, Musharraf's government, keen to further the American sponsored solution for Kashmir, sent to date, 3 planeloads of aid to India, coinciding with the death of 504 Muslims in Herat, Afghanistan.

"But help you one another to righteousness and pious duty. Help not one another to sin and transgression, but keep your duty to Allah. Lo! Allah is severe in punishment." [TMQ Al-Maida: 2].

The Messenger of Allah (saw) said, "Do not hate each other, do not envy each other, do not turn your back to each other, do not boycott each other, and be slaves to Allah and be brothers".

"Or do they in whose hearts is disease think, perchance, that Allah would never bring their failings to light? Now had We so willed, We could have shown them clearly to you, so that you would know them for sure as by a visible mark: but (even so) you will most certainly recognise them by the

The Muslims know well that the Khilafah state will unify all Muslims

Tafoor Raja

Palestine - were the collaborators executed? Two Palestinians were executed in Nablus and Gaza City on Saturday the 13th January by the Palestinian Authority after being found guilty of helping Israel to assassinate Palestinian activists. It was reported that the accused were tried in a matter of hours, and without representation. Others are waiting on death row accused of the same crime. Collaborating with an enemy occupying force is indeed a heinous crime, but these executions raise several important questions. Even if we were to put aside for one moment the fact that the self styled Palestinian Authority has no 'authority' from Islam to implement such a punishment, or indeed whether we have any confidence in their ability to provide a fair trial - and we certainly do not. The real question is whether or not the real collaborators were executed? Surely the biggest enemy collaborator, traitor to Islam (and the people of the region), is Yassir Arafat. Who else has worked night and day to force the Ummah to submit to the US-sponsored peace plan? Can he really think the Ummah are deceived by his false show of righteousness and concern for the law? What can be said about someone who executes those who have done in secret, that which he does openly!

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K h i l a f a h M a ga z ine February 2001

lahn (tone) of their voice" [TMQ Muhammad: 29-30]

N (swt) upon them… Dilpazier Aslam

Stunned soldiers are coming to terms with the fact that depleted uranium bombs have side effects. The news about the Gulf and Bosnian War veterans has been spilled across the sheets of the media, tabloid and broadsheet alike. Shock - horror, they cry. A soldier is unwell. How can it be that a bomb that has no scientific evidence of having carcinogenic effects is now killing soldiers whom so 'valiantly' murdered the Muslims of Iraq and Bosnia? Perplexed, they traverse the halls of the Ministry of Defence trying to understand how soldiers could be harmed during a war that was meant to kill the Muslims. What went wrong? The questions echo across the marbled corridors. We have a greater question. Why is it that the lives of the Western soldiers are more valuable than the Muslims? For years there has been silence dubbed over the screams ripping the air as Muslims bury their children, one by one. The answer echoes back across the marbled corridors of power. The Muslims make good target practice. The stark reality indicates that the incidence of leukaemia in Iraqi Children has increased fourfold since 1991. And now it has come to light that the spate of cancer reports in Kosovo, since NATO's humanitarian intervention (sic) has shot up, yet these figure very low in the West's order of priorities. Just as the European nations have invested much expense in providing free health checks to war veterans, we ask whether the Muslims of Iraq will be allowed after years of request, the ability to import the equipment which can clear the cancer causing dust from the streets of Iraq. We will not hold our breath in awaiting the answer, instead we declare to the soldiers and their political leaders, the warning of Allah (swt), “If a man kills a believer intentionally, his recompense is hell, to abide therein forever and the wrath and the curse of Allah are upon him, and a dreadful chastisement is prepared for him.” [TMQ An-Nisa: 93] If the soldiers think they are in pain now then wait for the wrath of Allah

from around the world

Jamal Harwood

Western Bombs Hit Home

Kashmir - bordering on treachery General Pervez Musharraf, the ruler of Pakistan, has expressed his desire, to make peace with the Indian government. He stretched out the hand of friendship when he reiterated that Pakistan, "wants to start talks to settle the Kashmir issue…the commencement of the dialogue would bring about improvement in the prevailing environment" These statements were followed by Pakistani troops being removed from the frontiers with India, exposing the Muslims of the area to the full reign of the Hindu terror. It is Allah (swt) who stated that the fiercest of enemies for the Muslims, are indeed the Jews and the Mushrikeen (Polytheists). Coinciding with such a grand peace gesture, our sisters continue to be widowed, our children orphaned and our mothers robbed of the joy of motherhood. In short the Indian Army has not halted in its transgression. Allah (swt) describes the soldiers who guard the frontiers as a protection. "O you who believe! Endure and be more patient (than your enemy) and guard your territory by stationing army units permanently at the places from where the enemy can attack you and fear Allah, so that you may be successful." [TMQ Ale-Imran: 200] It seems that the reward that Musharraf is seeking is from the Western powers, rather than the success that Allah (swt) has ordained. For the reward of Ribat, which is best defined as the guarding of the frontiers to honour the Deen and repel the evil of the disbelievers from the Muslims, is a delightful reward. They stand to frighten the enemy from venturing into the land of the Muslims. The virtue of Ribat is great and its reward is large since Ribat is the defending of Muslims and their honour, and strength to the people of the frontier and those fighting. Ribat is the basis of jihad and its branch, and there many Ahadith on the great merit of Ribat. Guarding in the way of Allah (swt) is a great virtue. At-Tirmidhi recorded that Ibn Abbas said: I heard the Messenger

of Allah (saw) saying: "Two eyes which the Fire will not touch (are): An eye which wept for fear of Allah, and an eye which passed the night guarding in the way of Allah." From Uthman (ra) who said: I heard the Messenger of Allah (saw) saying: "Guarding one night in the way of Allah is better than praying one thousand night and fasting their days." Asif Khan

the Muslims to realise their duty lest Allah (swt) sends his punishment upon them. Our Master Muhammad (saw) said: "By the One in Whose Hands my soul rests, you must enjoin the good and forbid the evil or Allah will be about to send upon you a punishment. Then you will make du'a to Him and He will not answer you" [Ahmad b. Hanbal] Walid Gabbara

The Indian Earthquake In the town of Anjar, hundreds of people had gathered for a parade to celebrate India's Republic Day. Minutes later an earthquake measuring 7.9 on the Richter scale flattened much of known Gujarat. Not far from the area in which the Babri Masjid was destroyed, the epicentre of the quake came upon the medieval town of Bhuj, home to many Hindu cultural monuments. In the Qur'an we find the verse, "Those before them indeed plotted, but Allah struck at the foundations of their building, and then the roof fell down upon them, from above them, and the torment overtook them from directions they did not perceive" [TMQ al-Nahl: 26] This is a clear and great reminder that Allah (swt) is One and has no associate; His power alone controls all of what is in the universe and no other can stop His command from reaching its creation. The earthquake has so far left an estimated 12,000 dead with many more yet to be dug up; it has left 300,000 people homeless and destroyed much of the renowned infrastructure in the province. With collapsed roads, homes and industrial complexes it seems as though civilisation in the area has come to an end. If the force of this earthquake managed to achieve all this destruction, then surely the force of its Causer and Initiator, Allah (swt), far exceeds this and this is only one indication of His (swt) power and ability. If He (swt) willed for the destruction of the whole universe He (swt) could say 'be' and it would be. What remains is for the polytheists to realise that their Gods will not help them and that they can only turn to Allah (swt) the Creator of the universe in submission and obedience, and for

Arafat Reminisces with Old Friends Yasser Arafat has continued to spurn rhetoric regarding his hard-line, uncompromising stance towards Israel and Ehud Barak. Recently at the Davos Conference he openly attacked Israel for "Fascist military aggression against the Palestinians". This begs the question as to whether this is the statement of a man standing up for the rights of the Muslims; a protector of Al Aqsa; or simply a devious man playing on the emotions of the Ummah, trying to gain our allegiance while his own allegiances lies elsewhere. Indeed Arafat revealed his true colours just days later when he appeared on Israeli television and opened his heart to the nation. The man who claims to be championing the cause of the Muslims against the Jews, recalled how "as a boy he used to go to the Wailing Wall in Jerusalem and stay with the Jews who were praying for many hours". This is yet another show of affection by our leaders for the occupiers of Al Aqsa. For they have never sought the destruction of Israel but rather chase after the power and riches of this world. Consequently, they will continue to conspire against the Ummah, to give up our land for their own sinister goals, regardless of what sweet words that they may utter. When coupled with the recent events in Jordan where Muslims expressing their anger towards Israel were arrested, the statement of Ben Gurion that "Israel's first line of defence is the Arab rulers" has never been more evident. The Messenger of Allah (saw) said: "A Person will be with whom he loves (in Paradise)". (Mishkat) Saif Baig

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Responsibilty to

PARENTS The following article was issued to the Shabab of Hizb ut-Tahrir in Britain on the occasion of Shawwal 1421 Hijri. "And we have enjoined on man (to be good) to his parents, in travail upon travail did his mother bear him, and in years twain was his weaning, (hear the command) show gratitude to Me and to your parents, to Me is (your final) Goal". [TMQ Luqman : 14] Alhamdulillahi Rabil A'la-meen Was-Salaatu WasSalaamu 'Ala Sayyidna Muhammad Wa 'Ala Ahlihi Wa Sahabihi Ajma-een Dear Shabaab, as da'wa carriers, you are well aware of the duties and responsibilities that Islam has placed upon you. Allah (swt), through his Mercy has given you the resolve to carry the burdens of this deen and work to reap the rewards in the hereafter. Allah (swt) also has allowed you to grasp the truth of Islam and its rules, such that your mind is full of thoughts of the Ahkam Shari'ah and its applications in life. One of the core and inevitable responsibilities that you have been charged with is your duty to your parents and the rights that your parents have over you. The importance of this matter should be as clear to you as the clarity you have regarding the purity of the Islamic Aqeedah and Tawheed. Imam Qurtubi said in reference to the above ayat that the scholars have said, "…that the most deserving people with the most rights, to thank, to be good to and obedient to after the Creator is the parents. That is because Allah (swt) has linked thanking Him to thanking the parent, when in the ayat we read “Thank me and your parents”. In addition it was narrated by Anas (ra) that Muhammad (saw) was asked about the most serious and detestable sins. He (saw) replied, “To associate anyone with Allah, to disobey the parents and cause them pain or injury; to kill unlawfully and to give false evidence” . [Bukhari] Also, Abi Bakrah Nufay ibn Al-Harith (ra) said, “The Messenger of Allah asked us three times, shall I tell you the greatest sin?” We said, "Yes O Messenger of Allah." He (saw) replied, “Associating partners with Allah and disobeying ones parents" [agreed upon]. Such is the weight of fulfilling or neglecting one's parents that Allah (swt) has mentioned it in connection to the prohibition and the grave sin of associating partners with Allah (swt). Therefore it could not be fitting nor characteristic for you, the da'wa carrier striving to gain Allah's (swt) pleasure, to take this matter lightly. Rather, you link this matter to the obedience and disobedience of Allah (swt) and to the reward and the punishment. Such understanding is clear for you and it is reported on the authority of Abu Umamah that a man approached Muhammad (saw) and asked, "O Messenger of Allah, what are the

rights of the parents over their children?" He (saw) replied, "They are your Paradise and your Hell". You are all well aware the origins and influences of the non-Islamic atmosphere that pollutes the family life and seeks to twist and discard the rights that Shari'ah has placed upon you towards your parents. Therefore, how can we allow the decadence and immorality of western culture to be a standard for us in the way that we deal with our parents? Their neglect, unkindness, scorn and abuse of parents are grave crimes that have torn father from son and mother from daughter. It leaves the family structure discarded and in tatters as parental authority is undermined and ridiculed instead of being respected. It leaves parents agitated, resentful, heartbroken and detached from the love, kindness and support that their children should give them. Parents in their old age are placed in an old people's home because their children are too busy living life to look after them. This is the reality of the western society and may Allah (swt) protect you and your parents from this. Dear Shabaab, your devotion to Allah (swt) and the example of Muhammad (saw) compels you to obey your parents in the matters they have a right over you and Islam has condemned those who show disobedience to them or cause them pain. Muhammad (saw) was asked about the most serious and detestable sins. He (saw) replied, “To associate anyone with Allah, to disobey the parents and cause them pain or injury; to kill unlawfully and to give false evidence". [Bukhari] So you observe the rights of your parents without neglect and without expressing a dislike of executing their right, whether it is to go shopping for them, taking or accompanying them on a journey, cleaning the house, spending on them or looking after them during illness. He (saw) cursed the man, who did not attain his jannah through his parents, Abu Hurairah (ra) narrated that Muhammad (saw) said, "May he be humiliated! May he be disgraced! May he be brought low!" The companions asked, "Who?" He (saw) replied, "The unfortunate person whose parents or any one of them attain old age in his lifetime and he does not earn Paradise". [Muslim] He (saw) has linked the pleasure of the father to the Pleasure of Allah (swt), Abdullah ibn Umar (ra) nar rated that Muhammad (saw) said, "In the good pleasure of the father lies the good pleasure of Allah and in his displeasure, the displeasure of Allah". [Tirmidhi] These rights that belong to your parents extend into the grave. It is narrated that whilst the Sahabah were sitting with the Messenger of Allah (saw) when a person from the tribe of Banu Salamah came and said to him (saw), "O Messenger of Allah, are there any rights of my parents on me which I have to ful -

fil even after they have died?" "Yes", replied Muhammad (saw), "To pray for mercy and forgiveness on their behalf to fulfil the promises they may have, to pay due regard to the bonds of relationship that are from their side and to be respectful to their friends". [Abu Dawud, Ibn Majah] The Shariah has obliged you to show love, kindness and warmth to your parents. In the noble book it is written, "We have enjoined upon mankind to be dutiful and kind to his parents…". [TMQ Al-Ahqaf: 15] As-Sabooni wrote in explanation of the above ayat, "Allah is pleased when the parents are pleased and displeased when the parents are displeased. This is why Allah (swt) entrusted and urges the slave and orders them a definite order ('amr jazim) to be kind to parents." Abdullah ibn Masood (ra) said, "I asked the Prophet "Which deed is the dearest to Allah?" He replied, "To offer the prayers at their early stated fixed times." I asked, "What is the next (in goodness)?" He replied, "To be good and dutiful to your parents" I again asked, "What is the next (in goodness)?" He replied, “To participate in the Jihad for Allah's cause.” 'Abdullah added, "I asked only that much and if I had asked more, the Prophet would have told me more." Allah (swt) has made even the slightest raising of voice to the parents a crime. He has ordered the man to refer to their parents with the best of words, to look after them when they are old, to serve them and to not deny them any of their rights. And in the Qur'an we find, "And do good to your parents. Should one of them, or both attain old age in your care, never say 'oof' to them or scold them, but always speak to them with reverent speech and spread over them humbly the wings of your tenderness and say, "O my Sustainer, bestow Your grace upon them, even as they cherished and raised me as a child". [TMQ Bani Israa'il: 23-24] As-Sabooni, in reference to this ayat, said that, "Allah (swt) has ordered kindness to parents and that He (swt) linked worship to Him (swt) with kindness to parents and the rights that parents have over their children. Allah (swt) has entrusted you to look after them especially when one or both of them become old. Here old age is specified because this is the time when they are in the greatest need for help, kindness, and support and to carry out their rights because they are weak. Likewise, do not say to your parents any word that shows you are either angry or annoyed, like the word 'oof'. And do not say or make them hear bad talk from you or shout at them with harshness on that which you do not like of them." Mujahid commented, "If the parents grow old and end up urinating and answering the call of nature on themselves, do not feel disgusted or say, 'Uff' to them. Rather remove the urine and faeces from them, just as they used to do when you were young without feeling disgust in doing that for you." Clearly the Shariah has enjoined upon you to show kindness, respect and warmth to your parents and has placed the duty upon you to house and look after them when they are in the greatest need of help, as they grow old. These needs are just as great as those you had when you were very young in your parent's arms and they cherished you.

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It has been narrated that a man once asked Sa'id ibn Al-Musayyab (ra), "I understand all of the ayat about kindness and respect towards parents, apart from the phrase, "address them in terms of honour." Sa'id replied, "It means that you should address them as a servant addresses his master."

with Mansur (a scholar) in his house and would hear his mother, who was loud and rude, shout at him, 'O Mansur! Ibn Hubairah (the wali of Iraq) appointed you to the post of judge, but you refused!' Mansur would not even look her in the eye out of respect".

The Qur'an informs us, “And lower unto them the wing of submission and humility through mercy” [TMQ Bani Israa'il : 24].

The scholar, Muhammad bin Al-Munkadir said that one night his brother 'Umar spent the night praying while he spent it holding his mothers feet (to make her warm). Muhammad commented that he would have preferred that he spent the night like 'Umar.'

Urwa bin Az-Zubair commented by saying this ayat "means one should not deny his parents any request". This is because a child can never repay his debt to his parents, The Messenger (saw) said, "No child can pay back his parents (favours), unless he finds that his father is a slave, so he buys him and sets him free". [Muslim] Zur'ah bin Ibrahim said that a man came to 'Umar (ra) and said to him, "I have an old mother who is unable to go to answer the call of nature, so I carry her on my back. I also help her perform ablution while turning my face from her (out of respect). Have I fulfilled my duty towards her?" Umar (ra) said, "No." The man said, "Even though I carry her on my back and exert myself in her service?" 'Umar (ra) said, "She used to do the same for you (when you were young) while hoping that you will live, as for you, you await when she will go away (die)." Muhammad (saw) expressed clearly the fruits of your kindness to your parent's, indeed he has linked it to your child's kindness to you, Abdullah ibn Umar narrated that Muhammad (saw) said, "Obey your parents and treat them with kindness. Your children will be kind and obedient to you and live with purity. Your wives will stay pure". Allah (swt) also linked the kindness to parents to the ease at the time of death, Jabir reported that Muhammad (saw) said, "Whosoever has got three things in him, Allah will make his death easy and will admit him in Paradise: mercy to the weak, kindness to parents and doing good to the slave" [Tirmidhi]. Also even the look of kindness has been linked too much reward, Ibn Abbas (ra) reported that Muhammad (saw) said, "No obedient son looks to his parents with a look of kindness but Allah writes for him one accepted pilgrimage for every look." They enquired, "And if he looks a hundred times every day?" "Yes", said Muhammad (saw), "Allah is the most Great and most Beneficent". Ibn Taimiyyah said, "Abu Bakr (ra) said in his book, Zad ul Musafir, "Whoever made his parents angry and brought tears to them, is required to go back and make them laugh." The dutiful child would seek to scrutinise every detail such that he does not fall into uquq of his par ents. Hisham bin Hassan said, "I said to Al-Hasan 'I learn the Qur'an, and my mother keeps waiting for me with dinner until I come back.' Al-Hassan said, 'It is better for you that you eat dinner with your moth er, so that her heart is comforted, then to perform a voluntary Hajj'" It was the characters of the scholars of the past that they obeyed their parents and never showed signs of disrespect, Abu Bakr bin 'Ayyash said, "I used to sit

Allah (swt) raised the mother above all, "…His mother bears him with hardship and gives birth to him with hardship. His bearing and weaning is thirty months until he attains full strength…" [TMQ Al-Ahqaf: 15]. As-Sabooni wrote that, "Allah then shows the difficulty and hardship experienced by the mother when she carried the child in the womb, then when she gave birth and then when she fed him and looked after him." Abu Hurairah (ra) narrated that a man came to Muhammad (saw) and asked, "O RasulAllah, which of all people is best entitled to kind treatment and good companionship from me? He (saw) answered, "your mother". The man asked, "Then who?" He (saw) said, "Your mother." "And after her?" He (saw) replied, "Your mother." "And after her?" He (saw) replied, "Your father". [Bukhari, Muslim] Ibn 'Umar (ra) saw a man carrying his mother and going around the Ka'bah in Tawaf. He then asked Ibn 'Umar (ra), "Have I nullified my duty towards her?" Ibn Umar replied, "Not even by one contraction! However, you have done good and Allah will reward you tremendously for the little that you could do." Abu Hurairah (ra) lived in a house next to his mother and would stand at the door whenever he went out and say, "Peace be unto you, my mother, and Allah's mercy and blessings." Abu Hurairah (ra) would say, "May Allah grant you His Mercy for raising me when I was young." And she would reply, "May Allah grant you His Mercy for being dutiful to me when you grew up" He would often repeat this statement when he went in or out. [Bukhari] Ibn Abbas (ra) said "Allah opens two doors (to Paradise) for every Muslim who is dutiful to his (or her) two Muslim parents, awaiting the reward with Allah alone, and one door if he or she had one surviving parent (to whom he or she is dutiful). Furthermore, if one makes one of his parents angry, then Allah will not be pleased with him until his parent forgives him." He was asked, "Even if they were unjust to their child?" He said, "Even if they were unjust". [Al Baihaqi] Rifa'ah bin 'Iyas (ra) said, "I saw Al-Harith Al-Ukli walking in his mother's funeral crying. He was asked, 'Why do you cry?' He said, 'Why should I not cry, when a door to Jannah has been closed to me?" Mu'adh narrated that the Messenger of Allah (saw) ordered me, "Do not fall into 'Uquq (disrespect) towards your parents, even if they order you to forfeit your family and wealth." Furthermore the son of Abdullah bin Umar narrated that his father Abdullah (ra) said, "I married a wife that Umar (ra) disliked and he ordered me to

divorce her, but I refused. So Umar went to the Prophet (saw) and told him and the Prophet said, 'Obey your father…’". [Ahmad and Abu Dawud] Islam has obliged the good relations with the parents, even if they were wrong on an issue. Islam sought to place the mother and father with the highest of respect such that they would feel the comfort and tranquillity around their children. Islam has made it a duty upon the child to not cause misery to the parents when it come to issues concerning them, whether it would be denying them grand children, or not assisting them when they require help. Also Islam has asked that no one else is favoured above them and that their honour is not reduced when the child speaks. Furthermore Islam has asked of the dutiful child to be quick at respond ing to the parents and not drag their feet when asked to do something, as this is disobedience. Anas Al-Juhani said that his father narrated that the Prophet (saw) said, "Verily, on the Day of Resurrection, Allah has slaves to whom He will neither speak nor purify nor look at." He was asked, "Who are they, O Allah's Messenger?" He said, "He who disowns and abandons his parents, he who disowns his children and he who was granted a favour by a people, but he denied their favour and disowned them". [Ahmad] Dear Shabab! Your awareness of the filth, corruption and influence of the non-Islamic atmosphere direct ed against the family only serve to agitate and moti vate you further to work for the noble Khilafah. Likewise it impresses upon you even more to ensure the Islamic atmosphere is generated from the way you diligently discharge your duties to your parents. You should remember the words of Muhammad (saw), when he said, "How amazing is the affairs of a Muslim! His affairs are all good. If he experiences ease, he is grateful, and that is good for him. If he experiences hardship, he faces it with patience and perseverance and that is good for him". [Bukhari] Dear Shabaab, you embody this example and seek the description that Allah (swt) gave us in surah AlTawbah, "Those who turn to Allah in repentance; who serve Him and praise Him; who wander in devotion to the cause of Allah; who bow down and prostrate themselves in prayer; who enjoin good and forbid evil and who observe the limits set by Allah. So proclaim the glad tidings to the believers" [TMQ At-Tawba: 112] and, "Thy Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honour. And out of kindness, lower to them the wing of humility, and say: My Lord! Bestow on them Thy Mercy even as they cherished me in childhood. Your Lord knows best what is in your hearts: If you do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence)" [TMQ Al-Isra: 23] and, "…My Lord! Grant me the ability that I may be grateful for Your favour which you have bestowed upon me and my parents, and that I may do good deeds that will please You and make my children good. Truly I have turned to You in repentance and I am truly of those who submit to You". [TMQ Al-Ahqaf: 15] Shawwal 1421

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The following is a transcript of a speech given by 'Issam Amireh (Abu Abdullah) at The University of al-Quds on 9/12/2000. In the name of Allah (swt), All praise is to Allah (swt), and may peace and blessings fall upon the Messenger of Allah (saw), upon his family, his companions and those who follow him. O Noble brothers and sisters! Assalamu alaikum wa rahmatullahi wa barakatuhu.

SIGNS OF THE IMPENDING VICTORY

Today, the Islamic Ummah is at a crossroads branching into many paths, competing against the powers of Kufr that struggle over the Ummah's resources and conspire to destroy her, as they conspired against her in the past and will continue to conspire against her in the future. Their plan is to prevent her from choosing the right path that would lead to the arrival of the Khilafah Rashidah, upon the method of the Prophet (saw). There is no doubt that this is clear to this Ummah regarding her historical enemies from amongst the Jews and Christians, and the capitalists who blood-suck the Ummah's resources like a sponge absorbs water. Likewise, regarding the rulers who do not care for her, there is no doubt that they want this Ummah to be annihilated or to surrender. Or at least, they (the rulers) want her to deviate from her Aqeedah, her way of life, the path of her anger and the way to revival, which is Islam, giving no significance to her fate. How frequently has the confusion reoccurred because of her disunion? Nevertheless, we are certain that the Ummah has seen the road to the light and the path of the truth, which is not possible except by maintaining the course leading to the re-establishment of the Khilafah. It is especially important to possess certain pre-requisites that are required to those on the course of this path. Those who possess the pre-requisites are the people of enlightened thought, who do not sway when the waves of the rough sea try to sway them. They are those who wait in patience for the arrival of the time when this Ummah takes the decision to walk along the path, which leads her to victory and the Khilafah. O Dear Muslim Brothers and Sisters! Indeed, for the victory, there are multitudes of signs, which indicate the impending nature of the Khilafah's arrival. These signs are a proof for the size of the challenge facing us and its range of vision. Thus, aware of the magnitude of this noble task, the level of aspirations of the sincere workers towards it and the general determination of the Ummah are very high. It is inevitable to look at our current realities, knowing the seriousness of the required work towards it, to see the challenges that face the Da'wa carriers. The nature of the victory is different to the nature of the work and its challenges. The former is from Allah (swt) alone, and it is situated in the sphere of Qadaa. As for the second, this depends on

the human resources and effort in preparation for the duty. This is situated in the sphere of human control (Takleef). The Qur'an tells us: "Oh you who believe! If you help (in the cause of Allah). He will help you, and make your foothold firm." [TMQ Muhammad: 7] This means that the issue of victory (Nasr) has two aspects. The first aspect is with the people. This is the work, which is required by the Shari'ah. The second aspect is with Allah 'azza wa jall. He (swt) does what He (swt) wills, how He (swt) wills and whenever He (swt) wills. So if the people undertook their most vital obligation, depending upon the required conditions, emulating and following the Shari'ah in carrying the Islamic Da'wa and building the Islamic society, then Allah (swt) would grant them victory and the sound atmosphere to find themselves in, dominating the world and living in security. Heed the words of the Qur'an al Kareem: "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 prac tise 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" [TMQ AnNur: 55].

Also: "And (as for) the believers it was incumbent upon Us to help (them)" [TMQ Ar-Rum: 47].

It is the nature of victory (Nasr) that we must be suitably prepared in keeping with the types of aspirations and determinations set to us by Islam, if they are to be achieved. Hence preparing for the occasion is obligatory, lest it becomes a victory devoid of reality that we seek. Thus, if the army wanted to be victorious over its enemy in the battlefield, it is required from the army to be prepared militarily in all aspects, in strategies, military weapons training and in all material and spiritual aspects. Asking Allah (swt) to make them dominant over their enemies, to annihilate them or force them to surrender is another part of this preparation. In the same manner today, the Da'wa carriers who work to resume the Islamic way of life are required to fulfil the conditions of victory by having the Iman, doing the righteous acts by following the method of the Messenger (saw) and asking Allah (swt) to grant them the fortified position and establish the Islamic Khilafah after the decline of the systems from amongst those that currently exist in the Islamic world. This will be achieved at the hands of the people of power, amongst who are the sincere sons of the blessed Muslims. After which, He (swt) will grant them (the Muslims) the authority to pledge the allegiance to one Khaleefah, upon hearing and obeying in the pleasant and unpleasant, the difficult and the easy, to rule by the Book of Allah (swt) and the Sunnah of His Messenger (saw). This will lead to the annexation of the rest of the countries in the Islamic world, as they would soon merge into a single Khilafah state. Then it will carry the banner of Islam as a message of guidance and light to the rest of the world. At the same time, the Muslims will hope that Allah (swt) will exchange for them security after their fear, by making them strong materially, spiritually and in purpose. Then eliminating the dread of the disbelievers and their superpowers from Muslim souls. Then removing the Wahn (the love of life and the fear of death) from the hearts of the Muslims and to grow the Wahn (the love of life and the fear of death) into the hearts of their disbe lieving enemies. The direction of the wind will blow in the favour of the Ummah against the will of their opponents. Indeed the Muslim Ummah's determination is alongside that of the angels. For when the true jihad is announced, they rush to answer its call, as their predecessors before them who fought alongside the angels. Oh Dear Brothers and Sisters! Indeed the impending signs of victory today are embodied in the sincere and serious Da'wa carriers who work towards re-establishing the Khilafah. The results are becoming clearer and clearer in all parts of the Islamic world after striving to push the cor-

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rect Islamic concepts, history and civilisation and their inextricable connection to the Khilafah state and its political system. This is what Mus'ab bin 'Umair (ra) had done in Madinah. He formed within the people of Madinah, a strong public opinion that demanded Islam. Today the workers for the re-establishment of the Khilafah follow the footsteps of their Noble Messenger (saw) by doing the very same actions, building the public awareness in all the rules of Islam, especially the Khilafah, the Aqeedah, Jihad and the political Shari'ah. Indeed the impending signs are becoming numerous, from every direction like the strong winds blowing in a storm. The immi nent Victory is with Allah (swt)…prepare for the end of the night, as it has become just a matter of time, and the world is on the verge of a new dawn. So, what are the Impending signs? 1. The voices of the Muslims calling for the obliga tion to rule by what Allah (swt) has revealed have escalated. The fact is that the call of those who work for or support the call for Khilafah has increased considerably. Some Gulf newspapers reported that in the Fergana Valley alone, there are 10,000,000 workers, and the supporters for this call inflate this figure far greater. The Fergana Valley is situated in Uzbekistan, Kyrgystan, and Tajikistan (it overlaps into parts of these 3 countries). This should not amaze us, since those who voice this call and shoulder its burdens have become louder and louder, as the Muslim Ummah recognises the necessity of estab lishing this vital issue. They will not accept the estab lishment of anything else. 2. This low point in history that the Muslim Ummah is currently at has never been faced by her before. The loss of her dignity and her honour and the destruction of her soul and the trampling of her body has reached a peak, whereby acceptance is neither a sound option nor a credible reaction. In the midst of this corruption the Muslim Ummah have begun to drag themselves from this rotten situation, and she has been filled with a new sense of consciousness for change. 3. The Ummah must now pay attention to the use of the neglected power that lies with their armed forces, to destroy the face of the Jews and the Christians and those of their ilk. They must also demand their leaders to use their media machinery to incite the state of war, or at the least to pressurise them into opening the Muslim borders with the occupying enemies so that the bloodthirsty masses can quell the arrogance of the Jews. When the lead ers did not do this the hatred of the people for their leaders intensified beyond all recognition, and the mission of the masses has evolved into a venomous desire to topple their leaders, which now seems to be a matter of time. 4. This will lead the Ummah to gather around the sincere and aware party, which it will take as her leader and reference point in all aspects of life be they Fiqhi (legislative), cultural or political. After the fall of Kufr, which is inherently weak, things will change, unlike today where the malicious and the ignorant enforce Kufr upon our lands. As for the armed militias who number amongst the Islamic groups and who promise change, these have been exposed. Whether they are nationalistic or Islamic

they aim to dazzle the Ummah, but have lost the trust of the Ummah and no longer meet her aspirations. The work of these groupings has proved their scandalous inability to lay down a manifesto for change. What is required is a call to the armies to move for the call of change. They should transfer their power not to upholding the rule of the tyrants but to the sincere hands of the Ghurabaa (the Strangers). 5. The hatred against those who carry the Da'wa to Islam has increased to a situation that only the most vivid of imaginations can comprehend. They suffer long prison sentences and harsh treatment. On AlJazeerah Satellite Channel, a Syrian Political Analyst in an interview has mentioned the treatment of political prisoners in the Muslim World. He said, "There is an Islamic Political Party that has united the people behind it, we cannot mention its name, but it is considered the most dangerous party." The Interviewer urged him to mention its name, but he replied, "If I mentioned its name, I would myself face that which they face (Arrest)." In 'Watan al 'Arabi' magazine it has been mentioned that the number Muslim workers for the establishment of the Khilafah in Wadi Fergana, Central Asia are more than 10 million [Issue 1238, Fri 24/11/00]. It also mentioned eight Parties working there, but did not mention the Hizb, even though those arrested amount to 40,000. More than all the other parties put together. 6. The reaction of the western capitalist nations points to their desperation in stopping this noble call. They fly to meet each other, convene in secret conferences, public conferences and centres for strategic studies, all in the vain attempt to halt this call. 7. The notorious role of Zionist, Jewish and Christian organisations in various regions of the world attempting to manipulate the Ummah's understanding of Islam. They try to make Islam equal to the other religions under the banner of the 'interfaith dialogue'. So anything that is contrary to this deviant idea, they can wage war against under the pretext of fighting 'extremism' and 'fundamentalism'. How they pretend to participate with the Muslims in the Aqsa Intifada is just a part of this sinister role. I made the following observation walking one morning through Al-Quds: I saw big flags outside cars racing through the streets. When this can occur in a part of Southern Jerusalem where it is forbidden for a sparrow to enter this place with even a small banner grasped within its beak, it arouses our suspicions about what is happening in terms of manipulation of the Al-Aqsa Intifada. 8. The signs of victory are numerous, from the secret gatherings of world leaders who conspire, to the rulers in our countries who manipulate the people through cheap slogans. The one who does not voice them is attacked whilst the one who voices beyond the cheapness of such slogans is also attacked. 9. The rulers are planning to and are involved in working to pacify the Ummah, through the use of such cheap slogans. They use the scholars who do not address the Muslims with the comprehensive picture of Islam. They are encouraged to spread Islamic culture that plays no part in weakening the

flimsy foundations of Kufr. Therefore, gatherings concerning fast ing, salat and individual dhikr are encouraged whilst any talk of Jihad, Ahkam, or politics are not. They mention Jihad an-Nafs or Jihad with money, not with its true meaning, or they pacify us through corrupting the Islamic concept of patience (Sabr), or to encourage people to applaud the stone throwers, asking for the mercy for the martyrs, and building schools in their name. These actions do not strike fear into the hearts of the enemies. Nevertheless, they do not halt their corruption here; rather they employ Sheikhs to attack the concept of Khilafah. From the time of Ali Abdul Razzaq (1924) to Ahmed Al Qat'ani (2000 on Al-Jazeera) they try to wipe from our minds the destruction of the Khilafah, to cool our anger in order to divert us. 10. The recognition of the ideological bankruptcy of Socialism and Capitalism, which are weak and do not provide for the sophistication of humanities needs, is clear. All they have shown humanity is how to take man to the lowest level of brutality. It is the vital issue of the world to choose a substitute, which can only be Islam. It is the only ideology that would give to humanity its honour and rid us of immorality. A change from Capitalism and its greed that knows no limits and its oppression. 11. These impending signs of victory are accompanied by the direct link to the many glorious Ayat of the Noble Quran and the Prophetic Ahadith, which makes the issue of Nasr a necessity in carrying the Da'wa and establishing the Khilafah Rashidah state for a second time. This is a reality that has no doubt in it. On the authority of Sahl b. Sa'ad Al-Sa'idi (ra), the Messenger (saw) said "Islam began strange, and it shall return strange as it began, so 'Tooba' to the strangers." They said, "O Messenger of Allah who are the strangers?" He (saw) said: "They are the ones who correct the society when the people become corrupt." "Tooba" in the dunya is the great khair from Allah by giving those strange ones the yaqeen and by giving them guidance, and in the akhira "tooba" is a tree in the paradise in which it takes the rider to cut its shadow one hundred years. [Tabarani] O Dear Muslims! May we be the strangers (the Ghurabaa) who bring to life what has been killed! O Allah! Grant us your Victory and your pleasure. O Allah! Gift us the establishment of the Islamic State, which has Your Rule. You are our Maulaa (Protector) for everything You will. O Allah! Answer our prayers in the near future! Peace upon the Messengers and Praise be to Allah (swt) the Lord of all Worlds. Issam Amireh Bayt al-Maqdis Palestine

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ELECTIONS IN ISLAM The Prophet Muhammad (saw) said, "Islam started as something strange and will again return as something strange. So give glad tidings to the strangers who will revive the Sunnah after it became corrupted." The resurgence of the Islamic Ummah and her demands to return to the Islamic way of life in all her affairs has become apparent for all the people to witness. This has manifested itself in the revival of Islam as a political Deen, which seeks to implement itself over the affairs of man. In fact, the discussion that Islam is political and the need for Khilafah in order to apply the Islamic rules and laws that have been detailed in the Qur'an and the Sunnah are foregone conclusions. The revival of Islam started as something "strange" in the new secular world order, but it is now whole-heartedly adopted by the Islamic Ummah as her cause. However, confusions still exist within certain elements of the Islamic Ummah, who, whilst sincere in their efforts and noble in their goals, have failed to understand the error of the path they tread. They cannot distinguish between the elections as a process of determining the consent of the masses in its selection of a ruler and the system of Democracy. Democracy: The Rule of Man versus the Rule of Allah Democracy, in principle, means that man has a free hand in determining rules and laws as he pleases, and he is in total control of this i.e. he is the sovereign master of himself. Hence, man can decide to enact a piece of legislation that pleases him. For example, in some Muslim countries (including Indonesia) nightclubs were closed for Ramadhan and reopened after Ramadhan! Or, there is legislation that is still being considered in Bangladesh as to whether to legalise prostitution. In Pakistan it has taken years to decide whether Riba is forbidden! While in the West, they have been having trouble deciding whether to permit homosexual relationships at sixteen or eighteen and whether to have an un-elected chamber that can accept or reject legislation. In democratic societies, people feel that they have the right to decide whether to accept liberal values, terminate the life of a baby, exterminate populations in 'humanitarian' wars such as Iraq, or severely place a people in hunger such as in

Afghanistan. The fundamental principle here is that man possesses the right to legislate and make rules and laws. Individuals are appointed in parliaments and legislative houses to debate, scrutinise and enact law. The basis of legislation is the majority decision of these selected people, who will vote according to their own personal experiences, their party line, their business interests (more often than not) and the like. This is something that is contradictory to the very foundations of Islam and its basic beliefs. Here, there is a total disregard for Allah (swt) the Sovereign Master, and thus, the only One (swt) that may lawfully determine legislation and rules for the rest of creation. Mankind has no right but to hear and obey the orders of Allah (swt). In Surah Yusuf we find the ayah, "The right of Rule is solely for Allah." [TMQ Surah Yusuf: 40] This clearly establishes that He (swt) is the sole Legislator. In fact, it is a principle of Aqeedah that Allah (swt) is the source of all of Ahkam (laws). In Surah al-Maida we find the verse, "and whosoever does not rule by what Allah has revealed then such are the kafireen (disbelievers)." [TMQ Al-Maida: 44] Ibn Abbas (ra) stated in his Tafsir of this verse that anybody who denies a definitive judgement of Allah (swt) contained in the Shariah is a Kafir. Ibn Jarir at Tabari says that this is agreed upon. Ibn Abbas (ra) went on to say that anyone who says that the Rule of Allah (swt) does not have to be established, then he is a Kafir. The one who says that the rule of man is better than the Rule of Allah (swt) is a Kafir. The one who states that the rules of man are just as good as the Rule of Allah (swt) is a Kafir. He (swt) also said that the one who does not deny Allah's (swt) Hukm, but believes that it is allowed to rule by other than what Allah (swt) has revealed, he is also a Kafir because he is denying that the right of Rule is solely for Allah (swt). This is the case even if he says that the rule of Allah (swt) is better than the rule implemented by man.

However, if someone rules by the rules of Kufr, and does not believe in them, and even hates them, then what he is doing is a major sin. Such a person would have committed Kufr doon Kufr, a Kufr which is less than Kufr. In other words, it is a major sin that is definitely haram, but he is not a Kafir. This is the soundest position in our view, but others have held different positions Al Hafidh Ibn Katheer (ra) in his tafsir of verse 151 of Surah an-Nisa made reference to the Tartars at his time, "…who put together for them a law book extracted from different laws of the Jews, the Christians and the Deen of Islam. It also contained many rules taken only from their own opinion and desires that later became a system of law followed by the people and given precedence over the Book of Allah (swt) and the Sunnah of his Messenger (saw) so the ruler who does that is a Kafir." Taken from Tafseerul Quran ul Atheeem. Whilst the position that we adopt is not quite as harsh as that adopted by Ibn Katheer (ra), it makes it clear that any notion of ruling, supporting, or voting for a political party that will endorse the rules or legislation of other than Islam, is clearly haram. This should be obvious then, that voting or taking part in elections in a democratic system for any of the Kufr parties is something that is at least a major Haram, regardless of the benefit (Maslaha). This conflicts with the very Aqeedah of the Muslim. Imam Shatibi (ra) said in his al Muwaffaqaat fee Usul al Ahkam volume page 25, "The objective behind the Shariah is to liberate the individual from his desires in order to be a true slave of Allah and that is the legitimate Maslaha (Benefit)…Violating the Shariah under the pretext of following the basic objectives or values (maqasid) of the Shariah is like the one who cares about the spirit without the body, and since the body without the spirit is useless, therefore the spirit without the body is useless too." Elections Voting for any political party that is going to work within a democratic framework and voting for or against legislation in a parliament, regardless of the apparent credentials, is haram. As for voting for a secular party in the Western systems, regardless of a noble goal and the correctness of the intention, this is something that contradicts the foundations of what it means to be a Muslim; without a shadow of a doubt, it is Haram. This does not mean that in principle elections are not permitted. Rather, elections that aim to gain the consent of the Ummah or the representation of the Muslims as a whole, such as in selecting the Majlis of the Ummah (in the legitimate Khilafah), are valid. Furthermore, elections as a style to elect a Khaleefah, the leader of the Muslims, is also valid. The Bayah tul Harb (the Pledge of War) that insti-

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tuted the Prophet (saw) in authority in Madinah demonstrates this point. According to the narrations in Ibn Hisham as authenticated by Ibn Katheer, the Prophet (saw) asked the twelve tribes of the Aws and the Khazraj to "Bring forth for me twelve representatives from amongst yourselves". They then appointed their twelve Nuqabah (representatives) who gave the Prophet (saw) their support (Nusrah) and allegiance on behalf of the rest of the people. So it is a permitted style to utilise elections as a mechanism to appoint the Khaleefah as the leader of the Muslims. Indeed it would more than likely be one of the mechanisms that the Khilafah, whose return is imminent Inshallah, would utilise since it facilitates the expression of the opinion of the masses. Imam Muslim narrates in his Saheeh that when Umar ibn al Khattab (ra), who was then Khaleefah, was returning from an expedition, he overheard the Muslims saying that when Umar (ra) passes away they would appoint such and such. This concerned Umar (ra), so he called for a gathering of all the Muslims, including the Sahabah (ra), in which he stated regarding the one who appoints someone in authority without consulting the Muslims, "kill him and kill the one who he appointed!" This was something that all the Muslims witnessed; yet, although the permission to spill Muslim blood was granted, they acknowledged the truth of the statement. This demonstrated the Ijma (consensus) of the Sahabah. It clarified the message to the masses that they must select the ruler and not the opinion of a minority faction. Today, however, we are living without the Khilafah and the right of Muslims in appointing and selecting the Amir of the Mumineen has been taken away. Tyrant rulers have been appointed by the Kuffar who promote the secular democratic and autocratic systems in our land. We are therefore required to work to establish the Khilafah and give Bayah to a Khaleefah so that this right of selecting the ruler can be returned to the Ummah. Imam al Ghazali (ra) when writing of the consequences of losing the Khilafah stated, "The Judges are suspended, the wilayaat (authorities) are nullified, â&#x20AC;Ś (and) the decrees of those in authority can not be executed and all humans are on the verge of Haram". [al Iqtisad fil Itiqad page 240] So we ask you, dear Muslims, do seek the Islamic rule regarding voting in a kufr system, and not to follow the nafs (desires). Instead we ask you to wait patiently for the return of the Khilafah that will be a guide to all of humankind, East or West. "So rule between them by what Allah has revealed and follow not their vain desires, diverging from the truth that has come to you." [TMQ Al-Maida: 49] Jalaluddin Patel & Rashad Ali

It is haram to call for the partial implementation of Islam On the 13th of January Interior Minister Moinuddin Haider said that the constitution would be amended to make the Quran and Sunnah the supreme law. Furthermore, on the 15th of January 2001, Federal Minister for Religious Affairs Dr Mahmood Ghazi said, "the government is actively considering to review more than 5,500 existing laws to make these in consonance with Islamic traditions and values". Both of these statements clearly illustrate that all previous attempts made by former governments, be they military or civil at introducing pieces of Islamic legislation were not enough to appease the ummah. Thus the current gov ernment is embarking upon a fresh set of measures designed to pacify the ummah; beginning with promulgation of the riba law, followed by a decision to review some laws. Our history in "Islamisation" should have taught us by now that changing individual laws within the kufr system does not deliver an Islamic State but only helps to prolong the rule of kufr in Muslim lands Today, with the aid of the kafir colonialist powers all the regimes in the Islamic world are implementing systems of kufr upon the ummah by force. These kufr systems have been adopted from the west and are capitalist in their nature. They are built upon a sec ular creed, which advocates the separation of religion from life. As a result, the regimes in our countries at the behest of the kuffar actively work to separate Islam from temporal matters by confining it to mosques and individual ibadaat. So whenever the ummah manifests her desire to be ruled by Islam, the kuffar instruct their agents to deal with the ummah either through appeasement or severity of the law. Appeasement involves making the regime look Islamic, by making a few cosmetic changes, but in essence the kufr system remains unchanged. The method of pacifying the ummah may vary from country to country. In some Muslim countries such as Afghanistan and Saudi Arabia the regime directly takes it upon itself to implement a few Islamic laws such as cutting the hand of the thief, prohibiting alcohol, stoning the adulterer etc. In other Muslim countries such as Egypt and Jordan the regime invites 'Islamists' into government to make a few superficial changes. As a consequence of gradual implementation of Islam, the kuf far in collaboration with our rulers have led the ummah to believe that the complete implementation of Islam is improbable and at best she should be content with some

Islam rather than none at all. Severity of the law is invoked when efforts to mollify the ummah fail and the regime believes that the very existence of the kufr system it protects is under threat. This happened to Muslims of Algeria who had to face the onslaught of their brutal regime, despite securing 80% of the votes to implement Islam. So it should be clear that the kufr systems are obstacles to the implementation of Islam and the kuffar will spare no effort in making Islam far removed from our life's affairs. Islam forbids Muslims to engage in the par tial implementation of Islam whether in government or otherwise. This is because such actions consent to the mixing of kufr laws with a few Islamic laws and at the same time ignores the implementation of a multitude of Islamic laws. Allah (swt) warns us in Surah al-Baqarah, "Then is it only a part of the Book that you believe in, and do you deny a part? What is the reward for those among you who do so, except disgrace in this life? And on the Day of judgement they shall be consigned to the most grievous penalty". [TMQ Al-Baqarah] Furthermore, the seerah of the Prophet (saw) indicates that he (saw) always implemented all of the shariah that had been revealed to him (saw), and he (saw) never postponed implementation of even a single order from Allah (swt) Implementing Islam is not about changing individual laws or about reviewing 5500 laws, but it is about the system that pro duces these laws. Unless the kufr systems are removed from our lands, Islam will never be able to flourish. Demolishing these systems of kufr and replacing them with the Khilafah, will ensure that Islam is applied immediately and comprehensively. Only then can the Quran and the Sunnah rule not only Muslims but also the whole of mankind. Allah (swt) says in Surah al-Nisa, "Verily, we have revealed to you the book in truth so that you may rule between mankind by what Allah has shown you". [TMQ An-Nisa] Hizb ut-Tahrir Pakistan 2nd February 2001

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The Da'wa Carrier: Provisions for Iman and Righteous Deeds Majian." The Fitrah is the feeling of the need for the Creator, which comes from the natural weakness and incapability of man. This is a matter of makeup, not of choice. It has a sensed reality inside him, thus he is capable of realising its reality and understanding how it works, and this understanding allows him to know exactly how to deal with it. The understanding of the Da'wa carrier necessitates that he understands others, as the human self is one. Therefore, for us to understand how to direct our address and how to advise the hearts, we must understand man's reality. While pondering this reality, we would discover that man has a mind that he uses to think with, to link with, and to judge with. He has a heart that worries, becomes affected, becomes busied, and feels. But how is this thinking formed? How are these feelings formed? How are these thoughts linked to the feelings? Furthermore, how is the work of the mind linked to the work of the heart? This is what must be understood in order for the Da'wa carrier to comprehend the significance of its existence within himself, the Muslims, and all people. This is a prerequisite that will enable him to work on its basis. He needs this understanding so that he may carry his Da'wa by implementing the same method used by the Qur'an in address, and by the Messenger of Allah (saw) in his carrying of the Da'wa. To understand this, we say that man has a natural disposition (Fitrah), which Allah (swt) has bestowed, and has no ability of releasing himself from it. It forces him to take a certain path and forms a part of his make-up. In Surah ar-Rum we find the ayah, "So set you your face steadily and truly to the Deen, Hanifan (worshiping none other than Allah): Allah's Fitrah with which He has created mankind. There can be no change in the creation (Fitrah) of Allah: that is the true Deen, but most among mankind know not." [TMQ ArRum: 30] And the Messenger of Allah (saw) said: "Every new-born is born upon the Fitrah, (then) his parents either make him a Jew, a Christian or a

The existence of the Fitrah in man compels him to satisfy it. After all, man does not seek things for the sake of the thing itself, nor does he seek knowledge for the sake of knowledge itself, nor does he work, simply for the sake of work itself, rather he seeks and undertakes all these things to satisfy his Fitrah. His interests are linked to this satisfaction, and this satisfaction gives him a feeling of calm, tranquillity, and contentment. Without it he feels a pervading sense of agitation and discontent. For Allah (swt) created man seeking to understand that which is related to his Fitrah, and seeking, that which satisfies it. So man possesses a natural desire to believe in a Creator. This deeply ingrained concept is characterised by its perfection and completeness. The desire within himself to worship this Creator is great. He also finds within himself many other natural feelings that agree with this desire every time it is agitated, such as feelings of spirituality, fear, piety, submission, recognising one's feebleness, acknowledging the Creator's might, power, greatness, and holiness. These inclinations require correct actions to be taken for man to become tranquil and satisfied. For if he does not satisfy them, or does not satisfy them correctly, then he will live in a state of discontent. Therefore, man needs to understand his Creator correctly, and to understand the system that organises the relationship between man and his Creator. It is only through this means that man can enjoy the relationship and attain complete satisfaction. Man also finds within himself a natural drive to defend and protect his own life, so he works to achieve whatever ensures his safety and wellbeing. From this very drive also comes such feelings as fear, love of owning and accumulating property, a desire to defend one's self, curiosity, courage and cowardice, miserliness and generos-

ity. These emotions cause man to seek laws that protect his life and that satisfy these desires correctly. After he attains these laws, he strives to implement them. Based on this we can see that the existence of these laws are due to these emotions man feels within himself, and these laws are meant to achieve the desired goal for which they were originally created. Also ingrained in man is his natural drive to protect the human race so that he does not become extinct. Evidence for this is apparent within emotions such as attraction to the opposite gender, a desire to have offspring, and emotions amongst kin. The magnitude of these emotions is apparent when one loses his mother, father, or close loved one. There are also the emotions that drive one to help those in need, and to save someone in danger, or to feel sorrow for the poverty-stricken even though he does not know them. All these are natural emotions that aim to protect mankind. Man needs a correct system to achieve this aim in order to attain tranquillity; for its absence threatens to extinguish him and make him extinct. Man is concerned, and is driven, according to what he finds within himself of natural emotions that represent needs that require satisfaction. What cannot be found within man, cannot make up any needs or concerns for him. Man's interests are directly linked to the satisfaction of these natural desires, a correct satisfaction and not just any satisfaction. This is the Fitrah. So how can man attain the understanding of the correct system related to its satisfaction and to bring himself to tranquillity? This is where the role of the mind comes in. Whether the mind achieves the correct answer alone, or through something else, the mind is the only tool man has capable of judgement, understanding, inquiring, choosing, differentiating, linking, deducing and examining. The Fitrah compels the mind to think of a method for satisfaction, and the mind responds to this pressure and works based on this information, focusing on its task. For the Fitrah is simply the feeling of a need for a certain thing, without giving direction as to which part of it needs satisfaction, or what the

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method is to satisfy it. So the Fitrah, for example, is simply the feeling of a need to worship something that deserves worship, without defining who deserves to be worshipped, or how this action is to be carried out. The answer here comes, after research, through the mind. The Fitrah is simply the feeling of needing to own property to survive; and, this too is not defined. As for what things are fit for ownership, or what are the types of property, or how property is to be owned, the answers to these questions are left for the mind to decide. The Fitrah is simply the feeling of the need to satisfy one's sexual desires without defining the manner in which this would be accomplished. It is left to the mind that will research this to bring it to the correct action. From this we are able to say that the Fitrah is blind and mute and the mind is capable of sight and is the Fitrah's tongue. Based on this, it is apparent that the mind does not work independently from the demands of the Fitrah, rather they both work together. So the Fitrah first, then the mind, as the Fitrah is the basis and the mind thinks in order to meet the Fitrah's demands. From this we see that thought and thinking exists for the sake of finding the correct system that organises the satisfaction of the demands of the Fitrah, to achieve tranquillity for man and to achieve his happiness, for happiness is the greatest desire. This is how the mind is linked to the Fitrah, and it is necessary for the Da'wa carrier to understand this reality that exists in every human being so that he works to guide them in accordance with their needs. He must realise the exis tence of these needs within the person he is dis cussing with in order to find the correct solution, due to the pressure of the Fitrah. Awareness of this will force him to nurture these two elements while he discusses. This will help to ensure that his discussion will be in line with the Fitrah (nature of man) and the mind at once. The Da'wa carrier will be capable of making a greater impact and make the one who he is inviting to the call wholly taken by his discussion, since he will be discussing with him exactly according to the nature of man. This issue is of great importance for the Da'wa carrier, as it is what ensures results, and it is enough to say that it is the method of address used by the Qur'an, as we will show this later on in our topic, and it is also the method used by the Messenger of Allah (saw) in his Da'wa. It is important here to go into some detail to define the role of the mind in understanding an address and in absorbing information and thoughts, so that this is properly nurtured in the Da'wa. So the mind, in its link to the Fitrah, has two roles: 1. The role of the judge who gives his opinion on the subject being researched. The mind here

works in an independent manner, and depends on the indisputable rational facts and the self-evident truths that all minds would have to agree upon. Through this role, the mind is capable of coming to the fundamental intellectual basis that is capable of offering answers for all questions on life, which defines a specific point of view on life, and that is fit to be used as a basis upon which all thoughts are formed and all actions are measured. After the mind reaches this fundamental basis, or comprehensive thought, the Fitrah becomes comfortable to follow this basis to satisfy all its demands. Then, the mind's desires can coincide with it and with its legislation, and with all that emanates from it of solutions. In this role, the work of the mind is to satisfy the Fitrah, and leads to the understanding in the existence of Allah (swt), the Organiser and Creator, and an increased amount of thought in His (swt) creations leads to strong belief (Iman) and to the satisfaction of the desire within one's self to worship. The mind in this role undertakes the contemplation over the existence of Allah (swt) and His capabilities, His greatness and His oneness, through the scrutiny of His creations, to come to the belief in the Creator, which is then linked to the belief that Muhammad (saw) is the Messenger of Allah (swt), and that the Qur'an is the speech of Allah (swt). The role of the mind here is to become enlightened in the way in which it thinks, then to come to the answers it is seeking, on its own, and therefore it is regarded as a judge. 2. The role of that which seeks to understand what it has arrived at. This is where, after reaching the belief in Allah (swt), the Creator, and that Muhammad (saw) is the Messenger of Allah (swt), and that the Qur'an is the speech of Allah (swt), the mind will change roles to that which tries to understand what Allah (swt) wishes worship to be, meaning to understand what is intended in the evidences, to realise how worship should be in all walks of life. Therefore, the role of the mind here is not independent in judging the evidences, giving its opinion on them, rather it is dependent and subject to them, following what the meanings of the evidences direct it to do, and therefore, does not reach the understanding of the correct system on its own, but rather this is achieved through Wahi (revelation). Hence, the role of the mind here is first to understand the reality that needs a solution, then to understand the evidences related to solving the specific problem, then to derive the Hukum Shar'i (Islamic law) through the understanding of the Arabic language and the principles and regulations of Islamic Jurisprudence (Usool Al-Fiqh). Thus, it depends on depth of thought. The role of the mind, after having reached the Hukum Shar'i, then becomes to implement this solution and to abide by it. Despite the importance of the mind in this role, as it is the only means to understanding the Hukum Shar'i, it remains a means and not a goal. The goal is for the Muslim to live within the folds of the Hukum Shar'i, and the role of the mind here is only to establish the issue. Therefore, the Muslim Da'wa carrier must not become busied with using his mind in this

role, as he should be busy implementing the Hukum Shar'i, except for the amount required to establish the Hukum.

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It is necessary to point out here that the Da'wa carrier, after having believed in his 'Aqeeda (creed) as a fundamental basis upon which he builds all his thoughts, and from which emanates all his solutions, will begin to form a specific method of thinking that he follows when contemplating things and actions. This is called his mentality ('Aqleeah); and will also find his inclinations towards things and actions in accordance with his concepts that were formed based on this fundamental basis. In other words, his drives for satisfaction become linked to the concepts he is convinced of. The manner in which he links these two is referred to as his emotional disposition (Nafsiyyah). If one were to look closely at the role of the mind, one would find that it is like a calculator, due to the fact that it works only with previous information inputted into it. It depends on this information to come to the answers. There are the two distinct roles that the mind employs. The first role is required for the benefit of the role itself, where every time the Muslim undertakes this role and deepens his understanding, clarifying the proofs and evidences, his Iman becomes stronger, and he grows closer to Allah (swt), loving Him (swt) more, and submitting to His (swt) will more. Whatever this role brings of effects in the self of the Da'wa carrier is also carried over into all those around him. This brings the people around him to accept his call with conviction, enabling him to pass onto them what he carries, so that they can carry it to others around them. Whereas we see the second role is required for other than the role itself, meaning that seeking the Hukum Shar'i and taking care to implement it leads to the strengthening of one's 'Aqleeah, increasing his capability of thinking, and discussing using stronger arguments, as well as deriving legislation; and whenever the Da'wa carrier increased his submission to what he derived, his Nafs becomes purer, his heart becomes stronger, and his soul becomes filled with contentment and tranquillity. From this it becomes clear that it is necessary for the Da'wa carrier to achieve a balance between his 'Aqleeah and his Nafsiyyah, where he does not busy himself with merely establishing the Ahkam, without focusing on himself and on his abiding by these Ahkam. Rather, it is incumbent that he focuses on the two together, strengthening his 'Aqleeah with Islamic culture, and his Nafsiyyah by abiding by Allah's (swt) orders, fearing Allah (swt) and performing recommended deeds. In doing this, he is truthful to himself and to that which he calls others; thus, making himself a worthy example of what he is calling to. From this we find that the Da'wa carrier, who adopted Islam through thought and sound evidence by using his mind as a judge, and who

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understood the Ahkam of Allah (swt) correctly, by using his mind to understand the evidences in a correct manner, and who implements the Ahkam Shar'i upon himself by linking all his actions to the relevant Hukum Shar'i, will have an influential Islamic personality. He will be known amongst people by his characteristics that make him shine like a gem. When the Da'wa carrier is characterised by the Islamic personality, he becomes ready to be a soldier and a general all at once. He combines mercy with harshness, and abstinence with pleasure. He understands life correctly, taking control of it, and eventually, winning reward in his afterlife because he owns the reins of correct understanding and accurate, continual adherence. But this understanding has its worldly limits and its extreme limits, and the Da'wa carrier must become elevated in his 'Aqleeah and Nafsiyyah until his personality becomes similar to that of the Sahaba and the Tabi'een, so that it can truly be said of him that he is one of those who follow their path, and so that the characteristic of worship of Allah (swt) becomes dominant within him in its most beautiful of pictures, a picture which all Da'wa carriers long to achieve, and which the Muslims long to see in reality. Truly, the Da'wa carrier is taught by the difficult atmosphere of the Da'wa, its laborious method, and the lack of support, to become submissive to only his Creator, turning to Him (swt) alone for help, keeping piety in his heart while praying, pleading for His (swt) mercy openly and in secret, contemplating over His (swt) generosity and blessings, fasting through the hot days fearing the hotter ones, paying his Zakat, lowering his gaze, protecting his trusts, fulfilling his promises, fighting for the sake of Allah (swt), and if he is not capable of doing so, then he is speaking to himself of it, praying to Allah for what is best, speaking to Allah (swt) with his reading of the Qur'an and his Qiyam (praying late at night). After all, Allah (swt) has described the qualities that He loves in the believer; these are the qualities that bring the believer closer to his Lord (swt), closer to His (swt) victory, closer to His (swt) mercy and closer to achieving His (swt) pleasure and paradise. "Muhammad is the Messenger of Allah; and those who are with him are severe against disbelievers (and) merciful amongst themselves. You see them bowing and prostrating (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration." [TMQ Al-Fath: 29] And in another Ayah, "And those foremost to embrace Islam of the Muhajirun and the Ansar, and (also) those who follow them in (all) good deeds, wellpleased is Allah with them, as are they with

Him." [TMQ At-Taubah: 100] And, "Successful indeed are the believers; those who offer their Salat with piety and submissiveness; and those who turn away from false, vain talk (Laghw); and those who pay the Zakat" [TMQ Al-Mu'minun: 1-4] And in Surah al-Furqaan, "And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, "Salam"; and those who spend the night in worship of their Lord, prostrate and standing" [TMQ Al-Furqaan: 63-64] And in Surah at-Taubah "But the Messenger, and those who believe with him, strive and fight with their wealth and their persons: for them are (all) good things: and it is they who will prosper. Allah has prepared for them Gardens under which rivers flow, to dwell therein: that is the supreme success." [TMQ Al-Taubah: 88-89] And, "Those that turn (to Allah) in repentance; that worship Him, and praise Him; that wander in devotion to the Cause of Allah; that bow down and prostrate themselves in prayer; that enjoin the good and forbid the evil; and observe the limits set by Allah; (these do rejoice). So proclaim the glad tidings to the Believers." [TMQ At-Taubah: 112] This is the make-up of the Shakhsiyyah (personality) and the method of developing it. This is the same method used by the Messenger of Allah (saw), where he (saw) would call the people to Islam by calling them to the Islamic 'Aqeeda, and when they would believe, he would work to strengthen this 'Aqeeda within them. He (saw) was careful to build their 'Aqleeahs and Nafsiyyas upon this 'Aqeeda, and would then begin to clarify the Ayat of Qur'an revealed upon him to them, and explain the Ahkam and teach the Muslims Islam. In Surah al-Baqarah we find the verse, "Similarly, (to complete My blessings on you), We have sent among you a Messenger of your own, reciting to you Our verses and purifying you, and teaching you the Book and Hikmah (Sunnah, Islamic law, Fiqh) and teaching you that which you knew not." [TMQ Al-Baqarah: 151] Where Islamic personalities were produced between his (saw) hands and through those who came after him of the greatest personalities in the universe after the personalities of the Prophets and Messengers. This is the ascending line that every Da'wa carrier must take notice of and find where he stands upon it, where every time he rises upon it, he comes closer to Allah (swt).

The Muslims incline to accept from the truthful Da'wa carrier whose words and actions are one, for there is no doubt that when the Da'wa carrier begins to show signs of Taqwa, adherence and piety, and displays the forgiving nature of Islam and its radiance, then Allah (swt) will open peoples' attentions and minds to him, softening their hearts and making the souls desire to accept his call. With this, the gift of the Da'wa is made complete, its acquisition is realised and its goals are conveyed, saving himself and others. Thus, if it is required that all Muslims please Allah (swt), then it can only be more pressing upon the Da'wa carrier. If it is required of all Muslims to carry out Allah's (swt) right upon them of carrying the Da'wa, then the Da'wa carrier is their Imam, and if it is required of the Muslims to strengthen their relationship with their Lord, then the Da'wa carrier should be at the forefront of this. Where if the Da'wa carrier looked at what he calls with and what he calls to, he would find that he calls to the belief in Allah (swt) the AllKnowing, All-Powerful, All-Capable, Everlasting and Eternal Creator, who deserves all worship, and who the soul finds pleasure in being occupied in His (swt) worship and seeking His (swt) pleasure, distancing itself from anything that may displease Him (swt). This is what he calls to, and he is more deserving of believing in it, since he reached this belief through conviction, gathering the many proofs and evidences that confirm the accuracy of what he calls to, and dedicated so much time to calling to it. Therefore, each time the Da'wa carrier calls to Allah (swt), he strengthens his Iman, increasing the tranquillity in his heart and the conviction in his mind. Whenever the soul of the Da'wa carrier becomes filled with Iman in Allah (swt), his love for Allah (swt) also increases, as does his love for submitting to His (swt) orders, prostrating before Allah (swt) with full submission. Therefore, we find that the work of the Da'wa carrier must coincide and be performed side-by-side with the work on his heart, added to this is the adherence to the extremities. This discussion on the work of the Fitrah and the role of the mind, and their link, and on the makeup of the 'Aqleeah and the Nafsiyyah and how to develop them, and going into such detail, is for the Da'wa carrier to understand how an opinion is formed in a Muslim and how a stance is built, so that he is able to work in light of this and is guided by it, and so that the Da'wa carrier adheres to what is required of him out of conviction, becoming an example and a guide for all those around him. And the last of our prayers is Al-Hamdu Lillahi Rabb Al-'Alameen. Abu Abdul-Malik

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Compromise [Wasatiyyah]

After a bitter conflict between the two groups they agreed on a compromise solution. The solution was the recognition of religion only so far as the relationship between an individual and the Creator is concerned, so long as religion did not have any impact outside the sphere of religion. Life's affairs would be dealt with by man-made solutions. Separation of religion from life became the creed for their ideology. The basis of Capitalism emanated from this system. It was then carried to others via colonialism. This creed, based on compromise was reflected in every act of legislation and behaviour of the followers of the Capitalist ideology, including political issues. In Palestine, for example we see the Muslims demanding the land as their own; while the Jews claim that it is the Promised Land that God promised to them. In 1947 the Western Capitalist states put forward a solution, which is the plan of partition, that called for the establishment of two entities in Palestine; one for the Arabs, and the other for the Jews. This compromise solution appears in many international problems that are controlled by the Capitalist nations. As a consequence, politics depends on lies and deviousness. Rather than searching for the truth, they search for a goal that will satisfy, somewhat, each party involved. The issues of right and wrong are not important here. What is important is benefit. What is considered is which party is able to offer the Capitalist country the most benefits. Basically the stronger group takes everything it desires, and the weaker one is forced to relinquish everything it cannot obtain. Some Muslims, instead of criticising the idea of compromise and the compromise solution and clarifying its error and fallacy, have adopted it. They say that compromise is thriving in Islam. They might even go as far as saying that Islam is established on it. So Islam is between spiritualism and materialism, between individualism and collectivism, between realism and idealism, between constancy and change. There is no excess or deficiency, nor exaggeration or exceeding the bounds. To prove the opinion they have adopted a means

of explaining their findings. According to them, every issue has two extremes and a middle point. The middle is the safe area, while the extremes are subject to danger and corruption. The middle is the centre of power, the area of balance and equilibrium between two poles. So, it is no surprise that compromise should emerge in very aspect of Islam. They would suggest that Islam is the in the middle between belief and worship and the middle between legislation and morals. After they rationally measured the rules of Islam, they studied certain Shari'a texts and tried to distort them so that it would conform to their new understanding. For example, with regards to what is stated in the Qur'an, "Thus We have made you a just nation, that you be witnesses over mankind and the Messenger (saw) be a witness over you" [TMQ Al-Baqarah: 143], the middle position of the Ummah is derived from the moderation in their minhaj and system. There is nothing in it of the excessiveness of the Jews and the negligence of the Christians. According to them, the word 'middle' (wasat) means justice, and justice is the middle of two conflicting sides. Justice, therefore, became synonymous with the idea of compromise. The correct meaning of the ayah, however, is the Islamic Ummah is an Ummah of justice. Justice is from the conditions of a witness in Islam, and this Ummah will be a just witness over the other nations to which she will convey the message of Islam. The ayah, though it came in the form of a notification (seeghatul ikhbaar), is an order from Allah (swt) to the Islamic Ummah that she spread Islam to the other nations; otherwise, she will be sinful. She is a proof against the other nations, just as the Messenger (saw) is a proof against her in his conveyance of Islam to you and his (saw) request from you that you should convey it to others, "Let the one present convey it to the one absent". They were also known to distort the following ayah as evidence, "And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those" [TMQ Al-Furqan: 67]. Here, they attributed spending with two extremes: extravagance and stinginess. They gave it a middle position, which is the medium. This, in their view, is an evidence for moderation in spending money. They did not understand that the meaning of this ayah is that there are three types of spending: extravagance, niggardliness and moderation. Thus extravagance is the spending in haram, whether less or more. An example would be of one who spends a dirham for buying alcohol, gambling or bribery. So extravagance is haram. As for niggardliness, it is the abstention in

spending in the wajib. If a person did not pay a single dirham that he owes for Zakat, or if he does not spend on those he is obligated to give maintenance to, then that will be niggardliness. It would be haram. Moderation (qawwaam) in this ayah refers to the spending that is in accordance with the rules of the Shari'a. This is regardless of the fact if such spending is more or less. So, honouring a single guest by slaughtering a sheep, chicken or camel is moderate spending. It is halal because it is mentioned in the ayah "between those" [TMQ Al-Furqan: 67] to show that there are three types of spending: extravagance, niggardliness and moderation. One of those three types is required by the Shari'ah; that is the moderation. It does not say: "between those two" to show the middle position between two different things. There is no middle position or compromise solution in Islam. Allah (swt) created man, and He (swt) knows his reality. This knowledge is beyond the realm of man. Allah (swt) is the only one able to organise life accurately; no one can attain this level. So the rules have come defined, there is no middle position or compromise solution in the texts and rules of Islam. They are accurate, clear and distinct until Allah (swt) himself called them Hudood (limits) due to their accuracy and directness. In the Qur'an it says, "These are the limits of Allah, which He makes plain for the people which have knowledge" [TMQ Al-Baqarah: 230]. Also, "And whosoever disobeys Allah and His Messenger, and transgresses His limits, He will cast him into the Fire, to abide therein" [TMQ An-Nisa: 14]. There was neither middle position nor a compromise solution when the Messenger of Allah (saw) said to his uncle Abu Talib, when his people offered him position, money and rank to leave Islam, "By Allah! O uncle, if they put the sun in my right hand and the moon in my left, that I should abandon this matter. Until Allah makes it victorious or I perish I shall not leave it." Furthermore, there was no compromise in his (saw) statement to the tribe of Bani 'Aamir b. Sa'sa'ah when they demanded that they should have the rule after him (saw) in return for their Nusrah (support), "The matter belongs to Allah, He (swt) places it where He wills". The compromise solution is an idea that is foreign to Islam. The Westerners and those Muslims, who are loyal to this solution, have attached it to Islam in order to sell it to those who are not willing to make sacrifices in the name of Allah (swt). Instead, they seek moderation. They distort the limits and clearly defined rules of Islam in order to suit their needs and desires. This article was taken from a book entitled 'Dangerous Concepts' produced by Hizb utTahrir. It covers the topics: "Terrorism, Interfaith Dialogue, Compromise, Fundamentalism and Globalisation". The book will be available soon; direct all enquiries to books@khilafah.com.

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[Part 4] Continued from December edition The Correct Solution We discussed the crooked nature of the Western economic system in previous articles. We detailed the basis of its system and a number of the branches that it is based upon. We also discussed the ugly shortcomings of this system and the tragedies that have befallen humanity because of it. In this article we will analyse the straight line next to this crooked line. We will discuss the laws of economics that far surpass those of the man made sys tem; this, of course, is the method of Islam, Allah's (swt) method. The subject of economics in Islam is a deep, broad discussion, especially the branches of this subject related to solutions regarding actions. However, it would be enough to explain the foundations that this system is built upon, as well as a number of branches related to actions. By this means, we are able to clearly establish the indisputable nature of the straight path. We will demonstrate the perfection and accuracy of this just and correct system. Before we begin this subject, we would like to draw your attention to two important issues that are not only related to this study, but are also related to all other studies related to the deriving of laws in Islam.

Link between the Aqeedahh of Islam and the Ahkam Shari'ah (Divine Legislation) If one were to study the Ahkam Shari'ah, regarding actions related to taking care of the affairs of the people, one would see that it is linked to this Aqeedahh, similar to how a building is linked to its foundations. When the Islamic Aqeedahh mentions something as being Haram (prohibited), this thing is not considered as beneficial, accordingly, all the Ahkam regarding actions related to it, will prohibit it. Likewise, when the Islamic Aqeedahh mentions something as being Mubah (permissible), this thing is considered to be beneficial, and all the Ahkam regarding actions related to this Mubah open the doors to it, so that we may seek its benefits. For example, intoxicants are considered by the Shaari' (Legislator) to be Haram and not beneficial. It is stated in the Qur'an that, "Intoxicants, gambling, Al-Ansaab (stone altars for sacrificing animals for idols) and Al-Azlam (arrows for seeking luck or decisions) are an abomination of Shaytan's handiwork. So avoid (strictly all) that (abomination) in order that you may succeed" [TMQ Al-Ma'idah: 90]. The Ahkam regarding actions in relation to intoxicants are all in accordance with this message. Hence, the Shari'ah prohibited buying, selling or drinking intoxicants, and even carrying it from one place to another. In addition to the obvious connection between the Ahkam and the Aqeedahh, where these Ahkam never deviate from the Aqeedahh of Islam when giving solutions, we also see that they emanate from the Islamic Aqeedahh alone, and not from any other source. All Ahkam are derived from a verse of the

The Effect of the Corruption of Western Economics on Humanity Book of Allah (swt), the sayings of the Messenger of Allah (saw), the Qur'an and Sunnah, the Ijma' AsSahabah (consensus of the Companions), or correctly applied Qiyas (analogy). The link between the Ahkam and the Aqeedahh, is unique only to the Islamic Shari'ah, as opposed to all the man-made laws, systems and ideologies. The Capitalist system, as we have seen, has made heroin and marijuana beneficial things, because they consider anything that is wanted and satisfies a desire to be beneficial. The laws regarding these particular actions however made them prohibited by punishing anyone who deals with them or uses them in any way with prison. We can see this same mentality with regards to issues of individual freedom, which emanates from the four freedoms. Here, having sexual relationships with any woman one desires is made permissible, if it is with consent; whereas simultaneously, we see it prohibiting certain individuals (like Presidents) from practicing such relationships. Then, it is considered to be a scandal that is punishable by law. This is all a clear contradiction between the foundations and the laws built upon these foundations, as well as a deviation from the fundamental principles established as the basis for the legislation related to actions in everyday life.

The Deen of Islam is the only correct Deen on Earth As for the other ideologies and religions, they are all intellectually incorrect, while the Aqeedahh of this Deen is built upon intellect. It is an Aqeedah that convinces human minds generally, since the foundations of this Aqeedah have been proven by the mind. The understanding that behind man, life, and the universe is a Creator who created it from nothing, is an issue built upon the mind, and the issue that the Prophet Muhammad (saw) is a Prophet and Messenger from Allah (swt), is also built on the mind, for it convinces the mind. In addition, the issue that the Qur'an is from Allah (swt), revealed to his Messenger (saw), is also based on the mind, convincing any human mind that is free from domina tion of one's desires. In addition to the Aqeedah's convincing of the human mind, is its accordance with the Fitrah

(nature) of man. It affirms man's reverence instinct and places in accordance to this the correct solution through acts of worship, which is one of the instinct's features. It also affirms aspects of human nature, whether this may be the instincts or the different organic needs. This is the complete opposite of the other ideologies, for if we look at the Capitalist creed, we see that it is built upon a compromise between two disputing groups. Originally created as a means to end the dispute between the clergy and the intellectuals, this concept that separated religion from life, never truly convinced the human mind. Unlike Islam, this ideology was a product of the human mind, or many human minds. The human mind, as we all know, is flawed. It is characterised by inadequacy, incompleteness and neediness. Because of this, the one who studies the Capitalist system will see continuous change in its systems, constant adjustment of its laws, and many deviations from its Aqeedah, or from the foundations that this corrupt Aqeedah was built upon. These two qualities; the quality of linking the laws (Ahkam) to the Aqeedah, never deviating from it, and the correctness of this system, to the exclusion of all other systems, have made the Islamic Aqeedah unlike any other. The Islamic Aqeedah attends to the affairs of mankind in every manner: economically, politically, and socially by achieving justice, security, high standards of living, happiness and tranquillity. We will demonstrate this practically in the issue of economics; how this Aqeedah issues general concepts, tightly linked to foundations and general guidelines, never deviating from them, emanating from their very core and not from any other source. We will also demonstrate how the practical implementation of these solutions establishes these foundations in society. We will begin with the thoughts of the correct Aqeedah, which discusses many concepts regarding the economic system. These concepts include: The subservience of all that is within the universe for mankind The Qur'an poses the question, "Have you not seen

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how Allah has made all that is in the earth sub servient unto you? And the ships that sail through the sea by His Command? He holds back the heaven from falling on the earth except by His Leave. Verily, Allah is, for mankind, full of kindness, Most Merciful" [TMQ Al-Hajj: 65]. Another verse states, "Allah, it is He who has made the sea subservient unto you, that ships may sail through it by His command, and that you may seek of His bounty, and that you may be thankful. And has made all that is in the heavens and all that is in the earth subservient to you; it is all from Him. Verily, in it are signs for people who think deeply" [TMQ AlJathiyah: 12-13]. Therefore, Allah (swt) has made all that is in the heavens and in the earth subservient to this fortu nate man. With it, he must establish worship to Allah (swt) alone. This verse does not favour one man to another in their being granted this subservience; rather, the address in this verse is general for all humanity. Therefore, all people have been addressed to benefit from the materials in this universe, to help him establish worship to Allah (swt), and all have been addressed with this, with no exceptions. In the Qur'an it is stated, "Oh people. Eat of what is on the earth, lawful and good; and do not follow the footsteps of the Shaytan, for he is to you an avowed enemy" [TMQ Al-Baqarah: 168]. Furthermore, it is mentioned that, "It is He who has made the earth subservient unto you, so walk through its tracts and enjoy the Sustenance of which He provides: And unto Him is the Resurrection" [TMQ Al-Mulk: 15]. This concept from the Aqeedah has been linked to the Ahkam regarding actions related to making use of things, and is a basis for it, while the Ahkam regarding actions came to clarify how to benefit from these bounties that are subservient to mankind, and opened all doors for man to proceed in benefiting from these bounties without fear or worry. Other creeds often place boundaries, restrictions, fables and superstitions, which stand between man and his benefiting from the materials of the uni verse. For example, Hinduism prohibited its followers from benefiting from cows, as they are consid ered to be deities to be worshiped besides Allah (swt). In some Christian creeds, the priests prohibited themselves from satisfying their procreation instinct through marriage. There are other creeds, which prohibit travelling over the seas or rivers. Each of these notions is based on false creeds.

The meaning of happiness in life The meaning of happiness in life for the Muslim comes from his Aqeedah, which established concepts that solve the fundamental question related to man, life, and the universe, linking it spiritually to the Creator. The Islamic Aqeedah perceives happiness spiritually and not materialistically; that is to say, based on physical satisfaction and the concept of gaining the most sensual satisfaction. True happiness in the eyes of the Muslim is gaining the pleasure of Allah (swt). Doing this offers Muslims tranquillity in respect to his fate after death. It resolves his questions regarding himself, the universe and life, and he will know the purpose for which he was created.

Based on this concept, the Muslim becomes happy, even if he lived in the most difficult circumstances: in prison, or oppressed, under torture, or even if he owned nothing in this world except a piece of bread and provisions to cover his Awrah (nakedness). This viewpoint, which emanates from the Aqeedah, has a deep effect on economics and all rulings. The Muslim that carries these concepts will carry them in his mind. He will sacrifice the most valuable things he owns for the sake of Allah (swt), whether material or moral in nature. He will do his utmost for the State, for the Ummah and the individuals. It may be that the story of the brotherhood formed between the Ansaar and the Muhajireen is a fruit of this concept. The Qur'an states, "And they (the Ansaar) give them (the Muhajireen) preference over themselves even though they were in need of that. And whosoever is saved from his own covetousness, they are the ones who are successful" [TMQ AlHashr: 9]. Hence, the Muslim will limit his behaviour, when gathering wealth and benefits, to the limits of Islam. He will not cheat, steal, or hoard, because the goal, as we have previously stated, is not gathering for the sake of gathering, rather it is for something much greater: the pleasure of Allah (swt). This perception of happiness, for the Muslim, is the complete opposite of the Western viewpoint. Their perception is reflected in their economic lifestyle. As a result, their lives have become an unbearable torment. We see no bonds between them other than that which is based upon personal interests; we see some of them running to escape from offering any help, or running to escape debt until it has been taken away from him by force, through the law. This has also been reflected on other nations, due to the colonialist policies that emanate from these miserable concepts. This will continue until oppression and corruption, spread all over the earth at the hands of the West, where the concept of struggling for a piece of bread has become: "Either I eat it, or you eat it," and not where people share the bread between them. To say to them that, "Both you and I will eat it," as is the case in the view of Islam, whose concepts emanate from a correct creed, would be unheard of.

The concept of Thawab (reward) and 'Iqaab (punishment), and the Afterlife We have seen in the Western system that actions are guided by interests and benefits, and that the state guards the interests of the people, implementing laws by means of law enforcement. Inner conscience does not exist with them, nor does monitoring one's self, because these are spiritual concepts that have no place in their lives. To them, acts of worship belong only inside the church. This, in turn, affects their economic and personal lives. As for Islam, the drive and the monitor over all transactions is linked to the Hereafter and the concept of Thawab and 'Iqaab, i.e. to the elevated spiritual aspect, and not to the lowly, materialistic, man-made aspect. The Muslim gives to others, and gives generously, due to the drive of Taqwa (fear of Allah (swt)) and seeking the reward in the Hereafter. He pays Zakat happily, due to the Divine orders, "…and those who pay the Zakat" [TMQ Al-Mu'minun: 4]. He does not steal, due to the Taqwa of Allah (swt). After all, does the Qur'an not tell us, "And (as for) the thief, the male and female, cut off their (right) hands" [TMQ Al-Ma'idah: 38]. According to the Hadith of the

Messenger (saw), "The money of a Muslim is not lawful (to take), except with his pleasure (permission)" [Narrated by Ahmad]. Nor does the Muslim cheat, due to the saying of the Messenger (saw), "Whosoever cheats, is not one of us" [Narrated by At-Tirmidhi]. Nor does he hoard, for, "The one who hoards (by keeping products hidden until their prices rise) is cursed (Mal'un), and the one who seeks sustenance (by buying and selling at easy, low prices) is prosperous (Marzuq)" [Narrated by Ibn Majah]. Western society, as we have mentioned, has been deprived of all this, due to the corrupted concepts that are built upon a materialistic perception, and linked to the mechanism of pricing, the main incentive for production and the sole organiser for distribution. Hence, there is only a meagre existence of charities or assistance for the poor and the needy, since this will cause a decrease in money, and therefore it would diminish their happiness.

The concept of Rizq (sustenance) Allah (swt) has informed the Muslim in his Aqeedah that the amount of Rizq he is to receive was predetermined before he was born. It does not increase or decrease, and nor will man die until he completes what was predetermined for him. One Ayah of the Glorious Qur'an states, "And there is not a moving (living) creature in the earth but its Rizq is due from Allah. He knows its dwelling place and its deposit (in the uterus or the grave). All is in a clear record" [TMQ Hud: 6]. Another verse explains, "Verily, Allah is Al-Razzaq (the One who provides sustenance), Owner of Power, the Most Strong" [TMQ Al-Thaariyat: 58]. The Messenger of Allah (saw) said: "The Ruh Al-Qudus (Jibreel) has inspired (to me) that no soul shall exit the world, unless it com pletes its Ajal (predefined decree for life) and uses up its Rizq, so seek (what is in this world) in a beau tiful manner" [Al-Tabarani]. This concept from the Aqeedah has a relation to the issue of economics. For Allah (swt) has informed mankind that He (swt) created all that is necessary for mankind to continue to live, and that whatever He (swt) has created upon this earth of resources and wealth will definitely meet all the basic needs of the people, and more. If we were to study the reality of this, we would indeed see how we utilise very little of the total resources available, and what is hidden is far greater. As for what occurs of mass deaths due to famines in Sudan, Somalia and other countries, this is caused by the greed of the West and its political interventions and colonisation, not a lack of resources. For if man were left to manage his own affairs, he would find his Rizq like the birds and animals do. Famine would never occur. As for what the Westerners claim of there being a lack of resources to satisfy man's different and numerous needs and desires, this has no reality. This notion is only fuelled by corrupt concepts which produce an image of mans needs, perceiving them to be without bounds. This exaggerated fear comes from the practice of hoarding wealth. It is a result of Capitalistic greed and its perverted and unjust class system.

[To be continued]

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The Men Behind the Message The following article appeared recently in the Pakistani newspaper "The Jang". Intrigued by the sudden appearance of proKhilafat banners all over the city, Adnan Adil decides to find out just what is happening. About a month ago, huge and neatly written billboards with slogans, 'Khilafat waqt ka taqaza hai' suddenly rose over the busy city roads. In

ten years ago and decided to enhance its activities three years ago, says Naveed Butt, who is a spokesman of the party in Pakistan. Since the party underwent a crackdown in other countries, it does not want to reveal the whereabouts of its members and the hierarchy. "We do not promote personality following. We want Ummah to follow thought or intellectual leadership," Butt says. "Hizb ut-Tehrir is a political group, but not a priestly one. Nor it is an academic, educational or charity group. The Islamic thought is the soul of its body, its core and the secret of its life." According to its charter, the party was established to save the Islamic Ummah from the decline and to liberate it from the thoughts, systems and laws of kufr, as well as the domination and influence of the non-believing states. It also aims to restore the Islamic Khalifah state.

an atmosphere of political uncertainty, the appearance of these hoardings was seen as a message from a group of Islamists to prepare the ground for capturing power. After a few weeks, the boards suddenly disappeared. People, generally, had no idea who had displayed them and for what purpose. Some people though visited the web site (ww.khilafah.com) mentioned on these boards and learnt that an organisation with the name of Hizb ut-Tehrir was behind this publicity campaign. Soon in local restaurants appeared some smartly dressed bearded young men, holding books and pamphlets of Hizb ut-Tehrir in hand. It was revealed that this is yet another Islamic political organisation among the already existing religiopolitical groups. The name of Hizb ut-Tehrir is new for Lahoris, but it has been there for the last 47 years. It was founded by late Taqiuddin an-Nabhani in 1953 in Bait-ul-Muqaddas, Palestine, where he worked as a Shariah judge after graduating from Jamia Al-Azhar in Egypt. Nabhani is also the chief ideologue of the party. Abdul Qadeem Zalloon is currently the Amir of the party, who keeps moving from one Arab country to another. The Hizb ut-Tehrir is banned in all Arab countries and Central Asian states. It has branches in the US and the UK along with many other European countries. It started work in Pakistan

The party documents dilate on the aims and objectives of the party by deriving the basis of its doctrine on the verses of Quran and Hadith. "The party aims at the revival of the Ummah through enlightened thought. It also strives to bring the Ummah to its previous might and glory... When she again governs the world according to the laws of Islam," reads one document of the Hizb on display at its web site. Butt says the establishment of an Islamic state (or Khilafa) is necessary because it is not completely practical for an individual to practise Islam individually without an Islamic system all around. In his view, an Islamic state is a piece of land where authority belongs to Muslims and where all laws are Islamic or Shariah and are implemented by the state. But what about various interpretations of Shariah by various sects? Butt replies that it does not matter which sect has its interpretation enforced as long as it is Islamic. He says all of them, Hanafi, Shafi, Ziadi, Shia etc, are Islamic as they have come from the same text, which is Quran and Sunnah. "Any opinion, among the various ones, adopted by Khalifah who has the sole authority to do so, will become the law of the land," he says and adds in Islam there is a principle that the ruling of Imam (ruler) will alleviate differences. But who will become the Khalifah and how? The party believes that Ummah will either

directly elect Khalifah or representatives of Ummah will elect him. But this group of representatives could not be called parliament because they will not have any powers to legislate. The legislation has already been completed in the text, which will be interpreted by Mujtahid (Islamic scholar). If there is more than one Mujtahid, Khalifah will choose one opinion on merit. To transforming a society into an Islamic society, the Hizb ut-Tehrir has adopted a way consisting of three stages. The first stage is of culturing. It involves finding and cultivating individuals who are convinced by the thought and method of the party. This is necessary in order to formulate and establish a group capable of carrying the party's ideas forward. In the second stage, the party suggests to its members an interaction with the Ummah (nation) in order to encourage the Ummah to work for Islam and to carry the Da'wah (message) as if it was its own, so that it works to establish Islam in life, state and society. The third stage is about taking the government and implementing Islam completely and totally, and carrying its message to the world. The party intends to organise study circles, seminars and lectures to spread its message. It does not believe in contesting elections or militant tactics to realise its goals, Butt says. Instead, it believes in courting the support of influential people who are called Ahle Nusrah. The spokesman says the party has been well received in Lahore and Pakistan, especially by the educated people. "People are ready for Khilafah," Butt says. "The Hizb ut-Tehrir has people who know the Shariah and today's world and how to implement Shariah in reality," Butt says. According to him, the party does not consider Taliban government to be completely Islamic. The party has a radical viewpoint on Kashmir. It believes that not only Kashmir but the entire India belongs to Muslims because they once ruled over it. Thus, Spain and Yugoslavia are also Islamic land, which needs to be taken back by the Muslims. "We cannot get back Kashmir through negotiations. We will have to fight to get it back once Khilafah is established," the spokesman says. â&#x20AC;&#x153;Daily Jangâ&#x20AC;?

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2001 Khilafah

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Intellectual Property Protection of intellectual property: Its reality and its Shar'i rule The idea of protecting intellectual property arose in the shade of the capitalist ideology. The industrialist capitalist nations concluded the Paris agreement for the protection of intellectual property in 1883, and the Bern agreement of 1886. Following them were no less than twenty other agreements. Then the World Intellectual Property Organisation (WIPO) was founded to oversee these agreements and guard them. In 1995 the World Trade Organisation adopted the idea of protecting intellectual property and so WIPO became part of the WTO. Thus, the WTO stipulated to the states that wished to join it that they must comply with the protection of intellectual property and pass laws binding on their citizens so as to protect the intellectual property in their lands. The laws of protecting the intellectual property, which the states have passed, give the individual the right to protect his invention and grant him the power to dispose of it and prevent others from using this invention without his permission. The states undertake the protection of this right and punish anyone who may transgress it during the lifetime of the individual, or tens of years after his death. The protection laws also include the "inventor" companies. What is meant by the invented product is the idea or knowledge, which a person's mind has arrived at which, has not been discovered by anyone before. The most significant inventions are regarding the knowledge used in manufac ture and production of goods and services, which is known today as 'Technology'. That is why the capitalists considered individual/private knowledge as wealth that is subject to ownership. It cannot be used freely by the one whom comes to know about it or learns it except by the permission or bequest of its owner according to certain measures. So if a person buys a book disk or cassette whose patent is protected, he has the right to benefit from only the copy he has bought within certain limits such as reading or listening. He will be warned, according to the laws of intellectual protection, from using them in other areas such as printing, copying, selling or trading. What are the Shari'ah rules relating to the private ownership of assets and thoughts?

Islam has organised the private ownership by considering it an aspect of the survival instinct. Thus, it legitimised ownership for the Muslim to satisfy this instinct, which will insure survival and a respectable life. Therefore, it allowed him to own most assets such as cattle, houses and the produce of the land. It forbade him from owning certain assets such as alcohol, pork and drugs. Similarly, Islam encouraged him to use his intellect and seek knowledge and permitted him to receive payment for teaching others. It legislated means that permit ownership such as selling, hiring and inheritance. It forbade him from other means such as usury, gambling and sale by speculation. Ownership in Islam, generally speaking, is the permission of the Legislator to benefit from the asset. As for the private ownership: it is a Shar'i rule valued by the asset or the benefit ascribed to the individual, thus enabling him to benefit from the asset itself or taking a compensation for it. Private ownership in Islam cannot be asserted as valid unless proven by the Shar'i rule, and approved of its means of ownership. Thus, the right to own a thing does not arise from the thing itself or from the fact that it is beneficial. Rather it only arises from the permission of the Legislator to own it by one of the legitimate means of ownership, such as selling or receiving a gift. Islam has given the individual authority over the thing that he owns. It enabled him to freely dispose of it and benefit from what he owns according to the Shar'i rules. It also obliged the state to protect private ownership. It laid down punishments to deter those who infringe upon the ownership of others. The new definition of intellectual property includes two types of private ownership. One of them is sensed and tangible such as a trademark and a book. The second is sensed but not tangible such as a scientific theory and an idea of an invention stored in the brain of a scientist. If the ownership is of the first type such as the permitted trademark. Then it is allowed for the individual to own it and benefit from it by utilising it or selling it. The state is obliged to protect this right of the individual. He will be able to freely dispose of it, and others will be prevented from infringing upon this right. This is because the trademark has a material value in Islam since it is part of the trade allowed by the Shar'a. The trademark is an invented sign placed by the trader or manufacturer on his products to distinguish them from the products of others, which assists the purchasers or

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consumers to recognise them. This definition does not include the trademarks that have not been used yet. This is different from what some laws have defined them as: "Any mark that was used or was intended to be used". This is because the value of the trademark results from it being part of an existing trade. It is allowed for a person to sell his trademark. If he sells it to someone else its benefit and disposal transfer to the new owner. However, if the intellectual ownership is of the second type such as the scientific theory or the idea of an invention. The owner has not written down on paper or recorded on a disk or cassette, then it is the individual ownership of its owner. It is allowed for him to sell it or inform someone else about it if it has a value in Islam. If he does that then it is allowed for the one who possesses it to legitimately dispose of it without any restriction from the first owner according to the rules of the Shar'a. This rule also applies to anyone who buys a book, disk or cassette, which contains an intellectual subject, whether scientific or literary. He also has the right to read it and benefit from whatever information that may be in it. He has the right to dispose of it by copying, selling or donating it to someone. However, he is not allowed to ascribe the scientific subject to anyone other than the one who originated it, otherwise he would have made a lie and forgery both of which are prohibited by the Shar'a. Thus, the right of respecting the intellectual property is an ethical right, which is realised when the thought is ascribed to the one who originated it and not by preventing others from using it without his permission. This ethical right realises a moral right. However the capitalists concentrate, in all their actions and laws, on realising the material value, for it is the measure of their ideology in life. They even used the moral, humanitarian and spiritual values, which are instinctual in man, to realise the material value. Thus, as a result, they have drowned the world in evil and decay. As for the conditions which have been stipulated by secular laws, and which allowed the authors of books, programs, and inventors to stipulate in the name of intellectual protection such as the publishing rights, and the patent on an invention. There are not Shar'i (legitimate) conditions and one is not obliged to adhere to them. This is because the requirements of the contract of sale in Islam, just as it gives the pur chaser the right to own it also gives him the right to dispose of what he owns. Any condition that contradicts the requirements of the contract of sale, the purchaser is free not to observe it freely even if there are a hundred conditions. A'isha (ra) narrated: That Buraira

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February 2001 Khilafah

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came (to 'A'isha) and said, "I have made a contract of emancipation with my masters for nine ounces (of gold) to be paid in yearly instalments. Therefore, I seek your help." 'A'isha said, "If your masters agree, I will pay them the sum at once and free you on condition that your Wala' (loyalty) will be for me." Buraira went to her masters, but they refused that offer. She (came back) and said, "I presented to them the offer but they refused, unless the Wala' (loyalty) was for them." A'isha (ra) mentioned that to the Messenger of Allah (saw) so he said, "Do (it)" so she did. The Prophet (saw) then got up and gave a speech to people, where he glorified and praised Allah, and said, " What about some people who impose conditions which are not present? Allah's ordinance is more deserving, and Allah's condition is more firm. Verily, the Wala is for the liberator." The wording (mantooq) of the hadith indicates that the condition which contradicts what is in the Book of Allah and the Sunnah of His Messenger should not be adhered to. As long as the conditions of protecting intellectual property make the use of the sold asset restricted to one sort of benefit to the exclusion of another, then they are invalid conditions and contrary to what is in the Book of Allah (swt) and the Sunnah of His Messenger (saw). This is because it contradicts the requirement of the shar'i contract of selling, which enables the purchaser to freely dispose of and benefit from the asset in any legitimate manner such as selling, trade, gift etc. The conditions which prohibit the Halaal are invalid due to his (saw) saying: "The Muslims are bound by their conditions except a condition which forbids the Halaal or permits a Haraam." Therefore, it is not allowed in the Shar'a to protect publishing rights, copyrights and patents. Rather they are permissible rights. Thus, the thinker, scholar or inventor of a program owns his knowledge as long as his knowledge is with him and he has not taught it to others. However, once the knowledge went out to others through teaching, selling etc then the knowledge is no more his property. This is because it went out from his ownership when he sold it. So he does not possess the right to prevent others from freely disposing of it after

its ownership has transferred to them through a shari'a means such as selling or other means. As for the Fatwa which some computer disks hold stating that: "It is not allowed to copy programmes which their owners, except with their permission due to his (saw) saying: "The Muslims are bound by their conditions." And his (saw) saying: "It is not allowed to take the wealth of a Muslim without his permission." And his (saw) saying: "Whosoever got a per mitted thing ahead of others he is more entitled to it." The error of their fatwa comes from their generalisation of the expression 'their conditions' without specifying it to the exclusion made by the Messenger (saw) when he said: 'except a condition which forbids a Halaal.' The last two hadiths have no relevance to the subject because of the subject of the hadith "It is not allowed to take the wealth of a Muslim man..." Its reality is the wealth of others, while the computer disk has actually become the property of the purchaser. As for the other hadith: "Whosoever discovers a per mitted thing first he is more entitled to it." Its subject is the public property like the hadith: "Mina (a Hajj site) is the abode (halting place) of the one who reaches (there) first", whilst the computer disk is a private property. Indeed, the laws of protecting intellectual property are one of the styles of economic and cultural colonialism imposed by the capitalist superpowers on the states of the world and its peoples via the World Trade Organisation. So after these nations had gained ownership of technology, which is the knowledge relating to industry, and production of goods and services, they imposed their laws to hoard this knowledge and prevent other nations from benefiting from them, thus keeping their land's consumer markets for their products and so these nations subject to their influence, stealing their wealth and resources in the name of investment and globalisation. Indeed, the Islamic Ummah is at the top of the list of the targeted nations . This is because the Kuffar know the strength of this Ummah and

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the danger to them if she returns to her ideology of Islam. Thus, they imposed on her their secular laws, like the law of protecting intellectual property and others to prevent her from the means of power and to distance her from her ideology. Accordingly the Muslims must understand the danger of the secular laws to their Deen and life. This is because the aim of these laws is to hoard the scientific knowledge and prevent others from benefiting of it. It is also to prevent them from reviving on the basis of Islam. Thus the Muslims are obliged to reject these laws and not adhere to them for they are not from Islam and were legislated to cause them harm. It is incumbent on the Muslims to sacrifice every life and soul in order to re-establish the Khilafah state which will restore to them their power, unity and strength. Thus, they will be able rescue the world from the abyss of decline and from the capitalist colonisation and bring them to the justice of Islam. He (swt) said: "He it is Who has sent His Messenger (Muhammad [saw]) with the guidance and the religion of truth to make it victorious over all other Deens (ways of life) even though the mushrikeen hate it" [TMQ As-Saff: 9] Hizb ut-Tahrir Wilayah of Jordan 21 Shawwal 1421AH 16/1/2001

? Please address your letters and questions to the Editorial Team, at the address given on page 4 of the magazine.

Events Diary LONDON Saturdays after dhuhr (Brothers in main hall) (Sisters upstairs) (Sundays after dhuhr in Arabic) Regents Park Mosque 146 Park Road, London

Wednesdays 6:30pm Bearsted Lecture Theatre Royal London Hospital Whitechapel

There are many other events taking place around Britain and around the world. Please contact circles@khilafah.com for details of events in your area.

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February 2001 Khilafah

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