In this article the issue of "Tawwakul" is addressed, because it is a fundamental part of the Islamic Aqeedah. Tawwakul is translated here as either trust or dependence. Putting our trust in Allah (SWT) is a matter of belief and contributes to our view regarding this life. To make this point clear, some of the ayahs are quoted as below:
Allah (SWT) says in Surah Al-Imran:160 "If Allah helps you, none can overcome you: If He forsakes you, who is there after that, that can help you ? In Allah, then, let Believers put their trust."
In Surah At-Tauba: 51, Allah (SWT) says "Say: 'Nothing will happen to us except what Allah has decreed for us: He is our protector': And on Allah let the Believers put their trust."
In Surah Ash-Shu'araa:217 Allah (SWT) says "And put thy trust on the exalted in Might, The Merciful."
In Surah Al-Imran:159, Allah (SWT) says"...Then, when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him)."
All of the above ayahs order Muslims to wholly and exclusively rely on Allah (SWT) in their lives. It is only Allah who controls this universe, and both good and bad are His decree. The significant element that should always be kept in mind, is the omnipotence of Allah (SWT). Therefore our actions and the material resources available to us do not guarantee the outcome of any of our undertakings. For example our material and physical strength may deceive us into believing that victory in a battle field is inevitable. The truth is that our strength or weakness has no bearing on the outcome of the battle, and it is only by the will of Allah (SWT) that we become victorious or get defeated by the enemy. It was this firm belief that led a handful of Muslims during and after the time of prophet Muhammad (SAAW) to fight so valiantly against a formidable enemy over and over again.
One may ask, why then do we strive to accomplish any task if we cannot influence its outcome ? The answer is rather simple. The actions that we take fall into three categories: They are either obligated upon us by Allah (SWT), recommended by Him or we are simply allowed to do them. The obligatory actions are taken because Allah (SWT) has ordered them as compulsory. The recommended actions are taken to be rewarded in addition to the rewards we get upon accomplishing the fard. In both of these cases we seek to please Allah (SWT). Actions falling under the third category are taken to achieve certain objectives we anticipate to fulfill. However the certainty of accomplishing those objectives is not under our control. Therefore the cause of initiating any action is not whether we control its outcome. It is the anticipated goal we aim to achieve.
This brings us to an important misconception among the Muslims, where some of them associate "effort" with having trust in Allah (SWT). For example, it is a popular notion that earning provides rizq, and tawwakul in Allah (SWT) should come after one has made a sincere effort to earn a living. Some of the Muslims who hold such a view often present the following Hadith in their defense:
A man came to the prophet Muhammad (SAAW) and said "I will not tie my camel and trust Allah", the prophet Muhammad (SAAW) said " tie it and trust Allah."
This Hadith does not indicate any pre-requisite for trusting Allah (SWT). It does not, therefore suggest that somehow there is a link between tying the camel (an action ) and putting one's trust in Allah (SWT). However the Hadith conveys an important lesson to all of us: that while trust in Allah (SWT) is absolute being independent of what we do, it is our responsibility to act on what we intend to accomplish. In this case tying the camel was a right thing to do, if the person feared that the camel would run away. Therefore he should have taken the precaution regardless of his trust in Allah (SWT). Tying the camel does not take away from his trust in Allah (SWT), nor does it become a requirement for trusting Allah (SWT). Regardless of how he had acted the outcome would remain in accordance with the will of Allah (SWT). This understanding is in accordance with the above verses of the Quran, where the concept of absolute trust in Allah (SWT) is emphatically reiterated.
Hence tawwakul in Allah (SWT) is not in any way related to our actions, and is a belief that we are ordered to believe in by Allah (SWT) irrespective of our efforts and the circumstances surrounding us. This belief should help us live this life according to the commands of Allah (SWT), even if we face hardships in doing so. Disappointment, hopelessness should not daunt us, because we have put our trust in Allah (SWT), our Creator and the only Sustainer. Many Muslims indulge in prohibited actions arguing that it is the only alternative, otherwise they would face disastrous consequences. A vivid example is giving riba when buying a house on mortgage. They regard owning a house as a necessity and are willing to sacrifice Islam in doing so. They fail to realize that it is only Allah (SWT) who provides security for them and their offsprings and they need only to put their absolute trust in Him. Unfortunately the materialistic thought that we have acquired from the Kuffar, who depend on material gains for their very survival, has drastically influenced our view towards this life as well...we take pride in our wealth and what we do, and have displaced the trust in Allah (SWT) by relying solely on material possessions. May Allah (SWT) restore our trust in Him, for only then can we truly succeed.
Ar-Raya Magazine
Thursday, August 30, 2007
Politics in Islam
The influence of Western thought on the minds of many Muslims considerably changed their view-point on several issues regarding their way of life. Western philosophy and institutions have become exemplary to many Muslims. The definition and the subsequent role of politics has been and continues to be understood by many Muslims within the framework of the European theory and practice. Muslim scholars, in an effort to confront the corruption of thought among the Muslims declared that politics is evil and should not become a field of work for true believers. However by doing so, they acknowledged the Western outlook towards politics thereby falling victim to the idea of secularism. This meant that Muslims should not resort to politics because religion had no place for it. This lead to a large number of devout Muslims preaching Islam in a manner that was meaningful only to the individual as his private affair. The resulting isolation became an obstacle for many Muslims to actively participate in changing the society according to the precepts of Islam. Indeed many among them failed to realize, if at all, there was a need for change. It is our intention to present a general view towards politics, its role and institutions according to the Islamic Sharia. Furthermore to clarify many misconceptions within the realm of political activity, we have chosen a comparative approach, bringing forth the western view point towards politics as well.
Definition
The word "siyasah" can be understood to mean politics. Siyasah is a derivative of the root "sasa" which literally means taking care of. The Arabic word "sa'is" is another derivative of the same root, and refers to one who takes care of the animals. Hence "siyasah" refers to taking care of the affairs of a nation. By this token the shara'i definition of siyasah is 'taking care of the affairs of a nation according to Islam'. This view is supported by the saying of Prophet Muhammad (SAAW)," The one who does not care about the affairs of the Muslims is not a Muslim" (Muslim).
It is worth noting at this point that the concept of politics in the west is considerably different, as summarized by Machivelli, who is considered to be a founder of modern political theory in the west. He said of politics that "it is the art practiced by the powerful to exploit the weak". He further argues that a good politician should not be concerned with morality, but should aim to achieve his goals in a calculated and subtle manner.
A Brief Comparison
While capitalism permits and encourages interest group politics under the garb of a just and fair democratic process, Islam strictly subjects a politician to the laws of Allah (swt).
There is a striking contrast between the above two definitions regarding politics. In Islam politics is subjected to the laws of Allah (SWT) and political aims are formulated on the basis of the Sharia. Politics in Islam is not directed by self interest as suggested by Machivelli. The authority exercised by rulers is not derived through a powerful elite to secure their interests as practiced in the west. In Islam political activity is accompanied by responsibility as well as accountability. Hence politics in Islam is not an art of deception aimed to assure the survival of the fittest. Contrary to this is the politics practiced in the west and the rest of the world, where accusations and convenient propaganda are the tools employed to win political battles. Such politics breeds on corrupt men who exercise their power for selfish gains. However the contemporary politics, both on national and international levels, should not come as a surprise to us, simply because the goals and the means to achieve them stem out of capitalism and are preserved by its "democratic" institutions. Capitalism has profoundly affected the politics of the West. It considers the 'good' of the society as a variable, that relies almost wholly on what benefits the corporation. In reality, politics in the West literally adheres to the description Machivelli alluded to.
Politics...A Dilemma
Although politics involves tact, foresight and skillful planning it nevertheless flows within an ideological framework. While capitalism permits and encourages interest group politics under the garb of a just and fair democratic process, Islam strictly subjects a politician to the laws of Allah (SWT). It was the political practice of the west that forced some Muslim scholars to declare that politics was not part of Islam and was a source of corruption. After witnessing that, the precedent laid by the west became a source of inspiration as well as a standard practice among the Muslims, these scholars resorted to political isolation instead of confronting the situation boldly. Consequently one factor, among others, for the failure of Islamic movements in certain parts of the Muslim world, was the quick acceptance by many Muslims of a secular leadership. With this attitude towards politics, it became harder for many Muslims to understand Islam in its socio-political context. Politics and political parties are still considered to be secular in nature by many Muslims. Not realizing the far reaching implications of political function, and more importantly its absolute necessity in changing the society, many Muslims have chosen to present Islam as a belief that
influences individual practice only. Unfortunately many among us fail to realize that it is the duty of this Ummah to be continually involved with politics and only by doing so will we change our condition. We will now briefly mention what major political functions Muslims are required to engage in.
Major Political Functions
Allah (SWT) says "And rule among them by that which Allah has revealed to you, and do not follow their vain desires..." (Surah Maidah:48). This clearly commands Prophet Muhammad (SAAW) to rule among people by Islam, hence it is also an order for all Muslims to establish the rule of Allah (SWT). Ruling is a political function and cannot be ignored because the Ayah makes it an obligation. This perhaps is the most significant political function that the Ummah is entrusted with. Khilafah is the institution that is responsible to carry out the obligation of implementing Islam and carrying it to the rest of mankind.
Allah (SWT) orders by saying "Let there arise out of you a band of people inviting to all that is good , enjoining what is right , and forbidding what is wrong: they are the ones to attain felicity". This requires us to form a party which invites to Islam and forbids what is wrong. Enjoining what is good requires that this group carry Islam in its totality and forbidding wrong includes checking on the implementation of Islam in all aspects. Hence inside the Islamic State Muslims, individuals as well as groups, are required to be active in politics as well. However under the present circumstances this party should engage in a political and intellectual struggle to establish the authority of Islam in the society. Establishment of Islam on a society is incumbent upon all Muslims due to the various commands of Allah (swt) that order us to rule by Islam. This objective should become our top-most priority, because only then can we accomplish the most significant political function mentioned in the preceding paragraph, i.e., ruling by Islam.
Political struggle does not imply participating in a Kufr system nor does it require compromising on the principles of Islam on the grounds of expediency. Political struggle requires that the rulers, who implement Kufr and safeguard the interests of the Kuffar, be confronted without reluctance. It also necessitates that the Da'awah of Islam be given to those who either hold some sort of power or influence in the society as well as the general Muslim population.
Ar-Raya Magazine
Definition
The word "siyasah" can be understood to mean politics. Siyasah is a derivative of the root "sasa" which literally means taking care of. The Arabic word "sa'is" is another derivative of the same root, and refers to one who takes care of the animals. Hence "siyasah" refers to taking care of the affairs of a nation. By this token the shara'i definition of siyasah is 'taking care of the affairs of a nation according to Islam'. This view is supported by the saying of Prophet Muhammad (SAAW)," The one who does not care about the affairs of the Muslims is not a Muslim" (Muslim).
It is worth noting at this point that the concept of politics in the west is considerably different, as summarized by Machivelli, who is considered to be a founder of modern political theory in the west. He said of politics that "it is the art practiced by the powerful to exploit the weak". He further argues that a good politician should not be concerned with morality, but should aim to achieve his goals in a calculated and subtle manner.
A Brief Comparison
While capitalism permits and encourages interest group politics under the garb of a just and fair democratic process, Islam strictly subjects a politician to the laws of Allah (swt).
There is a striking contrast between the above two definitions regarding politics. In Islam politics is subjected to the laws of Allah (SWT) and political aims are formulated on the basis of the Sharia. Politics in Islam is not directed by self interest as suggested by Machivelli. The authority exercised by rulers is not derived through a powerful elite to secure their interests as practiced in the west. In Islam political activity is accompanied by responsibility as well as accountability. Hence politics in Islam is not an art of deception aimed to assure the survival of the fittest. Contrary to this is the politics practiced in the west and the rest of the world, where accusations and convenient propaganda are the tools employed to win political battles. Such politics breeds on corrupt men who exercise their power for selfish gains. However the contemporary politics, both on national and international levels, should not come as a surprise to us, simply because the goals and the means to achieve them stem out of capitalism and are preserved by its "democratic" institutions. Capitalism has profoundly affected the politics of the West. It considers the 'good' of the society as a variable, that relies almost wholly on what benefits the corporation. In reality, politics in the West literally adheres to the description Machivelli alluded to.
Politics...A Dilemma
Although politics involves tact, foresight and skillful planning it nevertheless flows within an ideological framework. While capitalism permits and encourages interest group politics under the garb of a just and fair democratic process, Islam strictly subjects a politician to the laws of Allah (SWT). It was the political practice of the west that forced some Muslim scholars to declare that politics was not part of Islam and was a source of corruption. After witnessing that, the precedent laid by the west became a source of inspiration as well as a standard practice among the Muslims, these scholars resorted to political isolation instead of confronting the situation boldly. Consequently one factor, among others, for the failure of Islamic movements in certain parts of the Muslim world, was the quick acceptance by many Muslims of a secular leadership. With this attitude towards politics, it became harder for many Muslims to understand Islam in its socio-political context. Politics and political parties are still considered to be secular in nature by many Muslims. Not realizing the far reaching implications of political function, and more importantly its absolute necessity in changing the society, many Muslims have chosen to present Islam as a belief that
influences individual practice only. Unfortunately many among us fail to realize that it is the duty of this Ummah to be continually involved with politics and only by doing so will we change our condition. We will now briefly mention what major political functions Muslims are required to engage in.
Major Political Functions
Allah (SWT) says "And rule among them by that which Allah has revealed to you, and do not follow their vain desires..." (Surah Maidah:48). This clearly commands Prophet Muhammad (SAAW) to rule among people by Islam, hence it is also an order for all Muslims to establish the rule of Allah (SWT). Ruling is a political function and cannot be ignored because the Ayah makes it an obligation. This perhaps is the most significant political function that the Ummah is entrusted with. Khilafah is the institution that is responsible to carry out the obligation of implementing Islam and carrying it to the rest of mankind.
Allah (SWT) orders by saying "Let there arise out of you a band of people inviting to all that is good , enjoining what is right , and forbidding what is wrong: they are the ones to attain felicity". This requires us to form a party which invites to Islam and forbids what is wrong. Enjoining what is good requires that this group carry Islam in its totality and forbidding wrong includes checking on the implementation of Islam in all aspects. Hence inside the Islamic State Muslims, individuals as well as groups, are required to be active in politics as well. However under the present circumstances this party should engage in a political and intellectual struggle to establish the authority of Islam in the society. Establishment of Islam on a society is incumbent upon all Muslims due to the various commands of Allah (swt) that order us to rule by Islam. This objective should become our top-most priority, because only then can we accomplish the most significant political function mentioned in the preceding paragraph, i.e., ruling by Islam.
Political struggle does not imply participating in a Kufr system nor does it require compromising on the principles of Islam on the grounds of expediency. Political struggle requires that the rulers, who implement Kufr and safeguard the interests of the Kuffar, be confronted without reluctance. It also necessitates that the Da'awah of Islam be given to those who either hold some sort of power or influence in the society as well as the general Muslim population.
Ar-Raya Magazine
Hikmah: A Departure from Sharia
"You have to use Hikmah, brother" one often hears. "Yes we agree with you 100%, but Hikmah must be used", and "You are too aggressive, use some Hikmah" are on the tongue of many Muslims. Such concept exists among active and non-active Muslims alike. Its validity or invalidity must be discussed so that Muslims know where they stand.
First, the concept of Hikmah must be put in context. It has been used frequently in issues such as, asking for help from the UN or the US for Bosnia or Kashmir, entering into the political process of the US, gradual implementation of Islam in the Muslim world... etc. Each of the above mentioned examples has a proof (actually several ones) from the Quran and the Sunnah to make it prohibited. In each of the above mentioned situation, the proof is mentioned to prohibit such act, however met with a famous statement "Brother, we agree with you 100%, but Hikmah must be used! Can't you see Muslims in Bosnia how they are treated, we must save them by any means! Can't you see that nothing gets done unless the US and the UN wishes it?..."
In reality, this concept of Hikmah is alien to Islam, for there is no text from the Quran or the Sunnah, where the word Hikmah is mentioned, carries the same meaning associated with it today. Upon researching the word Hikmah, one will find that it is derived from the Arabic word 'Hukm' which means 'rule'. The word Hikmah appears in the Holy Quran twenty times. It appears with various meanings, depending on the context, such as prophet hood, the Quran, the Sunnah, knowledge of the reality of things, deep knowledge followed by actions based on this knowledge...etc. Some of the Ayahs are as follows:
-in translation-
"Our Lord! send amongst them a Messenger of their own, Who shall rehearse Thy Signs To them and instruct them In Scripture and WISDOM, and purify them:" (al-Baqara:129)
"And Allah will teach him The Book and WISDOM..." (al-e-Imran:48)
"Allah did confer A great favor on the Believers When He sent among them A Messenger from among Themselves, rehearsing Unto them the Signs Of Allah, purifying them, And instructing them In Scripture and WISDOM..." (al-e-Imran:164)
"Invite (all) to the Way Of thy Lord with WISDOM..." (an-Nahl:125)
"And recite what is Rehearsed to you in your Homes, of the Signs of Allah And His WISDOM..." (al-Ahzab:34)
"There have already come To them such tidings As contain a deterrent, A WISDOM far-reaching: -but (the preaching of) Warners Profits them not." (al-Qamr:4,5)
Thus there is no Islamic or linguistic meaning to Hikmah that is similar to that associated with it nowadays.
As a matter of fact one finds that the word, in this specific context, is synonymous with the word 'Benefit" that is in Capitalism. this is so because its usage is the same usage of 'benefit' among the capitalists. Both parties make it as the yardstick of their actions, with the difference that Muslim say we follow Islam while Capitalists admit they follow that which is beneficial to them.
It is extremely strange that an active Muslim, working for Islam that is, would abandon a clear hadith or an Ayah for that which he thinks to be good. Such idea is invalid as well as dangerous for the following reasons.
a) The Muslim is to abide by the divine rule in every action. The divine rule is found only in the Quran, Sunnah, Consensus of the Companions, and Analogy (Qiyas). Hikmah, that which the person sees good, is not one of them. Allah (swt) says,
-in translation-
"It is not allowed for a believing man or a believing man or a believing woman, if Allah and His Messenger give an order to have a choice in their matter."
b) All actions of all human beings are addressed by the divine rule. The divine rule is divided into five categories. Every action must fall in one of these categories. The five categories are:
1) The obligation (fard), which is defined as the action that the person is rewarded for doing and punished for not performing, such as, Salah, Zakah, Jihad, establishing the Khilafah.
2) The forbidden (Haram). It is the action that a person is punished for doing and rewarded for not doing i.e., Zina, back biting, ruling by kufr, doing injustice to an orphan...etc.
3) The liked or preferable (Mandub or Mustahab) is the action where the person is rewarded for doing but not punishable for leaving. Example of such rule are charity, praying Nafil, growing the beard, doing Zikr, etc.
4) The disliked (Makrooh) is that which the person is rewarded for abandoning however not punishable for committing, such as, sleeping on the stomach,...etc.
5) Allowed (Mubah) is the action which the person is not rewarded or punishable for doing or abandoning. Talking, sleeping, walking, eating, are some examples. The question that arises, therefore, is in which category does the Hikmah fall? If it falls in the Fard or Haram, or Macro or Mandub, it is nonsense for a Muslim who wants the pleasure of Allah to abandon the divine rule and follow his/her desire.
If, however, it falls in the Mubah category, there is no argument that Allah (swt) has given humans the choice to do or abstain. It is very unfortunate that the Hikm that is addressed here is used in the Haram and Fard area and not in the Mubah. That is the real problem.
Same people cite the example of the Messenger as a proof for using the Hikmah. the example of the treaty of Hudybiyah is the main issue used to prove their point. In that treaty, the Messenger (saaws) accepted to remove "The Messenger of Allah" and "The Most Merciful the Most Compassionate" from the document. Those Muslims see in such actions some sort of Hikmah or compromise.
Such conclusion is definitely wrong on several accounts, two of which are:
a) Both demands made by the Kuffar to the Messenger (saaws) did not go against any divine rule. Removing the wording "Messenger of Allah" from the document was not Haram, for that was a pure political document that had nothing to do with anyone's belief. the Messenger (saaws) was not asked to deny his Prophet hood but merely not to write it in the document. Also removing the word of "The Most Merciful, the Compassionate" from the paper is not against Islam. This is due to the fact that we are ordered to mention the name of Allah (swt) on any matter of importance, not to write it. The Messenger (saaws) said, "Anything of importance that doesn't start by mentioning the name of Allah is incomplete." There was no abandonment of the divine rule at all in the above case.
b) This document was signed based on an order of the Wahi. It was due to this reason that the Messenger (saaws) said to his companions where they refused to shave their heads as a sign of anger, "I am the slave of Allah and His Messenger. And I will not disobey His order." Therefore, signing that treaty was a divine rule from Allah that the Messenger adhered to.
We Muslims must learn, not as a matter of theory, but as a matter of practice that the good is only that which Allah (swt) and His Messenger have said. We must learn that the criterion for our actions is the Halal and Haram not Hikmah or benefit. We Muslims must learn that the Hikmah is in following the Islamic text as is without twisting or changing. We Muslims must remember that putting our minds as the yardstick of actions instead of the divine law is going back to Jahiliyah and taking the secular standard of judgment taken by the West.
Ar-Raya Magazine
First, the concept of Hikmah must be put in context. It has been used frequently in issues such as, asking for help from the UN or the US for Bosnia or Kashmir, entering into the political process of the US, gradual implementation of Islam in the Muslim world... etc. Each of the above mentioned examples has a proof (actually several ones) from the Quran and the Sunnah to make it prohibited. In each of the above mentioned situation, the proof is mentioned to prohibit such act, however met with a famous statement "Brother, we agree with you 100%, but Hikmah must be used! Can't you see Muslims in Bosnia how they are treated, we must save them by any means! Can't you see that nothing gets done unless the US and the UN wishes it?..."
In reality, this concept of Hikmah is alien to Islam, for there is no text from the Quran or the Sunnah, where the word Hikmah is mentioned, carries the same meaning associated with it today. Upon researching the word Hikmah, one will find that it is derived from the Arabic word 'Hukm' which means 'rule'. The word Hikmah appears in the Holy Quran twenty times. It appears with various meanings, depending on the context, such as prophet hood, the Quran, the Sunnah, knowledge of the reality of things, deep knowledge followed by actions based on this knowledge...etc. Some of the Ayahs are as follows:
-in translation-
"Our Lord! send amongst them a Messenger of their own, Who shall rehearse Thy Signs To them and instruct them In Scripture and WISDOM, and purify them:" (al-Baqara:129)
"And Allah will teach him The Book and WISDOM..." (al-e-Imran:48)
"Allah did confer A great favor on the Believers When He sent among them A Messenger from among Themselves, rehearsing Unto them the Signs Of Allah, purifying them, And instructing them In Scripture and WISDOM..." (al-e-Imran:164)
"Invite (all) to the Way Of thy Lord with WISDOM..." (an-Nahl:125)
"And recite what is Rehearsed to you in your Homes, of the Signs of Allah And His WISDOM..." (al-Ahzab:34)
"There have already come To them such tidings As contain a deterrent, A WISDOM far-reaching: -but (the preaching of) Warners Profits them not." (al-Qamr:4,5)
Thus there is no Islamic or linguistic meaning to Hikmah that is similar to that associated with it nowadays.
As a matter of fact one finds that the word, in this specific context, is synonymous with the word 'Benefit" that is in Capitalism. this is so because its usage is the same usage of 'benefit' among the capitalists. Both parties make it as the yardstick of their actions, with the difference that Muslim say we follow Islam while Capitalists admit they follow that which is beneficial to them.
It is extremely strange that an active Muslim, working for Islam that is, would abandon a clear hadith or an Ayah for that which he thinks to be good. Such idea is invalid as well as dangerous for the following reasons.
a) The Muslim is to abide by the divine rule in every action. The divine rule is found only in the Quran, Sunnah, Consensus of the Companions, and Analogy (Qiyas). Hikmah, that which the person sees good, is not one of them. Allah (swt) says,
-in translation-
"It is not allowed for a believing man or a believing man or a believing woman, if Allah and His Messenger give an order to have a choice in their matter."
b) All actions of all human beings are addressed by the divine rule. The divine rule is divided into five categories. Every action must fall in one of these categories. The five categories are:
1) The obligation (fard), which is defined as the action that the person is rewarded for doing and punished for not performing, such as, Salah, Zakah, Jihad, establishing the Khilafah.
2) The forbidden (Haram). It is the action that a person is punished for doing and rewarded for not doing i.e., Zina, back biting, ruling by kufr, doing injustice to an orphan...etc.
3) The liked or preferable (Mandub or Mustahab) is the action where the person is rewarded for doing but not punishable for leaving. Example of such rule are charity, praying Nafil, growing the beard, doing Zikr, etc.
4) The disliked (Makrooh) is that which the person is rewarded for abandoning however not punishable for committing, such as, sleeping on the stomach,...etc.
5) Allowed (Mubah) is the action which the person is not rewarded or punishable for doing or abandoning. Talking, sleeping, walking, eating, are some examples. The question that arises, therefore, is in which category does the Hikmah fall? If it falls in the Fard or Haram, or Macro or Mandub, it is nonsense for a Muslim who wants the pleasure of Allah to abandon the divine rule and follow his/her desire.
If, however, it falls in the Mubah category, there is no argument that Allah (swt) has given humans the choice to do or abstain. It is very unfortunate that the Hikm that is addressed here is used in the Haram and Fard area and not in the Mubah. That is the real problem.
Same people cite the example of the Messenger as a proof for using the Hikmah. the example of the treaty of Hudybiyah is the main issue used to prove their point. In that treaty, the Messenger (saaws) accepted to remove "The Messenger of Allah" and "The Most Merciful the Most Compassionate" from the document. Those Muslims see in such actions some sort of Hikmah or compromise.
Such conclusion is definitely wrong on several accounts, two of which are:
a) Both demands made by the Kuffar to the Messenger (saaws) did not go against any divine rule. Removing the wording "Messenger of Allah" from the document was not Haram, for that was a pure political document that had nothing to do with anyone's belief. the Messenger (saaws) was not asked to deny his Prophet hood but merely not to write it in the document. Also removing the word of "The Most Merciful, the Compassionate" from the paper is not against Islam. This is due to the fact that we are ordered to mention the name of Allah (swt) on any matter of importance, not to write it. The Messenger (saaws) said, "Anything of importance that doesn't start by mentioning the name of Allah is incomplete." There was no abandonment of the divine rule at all in the above case.
b) This document was signed based on an order of the Wahi. It was due to this reason that the Messenger (saaws) said to his companions where they refused to shave their heads as a sign of anger, "I am the slave of Allah and His Messenger. And I will not disobey His order." Therefore, signing that treaty was a divine rule from Allah that the Messenger adhered to.
We Muslims must learn, not as a matter of theory, but as a matter of practice that the good is only that which Allah (swt) and His Messenger have said. We must learn that the criterion for our actions is the Halal and Haram not Hikmah or benefit. We Muslims must learn that the Hikmah is in following the Islamic text as is without twisting or changing. We Muslims must remember that putting our minds as the yardstick of actions instead of the divine law is going back to Jahiliyah and taking the secular standard of judgment taken by the West.
Ar-Raya Magazine
The Conflict Between the Democratic System and the Ruling System In Islam
The democratic system conflicts with the Islamic system in the fundamentals as well as the branches. It is not proper to equate both systems if there exist some similarities between them. Since democracy is Kufr and Islam if belief the term 'democracy' or any of its meaning was not used by the Islamic State that continued in its implementation of Islam for thirteen centuries. In the absence of the system of Islam, people started seeing a democratic system as opposed to dictatorship and military system. Naturally, people chose the democratic system over the oppressing ones; while all of them are systems of Kufr. When we say no to democracy, we do not mean yes to oppressive, dictatorial systems. Rather, we mean the Islamic system which is mercy mankind, revealed from the most Merciful the most Compassionate. However, if certain processes in the Islamic system, such as the election of the Khalifah thereby giving him the bay'a, are similar to the election of a public official in a Democratic system, we should not conclude that democracy is part of Islam. Following is a summary of both systems:
| Democratic System | Islamic System |
| 1. Its bases are made by humans. 2. The ruling systems is in the form of republics (Pakistan, Egypt), or kingship (Jordan, Saudi Arabia). And it allows any structure of government acceptable to people. 3. Democracy is established on two premises; I. Supremacy is for the people. II. The people are the source of authorities. The ruling structure is composed of three authorities which legislate laws and implements them; I. The Executive Branch II. The Legislative branch III. The Judicial Branch other institutions support these authorities, such as, the army, internal security, etc. 4. Since supremacy is for the people, they have the power to legislate. 5. The judiciary system is a civil one. 6. In the democratic system, the foreign policy is based on honoring the international borders and waters because they are a manifestation of respect to people's freedom in choosing their systems, laws, and rulers. 7. The democratic system stands for disunity and for the existence of several state. This is called respecting the independence of these states. 8. Not only that the democratic systems recognizes nationalities and races, but they also encourage them to exist and protect them. 9. The ruler is elected for a specific period of time, (four to six years). 10. In democracy it is permissible to revolt, demonstrate against the ruler. 11. It is allowed to form opposition parties that are not based on Islam, such as, secular, & nationalist parties. 12. Under democracy, political frame is divided into a ruling party and an opposition. 13. Democracy allows all members of society to compete for the ruling position. This is regardless of his credentials, or personal qualities, or religious commitment. 14. Democracy is not consultation. Democracy is a method of ruling that contains major guidelines and details. It does not emanate from Sharia. Thus, it is not a divine law as Shura. 15. Democracy emphasizes "compromise" solution. 16. Democracy is established on the belief of capitalism i.e., separation of religion and state. 17. The democratic way of life emanates from a civilization established on benefit and neglects other values. 18. In democracy, majority rules. 19. Democracies sanctifies liberties. Individual's freedom determines what a society should be. | 1. Its basis is taken from revelation from Allah (swt). 2. The ruling system is that of Khilafah. This system has no succession by inheritance. And it does not allow switching form Al-Khilafah to republicanism or kingship. 3. In Islam, the supremacy is for the Sharia and not for the people. The Ummah appoints somebody to implement and rule by the Sharia. As for the structure of the ruling system, it is as follows: I. The Khalifah II. The Associates (Mu'awen-ul-Tafweed) III. The Associate who carries out orders IV. The Ameer of Jihad V. Governors VI. Judges VII. The Administrative System VIII. Majlis-Shura IX. The Army 4. The revelation is the source of laws; and the people elect the person to implement the Sharia. 5. The judiciary system in Islam is a Sharia one (only). 6. Under the Islamic ruling system, the foreign policy is tied with Jihad, conquest and spread of Islam. It destroys borders and physical barriers to save humanity from worshipping each other to worshipping the Lord of humanity. 7. The system of Khilafah does not recognize the physical borders or the independence of one Muslim country from another. 8. The Islamic ruling system does away with all nationalities, tribalistic bonds and races and melts them into Islam. 9. The Khalifah is chosen for life as long as he is able, wise (Aqil) and not known for misconduct. 10. The only case where it is allowed to disobey the ruler is when he orders to disobey Allah (swt). 11. It is not allowed to form parties which are not based on Islam as a doctrine and a way of life. 12. Society is not divided in such a manner. However, the people or the Ummah council question the ruler. if he deserves to be removed, the court of injustices (Mahakmatul mathalim) takes that decision. 13. Islam demands the candidate to be male, Muslim, adult, free, and not known of misconduct and disobedience to Allah. 14. Consultation (Shura) is not a method of governing that contains major guidelines and details. Also it is not one of the ruling pillars. Rather, it is merely taking an opinion which is binding in some cases and not binding in others. However, Shura is a divine rule. 15. Islam, on the other hand, obligates its followers to take that which the Messenger (saaws) brought i.e., Quran and Sunnah 16. The Islamic civilization is established on the spiritual base i.e., believing in Allah (swt) and Halal and Haram are the criterion for all actions in life. 17. Happiness in Islam is achieving the pleasure of Allah the Supreme. 18. In Islam, Sharia rules. 19. Islam has its own rules regarding the rights of the individual and of the Jama'a. This is in contrast to the Western notion of freedom and liberties. |
Saudi Constitution In the Light of Quran and Sunnah
Modern day kingdom of Saudi Arabia came into existence as a result of a conspiracy and a revolt against The Islamic Khilafah State. Al-Saud family played the most important role in this revolt with the help of the British in the 1916 and as a result secured the position of future rulers of Hijaz. They had so much trust and confidence in their British masters and were so sure and confident of their possession that they called it Saudi Arabia - after their family name. More Ironically, they have always been insisting on calling it an Islamic State. To prove this claim they used variety of deceptive techniques which range from hiring the so-called Islamic scholars to introducing the so-called Islamic Constitution recently. In the following paragraphs, the contradictions and contrast between some of the articles of the recent Saudi constitution and the Islamic system are revealed.
Some Features of the Saudi Constitution:
The Ruling System (section 2):
Article 5:
a. The ruling system in the Kingdom of Saudi Arabia is one of Kingship.
c. The King chooses his successor and dismisses him in a Royal decree.
Article 7:
The rule in the Kingdom of Saudi Arabia derives its authority from the Book of Allah and the Sunnah of His Messenger (saaws).
The System of Consultative Assembly:
Article 3:
The Consultative Assembly is composed of a president and sixty members chosen by the king to be people of knowledge, experience, and specialty. The right of the members and their duties and all of their affairs are to be specified by a Royal decree.
Article 5 of the Saudi constitution proclaims monarchy or kingship as the state's ruling system. Monarchical ruling system is defined as ruling system in which a single person holds absolute sovereignty or undivided rule over a state. Islamic ruling system is not one of kingship. The Ruling System in the Islamic State is the Khilafah Ruling system in which the sovereignty belongs to the shari'a. Khalifah is bound by the sharia and can be removed in case he deviates from it.
According part c of article 5, the king has the authority to choose or remove his successor in a royal decree. In Islamic State, the Khalifah does not possess the authority to appoint his successor. A Khalifah can only be selected through the process of bay'a. This bay'a is invalid in case there is already a Khalifah ruling as proven by the hadith, "If two Khalifahs are given the bay'a, kill the second one.”
While keeping in mind that this section was made to keep the successor in line with the American policy, it must be made clear that it is also Haram.
As for Article 3, the consultative assembly can not be appointed in Islam. It must be chosen (elected) by the people. This is because the consultative assembly is the representative (wakil) of Muslims. Since their position is that of wukulah, they must be chosen and not appointed. In addition, in the second allegiance at Aqaba, the Messenger (saaws) said to the Ansars: “Bring out for me twelve representatives” which means the people choose their representative. Moreover, they need not be people of knowledge, because the above mentioned Hadith does not contain any conditions. Inreality the proposed consultative assembly in Saudia is not designed to represent the people. It is designed to represent the King.
Ar-Raya Magazine
Some Features of the Saudi Constitution:
The Ruling System (section 2):
Article 5:
a. The ruling system in the Kingdom of Saudi Arabia is one of Kingship.
c. The King chooses his successor and dismisses him in a Royal decree.
Article 7:
The rule in the Kingdom of Saudi Arabia derives its authority from the Book of Allah and the Sunnah of His Messenger (saaws).
The System of Consultative Assembly:
Article 3:
The Consultative Assembly is composed of a president and sixty members chosen by the king to be people of knowledge, experience, and specialty. The right of the members and their duties and all of their affairs are to be specified by a Royal decree.
Article 5 of the Saudi constitution proclaims monarchy or kingship as the state's ruling system. Monarchical ruling system is defined as ruling system in which a single person holds absolute sovereignty or undivided rule over a state. Islamic ruling system is not one of kingship. The Ruling System in the Islamic State is the Khilafah Ruling system in which the sovereignty belongs to the shari'a. Khalifah is bound by the sharia and can be removed in case he deviates from it.
According part c of article 5, the king has the authority to choose or remove his successor in a royal decree. In Islamic State, the Khalifah does not possess the authority to appoint his successor. A Khalifah can only be selected through the process of bay'a. This bay'a is invalid in case there is already a Khalifah ruling as proven by the hadith, "If two Khalifahs are given the bay'a, kill the second one.”
While keeping in mind that this section was made to keep the successor in line with the American policy, it must be made clear that it is also Haram.
As for Article 3, the consultative assembly can not be appointed in Islam. It must be chosen (elected) by the people. This is because the consultative assembly is the representative (wakil) of Muslims. Since their position is that of wukulah, they must be chosen and not appointed. In addition, in the second allegiance at Aqaba, the Messenger (saaws) said to the Ansars: “Bring out for me twelve representatives” which means the people choose their representative. Moreover, they need not be people of knowledge, because the above mentioned Hadith does not contain any conditions. Inreality the proposed consultative assembly in Saudia is not designed to represent the people. It is designed to represent the King.
Ar-Raya Magazine
The Belief In The Existence Of Allah
The belief in the existence of Allah (SWT) is a fundamental part of the Islamic Aqeedah. Therefore it is important for all muslims to understand and substantiate their belief in the existence of the Creator. The Islamic Aqeedah requires us to submit to the will of Allah (SWT) completely and find no hardship in pleasing Him. However it is very hard to submit if the belief in Allah (SWT) in not firm in our hearts. Therefore an argument dealing with the existence of Allah (SWT) is important in two ways. Firstly, it concerns with the basis of our Aqeedah and secondly we hope it will enable us to become better muslims by recognizing the deficiencies in us, and the perfection of Allah (SWT) who is the Creator of all that exist,
Allah (SWT) says, "Verily, in the creation of heavens and earth, and in the difference between night and day are signs for those who have minds." (Al-Imran:190)
We are told in the Quran to contemplate about the universe and all that it contains in order to reach the conclusion that Allah (SWT) is indeed the Creator of all that exists. Hence we begin by observing all that is around us. We can identify three distinct forms of existence.
(i) Animals (including man)
(ii) Life (something that makes living different from non-living.)
(iii) Universe (including celestial bodies, elements that constitute the heavenly bodies and interstellar matter)
EXISTANCE OF THE CREATOR
Let us proceed to examine each of these cases separately. Our investigation should enable us to establish one of the only two possible conclusions regarding man, life and the universe. That,either man, life and the universe (all that we observe) are limited, and therefore a creation, or it is infinite and needs no creator. The term "limited" needs further explanation. First of all it is a description of essence. In other words it is an attribute or characteristic of an object. In the following essay the word "limited" is used in an all encompassing and a very general meaning. "Limited", therefore includes depending (suggesting a "need"), a measure of size, a slot in time etc...
Man (and other animals) is clearly dependent in everything he does. For example, he depends on food and water to survive, on other men/women to live in a society. Various relationships exist in a society, and each serves to fulfil a certain "need" that man has. Man is limited in size, knowledge and power. Hence it is sufficiently established that man's sustenance is beyond his control. Therefore man is limited in all aspects of his existence.
As for life, it is manifested in the living things. We cannot observe it, but we sense the effects of its presence. Hence, we know it exists, and is separate from us or the rest of matter. But life is also limited. Both in physical dimension and in time. It is manifested only in finite bodies, therefore it cannot be considered infinite. It starts with birth and ends with death. Therefore it occupies a definite time slot.
Lastly, the universe (planets, stars, interstellar matter) is indeed a large expanse that we live in. But its immense dimensions should not mislead us to conclude it is infinite. Our observation regarding the universe suggests, quite the opposite view. We know that the planets, stars and intergalactic matter make up the universe. Moreover, these are finite objects by themselves. And since a collection of "finite" objects will always result in a larger but still finite body, likewise the universe being a larger set of finite objects, by necessity remains finite. Furthermore, simply because we fail to perceive the end of the universe does not imply it has no end! Also worth noting is the process of addition does not transform the attributes of the operands. Hence limited objects will not transform into infinite objects simply by becoming greater in number. (See preceding paragraph for the meaning of the word "limited".) An example to clarify this point is that adding more sheep to a herd will not make them horses. The result is simply a larger (but finite) herd. Therefore everything that we observe is limited. The obvious question that we should ask ourselves is who limited us and all that is in the universe? It can only be some one who is infinite in every aspect of His existence. He should be above any prescribed limits (either of time, size, power, knowledge etc...) Therefore He cannot be a creation of anybody else. Also the possibility that He is self created is to be ruled out because it implies a contradiction. He should not depend on anything for His sustenance. For if He does, he becomes limited and therefore He is not the "infinite" that we are talking about. Hence only infinite and eternal can be the requirements of independence. Now since we already exist, then His existence becomes an inevitable necessity. Therefore what we just described were the conditions of the creator, who created all that exists in the universe. It is Allah (SWT), the Supreme, the Lord of the universe. Acknowledging the existence of Allah (SWT) is undoubtedly the only correct answer to our inquiries into the origin of the universe, man and life. Moreover when we truly accept this answer, we will find it not only intellectually convincing but alsoin harmony with the human nature. The instinct of worshipping in man can now be rightly satisfied. While the ignorant ones may satisfy their instinct of worshipping by whatever that meets their immediate need, the one that Allah (SWT) guides submits only to Him. And it is the submission to Allah (SWT) which raises man to his rightful place as Allah's best creation. All other form of submissions are intellectually invalid.
Ar-Raya Magazine
Allah (SWT) says, "Verily, in the creation of heavens and earth, and in the difference between night and day are signs for those who have minds." (Al-Imran:190)
We are told in the Quran to contemplate about the universe and all that it contains in order to reach the conclusion that Allah (SWT) is indeed the Creator of all that exists. Hence we begin by observing all that is around us. We can identify three distinct forms of existence.
(i) Animals (including man)
(ii) Life (something that makes living different from non-living.)
(iii) Universe (including celestial bodies, elements that constitute the heavenly bodies and interstellar matter)
EXISTANCE OF THE CREATOR
Let us proceed to examine each of these cases separately. Our investigation should enable us to establish one of the only two possible conclusions regarding man, life and the universe. That,either man, life and the universe (all that we observe) are limited, and therefore a creation, or it is infinite and needs no creator. The term "limited" needs further explanation. First of all it is a description of essence. In other words it is an attribute or characteristic of an object. In the following essay the word "limited" is used in an all encompassing and a very general meaning. "Limited", therefore includes depending (suggesting a "need"), a measure of size, a slot in time etc...
Man (and other animals) is clearly dependent in everything he does. For example, he depends on food and water to survive, on other men/women to live in a society. Various relationships exist in a society, and each serves to fulfil a certain "need" that man has. Man is limited in size, knowledge and power. Hence it is sufficiently established that man's sustenance is beyond his control. Therefore man is limited in all aspects of his existence.
As for life, it is manifested in the living things. We cannot observe it, but we sense the effects of its presence. Hence, we know it exists, and is separate from us or the rest of matter. But life is also limited. Both in physical dimension and in time. It is manifested only in finite bodies, therefore it cannot be considered infinite. It starts with birth and ends with death. Therefore it occupies a definite time slot.
Lastly, the universe (planets, stars, interstellar matter) is indeed a large expanse that we live in. But its immense dimensions should not mislead us to conclude it is infinite. Our observation regarding the universe suggests, quite the opposite view. We know that the planets, stars and intergalactic matter make up the universe. Moreover, these are finite objects by themselves. And since a collection of "finite" objects will always result in a larger but still finite body, likewise the universe being a larger set of finite objects, by necessity remains finite. Furthermore, simply because we fail to perceive the end of the universe does not imply it has no end! Also worth noting is the process of addition does not transform the attributes of the operands. Hence limited objects will not transform into infinite objects simply by becoming greater in number. (See preceding paragraph for the meaning of the word "limited".) An example to clarify this point is that adding more sheep to a herd will not make them horses. The result is simply a larger (but finite) herd. Therefore everything that we observe is limited. The obvious question that we should ask ourselves is who limited us and all that is in the universe? It can only be some one who is infinite in every aspect of His existence. He should be above any prescribed limits (either of time, size, power, knowledge etc...) Therefore He cannot be a creation of anybody else. Also the possibility that He is self created is to be ruled out because it implies a contradiction. He should not depend on anything for His sustenance. For if He does, he becomes limited and therefore He is not the "infinite" that we are talking about. Hence only infinite and eternal can be the requirements of independence. Now since we already exist, then His existence becomes an inevitable necessity. Therefore what we just described were the conditions of the creator, who created all that exists in the universe. It is Allah (SWT), the Supreme, the Lord of the universe. Acknowledging the existence of Allah (SWT) is undoubtedly the only correct answer to our inquiries into the origin of the universe, man and life. Moreover when we truly accept this answer, we will find it not only intellectually convincing but alsoin harmony with the human nature. The instinct of worshipping in man can now be rightly satisfied. While the ignorant ones may satisfy their instinct of worshipping by whatever that meets their immediate need, the one that Allah (SWT) guides submits only to Him. And it is the submission to Allah (SWT) which raises man to his rightful place as Allah's best creation. All other form of submissions are intellectually invalid.
Ar-Raya Magazine
Ramadan The Month Of Revelation And Our Responsibility
As this blessed month approaches, feelings of virtue within Muslims arise, and they look to Allah (SWT) that He may bestow upon us and the Islamic Ummah guidance and help to achieve good deeds, and honor us with His victory, and make all our actions committed for His sake alone. Muslims listen to lectures and sermons about fasting, prayer, making hajj, zakat, du'aa, istighfar, morals and about other Islamic - concepts. These are all part of Islam and they are all necessary, but there is another very important part of Islam, which you very rarely hear about, and even when you do hear about it, you listen to an incomplete or a misinterpreted speech. It is the part of Islam related to the function of the government or the ruling authority. This is not limited to one country alone. It is unfortunately the same in all the Muslim countries.
Allah (SWT) says,
" Whoever does not govern (rule) with what Allah has revealed, those are the disbelievers.'
It is therefore, clear that the matter is very serious, and of a very dangerous nature, because this issue could take a person from the ummah of Islam to the ummah of Kufr. So who are those rulers upon whom this verse applies, and under what case and what circumstance does the ruler become Kafir? There are other verses that come in the same context such as:
"Whoever does not govem (rule) with what Allah has revealed, those are the Zalim (the oppressors), "
"Whoever does not govem (rule) with what Allah has revealed, those are the fasiq (the evildoers) ".
The word govern (rules) here, includes every person who has the authority and the responsibility to decide the matter and to implement its appropriate divine rule, whether this person is the head of state, or any of his assistants, or helpers, or any one else who takes his authority from the head of the state. So every responsibility to decide any matter and execute it would come under the term govern (rule) which came in the above verses and others. So whoever settles the matter and implements it in any way that Allah did not permit then he governs (rules) with other than what Allah has revealed, whether he did it out of ignorance, negligence, or knowingly and intentionally, and whether he brings an excuse or he really seeks other that the law of Allah with confidence and assurance. So if the one who governs with other than what Allah has revealed, and does it intentionally and fully convinced with the truthfulness of what he is doing, then he is of the disbelievers.
The question is how can the muslim know whether the ruler governs by other than what Allah has revealed? The believer does not know for sure, but he has to accept what appears to him, and he does not need to dive into the heart of the matter. So if the evidence that the muslim has established is that the ruler does what he does with conviction, and he governs accordingly, and selects other than the Shari'ah of Allah, then he can evaluate that ruler as a disbeliever, and can even announce this openly to the people. The devotee then has to take all measures against the ruler, that the Shari'ah has ordered the muslim to take against the disbelieving ruler. However, the evidences in the question of Takfir (calling a muslim Kafir) are necessary to be decisive and with f ull assurance, because the Prophet (saw) said,
"Except only if you have seen a clear (or open) Kufr, upon which you have a proof from Allah. "
Thus for example, considering Riba (usury) as haram, is decisive, because it is decisively proved in the verse and decisively proved in the meaning. So if a ruler puts a law in which he legitimized Riba (usury), then in that case he seeks and governs with other than what Allah has revealed, and he makes Halal what Allah has made Haram. Therefore, if a ruler does make such a law, and he adopts this law, and he has appointed officials, such as police to protect and enforce that law, then he has acknowledged Kufr, and this matter does not require ljtihad, it is a matter of applying the text on this matter directly,
"Those who do not govern (rule) by what Allah has revealed, are the disbelievers, "
Other examples of pure kufr are making alcohol, gambling, adultery (zinah), apostasy from Islam, and neglect of the prayer Halal. By the use of the term making Halal we mean allowing such things to occur officially. Similarly, stopping the implementation of the hudood (penal code) and thus instead of implementing the amputation of the hand of the thief, or the stoning of the adulterer, or the execution of the apostate, or lashing the one who attacks the honor of people without proof, or punishing the one who drinks alcohol, the state adopts other penal codes.
However, there is a difference between the one who deals with usury believing it is haram, and the one who deals with usury and says that it is not haram. The first person is Assi (disobedient or sinful), while the latter is Kafir. The first one agrees with the divine rule but he disagrees with it in action i.e., he is disobedient, whilst the second person does not only disagree wfth the divine rule, but rejects it, and thus he puts himseft in the position of being a Kafir, since he knowingly and decisively separates himself from the Shari'ah. In the case of the ruler who gives up the divine rule, which is decisive, and puts in its place other laws, thinking-that they are better than the divine rule, then he would be a Kafir (disbeliever), and he is not a Muslim, even if he claims to be one.
Let us now examine the rulers in the Muslim countries. Do they give up some of the divine rules (Islamic rules) which are decisive, and put in their place other laws that are adopted from the West or East? The answer is YES. Do they recognize that they have given up the laws of the Shari'ah and adopted other laws, wilfully and with full conviction? The answer to this question is also YES. There are a few of them who may have some excuse that might save them from this crime of Kufr. But even then these rulers cannot save themselves from Fisq (wrongdoing) or Zuim (evil-doing).
Now let us come to the members of the parliament, which is also known as the legislative council. If these people adopt laws and legislation that disagree and contradict wish the Islamic texts, which are decisive in their proof (like Quran and Hadith Mutawatir) and decisive in their meaning, then in reality they are adopting clear kufr. Every member who declares his conviction and acceptance with that, defends the issue of taking the laws of kufr, is then a Kafir, and this cannot be refuted even if he claims otherwise.
In every muslim land we find that the ruler brings within his entourage some people whom he presents as the people of knowledge, and he leaves to them the issue of making Tafsir (interpretation) of the religion and issuing Fatwas in the way that agrees with his desires. These people comprise the court of the ruler, or part of his regime and they have become his mouthpiece. They are really of the most dangerous groups within the Ummah. And most of them are not actually Ulema, because the Ulema are the inheritors of the Prophets, and the Alem would be one of the people of Taqwa (piety). Allah (SWT) says,
"Really those who fear Allah from His servants are the Ulema. "
But actually most of these are hypocrites who misinterpret Islam, and change it to agree with the whims and desires of their rulers and their master. We find such people in every country. We find them in Jordan, Syria, Iraq, Iran, Egypt, and Saudi Arabia. So what is the divine rule regarding such people in the Shari'ah of Allah? If such an Alem is brought in front of the ruler, and he defends in a direct way a law that contradicts with a divine text, which is decisively proven and is decisive in as indication, and he encourages the adoption of such a law, then such an Alem is unfortunately jahil (ignorant), and is undoubtedly a Kafir even if he fasts, prays, makes hajj, gives zakat, and claims to be a muslim. This is because he is a munafiq (hypocrite), evil-doer, and a Kafir. How many of these hypocrftes do not recognize their corruption and do not recognize that they are safih (evilspeaker)! Let us read what Allah (SWT) says of such people in Surat Al Baqara: 13,
"Some of the people say that we have become believers, we believe in Allah, and the hereafter, but they are not believers. They try to deceive Allah and the believers, but really they deceive only themselves without feeling that. There is a disease in their hearts, and thus Allah has increased them more in disease, and they deserve a great torment because of their lies. If it is said to them do not make corruption in the land, they say, no we make lslah (reform). Verily they are the corrupters, but they do not feel it. And if it is said to them believe like the people have believed, they say should we believe like the Sufha'a, no they are the Sufha'a, but they do not know that "
So how many Kafir think of themselves as doing good things? Allah (SWT) said in Surah Kahf:102,
"Should I tell you about those who are the most lost in their actions, it is those who went astray in their lives, and they thought that they are doing good?"
And Allah (SWT) says in Surah AI-A'raf,
"They took Satan as their Friend insead of Allah, and they think they are themselves guided."
How many people have had bad things brought to their eyes disguised as good? The measure of actions should be the Shari'ah of Allah, not the whims and the desires of the people!
As we know, Allah (SWT) has sent Mohammed (saaws) with the message of Islam to all people. So whoever believed in the Prophet Mohammed (saaws), and that the Quran is from Allah, and that the Shari'ah of Islam is a revelation from Allah, and it is a guidance to the people, and his heart is assured of this, then he would not leave this faith or select other that this fafth. If, however, such a change does occur to a so-called sensible man, it is a clear sign that he became a disbeliever. So take notice of what Allah (SWT) says in the Chapter of AI-Nisa'a,
"Don't you look at those who claim that they believed in what was revealed unto you and what was revealed before you, they want to arbitrate to the Taghoot while they have been commanded to make disbelief in it but Satan wants to misguide them away? And if it is said to them come to what Allah has revealed, and to the Messenger, you find the hypocrites tum away from you surely."
In the Chapter of AI-Noor Allah (SWT) says,
"Verily we have revealed clear verses, and Allah guides whom He wishes to the straight path. And they say we believe in Allah and in the Messenger and we obey, then a party of them turns away after that and those are not the believers. If they have been called unto Allah and His Messenger to govem between them you will find sonme of them turn away. If the fight was on their side they will come to you submitting. Is there any disease in their hearts, or are they in doubt or do they fear that Allah and His Messenger will be unjust to them. No, but they are the Zalim (the wrong-doers). Whilst the believers, if they have been called to Allah and His Messenger to govern between them, they say 'we hear and we obey,' and those are the successful ones. Whoever obeys Allah and His Messenger, and fears Allah and protects himself (of His anger), those are the real winners."
So the muslim ruler will never leave the Shari'ah of Allah and judge with other than what Allah has revealed, and if he does so with conviction and acceptance then he is not muslim. And here is the decisive word of Allah on this matter from the Chapter of AI-Nisa'a,
"By your Lord, they will not be true believers unless they make you judge of whatever disputes are among them, and they would not have any difficulty in their hearts about what you have decided (for them), and they submit completely."
So beware of certain actions that you may take lightly, but which are very grave to Allah (SWT). It could be a matter that takes a muslim away from Islam, when he is not aware of it, and later on it will not benefit him, however much he prays and fasts. And Allah (SWT) has informed us of the people of the Book before us who took their priests and their bishops as gods other than Allah (SWT). When the Prophet (saaws) said,
"They made to them the haram as halal and the halal as haram and then they obeyed them "
So look at your rulers, don't they make the haram halal for you, and make the halal haram for you, and don't you obey them? Undoubtedly, they have made Halal for you many things which Allah has make haram for you. And they have prohibited upon you many things which Allah has made Halal for you. But what about you? Are you accepting this in your heart? If you have done so, then you have taken them as gods other than Allah, and we surely seek the protection of Allah from involving ourselves in such an action.
The Prophet (saaws) said,
"Whoever of you see a Munkar (evil), he has to change it by his hand, if he can't then by his tongue, and if he can't then by his heart and this is the weakest Iman."
And in another narration instead of saying 'and this is the weakest Iman,' he said, 'and after that there is not even an atom's weight of lman.'
So these rulers are really the head of Munkar and their regimes are the source of Munkar. If the muslim could not change this Munkar by his hand and by his tongue, and if he did not hate it and deny it in his heart, then his heart is the heart of a Kafir, which does not have even an atom-weight of lman.
From all this, clearly most of the rulers of Muslims now are not only disobedient or Fasiq, but they are really and truly disbelievers, a disbelief which takes them away from the Deen of Islam. And clearly the media praises these rulers and the Kufr rules that they apply, are actually a media of hypocrites and even disbelievers, and their disbelief is real that takes them away from the Deen of Islam. Similarly, those who accept in their hearts these rulers, and the rules of Kufr that they implement upon us, are also Kafir, with a disbelief that takes them away from Islam. May Allah (SWT) forgive us and save us from failing into that great sin.
So it is not enough to deny the Munkar by your heart because it is the weakest Iman. However, most of the Muslims are capable of denying it with their tongues and hands. But the one who takes a stand against the ruler because of the ruler's Munkar, by his tongue or by his hand, he puts himself in a position of danger as he may be subjected to harm from the ruler or from his soldiers. So to what extent does Islam make it a duty upon a muslim to bear this harm and danger in the way of Allah, and in the way of changing this Batil (corruption) and supporting the truth? Allah (SWT) says,
"Obey Allah as much as you can"
and the Prophet (saaws) said,
"If I comrmnded you with something, make of it as much as you can."
The jurisprudents have decided the limits of that capability. They are those limits of repression and persecution in which death is most likely to occur, or where damage would render the people incapable to perform natural tasks in life, such as taking their eyes, or cutting their hands or their legs, or breaking their backs, or paralysing some of their limbs. Therefore, it is not Halal (allowed) for any muslim to leave any duty, or commit any haram unless he has been forced to that extent. But threatening with lashing, or with prison, or being deprived of a job and other such similar things, are not a license for the muslim to leave a duty or to commit haram, because these matters are not outside his capabilfty. This is the duty of Muslims. However, even though it is permitted to stop when those limits have been reached. It is still recommended for the muslim to go to the extent of death. Islam has encouraged the muslim to stand against a Munkar and the people of Munkar even if he sacraices his life, and not only his money and his time for the sake of Allah (SWT). The Prophet (saaws) said,
"The master of the martyrs is Hamza, and the person who stood up to an unjust ruler, and advised him but he killed him"
So Muslims stand up for your duty, may Allah (SWT) give you His mercy. Stand up for your society against the corruption. This can only be done by demolishing the systems and rules of Kufr, the rulers and the heads of Kufr and their helpers, and by taking the power from them and putting it in the hands of the people, who believe in Allah and the Last Day, and who govern by the rule of Allah and the Sunnah of the Prophet (saaws).
O Muslim, the reward of the obedience in this month is great. It is multiples greater than in any other time. And it is one of the best times to work to establish, Insha' Allah, the guided Islamic Khilafah by which Allah (SWT) will honor us with victory over the Jews and those who support the Jews and the Kafir. And by which Allah will lnsha' Allah, unite the Muslims. And by which He will purify our minds, our hearts, and our society from the disease of Kufr that has invaded us. And by which the rules of Allah will return to our lands. And by which the Islamic Ummah returns as a mighty Ummah as Allah (swt) deemed us to be.
"Allah promised those of you who believe and do good deeds that He will make them Khalifahs of the land as He made those before you Khalifahs, and He will establish to them their Deen which He accepted to them, and He will turn their fear into security, on condition that they worship Me and do not associate anything with Me."
Ar-Raya Magazine
Allah (SWT) says,
" Whoever does not govern (rule) with what Allah has revealed, those are the disbelievers.'
It is therefore, clear that the matter is very serious, and of a very dangerous nature, because this issue could take a person from the ummah of Islam to the ummah of Kufr. So who are those rulers upon whom this verse applies, and under what case and what circumstance does the ruler become Kafir? There are other verses that come in the same context such as:
"Whoever does not govem (rule) with what Allah has revealed, those are the Zalim (the oppressors), "
"Whoever does not govem (rule) with what Allah has revealed, those are the fasiq (the evildoers) ".
The word govern (rules) here, includes every person who has the authority and the responsibility to decide the matter and to implement its appropriate divine rule, whether this person is the head of state, or any of his assistants, or helpers, or any one else who takes his authority from the head of the state. So every responsibility to decide any matter and execute it would come under the term govern (rule) which came in the above verses and others. So whoever settles the matter and implements it in any way that Allah did not permit then he governs (rules) with other than what Allah has revealed, whether he did it out of ignorance, negligence, or knowingly and intentionally, and whether he brings an excuse or he really seeks other that the law of Allah with confidence and assurance. So if the one who governs with other than what Allah has revealed, and does it intentionally and fully convinced with the truthfulness of what he is doing, then he is of the disbelievers.
The question is how can the muslim know whether the ruler governs by other than what Allah has revealed? The believer does not know for sure, but he has to accept what appears to him, and he does not need to dive into the heart of the matter. So if the evidence that the muslim has established is that the ruler does what he does with conviction, and he governs accordingly, and selects other than the Shari'ah of Allah, then he can evaluate that ruler as a disbeliever, and can even announce this openly to the people. The devotee then has to take all measures against the ruler, that the Shari'ah has ordered the muslim to take against the disbelieving ruler. However, the evidences in the question of Takfir (calling a muslim Kafir) are necessary to be decisive and with f ull assurance, because the Prophet (saw) said,
"Except only if you have seen a clear (or open) Kufr, upon which you have a proof from Allah. "
Thus for example, considering Riba (usury) as haram, is decisive, because it is decisively proved in the verse and decisively proved in the meaning. So if a ruler puts a law in which he legitimized Riba (usury), then in that case he seeks and governs with other than what Allah has revealed, and he makes Halal what Allah has made Haram. Therefore, if a ruler does make such a law, and he adopts this law, and he has appointed officials, such as police to protect and enforce that law, then he has acknowledged Kufr, and this matter does not require ljtihad, it is a matter of applying the text on this matter directly,
"Those who do not govern (rule) by what Allah has revealed, are the disbelievers, "
Other examples of pure kufr are making alcohol, gambling, adultery (zinah), apostasy from Islam, and neglect of the prayer Halal. By the use of the term making Halal we mean allowing such things to occur officially. Similarly, stopping the implementation of the hudood (penal code) and thus instead of implementing the amputation of the hand of the thief, or the stoning of the adulterer, or the execution of the apostate, or lashing the one who attacks the honor of people without proof, or punishing the one who drinks alcohol, the state adopts other penal codes.
However, there is a difference between the one who deals with usury believing it is haram, and the one who deals with usury and says that it is not haram. The first person is Assi (disobedient or sinful), while the latter is Kafir. The first one agrees with the divine rule but he disagrees with it in action i.e., he is disobedient, whilst the second person does not only disagree wfth the divine rule, but rejects it, and thus he puts himseft in the position of being a Kafir, since he knowingly and decisively separates himself from the Shari'ah. In the case of the ruler who gives up the divine rule, which is decisive, and puts in its place other laws, thinking-that they are better than the divine rule, then he would be a Kafir (disbeliever), and he is not a Muslim, even if he claims to be one.
Let us now examine the rulers in the Muslim countries. Do they give up some of the divine rules (Islamic rules) which are decisive, and put in their place other laws that are adopted from the West or East? The answer is YES. Do they recognize that they have given up the laws of the Shari'ah and adopted other laws, wilfully and with full conviction? The answer to this question is also YES. There are a few of them who may have some excuse that might save them from this crime of Kufr. But even then these rulers cannot save themselves from Fisq (wrongdoing) or Zuim (evil-doing).
Now let us come to the members of the parliament, which is also known as the legislative council. If these people adopt laws and legislation that disagree and contradict wish the Islamic texts, which are decisive in their proof (like Quran and Hadith Mutawatir) and decisive in their meaning, then in reality they are adopting clear kufr. Every member who declares his conviction and acceptance with that, defends the issue of taking the laws of kufr, is then a Kafir, and this cannot be refuted even if he claims otherwise.
In every muslim land we find that the ruler brings within his entourage some people whom he presents as the people of knowledge, and he leaves to them the issue of making Tafsir (interpretation) of the religion and issuing Fatwas in the way that agrees with his desires. These people comprise the court of the ruler, or part of his regime and they have become his mouthpiece. They are really of the most dangerous groups within the Ummah. And most of them are not actually Ulema, because the Ulema are the inheritors of the Prophets, and the Alem would be one of the people of Taqwa (piety). Allah (SWT) says,
"Really those who fear Allah from His servants are the Ulema. "
But actually most of these are hypocrites who misinterpret Islam, and change it to agree with the whims and desires of their rulers and their master. We find such people in every country. We find them in Jordan, Syria, Iraq, Iran, Egypt, and Saudi Arabia. So what is the divine rule regarding such people in the Shari'ah of Allah? If such an Alem is brought in front of the ruler, and he defends in a direct way a law that contradicts with a divine text, which is decisively proven and is decisive in as indication, and he encourages the adoption of such a law, then such an Alem is unfortunately jahil (ignorant), and is undoubtedly a Kafir even if he fasts, prays, makes hajj, gives zakat, and claims to be a muslim. This is because he is a munafiq (hypocrite), evil-doer, and a Kafir. How many of these hypocrftes do not recognize their corruption and do not recognize that they are safih (evilspeaker)! Let us read what Allah (SWT) says of such people in Surat Al Baqara: 13,
"Some of the people say that we have become believers, we believe in Allah, and the hereafter, but they are not believers. They try to deceive Allah and the believers, but really they deceive only themselves without feeling that. There is a disease in their hearts, and thus Allah has increased them more in disease, and they deserve a great torment because of their lies. If it is said to them do not make corruption in the land, they say, no we make lslah (reform). Verily they are the corrupters, but they do not feel it. And if it is said to them believe like the people have believed, they say should we believe like the Sufha'a, no they are the Sufha'a, but they do not know that "
So how many Kafir think of themselves as doing good things? Allah (SWT) said in Surah Kahf:102,
"Should I tell you about those who are the most lost in their actions, it is those who went astray in their lives, and they thought that they are doing good?"
And Allah (SWT) says in Surah AI-A'raf,
"They took Satan as their Friend insead of Allah, and they think they are themselves guided."
How many people have had bad things brought to their eyes disguised as good? The measure of actions should be the Shari'ah of Allah, not the whims and the desires of the people!
As we know, Allah (SWT) has sent Mohammed (saaws) with the message of Islam to all people. So whoever believed in the Prophet Mohammed (saaws), and that the Quran is from Allah, and that the Shari'ah of Islam is a revelation from Allah, and it is a guidance to the people, and his heart is assured of this, then he would not leave this faith or select other that this fafth. If, however, such a change does occur to a so-called sensible man, it is a clear sign that he became a disbeliever. So take notice of what Allah (SWT) says in the Chapter of AI-Nisa'a,
"Don't you look at those who claim that they believed in what was revealed unto you and what was revealed before you, they want to arbitrate to the Taghoot while they have been commanded to make disbelief in it but Satan wants to misguide them away? And if it is said to them come to what Allah has revealed, and to the Messenger, you find the hypocrites tum away from you surely."
In the Chapter of AI-Noor Allah (SWT) says,
"Verily we have revealed clear verses, and Allah guides whom He wishes to the straight path. And they say we believe in Allah and in the Messenger and we obey, then a party of them turns away after that and those are not the believers. If they have been called unto Allah and His Messenger to govem between them you will find sonme of them turn away. If the fight was on their side they will come to you submitting. Is there any disease in their hearts, or are they in doubt or do they fear that Allah and His Messenger will be unjust to them. No, but they are the Zalim (the wrong-doers). Whilst the believers, if they have been called to Allah and His Messenger to govern between them, they say 'we hear and we obey,' and those are the successful ones. Whoever obeys Allah and His Messenger, and fears Allah and protects himself (of His anger), those are the real winners."
So the muslim ruler will never leave the Shari'ah of Allah and judge with other than what Allah has revealed, and if he does so with conviction and acceptance then he is not muslim. And here is the decisive word of Allah on this matter from the Chapter of AI-Nisa'a,
"By your Lord, they will not be true believers unless they make you judge of whatever disputes are among them, and they would not have any difficulty in their hearts about what you have decided (for them), and they submit completely."
So beware of certain actions that you may take lightly, but which are very grave to Allah (SWT). It could be a matter that takes a muslim away from Islam, when he is not aware of it, and later on it will not benefit him, however much he prays and fasts. And Allah (SWT) has informed us of the people of the Book before us who took their priests and their bishops as gods other than Allah (SWT). When the Prophet (saaws) said,
"They made to them the haram as halal and the halal as haram and then they obeyed them "
So look at your rulers, don't they make the haram halal for you, and make the halal haram for you, and don't you obey them? Undoubtedly, they have made Halal for you many things which Allah has make haram for you. And they have prohibited upon you many things which Allah has made Halal for you. But what about you? Are you accepting this in your heart? If you have done so, then you have taken them as gods other than Allah, and we surely seek the protection of Allah from involving ourselves in such an action.
The Prophet (saaws) said,
"Whoever of you see a Munkar (evil), he has to change it by his hand, if he can't then by his tongue, and if he can't then by his heart and this is the weakest Iman."
And in another narration instead of saying 'and this is the weakest Iman,' he said, 'and after that there is not even an atom's weight of lman.'
So these rulers are really the head of Munkar and their regimes are the source of Munkar. If the muslim could not change this Munkar by his hand and by his tongue, and if he did not hate it and deny it in his heart, then his heart is the heart of a Kafir, which does not have even an atom-weight of lman.
From all this, clearly most of the rulers of Muslims now are not only disobedient or Fasiq, but they are really and truly disbelievers, a disbelief which takes them away from the Deen of Islam. And clearly the media praises these rulers and the Kufr rules that they apply, are actually a media of hypocrites and even disbelievers, and their disbelief is real that takes them away from the Deen of Islam. Similarly, those who accept in their hearts these rulers, and the rules of Kufr that they implement upon us, are also Kafir, with a disbelief that takes them away from Islam. May Allah (SWT) forgive us and save us from failing into that great sin.
So it is not enough to deny the Munkar by your heart because it is the weakest Iman. However, most of the Muslims are capable of denying it with their tongues and hands. But the one who takes a stand against the ruler because of the ruler's Munkar, by his tongue or by his hand, he puts himself in a position of danger as he may be subjected to harm from the ruler or from his soldiers. So to what extent does Islam make it a duty upon a muslim to bear this harm and danger in the way of Allah, and in the way of changing this Batil (corruption) and supporting the truth? Allah (SWT) says,
"Obey Allah as much as you can"
and the Prophet (saaws) said,
"If I comrmnded you with something, make of it as much as you can."
The jurisprudents have decided the limits of that capability. They are those limits of repression and persecution in which death is most likely to occur, or where damage would render the people incapable to perform natural tasks in life, such as taking their eyes, or cutting their hands or their legs, or breaking their backs, or paralysing some of their limbs. Therefore, it is not Halal (allowed) for any muslim to leave any duty, or commit any haram unless he has been forced to that extent. But threatening with lashing, or with prison, or being deprived of a job and other such similar things, are not a license for the muslim to leave a duty or to commit haram, because these matters are not outside his capabilfty. This is the duty of Muslims. However, even though it is permitted to stop when those limits have been reached. It is still recommended for the muslim to go to the extent of death. Islam has encouraged the muslim to stand against a Munkar and the people of Munkar even if he sacraices his life, and not only his money and his time for the sake of Allah (SWT). The Prophet (saaws) said,
"The master of the martyrs is Hamza, and the person who stood up to an unjust ruler, and advised him but he killed him"
So Muslims stand up for your duty, may Allah (SWT) give you His mercy. Stand up for your society against the corruption. This can only be done by demolishing the systems and rules of Kufr, the rulers and the heads of Kufr and their helpers, and by taking the power from them and putting it in the hands of the people, who believe in Allah and the Last Day, and who govern by the rule of Allah and the Sunnah of the Prophet (saaws).
O Muslim, the reward of the obedience in this month is great. It is multiples greater than in any other time. And it is one of the best times to work to establish, Insha' Allah, the guided Islamic Khilafah by which Allah (SWT) will honor us with victory over the Jews and those who support the Jews and the Kafir. And by which Allah will lnsha' Allah, unite the Muslims. And by which He will purify our minds, our hearts, and our society from the disease of Kufr that has invaded us. And by which the rules of Allah will return to our lands. And by which the Islamic Ummah returns as a mighty Ummah as Allah (swt) deemed us to be.
"Allah promised those of you who believe and do good deeds that He will make them Khalifahs of the land as He made those before you Khalifahs, and He will establish to them their Deen which He accepted to them, and He will turn their fear into security, on condition that they worship Me and do not associate anything with Me."
Ar-Raya Magazine
Monday, August 27, 2007
The Matter Of Life & Death : Al-Khilafah
Everyone realizes the miserable situation the muslim Ummah is in. The muslims can see that they have never been in a worse condition. The muslim Ummah lives in poverty, ignorance and backwardness. They see that they are disunited, subjugated to the domination of the West. But muslims still do not understand what their problem is. They see that they have enormous number of problems but they do not know where to start, what problem is a priority and what is not. Thus, an analysis of the situation of the Muslims is urgently needed. Because if this Ummah does not understand the cause of all of this, no correct solution can be given and therefore, the muslims will never revive.
Just as a doctor who tries to treat a patient has to differentiate between the disease and symptoms, the ones who want to cure the muslim Ummah and solve its problems and revive it must distinguish between the actual problem of the muslims and its consequences. Looking deeply at the situation of Muslims, one notices the all that is seen is merely the symptom of the actual sickness and it is not the sickness itself. The actual problem of the muslin Ummah is the absence of Islam from life. And Islam can only exist in practice in life when implemented by a state i.e., the Islamic Khilafa state. Therefore the actual problem is the absence of the Khilafa and what is seen as division, disunity, poverty, domination of Kufr on the muslims is merely the consequence of the demolishing of this State.
One can see that when the Khilafah state was in existence the muslims were never exposed to such disasters. Furthermore, the given problems can actually be removed entirely by the Islamic Khilafah. Soit would feed the poor, freely educate the muslims, unite the muslim Ummah, liberate the occupied muslim lands etc. to mention a few.
In addition to the Khilafah being the practical solution to all of the muslim's problems, establishing it is also an Islamic obligation. Muslim narrates that Ibn Umar said that the Messenger (saaws) said,
"And the one who dies while there was no allegiance on his neck, dies a death of the days of ignorance (Jahiliyyah)."
Thus, the Prophet of Allah in this hadith forbids dying without a pledge of allegiance (baya') on his neck. The baya' is given to no body but to the Khalifah. Muslim also reported on the authority of Abu Hurairah that the Prophet (saaws) said,
"Behold, the Imam is but a shield from behind which the people fight and by which they protect themselves."
When Allah or his Messenger tells us of the benefits of having something, then it is an order to establish it. In this case describing the Imam as a shield, the Prophet is ordering us to have that Imam. Since the presence of the Imam means establishment of the Islamic laws (which is an obligation); and the absence of that Imam leads to the non existence of Islamic laws (which is forbidden), then it is an obligation to have an Imam or a Khalifah.
Moreover, the companions agreed (Ijmaa') an establishing a successor to Prophet Mohammad (saaws) after his death. This consensus of the companions (may Allah be pleased with them) was manifested in the delay of the burial of Prophet and being involved in choosing a successor(Khalifah). It is known that the burial of the dead person is an obligation and it is Haram on those who are supposed to perform the burial to be involved in something else until the burial is complete. This is a consensus of the companions to appoint a Khalifah rather than doing the burial. This can only be understood as The appointment of a khalifah is more of an obligation than the burial of dead person.
In addition, the muslims have only three days to appoint a khalifah. The proof (Daleel) of this is taken from the consensus of the companions on two incidents. The first when the Prophet (saaws) died, they delayed his burial for three days and two nights while electing a khalifah. In this incident, none of the companions complained or objected to the delay for three days which means that they all agreed that the appointment of the khalifah is a must within three days. The second case was when the Second Khalifah Omar was dying and nominated six companions for the khilafah position (except for his son). He then appointed armed men to kill any companion who disagreed after three days. None of the companions contested this action which means that they all agreed to this. Thus it is Ijmas-Sahaba. If the muslims do not appoint a khalifah within three days, then they are all sinning except those who work for it. Restoring Al-Khilafah is the solution to all our problems and it is the long missing obligation.
Ar-Raya Magazine
Just as a doctor who tries to treat a patient has to differentiate between the disease and symptoms, the ones who want to cure the muslim Ummah and solve its problems and revive it must distinguish between the actual problem of the muslims and its consequences. Looking deeply at the situation of Muslims, one notices the all that is seen is merely the symptom of the actual sickness and it is not the sickness itself. The actual problem of the muslin Ummah is the absence of Islam from life. And Islam can only exist in practice in life when implemented by a state i.e., the Islamic Khilafa state. Therefore the actual problem is the absence of the Khilafa and what is seen as division, disunity, poverty, domination of Kufr on the muslims is merely the consequence of the demolishing of this State.
One can see that when the Khilafah state was in existence the muslims were never exposed to such disasters. Furthermore, the given problems can actually be removed entirely by the Islamic Khilafah. Soit would feed the poor, freely educate the muslims, unite the muslim Ummah, liberate the occupied muslim lands etc. to mention a few.
In addition to the Khilafah being the practical solution to all of the muslim's problems, establishing it is also an Islamic obligation. Muslim narrates that Ibn Umar said that the Messenger (saaws) said,
"And the one who dies while there was no allegiance on his neck, dies a death of the days of ignorance (Jahiliyyah)."
Thus, the Prophet of Allah in this hadith forbids dying without a pledge of allegiance (baya') on his neck. The baya' is given to no body but to the Khalifah. Muslim also reported on the authority of Abu Hurairah that the Prophet (saaws) said,
"Behold, the Imam is but a shield from behind which the people fight and by which they protect themselves."
When Allah or his Messenger tells us of the benefits of having something, then it is an order to establish it. In this case describing the Imam as a shield, the Prophet is ordering us to have that Imam. Since the presence of the Imam means establishment of the Islamic laws (which is an obligation); and the absence of that Imam leads to the non existence of Islamic laws (which is forbidden), then it is an obligation to have an Imam or a Khalifah.
Moreover, the companions agreed (Ijmaa') an establishing a successor to Prophet Mohammad (saaws) after his death. This consensus of the companions (may Allah be pleased with them) was manifested in the delay of the burial of Prophet and being involved in choosing a successor(Khalifah). It is known that the burial of the dead person is an obligation and it is Haram on those who are supposed to perform the burial to be involved in something else until the burial is complete. This is a consensus of the companions to appoint a Khalifah rather than doing the burial. This can only be understood as The appointment of a khalifah is more of an obligation than the burial of dead person.
In addition, the muslims have only three days to appoint a khalifah. The proof (Daleel) of this is taken from the consensus of the companions on two incidents. The first when the Prophet (saaws) died, they delayed his burial for three days and two nights while electing a khalifah. In this incident, none of the companions complained or objected to the delay for three days which means that they all agreed that the appointment of the khalifah is a must within three days. The second case was when the Second Khalifah Omar was dying and nominated six companions for the khilafah position (except for his son). He then appointed armed men to kill any companion who disagreed after three days. None of the companions contested this action which means that they all agreed to this. Thus it is Ijmas-Sahaba. If the muslims do not appoint a khalifah within three days, then they are all sinning except those who work for it. Restoring Al-Khilafah is the solution to all our problems and it is the long missing obligation.
Ar-Raya Magazine
Patriotism & Islam
As a result of the intellectual decline among Muslims and the absence of the Islamic concepts and values, not only have many ideas of Islam been misunderstood by Muslims, but many non-Islamic ideas have become associated with Islam. Patriotism is our subject of discussion. What patriotism is, how it emerged among Muslims, and the rule of Islam for it will be covered in this article, Insha’Allah.
Patriotism (Watania) is a bond that exists among individuals who share a common land. This bond results among them because of the love of this particular land. It, therefore, appears only when the land is threatened. This bond is an emotional bond that exists among animals and birds, as well as among human beings. Patriotism exists in the above mentioned beings as a manifestation of the instinct of survival. Therefore, the patriotic bond is an instinctive one.
Furthermore, patriotism is a temporary bond. It only appears when the shared land is attacked or threatened by an outside force. Since this bond is an instinctive one, and it exists among animals, it is an animalistic bond. If two dogs in a yard, for example, were attacked by a human, one finds that the two animals unite to prevent the danger that may occur from the attacker. But, once the outside danger is gone, their unity is also terminated. In addition, if a piece of meat is thrown to them, they will fight each other over it, and even kill each other, if they have to. The same applies to human beings.
By looking closely at this bond, one finds that it only exists among people who do not live their lives according to an ideology. For, if human beings carry ideological thoughts and concepts, they will behave according to them. With the absence of these thoughts, they all behave in an emotional manner; i.e, instinctive motivation.
Since Allah (SWT) has blessed us with the Islamic belief and system, it becomes mandatory on us to behave according to the ideological concepts of Islam. Furthermore, we are obligated to base our emotions on the Islamic thoughts and concepts. The Prophet of Allah (saw) says, “You will not become believers until you set your emotions and desires according to what I have brought.” Clearly, what the Prophet of Islam brought are simply the Islamic concepts of belief and do's and don’ts. Therefore, it is forbidden to set our behaviour according to mere instinctive emotion. Thus, patriotism is haraam (sinful) to exist as a bond among Muslims.
patriotism is a foreign idea that has no origin in Islam
The concept of patriotism did not exist among Muslims, until the beginning of the nineteenth century, This concept of homeland (watan) and love of one’s homeland (watania) was introduced by Muslims who were fascinated by the West, after visiting it. Rifa’a at-Tahtawi and Khair Al-Din at-Tunisi were the pioneers in introducing this concept to the Muslims. Rifa’a at-Tahtawi introduced patriotism as the valid bond among Muslims and non-Muslims, in his book ‘Takhlis Al-Ibriz fi Talkhis Paris.’ It is worthy noting that this book was written in France and was reviewed and checked by his French teacher, Jomar.
Thus patriotism is a foreign idea that has no origin in Islam. And, if one thinks of its consequences one clearly sees the destruction it causes to the Muslim Ummah. For now, the Muslim Ummah, after being divided into 46 states, has lost the meaning and concept of one Muslim Ummah, with one Muslim land. Thus, one finds that Muslims in each of these states feel patriotic toward the piece of land with its political boundaries, put by the Kafir colonialists. So, for example, Muslims of Kashmir would feel loyal to that particular land called Kashmir, close to those people in Kashmir, and not feel loyal to any other land or people. This is haraam.
If Islam strongly rejects such a bond, then how does Islam view the land? And what bond does it allow to exist among Muslims?
Islam views the entire earth as either land of Kufr (Dar Al-Kufr) or land of Islam (Dar Al-Islam). Dar Al-Kufr is the place that is ruled by the divine laws of Islam and secured by the Muslims. And Dar Al-Kufr is the place ruled by laws other than Islam, and its security is by non-Muslims (Kuffar). Based on this Islamic rule, their is nothing called a Palestinian land, Syrian land, or Pakistani land. All of these lands are Muslim lands, conquered by Muslims. Nor is there a sacred land, except the one that Islam regards as sacred, such as the House of Allah, in Mecca. To explain further, if a Muslim owns a piece of land and resides on it, in Dar al-Kufr, and Muslims advance to conquer this land, does he fight them for the sake of his land or his homeland? The answer is clear. It is haraam to follow his patriotic feelings and fight the Muslims. For the Prophet (saw) says, “To curse a Muslim is sinful and to fight a Muslim is Kufr.” Therefore, patriotism is an invalid bond, Islamically.
Lastly, by looking at our leader and example to follow, our Prophet Muhammad (saw) loved Mecca, but when he was ordered by Allah to leave it with his companions, for the sake of Islam, they left without any hesitation. Furthermore, they stayed in Medina and fought in defence of Dar Al-Islam, against their own people from Mecca. Where was that patriotic bond then? Non-existent. Weren't Abu-Bakr, Umar, Ali, Suhaib (Roman), Salman (Persian), Bilal (African) brothers regardless of their watan?
O Muslims, the only valid bond that Islam accepts is the bond of belief. “Verily, only the believers are brothers.” “Who invites to tribalism (nationalism) is not one of us.” The only homeland for us is Dar Al-Islam. Then and only then will we feel that we belong and Muslims are our only relations. O Allah, make us from those who hear something and follow the best of it. Ameen.
Ar-Raya Magazine
Patriotism (Watania) is a bond that exists among individuals who share a common land. This bond results among them because of the love of this particular land. It, therefore, appears only when the land is threatened. This bond is an emotional bond that exists among animals and birds, as well as among human beings. Patriotism exists in the above mentioned beings as a manifestation of the instinct of survival. Therefore, the patriotic bond is an instinctive one.
Furthermore, patriotism is a temporary bond. It only appears when the shared land is attacked or threatened by an outside force. Since this bond is an instinctive one, and it exists among animals, it is an animalistic bond. If two dogs in a yard, for example, were attacked by a human, one finds that the two animals unite to prevent the danger that may occur from the attacker. But, once the outside danger is gone, their unity is also terminated. In addition, if a piece of meat is thrown to them, they will fight each other over it, and even kill each other, if they have to. The same applies to human beings.
By looking closely at this bond, one finds that it only exists among people who do not live their lives according to an ideology. For, if human beings carry ideological thoughts and concepts, they will behave according to them. With the absence of these thoughts, they all behave in an emotional manner; i.e, instinctive motivation.
Since Allah (SWT) has blessed us with the Islamic belief and system, it becomes mandatory on us to behave according to the ideological concepts of Islam. Furthermore, we are obligated to base our emotions on the Islamic thoughts and concepts. The Prophet of Allah (saw) says, “You will not become believers until you set your emotions and desires according to what I have brought.” Clearly, what the Prophet of Islam brought are simply the Islamic concepts of belief and do's and don’ts. Therefore, it is forbidden to set our behaviour according to mere instinctive emotion. Thus, patriotism is haraam (sinful) to exist as a bond among Muslims.
patriotism is a foreign idea that has no origin in Islam
The concept of patriotism did not exist among Muslims, until the beginning of the nineteenth century, This concept of homeland (watan) and love of one’s homeland (watania) was introduced by Muslims who were fascinated by the West, after visiting it. Rifa’a at-Tahtawi and Khair Al-Din at-Tunisi were the pioneers in introducing this concept to the Muslims. Rifa’a at-Tahtawi introduced patriotism as the valid bond among Muslims and non-Muslims, in his book ‘Takhlis Al-Ibriz fi Talkhis Paris.’ It is worthy noting that this book was written in France and was reviewed and checked by his French teacher, Jomar.
Thus patriotism is a foreign idea that has no origin in Islam. And, if one thinks of its consequences one clearly sees the destruction it causes to the Muslim Ummah. For now, the Muslim Ummah, after being divided into 46 states, has lost the meaning and concept of one Muslim Ummah, with one Muslim land. Thus, one finds that Muslims in each of these states feel patriotic toward the piece of land with its political boundaries, put by the Kafir colonialists. So, for example, Muslims of Kashmir would feel loyal to that particular land called Kashmir, close to those people in Kashmir, and not feel loyal to any other land or people. This is haraam.
If Islam strongly rejects such a bond, then how does Islam view the land? And what bond does it allow to exist among Muslims?
Islam views the entire earth as either land of Kufr (Dar Al-Kufr) or land of Islam (Dar Al-Islam). Dar Al-Kufr is the place that is ruled by the divine laws of Islam and secured by the Muslims. And Dar Al-Kufr is the place ruled by laws other than Islam, and its security is by non-Muslims (Kuffar). Based on this Islamic rule, their is nothing called a Palestinian land, Syrian land, or Pakistani land. All of these lands are Muslim lands, conquered by Muslims. Nor is there a sacred land, except the one that Islam regards as sacred, such as the House of Allah, in Mecca. To explain further, if a Muslim owns a piece of land and resides on it, in Dar al-Kufr, and Muslims advance to conquer this land, does he fight them for the sake of his land or his homeland? The answer is clear. It is haraam to follow his patriotic feelings and fight the Muslims. For the Prophet (saw) says, “To curse a Muslim is sinful and to fight a Muslim is Kufr.” Therefore, patriotism is an invalid bond, Islamically.
Lastly, by looking at our leader and example to follow, our Prophet Muhammad (saw) loved Mecca, but when he was ordered by Allah to leave it with his companions, for the sake of Islam, they left without any hesitation. Furthermore, they stayed in Medina and fought in defence of Dar Al-Islam, against their own people from Mecca. Where was that patriotic bond then? Non-existent. Weren't Abu-Bakr, Umar, Ali, Suhaib (Roman), Salman (Persian), Bilal (African) brothers regardless of their watan?
O Muslims, the only valid bond that Islam accepts is the bond of belief. “Verily, only the believers are brothers.” “Who invites to tribalism (nationalism) is not one of us.” The only homeland for us is Dar Al-Islam. Then and only then will we feel that we belong and Muslims are our only relations. O Allah, make us from those who hear something and follow the best of it. Ameen.
Ar-Raya Magazine
Sunday, August 26, 2007
Establishing The Khilafah - The experience of Hizb ut-Tahrir
The name of Hizb ut- Tahrir has been closely associated with the subject of Khilafah since the
Party's inception in 1953. This is not surprising as the Party was established with the objective of establishing the Khilafah and the work towards achieving this objective has dominated its activities ever since. The following is an account of the Party's experience and method in the struggle to establish the Khilafah.
In recent years Hizb ut-Tahrir (The Liberation Party) along with other Islamic movements, has suffered from mass arrests and a general increase in the level of state aggression directed towards the Party. Hizb ut-Tahrir is known to be present in Lebanon, Jordan, Syria, Iraq, Saudi Arabia, Sudan, Egypt, Tunisia, Libya, Morrocco, Kuwait, Turkey and Pakistan. In all these countries the Party has adopted the same method of working under a centralised leadership. The goal of the Party in all the countries Is the same, to call to the khair, i.e., Islam and to establish the Khilafah. After establishing the Khilafah in one country the Party believes this will be the starting point for conveying the call of Islam everywhere. The first step towards this would be to annex the existing Muslim countries under the banner of the Khilafah state.
Because the Party is outlawed by the existing regimes it is difficult to find out about the activities of the Party in the Muslim world from established sources. The party's name is seldom mentioned even when court proceedings are in motion against its members. A recent example of this occurred in Tunisia in 1988, whilst the trials of the Islamic Tendency Movement was given full coverage by the press, over forty members of Hizb ut-Tahrir were tried in secret by a military court. Part of the reason for this is that the name Hizb ut-Tahrir has become synonymous with the Khilafah.
Hizb ut-Tahrir maintain that the life of the Prophet Muhammad (SAW) in Makkah constitutes the principal source for the method of establishing the Islamic State today or at any other time, because the actions of the Prophet (saw) in Makkah culminated in the establishment of the first Islamic state in Medina. Hizb ut-Tahrir has divided the Prophet's (SAW) method of building the Islamic state into two stages generally referred to as the private and public phase. The latter phase is often further divided into the phase of interaction and the seeking of support. It is within the framework of these three stages that we shall look at the experience of Hizb ut-Tahrir.
The First Stage: Building the Body of the Party
Hizb ut-Tahrir (The Liberation Party) was founded in 1953 by Taqiuddin Nebhani (may Allah have mercy upon him). Tuqiuddin Nebhani had been a judge in the Shar'iyah Appeal Court of Al-Quds (Jerusalem) and was a great scholar, thinker and politician. The Party commenced working in Al Quds under his leadership. The early years saw the Party totally devoted to the task of building the body of the Party. The aim being to create a group that could carry out the responsibility of establishing a state, at a time when the established order was opposed to this task. During this stage the Party's main task was to ideologically prepare certain individuals who were attracted to the idea of carrying the call to Islam (da’awa) and establishing the Khilafah.
The preparation of the individuals at this stage was educational, with the education being carried out in a concentrated way. The outcome of which meant every individual in effect could represent the Party.
The emphasis at this stage was twofold:
1. The first requirement was to consolidate the basics of Islam, making the commitment to them both resolute and productive. Of course this comes from the belief, thus building the creed (Aqeeda) dominated this first period of education. Iman, however, must be accompanied by action, thus this preparation must produce evidence, in the shape of action, that the belief is established correctly. For this reason the Party prevented anyone continuing to study with the Party - after this early stage - who practised any form of Haram or who neglected to perform the wajib (compulsory) duties.
This stage of building the Aqeeda is a process that produces individual Muslims who dare not initiate any action without knowing the rule of Allah on the issue. It is true to say that it became a well known characteristic of the members of Hizb ut Tahrir to keep asking about the daleel, i.e., the evidence. Of course, this is now common place, but there was a time in the fifties, sixties and seventies when asking about the daleel was enough to recognise whether someone was from Hizb ut-Tahrir.
In this stage of preparation Hizb ut-Tahrir emphasised the concepts of rizq (the provisions being from Allah) and the ajal (the duration of life determined by Allah) to ensure that those who carry the da’awa will not he distracted through fear of death or the fear of losing their work or wealth.
This preparation has shown great results, governments of the Muslim world banning the party and pursuing and prosecuting its members.
2. The second aspect of this educational preparation is concentrated on providing the individuals a unique method of learning and thinking. This was essential for the individuals who would face the issues of the people on their own. As Hizb ut-Tahrir considered itself to be an Islamic political party with the responsibility of taking care of the peoples fairs, it would be unacceptable for the members to have to keep referring to the Amir every time question was asked. The method of learning was designed to provide the individual with the political and creative mentality. The Party emphasised that the society, whilst being the place where we apply our thoughts, was not the source of our thoughts, in other words, that we must strive to change the existing conditions and not to live by or abide by them. For this reason we must understand every detail about the current conditions and understand why Islamic nation has reached this low level, how kufr came to dominate the muslim world, why the existing states do not apply the Islamic law and what must replace the existing non-Islamic systems that dominate our society.
Given this, the Party naturally taught its members the concepts of nationalism, patriotism, capitalism socialism, democracy, and various other corrupt ideas, and showed how these ideas penetrated countries, how to refute them and, most importantly of all explained the supreme ideas of Islam.
The Prophet (SAW) went through this stage of preparation (turbiah) with his noble companions (RA). He taught them their Aqeeda and everything that subsequently was built upon it. Examples of this teaching can be found in the sirah (life of the Prophet), such as at dar al Arqam and the house of Sa'eed bin al Ass. The fruit of this education was the shaping of a unique generation of sincere and resolute belief, people like Bilal and Yasser (RA) The way in which the Companions conducted themselves in the public stage of the dawa demonstrates the method of thinking and character building learned from the Prophet (SAW).
The Second Stage: Interaction with the Society
Hizb ut-Tahrir completed the first stage of building the party body by the late 1950's and then the Party entered the second stage of its struggle to establish the Khilafah. By 1960 the group of people who had gone through the concentrated education procedure had become a political party.
The transfer from the first stage to the stage of interaction had not been easy, because during the first stage, the Party was in the process of establishing the organisation and ensuring that its structure was firmly built.
At this stage the Party had to use all that it had learned to convey its beliefs, standards and way of life so that the people of the society would adopt these as their own. The goal of this stage being to create a popular base which supports the idea of establishing an Islamic state and carrying the da’awa to all mankind. While this may sound simple, in truth this is the most difficult part of any movement which seeks to reshape society.
The task was difficult because in this period Hizb ut Tahrir did not stick to just informing people that Islam was the best alternative. The Party attacked all the ideas and thoughts which had been adopted by society which contradicted Islam. Actually this is the very meaning of struggle. The Party endeavoured to destroy the prevailing public opinion favouring nationalism, secularism and establishing relationships with the West. With the Arab world then in the of Arab nationalism led by Nasser, whom people almost worshiped, the struggle was intense. Nevertheless the Party stuck to its call they, declared Nasser to be ruling with kufr and an agent of the USA which brought great pressure upon the Party. However, at the same time, the Party strived to make the supreme ideas of Islam accepted publicly and considered worth fighting for, ideas such as, all Muslims must live according to the Islamic rules under leadership, and that Islam must be conveyed to the world by every means including Jihad. Performing this task is termed by Hizb ut-Tahrir the ideological struggle.
The second aspect of this task the Party engaged in is termed the political struggle. In this political struggle the Party targeted the political establishments who opposed the Party and its goal. This was natural because the dominant institutions saw the party a threat to their own survival and interests.
In the political and ideological struggle the party addressed the public and people as a society and not as individuals; and as such it was not acceptable to just invite individuals to one's house and to talk in private about the need to change the taghoot. It became necessary for the Party to go forth into the public domain whence it addressed all the issues loudly, explicitly and forcefully as possible. Party also began to approach specific types of people who possessed influence on large groups of people. The means of talking and communicating with people at this stage were the mosques, open lectures, public gatherings like weddings and funerals. Other means were pamphlets distributed according to on-going issues. The issues which Hizb ut-Tahrir addressed varied from simple rules of daily life to political analysis of world affairs. Examples of these issues can be found in the thousands of leaflets Party has published over the years.
Political Confrontation
The political and ideological struggle naturally provoked the anger of the authorities. The Party was banned in all the countries where it worked and its members pursued, imprisoned, tortured and killed. The first member to be martyred was Abdul Ghani al Mallah, who was tortured to death in 1963 by the Baathists in Baghdad. Then followed a long line of members who became victims of Gaddafi, Saddam and the other tyrant rulers of the Middle East. Qaddafi, in particular, has carried out a personal crusade against the Party ever since the Party sent a delegation to discuss with him his denial of the validity of the ahadith of the Prophet (SAW). After four hours of discussion wherein they proved that the ahadith were a source of sharia like the Quran, the Party distributed reports of the discussion. So incensed was Qaddafi that he murdered thirteen members; they were hanged in universities and schools in front of their teachers, pupils and families. One of them was brought down still alive, he was hung a second time, then they tied his body to the back of a car which was driven in full view of his family and sons.
When the pressure intensified and the people started asking and waiting for the victory, Hizb ut Tahrir moved into the next phase of the dawa, the phase of seeking support (nussrah). Before examining this phase let us recap on the work done so far:
1. Hizb ut Tahrir addressed the society, spoke in public and targeted public opinion. The Prophet (SAW) did this after he was ordered by Allah (SWT) “DECLARE WHAT YOU HAVE BEEN ORDERED." [15: 94] Thereafter the Companions commenced reading Quran publicly.
2. Hizb ut-Tahrir launched its political struggle against the existing political establishments. Ibn Ishaq reports that Muhammad (SAW) started his offensive against Quraish, their systems of kufr, their gods, and only after this did Quraish begin its offensive against Muharnmad (SAW) and his followers.
3. The struggle launched by Hizb ut-Tahrir targeted the existing kufr systems and the non-Islamic relationships both political and non-political. In the public stage Muhammad (SAW) received revelations attacking the transactions and relationships that existed in Makkah. For example:
"Wailun Lil Muttaffifeen - Hellfire to the cheaters in trade." [18: 1]
"Kalla bal la tukrimmonal yateem - No, you don't feed the orphans." [89: 17]
"Wa tuhib bo-nal mala hubban jamma - You love the money very much." [89:20]
"Wa ithal mau’oodato su'ilat - When the child buried alive is asked."[81: 8]
And many other verses which focused on the existing practices in Makkah such as zina, riba, slavery etc. Politically, many verses targetted the elite and leadership of Makkah like Abu Lahab al waleed and Abu Jahal. The Prophet (SAW) read aloud the verse that said the idols around the Ka'ba would be the fuel of Hell-fire.
4. Hizb ut-Tahrir engaged in a struggle of ideas, i.e. political and ideological. The Party does not use physical or armed struggle. The Prophet (SAW) did not use armed struggle in the public stage of the da’awa to establish the Islamic state. Moreover, he did not attempt to break any idol or prevent the people from running nude around the Ka'ba as the people of Jahiliyya were inclined to do. He asked his people not to respond to the physical abuses of Quraish. In fact the Quran reminded the Companions of their condition in Makkah when they were to be patient and not to resort to physic struggle: "DO YOU SEE THOSE WHOM WE HAVE TOLD THEM BEFORE TO PRAY “[4:77]
5. When the persecution of Hizb ut-Tahrir increased to the point that some of its members could no longer endure it any more, the Party allowed some members to leave the area where the Party was working and to live in non-Islamic countries where they would be safe. The Prophet (SAW) allowed some of the Companions to migrate to Abyssinnia.
6. Hizb ut-Tahrir defined a region or sphere of work (majal), in other words, an area which it targeted, for establishing the Islamic state. It limited its activities of interaction within this area known in Arabic as the majal. The limits of this area has varied with the members establishing themselves in different Muslim countries. The Prophet (SAW) defined a sphere for himself and did not limit himself to Makkah, but also he did not go all over the world.
7. When in the mid-sixties the persecution intensified against the Party, and the societies Where the Party worked were not prepared to move with any Islamic movement, Hizb ut-Tahrir decided to move he next phase of the dawa, namely, the seeking of support. Ibn Ishaq reports that when the level of torture and persecution by Quraish against the muslims reached its zenith, that is after the death of Abu Talib and Khadeeja (RA), the Prophet (SAW) commenced looking and searching for nussrah (support).
The Third Stage: Seeking Support to Establish the Khilafah
Hizb ut-Tahrir considers this process of seeking support to be the last phase of the pubic da’awa rather than a stage in itself. But for the sake of helping assess the activities we have looked at it as a stage in itself.
Nussrah is defused as the back up necessary for the Party to achieve political authority, through which the Islamic state government can be established and maintained. Hizb ut-Tahrir looks for this support from those sources in the society capable of providing it.
Two conditions must be met as a prerequisite for support
Two conditions must be met as a prerequisite for nussrah, they are:
1. Complete belief and faith in the ideology of Islam, its basic creed and the commitment to the political structure of Islam, i.e., the Khilafah state. This condition must be fully met and verified. The Party, of course, must have its means to verify that this condition is met and that the right people have been recruited. This is necessary because Hizb ut Tahrir does not want to be used by people to build their own power. The Prophet (SAW) according to lbn Ishaq and Ibn Katheer rejected two offers of support because he saw the tribes offering the support were looking to share or inherit the power.
2. The second condition that has to be met by those giving the source of support is that they hold the real power and influence over a group of people who hold power in the society. For example, officers in the army who maintain an important position and yield influence in the military, and tribal leaders in tribal societies like Jordan and Saudi Arabia.
The State cannot be established unless the society has been prepared
Hizb ut-Tahrir maintains that it does not request those capable of giving support to obtain the political authority unless the Party has done the necessary ground-work in that society. This means preparing the public opinion and public awareness to support the state once it is established. Of course, such ground work should be established during the second stage, i.e., the interaction. The sirah of the Prophet Muhammad (SAW) informs us that after support was provided by the six men from Khazraj, the Prophet (SAW) sent Mus'ab bin Umayr to prepare the society of Medina to accept Islam and to be ready to fight for it. Hizb ut-Tahrir points out that such preparation has been going on by the Party for the past 33 years. Naturally, this work of building and changing the ideas and feelings of people will never stop. There will always be a need to reshape the thoughts and feeling of the people towards Islam; otherwise the Islamic state might collapse again after it is established.
In 1958, when Hizb ut Tahrir was still in the very early stage of its work, it was offered to run the government in one country of the majal, i.e., its field of work.. This was turned down because the jump from preparation to taking authority was too great, the Party could not make it. In the sixties, however, with the ground work prepared the Party asked its people who held the nussrah to remove the government of Iraq and to hand the power to the Party. However, the attempted coup de tate failed. Further attempts were made to take power in Syria and Jordan, all of which failed.
Naturally the failure to achieve victory has disheartened some of the Party members, but the sirah of Muhammad (SAW) reports that the Prophet (SAW) did not succeed at first. He made several attempts before he was blessed with the nussrah of the people of Medina, who were later to be known as the Ansar. Hizb ut-Tahrir, whilst being criticised from some quarters for relying on people of nussrah, maintain that nussrah is definitely part of the method of Muhammad (SAW) to achieve the goal of establishing the Khilafah. In a leaflet published by Hizb ut-Tahrir in Ramadan 1986, the Party said:
"It is clear that the Islamic state can only be established if the current governments are removed and the authority is transferred from the disbelieving rulers to a khilafah. This task evidently requires material power to compensate the material power of the governments. This problem was overcome by the Prophet (SAW) by seeking nussrah (support) from those who could provide it; during his time this was given by the chiefs of powerful tribes [see the Life of the Prophet by Ibn Hisham, under the heading ‘The Prophet offers himself to the tribes']. The same problem has to be solved with the same method today, because there is no indication that the Prophet (SAW) tried any other method in spite of his numerous failures to obtain nussrah before it was furnished by the Ansar of Medina. Those who provide Nussrah can use their arms or weapons when needed, because the Ansar at the time of the second pledge (baya of Aqaba) were requested to provide nussrah (support) and protection for the dawa even with their weapons.'
The founder and leader of Hizb ut-Tahrir, Shiekh Tuqiuddin Nabhani, died in 1977. Although under the present leadership the Party has not attempted to take power, nevertheless the Party is still very active and laying the foundations for the establishment of the Khilafah outside of the framework of the existing political process. The Party considers it haram to participate with the current governments, they say: Would you participate with the kuffar to execute the rules of kufr? Or is it not that whilst implementing some aspects of Islam, you agree to implement kufr? Allah says:
"WHOSOEVER JUDGES BY OTHER THAN THAT WHICH ALLAH HAS REVEALED SUCH ARE DISBELIEVERS (KAFIROON)." [2:85]
Delegation to Tehran
In early days of the Iranian revolution the Party sent a delegation to Khomeini in Paris and then twice to Iran to discuss the question of Iran becoming the Islamic state. The Party met with Khomeini and the Council of Experts formed to draft the constitution. In spite of discussing and convincing the Council of Experts to establish an Islamic constitution, the constitution that was finally published, on instruction of Ayatollah Khomeni contradicted Islam and the ideas put forward by the Party on a number of counts. In particular, the Party considered Iran to be a nationalistic and sectarian, i.e., shi'a state built on the concept of Wilayat ul Faqih, with a republican style presidency, split powers of authority, a capitalist economy and a non-Islamic foreign policy.
Hizb ut-Tahrir's concept of the Islamic State
According to Hizb ut-Tahrir a state maybe defined as the power or authority represented by a body of people organised under one government within one or more territories. In other words, a state is an entity for the implementation of a collection of measures, understandings and convictions held by a group of people. From this definition it follows that the Islamic state is that entity empowered to carry out the Islamic laws, ideals and measures.
Islam is both a belief and way of life. The Islamic creed (Aqeeda) is the foundation for the Islamic system, its civilisation, its norms and criteria. Therefore, this creed should also serve as the only basis for the Islamic state, its constitution and laws. Nothing related to either the constitution or the laws of the state should be permitted if it is not based on the Islamic Aqeeda.
A state may call itself Islamic, or it may state in its constitution that the official religion of the state is Islam. Its constitution may contain an article stating that Islam is the main source for the formation of the constitution. None of these measures, nor all of them combined, would be sufficient to make the state or its constitution Islamic. Islam must be the only source, foundation and pivot around which the state builds its dealings inside the state, as well as with other nations. Islam must be the basis for the state's accountability and nothing else should be employed in judging the state's performance.
Criteria or views held by followers of other ideologies, such as: socialists, communists, capitalists, ideas such as nationalists, provincialist or those who hold to a certain school of thought (mazhab), cannot be the basis for the state's accountability.
Additionally, the Islamic state should belong to all muslims. The Islamic state should not belong only to a certain nation, people or school of thought. The State is not Arabic, Persian, Indian or Afghani. It is not Hanafie, Shafii, or Jafarii. It is an Islamic state and nothing else.
Another condition is that the authority of the state should be dependent on muslims only and not on the support of non-Muslim countries. The security of muslims inside and outside the state should be the result of the global security of Islam and not the security granted by, or stemming from, the systems of the non-muslims.
When all these conditions are realised, i.e. when the safety of the state is Islamic, when the source of its authority is Islamic, when the system of government, its foreign policy, the economic, social, system of punishments and dealings, the system of worship, education and justice, when all these are Islamic in their foundation and implementation, and when the state is for all Muslims, then, and only then, the state is an Islamic state. Therefore, what is important is not the name but the content behind the name of the Islamic state.
Is the Name Khilafah personal to Hizb ut-Tahrir?
The term of Khilafah has become so closely associated with Hizb ut-Tahrir that some people have come to view the term Khilafah as a personal expression of Hizb ut-Tahrir. The truth of the matter is that Islam has defined the system of government to be the Khilafah or Imamah. It is not a kingdom or monarchy, it is not an imperial, democratic, dictatorial nor theocratic system.. This is deduced from the ahadith of the Prophet (SAW) and the consensus of the companions (RA).
The Prophet (SAW) said: "If the pledge (bay'a) was given to two khalifahs, then kill the second one." [Muslim]
Other ahadith that mention the Khalifah include: "There will be khalifaas [Bukhari & Muslim] and “Any one who gives his allegiance to an imam” [Muslim], and so on.
On this the Sahabah were unanimous.
From the texts, we can infer the system of government in Islam. Allah (SWT) says that “AND RULE AMONG THEM WITH WHAT ALLAH REVEALED." [5 : 48]
He also says ".....AND FOR EACH WE HAVE MADE A LAW AND A COURSE..... [5:48]
Therefore, the method followed by the Prophet (SAW) in governing is to be considered an implementation of this verse and becomes the same as a duty (fard).
By going back to the evidences of the Sunnah of the Prophet (SAW) and his chosen system of government and the consensus of the companions Hizb ut-Tahrir concludes that the Islamic system of government is:
a) A Khalifah or imam for all Muslims to establish the laws of Islam.
b) A representative assistant selected by the Khalifah to be responsible for ruling and carrying out the affairs of the state.
c) An executive assistant to carry out the decisions made by the Khalifah for the internal and external affairs of the state. He also reports back to the Khalifah and feed back from these areas.
d) Amir al Jihad to be responsible for the external affairs, the military, the national security, and the industry.
e) The military forces i.e. the army.
f) The justice department (al quadaa) to supervise the litigations on commercial (al muhtaseb), civil and personal matters, as well as the constitutionality of the laws and their adherence to Islam. This includes the complaints of the public against the government or the Khalifah himself.
g) The wulats or appointees to various parts of the Islamic state.
h) The administrative body to carry out the affairs of the ummah and the needs of the people..
i) The consultative assembly Majlis al-Ummah to give opinions on various matters, to account for the performance of the state, to nominate the individuals for the position of the Khalifah and to discuss various laws.
This Islamic system of government must be considered without influence from other existing systems in the world to day. So the representative assistant is different from the concept of minister in other systems. Also, the shura council differs from the parliament in a democracy. In the Shura council the decisions voted on depend on the evidence from sharia in matters of forming laws. In other matters such as technical or political issues, the Khalifah decides after consulting with members of the council regardless of majority stand. In other matters such as removing a ruler or building hospitals and other major works, the majority opinion prevails.
Hizb ut-Tahrir considers this to be the form of the Khilafah state which must be established and this is the system of government according to Islam. This is not a personal concept of Hizb ut-Tahrir, all the scholars of the past, including the great Islamic political theorist AI-Mawardi agree that the system of government in Islam is Khilafah.
Based on these criteria, any country that declares itself to be an Islamic State maybe judged. This way, muslims may avoid the possibility of falling victims to deception and misguidance which results from names and slogans. This way, we may also be able to safeguard the accomplishments of Muslims for which a great price has been paid and endless sacrifices were made. Past events indicate that muslims were exploited by secular people to achieve certain goals and be left out when the time comes to harvest the fruits of their efforts.
The International Order
Hizb ut-Tahrir sees the international order as a factor which cannot be ignored. The international order is shaped by the strength of the two super powers: the USA and the USSR. The international laws are set such that they can exercise authority over all nations. Hizb ut-Tahrir in its political writings maintain that co-operation between the super powers does not favour the establishment of the Islamic state. Hizb ut-Tahrir considers the ideal time to establish the Khilafah is when the super-powers are in a state of tension with each other. In 1968, when Russia invaded Czechoslovakia and tension with the USA reached a maximum, Hizb ut-Tahrir together with the people of nussrah - moved simultaneously in Jordan and Syria to overthrow both governments. The attempt failed but the international situation was perfect. Before the Prophet (SAW) migrated to Medina, he was monitoring the international situation, which was then determined by the relationship between Persia and the Romans. This was clear from the debate that took place between Abu Bakr and the kuffar, and from surat al Room (The Romans) which addressed this issue and which was one of the last surahs to be revealed in Makkah.
Conclusion
The experience of Hizb ut-Tahrir in this work of establishing the Khilafah demonstrates that this dawa requires from the muslim the greatest possible level of commitment to Allah. This task, which Hizb ut-Tahrir has taken up since 1953, is not easy. The ideological and political struggle is intense. It requires the movement to say the truth even when all the world is against it. The fruit of this struggle is now beginning to be harvested. Khilafah is no longer a strange word; people everywhere are calling for the establishment of the Khilafah. Other sincere movements have joined in this work to establish the Islamic state and throughout the world the threat of Islam is perceived to loom large on the horizon.
Al-Fajr Magazine
Party's inception in 1953. This is not surprising as the Party was established with the objective of establishing the Khilafah and the work towards achieving this objective has dominated its activities ever since. The following is an account of the Party's experience and method in the struggle to establish the Khilafah.
In recent years Hizb ut-Tahrir (The Liberation Party) along with other Islamic movements, has suffered from mass arrests and a general increase in the level of state aggression directed towards the Party. Hizb ut-Tahrir is known to be present in Lebanon, Jordan, Syria, Iraq, Saudi Arabia, Sudan, Egypt, Tunisia, Libya, Morrocco, Kuwait, Turkey and Pakistan. In all these countries the Party has adopted the same method of working under a centralised leadership. The goal of the Party in all the countries Is the same, to call to the khair, i.e., Islam and to establish the Khilafah. After establishing the Khilafah in one country the Party believes this will be the starting point for conveying the call of Islam everywhere. The first step towards this would be to annex the existing Muslim countries under the banner of the Khilafah state.
Because the Party is outlawed by the existing regimes it is difficult to find out about the activities of the Party in the Muslim world from established sources. The party's name is seldom mentioned even when court proceedings are in motion against its members. A recent example of this occurred in Tunisia in 1988, whilst the trials of the Islamic Tendency Movement was given full coverage by the press, over forty members of Hizb ut-Tahrir were tried in secret by a military court. Part of the reason for this is that the name Hizb ut-Tahrir has become synonymous with the Khilafah.
Hizb ut-Tahrir maintain that the life of the Prophet Muhammad (SAW) in Makkah constitutes the principal source for the method of establishing the Islamic State today or at any other time, because the actions of the Prophet (saw) in Makkah culminated in the establishment of the first Islamic state in Medina. Hizb ut-Tahrir has divided the Prophet's (SAW) method of building the Islamic state into two stages generally referred to as the private and public phase. The latter phase is often further divided into the phase of interaction and the seeking of support. It is within the framework of these three stages that we shall look at the experience of Hizb ut-Tahrir.
The First Stage: Building the Body of the Party
Hizb ut-Tahrir (The Liberation Party) was founded in 1953 by Taqiuddin Nebhani (may Allah have mercy upon him). Tuqiuddin Nebhani had been a judge in the Shar'iyah Appeal Court of Al-Quds (Jerusalem) and was a great scholar, thinker and politician. The Party commenced working in Al Quds under his leadership. The early years saw the Party totally devoted to the task of building the body of the Party. The aim being to create a group that could carry out the responsibility of establishing a state, at a time when the established order was opposed to this task. During this stage the Party's main task was to ideologically prepare certain individuals who were attracted to the idea of carrying the call to Islam (da’awa) and establishing the Khilafah.
The preparation of the individuals at this stage was educational, with the education being carried out in a concentrated way. The outcome of which meant every individual in effect could represent the Party.
The emphasis at this stage was twofold:
1. The first requirement was to consolidate the basics of Islam, making the commitment to them both resolute and productive. Of course this comes from the belief, thus building the creed (Aqeeda) dominated this first period of education. Iman, however, must be accompanied by action, thus this preparation must produce evidence, in the shape of action, that the belief is established correctly. For this reason the Party prevented anyone continuing to study with the Party - after this early stage - who practised any form of Haram or who neglected to perform the wajib (compulsory) duties.
This stage of building the Aqeeda is a process that produces individual Muslims who dare not initiate any action without knowing the rule of Allah on the issue. It is true to say that it became a well known characteristic of the members of Hizb ut Tahrir to keep asking about the daleel, i.e., the evidence. Of course, this is now common place, but there was a time in the fifties, sixties and seventies when asking about the daleel was enough to recognise whether someone was from Hizb ut-Tahrir.
In this stage of preparation Hizb ut-Tahrir emphasised the concepts of rizq (the provisions being from Allah) and the ajal (the duration of life determined by Allah) to ensure that those who carry the da’awa will not he distracted through fear of death or the fear of losing their work or wealth.
This preparation has shown great results, governments of the Muslim world banning the party and pursuing and prosecuting its members.
2. The second aspect of this educational preparation is concentrated on providing the individuals a unique method of learning and thinking. This was essential for the individuals who would face the issues of the people on their own. As Hizb ut-Tahrir considered itself to be an Islamic political party with the responsibility of taking care of the peoples fairs, it would be unacceptable for the members to have to keep referring to the Amir every time question was asked. The method of learning was designed to provide the individual with the political and creative mentality. The Party emphasised that the society, whilst being the place where we apply our thoughts, was not the source of our thoughts, in other words, that we must strive to change the existing conditions and not to live by or abide by them. For this reason we must understand every detail about the current conditions and understand why Islamic nation has reached this low level, how kufr came to dominate the muslim world, why the existing states do not apply the Islamic law and what must replace the existing non-Islamic systems that dominate our society.
Given this, the Party naturally taught its members the concepts of nationalism, patriotism, capitalism socialism, democracy, and various other corrupt ideas, and showed how these ideas penetrated countries, how to refute them and, most importantly of all explained the supreme ideas of Islam.
The Prophet (SAW) went through this stage of preparation (turbiah) with his noble companions (RA). He taught them their Aqeeda and everything that subsequently was built upon it. Examples of this teaching can be found in the sirah (life of the Prophet), such as at dar al Arqam and the house of Sa'eed bin al Ass. The fruit of this education was the shaping of a unique generation of sincere and resolute belief, people like Bilal and Yasser (RA) The way in which the Companions conducted themselves in the public stage of the dawa demonstrates the method of thinking and character building learned from the Prophet (SAW).
The Second Stage: Interaction with the Society
Hizb ut-Tahrir completed the first stage of building the party body by the late 1950's and then the Party entered the second stage of its struggle to establish the Khilafah. By 1960 the group of people who had gone through the concentrated education procedure had become a political party.
The transfer from the first stage to the stage of interaction had not been easy, because during the first stage, the Party was in the process of establishing the organisation and ensuring that its structure was firmly built.
At this stage the Party had to use all that it had learned to convey its beliefs, standards and way of life so that the people of the society would adopt these as their own. The goal of this stage being to create a popular base which supports the idea of establishing an Islamic state and carrying the da’awa to all mankind. While this may sound simple, in truth this is the most difficult part of any movement which seeks to reshape society.
The task was difficult because in this period Hizb ut Tahrir did not stick to just informing people that Islam was the best alternative. The Party attacked all the ideas and thoughts which had been adopted by society which contradicted Islam. Actually this is the very meaning of struggle. The Party endeavoured to destroy the prevailing public opinion favouring nationalism, secularism and establishing relationships with the West. With the Arab world then in the of Arab nationalism led by Nasser, whom people almost worshiped, the struggle was intense. Nevertheless the Party stuck to its call they, declared Nasser to be ruling with kufr and an agent of the USA which brought great pressure upon the Party. However, at the same time, the Party strived to make the supreme ideas of Islam accepted publicly and considered worth fighting for, ideas such as, all Muslims must live according to the Islamic rules under leadership, and that Islam must be conveyed to the world by every means including Jihad. Performing this task is termed by Hizb ut-Tahrir the ideological struggle.
The second aspect of this task the Party engaged in is termed the political struggle. In this political struggle the Party targeted the political establishments who opposed the Party and its goal. This was natural because the dominant institutions saw the party a threat to their own survival and interests.
In the political and ideological struggle the party addressed the public and people as a society and not as individuals; and as such it was not acceptable to just invite individuals to one's house and to talk in private about the need to change the taghoot. It became necessary for the Party to go forth into the public domain whence it addressed all the issues loudly, explicitly and forcefully as possible. Party also began to approach specific types of people who possessed influence on large groups of people. The means of talking and communicating with people at this stage were the mosques, open lectures, public gatherings like weddings and funerals. Other means were pamphlets distributed according to on-going issues. The issues which Hizb ut-Tahrir addressed varied from simple rules of daily life to political analysis of world affairs. Examples of these issues can be found in the thousands of leaflets Party has published over the years.
Political Confrontation
The political and ideological struggle naturally provoked the anger of the authorities. The Party was banned in all the countries where it worked and its members pursued, imprisoned, tortured and killed. The first member to be martyred was Abdul Ghani al Mallah, who was tortured to death in 1963 by the Baathists in Baghdad. Then followed a long line of members who became victims of Gaddafi, Saddam and the other tyrant rulers of the Middle East. Qaddafi, in particular, has carried out a personal crusade against the Party ever since the Party sent a delegation to discuss with him his denial of the validity of the ahadith of the Prophet (SAW). After four hours of discussion wherein they proved that the ahadith were a source of sharia like the Quran, the Party distributed reports of the discussion. So incensed was Qaddafi that he murdered thirteen members; they were hanged in universities and schools in front of their teachers, pupils and families. One of them was brought down still alive, he was hung a second time, then they tied his body to the back of a car which was driven in full view of his family and sons.
When the pressure intensified and the people started asking and waiting for the victory, Hizb ut Tahrir moved into the next phase of the dawa, the phase of seeking support (nussrah). Before examining this phase let us recap on the work done so far:
1. Hizb ut Tahrir addressed the society, spoke in public and targeted public opinion. The Prophet (SAW) did this after he was ordered by Allah (SWT) “DECLARE WHAT YOU HAVE BEEN ORDERED." [15: 94] Thereafter the Companions commenced reading Quran publicly.
2. Hizb ut-Tahrir launched its political struggle against the existing political establishments. Ibn Ishaq reports that Muhammad (SAW) started his offensive against Quraish, their systems of kufr, their gods, and only after this did Quraish begin its offensive against Muharnmad (SAW) and his followers.
3. The struggle launched by Hizb ut-Tahrir targeted the existing kufr systems and the non-Islamic relationships both political and non-political. In the public stage Muhammad (SAW) received revelations attacking the transactions and relationships that existed in Makkah. For example:
"Wailun Lil Muttaffifeen - Hellfire to the cheaters in trade." [18: 1]
"Kalla bal la tukrimmonal yateem - No, you don't feed the orphans." [89: 17]
"Wa tuhib bo-nal mala hubban jamma - You love the money very much." [89:20]
"Wa ithal mau’oodato su'ilat - When the child buried alive is asked."[81: 8]
And many other verses which focused on the existing practices in Makkah such as zina, riba, slavery etc. Politically, many verses targetted the elite and leadership of Makkah like Abu Lahab al waleed and Abu Jahal. The Prophet (SAW) read aloud the verse that said the idols around the Ka'ba would be the fuel of Hell-fire.
4. Hizb ut-Tahrir engaged in a struggle of ideas, i.e. political and ideological. The Party does not use physical or armed struggle. The Prophet (SAW) did not use armed struggle in the public stage of the da’awa to establish the Islamic state. Moreover, he did not attempt to break any idol or prevent the people from running nude around the Ka'ba as the people of Jahiliyya were inclined to do. He asked his people not to respond to the physical abuses of Quraish. In fact the Quran reminded the Companions of their condition in Makkah when they were to be patient and not to resort to physic struggle: "DO YOU SEE THOSE WHOM WE HAVE TOLD THEM BEFORE TO PRAY “[4:77]
5. When the persecution of Hizb ut-Tahrir increased to the point that some of its members could no longer endure it any more, the Party allowed some members to leave the area where the Party was working and to live in non-Islamic countries where they would be safe. The Prophet (SAW) allowed some of the Companions to migrate to Abyssinnia.
6. Hizb ut-Tahrir defined a region or sphere of work (majal), in other words, an area which it targeted, for establishing the Islamic state. It limited its activities of interaction within this area known in Arabic as the majal. The limits of this area has varied with the members establishing themselves in different Muslim countries. The Prophet (SAW) defined a sphere for himself and did not limit himself to Makkah, but also he did not go all over the world.
7. When in the mid-sixties the persecution intensified against the Party, and the societies Where the Party worked were not prepared to move with any Islamic movement, Hizb ut-Tahrir decided to move he next phase of the dawa, namely, the seeking of support. Ibn Ishaq reports that when the level of torture and persecution by Quraish against the muslims reached its zenith, that is after the death of Abu Talib and Khadeeja (RA), the Prophet (SAW) commenced looking and searching for nussrah (support).
The Third Stage: Seeking Support to Establish the Khilafah
Hizb ut-Tahrir considers this process of seeking support to be the last phase of the pubic da’awa rather than a stage in itself. But for the sake of helping assess the activities we have looked at it as a stage in itself.
Nussrah is defused as the back up necessary for the Party to achieve political authority, through which the Islamic state government can be established and maintained. Hizb ut-Tahrir looks for this support from those sources in the society capable of providing it.
Two conditions must be met as a prerequisite for support
Two conditions must be met as a prerequisite for nussrah, they are:
1. Complete belief and faith in the ideology of Islam, its basic creed and the commitment to the political structure of Islam, i.e., the Khilafah state. This condition must be fully met and verified. The Party, of course, must have its means to verify that this condition is met and that the right people have been recruited. This is necessary because Hizb ut Tahrir does not want to be used by people to build their own power. The Prophet (SAW) according to lbn Ishaq and Ibn Katheer rejected two offers of support because he saw the tribes offering the support were looking to share or inherit the power.
2. The second condition that has to be met by those giving the source of support is that they hold the real power and influence over a group of people who hold power in the society. For example, officers in the army who maintain an important position and yield influence in the military, and tribal leaders in tribal societies like Jordan and Saudi Arabia.
The State cannot be established unless the society has been prepared
Hizb ut-Tahrir maintains that it does not request those capable of giving support to obtain the political authority unless the Party has done the necessary ground-work in that society. This means preparing the public opinion and public awareness to support the state once it is established. Of course, such ground work should be established during the second stage, i.e., the interaction. The sirah of the Prophet Muhammad (SAW) informs us that after support was provided by the six men from Khazraj, the Prophet (SAW) sent Mus'ab bin Umayr to prepare the society of Medina to accept Islam and to be ready to fight for it. Hizb ut-Tahrir points out that such preparation has been going on by the Party for the past 33 years. Naturally, this work of building and changing the ideas and feelings of people will never stop. There will always be a need to reshape the thoughts and feeling of the people towards Islam; otherwise the Islamic state might collapse again after it is established.
In 1958, when Hizb ut Tahrir was still in the very early stage of its work, it was offered to run the government in one country of the majal, i.e., its field of work.. This was turned down because the jump from preparation to taking authority was too great, the Party could not make it. In the sixties, however, with the ground work prepared the Party asked its people who held the nussrah to remove the government of Iraq and to hand the power to the Party. However, the attempted coup de tate failed. Further attempts were made to take power in Syria and Jordan, all of which failed.
Naturally the failure to achieve victory has disheartened some of the Party members, but the sirah of Muhammad (SAW) reports that the Prophet (SAW) did not succeed at first. He made several attempts before he was blessed with the nussrah of the people of Medina, who were later to be known as the Ansar. Hizb ut-Tahrir, whilst being criticised from some quarters for relying on people of nussrah, maintain that nussrah is definitely part of the method of Muhammad (SAW) to achieve the goal of establishing the Khilafah. In a leaflet published by Hizb ut-Tahrir in Ramadan 1986, the Party said:
"It is clear that the Islamic state can only be established if the current governments are removed and the authority is transferred from the disbelieving rulers to a khilafah. This task evidently requires material power to compensate the material power of the governments. This problem was overcome by the Prophet (SAW) by seeking nussrah (support) from those who could provide it; during his time this was given by the chiefs of powerful tribes [see the Life of the Prophet by Ibn Hisham, under the heading ‘The Prophet offers himself to the tribes']. The same problem has to be solved with the same method today, because there is no indication that the Prophet (SAW) tried any other method in spite of his numerous failures to obtain nussrah before it was furnished by the Ansar of Medina. Those who provide Nussrah can use their arms or weapons when needed, because the Ansar at the time of the second pledge (baya of Aqaba) were requested to provide nussrah (support) and protection for the dawa even with their weapons.'
The founder and leader of Hizb ut-Tahrir, Shiekh Tuqiuddin Nabhani, died in 1977. Although under the present leadership the Party has not attempted to take power, nevertheless the Party is still very active and laying the foundations for the establishment of the Khilafah outside of the framework of the existing political process. The Party considers it haram to participate with the current governments, they say: Would you participate with the kuffar to execute the rules of kufr? Or is it not that whilst implementing some aspects of Islam, you agree to implement kufr? Allah says:
"WHOSOEVER JUDGES BY OTHER THAN THAT WHICH ALLAH HAS REVEALED SUCH ARE DISBELIEVERS (KAFIROON)." [2:85]
Delegation to Tehran
In early days of the Iranian revolution the Party sent a delegation to Khomeini in Paris and then twice to Iran to discuss the question of Iran becoming the Islamic state. The Party met with Khomeini and the Council of Experts formed to draft the constitution. In spite of discussing and convincing the Council of Experts to establish an Islamic constitution, the constitution that was finally published, on instruction of Ayatollah Khomeni contradicted Islam and the ideas put forward by the Party on a number of counts. In particular, the Party considered Iran to be a nationalistic and sectarian, i.e., shi'a state built on the concept of Wilayat ul Faqih, with a republican style presidency, split powers of authority, a capitalist economy and a non-Islamic foreign policy.
Hizb ut-Tahrir's concept of the Islamic State
According to Hizb ut-Tahrir a state maybe defined as the power or authority represented by a body of people organised under one government within one or more territories. In other words, a state is an entity for the implementation of a collection of measures, understandings and convictions held by a group of people. From this definition it follows that the Islamic state is that entity empowered to carry out the Islamic laws, ideals and measures.
Islam is both a belief and way of life. The Islamic creed (Aqeeda) is the foundation for the Islamic system, its civilisation, its norms and criteria. Therefore, this creed should also serve as the only basis for the Islamic state, its constitution and laws. Nothing related to either the constitution or the laws of the state should be permitted if it is not based on the Islamic Aqeeda.
A state may call itself Islamic, or it may state in its constitution that the official religion of the state is Islam. Its constitution may contain an article stating that Islam is the main source for the formation of the constitution. None of these measures, nor all of them combined, would be sufficient to make the state or its constitution Islamic. Islam must be the only source, foundation and pivot around which the state builds its dealings inside the state, as well as with other nations. Islam must be the basis for the state's accountability and nothing else should be employed in judging the state's performance.
Criteria or views held by followers of other ideologies, such as: socialists, communists, capitalists, ideas such as nationalists, provincialist or those who hold to a certain school of thought (mazhab), cannot be the basis for the state's accountability.
Additionally, the Islamic state should belong to all muslims. The Islamic state should not belong only to a certain nation, people or school of thought. The State is not Arabic, Persian, Indian or Afghani. It is not Hanafie, Shafii, or Jafarii. It is an Islamic state and nothing else.
Another condition is that the authority of the state should be dependent on muslims only and not on the support of non-Muslim countries. The security of muslims inside and outside the state should be the result of the global security of Islam and not the security granted by, or stemming from, the systems of the non-muslims.
When all these conditions are realised, i.e. when the safety of the state is Islamic, when the source of its authority is Islamic, when the system of government, its foreign policy, the economic, social, system of punishments and dealings, the system of worship, education and justice, when all these are Islamic in their foundation and implementation, and when the state is for all Muslims, then, and only then, the state is an Islamic state. Therefore, what is important is not the name but the content behind the name of the Islamic state.
Is the Name Khilafah personal to Hizb ut-Tahrir?
The term of Khilafah has become so closely associated with Hizb ut-Tahrir that some people have come to view the term Khilafah as a personal expression of Hizb ut-Tahrir. The truth of the matter is that Islam has defined the system of government to be the Khilafah or Imamah. It is not a kingdom or monarchy, it is not an imperial, democratic, dictatorial nor theocratic system.. This is deduced from the ahadith of the Prophet (SAW) and the consensus of the companions (RA).
The Prophet (SAW) said: "If the pledge (bay'a) was given to two khalifahs, then kill the second one." [Muslim]
Other ahadith that mention the Khalifah include: "There will be khalifaas [Bukhari & Muslim] and “Any one who gives his allegiance to an imam” [Muslim], and so on.
On this the Sahabah were unanimous.
From the texts, we can infer the system of government in Islam. Allah (SWT) says that “AND RULE AMONG THEM WITH WHAT ALLAH REVEALED." [5 : 48]
He also says ".....AND FOR EACH WE HAVE MADE A LAW AND A COURSE..... [5:48]
Therefore, the method followed by the Prophet (SAW) in governing is to be considered an implementation of this verse and becomes the same as a duty (fard).
By going back to the evidences of the Sunnah of the Prophet (SAW) and his chosen system of government and the consensus of the companions Hizb ut-Tahrir concludes that the Islamic system of government is:
a) A Khalifah or imam for all Muslims to establish the laws of Islam.
b) A representative assistant selected by the Khalifah to be responsible for ruling and carrying out the affairs of the state.
c) An executive assistant to carry out the decisions made by the Khalifah for the internal and external affairs of the state. He also reports back to the Khalifah and feed back from these areas.
d) Amir al Jihad to be responsible for the external affairs, the military, the national security, and the industry.
e) The military forces i.e. the army.
f) The justice department (al quadaa) to supervise the litigations on commercial (al muhtaseb), civil and personal matters, as well as the constitutionality of the laws and their adherence to Islam. This includes the complaints of the public against the government or the Khalifah himself.
g) The wulats or appointees to various parts of the Islamic state.
h) The administrative body to carry out the affairs of the ummah and the needs of the people..
i) The consultative assembly Majlis al-Ummah to give opinions on various matters, to account for the performance of the state, to nominate the individuals for the position of the Khalifah and to discuss various laws.
This Islamic system of government must be considered without influence from other existing systems in the world to day. So the representative assistant is different from the concept of minister in other systems. Also, the shura council differs from the parliament in a democracy. In the Shura council the decisions voted on depend on the evidence from sharia in matters of forming laws. In other matters such as technical or political issues, the Khalifah decides after consulting with members of the council regardless of majority stand. In other matters such as removing a ruler or building hospitals and other major works, the majority opinion prevails.
Hizb ut-Tahrir considers this to be the form of the Khilafah state which must be established and this is the system of government according to Islam. This is not a personal concept of Hizb ut-Tahrir, all the scholars of the past, including the great Islamic political theorist AI-Mawardi agree that the system of government in Islam is Khilafah.
Based on these criteria, any country that declares itself to be an Islamic State maybe judged. This way, muslims may avoid the possibility of falling victims to deception and misguidance which results from names and slogans. This way, we may also be able to safeguard the accomplishments of Muslims for which a great price has been paid and endless sacrifices were made. Past events indicate that muslims were exploited by secular people to achieve certain goals and be left out when the time comes to harvest the fruits of their efforts.
The International Order
Hizb ut-Tahrir sees the international order as a factor which cannot be ignored. The international order is shaped by the strength of the two super powers: the USA and the USSR. The international laws are set such that they can exercise authority over all nations. Hizb ut-Tahrir in its political writings maintain that co-operation between the super powers does not favour the establishment of the Islamic state. Hizb ut-Tahrir considers the ideal time to establish the Khilafah is when the super-powers are in a state of tension with each other. In 1968, when Russia invaded Czechoslovakia and tension with the USA reached a maximum, Hizb ut-Tahrir together with the people of nussrah - moved simultaneously in Jordan and Syria to overthrow both governments. The attempt failed but the international situation was perfect. Before the Prophet (SAW) migrated to Medina, he was monitoring the international situation, which was then determined by the relationship between Persia and the Romans. This was clear from the debate that took place between Abu Bakr and the kuffar, and from surat al Room (The Romans) which addressed this issue and which was one of the last surahs to be revealed in Makkah.
Conclusion
The experience of Hizb ut-Tahrir in this work of establishing the Khilafah demonstrates that this dawa requires from the muslim the greatest possible level of commitment to Allah. This task, which Hizb ut-Tahrir has taken up since 1953, is not easy. The ideological and political struggle is intense. It requires the movement to say the truth even when all the world is against it. The fruit of this struggle is now beginning to be harvested. Khilafah is no longer a strange word; people everywhere are calling for the establishment of the Khilafah. Other sincere movements have joined in this work to establish the Islamic state and throughout the world the threat of Islam is perceived to loom large on the horizon.
Al-Fajr Magazine
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