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Taghyeer (change)

Mahmoud Abdul-Kareem Hasan

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Taghyeer (change) The inevitability of the Dawlah

Islaamiyah

Mahmoud Abdul-Kareem Hasan

First Edition

Rajab 1421

October 2000

Second Edition

Safar 1425

April 2004.

(First Translated Edition Shawaal 1435)

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(63 )

(63 )

Is not Allah Sufficient for His slave? Yet they try to frighten you with

those (whom they worship) besides Him! And whoever Allah sends

astray, for him there will be no guide. And whomsoever Allah guides,

then there will be none to mislead him. Is not Allah All-Mighty,

Possessor of Retribution? And verily, if you ask them: "Who created

the heavens and the earth?" Surely, they will say: "Allah (has created

them)." Say: "Tell me then, the things that you invoke besides Allah,

if Allah intended some harm for me, could they remove His harm, or

if He (Allah) intended some mercy for me, could they withhold His

Mercy?" Say: "Sufficient for me is Allah; upon Him those who rely

(Mutawakkiloon) place their reliance (Tawakkul) (Az-Zumar 36-

38).

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Contents:

Page 5 Opening Aayaat.

Page 6 Introduction and foreword.

Page 9 Introduction to the Second Edition.

Page 13 Chapter One - The Aqeedah and what emanates

from it in terms of Ahkaam and what is built

upon it in terms of thoughts, is the basis of At-

Taghyeer (change).

Page 43 Chapter Two - The path of change and revival.

Page 65 Chapter Three - Haqaaiq (truths) and Abaateel

(Falsehoods):

Page 90 Chapter Four Talab un-Nusrah (seeking the

supporting power):

Page 116 Chapter Five Al-Amaanah and Al-Imaan:

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That is because Allah would not change a favour which He had

bestowed upon a people until they change what is within themselves.

And indeed, Allah is Hearing and Knowing (Al-Anfaal 53).

Verily, Allah will not change the condition of a people until they change

what exists within them. And when Allah intends for a people ill, there is

no repelling it. And there is not for them besides Him any protector (Ar-

Rad 11).

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Introduction and foreword:

The change that is intended here is the changing of the current

prevailing situation that exists within the lands of Islaam in respect to

the secular systems, the corrupt western thoughts and tastes, in

addition to the disbelieving or Faasiq rulers who are agents to the

disbelieving western colonialism.

The change that is intended is that which saves the Islamic Ummah

from the condition of fragmentation and humiliation that has been

enforced upon her by the disbelieving colonialist States. It also means

changing and being saved from the condition of being lost,

wandering aimlessly and from slavish dependence upon those States

that have greedy ambitions over the Muslims.

The change that is intended is that which restores the treasures and

natural resources of the Muslims back to the Muslims instead of

being plundered by the disbelieving colonialists who enjoy the

benefits of these treasures whilst leaving the Muslims in wretched

extreme poverty languishing in billions of dollars of loans taken from

these greedy States.

The Taghyeer (change) that is intended is that in which the Islamic

Ummah revives upon the basis of Islaam and in which every non-

Islamic thought is rejected and thrown aside. It is the change that will

remove the systems of Kufr and which will establish the Khilafah

which will rule by that which Allah (swt) has revealed. It is the change

that will unite and unify the Islamic Ummah and the lands of Islaam

under the leadership of a single Khalifah under the banner of Laa

Ilaaha Illallah Muhammadur Rasoolullah and which will carry the

message of Islaam to the world.

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The first subject from this paper: The Aqeeedah: The basis of

change explains the importance of the concepts and convictions in

the process of bringing change. This is in the case where the

changing of societies from one condition to another condition can be

more difficult than moving a mountain from one place to another.

For this reason nobody is capable of undertaking this work apart

from the one who possesses the absolute conviction in it. He must

depend upon the Islamic Aqeedah and what emanates from it in

terms of Ahkaam and what is built upon it in terms of thoughts to

the extent where he is ready to sacrifice himself and his wealth for

Allah (swt).

The second subject: The path of change and revival makes evident

the importance of understanding the true realities and grasping hold

of them with an iron fist. This is because the person who is unable to

distinguish between the true realities and facts from those which are

illusionary and deceptions will not be successful in any attempt to

bring change.

The third subject: True realities and falsehoods is a continuation of

the second subject by drawing the attention to some of the

fundamental issues (truths) which the disbelieving colonialist states

have focused upon to mislead and deceive the Muslims and to

distance the Muslims from them. This is because they have a great

impact and affect upon the process of bringing change and returning

the Ummah so that it is the Best Ummah raised up for Mankind.

The following are included amongst these issues or Haqaaiq (truths):

The obligation of the political work, The unity of the Islamic

Ummah and The establishment of the Islamic State.

As for the fourth subject: Talab An-Nusrah (Seeking the support),

then this is to explain the practical Shariah manner that would

inevitably lead to the transference of the authority from the hands of

the agent rulers to the hands of the victorious party that will establish

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the Islamic State (Khilafah). This subject is the most important of all

of the subjects and it is the most serious and precise.

We are giving out this paper to the Islamic Ummah in every place

and particularly to the carriers of the Islamic Dawah who are

working to establish the Deen of Islaam upon the earth. It is for

those who are imprisoned, those who are being chased due to their

carrying of the Dawah and those who are patiently persevering upon

the Haqq without alteration or distortion. It is directed to the new

young generation who yearn for the honour and glory of Islaam and

the Muslims and to the families, relatives and friends, those who are

working and those who are anticipating. We offer this to you all from

the heart hoping that it will be received by the hearts, the minds and

the limbs.

And Allah is with you and will never deprive you of [the reward of] your deeds

(Muhammad 35).

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Introduction to the Second Edition:

In origin the subjects of this small book were subjects that had been

looked into and discussed by some of the carriers of the Dawah

working to establish the rule of Allah upon the earth. The condition

and state of the Ummah was discussed and the decline and stagnation

that had taken grip of her. The discussions also included addressing

what she suffers from in the path towards her awakening and revival,

what has already been accomplished upon the path of establishing

the Islamic State, in addition to that which must still be accomplished

to bring the State into existence, so that it will apply Islaam and carry

its Dawah to the world. Built upon this, the issue of what had to be

addressed with the Ummah, what she needed to be called to and

made aware of was also discussed.

The Islamic State is a political entity for the purpose of implementing

Islaam and carrying it to the world and this requires a Shariyah

capability and power. The Shara has given this power to the Ummah

whilst this capability and power is not possessed by a group, single

faction or single political party by itself. Rather the Islamic State is

established by the Ummah with the leadership of this faction or Hizb

(political party) which has brought the Imaan of the Ummah back to

life within her in respect to this great obligation in addition to re-

awakening her Imaan in relation to its work and sacrificing upon its

path.

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So the Islamic State is an entity that emanates from the womb of the

Ummahs entity so as to implement with the Ummah and upon her

the System of Islaam and to carry Islaam by her and along with her to

the whole of mankind. Therefore it is the Ummah that gives birth to

the Islamic State.

The entity of the Ummah will not be completed or distinguished

except by that which makes the Ummah an Ummah and by its living

upon its basis. Our Islamic Ummah will not be like that without its

Deen being adopted as an Aqeedah and System. It will not have its

productiveness or a practical effective presence unless it exists as a

single unified Jamaaah (group) under the leadership of a single

Ameer. Therefore the Ummah will not be completed and will not be

distinguished in a completely distinct way without the emergence of

its State entity and unless it pledges allegiance to its Khalifah upon

the ruling by what Allah (swt) has revealed.

Therefore, there is no way forward for the revival of the Ummah

other than her knowing the meaning of Laa Ilaaha Illallah

Muhammadur Rasoolullah and for her to firmly commit to this

meaning. She will then know the meaning of her existence in this life

and the purpose of this existence. As such she will strive to realise the

meaning of this existence and this purpose.

In addition, this knowledge by itself is not enough and striving to

accomplish this purpose does not free the responsibility, unless it was

undertaken upon the level that the Shara has demanded. As such it is

essential after defining the objective to strive to accomplish it by

undertaking actions that lead to that. This must be in accordance to

the Sunan upon which Allah (swt) has created this creation which

includes connecting between the causes and the effects, considering

the characteristics of matters and the conditions of relationships.

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One of the noble brothers suggested that these thoughts be put

down on paper and then distributed amongst the people and that he

would fund this, desiring the Ajr and Thawaab. And as such it came

to pass and this small book comprising of four subjects was

published Al-Hamdu Lillah. And Allah (swt) found an acceptance for

it and its copies quickly ran out whilst demand for it remained strong.

The noble brother sensed this demand and offered to print it once

again through his funding and as a result this second edition was

published and it included within it a fifth subject: Al-Amaanah and

Al-Imaan.

Verily the love of the Dunyaa and the hatred of death, intellectual

misconceptions, weakness, despair and the absence of the Aqeedah

concepts related to Rizq, Ajal, Nasr, Tawakkul, and khair and Sharr

amongst others, has turned many Muslims away from their purpose

in life, which is worship to Allah and is represented in their

commitment to the commands and prohibitions of Allah (swt). This

has particularly been the case when they have become affected by the

Fataawa or opinions which have been spurted out by the so-called

Ulamaa who propagate on behalf of the rulers of oppression,

corruption and treachery. This is in addition to the political parties

and their followers who make the Deen Haraam and fabricate lies

against Allah (swt). They make the Haraam Halaal and the Halaal

Haraam and they busy and distract the sons of the Ummah in the

most shallow and futile of matters whilst diverting them from the

path of change and the path towards the establishment of the Islamic

State.

For the sake of bringing attention to this issue, alerting to its danger

and warning about it, this fifth subject was added: Al-Amaanah and

Al-Imaan.

When I present this small book to the Islamic Ummah I appeal to its

reader from amongst those working for the cause of Laa Ilaaha

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Illallah to approach and study it with their minds and their hearts just

as I have presented this book from my mind and heart. And I ask

Him TaAalaa to grant great Thawaab and Ajr to everyone who

assisted in this effort in terms of direction, advice, wealth and effort

and to everyone who has made Dua for me and my parents.

O Allah whoever wants good for Islaam and the Muslims then give

him Tawfeeq in every goodness and whoever wants bad for Islaam

and the Muslims then seize them with the seizure of One exalted in

Might and Perfect in Ability.

Mahmoud Abdul-Kareem Hasan

3rd Safar 1425 24th March 2004.

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Chapter 1: The Aqeedah and what emanates from it in

terms of Ahkaam and what is built upon it in terms of

thoughts, is the basis of At-Taghyeer (change).

The conduct of the human is tied to what he carries in terms of

concepts. The concepts (Mafaaheem) are convictions (Qanaaaat)

resulting from a comprehension of things and their attributes in

addition to what is built upon this comprehension or emanates from

it in terms of other convictions.

Concepts are of two types:

The first: Concepts about things. These are convictions or Ahkaam

(rulings) whose source is the things themselves. This would include

statements like: Fire burns, Poison kills, Alcohol intoxicates, Meat

is eaten whilst soil is not eaten, The increased build-up of pressure

generates an explosion (of sorts), The society is composed of a

collection of individuals bound by permanent relationships and

Revival would not occur except by way of the enlightened thought.

All of these thoughts are descriptions or Ahkaam whose source is its

subject. They could be correct or incorrect depending on their

conformity to the reality or their contradiction to it. In all of these

cases they are considered to be concepts in respect to the one who

has believed in them. The human behaviour and conduct is tied to

his concepts about things and so whoever is convinced that his food

has been poisoned would never eat from it and even if he was

hungry. Similarly the one who was thirsty would seek water and not

something else whilst the one who wanted to be intoxicated would

seek alcohol and nothing else.

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The second type: Concepts (Mafaaheem) about life. These are

convictions or Ahkaam whose source is external to its subject. This is

like the statements: The Salaah is Fard, Fraud is Haraam and

Killing someone is Haraam etc... The source of this Hukm is not the

thing itself or the action and these only represent the subject area or

the reality that is being judged upon whilst the source of the

judgement is something else and lies elsewhere.

So our statement: Alcohol intoxicates reflects a description or an

internal attribute associated to alcohol. It is a judgement made upon a

thing due to what it contains or results in. The statement however

Alcohol is Haraam is not a judgement passed upon a thing on the

basis of what is in it but rather it represents a Hukm from Allah (swt)

who decides what to make Haraam and what to make Mubaah

(permissible).

The behaviour of the person is also tied to his concepts about life. If

he held the concept or understanding about the flesh of pig that it

was edible and would satisfy hunger, then this would represent a

concept about a thing. The concept about life however is that the pig

is Haraam meaning that is obligatory for him to avoid and keep away

from it. It would become a concept for the one who has

comprehended this Hukm and believed in it and it would have an

effect upon his behaviour and prevent him from satisfying his hunger

from pig.

The one who holds the concept that the idol has an effect upon his

well-being, safety, rizq or to help things come to pass for him, or that

some of those who have passed away also possess this capability, he

would then be gripped by the feelings of veneration in the presence

of such idols or he would seek help and assistance from the dead.

This is the opposite to the one who does not believe in any of these

matters and he would not hesitate to show his disdain towards these

idols and show the error of those who seek help from the dead.

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So in this way the behaviour of the person is tied to the concepts

about things and the concepts that are held about life. What is

sometimes noticed in respect to the weakness of this connection

(between the concept and behaviour) is the result of inattention or

negligence in respect to these concepts. Or it could be due to their

actual absence so it is like they are not truly concepts that he holds

and this could be due to a number of reasons that the person can be

affected by.

The Messenger of Allah (saw) said:

When the fornicator is committing Zinaa he is not a believer,

when the alcohol drinker is drinking alcohol he is not a

believer, when the thief steals he is not a believer and no

plunderer who plunders a valuable thing that attracts the

attention of people is a believer whilst he commits this act (Al-

Bukhaari).

It is therefore obligatory to restore the truths (Haqaaiq) to the minds

to correct the behaviour and to rectify it. These include: The

Haqaaiq (truths) of things and the Shariyah truths in terms of beliefs

and Ahkaam. They must be reminded with them so that they become

fresh, firmly embodied and present, and as such have an effect upon

the behaviour.

Allah (swt) said:

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And remind for verily the reminder benefits the believers (Adh-Dhaariyaat 55).

The opposite is the case in respect to the disbelievers because

reminding them of the truths and Shariyah concepts does not benefit

them. They hear them as thoughts but they do not represent truths

for them nor do they represent concepts for them and as such they

have no effect upon their behaviour.

Therefore the concepts about life are what define the manner by

which the human lives. His main concern is not just living but rather

how he should live and his main concern is not about satisfying his

needs but rather it concerns the manner by which he will satisfy

them. For this reason his concepts about life fashion for him a

specific manner and style of living.

In the case where the source of the concepts in life are external to the

things and actions themselves, it is not possible to adopt them except

after being convinced that the source is true or has the power or

authority to make a judgment upon them, and that its Ahkaam are

valid and correct.

Islaam has established that the Haakim (Judge) is Allah (swt) and that

the source of the Ahkaam (rulings) is the Wahi (divine revelation)

revealed upon Sayyidunaa Muhammad (saw).

Allah (swt) said:

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Verily the Hukm (rule) is not but for Allah. He commanded that you do not

worship other than him (Yousuf 40).

And He (swt) said:

And whosoever does not judge by what Allah has revealed then it those who are

the disbelievers (Al-Maaidah 44).

Every ruling or judgement other than the Hukm of Allah is

Taaghoot:

Have you not seen those who claim to have believed in what was revealed to you,

[O Muhammad], and what was revealed before you? They wish to refer legislation

to Taghoot, while they were commanded to reject it; and Satan wishes to lead them

far astray (An-Nisaa 60).

As such there is no judgement left to the mind or the human and this

does not mean that the role of the mind has been taken away or that

a limitation has been placed upon its capabilities. It is rather because

the mind and the human do not possess the necessary tools to make

judgement or pass a ruling. This is because the source of the ruling is

not the thing itself or the subject that the ruling will be made upon.

So those who have allocated the provision of the ruling to the people,

for example, have not based this upon evidence and have rather

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wandered and gone astray. They have carried a concept which is not

truthful and has no reality to it, whilst at the same time they have

denied the truth by separating the Deen from life which means that

there is no Hukm belonging to Allah.

If the right and power of issuing judgements and rulings was given to

the human whilst he does not possess the necessary tools to do that,

then nothing would prevail apart from his desires, inclinations and

interests according to his viewpoint. These would be changing and

fluctuate and he could see something that is damaging as being

beneficial and he could see a disease as a medicine and cure.

In this context the importance of Imaan in Allah, the Prophethood

and the Quraan comes to the fore. This Imaan is the Aqeedah that

has an effect upon the behaviour as it provides the human with the

concepts about life which define for him how he should live, his

purpose in the life and his purpose behind his behaviour and

conduct, which is to attain the pleasure of Allah Azza Wa Jalla.

Similarly in this context the importance of the concepts about things

and about the life being correct and truthful also becomes apparent

i.e. that they are representative of Haqaaiq (truths/facts). The danger

of the campaign of spreading ignorance, deception and propagating

fallacies in order to generate amongst the people incorrect concepts is

also evident. As a result of which they become victims of ignorance

and misguidance:

(306 )

Say: Shall We inform you of the greatest losers in respect to (their) deeds?

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[They are] those whose effort is lost in worldly life, whilst they were thinking that

they are doing good (Al-Kahf 103-104).

Yes the individuals are led astray and the peoples are led astray just

like a fish in the ocean when it takes the bait or the mouse that rushes

to the food placed in a mouse trap.

The human wanders around and does not arrive at his aim when he

proceeds along a path that he is convinced will lead to it whilst in

reality he is actually going in the exact opposite direction.

He is also led astray when he carries incorrect concepts about life as a

result of ignorance or distortion like the one who sees or is made to

see that Ribaa is Halaal, that democracy is from Islaam and that

learning the Shareeah is for the sake of earning a living just like any

other area of specialisation or profession. When the Haqaaiq

(truths/facts) of Islaam become absent and the minds are filled with

false thoughts like the thoughts of general freedoms or that changing

the declined reality is impossible in our current generation or one

hundred years, or that this change is a gift from Allah and that there

is nothing for us to do apart from wait or to wait for the Mahdi. All

of this transforms the individuals, peoples or the Ummah into a

collection of lazy people sluggishly being driven in whatever direction

those who have given them these concepts want them to and it leads

them into becoming tools for their enemies whilst they believe that

they are actually struggling against them.

Like the one who stretches his hands toward water [from afar, calling it] to reach

his mouth, but it does not reach it (Ar-Rad 14).

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Their example is that of one who kindled a fire, but when it illuminated what

was around him, Allah took away their light and left them in darkness [so] they

could not see (Al-Baqarah 17).

Therefore, we repeat, that in order to change the conduct, rectify it

and make it a correct elevated conduct that arrives at its purpose, it is

essential to generate correct concepts about things and life. At that

time the person will be in a good position to subjugate and utilise the

things and their attributes successfully and will be in a good position

to adopt the conduct that arrives to his purpose and the greatest of

all objectives which is the attainment of the pleasure of Allah Azza

Wa Jall:

But seek, through that which Allah has given you, the home of the Hereafter; and

[yet], do not forget your share of the world. And do good as Allah has done good

to you (Al-Qasas 77).

The first of the Haqaaiq (truths) and absolutely its most important is

the Aqeedah that defines the humans concepts about life. The

Aqeedah is that all things have been created by a creator who is Allah

(swt), that Allah sent a Messenger who is Muhammad (saw) with the

Risaalah (message) of Al-Islaam which explains everything that relates

to the human being and that He (swt) will account him upon the

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basis of Imaan or Kufr and upon the basis of his abiding by what the

Nabi (saw) came with or by his non-abidance to it.

The Muslims purpose in life:

From amongst the most important Haqaaiq (truths) after Imaan is

that the human understands the purpose of his creation i.e. that

which he must strive to accomplish.

Allah (swt) said:

And I have not created the Jinn or humankind except to worship me (Ad-

Dhaariyaat 56).

The worship (Ibaadah) to Allah means having Imaan in Him and

obedience to Him. Obedience to Him TaAalaa means commitment

and abidance (Al-Iltizaam) to all of His Ahkaam. This is not

restricted to the acts of Ibaadah, Akhlaaq (morals) and Muaamalaat

(societal transactions) but rather includes everything that Allah (swt)

has commanded or forbidden. It includes that nothing has a right to

be worshipped other than Allah and that no command or

forbiddance can come from anyone besides Him (swt).

Ahmad and At-Tirmidhi related that Adiy Bin Haatim (ra) came to

the Messenger of Allah (saw) whilst he was reciting the Aayah:

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They have taken their Rabbis and monks as lords besides Allah, and [also] the

Maseeh, the son of Mary. And they were not commanded except to worship one

God; there is no deity except Him. Exalted is He above whatever they associate

with Him (At-Taubah 31).

Adiy then said: They did not worship them. So the Messenger of

Allah (saw) said:

On the contrary, they made the Halaal Haraam upon them and

made the Haraam Halaal for them, then they followed them (in

this). Therefore this was their worship to them.

As such giving the Haqq (right) to anyone to decide the Halaal and

decide the Haraam or the right to make legislation and the right of

obedience represents Ibaadah to that person.

Allah (swt) said:

You worship nothing besides Him except [mere] names you have named them

with, you and your fathers, for which Allah has sent down no authority.

Legislation is not but for Allah. He has commanded that you worship not except

Him. That is the correct Deen, but most of the people do not know (Yusuf 40).

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As for the right of obedience that belongs to the Hakim (ruler),

Ameer or parents then this is due to the Haqq (right) that Allah (swt)

has provided to them.

Ibaadah to Allah (swt) includes the obedience in respect to making

mankind worship Him (swt) i.e. to make them submit to the Shara of

Allah and to fight against the existence of any Haakimiyah (right to

make rules) to other than Allah or to other than the Shareeah of

Islaam in addition to fighting against the exiting (Khurooj) from the

Hukm (rule) of Allah (swt). This is what the texts have indicated and

the meaning that they have come with; those which have come

commanding the Amr Bil Marouf (Commanding the good) and the

Nahi An il-Munkar (Forbidding the evil). They have commanded

the undertaking of discussions, explanations, convincing people and

inviting them by way of Dawah. Additionally they have commanded

lashing, cutting, killing (as punishments and deterrents) and fighting

and Al-Jihaad to spread the rule of Allah upon the Earth and to raise

His word the highest.

As such we saw that after the Messenger of Allah (saw) established

the Islamic State in Al-Madinah Al-Munawaarah and established its

pillars firmly, he (saw) sent the messengers to the Kings and rulers

inviting them to Islaam. We then saw the Khulafaa (rah) who came

after him (saw) sending out carriers of the Dawah, Mujaahideen and

armies to invite the people to Imaan and to take them out of the

darkness and bring them into the light. They fought for the purpose

of making the lands and servants submit to the authority of Islaam.

It represents a Dawah for there to be nothing worshiped other than

Allah and for there to be no Haakimiyah (right to rule) to other than

Allah TaAlaa. This objective represents the thought that the Muslim

lives for and this was expressed exquisitely by the Noble Sahaabi

Rabiy Bin Aamir when Rustam the head of the Persian army was

astonished by what Rabiy invited to and asked him: What have you

brought with you? And Rabiy (ra) replied:

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Allah Azza wa Jall has sent us to deliver you from the worship of the

servants (people) to bring you to the worship of the Lord of the

servants (people) and to deliver you from the oppression of other

Deens and bring you to the justice of Islaam and from the

narrowness of this world and bring you to the vastness of this world

and the hereafter.

This thought has been made very clear in the Quraan, the Sunnah

and the actions of the Messenger (saw) within texts that are too

numerous for a limit to be placed upon them. We will however make

a mention of some of them:

Allah (swt) said:

Say: O people! Verily I am the Messenger of Allah to you all (Al-Aaraaf 158).

He (swt) said:

And we have not sent you except to the entirety of mankind as a bringer of glad

tidings and as a warner (Saba 28).

And He (swt) said:

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He its is who has sent His Messenger with the guidance and the Deen of truth so

that it prevails over all other Deens and even if the Mushrikeen hate it (At-

Taubah 33, As-Saff 9).

And:

O you who have believed, fight those adjacent to you of the disbelievers and let

them find in you harshness. And know that Allah is with the righteous (At-

Taubah 123).

And:

Fight those who do not believe in Allah or in the Last Day and who do not

consider unlawful what Allah and His Messenger have made unlawful and who

do not adopt the religion of truth from those who were given the Scripture - [fight]

until they give the Jizyah willingly while they are subdued (At-Taubah 29).

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And the Messenger of Allah (sw) said:

Whoever has fought so that the word of Allah is made the

highest he is Fee Sabeelillah (In the way of Allah) (Agreed

upon).

In this way the disbelievers are made (forced) to submit to the

authority of Islaam and to the sovereignty (Siyaadah) of its Shareeah

despite not being forced to enter into Islaam due to Allahs statement

(swt):

There is no compulsion in the Deen (Al-Baqarah 256).

So the objective and purpose is that no law that is obeyed or no

legislation that is adopted can exist except for that which Allah (swt)

has commanded and that there is no Haakim (law maker) other than

Allah. As far as leaving the disbelievers upon their beliefs and

worships then they are left upon these matters in accordance to and

in compliance to the command of Allah (swt).

Allah (swt) has made clear and explained this objective and purpose

in respect to His creation of the people when He (swt) said:

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And thus we have made you a just/best Ummah so that you will be witnesses

over mankind and the Messenger will be a witness over you (Al-Baqarah 143).

This address is to the Islamic Ummah and it entrusts her with the

legal responsibility (Takleef) to carry the Message, after the

Messenger of Allah (saw), to the whole of mankind. And indeed the

Nabi (saw) carried it and after conveying the message, fulfilling his

Amaanah and after having performed Al-Jihaad for Allahs sake with

all that he possessed of strength, effort and capability. He (saw) stood

in the final farewell Hajj, addressed his Ummah and said:

: .

:

. :

And indeed I have left amongst you that which if you hold on

firmly to you will never go astray: The Kitaab (book) of Allah,

and you are responsible from me (i.e. after me). So what do you

all say?. They said: We bear witness that you have conveyed,

fulfilled and advised. He then said whist raising his index

finger to the sky and then towards the people: O Allah bear

witness, O Allah bear witness, O Allah bear witness (Abu

Daawood).

So in this way the Nabi (saw) bore witness over us with the

responsibility of conveying and carrying the Amaanah (trust) and

sought Allahs witness upon us in regards to that. Therefore, after

that it is obligatory upon us to be witnesses over the people in

accordance to exactly the same methodology that the Noble

Messenger (saw) undertook. Indeed Allah (swt) made clear that this is

28

the purpose and objective of the creation before His creation of

Aadam (as).

Allah (swt) said:

And [remember] when your Lord said to the angels, "Verily, I will make upon

the earth a successive authority." They said, "Will You place upon it one who

causes corruption therein and sheds blood, while we declare Your praise and

sanctify You?" Allah said, "Indeed, I know that which you do not know." (Al-

Baqarah 30).

The Malaaikah (Angels) are the servants of Allah (swt) and do not

disobey Him:

Over which are [appointed] angels, harsh and severe; they do not disobey Allah in

what He commands them but do what they are commanded (At-Tahreem 6).

When Allah (swt) said to them:

Verily, I will make upon the earth a successive authority (Khalifah).

29

They realised and comprehended that He (swt) will make upon the

earth those who will be disobedient. This is understood from the

wording Khalifah because here in this context it means the one who

Allah will give succession and delegate to undertake the acts of

correcting and caretaking amongst other matters that the one who is

entrusted would undertake. This role or rectifying and taking care of

affairs means that their will exist those who need to be rectified and

who are need of Riaayah (caretaking). This means that there will be

those who go outside of the command of Allah and that this will lead

to misery, anguish and disorder. This is why they said:

They said: Will you make those who will make corruption in it (the earth) and

spill blood (Al-Baqarah 30).

In other words, if the creation did not include something that would

be disobedient then everything would proceed in accordance to the

command of Allah (swt). So when Allah (swt) wanted to create

someone who will undertake the actions of rectifying and guidance

then this means that there will exist those who will choose

misguidance and disobedience to Allah.

Therefore the purpose in life which Allah (swt) has made clear and

explained before the creation of Aadam (as) is that there will be a

human being who is a slave (Abd) to Allah and that he will undertake

the work of making others worship Allah (swt) from those who have

gone astray from His worship or have rejected it.

The life is therefore an intellectual, belief based and political clash

and struggle between Imaan and Kufr. It is belief based in terms of it

being for the sake of raising the word of Allah the highest and so that

the Deen of the people is all and only for Allah. So that no Hukm

30

exists except that it is for Allah, that He (swt) has no Shareek

(partner), that nothing or no one is worshiped aside from Allah and

that submission is only to the Shara of Allah. In this way it

represents a political struggle where the caretaking of the affairs of

human beings has been made obligatory to not be entrusted to any

form of legislation other than the Shareeah of Al-Islaam.

The way of accomplishing the Islamic purpose and

objective:

When Islaam explained that its message is a message for the whole of

mankind and forbade going to judgement and rulings to other than

the Shareeah, it did not leave the matter and explanation to the

discretion of the one who wanted to obey. Similarly, it did not make

it an excuse or permission for the one who wished to accomplish this

purpose to go about it choosing whatever style that he wished relying

on his own discretion. Rather it made the path and methodology that

the Nabi (saw) proceeded along as the obligatory explanation that

must be followed in order to place this thought in its correct place of

application and we have been commanded to follow it.

Allah (swt) said:

And whatever the Messenger has brought to you take it and whatever he has

forbidden you from abstain from it and fear Allah for verily Allah is severe in

punishment (Al-Hashr 7).

31

The Ahkaam of Islaam are not limited to explaining the treatments

(solutions) for the humans reality, his relationships (with others) and

his problems. It also includes the Ahkaam (rulings) related to the

practical implementation of these rulings. So for example Islaam has

forbidden theft, murder and Zinaa whilst it has commanded Imaan,

Ibaadah and other matters. It did not suffice itself to the commands

and prohibitions alone, where the one who wishes to abide by them

can do so whilst the one who wishes to go against them can do so if

he so wished. Rather Islaam includes the Ahkaam that make the

people submit to these rulings. So it commanded the cutting of the

hand in respect to the thief, lashing or stoning for the fornicator and

adulterer, the killing of the murderer and apostate...

Allah (swt) said:

The male thief and the female thief cut off their hands (Al-Maaidah 38).

And He (swt) said:

And the female fornicator and the male fornicator lash each of them with one

hundred lashes (An-Nur 2).

And the Messenger of Allah (saw) said:

32

The blood of a Muslim who bears witness that there is Laa

Ilaaha Illallah and that I am the Messenger of Allah is not

Halaal except in one of three circumstances: The married

person who commits Zinaa, the life for a life and the one who

leaves his Deen and separates from the Jamaaah (Muslim

collective) (Agreed upon).

And the purpose of these Ahkaam is to make the Islaamic treatments

and solutions implemented and applied within the society. So the one

whose Imaan is weakened so that it does not constrain him is then

prevented, deterred or compelled by the Sultaan (the authority).

These represent the Ahkaam (rulings) that make the people submit to

the sovereignty of the Shara and the Haakimiyyah of Allah (swt).

And these are the Ahkaam that make Islaam implemented so that

they are not only commands and prohibitions which the person

abides by or does not abide by in accordance to his motivations and

inclinations. This is what is called the Tareeqah i.e. the Shariah

method or manner that must be abided by which is not allowed to be

diverted from to something else in order to fulfil the command. So

for example, to prevent thievery it is not permitted to exchange the

punishment of cutting the hand with the punishment of

imprisonment or death just as it is not permitted to abandon the

punishment for the apostate or the fornicator or exchange these

punishments for others and so on.

Islaam has made the Hukm (rule) or the Dawlah (State) the Tareeqah

(method) for the realisation of the Islamic thought. The society will

still have within it those who will apostatize from Islaam, contravene

and go against its Ahkaam, strive to destroy or undermine it whilst

dangers will remain surrounding it. It would then be necessary for the

people to have a Nizhaam (system) that takes guardianship of its

affairs and governs them. It will be necessary for there to be a Rule

and System of Ruling which necessitates the existence of an authority

33

or power to support that System to undertake the application of

Islaam, take care of the subjects and their politics in accordance to

the Shariyah. For this reason the Islamic State, the Khilafah State is

the Tareeqah for the Islamic life.

And for the purpose of carrying the Islamic Dawah to other groups

and societies and making them submit to the authority of Islaam this

matter must have a policy (politics), organisation and Al-Jihaad. As

such it is essential for there to exist a State and all of this was made

clear by the actions of the Nabi (saw) when he was inviting to Islaam

in Makkah and working to increase the number of Muslims and when

he was working to make the Haakimiyyah to Allah alone within the

society.

Then when the society became cold to the Dawah and rejected it the

Nabi (saw) turned towards inviting other tribes and societies. He

(saw) presented the Islamic Dawah to them and the issue of its

implementation and continued upon this until the goal was realised in

Al-Madinah Al-Munawwarah and He established the Islamic State.

Then when he consolidated a State with preventative force he began

Al-Jihaad to remove the material obstacles that stand in the way of

the Dawah, the extension of the authority (Sultaan) of Islaam and

the sovereignty to its Shara. He then began to send messengers and

letters to the Caesars and Kings inviting them to Islaam.

As such the Tareeqah (method) to realise the thought or the Islamic

objective is the Dawlah Islaamiyyah (The Islamic State), the Khilafah

State. The Khilafah is therefore the Fard that establishes the other

Furood (obligations). The Ummah applies Islaam via it, raises the

word of Allah the Highest, carries the Dawah to the world, becomes

witnesses over mankind and brings the Fareedah of Al-Jihaad back to

life, the highest peak of Islaam. The Khilafah is the Taaj ul-Furood

(the crown of obligations) and it is the Waajib by which all of these

other Waajibaat will not be fulfilled and completed unless it is present

34

and in existence. The Noble Prophetic Ahaadeeth have expressed the

importance of the existence of the Khilafah and giving the Baiah to a

Khalifah to rule by the Kitaab of Allah TaAalaa and the Sunnah of

His Messenger (saw).

The Nabi (saw) said:

Whoever takes his hand from obedience will meet Allah on the

Day of judgement without any proof (or argument for himself.

And whoever dies whilst there is no Baiah upon his neck, he

dies a death of Jaahilliyah (Muslim).

And he (saw) said:

Verily the Imaam (alone) is the shield behind which you fight

and are protected by (Muslim).

It is obligatory for the Islamic State to be one single State and the

Islamic Ummah one single Ummah.

He (saw) said:

If two Khalifahs are given the Baiah then kill the latter of them

(Muslim).

35

And he (saw) said:

Whoever comes to you whilst your affair is united and wants to

split your strength and divide your collective unit then kill him

(Muslim).

And:

Verily there will be Hannaat (trials and times of Fitnah) and

Hannaat. So whoever wishes to divide the affair of this Ummah

whilst she is united, then strike him with the sword whoever he

may be (Muslim, Abu Daawood, An-Nasaaiy).

In the case where the method (Tareeqah) for the realisation of the

Islamic thought or arriving at its objective, which is implementing

Islaam and carrying its Dawah to the world, is the Khilafah State, is

an absent and unfulfilled obligation. In this case this Tareeqah

becomes the objective of the Islamic Ummah and it is obligatory to

place it within the context of application and it is obligatory to follow

the Shariyah Tareeqah (methodology) for making this objective a

realised and accomplished reality. It is the same Tareeqah that the

Nabi (saw) proceeded along when he called the people to Imaan and

submission to the Deen of Allah whilst the people did not respond

positively to him and the authorities and dominant forces fought him.

36

So what did the Nabi (saw) do in order to arrive at and reach his

objective, establish the Islamic State and bring power and honour to

the Deen of Allah TaAalaa?

The actions of the Nabi (saw) to establish the Islamic State were not

actions which were completely free from Shariyah indications as

some of the Ulamaa who are close to authorities have insisted upon.

It represents a Manhaj (methodology) guided to by the texts of the

Quraan Al-Kareem and the stances of the Nabi (saw) in respect to

his statements and actions as he made clear the Shariy manner of

working to reach this objective.

In brief this was as follows:

1) He would join and include those who believed in him in secret

Halaqaat (circles) and teach them the new Deen. He would nurture

them with a new nurturing until they became Islamic personalities in

their Aqliyyaat and Nafsiyyaat (mentalities and dispositions) and their

concepts became Islamic so that they believed in the purpose that

they had been created for. They represented a new Kutlah

(block/grouping) within the society. They were distinguished by their

Aqeedah, thoughts, sentiments, conduct, purpose and objective.

2) The Messenger (saw) along with his Kutlah (block) entered into a

belief based and intellectual struggle with the society and a political

struggle with its rulers and chiefs in which they endured the most

severe of hardships. They explained the Haqq (truth) and called to it

and they explained the contradiction of the peoples beliefs and

thoughts with the truth and reality. They corrected the concepts

about things and about life and they lamented the crippling of the

minds and intellects and the peoples sticking to falsehood.

37

Here are some examples showing the nature of the address of the

Quraan Al-Kareem which represented the methodology of the

Messenger (saw):

And do not approach unlawful sexual intercourse. Verily, it is ever sinful

indecency and an evil way (Al-Israa 32).

Verily! You (disbelievers) and that which you are worshipping now besides Allah,

are (but) fuel for Hell! (Surely), you will enter it (Al-Anbiyaa 98).

(37 )

And he presents for Us an example whilst he forgets his [own] creation. He says,

"Who will give life to bones while they are disintegrated?" Say: "He will give life

to them Who created them for the first time! And He is the All-Knower of every

creation!" (YaSeen 78-79).

(31 ) (00 )

(03 ) (00 )

38

Have you then considered Al-Lat, and Al-'Uzza (two idols of the pagan

Arabs)? And Manat, the third - the other one? Is the male for you and for Him

the female? That indeed is a most unjust division! They are but names which you

have named, you and your fathers, for which Allah has sent down no authority.

They follow but a guess and that which they themselves desire, whereas there has

surely come to them the Guidance from their Lord! (An-Najm 19-23).

(33 ) (30 )

(36 ) (31 ) (31 )

(33 ) (33 ) (37 )

(31 ) (00 ) (03 )

(00 ) (06 )

(01 ) (01 )

Leave Me with the one I created alone. And to whom I granted extensive Wealth.

And children present [with him]. And spread [everything] before him, easing [his

life]. Then he desires that I should add more. No! Indeed, he has been toward

Our verses obstinate. I will cover him with arduous torment. Indeed, he thought

and deliberated. So may he be destroyed [for] how he deliberated. Then may he be

destroyed [for] how he deliberated. Then he considered [again]. Then he frowned

and scowled. Then he turned back and was arrogant. And said: This is not but

magic imitated [from others]. This is not but the word of a human being. I will

drive him into Saqar (blazing fire) (Al-Mudaththir 11-26).

39

(7 )

And when the newborn female will be asked. For what crime was she killed (At-

Takweer 8-9).

(3 ) (0 )

(6 ) (1 )

Woe to the defrauders. Those who when they take measure from men they take

their full measure and when they measure out for them or weigh they give less than

due. Do those not know that they will be resurrected. For a great Day (Al-

Mutaffifoon 1-5).

(3 )

Cursed be the two hands of Abu Lahab and cursed be he. His wealth and all

that he has attained will not benefit him (Al-Masad 1-2).

This is in addition to many other texts which are representative of a

firm methodology and Tareeqah in respect to the nature of the

relationship between the Haqq and its Dawah and between the Baatil

and its State (regime).

3) The most severe forms of torture, fabrication, distortion and

misrepresentation were practised upon the Messenger of Allah (saw)

and his Sahaabah (rah). This did not divert or discourage them from

Islaam and they endured, persevered and continued whilst not

40

compromising or stepping down from anything from Islaam. They

rejected to bargain and compromise in an absolute manner, they

rejected all enticements and inducements or to take a part of the

authority and accept a partial solution. They refused to take money

that would make them the richest of the people and they did not

accept to worship the peoples God for a year and then worship

theirs for a year.

Allah (swt) said:

(3 ) (0 )

(6 ) (1 ) (1 )

(3)

Say O disbelievers. I do not worship what you worship. And you do not worship

what I worship. And I will not worship what you have worshipped. And you will

not worship what I worship. For you is your Deen and for me is my Deen (Al-

Kaafiroon).

And the Messenger of Allah (saw) said:

!

O Uncle! By Allah. If they were to place the sun in my right and

hand and the moon in my left upon me abandoning this matter,

I would not leave it until Allah has made it victorious (prevail)

or I perish I perish without it (Seerah Ibn Hishaam).

And he (saw) also said in his famous statement:

41

What are Quraish thinking! By Allah I will continue to strive

against them upon that which Allah has sent me with until

Allah makes me victorious (prevail) or my head is separated

from my neck (Seerah Ibn Hishaam, Ahmad, At-Tabaraani, Ibn

Katheer in Al-Bidaayah Wa-n-Nihaayah).

He (saw) continued to explain and make evident his Dawah,

discredited Kufr and its thoughts, warned the disbelievers of Allahs

punishment and lamented and rebuked their beliefs.

4) When the malicious attacks of Kufr and its leaders increased and

they saw that Muhammad (saw) did not despair, compromise or

bargain, each of the tribes who had Muslims within them eagerly

went ahead in a campaign of torture and murder against them. The

stance and position taken was resolute relying upon a firm pillar of

Imaan, holding firmly upon the strong and solid rope of Allah (swt).

He (saw) continued in his Dawah with the intellectual clash and

political struggle. He recommended for some of his Sahaabah (rah) to

make Hijrah to preserve their Deen whilst some of them were hidden

within Makkah. Despite this situation he (saw) never made

concessions, compromised or halted his Dawah. Then when the

society became cold and unresponsive to the Dawah, under an

oppressive force, the Nabi (saw) turned towards other tribes inviting

them to Islaam and seeking support from them so that he could

convey his message and so that they could provide the Nusrah for

the application of Islaam.

5) The Nabi (saw) repeatedly continued in his actions of seeking the

Nusrah and he did not refrain from this in spite of the harsh and bad

42

responses that he received, as many of the tribe chiefs rejected his

invitation and proposal. However Allah (swt) had destined for him

the society of Al-Madinah where many embraced Islaam and where

the society did not wage a battle against the Dawah like what

happened in Makkah. Amongst those who embraced Islaam were

leaders and chiefs from amongst the tribes and clans and so the Nabi

(saw) sought the Nusrah (material support) from them in order to

establish the Islamic State in Al-Madinah. Then when they agreed to

that he (saw) contracted with them the second pledge of Al-Aqabah

known as the Baiat ul-Harb (Pledge of war) and it was the Baiah for

the establishment of the Islamic State. He then made Hijrah

(emigration) to Al-Madinah and upon his arrival the Islamic State was

established.

He (saw) then embarked upon and initiated the application of Islaam,

consolidated the foundations of the State and began to undertake the

acts of Al-Jihaad to raise Allahs word the highest and carry the

Dawah to mankind.

In the following discussions we shall present the nature of the

struggle and clash between the Haqq and the Baatil (truth and

falsehood) and some of the stages of the Shariyah methodology for

the establishment of the Islamic State, the Khilafah State. Our aim in

doing so is to make abundantly clear some truths (Haqaaiq), to focus

some concepts and expose some misleading and deceptive concepts

which by their nature bring despair to the Ummah and lead to the

wasting of her efforts. And Allah is the provider of At-Tawfeeq.

43

Chapter 2: The path of change and revival.

Since the dawn of Islaam the struggle and clash between Kufr and

Imaan has been at its severest. It has not ceased for a day and it will

never stop whether the striking of the swords or the sounds of

aircraft are heard or not heard.

Indeed the struggle between the Haqq and the Baatil began and

became severe from the time that Allah (swt) created Aadam (as) and

taught, commanded and forbade him. The command of Allah and his

forbidding represented the Haqq and everything that was in

opposition to it or diverted away from it represented the Baatil.

Allah (swt) created Aadam (as) and his wife and said to them both:

And O Aadam live with your wife in Al-Jannah and then eat from wherever you

wish. But do not approach this tree otherwise you will be from the wrongdoers

(Al-Aaraaf 19).

However the chief of misguidance and falsehood whispered to them

and said:

(00 )

44

And he said: "Your Lord did not forbid you this tree except that you become

angels or become of the immortal." And he swore [by Allah ] to them: "Indeed, I

am to you from among the sincere advisors." (Al-Aaraaf 20-21).

This therefore represented the very first act of deception and

misguidance and Allah (swt) had warned and taught Aadam (as) that

Shaytaan was his enemy:

"Did I not forbid you from that tree and tell you that Satan is to you a clear

enemy?".

(Al-Aaraaf 22).

Indeed the Dawah of the Haqq and Imaan is established upon

revealing the Haqaaiq (truths) and upholding them and it is

established upon distinguishing the right from the wrong in every

issue and case. The Haqaaiq (triuths) of matters and things is what

leads to the Imaan and it is for this reason that many Aayaat have

come demanding from the human to examine and think about all

what has been created so that he can know the Haqaaiq, stick to

them and uphold them. The Haqaaiq (truths) of matters is what

leads to knowing the truth, what is correct and protects from falling

into error and mistake and what results from that in terms of

following the paths of Shaytaan.

Allah (swt) said:

So let man examine that from which he was created (At-Taariq 5).

45

So let man examine his food (sustenance) (Abasa 24).

Will they no look at (examine) the camels and how they were created (Al-

Ghaashiyah 17).

We will show them Our signs in the horizons and within themselves until it

becomes clear to them that it is the truth (Fussilat 53).

(00 )

And on the earth are signs for the certain [in faith]. And (also) in your own

selves. Will you not then see? (Adh-Dhaariyaat 20-21).

Verily! In the creation of the heavens and the earth, and in the alternation of

night and day, and the ships which sail through the sea with that which is of use

46

to mankind, and the water (rain) which Allah sends down from the sky and

makes the earth alive therewith after its death, and the moving (living) creatures of

all kinds that He has scattered therein, and in the veering of winds and clouds

which are held between the sky and the earth, are indeed Aayaat (proofs,

evidences, signs, etc.) for people of understanding (Al-Baqarah 164).

In addition to these there are many other Aayaat that call and invite

the human being to examine, think, ponder and reflect.

The one who makes the Haqaaiq (truths/facts) the basis of his

thought and builds upon that in a sound manner then Allah will give

him the Tawfeeq to arrive to the truth. Calling and inviting to the

Haqq (truth) increases in firmness and certainty as long as matters

have been made clear and manifest upon their true reality. When

Islaam demanded from the people to have Imaan it did not demand

from them to have Imaan in any matter that contradicted with the

Haqaaiq or was not built upon them in a sound manner.

Allah (swt) commanded the people to believe in the Malaaikah

(angels), the Kutub (books), the Rusul (Messengers), the Day of

Judgment and Al-Jannah (paradise) and the Naar (fire of hell) which

are all matters that the mind cannot affirm and prove. Therefore

belief in these was not demanded until after He (swt) had sent a

Messenger to inform them about these Haqaaiq (truths/facts) which

do not fall within the scope of the senses and as such they cannot fall

under the area of thought and examination.

And when Allah (swt) sent His Nabi Muhammad (saw) and all of His

Anbiyaa (prophets), peace and prayers upon them all, to inform the

people of the Haqaaiq (truths) that cannot possibly be arrived at by

way of the mind and to inform them of his commands and

prohibitions, He (swt) did not send a man like any other man in

respect to his susceptibility to truth, lying, forgetfulness or mistake.

Rather he sent along with each of his Prophets and Messengers that

47

which indicated and guided to the fact that they were Anbiyaa and

Rusul. He (swt) sent them with that which would enable the mind to

arrive to the conclusion about the impossibility of mistake and

forgetfulness in respect to them in regards to what they conveyed to

the people from Allah (swt). So He (swt) sent along with them signs

that could be sensed that established Haqaaiq (truths/facts) that

made it impossible for them to be other than truthful. Haqaaiq

which if comprehended leads to knowing the Haqq (truth) whilst

upholding and committing to them leads to Imaan and to conduct

upon the path of truth. He (swt) sent along with Eesaa (as) miracles

that could be sensed by those he was inviting and which precluded

the possibility of him (as) not being supported and assisted by Allah

(swt). He brought the dead to life and healed blindness and leprosy

by the permission of Allah in addition to other signs that he came

with.

It was the same in respect to Sayyidunaa Musaa (as) when Allah (swt)

sent along with him many signs like the transformation of the staff

into a snake, the splitting of the sea, the bursting forth of springs of

water and his hand that would come out of his pocket completely

white without harm or disease, all of which occurred by the

permission of Allah TaAalaa.

This was also what happened in respect to our Nabi Muhammad

(saw) who was also provided with many miracles, including the

eternal miracle (Al-Mujizah Al-Khaalidah), Al-Quraan Al-Kareem,

which challenged mankind until the Day of Judgement to come up

with a Soorah that was similar or comparable to it. They were

completely incapable of meeting this challenge at the beginning and

have continued to be so. This indicates and guides to the decisive and

definite negation of the possibility of the absence of truthfulness or

what resembles it (i.e. it affirms the truthfulness of the Messenger

(saw) and all that he brought).

48

These miracles occur within the realm of the senses and examination

and thought in respect to them leads to decisiveness in respect to

belief and ascertaining truthfulness. Therefore it is rationally

necessary and obliged to believe in everything that the Anbiyaa have

come with including all that they came with in terms of the unseen

matters (Ghaib) which cannot be subjected to a rational or

intellectual study.

In this way the Aayaat addressed the mind inviting it to have reliance

upon the Haqaaiq (truths/facts). It invited those who were stubborn

with clear proofs (Baraaheen) after having invited them to examine

the sensed Haqaaiq and realities.

Allah (swt) said:

(06 )

And if you are in doubt about what we have revealed to our slave then produce a

Soorah of its like and call your witnesses aside from Allah if you are truthful.

And if you have not been able to do it and you will never be able to do it, then

fear the fire whose fuel is men and stones, prepared for the disbelievers (Al-

Baqarah 23-24).

Therefore the Quraan invites study of the reality of the creation and

to comprehend its Haqaaiq (truths) so that the truth and right

understandings for every issue and case can be arrived at built upon

it. It has established the Haqaaiq in an absolute manner:

Allah (swt) says:

49

Verily the Deen with Allah is Al-Islaam (Aali Imraan 23).

And whoever seeks a Deen other than Islaam then it will never be accepted from

him and in the hereafter he will be from the losers (Aali Imraan 85).

The basis which the people of Imaan and the Haqq rely upon in the

struggle between the Haqq and the Baatil (truth and falsehood) is the

Haqaaiq related to the creation (universe), the human and the life in

addition to the Haqaaiq of the Deen of Islaam.

The Dawah to the Haqq is concerned with the explanation of things,

matters and realities upon their true reality (Haqeeqah). The Dawah

to Baatil (falsehood) on the other hand concerns itself with blinding

people from the Haqaaiq (true realities), inserting false concepts

within them so that the senses are deceived or so that the correct

view and sound thought is corrupted or so that the Baatil is imagined

to be the Haqq or the Haqq imagined to be Baatil. Its Dawahs main

concern is to adorn the Baatil, beautify it and entice towards it so that

it becomes accepted.

This has been illustrated in the following Noble Aayah:

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And so We have appointed for every Prophet enemies - Shayateen (devils) among

mankind and Jinns, inspiring one another with adorned speech as a delusion (or

by way of deception) (Al-Anaam 112).

This therefore is what Iblees did when he sought to cause Aadam (as)

to slip (up):

So he misled them with deception (Al-Aaraaf 22).

So the Shaitaan (Satan) made them slip there from (the Paradise) (Al-Baqarah

36).

Indeed the clear true reality which summarizes the essence of the

struggle between the truth and the falsehood is that the people of

Baatil (falsehood) will beautify the falsehoods, misconceptions and

misguidance whilst insisting and maintaining that they represent the

truths and facts. They claim that they represent the Sunan (natural

recurring laws) of the creation and life, the Sunan of progress,

development and revival, and they represent the aims, hope and

means to salvation. At the same time they approach the real Haqaaiq

(truths/facts) and distort them portraying them as falsehoods and

deceptions or that they are impossible matters, illusionary and a

mirage whilst deceiving the people in respect to their own claims and

pretences.

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And (remember) when Shaitan (Satan) made their (evil) deeds seem fair to them

(Al-Anfaal 48).

And He (swt) said:

Pharaoh said, "I do not show you except what I see (as right), and I do not guide

you except to the way of right conduct." (Al-Ghaafir 29).

They distort the truths (Haqaaiq):

When the wrongdoers say, "You follow not but a man affected by magic." (Al-

Israa 47).

And He (swt ) said:

And indeed We know that they (polytheists and pagans) say: "It is only a human

being who teaches him (Muhammad)." (An-Naml 103).

(01 )

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Then he said: "This is nothing but magic from that of old. "This is nothing but

the word of a human being!" (Al-Mudaththir 24-25).

The chiefs of the disbelievers among his people said: "We see you but a man like

ourselves, nor do we see any follow you but the meanest among us and they (too)

followed you without thinking (Hud 27).

Even when they come to you arguing with you, those who disbelieve say, "This is

not but legends of the former peoples." (Al-Anaam 25).

From amongst the most prominent and dangerous signs of the

decline, whether this applies to individuals or groups, is the holding

on to the errors, delusions and falsehoods whilst believing them to be

Haqaaiq (truths) and adopting them as concepts (Mafaaheem). If

they were to become concepts, thoughts would then be built upon

them, which the behaviour, conduct and actions in turn are built

upon. The adoption of these erroneous thoughts would then lead to

despair, failure and a partnership with the enemy. This is the real loss

and it generates confusion, bewilderment and surrender in addition to

increased deterioration and decline.

Example: Take the Arab peoples and Muslim peoples in the lands of

the Islamic world who have believed their leaders, their lies and their

deceptions when they claimed that they were working towards Arab

or Islamic unity, to expel colonialism, liberate the lands and its people

53

and when they claimed that they will deal decisively with

underdevelopment and with the State of the Yahood.

The Ummah and her people did not comprehend at that time that

their rulers were enemies to them and to their Deen. They are not a

part of the Ummah and are merely liars and deceivers but the

Ummah did not fully comprehend this but rather they believed them

and even applauded them. We notice that the results are the opposite

of the objectives as the levels of underdevelopment and poverty

increased whilst division and fragmentation intensified and the lands

have become even more prone to increased divisions and

fragmentation. Instead of expelling the colonialist, the colonial States

established many military bases and focused its grip over the Muslim

lands with greater precision. The major States dominated the lands

and their people with their companies, force and legislations. And

instead of liberating Palestine they completed the recognition of the

State of the Yahood in addition to their peaceful right of existence.

The scope of the occupation increased and expanded whilst everyone

from amongst the sons of the Ummah is made to feel on a daily basis

that his dignity is being challenged in addition to his submission to

the enemy.

Indeed it is a serious and major matter to appoint a ruler over

yourself and to then give him your leadership and trust whilst in

reality and truth he is your enemy. For this reason it is important to

comprehend the true reality of these pretenders and to become aware

of the convictions and concepts which are used to measure men and

their actions. If these convictions and concepts are false and incorrect

then this will lead to confidence and trust being given to those who

are corrupt and their followers upon misguidance. If they were

correct then this would lead to exposing them and their actions.

However the Ummah did believe and take in these delusions,

nonsense and deceptions and as a result this led to her reaching the

level of weakness, lowness and humiliation that she is currently in.

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What is necessary now is for the Ummah to fully comprehend and

realise the Haqaaiq through the study and examination of matters,

realities and their characteristics or attributes. In addition the Ummah

has to comprehend the Haqaaiq of objectives, goals and slogans that

have been raised, and the Haqaaiq (true realities) of the positions,

stances and actions that are occurring and have been undertaken.

This should not be done however by examining the results that have

been reached by delving into the experiences of being led by some

men or the experiences of following certain thoughts. This is because

this would take the Ummah from defeat and deliver her to an even

greater defeat and from being led by a crafty and conspiring enemy to

being led by an even more crafty and conspiring enemy.

Allah (swt) says:

Do they not see that they are put on trial once or twice every year? Yet, they turn

not in repentance, nor do they learn a lesson (from it) (At-Taubah 126).

The tyrants, agents and traitors have hidden their true hideous reality

and covered it up with beautiful statements and adorned slogans. At

the same time they target those who aim to expose their forgery and

reveal their fake slogans and bases of thought. So they work to

muffle the voices and silence the tongues so that the true reality is

not revealed. He will spread false accusations against them whilst

dealing with them with fire and iron, imprisonment and murder. This

also represents one of the Haqaaiq (truths) or Sunan (natural

recurring laws) in respect to the struggle between the Haqq and the

Baatil. The leaders of Kufr and falsehood accused the Messenger of

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Allah (saw) of being a poet, soothsayer, magician, that he was taught

by a human and that he merely related the stories and legends of old.

They tortured him (saw) and they tortured his Sahaabah (rah) whilst

the chiefs of the disbelievers from every tribe pounced upon those

who had embraced Islaam from their tribes, torturing them and

attempting to take them away from their Deen. Indeed this is a

Sunnah from amongst the Sunan of the struggle between Al-Haqq

and Al-Baatil.

One of the deceptions that has come from the Shayaaten of men and

Jinn is that they have painted the picture that revival depends upon

being attached to them and taking their intellectual and cultural

programmes and curricula. The agent rulers and the media in its

different forms have assisted them in this. They also educated those

who had been dazzled by them from amongst the sons of the

Ummah. In this way the disbelieving colonialist became the highest

example for those who were colonised. There are even those who

strive to reinforce and strengthen the colonialists hold and grip over

them and their lands whilst they are being deluded to believe that

they are actually fighting it. For example: They say that the condition

for revival, progress and development is economic stability and that

this is measured by the average individuals income whilst a dignified

humans living is measured by this income which they use to lay out

for him a minimum (fitting) level. Also, to realise economic stability,

it is necessary to diversify in the sources of revenue or income, or by

undertaking specific projects. In this way the followers of Iblees and

his progeny were able to implement their deceptions and misguidance

upon the lands and its inhabitants. Its tools in respect to this were the

rulers and their agents whom they had bedazzled who came from the

ranks of the secularists and those who had been corrupted. They

provide and aim their advice towards every land or group in a

manner that preserves their interests whilst they strip our Ummah of

her Aqeedah and her Deen.

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In the political dictionary complied by Ahmad Atiyatullah it states:

The developing State or underdeveloped State has not yet reached the level of

economic stability which means that the average individual income is below the

fitting level for a dignified human living under the environmental conditions of this

region... Economists and Politicians have specified a minimum level for the

incomes of individuals and if they fall below that, they are considered to be

undeveloped or developing States... So the greatest problem that the developing

countries face, which is the raising of the standard or level of living, still remains

and exists despite the efforts that some of them have expended in this regard... The

most significant obstacle in the face of the development plans in the undeveloped or

developing States is that the loans from the powerful States are made with

inappropriate conditions... This is in addition to the increasing population sizes

within the undeveloped and developing States (Page 537).

Due to these thoughts, corrupt definitions and deception the

problem of the Muslims or their objective was no longer the

liberation of their lands from Kufr, the application of their Deen and

carrying its Dawah to mankind, and it was no longer confronting the

colonial disbeliever and expelling him, but rather it had become

confined to economic development. When the Muslims believed this,

it then became obligatory upon them to seek assistance and reliance

upon the colonialist because he is an expert and economically

progressed. They then provided the plans for them and provided

their advice.

For example: A State like Saudi has inclined, by way of instruction

from its rulers, towards the Americans amongst other disbelievers.

They advised them that they must diversify or multiply the sources of

income in order to revive and that it is incorrect for them to rely on

oil and petrol alone. Then when we want to diversify and increase the

sources of income in Saudi, instead of aiming to establish and

develop modern and advanced manufacturing and industry, the

Shaytaan advises us (out of his deep care and concern for us) that the

beginnings of progress and development must start with agriculture.

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And so it was, Saudi established with the assistance of the people of

deception, projects aimed at reclaiming the Sahara, utilising it for

agriculture and growing wheat. The result of this was the production

of wheat at a cost exceeding its market price and value many times

over. However, because this was essential for the sake of revival, the

State continued to encourage this agricultural project and provided

the incentive to the people by saying that they would purchase their

produce from them at even higher prices than their already incredibly

high costs. The people then went about importing it, or smuggling it

or buying it from the markets at its usual price before then selling it

to the State. So what kind of intellect is it that can be convinced of

this planning and that it represents the path towards revival? Is this

not an example of the hearing, sight and mind not functioning?

As for other lands which are suitable and viable for agricultural

production like Sudan, Iraq and Syria amongst others, then their

lands remain barren wastelands. For the sake of progress and revival

they must undertake other projects related to building infrastructure

or erasing illiteracy or provision of business services. They are

advised by the people of deceit and deception, in accordance to their

expertise, to undertake costly projects that require the taking of loans

whilst putting down plans that will go on for years. These years will

then pass by and all of these projects will be failures and sources of

loss whilst the peoples are overwhelmed under the burden of paying

the interest upon the loans. The Shayaateen from amongst the men

and Jinn and their followers then come to you swearing to you that

they are from amongst the sincere advisors and saying that their plans

are ones of success and are guaranteed but have not been fruitful due

to some other reason. This reason is population growth and if we

want to be successful in respect to the plans for development and

revival then this rests upon decreasing the birth rates. In this way the

people are lead astray and enter into another cycle from amongst the

cycles of misguidance and deterioration whilst going about expending

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their efforts and wealth for the purpose being successful in respect to

limiting the number of births.

Included within the plans of diversifying the sources of revenue and

raising the level of the economy they activate the areas of tourism

and services. It then becomes necessary for us to promote arts,

undertake arts festivals, theatre productions, dancing and all types of

debauchery. We then promote investment in the coasts and beaches

and promote immorality whilst escaping the nurturing of the noble

virtues and morals, all under the pretext of development and

progress. On this basis we return to the issue of infrastructure by

laying down legislations and laws that guarantee the foreigners rights

and encourage them to make investments.

In order to keep the process of deception going and to continue to

keep the people blinded from the true reality of their rulers and their

plans. This is especially after the Ummah has begun to feel the signs

of revival and to sense its true reality, and the Islamic awakening has

begun to manifest and spread. As such the Shayaateen from amongst

men and Jinn aimed at distorting the thoughts of Islaam and its

concepts whilst justifying the Kufr, its legislations and laws by

misguided and misguiding Fataawaa. For this reason we have

witnessed some of the rulers attempting to be characterised by the

attributes of Imaan and Islaam. In this attempt they utilise those so-

called Ulamaa who have sold their Deen for their Dunyaa. They also

employ the media apparatus to justify the Kufr and adorn it. At the

same time as the prisons are full of Ulamaa and those who invite to

Islaam whilst hoping to attain Allahs pleasure, we witness the

Ulamaa of the Salaateen (people in authority) and their preachers

upon the television screens on national and satellite programmes and

attending all special occasions involving the rulers pledging their

loyalty to these agents of the disbelievers. They direct and urge the

people to accept these systems and its policies and plans. They

practice deception upon the Muslims away from the true Islamic aim

59

or thought whilst legitimising and justifying to them the reality of

division and fragmentation. They give Fataawaa (verdicts) for truces

and peace with the usurping Jewish State whilst promoting and

circulating that which works to distract the Ummah from that which

will allow her to achieve her Islamic objective. They divert them by

way of their spoken thoughts and boring sermons acting like a pick

axe to demolish the Ummah. They make the Ummah picture that the

accomplishment of the Islamic objective and the establishment of the

Khilafah is a matter which is far out of possible reach, or that the

current time we are living in has pardoned it or that it is a blessing

that will come from Allah without any need for working for it, or that

it will not possibly happen without the return of Imaam Al-Mahdi.

As such there is nothing necessary from the Muslims except

conciliation with the rulers, being satisfied and content with them and

pleasing them until the coming of the Mahdi. As for those who

expose their true reality and the reality of their masters (the

colonialist), then in regards to them they (the rulers, their Ulamaa

and supporters) circulate that those undertaking these acts of

exposing are ignorant, terrorists, agents or people who are seeking

the fulfilment of personal gains and ambitions.

The Ummah must comprehend and realise the reality of these agents

(Ulamaa) today and their likes including the Muftis and preachers of

the people of authority just like it must realises the true reality of the

rulers who utilise and employ them. Even if the Islamic awakening

has put pressure upon the disbelievers and their agents to provide a

share of the media and allowed some of the Ulamaa to become

famous and well known, then this has only been permitted to distort

Islaam, to change its concepts and to spread its misguidance in the

name of Islaam. Those who are made to shine are the Ulamaa who

are most naive, ignorant, cowardly and misguided whilst those who

are sincere represent a danger that must be dealt with.

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These examples merely represent the tip of the iceberg and all we

have to do today is look at the results. The lands are from the richest

lands but their people are from the most impoverished of people.

The inhabitants of these lands carry the greatest thought that exists

upon this entire Dunyaa, it is the only correct thought and yet they

plead for legislations from the people of Baatil whilst singing the

praises of their culture and traditions. The educated and those

holding higher level certifications are in their millions and yet they are

unemployed. She is an Ummah in excess of over a billion and a third,

one single Ummah, whose natural condition is as one State and yet

finds herself today exceeding fifty States. Her differences and

struggles overwhelm her whilst the referees and supervisors over all

of this are represented in America, France and Britain i.e. the

Shayaateen from amongst men. There is fertile land that can feed the

world multiple times over and yet it remains unused and out of

service. The educated, scientists and minds in their thousands or even

millions seek employment or entry into America, Sweden or

Germany amongst other lands. Wealth in the billions and gold in

large quantities and yet all of it rests in the banks of Kufr whilst the

followers of Iblees and his progeny take enjoyment and benefit from

it. Ulamaa, Imaams and worshippers that are too many to be

counted and yet they amount to know more than the froth on the

sea.

Yes this is the inevitable result of disabling the thought and

embracing the Haqaaiq (truths) from the people of Baatil

(falsehood).

He [Shaitan (Satan)] makes promises to them, and arouses in them fal