Taghyeer (Change)

Taghyeer (change)
Mahmoud Abdul-Kareem Hasan
Taghyeer (change)
The inevitability of the Dawlah
Islaamiyah
First Edition
Rajab 1421
October 2000
Second Edition
Safar 1425
April 2004.
(First Translated Edition Shawaal 1435)

) 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 3638).
Contents:
Page 5
Opening Aayaat.
Page 6
Introduction and foreword.
Page 9
Introduction to the Second Edition.
Page 13
Chapter One - The Aqeedah and what emanates

from it in terms of Ahkaam and what is built
upon it in terms of thoughts, is the basis of AtTaghyeer (change).
Page 43
Chapter Two - The path of change and revival.
Page 65
Chapter Three - 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:
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 (ArRad 11).

Introduction and foreword:
The change that is intended here is the changing of the current
prevailing situation that exists within the lands of Islaam in respect to
the secular systems, the corrupt western thoughts and tastes, in
addition to the disbelieving or Faasiq rulers who are agents to the
disbelieving western colonialism.
The change that is intended is that which saves the Islamic Ummah
from the condition of fragmentation and humiliation that has been
enforced upon her by the disbelieving colonialist States. It also means
changing and being saved from the condition of being lost,
wandering aimlessly and from slavish dependence upon those States
that have greedy ambitions over the Muslims.
The change that is intended is that which restores the treasures and
natural resources of the Muslims back to the Muslims instead of
being plundered by the disbelieving colonialists who enjoy the
benefits of these treasures whilst leaving the Muslims in wretched
extreme poverty languishing in billions of dollars of loans taken from
these greedy States.
The Taghyeer (change) that is intended is that in which the Islamic
Ummah revives upon the basis of Islaam and in which every nonIslamic thought is rejected and thrown aside. It is the change that will
remove the systems of Kufr and which will establish the Khilafah
which will rule by that which Allah (swt) has revealed. It is the change
that will unite and unify the Islamic Ummah and the lands of Islaam
under the leadership of a single Khalifah under the banner of Laa
Ilaaha Illallah Muhammadur Rasoolullah and which will carry the
message of Islaam to the world.
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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).

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 reawakening 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.
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 (AlBukhaari).
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?
18
[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
20
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 (AdDhaariyaat 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 (AtTaubah 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 (AtTaubah 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).
25
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
27
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." (AlBaqarah 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).
28
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
29
exists except that it is for Allah, that He (swt) has no Shareek

(partner), that nothing or no one is worshiped aside from Allah and
that submission is only to the 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).
30
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:

31
The blood of a Muslim who bears witness that there is Laa

Ilaaha Illallah and that I am the Messenger of Allah is not
Halaal except in one of three circumstances: The married
person who commits Zinaa, the life for a life and the one who
leaves his Deen and separates from the 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
32
or power to support that System to undertake the application of

Islaam, take care of the subjects and their politics in accordance to
the 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
33
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).
34
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.
35
So what did the Nabi (saw) do in order to arrive at and reach his
objective, establish the Islamic State and bring power and honour to
the Deen of Allah 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.
36
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(
) 00(
) 03(

37

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).

) 30(
) 33(

) 31(

) 36(
) 31(

)37(

) 33(
) 33(
) 31(

) 03( ) 00(
) 06(
) 00(

) 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).
38
) 7(

And when the newborn female will be asked. For what crime was she killed (AtTakweer 8-9).

) 0(

) 3(
) 1(
) 6(

Woe to the defrauders. Those who when they take measure from men they take
their full measure and when they measure out for them or weigh they give less than
due. Do those not know that they will be resurrected. For a great Day (AlMutaffifoon 1-5).

) 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
39
compromising or stepping down from anything from Islaam. They

rejected to bargain and compromise in an absolute manner, they
rejected all enticements and inducements or to take a part of the
authority and accept a partial solution. They refused to take money
that would make them the richest of the people and they did not
accept to worship the peoples God for a year and then worship
theirs for a year.
Allah (swt) said:
) 0( ) 3(
) 1( ) 1( ) 6(

)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 (AlKaafiroon).
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:
40

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
41
responses that he received, as many of the tribe chiefs rejected his

invitation and proposal. However Allah (swt) had destined for him
the society of Al-Madinah where many embraced Islaam and where
the society did not wage a battle against the 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.
42
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(

43
And he said: "Your Lord did not forbid you this tree except that you become
angels or become of the immortal." And he swore [by Allah ] to them: "Indeed, I
am to you from among the sincere advisors." (Al-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).
44

So let man examine his food (sustenance) (Abasa 24).
Will they no look at (examine) the camels and how they were created (AlGhaashiyah 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
45
to mankind, and the water (rain) which Allah sends down from the sky and
makes the earth alive therewith after its death, and the moving (living) creatures of
all kinds that He has scattered therein, and in the veering of winds and clouds
which are held between the sky and the earth, are indeed Aayaat (proofs,
evidences, signs, etc.) for people of understanding (Al-Baqarah 164).
In addition to these there are many other Aayaat that call and invite
the human being to examine, think, ponder and reflect.
The one who makes the 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
46
which indicated and guided to the fact that they were Anbiyaa and
Rusul. He (swt) sent them with that which would enable the mind to
arrive to the conclusion about the impossibility of mistake and
forgetfulness in respect to them in regards to what they conveyed to
the people from Allah (swt). So He (swt) sent along with them signs
that could be sensed that established 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).
47
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 (AlBaqarah 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:
48

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:

49
And so We have appointed for every Prophet enemies - Shayateen (devils) among
mankind and Jinns, inspiring one another with adorned speech as a delusion (or
by way of deception) (Al-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.
50

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." (AlIsraa 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(
51
Then he said: "This is nothing but magic from that of old. "This is nothing but
the word of a human being!" (Al-Mudaththir 24-25).

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
52
and when they claimed that they will deal decisively with
underdevelopment and with the State of the Yahood.
The Ummah and her people did not comprehend at that time that
their rulers were enemies to them and to their Deen. They are not a
part of the Ummah and are merely liars and deceivers but the
Ummah did not fully comprehend this but rather they believed them
and even applauded them. We notice that the results are the opposite
of the objectives as the levels of underdevelopment and poverty
increased whilst division and fragmentation intensified and the lands
have become even more prone to increased divisions and
fragmentation. Instead of expelling the colonialist, the colonial States
established many military bases and focused its grip over the Muslim
lands with greater precision. The major States dominated the lands
and their people with their companies, force and legislations. And
instead of liberating Palestine they completed the recognition of the
State of the Yahood in addition to their peaceful right of existence.
The scope of the occupation increased and expanded whilst everyone
from amongst the sons of the Ummah is made to feel on a daily basis
that his dignity is being challenged in addition to his submission to
the enemy.
Indeed it is a serious and major matter to appoint a ruler over
yourself and to then give him your leadership and trust whilst in
reality and truth he is your enemy. For this reason it is important to
comprehend the true reality of these pretenders and to become aware
of the convictions and concepts which are used to measure men and
their actions. If these convictions and concepts are false and incorrect
then this will lead to confidence and trust being given to those who
are corrupt and their followers upon misguidance. If they were
correct then this would lead to exposing them and their actions.
However the Ummah did believe and take in these delusions,
nonsense and deceptions and as a result this led to her reaching the
level of weakness, lowness and humiliation that she is currently in.
53
What is necessary now is for the Ummah to fully comprehend and

realise the 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
54
Allah (saw) of being a poet, soothsayer, magician, that he was taught

by a human and that he merely related the stories and legends of old.
They tortured him (saw) and they tortured his Sahaabah (rah) whilst
the chiefs of the disbelievers from every tribe pounced upon those
who had embraced Islaam from their tribes, torturing them and
attempting to take them away from their Deen. Indeed this is a
Sunnah from amongst the Sunan of the struggle between Al-Haqq
and Al-Baatil.
One of the deceptions that has come from the Shayaaten of men and
Jinn is that they have painted the picture that revival depends upon
being attached to them and taking their intellectual and cultural
programmes and curricula. The agent rulers and the media in its
different forms have assisted them in this. They also educated those
who had been dazzled by them from amongst the sons of the
Ummah. In this way the disbelieving colonialist became the highest
example for those who were colonised. There are even those who
strive to reinforce and strengthen the colonialists hold and grip over
them and their lands whilst they are being deluded to believe that
they are actually fighting it. For example: They say that the condition
for revival, progress and development is economic stability and that
this is measured by the average 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.
55
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.
56
And so it was, Saudi established with the assistance of the people of

deception, projects aimed at reclaiming the Sahara, utilising it for
agriculture and growing wheat. The result of this was the production
of wheat at a cost exceeding its market price and value many times
over. However, because this was essential for the sake of revival, the
State continued to encourage this agricultural project and provided
the incentive to the people by saying that they would purchase their
produce from them at even higher prices than their already incredibly
high costs. The people then went about importing it, or smuggling it
or buying it from the markets at its usual price before then selling it
to the State. So what kind of intellect is it that can be convinced of
this planning and that it represents the path towards revival? Is this
not an example of the hearing, sight and mind not functioning?
As for other lands which are suitable and viable for agricultural
production like Sudan, Iraq and Syria amongst others, then their
lands remain barren wastelands. For the sake of progress and revival
they must undertake other projects related to building infrastructure
or erasing illiteracy or provision of business services. They are
advised by the people of deceit and deception, in accordance to their
expertise, to undertake costly projects that require the taking of loans
whilst putting down plans that will go on for years. These years will
then pass by and all of these projects will be failures and sources of
loss whilst the peoples are overwhelmed under the burden of paying
the interest upon the loans. The Shayaateen from amongst the men
and Jinn and their followers then come to you swearing to you that
they are from amongst the sincere advisors and saying that their plans
are ones of success and are guaranteed but have not been fruitful due
to some other reason. This reason is population growth and if we
want to be successful in respect to the plans for development and
revival then this rests upon decreasing the birth rates. In this way the
people are lead astray and enter into another cycle from amongst the
cycles of misguidance and deterioration whilst going about expending
57
their efforts and wealth for the purpose being successful in respect to
limiting the number of births.
Included within the plans of diversifying the sources of revenue and
raising the level of the economy they activate the areas of tourism
and services. It then becomes necessary for us to promote arts,
undertake arts festivals, theatre productions, dancing and all types of
debauchery. We then promote investment in the coasts and beaches
and promote immorality whilst escaping the nurturing of the noble
virtues and morals, all under the pretext of development and
progress. On this basis we return to the issue of infrastructure by
laying down legislations and laws that guarantee the foreigners rights
and encourage them to make investments.
In order to keep the process of deception going and to continue to
keep the people blinded from the true reality of their rulers and their
plans. This is especially after the Ummah has begun to feel the signs
of revival and to sense its true reality, and the Islamic awakening has
begun to manifest and spread. As such the Shayaateen from amongst
men and Jinn aimed at distorting the thoughts of Islaam and its
concepts whilst justifying the Kufr, its legislations and laws by
misguided and misguiding Fataawaa. For this reason we have
witnessed some of the rulers attempting to be characterised by the
attributes of Imaan and Islaam. In this attempt they utilise those socalled Ulamaa who have sold their Deen for their Dunyaa. They also
employ the media apparatus to justify the Kufr and adorn it. At the
same time as the prisons are full of Ulamaa and those who invite to
Islaam whilst hoping to attain 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
58
or thought whilst legitimising and justifying to them the reality of

division and fragmentation. They give Fataawaa (verdicts) for truces
and peace with the usurping Jewish State whilst promoting and
circulating that which works to distract the Ummah from that which
will allow her to achieve her Islamic objective. They divert them by
way of their spoken thoughts and boring sermons acting like a pick
axe to demolish the Ummah. They make the Ummah picture that the
accomplishment of the Islamic objective and the establishment of the
Khilafah is a matter which is far out of possible reach, or that the
current time we are living in has pardoned it or that it is a blessing
that will come from Allah without any need for working for it, or that
it will not possibly happen without the return of Imaam Al-Mahdi.
As such there is nothing necessary from the Muslims except
conciliation with the rulers, being satisfied and content with them and
pleasing them until the coming of the Mahdi. As for those who
expose their true reality and the reality of their masters (the
colonialist), then in regards to them they (the rulers, their Ulamaa
and supporters) circulate that those undertaking these acts of
exposing are ignorant, terrorists, agents or people who are seeking
the fulfilment of personal gains and ambitions.
The Ummah must comprehend and realise the reality of these agents
(Ulamaa) today and their likes including the Muftis and preachers of
the people of authority just like it must realises the true reality of the
rulers who utilise and employ them. Even if the Islamic awakening
has put pressure upon the disbelievers and their agents to provide a
share of the media and allowed some of the Ulamaa to become
famous and well known, then this has only been permitted to distort
Islaam, to change its concepts and to spread its misguidance in the
name of Islaam. Those who are made to shine are the Ulamaa who
are most naive, ignorant, cowardly and misguided whilst those who
are sincere represent a danger that must be dealt with.
59
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 false desires;
and Shaitan's (Satan) promises are nothing but deceptions (An-Nisaa 120).
60

Did I not ordain for you, O Children of Adam, that you should not worship
Shaitan (Satan). Verily, he is a plain enemy to you (Yaa Seen 60).
All of this deception is combined with blinding people from the
truths because the leaders of falsehood are extremely guarded and
attentive in respect to the Muslims not awakening to the true reality
of revival and the manner by which it is realised. For this reason they
are dedicated to preventing the Muslims from paying attention to her
Aqeedah and her Shareeah. Her Aqeedah is the only valid and true
explainer of matters and the main factor for her unity and her
greatness. And her Shareeah is the source of all solutions for all of
her problems and is also one of the most important factors of her
unity. It is what directs the people to the correct judgement, unifies
their viewpoints and specifies for them their enemies and friends,
that which is good and that which is objectionable, and it commands
them to stick and bind to the Haqaaiq (truths) as they are.
The huge number of Muslims today, their wide and expansive lands,
their endless natural resources and treasures and their billions in
wealth have been a curse and source of indignation upon them rather
than a blessing. This is because revival does not occur by way of
wealth, natural resources, treasures and the economy just as it is not
the result of having great numbers of Ulamaa.
When the Muslims used to carry their Aqeedah in an intellectual and
political manner they were capable of becoming the greatest and
biggest Ummah in the world within a very short period of time and
to take the position of the worlds number one State. This guides us
to the significance and importance of the existence of the
fundamental thought from which a System emanates or systems and
laws which treat and solve all the problems and needs that arise
61
within the person and the reality. This is the case of Islaam where the
thought is truthful, correct and in conformity with the true realities of
matters and realities.
) 306(

) 301(

) 301(

) 303(

(Allah) said:"Get you down (from the Paradise to the earth), both of you,
together, some of you are an enemy to some others. Then if there comes to you
guidance from Me, then whoever follows My Guidance shall neither go astray, nor
fall into distress and misery.
"But whosoever turns away from My Reminder (i.e. neither believes in this Quran
nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise
him up blind on the Day of Resurrection."
He will say, "My Lord, why have you raised me blind while I was [once] seeing?"
[Allah] will say, "Thus did Our signs come to you, and you forgot them; and
thus will you this Day be forgotten."
And thus do We recompense he who transgressed and did not believe in the signs
of his Lord. And the punishment of the Hereafter is more severe and more
enduring (Ta Ha 123-127).
The path towards change and revival begins by study and thought
about the Haqaaiq (true realities) of the universe, the human and the
life. It therefore occurs by way of an intellectual awareness and by
62
holding fast and adhering to the truths whilst being attentive to the
misconceptions that divert from these Haqaaiq and make one fall
into misguidance. This adherence to the Haqaaiq represents the path
towards Imaan and the path, after that, towards comprehending all
realities according to their true realities (Al-Haqaaiq). It is the
measure for all people, for all situations and for all propositions.
May Allahs mercy be granted to Ash-Sheikh Taqiy ud Deen AnNabhaani due to his statement: It is necessary to correct the
concepts about matters amongst the people as a whole. (At-Takattul
Al-Hizbiy p20). And he said: It is necessary to bring the attention to
two matters: The first: The misconceptions that have occurred in
respect to the Haqaaiq. Secondly: The misconceptions that divert
away from the Haqaaiq.... For that reason it is necessary to pay
attention to the misconceptions and it is also necessary to adhere to
the Haqaaiq and to take hold of them with an iron grip, and it is
necessary to have depth in the thought and sincerity in the thinking
to arrive at the Haqaaiq (truths/true realities). (At-Tafkeer p88).
The Muslims must therefore pay attention to the thoughts, opinions,
methodologies, plans and definitions that are being propagated
amongst them and they must examine, critique and sift through them
so as to get rid of the errors and falsehoods that exist within them.
Allah (swt) said:

Say: "Observe what is in the heavens and earth." But of no avail will be signs or
warnings to a people who do not believe (Younus 101).
63
And He (swt) said:

Say (O Muhammad SAW): "Shall we invoke others besides Allah (false
deities), that can do us neither good nor harm, and shall we turn on our heels after
Allah has guided us (to true Monotheism)? - like one whom the Shayatin (devils)
have made to go astray, confused (wandering) through the earth, his companions
calling him to guidance (saying): 'Come to us.' Say: "Verily, Allah's Guidance is
the only guidance, and we have been commanded to submit (ourselves) to the Lord
of the 'Alamin (mankind, jinns and all that exists) (Al-Anaam 71).
64
Chapter 3 - Haqaaiq (truths) and Abaateel

(Falsehoods):
The tyrants and their supporters are frightened of the Ummah being
guided to the correct path towards change and revival. This
represents a warning to them in respect to the end of their falsehood,
oppression and deception. As such it is their vital issue to deal with
and put an end to those who are inviting to the Haqq. Therefore after
they destroyed the Islamic State, tore up the lands and replaced them
with many small statelets and placed their loyal agents in the
positions of authority within them. After that they undertook political
actions in which they promoted their agents presenting them as
heroes and the leaders of liberation and revival whilst vehemently
suppressing every action and movement which was sincere.
Those agents and loyal servants worked alongside their masters to
increasingly mislead and deceive the Ummah with the objective of
finishing of Islaam. As such many secular and communist parties
arose whilst the Islaamic Dawah was prevented and forbidden apart
from the forms that aimed at distancing people from the sincere and
correct work which served the aims of deception and further mislead
the people. Kufr was then presented with the name of Islaam, the
thoughts of Islaam related to ruling and politics were made absent
whilst the Islamic rulings related to the method were wiped out to the
point that Islaam became something strange amongst its own people.
The Islamic Ummah became States with mutual hatred and
resentment between each other. The nationalistic and patriotic
allegiances manifested and arose, every State or Statelet had a System
or issue which was contrary and different from the other, the issues
of difference and dispute were incited whilst the Jewish State was
planted as a dagger in the very heart of the Ummah.
Because Islaam is an Aqeedah and Shareeah which the Ummah in its
entirety believes in, the disbeliever and his agents attempt to mislead
65
the Ummah in many of her thoughts and opinions. These included

the thought that Islaam has no say in politics, that the unity of the
Ummah is an impractical matter and indeed impossible, and that the
establishment of the Khilafah was also a matter that was beyond all
possibility.
The obligation of the political work:

As for the deception suggesting that Islaam has no say in politics;
then they say that Islaam is a Deen (religion) and that there is no
Deen in Siyaasah (politics) and no Siyaasah in the Deen. They said
that politics means lying, fraud, trickery and deception and is
established upon treachery and conspiracies amongst other matters
that the Deen must steer clear from. Additionally, being religious is a
personal and individual matter, it has its own special people (clergy)
and specific places (of worship). They stated that the political actions
and the systems that regulate the societal relationships take place in a
realm and space that is isolated from the Deen. This is whilst these
matters are entrusted to and taken care of by the disbelievers,
secularists and those who have no fear of Allah!!
All of these statements and thoughts are Abaateel (falsehoods) as
they do not represent the reality of politics. Rather it represents the
reality of the States that are established upon benefit and the
Machiavellian philosophy which makes the aim justify the means.
The true reality of politics is that is fostering and taking care
(Riaayah) of the peoples affairs and this caretaking of affairs is not
accomplished by other than thoughts, systems and laws. Siyaasah
(politics) in Islaam therefore means taking care of the affairs of the
people by applying the Ahkaam of Islaam upon them.
The fact that the political reality today is based upon disbelief,
oppression and the absence of values and morals, does not mean that
the political work should be abandoned or that it is prohibited.
66
Rather it means that this understanding and concept that has been
presented about politics has to be condemned and rejected. It also
means rejecting and denouncing those practising this politics and to
work to remove them by giving loyalty and support to the sincere
politicians who are working for the application of Islaam and to look
after and manage the affairs of the people in accordance to its
Ahkaam (rulings).
The present day politicians, who dominate over the necks of the
people and apply Kufr (disbelief) over them, are a handful from
amongst the people of Baatil, the Dajjaaleen and corrupt. They
devour the wealth of the people in falsehood, they over burden them
and lead them into humiliation, destruction and submission to their
enemies. The media then circulates these falsehoods because it is in
their service and is of the same type as them. The Baatil is promoted
and propagated to separate Islaam from politics and from life, and all
of this is within the context of (what has come to be known as) the
war against Islaam (terror/fundamentalism, radicalism etc...).
Siyaasah (politics) according to Islaam means the caretaking of the
peoples affairs by Islaam and Islaam is the greatest Shareeah to take
care of the affairs of the people. It alone represents truth and justice
and this is because it has come from Allah and anything other than it
is nothing more than falsehood and Taghoot. Islaam has come from
Allah (swt) who created the human and knows that which is suitable
and correct for him, and what is harmful or not beneficial for him.
Allah (swt) said:

67
And indeed We have created man, and We know what his ownself whispers to
him. And We are closer to him than his jugular vein (by Our Knowledge) (Qaaf
16).
And He (swt) said:
Does He who created not know, while He is the Subtle, the all aware? (Al-Mulk
14).
And:

Indeed, this Qur'an guides to that which is most suitable (Correct and right) (AlIsraa 9).
How can the separation of the Deen from politics be claimed or the
separation of the politics from the Deen when the Messenger of
Allah (saw) was the leader of the Islamic State and responsible for
caretaking and managing the affairs of both the Muslims and nonMuslims? Was he (saw) not a politician? Who was it that managed the
affairs of the people, dealt with their disputes, commanded the
implementation of solutions, judges between people, established
clearly the rights and implemented the punishments and penal code?
Who prepared the Mujaahideen, the armies and led them? Who
convened the treaties, truces and made the decision to go to war?
Similarly, was Abu Bakr (ra) not the head of the Islamic State and did
he not implement Islaam, protect the Muslims, prevent Muslims
from leaving the authority of the System and dispatch his armies?
Was this not also the same in regards to Umar Ibn Al-Khattaab,
68
Uthmaan Ibn Affaan and Ali Ibn Abi Talib may Allah be pleased
with them all?
We have been commanded to follow the Nabi (saw) and emulate
him.
Allah (swt) said:

There has certainly been for you in the Messenger of Allah an excellent example
for anyone whose hope is in Allah and the Last Day and [who] remembers
Allah often (Al-Ahzaab 21).
The Muslims must therefore comprehend and perceive that Siyaasah
(politics) means the caretaking of the peoples affairs by applying
Islaam upon them inside Daar ul-Islaam (the land of Islaam) and by
carrying the Dawah of Islaam to those people who are outside Daar
ul-Islaam. The implementation and application of Islaam is not
possible without the Islamic State. The application of Islaam is Fard,
it is a political action and the work to establish the Islamic State that
will implement Islaam is also Fard and represents a political work and
action.
It is obligatory for the political work to be upon the basis of Islaam
and it is not permissible to be undertaken upon a basis that is
democratic, secular, patriotic or nationalistic for example, as all of
these bases are contrary to Islaam. They are from amongst the
thoughts of Kufr and represent the Dawah of the disbelievers.
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The fact that it is political work upon the basis of Islaam means that
it must include the clear explanation of the Haqaaiq (truths), to invite
to them and to warn about the deceptions and falsehoods. It must
also include making clear the reality of the rulers and the politicians
whether they are disbelievers, wicked or rebellious and to work for
their change and removal. The political work also includes making
clear the reality of the Systems that are currently being applied over
the Muslims, to work to remove them and replace them with the
application of Islaam.
As for participating with those rulers in what they undertake and
within these systems then this is a Munkar (evil) and if it is claimed
that doing this serves Islaam and the Muslims then this is only
deception.
Allah (swt) said:

And rule between them by what Allah has revealed and do not follow their desires
and beware that they seduce you away from (even) some of what Allah has
revealed to you (Al-Maaidah 49).
And He (swt) said:

So obey not the disbelievers, but strive against them (by preaching) with the utmost
endeavour, with it (the Quran) (Al-Furqaan 52).
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The Unity of the Islamic Ummah:

One of the falsehoods that the people of Baatil have propagated and
promoted is the thought that the unity or unification of the Islamic
Ummah is impossible. They aim to create despair amongst the people
in regards to achieving this truth. When the people despair in regards
to the accomplishment of a matter, they will then never work for it
and will accept other and less than it.
As such our rulers persisted upon the path of deception and murder;
they instigated disputes and hostilities amongst the Muslims whilst
feeding the thoughts of partition and division in the name of
independence and self-determination. As a result the Ummah was
torn apart into Arab, Turkish and Persian pieces amongst others...
The loyalties and allegiances became many with many differing
cultures and origins including Pharaonic and Phoenician amongst
others. They pushed the misconceptions by way of lies and ignorance
which they called thought and scrutiny. So the Shayaateen persisted
to instigate and push the thought that the Muslims have many
languages, ethnic and national origins and that they have different
problems and issues. They then used arguments such as resolving the
dispute, human rights, the right of self-determination and democracy
amongst others to reinforce the thoughts of separation and division
and to remove the thought of unity.
What must be fully comprehended by every Muslim and what he
must work and act upon its basis, is that the Islamic Ummah is one
single Ummah regardless of how many and differing the ethnic
origins or languages are. This Haqeeqah (truth) is a matter that is a
Shariy obligation and if that truth is not realised today, with obstacles
lying in its path, then it is Waajib (obligatory) to work to realise that
and remove every obstacle that lies in its path. If some of the
Muslims or many from amongst them have been deceived and taken
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on board thoughts that lead to mutual animosity, hatred and division

then it is obligatory to carry the Dawah to Allah, order the Marouf
and forbid the Munkar in order to remove these misconceptions and
deceptions and to implant the correct Islamic thoughts within the
people.
Allah (swt) said:
And hold fast to the rope of Allah and do not divide (amongst yourselves) (Aali
Imraan 103).

Indeed the believers are but brothers (Al-Hujuraat 10)

Indeed the most Noble of you to Allah is the one who has the most Taqwaa from
amongst you (Al-Hujuraat 13).

And verily this Ummah of yours is one Ummah and I am your Lord so have
Taqwaa of me (Al-Muminoon 52).
In the case where the Deen is one and the Millah is one and the Deen
represents an Aqeedah and a Shareeah that deals with all of the
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affairs of the individual and the society, this would inevitably and
automatically make the Muslims into one single Ummah.
Ahmad related in his Musnad that the Nabi (saw) said:
The Muslims from Quraish and from Yathrib and those who
follow them and join with them and perform Jihaad with them
are one Ummah to the exclusion of mankind.
And he (saw) said:

The example of the believers in respect to the affection and
mercy towards one another is like the example of one single
body. If one part complains the rest of the body responds to it
with fever and sleeplessness (Mutaffaq Alaihi).
He (saw):
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The Muslims are like a single man. If his eye complains the
whole of him complains and if his head complains the whole of
him complains (Muslim).
And he (saw) said:
O people, verily your Lord is one, verily your father is one (and
the same), the Arab has no superiority over a non-Arab nor does
the non-Arab have superiority over an Arab, and the black has
no superiority over the red nor does the red over the black,
except by Taqwaa. Have I conveyed? They said: The
Messenger of Allah (saw) has conveyed. He (saw) then said:
Then let the one who is present convey it to the one who was
absent (Al-Qurtubi in his Tafseer and said it was recorded by
At-Tabari).
And the Messenger (saw) also said:

.

:
The Muslim is the brother of the Muslim, he does not

transgress against him, he does not let him down, and he does
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not degrade him. Taqwaa is right here. (And he pointed

towards his chest three times). It is enough (of a sin) for the
Muslim to degrade his Muslim brother. Every Muslim in
respect to his brother Muslim is Haraam, his blood, his wealth
and his honour (Muslim, Ibn Maajah).
And in respect to the tribal, patriotic and nationalistic allegiances and
partisanships he (saw) said:

Leave it for verily it is rotten (putrid) (Muslim).
Despite these clear texts the people of falsehood and misguidance
however want to destroy our Ummah and so they come to advise us
in the same way as Iblees came to Aadam (as) with advice.
Allah (swt) informs us about them when He said:

If good touches you, it distresses them; but if harm strikes you, they rejoice at it
(Aali Imraan 120).
And in His speech (swt):
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Hatred has already appeared from their mouths, and what their breasts conceal is
greater. We have certainly made clear to you the signs, if you will use reason (Aali
Imraan 118).
And we feel and suffer what has happened to us under the shade of
their hegemony and dominance and the tyranny of the agents that
has been practised over us. We are massacred and displaced as
individuals and collectives whilst the Muslim does not find the
capability or means to extend help to his brother who is only a few
kilometres from him or less. Whosoever wishes from amongst the
depraved and base can subjugate us whether this is in Palestine,
Lebanon, Syria, Iraq, Bosnia, Kosovo, Chechnya, Indonesia or
Uzbekistan amongst other places. Our regimes and news media
broadcast to us the news of our slaughters and it is witnessed as if
there is no relationship existing between the Muslims.
This is whilst Allah (swt) has said:

And the male believers and female believers are all Awliyaa (protectors,
supporters) to one another (At-Taubah 71).
And He (swt) said:

And if they seek your help in respect to the Deen then you must come to their aid
(Al-Anfaal 72).
The Muslims in every part of the world must realise, fully
comprehend and have belief in the Haqeeqah (truth) which is that the
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Muslims are one single Ummah to the exclusion of all others. They
must grab hold firmly upon this definite Shariyah Haqeeqah and to
build upon its basis whilst casting aside every other basis whatever
this may be and whatever the costs or consequences are.
The Muslims are one single Ummah. This is a definite and decisive
truth and will remain so as long as the Muslims remain as Muslims. It
is an inevitable matter and not merely a possible one as our unity as
Muslims is a natural, obvious, practical and essential matter that
could be accomplished quickly. This is upon the condition that it
proceeds upon the right path towards accomplishing that and that it
does not proceed behind the deceptions of the disbelieving
colonialist States, the deceptions of our rulers, their apparatuses,
manufactured movements and mouth pieces, and even if they trick
and deceive us by calls towards unity.
As for the language, ethnicity, colour, origin, current problems and
issues, then all of these to not specify, define or provide any thought,
concept or position. They do not provide a thought about the
existence of the creator, the Prophethood of Muhammad (saw), the
Day of Judgement, Jannah or the fire. None of them provide a legal
ruling or judgement in respect to Hajj, Sawm, truthfulness or
trustworthiness, or for Khamr or Khinzeer, or do they provide a
position in respect to the Yahood or any other people nor do they
provide any legislation.
The problems and issues do not specify any position, stance or
legislation themselves because they are not sources of legislation,
solutions or treatments. Rather they are what are in need of the
treatments and solutions. The source of solutions is the fundamental
thought (Aqeedah), the legislative methodology and its texts i.e. the
texts of the Quraan and the Sunnah alone.
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The Unity that exists amongst people is established upon a unity or

unification of thoughts, systems and laws which the people believe in
and upon the unity of the feelings that are latent within their
emotions or outwardly apparent.
In spite of all that has come to pass upon her, the factors, motives
and incentives for the Islamic Ummahs unity remain stronger and
more powerful than those related to her disunity and division. The
motivation for the unity is represented in the Islamic Aqeedah which
explains the universe, man and life and makes clear the relationship
of these matters with what came before them and what comes after
them, and it provides a system for regulating life, all the requirements
of which are completely and perfectly present and fulfilled within
Islaam.
The Muslims believe in Islaam, the Nabi (saw) and his Message, the
history of Islaam is a history for all of them, the Seerah of their Nabi
(saw) is their model and example which they revise and are dedicated
to, and the great men of Islaam like Abu Bakr, Umar, Uthmaan and
Ali amongst many others (rah) are their great men whom they look
up and aspire to. The Muslims practise the main rites of Islaam
together and the Ahkaam Ash-Shariyah that unify them and join
them together are too numerous to be listed. They all wait for
Ramadhaan to come together and then they fast together, and their
hearts all incline towards the Masjid Al-Haraam. They head towards it
at a single time in the same days and even the same hour whilst
coming in contact with people from all corners of the world, who are
undertaking the very same rituals and acts, repeating the same words,
making Tawaaf, Duaa, sacrifices and then heading together on the
journey to the Masjid of the Messenger of Allah (saw) to pray there
and to make Tasleem upon the Messenger in Al-Madinah AlMunawwarah, the land of the first Islamic State. They recall the
beginning of his Dawah, his determination, perseverance, patience
and victory. They then return to their lands and those close to them
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and discuss their experiences and receive congratulations from them.

In every part of the world the condition of the Muslims is as one
when they raise the Adhaan, calling with Allahu Akbar Allahu
Akbar according to the same manner and method. The Ummah as a
whole yearns and longs for the unity of the Ummah, for the return of
the honour and might of Islaam and the Muslims, and for the
liberation of Masjid Al-Aqsaa, Palestine and the remainder of the
Muslim lands. The above just touches the surface and this is the
situation of the Muslims in every part of the world whilst those who
have gone away from this and have been enchanted by Shaytaan,
then they merely represent a handful of those who have turned away
from the Deen, and so this abnormality of theirs which distances
them from the rest of the Ummah will only lead them to the fire.
Yes, indeed Islaam is an intellectual Aqeedah, thoughts and Ahkaam
which produces a truly united Ummah and melts any people or
nation to become part of the Ummah and become part of its type
and kind.
So no one should be deceived by the lies and deceptions of the
people of disbelief and falsehood or their false claims. Nor should
they be deceived by the media of fabrication or fabricated history
which seeks to raise high the status of the low and debased peoples
whilst lowering the status of the best people and the most noble.
The reason for this fragmentation and these defeats is the existence
of these systems, their apparatuses, institutions and the falsehoods
they spread. The unity of the Ummah will take place upon the ruins
of these despotic and tyrannical systems and regimes. The Muslims
possess within them the potent great power to accomplish that. It is
however concealed in our current day due to the oppression,
lethalness and deception that is practiced against the Ummah.
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Take for example the feelings of the Muslims in every part of the
world towards what has happened and is happening to the Muslims
in Afghanistan, Chechnya, Kosovo and Palestine amongst other
lands. I am talking about their feelings and not their actions and
this is because they possess their feelings, sensations and their Imaan,
however, they are lacking in respect to the strength and firmness of
their will power. This has been robbed from them and is held in the
hands of the regimes of disbelief and the Shayaateen from amongst
men. For this reason we see Muslims in every part of the world
yearning and possessing the burning desire to support and come to
the aid of their brothers in every place where they are being subjected
to oppression and harm. We have seen in every part of the Muslim
world how the Muslims have been incited and stirred, wanting to
come to the aid of their brothers in Al-Quds (Palestine) during the
Intifada (uprising) of Masjid Al-Aqsaa but they have been like roaring
Lions held inside of the cages of those traitorous agent rulers. They
are the enemies of the Ummah who participate in the slaughter of the
Muslims, their humiliation and the loss of their lands and sanctities.
We saw how they participated with the Americans, the English and
the leaders of disbelief against Iraq in respect to the war and the
embargo whilst they ignore the massacring of Muslims in many other
places at the same time.
The examples of this are so many and all of them reaffirm the
necessity and inevitability of the unity of the Islamic Ummah.
Nothing is in the Ummahs way towards achieving this apart from
these deceitful sick diseased regimes which would turn into frenzied
dogs if the Ummah was to realize and fully comprehend the true
realities (Haqaaiq) of Islaam and if she was to regain the will to
sacrifice upon their path.
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The establishment of the Islamic State:

As for the deception and misleading that has occurred in regards to
the impossibility of establishing the Islamic State and the
impossibility of it continuation as the disbelievers will spare no effort
in regards to that. They create and invent false truths in regards to
harmful effects of the Khilafah (Mafaasid), they erase and wipe out
the truths and true realities whilst fabricating the history and
repressing those who call to Islaam. They focus in their misleading
and deceitful media upon the divisions between the Muslims and
their weakness whilst focusing at the same time upon the capabilities
of the disbelievers and their great powers and strength. They have
made from some of their agents, who have raised Islamic slogans and
brought defeat and regression to the Muslims, they have made from
them prominent models and leaders in respect to distorting and
twisting Islaam and the deviation of Muslims. All of which aids them
to make the Muslims fall into despair and to spread the climate of
depression and hopelessness. If despair was to find a firm foothold
within the hearts of the Muslims then this would inevitably take them
away from undertaking action and they will never work for the
establishment of the Islamic State.
Because the Shariyah texts from the Quraan and the Sunnah guide
to the return of the Islamic State, its authority, its honour and might,
the Muslims possess the belief that it will return. However we have
noticed in those in whom despair has become deeply rooted that they
say that the establishment of the Khilafah is not for our current time
but rather it will occur after 100 years or after generations or even
when Imaam Mahdi arrives. These arguments play their own role in
respect to reinforcing the hopelessness and they are promoted and
pushed by the regimes via their media and their agents. Amongst
these agents are the Ulamaa As-Salaateen (the scholars of the rulers),
the regime or state Muftis and the TV Ulamaa who have been given
a rubber stamp by the regimes. They direct and mislead the Muslims
81
so that they only become concerned about the individual private

affairs and those related to their Ibaadah (acts of worship). As for
the idea that the Islamic State is a gift that will be gifted to the people
when Allah (swt) wills without the people needing to act or work for
it then this is ignorance whilst the regimes hostility in our current
time is aimed at striking fear in the Muslims and intimidating them.
There are also those movements and so-named Ulamaa who claim to
be Islamic whilst undertaking actions that provide support to the
regimes. They remain silent when evils are committed, openly give
loyalty to them, protest against their opposition in insignificant
matters and provide justifications for all that the regimes do using
arguments such as Maslahah, incapability or the reality. In all of these
ways they therefore divert the Muslims away from the thought of the
Islamic State and working to establish it whilst being made content
with alternative courses and paths which just lead to their increased
misguidance, weakness and new defeats.
For these reasons the Muslims must realise and fully comprehend the
Haqaaiq (truths) associated with the reality and the Shara (Islamic
legislation) and to then weigh and measure every thought,
methodology, opinion or person upon the scale of the Haqq (truth).
The application of Islaam and carrying its Dawah is Fard and these
cannot possibly be fulfilled without a political entity that secures it,
applies it and protects it from rebellion or weakness to its
sovereignty. I will add further that the existence of this entity
represents part of the Ahkaam of Islaam and Islaam has prohibited
the application of any System or law that has not been taken from
Islaam whilst describing this as going to judgment to the Taghoot
(false illegitimate idols/sources):
Allah (swt) says:
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Have you not seen those who claim to have believed in what was revealed to you,
[O Muhammad], and what was revealed before you? They wish to refer legislation
to Taghoot, while they were commanded to reject it; and Satan wishes to lead them
far astray (An-Nisaa 60).
The regimes and systems that are currently standing today in the
Islamic world are all from the Munkar and indeed they represent the
head of the Munkar. It is a Shariy obligation to bring them down,
replace them and then establish the Islamic State upon their ruins, the
Khilafah State, which is the only (legitimate) State for all of the
Muslims upon the face of the earth.

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) also said:
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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).
The application of Islaam and carrying the Dawah is not possible
without a power that secures it and protects it so that it can
undertake the implementation of Islaam and carry its Dawah. This is
because the Islamic State is a political entity that is established upon
the basis of the application of Islaam internally and the spread of
Islaam to the world by way of Dawah and Al-Jihaad externally. This
means that the Islamic State is the executive implementing body to
establish the Deen of Islaam completely and as such the
establishment of the State means that two matters need to be brought
into existence:
The first: The generation of a public opinion (Ray Aamm) in which
the Imaan in Islaam dominates and prevails and the possession of a
general awareness (Waie Aamm) in respect to the obligation that is
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being committed to it, its application and the establishment and

protection of its State.
The second: Bringing into existence the power or authority that will
realise and accomplish the application of Islaam, its protection and
possess the capability to spread its Dawah to the world.
These two matters represent the axis that the serious Islamic work to
establish the Islamic State revolves around and they represent the axis
upon which the struggle with Kufr, its systems and those who guard
them takes place.
It is important to indicate here that it is not possible to work to bring
about the power that will implement Islaam before first generating
the public opinion for it within the society and the environments for
it and the preparedness or readiness for its application. Similarly it is
not possible to declare (or announce) the Islamic State before the
existence of the Islamic public opinion that desires its existence,
supports it and views it as a Haqq, Waajib and correct solution to its
reality and issues. It is not enough to say that the Muslims exist, that
they represent an Islamic Ummah in their entirety and that their
Aqeedah is Islamic. This is because it is required for them to be
Muslims who have awareness about Islaam and not misguided or
deceived in respect to the obligation of its application, its political
existence or the shape of its existence. So if the Muslims are calling
based on their patriotism or nationalism or the separation of the
Deen from life or democracy, and are being deceived by their rulers,
systems, or the Ulamaa of those in authority and anything similar,
then in that case they would not be ready. They would remain as
those who are deceived by the falsities and misconceptions which
would caus them to lose their potent great spiritual strength and
force.
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If the sound general awareness is brought into existence related to

the establishment of the Islamic State and the resumption of the
Islamic way of life, and the existence of the Islamic State has become
a demand of the Muslims, then at that time it would be obligatory to
bring about the power that will be able to establish the entity of the
Islamic State, remove the Kufr support base and its power, and then
apply Islaam (in its place).
This depends upon the extent of the spread of the Islamic thought
and the thought related to the existence and presence of the State
that will implement and apply Islaam. This makes it imperative upon
the carriers of the Dawah to Islaam, in order for the Islamic State to
be established, for their thoughts, sentiments and positions to be
supportive of one another in all places of the world, specifically the
Islamic world and even more specifically in the area in the Islamic
world which is being prepared to be the Khilafah State. This requires
the existence of an Islamic political party (Hizb) that makes the
establishment of the Islamic State its goal and objective. It would
adopt thoughts and Ahkaam Shariyah that would unify it and then it
would work to bring these into the Ummah, to establish a general
awareness upon them and generate supporting atmospheres for
them. It must continue in this work so as to make them the concepts
of the Ummah and so that they represent the demand of the Islamic
Ummah, particularly in the area of the focused work (Majaal) and the
places that have been specified to be the starting and support point
(Nuqtat ul Irtikaaz) for the Islamic State.
As for the second issue which is the power behind the radical change
(i.e. to make a coup) and its potential requirements, then it is
stipulated that they have the capability to protect the implementation
of Islaam internally and externally and to maintain the continuance of
this implementation. The success in relation to attaining this second
issue will be in accordance to the success in relation to accomplishing
the first issue.
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All of this is not impossible like the Shayaateen of the regimes, their
masters and agents have attempted to portray. Indeed most of these
existing regimes of disbelief did not reach the position of ruling
except by way of a coup or by a military power enforcing itself upon
the people. The difference however in respect to those coups is that
they did not rely upon the thoughts of the people and their strength
but rather they relied upon and still rely upon the colonial
disbelieving states. For this reason, the likes of these tyrannical states
did not require any political work within the Ummah in order to carry
specific thoughts to them and this is because they were reliant upon
powers that were external to the Ummah, as they were agents and
traitors. As for the Islamic State, then it is reliant upon the strength
and power of the Muslims and as such the political work is obligatory
in order to carry the Islamic thought to the Ummah so that it will
push her to provide her loyalty to the Khilafah and to sacrifice in the
way of Islaam. And in order for the State to be really and truly
Islamic and to be in possession of her will, then the Muslims must
represent the source of its strength and the tool for safeguarding it
and its protection.
We will repeat the statement here that the Islamic State is the
executive (implementing) entity of Islaam and that it is not possible
to implement anything in the Dunyaa (life of this world) without a
competent power that is capable in this regard. To bring this power
into existence there have been many opinions and views, there have
been a number of experiments and experiences, some of which have
been naive whilst others have not, and some of them have been
sincere whilst others have not been. What is absolutely essential is
that great care and attention must be given to this matter and that
thinking is undertaken upon the basis of Ikhlaas (sincerity) and
truthfulness whilst continuously sticking to the aim in respect to
bringing about this (capable and competent) power. For example, it is
not required for a certain Hizb, movement, Jamaaah (group) or
87
person to reach the position of ruling, but rather the only

requirement is for Islaam to be brought to the rule and for Islaam to
be applied where the ruling is by what Allah (swt) has revealed and
where the Deen is established completely without any distortion or
compromise based on arguments of circumstances, developments or
modernisation and so on.
And the work to bring this power into being, which is the second
matter, means attaining it from its sources and the different places in
which it is found and located within the Ummah. It is then to
motivate it by the Aqeedah and the thoughts of Islaam so that it
becomes a servant to Islaam, its application and the carrying of its
Dawah. This power is therefore not sought from where it does not
exist; so it is not sought from the weak and oppressed Muslims or
from the enemies of Islaam and the Muslims, traitors and places of
doubt and suspicion.
This searching for a power or force and seeking to make it a servant
for the application of Islaam and subservient to its Ahkam, is what is
called Talab An-Nusrah (seeking the Nusrah/support). This means
undertaking a radical change and to apply Islaam in the Majaal (area)
in which the Nusrah has been attained for a complete and
comprehensive application.
This is the practical and effective methodology. There is no other
path according to the Shara; practically there is no other way, it is
what the Nabi (saw) did and through it he (saw) declared the
establishment of the Islamic State. As for how this power or Nusrah
is brought into being and the manner in which the Nabi (saw)
attained it, then this is an aspect that has been neglected by the
Muslims due to the actions of deception and misguidance practised
by the regimes and their agents, particularly the State Ulamaa of the
authority and the preachers of the rulers. It is this subject that we will
discuss and explain in detail in the following chapter Inshaa Allah.
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Allah (swt) said:

Allah has promised those who have believed among you and done righteous deeds
that He will surely grant them succession [to authority] upon the earth just as He
granted it to those before them and that He will surely establish for them [therein]
their religion which He has preferred for them and that He will surely substitute
for them, after their fear, security, [for] they worship Me, not associating anything
with Me (An-Nur 55).
And Allah Azza Wa Jalla said

) 1(

And We wanted to confer Our favour upon those who were oppressed in the land
and make them leaders and make them inheritors. And establish them (firmly) in
the land and show Pharaoh and [his minister] Haman and their soldiers through
them that which they had feared (Al-Qasas 5-6).
89
Chapter Four Talab un-Nusrah (seeking the

supporting power):
We have mentioned in the previous section that the Islamic State is
an executive implementing body for Islaam and that it is not possible
to implement anything in the Dunyaa in the absence of the power
that is capable of doing that. Making the people abide by a Nizhaam
(system) or Qanoon (Law), protecting the State internally and
externally requires a competent and capable power to accomplish
that.
If the thoughts upon which it is intended and desired to establish the
State have began to have a presence and to spread and the people
have began to see that those carrying the Dawah for the
establishment of the Khilafah and the application of Islaam are
representative of the people of the Haqq (truth) whilst their
adversaries are from amongst the people of Baatil (falsehood), then in
this case it is necessary to bring into existence a power which will
support and protect the application of Islaam. The serious and
sincere thought must be focused upon the manner of bringing this
support into existence.
The reality and attempts have indicated the paths towards
accomplishing this which can be categorized into three:
The first path or method: Gaining the support and the power from
a direction or entity that possesses these two attributes where this is
completed by a deal which includes some compromises in respect to
some thoughts and Shariyah rulings or a deal which secures the
attainment of interests for that direction or entity making the
application of Islaam based on conditions or incomplete. It could
also be an agreement that makes the State subservient to the one that
has provided it with the power and protection. An example of which
could be when the support is reliant upon another country which was
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provided to bring down a certain regime. If this was to happen then

this would then make the new State reliant upon the disbelievers or
agents and as a result will only apply Islaam in accordance to the
amount that the disbelievers or agents permit. As such they will
implement Kufr (disbelief) and then they will come to an end and
disappear when the role that has been drawn out for them, for which
the power and protection was original given, is accomplished.
This is an incorrect and invalid method and approach. This is because
the objective and goal is to bring Islaam to the rule and ruling whilst
it is not to bring men to the rule whose appearance is Islamic.
Compromising in regards to the application of Islaam or some of it
means no more than swopping Kufr for Kufr whilst placing
conditions upon the State by any direction or entity would mean that
this entity would hold authority over this State which is Haraam.
Allah (swt) said:

Allah will never allow the disbelievers to have a way over the believers (An-Nisaa
141).
And He (swt) said:

And incline not toward those who do wrong, lest the Fire should touch
you, and you have no protectors other than Allah, nor you would then be
helped (Hud 113).
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Whilst the Messenger of Allah (saw) said in a Hadeeth recorded by

Ahmad and An-Nasaaiy:
Do not seek the light from the fire of the Mushrikeen

(Polytheists).
The Messenger of Allah (saw) rejected the likes of these types of
arrangements and deals which would provide him with an authority
which would be compromised and restricted or where they (the
disbelievers) would worship his God for a year which would then be
followed by worshipping their God for a year.
As such we have seen those who have depended and relied upon the
Kufr regimes, whilst confronting another Kufr, being led to even
greater defeats. So the Mujaahideen in Afghanistan inclined towards
accepting the American support and assistance via Pakistan and Saudi
Arabia. The result of which was the realisation of the Americans
objective of expelling the Russians whilst the Mujaahideen failed in
realising what they had been calling for in terms of an Islamic State.
They ended up participating with the Shaytaan and falling in to its
clutches.
Similarly the Palestinian organisations which relied and depended
upon power and support from the regimes which were agents to the
disbelievers claimed to be rising up for the sake of Palestine whilst
the majority of its people initially believed them. And then all of the
sudden these same organisations give up the land and then recognise
the sovereignty of the Jewish State upon it, in addition to its right to a
peaceful and secure existence, whilst at the same time working on
behalf of this entity as a police force for them.
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Take for example the deal that the so called Shareef Hussein Bin Ali
made with the English which he made in return for being declared
the Khaleefah in place of the Uthmaani Khalifah. So he declared a
revolution against the Khalifah and against the Muslim armies
participating in the downfall of the Khilafah. The English objective
was then accomplished and the traitor of the Muslims did no attain
anything from them. Rather the flags of Britain and France were
hoisted above the Islamic lands, the Khilafah was cut up into many
parts whilst they left behind Shaayteen, their allies and helpers,
represented in the most traitorous and despicable rulers in charge of
these small weak statelets.
Due to this and other reasons this method or way of bringing about
the power is prohibited, false and dangerous. The Ummah has to
realise and fully comprehend its reality so that they keep away from it.
It represents the path of Shaytaan so do not follow in his footsteps
and fall into his traps but rather beware of him and declare war
against him.

And do not follow the steps of Shaytaan. Verily he is to you a clear enemy (AlBaqarah 168).
The second path or method: This is where the carriers of the
Dawah or a movement aims at and targets the building of a power
from themselves in order to confront the power and force of the
falsehood, defeat and overcome it and then establish the State of
Islaam in its place. This is a delusional and impossible methodology
because the money, weaponry, military, media, tools and devices are
all in the hands of the State of falsehood. It is only possible to build
an insignificant and meagre power or strength in comparison to what
the State of falsehood possesses. Additionally any help or support
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provided to them is only given in return for limiting the call to the
Haqq in the case where all States in the world are hostile and against
Islaam.
These regimes do not have anything preventing them from bombing
towns, their populations and wiping them out if they sense the
danger of Islaam to them and this would occur with the
encouragement and accompanying media blackouts or misdirection
from all of the worlds States.
This kind of material military struggle would make the carriers of the
Dawah in continual need of financial, military and technical
assistance to prevent weakness and the burdens of the life. Obtaining
this would ransom them and make them dependent upon the one
who has provided the assistance and would open the door to
Shaytaan and justifications that the Shariyah has not brought any
proof for. The agents are then activated and the Dawah ends up
being compromised by the participation of those with different (UnIslamic) agendas. This is exactly what has already happened in
Afghanistan, Egypt, Algeria, Lebanon and Syria (in our recent
history).
This method to build the power in order to apply Islaam and protect
it is built upon an enthusiasm and zeal which is lacking in sound
sightedness. It could also be built upon imaginary conclusions or
calculations steeped in error or it could be based on advice taken
from those who lead astray others by way of deception. They are
those who are concerned about the struggle being transformed into a
struggle of material forces in which the State of falsehood will
dominate and who are concerned about neutralising the intellectual
and belief based struggle which would uncover and expose the
deceptions and falsehoods attached to the Kufr State along with its
leaders and their treacheries and lies.
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It would therefore be a mistake and naivety for the carriers of the

Dawah to fall into the trap of transforming the struggle into a
material or military struggle or to include this element within their
work. We saw that the Nabi (saw) throughout the struggle in
Makkah, when the authority was in the hands of the leaders of Kufr,
refrain from the material struggle whilst remaining committed to the
intellectual struggle and political struggle. This was in spite of the
torture that was inflicted upon his followers, in spite of the coldness
and hardening of the society in the face of the Dawah and in spite of
some of the Sahaabah (rah) wanting to incline towards using force on
some occasions. When this offer was presented to him at the Baiah
of Al-Aqabah the Messenger of Allah (saw) said to: We have not
(yet) been commanded with that (Seerah of Ibn Hishaam). And
Allah (swt) has made clear that the Muslims had been forbidden from
engaging in this type of action whilst they were in Makkah:

Have you not seen those who were told, "Restrain your hands [from fighting] and
establish prayer and give Zakaah"? (An-Nisaa 77).
It should not be said here that the people of Imaan prepare all that
they are able to whilst relying upon their Imaan based on:

How often does a small group overcame a mighty host by Allah's Leave?" And
Allah is with As-Saabireen (the patient and persevering) (Al-Baqarah 249).
Or that no regard should be given to the differences in material
strength and power between the forces and even if they are huge.
This should not be argued or stated because it is not the context of
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this discussion and subject area. This is because the Messenger of

Allah (saw) rejected the use of material strength or power whilst in a
similar reality and as such the action of the Messenger (saw)
represents the Hukm Ash-Shariy that relates to this particular reality.
Many realities and occurrences have confirmed that the like of this
action and approach either lead to despair and inaction or that the
reigns are handed over to those who are infiltrators who then go on
to provide services to the disbelievers in the name of Islaam and
Dawah. The current regimes will exploit such a matter in the dirtiest
of manners as they distort the Haqaaiq (truths), malign the Dawah
carriers and mislead the Muslims by deception.
Therefore this method or path towards generating or establishing a
force or power in order to announce the Islamic State is incorrect
and dangerous. It consumes the carriers of the Dawah whilst
distorting the Dawah and it also includes Munkaraat (evil acts) within
it and it leads to and causes despair.
The third path or methodology: This is to transform an existing
power present within the society or part of it so that it can become a
support and prop for the Dawah of Haqq instead of being a support
and prop for Baatil and its system. This is where the Ahl ul-Quwwah
Wal Manah (People of power and preventative force), in a place
which has been made ready and prepared for the establishment of the
Khilafah, place their power and capabilities as a support and prop for
the Haqq and for the application of Islaam. The Haqaaiq (truths)
have an effect upon the thoughts of the people, their concepts and
loyalties, whilst the Dawah to Islaam takes people out of darkness
and into the light. It transforms them into supporters of the Dawah
of the Haqq and of the carriers of the Dawah and enemies of the
ruling systems and regimes who carry hatred towards them. In the
same way as the Ummah is transformed, the transformation of this
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faction of the people takes place and is completed so that they

become protectors of the application and implementation of Islaam.
In addition to the continuation of the Dawah to Islaam by engaging
in the intellectual clash and political struggle whilst feeding the
Ummah with the concepts and thoughts of Islaam, the Dawah also
requires an approach that focuses upon this group with a special
programme. This is so that they can be ready to offer their complete
loyalty to the complete implementation of Islaam without any
condition or stipulation. This then is the Talab An-Nusrah (seeking
of the support to establish the authority). The force that is required
for its loyalty to be taken upon this idea represents the necessary
power that is sufficient to announce the State, expand its authority,
prevent rebellion within it and protect it internally and externally.
This power that is targeted to be transformed is in origin a part of the
Ummahs power however an intellectual deception has taken place
upon it so that it views the Haqq as Baatil and the Baatil as Haqq or it
does not see (anything). However, through the Dawah, perseverance,
diligence, wisdom, patience and by explaining and making clear the
Haqaaiq, the thoughts can be changed and the loyalties replaced.
Through the continual expansion of the Islamic intellectual reach
within the Ummah and the connection of the Ummah with her
Aqeedah and Deen and by calling it (the power and force) to follow
the methodology of the Prophet (saw) in respect to establishing the
Islamic State, the overturning of the loyalty will take place amongst
those who are the people of Quwah and Manah. It will drive them
forward to give their loyalty and Nusrah (support) to Islaam and the
Hizb (party) which is established upon the Islamic Aqeedah and aims
to establish the Khilafah.
This Tareeqah (method) i.e. seeking the Nusrah, does not depend
upon the occurrence of miracles or anything paranormal nor does it
rely upon means and tools that are not available. As such it is
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solution from the reality and is practical, representing the effective

way of reaching the goal whilst there is no other way other than it.
This method does not make the will of the emerging State dependant
or subject to the influence of another entity that provided it with
support and strength. So it does not make the one seeking the
Nusrah tied to the one who provides it and it does not place
conditions upon or takes away anything from the application and
implementation of Islaam. Indeed, in spite of all the harm and
suffering that the Nabi (saw) and his companions (rah) were
subjected to and in spite of the freezing of the society in the face of
the Dawah, we saw that he (saw) did not compromise at all or make
any concessions whatsoever and he did not change. The only thing
he (saw) did was to resort to the seeking of the Nusrah and he
continued to do this until he attained it from the people of AlMadinah Al-Munawwarah. He (saw) then made the Hijrah towards
her whilst his arrival marked the announcement and declaration of
the (first) Islamic State.
The seeking of the Nusrah is not just a political action resulting from
a precise understanding of the Haqaaiq (truths or true realities). But
rather it is also a Hukm Shariy that the Islamic legislative texts have
guided to and therefore it is the Shariyah methodology for the
establishment of the Islamic State. This is what we will now present
inshaa Allah step by step and with some elaboration.
After the Nabi (saw) announced the Dawah in Makkah the
Mushrikoon stood up against the Muslims by torturing them and
attempting by any means to make them renounce their new Deen.
Due to this, some of the Muslims made Hijrah to Al-Habashah,
fleeing along with their Deen. For instance Bilaal and Ammaar (rah)
were severely tortured, Abu Bakr (ra) was nearly beaten to his death
when Uqbah Bin Abi Mueet approached the Nabi (saw) whilst he
was praying and then strangled him with his cloak with the intention
98
to kill him, and Abu Bakr (ra) prevented that (Al-Bukhaari 3678,
Fath ul Baari 22/7).
As such war was declared against the Nabi (saw), his Dawah and his
companions (rah), the society then froze in the face of the Dawah
and no one apart from those who had already embraced the Deen
would thereafter join the believers.
In relation to the difficulties that were faced in this stage Saeed Bin
Jubair asked Abdullah Ibn Abbaas: Did the torture of the
Mushrikoon against the Muslims reach the extent that they were
pardoned for leaving their Deen? He replied: Yes they would beat
one of them, starve him and withhold water from him to the point
that they he would not be able to sit upright due to the severity of the
harm inflicted upon him... (Seerah Ibn Hisham).
Al-Bukhaari recorded that Khabbaab Ibn Al-Aratt (ra) related:

We complained to the Prophet (of the persecution inflicted on
us by the infidels) while he was sitting in the shade of the
Kabah, leaning over his Burdah (i.e. covering sheet). We said
to him: "Would you seek help for us? Would you pray to Allah
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for us?" He said: "Among the nations before you a (believing)

man would be put in a ditch that was dug for him, and a saw
would be put over his head and he would be cut into two
pieces; yet that (torture) would not make him give up his
religion. His body would be combed with iron combs that
would remove his flesh from the bones and nerves, yet that
would not make him abandon his religion. By Allah, this
religion (i.e. Islam) will prevail until someone travelling from
Sana (in Yemen) to Hadrawmaut will fear none but Allah, or a
wolf as regards his sheep, but you (people) are hasty.
The society therefore became frozen and closed off to the Dawah,
the harm inflicted upon the Muslims became unbearable and yet the
Nabi (saw) continued in his Dawah without changing anything,
making flattery, seeking to please anyone (from the disbelievers) or
bargaining and making deals. He (saw) undertook this with the
support of Allah (swt) and under His care:
) 31(

And if We had not strengthened you, you would have almost inclined to them a
little.
Then [if you had], We would have made you taste double [punishment in] life
and double [after] death. Then you would not find for yourself against Us a helper
(Al-Israa 74-75).
This is whilst he continued upon the path in accordance to his words:
!

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or I perish without it (Seerah Ibn Hishaam).
The leaders of Quraish gloated about the coldness of reception to the
Dawah and Abu Jahl announced to them: Continue upon the
Deen of your forefathers until Allah brings judgment between
us and him (Seerah Ibn Hishaam).
In this condition and these circumstances Allah (swt) commanded
His Nabi (saw) to seek the Nusrah. The following was mentioned in
Fath ul-Baari (p220 Vol. 7): Al-Haakim, Abu Naeem and Bayhaqi
recorded that Ali Bin Abi Taalib (ra) said:

When Allah commanded His Nabi to present himself to the
tribes he and I went out with Abu Bakr accompanying until
Mina.
And Ibn Katheer related from Ali Ibn Abi Taalib (ra) that he said:
When Allah commanded His Nabi to present himself to the

Arab tribes he and I went out with Abu Bakr accompanying
until we reached the gatherings from amongst the Arab places
of gathering.
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Presenting himself to the tribes mentioned here means the Nabi

(saw) present himself and his Dawah to the chiefs of the tribes so
that they would provide him with protection and a support base for
his Dawah. This seeking of the Nusrah is therefore not merely an
opinion or s style but rather it is a Hukm Shariy that Allah (swt) had
commanded His Messenger with. It is a Shariy treatment or solution
or a Shariyah Tareeqah (method) in order to achieve a Shariy
objective.
Seeking the Nusrah (Talab un-Nusrah) is the Shariy way and there is
no other way. This is indicated by the Messengers (saw) undertaking
this action and his continuation upon it without diverting from it and
adopting another method. This was in spite of all the rejection and
opposition that he encountered and in spite of all foreseeable worldly
paths having been blocked in front of him.
The Nabi (saw) informed us of this and about the situation of the
Dawah when Allah (swt) commanded him to seek the Nusrah, in
addition to how he was received by the people and by those whom
he had sought the Nusrah from. Aaishah (ra) asked him (saw) one
day about the most difficult day that he had faced in his life whilst
she had thought that it was the day of the battle of Uhud. She (ra)
said: Have you come across a day that was of greater severity than
the day of Uhud? He (saw) replied: I encountered from your
people what I encountered from them and the most sever of
what I encountered was when I presented myself to Ibn Abd Ya
Lail Bin Abd Kalaal who was one of the chiefs of the people of
Taaif. He did not respond to me and accept what I had
wanted. So I departed, overwhelmed and wandering aimlessly,
until I reached Qarn ath-Thaaalib (Al-Bukhaari).
He (saw) had requested the protection and support from the people
of Nufoodh (influence) and Manah (force/protection) i.e. The
Chiefs of the people of At-Taaif. However they rejected him with
the worst forms of rejection and then incited their youth and thugs
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against him and they threw rocks at him to the point where his two
noble feet were covered in blood. He (saw) was not able to find
someone to support or protect him and so he wandered aimlessly and
he was not able to enter Makkah. It was at this point when he (saw)
supplicated with his famous Duaa:
O Allah! Unto You do I complain of my weakness, of my

helplessness and of my lowliness before men. O most Merciful
of the merciful. O Lord of the weak and my Lord too. Into
whose hands have you entrusted me? To some far off stranger
who receives me with hostility? Or to an enemy whom you have
empowered against me? I care not, so long as You are not
angry with me. But Your favour is much more significant to
me. I take refuge in the light of Your countenance whereby all
darknesses are illuminated and all things of this world and the
next are rightly ordered, lest You make descend Your anger
upon me or lest Your wrath beset me. Yet it is Yours to
reproach until You are well pleased. There is no power and no
might except through Thee. (Seerah Ibn Hisham).
In this way the Nabi (saw) declared that there was no swerving or
diverting away from the obedience to Allah (swt) and from following
His commands, and even if all the paths have been closed down in
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front of the servant. The texts have clearly explained that the Nabi
(saw) use to seek the Nusrah for two matters:
The first: To protect him and prevent him from harm so that he
would be able to convey the message and invite to Allah in a
comfortable and secure environment.
Secondly: To provide him with all that they possessed of power and
capability in order to be able to establish his State.
As for the first issue, then it has been made apparent from a number
of realities:
Ibn Ishaq said:
The Messenger of Allah (saw) used to present himself before
the Arab tribes in the seasons of Hajj. And he would call them
to Allah and to give him Nusrah (support). He would inform
them that he was a Nabi who had been sent and he would ask
them to believe in him and prevent harm from reaching him so
that he could make clear from Allah that which He had sent
him with (Seerah Ibn Hishaam).
Ibn ul-Qayyim said in Zaad Al-Maaad: That the Nabi (saw) spent
ten years following up people in their houses, in the seasons of Hajj,
the Majnah and the (Ukaazh) market. He would say:
Who will shelter me and support me so that I can convey the
messages of my Lord and so that they can attain Al-Jannah
(paradise) but he was unable to find anyone to support and
shelter him.
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From amongst these texts there is also the narration related by AlHaakim from Jaabir Bin Abdullah (ra) in Al-Mustadrak (upon the
conditions of the Saheehaini):
The Messenger (saw) used to present himself to the people...
He would say: Is there a man who will take me to his people
because Quraish have prevented me from conveying the speech
of my Lord? He (Jaabir) said: Then a man from Bani Hamdaan
came and said: I will. So he (saw): Do your people possess
Manah (the force and power to repel/prevent harm)? He
replied: Yes. So he asked him from where he was from. So he
said: From Hamdaan. The man then feared in respect to his
people and that they might break their covenant and so he
approached the Messenger of Allah (saw) and said: I will go to
my people and inform them and then meet you in the following
year.
The above therefore illustrates the seeking of the Nusrah with the
meaning of seeking protection for himself and to enable him to be
able to undertake the Dawah and convey it.
As for the second issue: This is the seeking of the Nusrah for the
purpose and sake of attaining the rule and not only for the sake of
conveying the message. This has been indicated and guided to in the
Nusoos (texts) which include:
When the tribe of Bikr Bin Waail came to Hajj the Messenger
of Allah (saw) said to Abu Bakr (ra): Bring me to them and
present me to them. So they approached them and he
presented himself to them. So he said to them: How big is your
number? They replied: Many and substantial. He then asked:
How powerful is your deterrent force (Manah)? They replied:
We do not have Manah (preventative force). We neighbour the
Persians and we do not prevent from them and we do not have
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neighbourly relations with them (i.e. hostilities and war). The

Messenger of Allah (saw) then just found it sufficient to confine
his speech to reminding them of Allah and informing them that
he was the Messenger of Allah (Note: No reference was
mentioned in the original text but found similar sound Hadeeth with
the same meaning recorded by Al-Haithami in Majma Az
Zawaaid).
Also there are the negotiations that took place between the Nabi
(saw) and the Notables of Bani Aamir Bin SaSaah when one of
them related:
A young man came to us from Quraish claiming to be a
Prophet and inviting us to give him preventative force (Manah)
and to stand by him and to take him back to our land with us.
The negotiator from Bani Sasaah said: What is your opinion if
we were to provide you with the Baiah (pledge of allegiance)
and then Allah makes you prevail against those who oppose
you, will the affair (i.e. rule) then belong to us after your
passing? He (saw) then said: The matter belongs to Allah and
He places it where he wishes to place it. They then said: Do
we then bare our chests before the Arabs and bear the brunt by
ourselves. Then when Allah makes you prevail, the matter (rule)
will then be given to other than us? We are therefore in no need
of your matter and so they rejected (Seerah Ibn Hishaam and
Seerah Al-Halabiyah part 2 and the History of At-Tabari Part 2).
The indicates and guides to the rejection of accepting the Nusrah in
which conditions are placed and stipulated in the case where the
Nusrah is for the sake of taking the rule.
We also have as evidence the dialogue that took place between the
Nabi (saw), Abu Bakr (ra) on one side and the chiefs of Bani
Shaibaan on the other. The following is what was mentioned in the
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book: Ar-Rawd Al-Anf Fee Tafseer As-Seerah An-Nabawiyah by

Ibn Hishaam:
Abu Bakr asked: How large is your number?.
One of their leaders called Mafrooq said: We number more than one
thousand and a thousand will never be defeated easily (or by a small
group) (i.e. it is substantial).
Abu Bakr asked: What is the level of your Manah (preventative
force?
Mafrooq said: The struggle is obliged upon us and every people has a
point of seriousness( i.e. we are people well used to war)
Abu Bakr: What is the result of war between you and your enemies?
Mafrooq: When we fight we are in one of our furies and the battle is
enraged.... We prefer our horses to our children and we prefer
weapons to milking animals. The victory comes from Allah,
sometimes it ends in our favour and sometimes against us. It appears
that you are a brother of Quraish?
Abu Bakr: You have been informed that he is the Messenger of
Allah? Here he is (over there).
Mafrooq: We have been informed that he himself has said that.
They then headed to where the Messenger of Allah (saw) was whilst
saying: What are you inviting to O brother from Quraish? The
Messenger of Allah (saw) met them and said: I call to bear witness
that there is no Ilaah other than Allah alone and He has no partner,
and that I am the Messenger of Allah. I invite you to provide me with
refuge and support me because the Quraish have gone into
opposition to the command of Allah and belied His Messenger....
Mafrooq then said: By Allah the people who have denied and
opposed you have committed a huge lie against you.
He then spoke to Al-Muthannaa Bin Haarithah one of the elders of
their tribe and then said: ...We have made a covenant with Kisraa
stating that we will not do anything new or give shelter to someone
bringing something new and I see that this matter that you are calling
107
to is one that the Kings will be displeased with. Therefore if you like
we can provide you with shelter and refuge and support you against
the Arab in their territories.
The Messenger of Allah (saw) replied: You have not committed a
disservice in your reply as you have spoken clearly to the point with
honesty. However the Deen of Allah will never be supported except
by the one who encompasses all of its aspects (i.e. completely without
any restrictions).
It is therefore clear that this dialogue was made for the sake of
attaining the Hukm (rule) and it is also clear that the Messenger of
Allah (saw) did not accept the Nusrah which was incomplete or
restricted.
These actions of the Nabi (saw) explain the manner of how the rule
of Allah is established upon the earth in the reality where the
authority is Kufr and where those calling to Allah are Mustadafeen
(weak and oppressed). The establishment of the Hukm of Allah is
Fard and the work for its sake if Fard. As such the action that
clarifies and explains that Fard is binding and must be abided by. In
spite of many attempts by the Nabi (saw) failing to produce the
sought after fruits, the Nabi (saw), as we have already explained, did
not divert away from this Tareeqah (method). Rather he continued to
approach the tribes and seek Nusrah from them until he attained it
from the Muslims of Yathrib.
In the books of Seerah like Ar-Rawd Al-Anf, Taarekh At-Tabari
and Zaad Al-Maaad amongst others it was mentioned: That in one
of the Hajj seasons a group from amongst the Khazraj came to
Makkah. The Nabi (saw) met them, invited them to Islaam and they
believed in him and embraced Islaam. He then presented himself to
them like he had presented himself to others in order for them to
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bring him to them and support him so that he could convey the
Message of Allah (swt). However they were in a conflict with the Aus
due to the war that had been occurring between them and they felt
that the Nabis going along with them would lead to the Aus rejecting
his Dawah. So they (the Khazraji group) said to him (saw): ...We
are currently distanced and hostile amongst each other and if
you were to come to us today whilst we have not yet made up
and reconciled we would not be a sufficient grouping for you.
And we promise to meet you in the forthcoming Hajj season.
The Nabi (saw) was pleased and they returned to their people and
secretly (or discretely) carried the Dawah to them. In the following
year they came to the Hajj as they had promised. There were ten
from the Khazraj and two from the Aus. The Nabi (saw) held a
meeting with them and convened the Baiat ul Aqabah Al-Uolaa
(The first pledge of Al-Aqabah) and it was known as the Baiat un
Nisaa (Pledge of the women). When they departed the Messenger of
Allah (saw) sent Musab Ibn Umair along with them to teach them
the Quraan. Musab was successful in guiding many of the people of
Al-Madinah and winning over a number of their leadership. Islaam
became well-known in Al-Madinah and there was no clan or large
family except that there was a Muslim or Muslims within it. Indeed
Sad Ibn Muaadh put pressure upon his whole clan including all of
its men and women embrace Islaam. This was what happened in AlMadinah and as for Makkah then the situation was as we know. The
Messenger of Allah (saw) was aware of what was happening in AlMadinah and he was pleased with that. He therefore began to engage
and negotiate with the Muslims of Al-Madinah in order to move to
them and not only so that he could convey the message but rather so
that he could take over the rule (and authority). They knew and
understood that the Nusrah which the Messenger of Allah (saw)
sought from them meant declaring war upon everyone and as such
they were not ready or prepared for that at the beginning. However
the (dire) situation of the Muslims (in Makkah) motivated them to
examine and look into this matter. They held a conference in Al109
Madinah and as a result they decided to go to the Nabi (saw) and give
him the Baiah upon all that he demanded and stipulated.
Al-Baihaqi related from Jaabir (ra) that he said: So seventy men
from among us held a conference and meeting and we said:
For how long should the Messenger of Allah (saw) be allowed
to be cast out into the mountains of Makkah living in fear. And
so we travelled to him until we reached him.
The Nabi (saw) gave them a secret appointment which was in the
middle of the days of At-Tashreeq, after a third of a night had passed
at Al-Aqabah and after the completion of their Hajj, in order for
them to provide the Baiah to him (saw).
Kab Bin Maalik (ra) related: Then when we finished the Hajj and
it was the night which the Messenger of Allah (saw) had
appointed for us, we went to sleep that night amongst our
people and supplies. Then when a third of the night had passed
by we went out to our appointment with the Messenger of Allah
(saw). We crept stealthily like a cat and trying to remain hidden
until we reached the mountain path of Al-Aqabah. There were
seventy-three men amongst us and two women... We gathered
and waited until the Messenger of Allah (saw) came to us.
When the Nabi (saw) arrived he spoke to them and they spoke back
to him. They asked him certain questions and he (saw) answered
them and then they gave him the pledge of allegiance. The speech of
the Ansaar in the meeting was of significance and it included:
The Messenger of Allah (saw) said: Will I take the Baiah from
you upon the basis that you protect me in the same way as you
protect your women and sons. Al-Baraa Bin Maroor then took
hold of his hand and said: Yes by the one who has sent you
with the Haqq (truth) we will certainly protect you (and prevent
110
you from harm) as we protect our women and families. So we

will give our pledge O Messenger of Allah (saw) because we are
by Allah people of war and can be relied upon in regards to it. It
is a matter that is inherited one generation from the next.
Then Al-Abbaas Bin Nadlah spoke and said: Do you understand
what you giving your pledge to this man upon? They replied:
Yes. He continued: You are giving your pledge to declare war
upon every red and black from amongst mankind.
Ibn ul Qayyim in Zaad Al-Maaad mentioned:
Jaabir related: That the Nabi (saw) remained in Makkah for ten
years approaching the people in their homes, in the Hajj
seasons and the markets of Majnah and Ukaazh. He would
say: Who will provide me with shelter, who will support me so
that I can convey the messages of my Rabb (Lord) and then
they will have Al-Jannah (Paradise) in return? He did not find
anyone do support him and provide him with refuge to the
point that a man would travel from Mudar to Yemen to his
relatives and his people would say to him: Beware of a
Quraishi boy so that he does not mesmerize you. He (saw)
would walk amongst the men inviting them to Allah Azza Wa
Jalla and they would be pointing at him with their fingers. This
continued until Allah sent us from Yathrib. So a man from
amongst us came to him, believed in him and was taught the
Quraan. He then went back to his people and they embraced
Islaam through him and this continued until there was no
home from amongst the homes of the Ansaar except that there
was within them a number of Muslims who manifested their
Islaam. And Allah then sent us to him. We held a conference
and met. We said: For how long should the Messenger of Allah
(saw) be allowed to be cast out into the mountains of Makkah
living in fear. So we left on a journey until we came upon him
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in the season of Hajj and we convened the Baiah (pledge) of

Al-Aqabah... Then we said: O messenger of Allah, what are we
giving you our pledge upon? He (saw) said: You will pledge
upon hearing and obeying in time of activeness and time of
laze, and to spend in the time of hardship and ease, and to
order the Marouf and forbid the Munkar, and that you say the
truth in the way of Allah without fearing the blame of the one
who blames, and that you will support me when I come to you
and provide protection to me from that which you provide
protection to yourselves, wives and children, and then AlJannah (paradise) will be yours. We then rose to pledge
allegiance to him. Then Asad Bin Zuraarah who was the
youngest of the seventy raised his hand to address us and said:
Hold on for a moment O people of Yathrib! We have not
covered that long distance except because we have had deep
belief that he is the Messenger of Allah. We are already
convinced that following him means breaking away from all the
Arabs in their entirety and it means the death of our best...
Should you persevere upon this course, then hold fast to it and
your reward will be from Allah. However if you fear for
yourselves then I urge you to give it up now because it would
be more excusable for you in front of Allah. They replied: O
Asad! Take away your hand from us because by Allah we will
not abandon this Baiah and we will never separate ourselves
from it (and its obligations and responsibilities). So we
approached him, one man at a time and he took it from us on
the stipulation that we would be granted Al-Jannah.
(Recorded by Ahmad and Al-Baihaqi, and was classified as Saheeh by
Al-Haakim and agreed upon by Adh-Dhahabi. Ibn Katheer said in
his Seerah: This Isnaad (chain) is Jayyid (good) according to the
condition of Muslim. Ibn Hibbaan classified it as Saheeh).
This Baiah was called the Baiat ul-Harb (the pledge of war) because
it approved of the use of force and the sword to protect the
112
application of Islaam and protect the Nabi (saw) and his Sahaabah
(rah).
After the completion of this Baiah the Nabi (saw) commanded his
companions to make Hijrah to Al-Madinah. So they went and then
the Nabi (saw) accompanied by Abu Bakr (ra) began their journey of
Hijrah on the very same day that the chiefs of Makkah had agreed to
kill him. His arrival in Al-Madinah signified the announcement of the
Islamic State and the sovereignty to the Shara. Al-Madinah AlMunawwarah represented the establishment and support point for
the Islamic State and the realisation of the Haakimiyah of Allah upon
the earth.
This therefore makes clear the reality of seeking the Nusrah and its
importance in respect to the establishment of the Islamic State. It
shows that it is practical, that it represents a command from Allah
TaAalaa and that it is the way in which the Nabi (saw) established
the Islamic State. As such it is not a style of choice for the rule to be
attained. Rather it is a Hukm Shariy from amongst the Ahkaam
(rulings) of the Tareeqah. It also makes clear that there is no correct
method in reality other than this method.
And if the Islamic thought or the objective of the Muslim was to
bring the people out from the worship of servants to the worship of
the Rabb (Lord) of the servants, from the oppression of other Deens
and into the justice of Islaam, from the narrowness of the Dunyaa do
the wide expanses of the Dunyaa and the Aakhirah, whilst all of this
cannot be accomplished without the Islamic State, then in this case
the Nusrah and seeking it from those who possess it, in order to
establish this matter, represents the greatest matter in the Deen after
the Aqeedah. And the recompense as has been mentioned in all of
the narrations for the one who provides the Nusrah is Jannah,
whether this is the Nusrah which enables the conveyance of the
message or the Nusrah for assuming and taking hold of the rule. All
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of this guides to the significance of those who provide the Nusrah,

and their honour and standing before Allah TaAalaa. This has been
made clear in the narrations that we have mentioned above and there
is also a narration which At-Tabaraani has classified as Hasan related
from Uqbah Bin Aamir who said:
We arranged to meet the Messenger of Allah (saw) at the
descent of Al-Aqabah... So we came... Then he said: I will be
concise in my speech because I fear for you from the
disbelievers of Quraish. We said: O Messenger of Allah, ask
what (you wish) from us for your Lord, and ask us for yourself
and ask us for your companions, and inform us what we will
have of reward with Allah Tabaarak Wa TaAalaa? He (saw)
said: As for that which I ask of you for my Rabb: It is that you
believe in him and do not associate anything in worship to him.
For myself: I ask you to obey me and I will guide you upon the
paths of right guidance and I ask you for myself and my
companions that you assist us and that you protect us from that
which you protect yourselves. If you are to do that then it will
be for Allah to give you Jannah (paradise) and this will be upon
me. He (Uqbah) said: So we stretched forth our hands and
pledged allegiance to him.
We ask Allah TaAalaa to ready and prepare for us the capable
Nusrah soon by which we will establish the State of Islaam that will
apply Islaam, bring honour and might (Izzah) to Islaam and the
Muslims, remove the Zhulm (oppression) and injustice from them,
remove the usurping Jewish State, expel the Kufr and colonialism
and undertake Al-Jihaad Fee Sabeel Allah. And none of this is a
difficult matter for Allah.

114
Allah will not leave the believers in the state in which you are now, until He
distinguishes the wicked from the good. Nor will Allah disclose to you the secrets
of the Ghaib (unseen) (Aali Imraan 179).
115
Chapter 5 Al-Amaanah and Al-Imaan:

Allah (swt) created the people so that they worship him:

And I have not created the Jinn and the humans except to worship me (AdhDhaariyaat 56).
This was what the Shaari (Legislator) intended from the creation and
as such this is obligatory to be the objective of the Mukallaf
(responsible person) within life and it must be his purpose in it. The
worship to Allah (swt) is not restricted to the Mukallafs acts of
Ibaadah in that which relates to the private or specific relationship
between him and his Rabb, and it is not restricted to some actions
whilst leaving others. Rather it relates to everything that Allah (swt)
has commanded him with or forbidden him from doing. As such it
relates to every one of mans actions as individuals and collective
groupings and in all of their relationships. For this reason it is
obligatory upon every Aaqil (reasoning) and Baaligh (mature) person
to not accept any Hukm (rule) other than the Hukm of Allah (swt).
So he does not judge or rule by other than what Allah has revealed
and is not ruled or governed by other than what He (swt) has
revealed. He does not seek judgement from other than what Allah
TaAalaa has revealed and it is obligatory upon him to work to realise
this matter, as this represents the purpose for which he was created, it
is his purpose in life and it is upon this basis that he will be held
accountable on the Day of Judgment. This relates to every Masalah
(issue), large or small, whether it relates to the issues of politics and
ruling, the general matters or the specific and partial issues. Allah
(swt) has made Imaan rest upon having Imaan in this obligation and
undertaking it.
116
Allah (swt) said:

But no, by your Lord, they can have no Faith, until they make you (O
Muhammad SAW) judge in all disputes between them, and find in themselves no
resistance against your decisions, and accept (them) with full submission (AnNisaa 65).
And He (swt) made the Imaan of those who wish to go to judgement
to other than what Allah (swt) has revealed only a pretence which
stands against the true reality:
Allah (swt) said:
Have you seen those (hypocrites) who claim that they believe in that which has
been sent down to you, and that which was sent down before you, and they wish to
go for judgement (in their disputes) to the Taghut (false judges, etc.) while they
have been ordered to reject them. But Shaitan (Satan) wishes to lead them far
astray (An-Nisaa 60).
This Takleef (legal responsibility) is the Amaanah (trust) that Allah
(swt) presented and offered to mankind and so he accepted to carry it
without realising his own weakness and incapability, whilst other than
117
him from Allahs creation were unable to accept to carry the burden
and responsibility and refused to undertake it.
Allah (swt) said:

Truly, We did offer Al-Amaanah (the trust) to the heavens and the earth, and
the mountains, but they declined to bear it and were afraid of it but man
undertook to bear it. Verily, he was unjust (to himself) and ignorant (of its
results) (Al-Ahzaab 72).
This weakness was made apparent with the very first human that
Allah (swt) created, Aadam (as), when Allah (swt) placed him and his
wife to live in Jannah. He (swt) allowed them to eat from it and enjoy
its expanses with the exception of one single tree that he had
forbidden them to approach. However they followed that which
Shaytaan whispered to them, they ate from it and as a result they
were expelled from Jannah. This is the continuous state of the human
being, disobedience and misguidance and being negligent with the
Amaanah. However Allah (swt) aided and assisted him, he guided
him, sending him messages of guidance and Rahmah (mercy) which
he would be guided with, by which he would take care of and
straighten his affairs so that he would then worship Allah alone. He
(swt) sent Anbiyaa (prophets) and Rusul (Messengers) to man who
carried the Amaanah (trust) in full and gave it its true right. They
ordered the Marouf (what was good) and forbade the Munkar (what
was bad) whilst enduring upon that path all that Allah (swt) willed
them to endure. They carried the people upon the Siraat ulMustaqeem (straight path) whilst returning them from their
misguidance and arrogance to Imaan in Allah and His obedience.
118
This matter has been made crystal clear in the stories of the Anbiyaa
that have been mentioned in the Quraan Al-Kareem from the time
of Aadam (as) until Muhammad (saw), the seal of the Prophets, was
sent with the everlasting and protected message of Islaam. In this it
was made abundantly clear in a definite manner, that the issue of the
creation always represents the most vital issue. It is the purpose for
which Allah (swt) created the creation; it represents the true and
absolute issue: Laa Ilaaha Illallah, to worship Allah alone and to not
worship other than Him. And all of this cannot be understood upon
its true reality since the sending of the Nabi Muhammad (saw) and
until now, or become a true reality, unless it is connected to the truth
and true reality of bearing witness to the fact that Muhammad Ar
Rasoolallah (The Messenger of Allah).
Allah (swt) said in respect to Aadam (as) and his wife:
) 306(

) 301(

) 301(

(Allah) said:"Get you down (from the Paradise to the earth), both of you,
together, some of you are an enemy to some others. Then if there comes to you
guidance from Me, then whoever follows My Guidance shall neither go astray, nor
fall into distress and misery.
119
"But whosoever turns away from My Reminder (i.e. neither believes in this Quran
nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise
him up blind on the Day of Resurrection."
He will say:"O my Lord! Why have you raised me up blind, while I had sight
(before)."
(Allah) will say: "Like this, Our Ayat (proofs, evidences, verses, lessons, signs,
revelations, etc.) came unto you, but you disregarded them and so this Day, you
too will be forgotten (in the Hell-fire, away from Allah's Mercy)." (TaHa 123126).
And in respect to Nooh (as) Allah (swt) said:

And indeed We sent Nuh (Noah) to his people, and he said: "O my people!
Worship Allah! You have no other Ilaah (God) but Him. Will you then fear
Him (Al-Muminoon 23).
And He (swt) said:
And to the 'Aad [We sent] their brother Hud. He said: "O my people, worship
Allah. You have no deity other than Him. Will you not then fear Him?" (AlAaraaf 65).
And:
120

And to the Thamud [We sent] their brother Salih. He said: "O my people,
worship Allah ; you have no deity other than Him. There has come to you clear
evidence from your Lord (Al-Aaraaf 73).
And:

And Ibrahim when he said to his people: Worship Allah and fear Him. That is
better for you if you only knew (Al-Ankaboot 16).
And:
) 03(
) 03(
And when Ibrahim said to his father: Verily I am free of that which you worship.
Apart from the one who created me for verily he will guide me. And he made it a
word remaining among his descendants that they might return [to it] (AzZukhruf 26-28).
And:
121

Or were you witnesses when death approached Ya'qub (Jacob)? When he said
unto his sons, "What will you worship after me?" They said, "We shall worship
your Ilaah (God - Allah), the Ilaah (God) of your fathers, Ibrahim, Isma'eel,
Ishaaq (Isaac), One Ilaah (God), and to Him we submit (in Islam)." (AlBaqarah 133).
And:

The command (or the judgement) is for none but Allah. He has commanded that
you worship none but Him (i.e. His Monotheism), that is the (true) straight
religion, but most men know not (Yusuf 40).
And He (swt) said:

And to (the people of) Madyan, (We sent) their brother Shu'aib. He said: "O
my people! Worship Allah! You have no other Ilaah (God) but Him (AlAaraaf 85).
122
In this way the Anbiyaa and Rusul followed one another in order to
guide the people and return them to the worship of Allah (swt) alone.
Allah (swt) said:

And there never was a nation except that a warner had passed among them
(Faatir 24).
All of them invited to the same matter:

O People worship Allah, you do not have an Ilaah other than Him.
Allah (swt) said:

And We did not send any Messenger before you (O Muhammad SAW) except
that We revealed to him (saying): La ilaaha illa Ana [none has the right to be
worshipped but I (Allah)], so worship Me (Alone and none else)." (Al-Anbiyaa
25)

) 316(

) 311(

123
Indeed, I am to you a trustworthy messenger. So fear Allah and obey me. And I
do not ask you for it any payment. My reimbursement is only from the Lord of
the worlds (Ash-Shuaraa 143-145).
They continued to repeat the statement:

So fear Allah and obey me
Until Allah (swt) sent the seal of the Prophets, Muhammad (saw)
who was a Messenger sent to the whole of mankind:
Allah (swt) said:
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:

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

124
And We have not sent you except as a mercy for the whole of mankind (and all
creation) (Al-Anbiyaa 107).
The carrying of the Amaanah is not cut off or

interrupted:
Nations and people after the passing of their Prophets begin to
follow the footsteps of Shaytaan, they change the Deen, distort the
Risaalah (message) and let go of their Amaanah. They therefore go
astray and worship other than Allah and no way is left for them for
guidance, being saved and to carry the Amaanah (trust) unless a new
Nabi is sent with a new message from Allah. So what is the path left
open to the Ummah of the Nabi Muhammad (saw) if the Amaanah
has been lost and the Sunan (ways) of those who came before them
have been followed in terms of being led astray and following
misguidance? And this is after knowing for certain that there will be
no new message after this message and no new Prophet after this
Prophet (saw)?
The fortress that does not disappear in respect to safeguarding this
Ummah and her message, and her carrying of the Amaanah, is the
help of Allah and His guarantee that this message will not be lost and
will never be forgotten irrespective of how much the Muslims have
gone away from it and regardless of the efforts of those who wish to
distort it.
Allah (swt) said:

Verily We have revealed the Dhikr (Quraan) and verily We will safeguard it
(Al-Hijr 9).
125
As such the Risaalah (message) will remain and continue to go and

the path to Imaan and guidance will never disappear or be
extinguished. The message will remain a light that scatters all
darkness and the path will remain clear until the Day of Judgement.
In the case where the message will continue, be preserved and
safeguarded until the Day of Judgement, then who will carry it if the
people neglect to or deny it? In regards to the previous nations, if
they were to go astray, Allah (swt) would send a Messenger and a
message to them, so who will carry the message of Islaam if the
people were to go astray and if there was no Messenger?
The answer to this is: Just as Allah (swt) has guaranteed the
protection of this message from being lost or distorted He (swt) by
His mercy has also guaranteed that the Ummah will not go astray and
that all of it will not relinquish the carrying of the Dawah regardless
of the great number of those who are misguided or those who distort
and deny. So just as the Risaalah as a whole is protected and
safeguarded there will remain within the Ummah those who will carry
it in its entirety.
The Messenger (saw) said:

There will always remain a group from my Ummah upholding
the command of Allah. Those who betray them (let them down)
or oppose them will not harm them until the command of Allah
comes and they will be victorious over the people.
(Agreed upon and this is the Lafzh (worded version) of Muslim.
126
So however much the Ummah strays away from Islaam, however

misguided she becomes or follows the steps of Shaytaan, and
however much she is pulled into darkness, there will always remain in
the Ummah a Taaifah (group) that holds fast to the Kitaab and the
Sunnah, being illuminated by them and by the guidance of the
Anibyaa (prophets). They will undertake their work that Allah (swt)
has passed on to them and they will carry the inheritance of the
Anbiyaa as the Taaifah which Allah has passed on the responsibility
of safeguarding its Amaanah (trust) and carrying it. This trust
(Amaanah) is the issue of Laa Ilaaha Illallah and they will adopt it and
carry it until Allah (swt) brings about His command and
accomplishes His affair.
Allah (swt) said:

Allah has decreed: "Verily! It is I and My Messengers who shall be the
victorious." Verily, Allah is All-Powerful, All-Mighty (Al-Mujaadilah 21).
And he (swt) said:

Verily, We will indeed make victorious Our Messengers and those who believe in
this world's life and on the Day when the witnesses will stand forth (i.e. Day of
Resurrection) (Ghaafir 51).
In this the way the Islamic Ummah, the Ummah of the Muslims,
regardless of how much she disobeys or is led astray, will due to the
existence of the Taaifah (group) that undertakes the work of the
Anbiyaa, represent the Khaira (best) Ummah raised up for mankind.
127
This is because she is an Ummah that orders the Marouf, forbids the
Munkar and believes in Allah. The Ummah will remain charged with
the responsibility that Allah (swt) has entrusted her with and to
perform her responsibility on behalf of humankind.
Allah (swt) said:
You are the best Ummah raised up for mankind; you enjoin Al-Ma'rouf and
forbid Al-Munkar and you believe in Allah (Aali Imraan 110).
And He (swt) also said:

And thus we have made you a just/best Ummah so that you will be witnesses
over mankind and the Messenger will be a witness over you (Al-Baqarah 143).
It is a duty upon every Mukallaf (legally responsible person) to strive
and exert himself to understand this Amaanah so that he can carry it
and proceed upon its clear path. He would strive to be a part of this
Taaifah (group) with his Imaan, actions and striving along with it in
order to establish the rule of Allah TaAalaa upon the earth.
The preservation of the Amaanah is not completed

without the Islamic State (Al-Khilafah):
128
It is not possible for the Islamic Ummah to undertake and fulfil this
task and role that Allah (swt) has entrusted her with and made her
responsible for unless she is fully aware of her role and task, gathers
her strength to undertake this, rules and is ruled by the Shara of
Allah and performs Al-Jihaad in the way of Allah to make the word
of Allah TaAalaa the highest. Therefore it is obligatory for her to
have own specific executive entity, her leadership and Ameer who
applies upon her and amongst her the Shareeah of Islaam. Therefore
in order to carry the Amaanah and to witness over mankind, it is
obligatory for the State of Islaam, the Khilafah, to be established.
The Ameer of the Ummah, the Khalifah, must be brought into
existence; one single Ameer (leader) who is given the Baiah (pledge)
upon ruling by Islaam.

And whoever dies without having an oath of allegiance (Bai'ah)
on his neck he would die the death of Jahiliyyah (Muslim).
And He (saw) said:
Whosoever gave a Bayah to an Imam, giving him the clasp of

his hand, and the fruit of his heart shall obey him as long as he
can, and if another comes to dispute with him, then strike the
neck of that other. (Muslim)
129
And:

If the Baiah is given to two Khalifahs then kill the latter of
them (Muslim).
It is not possible in the absence of this Khilafah for the Ummah to
carry the Amaanah and implement Islaam and it will not be possible
for her to repel harm that is directed against her:
The Messenger (saw) said:
Verily the Imam (alone) is a shield, from behind whom one would
fight, and by whom one would protect oneself (Muslim).
And for the one who does not know or understand the meaning of
the Khilafah and its importance then let his mind and heart submit to
the meaning of this text:
Verily the Imam (alone) is a shield, from behind whom one
would fight, and by whom one would protect oneself (Muslim).
In this way the Ummah will be undertaking the work of the Nabi
(saw) in respect to carrying the message to mankind in its entirety.
The believing Taaifah (group) will undertake its work to bring this
Khilafah into existence by performing the work of the Anbiyaa in
respect to calling and inviting their peoples to the worship of Allah
alone.
130

:
:

Banu Israel used to be governed by Prophet, every time a
Prophet died, another came after him, and there is not Prophet
after me. There will be Khulafaa and they will number many".
They said: "What would you order us to do?" He (
)said: "Fulfil the Bayah to them one after the other, and give
them their due right, surely Allah will account them for that
which He entrusted them with". [Lafzh of Al-Bukhaari).
Therefore it is Waajib (obligatory) upon every Mukallaf (legally
responsible person) to work seriously for the establishment of the
Islamic State so that the Haakimiyah (right of rule) is to Allah. This is
so that the Islamic State is resumed and Islaam is applied upon the
Muslims within this State entity. This represents the first objective
which enables the fulfilment of the following objective and aim
which is to carry the Islamic Dawah to the world via Dawah,
proclamation and Al-Jihaad.
Allah (swt) said:

He it is who has sent His Messenger with the guidance and the Deen of Haqq to
make it prevail over every (other) Deen even if the Mushrikeen detest that (AtTaubah 33).
131
And:

Fight those who do not believe in Allah nor the final day and do not make
Haraam what Allah and His Messenger have made Haraam and do not follow
the Deen of truth, from those who have been given the book, until they give the
Jizyah by their hands and are subdued (At-Taubah 29).
And:

O you who believe! Fight those of the disbelievers who are close to you, and let
them find harshness in you, and know that Allah is with those who are the AlMuttaqoon (At-Taubah 123).
This objective of establishing the Khilafah represents the Shariyah
method that Allah (swt) has commanded for the fulfilment of the
objective of the creation:
And He (swt) said:

132
And I have not created Jinn and man except to worship me (Adh-Dhaariyaat
56).
And said:

O mankind, worship your Lord who created you and those before you so that you
may have Taqwaa (Al-Baqarah 21).
And:

Say: O Mankind, verily I am the Messenger of Allah sent to you all as a whole
(Al-Aaraaf 158).
The outline of how the Amaanah is carried and its

conditions:
The fulfilment of the objective for which Allah (swt) created
mankind for requires the undertaking of actions which by their
nature lead to its accomplishment. This is in accordance to the
universal Sunan (rules/occurrences), the specificities of matters,
societies and relationships, and in accordance to the Ahkaam AshShariyah which specify the Halaal and the Haraam. In this way the
steps that it undertakes or its stages will be practical and in
accordance to the Shariyah whilst those striving to achieve the
accomplishment of this objective will be truthful, sincere, serious and
committed.
133
The aim and objective is to bring into existence a political and

executive body that implements Islaam. This is the Islamic State and
it is not possible to accomplish this matter in the absence of its
causes or by that which is not a cause for it. This refers to anything
that by its nature does not lead to the establishment of the State, let
alone an Islamic State. It is therefore not correct for a thinker or
serious person to think that this will be achieved and accomplished
by educational actions or by establishing schools, nurseries,
educational centres and hospitals, or by collecting money from the
rich to be distributed amongst the poor. Even if these actions
amongst others were undertaken with a sound intention and even if
they are counted amongst the actions of goodness, charity and are
recommended, they nevertheless do not lead to the removal of the
Tawaagheet (tyrants) and their systems, and they do not lead to the
establish of the Islamic State or any other State. Rather and with the
best of considerations these actions do not go beyond what they are.
This is like someone wanting to repel an attack of the enemy by
assisting the poor or by establishing schools and hospitals, or like the
one who wants to prevent the disbelievers from aggressing against
the blood, honour and resources of the Muslims via the
establishment of charitable associations. This is not practical or
effective and it is not what the Shara has commanded. On top of
this, these actions are ruled and governed by the systems of Kufr,
their laws and their conditions.
Just as the Salaah cannot compensate for the Sawm and vice versa or
just as the Zakaah, Hajj and Al-Jihaad are all separate actions that
cannot compensate for each other, similarly the charitable
associations and financial and educational organisations cannot
compensate for, substitute or take the place of the practical and
serious Shariy methodology for the establishment of the Hukm (rule)
by what Allah (swt) has revealed. Rather if these actions are taken as
a method to establish the Shara of Allah, or if this is claimed, then
134
this would represent a danger for the Ummah due to the deception
and venting of energy attached to it and due to what follows in
respect to causing despair and what results from it in terms of the
distortion of the Deen. There is also the danger of wasting efforts
and what can result in terms of increased deterioration and
strengthening the foothold of the Kuffaar and their agents within the
Ummah.
The practical method for achieving the objective, as a whole, is that
which targets the taking of the authority from those who are ruling
by other than what Allah (swt) has revealed. This is completed by
founding a group that adopts this matter as its objective. It would
work in the Ummah to convince her of this objective and it would
work to change the thoughts related to the manner of living, the
system of life, the ruling system and the rulers. It would work to
generate a sound upright public opinion that is in line with this
objective. This is so that the Ummah is prepared to reject the current
standing systems along with their legislations, laws and rulers, to
bring them down and change them, and to provide their support to
Islaam, its State and towards its protection.
And just as the Tareeqah (method) must be practical it must also be
in accordance to the Shara. This is because the objective is the
establishment of the Hukm (rule) by what Allah (swt) has revealed
and not just any rule. It is therefore not permitted to violate the
sanctity of the Shareeah and go against the command of Allah whilst
using the argument that it is for the purpose of establishing the
Ahkaam Ash-Shariyah. The likes of this argument represents no
more than a blatant lie and hideous justification. It is not valid to
distort the Ahkaam of Islaam, use deception or be close to the
foreigner using the argument that an exchange of interests is taking
place or that interests are being safeguarded. Equally the arguments
of Daroorah (necessity), weakness or preserving gains are not valid,
as all of these are prohibited according to the Shara, whilst justifying
135
them to be used for the service of the Muslims or for the

establishment of the Islamic State represents a lie against the Deen
and the Ummah and first degree treachery.
Allah (swt) said:

And incline not toward those who do wrong, lest the Fire should touch you, and
you have no protectors other than Allah, nor you would then be helped. (Hood
113).
And Allah (TaAalaa) said:
And say not concerning that which your tongues put forth falsely: "This is lawful
and this is forbidden," so as to invent lies against Allah. Verily, those who invent
lies against Allah will never prosper (An-Nahl 116).
We have learnt from the method of the Nabi (saw) that he founded a
Jamaaah (group) that believed in the establishment of the Islamic
Society, the establishing of the Shara of Allah and working for its
sake. We have also known that he (saw) worked to remove the Kufr
Aqaaid (beliefs), the corrupted thoughts and worn out customs. He
(saw) campaigned against Kufr and its leaders and he sought the
Nusrah many times for the purpose of taking the Hukm (Rule). Then
Allah (swt) willed to grant him what he was seeking in Al-Madinah
136
Al-Munawwarah where he (saw) established the Islamic State. During

this entire process he (saw) refused to make any compromises, stepdowns, bargaining or cajolery and this was despite the paths being
blocked in front of him, the difficulties facing the Dawah and being
exposed to a boycott and torture. Throughout all of this he (saw) was
clear, frank, truthful, objective, serious and resolutely firm.
Allah (swt) said:

O mankind, worship your Lord who created you and those before you so that you
may have Taqwaa (Al-Baqarah 21).
And He (swt) said:

Indeed your Lord is Allah, Who created the heavens and the earth in Six Days,
and then He Istawa (rose over) the Throne (really in a manner that suits His
Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He
created) the sun, the moon, the stars subjected to His Command. Surely, His is
the Creation and Commandment. Blessed be Allah, the Lord of the 'Alamin
(mankind, jinns and all that exists)! (Al-Aaaraf 54).
And He (swt) said:
137

) 31(

) 00(
) 00(
) 03(

Have you then considered Al-Lat, and Al-'Uzza (two idols of the pagan
Arabs). And Manat, the third - the other one? Is the male for you and for Him
the female? That indeed is a division most unfair! They are but names which you
have named, you and your fathers, for which Allah has sent down no authority.
They follow but a guess and that which they themselves desire, whereas there has
surely come to them the Guidance from their Lord! (An-Najm 19-23).
And:
"You do not worship besides Him but only names which you have named (forged),
you and your fathers, for which Allah has sent down no authority. The command
(or the judgement) is for none but Allah. He has commanded that you worship
none but Him (i.e. His Monotheism), that is the (true) straight religion, but most
men know not (Yusuf 40).
And:
138
Verily! You (disbelievers) and that which you are worshipping now besides Allah,
are (but) fuel for Hell! (Surely), you will enter it (Al-Anbiyaa 98).
And:
) 0( ) 3(
) 1( ) 1( ) 6(
)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 (AlKaafiroon).
And the Messenger of Allah (said):
!

or I perish I perish without it (Seerah Ibn Hishaam).
And He (swt) said:

139
They are those whom Allah had guided. So follow their guidance (Al-Anaam
90).
And:

Indeed there has been an excellent example for you in Ibrahim and those with
him, when they said to their people: Verily, we are free from you and whatever you
worship besides Allah, we have rejected you, and there has started between us and
you, hostility and hatred for ever, until you believe in Allah Alone (AlMumtahanah 4).
Indeed the one who wishes for change and to implement the idea
that the Haakimiyyah (right of rule) belongs to Allah alone, must
realise and comprehend that this will not exist in the absence of the
Islamic State, the Khilafah State. He must also understand fully that
the method for achieving that must be a Shariy method and as a
result it will be practical. Thinking in regards to it must be restricted
alone to the practical Shariyah steps. This path will therefore be its
methodology and by way of this methodology the Amaanah (trust)
will be carried and undertaken.
The weakness of Imaan is from the most dangerous

factors which diverts the Amaanah from being carried
and undertaken:
140
One of the matters that prevents following this path and carrying the
Amaanah, and a cause for justifying deviation and distortion, is the
weakness in Imaan which makes the heart inherit deviation and
disease, whilst making the area of Imaan insecure which in turn leads
to following desires and Dalaal (misguidance), and refuge is sought in
Allah from that.
The weakness in Imaan is reflected in: When the Imaan (belief) in
every matter and affair resting in the hand of Allah, that He TaAalaa
is the one who gives life and death, distributes Rizq to whom He
wishes and how he wishes, that Allah alone who possesses the
benefit and the harm, that He (swt) alone brings Izza and brings
Dhull (disgrace), that the Nasr (victory) comes from Him alone and
the Imaan that:
) 00(

No calamity happens on the earth or in yourselves except that it is inscribed in the
Book (Al-Lauh Al-Mahfuz), before We bring it into existence. Verily, that is
easy for Allah. This is so that you do not despair over what has eluded you and
do not exult [in pride] over what He has given you (Al-Hadeed 22-23).
The weakness in Imaan is when the Imaan in all of these matters is
made into mere words that are repeated by the tongue or expressed
upon the Minbars and in Islamic lessons, however despite that they
do not manifest in the actions and in the positions and stances at the
times of hardship, severities and the times of trials and tests.
141
It is misguidance and deviation from the truth that makes this matter
as a whole no more than studies of Kalaam (philosophical), studies in
Siffaat (attributes) and the following of Al-Mutashaabihaat (the
ambiguous matters). They are not true, real and truthful concepts that
make clear and manifest the positions of Imaan within the actions.
The concepts which guide to the presence of Imaan in that Allah is
Al-Akbar (the greatest), that He is Al-Qadeer (capable over all
matters) and that He (swt) is with and on the side of those who have
believed. For this reason we see the collapse at the time of the Ibtilaa
(trial and test) and indeed even before the occurrence of the Ibtilaa,
from those who claim to be experts in the Aqeedah and the
explanation of its meanings. This is because they have transformed
the concepts of the Aqeedah and Imaan in to intellectual and logical
discussions. Even though the tongue has pronounced it or the heart
venerated it, it has nevertheless not been affirmed by the action. It
was mentioned in an Athar (report): Imaan is that which is revered in
the heart and affirmed in the action. As such we see those claiming
to be upon this Manhaj high upon the Minbars of the rulers,
associated with Fataawa (verdicts/rulings) which please the rulers and
their masters whilst angering Allah (swt), distorting the Ahkaam AshShariyah, interpreting the texts to serve them and changing their
positions in accordance to the demands of the systems of Kufr and
those who are behind these systems from amongst the Shayaateen of
men and Jinn. They therefore mislead the Muslims and seduce them
away from the correct work that works for the removal of Kufr and
its rulers.
Allah (swt) said:

142

It is He Who has sent down to you (Muhammad (saw)) the Book (this Quran).
In it are Verses that are entirely clear (Muhkam), they are the foundations of the
Book and others not entirely clear (Mutashaabih). So as for those in whose hearts
there is a deviation (from the truth) they follow that which is not entirely clear
thereof, seeking Al-Fitnah and seeking for its hidden meanings, but none knows
its hidden meanings save Allah. And those who are firmly grounded in knowledge
say: "We believe in it; the whole of it (clear and unclear Verses) are from our
Lord." And none receive admonition except men of understanding (Aali Imraan
7).
It is not strange to find the proponents and followers of this Manhaj
(methodology) not remaining firm upon the speech and acts of the
Haqq when this stance requires patience and perseverance in the face
of trials or when the desires and the sacrificing of positions and
minbars clash with it.
Weakness in Imaan represents a sickness within the heart that diverts
from the Imaan (belief) that all matters rest in the hand of Allah
alone, that He is An-Naafi (the one who benefits) alone, that harm
lies in His hand alone and it represents a weakness of Imaan in
respect to Al-Qadaa Wa-l- Qadr. The one who is sick regards his
enemy to be great whilst forgetting that Allah is greater and the
greatest. He sees that the path towards Allah is associated with
dangers and risks whilst forgetting that he was created for the
purpose of worshiping Allah TaAalaa and that he is tested and that
he must succeed in his examination by remaining firm in his stance
and action. He forgets that Imaan means that he must turn to Allah
Azza Wa Jalla so that Allah will turn towards him. The Aayaat of the
Quraan, the Sunnah of the Nabi (saw) and the stories of the
143
Anbiyaa and their lives, in the perspective of those who are sick, only
represent mere Aayaat that are recited and memorised without
Tadabbur (reflection), stories that are told and repeated without due
consideration, and narrations that are presented and lectured about
but not followed. If dangers are threatened and a trial or test looms
or if thought was given to his Rizq, security and pleasures of the
Dunyaa and their potential collapse, the justifications (and excuses)
would then pile up and consecutive digressions and stand downs
would occur. In contrast the material gains that are of the foremost
attention are accumulated and even if this was only achievable by
following a path and making efforts which pleased the disbelievers at
the expense of following the commands and prohibitions of Allah
(swt).
Allah (swt) said:

) 13(

O you who believe! Take not the Jews and the Christians as Awliyaa' (friends,
protectors, helpers, etc.), they are but Awliyaa' to one another. And if any
amongst you takes them as Awliyaa', then surely he is one of them. Verily, Allah
guides not those people who are the Zhaalimoon (polytheists and wrong-doers and
unjust). And you see those in whose hearts there is a disease (of hypocrisy), they
hurry to their friendship, saying: "We fear lest some misfortune of a disaster may
befall us." Perhaps Allah may bring a victory or a decision according to His
144
Will. Then they will become regretful for what they have been keeping as a secret
in themselves (Al-Maaidah 51-52).
For this reason it is not surprising for this group to diverge away
from the correct practical path, the Shariy path, and to commit bad
acts and invent justifications to cover their pretence. It is not strange
for those with weak Imaan who have a deviation in their hearts or
sickness to claim that all that they desire is reform and that they are
from amongst the Naasiheen (sincere advisors). After that they
proceed upon paths and methodologies for the sake of this reform
and change, paths anyone with a sound mind or the one whose good
outweighs his bad or the one who knows the Qadar of Allah which
his Imaan has affirmed, would be embarrassed to speak about. We
therefore see and hear the most trivial and frivolous proposals and
arguments like the call for conciliation with the Rulers. This is in
addition to beautifying the images of the rulers, justifying their
stances and attempting to apply the Shariyah upon their actions.
They also utilise claims of weakness, necessity (Daroorah) and
protecting the Ummah, whilst the issue has nothing to do with that.
It is rather only whims and grasping on to the debris of this Dunyaa
and holding on to the desires. They therefore expose themselves
whilst they are unaware of it.
Allah (swt) said:

) 16(

Have you (O Muhammad SAW) seen him who has taken as his Ilaah (god) his
own desire? Would you then be a Wakeel (a disposer of his affairs or a watcher)
over him. Or do you think that most of them hear or reason? They are not except
145
like livestock. Rather, they are [even] more astray in [their] way (Al-Furqaan
43-44).
And He (swt) said:

Have you seen him who takes his own lust (vain desires) as his Ilaah (god), and
Allah knowing (him as such), left him astray, and sealed his hearing and his
heart, and put a cover over his sight. Who then will guide him after Allah? Will
you not then remember (and take heed)? (Al-Jaathiyyah 23).
My dear brother reader, carrying the Amaanah (trust) means
following the path of the Anbiyaa and their believing followers. It is
the path of trials, tests, examinations, screening the believers and
distinguishing the Khabeeth (impure and bad) from the Tayyib (pure
and good). Proceeding upon this path requires and demands the
sincere and true Imaan in Allah and all that Allah TaAalaa has
informed of. It demands the fear of Allah and to be fearful of Him
alone whilst not fearing other than Him Subhaanahu Wa TaAalaa. It
requires Imaan in Al-Qadaa and Al-Qadar, that their good and their
bad are from Allah alone, and that the one who possesses this Imaan
which is accompanied by the action is from the Awliyaa of Allah.
Allah (swt) said:

No doubt! Verily, the Awliyaa' of Allah no fear shall come upon them nor shall
they grieve (Younus 62).
146
And that the possessors of this Imaan are those who are granted
victory and succession to the authority upon the earth.
Allah (swt) says:

Verily, We will indeed make victorious Our Messengers and those who believe (in
the Oneness of Allah Islamic Monotheism) in this world's life and on the Day
when the witnesses will stand forth (i.e. Day of Resurrection) (Ghaafir 51).
And:

Allah has promised those among you who believe, and do righteous good deeds,
that He will certainly grant them succession to (the present rulers) in the earth, as
He granted it to those before them, and that He will grant them the authority to
practise their religion, that which He has chosen for them (i.e. Islam). And He
will surely give them in exchange a safe security after their fear (provided) they
(believers) worship Me and do not associate anything (in worship) with Me. But
whoever disbelieved after this, they are the Fasiqun (rebellious, disobedient to
Allah). (An-Noor 55).
Indeed the dislocation of the heart in the face of fears, fear from
what lies in wait in the Dunyaa, being terrified and over cautious in
147
respect to treading the path towards Allahs pleasure (swt), emanates

from a fear brought by Shaytaan. It represents the result of following
his footsteps and this in itself represents weakness in Imaan.
Allah (swt) states:

It is only Shaitan that suggests to you the fear of his Awliyaa' (supporters) so fear
them not, but fear Me, if you are (true) believers (Aali Imraan 175).
And He TaAalaa said:

Do you fear them for Allah is more worthy of being feared if you are truly
believers (At-Taubah 13).
And Allah (swt) has made the victory the ally of the patient and
persevering believers. Security and tranquillity belongs to them and to
their hearts in every circumstance and in every time.
Allah (swt) says:

And it was incumbent upon us to support the believers (Ar-Room 47)
And He (swt) said:

148
It is those who believe and confuse not their belief with Zhulm (transgression) for
them there is security and they are the guided (Al-Anaam 82).
And:

O you who believe! If you obey and fear Allah, He will grant you Furqan a
criterion [(to judge between right and wrong), or (Makhraj i.e. making a way for
you to get out from every difficulty)], and will expiate for you your sins, and forgive
you, and Allah is the Owner of the Great Bounty (Al-Anfaal 29).
And:

And those who strive for Us - We will surely guide them to Our ways. And
indeed, Allah is with the doers of good (Al-Ankaboot 69).
And He (swt) said:

But honour (might, power and glory) belong to Allah, His Messenger, and to the
believers, but the hypocrites know not (Al-Munaafiqoon 8).
And:
149
Or do you think that you will enter Paradise without such (trials) as came to
those who passed away before you? They were afflicted with misery and harm and
were so shaken that even the Messenger and those who believed along with Him
said: "When (will come) the help of Allah?" Yes! Certainly, the help of Allah is
near! (Al-Baqarah 214).
And:

Allah will not leave the believers in the state in which you are now, until He
distinguishes the wicked/bad (Khabeeth) from the good (Tayyib) (Aali Imraan
179).
And:

You shall certainly be tried and tested in your wealth and properties and in your
personal selves, and you shall certainly hear much that will grieve you from those
who received the Scripture before you (Jews and Christians) and from those who
ascribe partners to Allah, but if you persevere patiently, and become AlMuttaqoon then verily that will be from the great matters (Aali Imraan 186).
150
And He (swt said:
) 0(
) 3(

Alif-Laam-Meem. Do people think that they will be left alone because they say:
"We believe" and will not be tested. And we indeed tested those who were before
them and Allah will certainly make known those who are true, and will certainly
make known those who are liars (Al-Ankaboot 1-3).
It is therefore only upon the human being to act in obedience to
Allah (swt) and to avoid disobedience to Him TaAalaa whilst
comprehending the Sunan (ways) of Allah in respect to His creations.
He remains determined with firm resolve to establish the rule of
Allah upon himself and upon the earth and remains firm in the face
of hardship and in times of ease and affluence. He knows that Allah
will surely test him and observe him, and as such he must not let
Allah witness from him except that which he has been commanded
with. Otherwise he will go astray; even if he was from those who
possessed knowledge and Shaytaan would have then seduced him
and led him astray. And how many lessons for contemplation and
taking note have been told to us in the Quraan Al-Kareem in the
Qisas (stories) of the of the Nabiyyeen (Prophets) and the news of
those who passed by before us, informing us that the good end
belongs to the Muttaqeen (those who fear and obey Allah TaAalaa).
Allah (swt) said:

Indeed their stories provide a lesson for those of understanding ((Yousuf 111).
151
Allah (swt) said:

) 1(

)1(

Verily, Fir'aun (Pharaoh) was arrogant in the land and made its people into
groupings, weakening (oppressing) a group (i.e. Children of Israel) among them,
killing their sons, and letting their females live. Verily, He was of the Mufsidoon
(i.e. those who commit great sins and crimes, oppressors, tyrants, etc.). And we
wished to do a favour to those who were weak (and oppressed) in the land, and to
make them rulers and to make them the inheritors (of the authority). And to
establish them in the land, and we let Fir'aun (Pharaoh) and Haamaan and
their hosts receive from them that which they had been warned of (Al-Qasas 4-6).

And indeed we have written in the Zaboor (Psalms) after Adh-Dhikr (in the
Lawh Al-Mahfoozh) that my righteous slaves shall inherit the land (AlAnbiyaa 105).
And He (swt) said:
152

And remember when you were few and were reckoned weak in the land and were
afraid that men might kidnap you. But He provided a safe place for you,
strengthened you with his help, and provided you with good things so that you
might be grateful (Al-Anfaal 26).
Indeed Allah (swt) has reassured his believing Awliyaa and has
promised them the Wad ul-Haqq (true promise):

Say (O Muhammad): "O Allah! Possessor of the kingdom, You give the
Kingdom (authority) to whom You will, and You take the Kingdom from whom
You will, and You honour whom You will, and You humiliate whom You will.
In Your Hand is the good. Verily, You are Able to do All things (Aali Imraan
26).
And He (swt) said:

Say: Nothing shall ever happen to us except what Allah has ordained for us. He
is Our Mawlaa (Lord, Helper and Protector. and in Allah let the believers put
their trust (At-Taubah 51).
And:
153

) 303(

And invoke not besides Allah, any that will neither profit you, nor hurt you, but
if you did so, you shall certainly be one of the Zhalimoon (transgressors). And if
Allah touches you with harm, there is none who can remove it but He. And if He
intends any good for you, there is none who can repel his favour. He causes it to
reach whomsoever of his slaves He wills and He is the Oft-Forgiving, Most
Merciful (Younus 106-107).
And:

Truly, Allah defends those who believe. Verily Allah likes not any treacherous
ungrateful person (Al-Hajj 38).
And He (swt) said:

) 0(

154
And whosoever fears (and obeys) Allah, He will make a Way for him to get out
(from every difficulty). And He will provide him from (sources) he never
anticipates. And whosoever puts his trust in Allah, then He will suffice him.
Verily, Allah will accomplish his affair. Indeed Allah has set a measure for all
things (At-Talaaq 2-3).
My believing brother, my Muslim brother: Renew your Imaan and
purify your heart from disease, aversion and deficiency in Imaan.
Affirm your Imaan by the righteous action and the firm stance that is
pleasing to Allah Azza Wa Jalla. Join with the believers working to
establish the Hukm of Allah (swt) upon the earth and make your
Nafs patient in your work with them. Know that your Ajal (lifespan)
has been written, your Rizq (provision) has been divided and
whatever Allah has written to happen to you will happen to you
whether this is good or bad and whatever has not been written to
happen to you will never happen to you and even if all of Jinn and
mankind were to gather together. Whatever is for you or against you
is that which Allah possesses and if all of the people upon the face of
the earth were to gather together upon a single matter they would
have no power over it. The issue rests alone upon your own actions;
they can either be for you (and your benefit) or against you.

And Say: Act (work)! Allah will see your work (what you have done), and (so
will) his Messenger and the believers. And you will (then) be brought back to the
All-Knower of the unseen and the seen and then He will inform you of what you
had been doing (At-Taubah 105).
Therefore make yourself comprehend this issue fully and join with
the believers working to establish the Khilafah and to bear witness
over mankind by carrying the Dawah to them. Indeed the victory is
155
coming, the Deen of Haqq will prevail and Allahs affair will
dominate:
Allah (swt) said:

He it is who has sent His Messenger with the guidance and the Deen of Haqq
(truth) to make it prevail over all other Deens and even if the Mushrikeen
(polytheists, disbelievers) detest it (At-Taubah 33, As-Saff 9).

Allah as ordained that I and My Messengers will definitely prevail, Verily Allah
is Qawiyy Azeez (Al-Mujaadalah 21).
And Allah (swt) said:

And the good end belongs to the Muttaqeen (those who fear Allah and obey
Him) Al-Aaraaf 128, Al-Qasas 83).
As for the enemies of Allahs Deen; the disbelievers, their agents,
henchmen, spies and intelligence agencies, then they will all surely be
defeated.
156
Allah (swt) says:

Verily, those who disbelieve spend their wealth to hinder (men) from the path of
Allah, and so will they continue to spend it; but in the end it will become an
anguish for them. Then they will be overcome and those who have disbelieved will
be gathered in Hell (Al-Anfaal 36).
And He (swt) said:

Those who disbelieve and hinder (men) from the Path of Allah He will render
their deeds worthless (Muhammad 1).

The likeness of those who take Awliya' (protectors and helpers) other than
Allah is as the likeness of a spider, who builds (for itself) a house, but verily, the
frailest (weakest) of houses is the spider's house; if they but knew (Al-Ankaboot
41).
157
Patiently persevere my Muslim brother:

Be Patient for verily the promise of Allah is Al-Haqq (the truth) (Ghaafir 55).
And determine within yourself a firm position and stance, and be
truthful to yourself in respect to it and be truthful and sincere to
Allah Subhaanahu Wa TaAalaa:

) 313(

Verily, My Wal (Protector, Supporter, and helper, etc.) is Allah who has
revealed the Book (the Qur'aan), and He protects (supports and helps) the
righteous. And those whom you call upon besides Him (Allah) cannot support
you nor can they support themselves (Al-Aaraaf 196-197).
158

Taghyeer (Change) - Mahmoud Abdul-Kareem Hasan

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Taghyeer (Change) - Mahmoud Abdul-Kareem Hasan

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Mahmoud Abdul-Kareem Hasan

Introduction and foreword.

Introduction to the Second Edition.

Chapter One - The Aqeedah and what emanates

Chapter Two - The path of change and revival.

Chapter Three - Haqaaiq (truths) and Abaateel

Chapter Four Talab un-Nusrah (seeking the

Chapter Five Al-Amaanah and Al-Imaan:

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

One of the noble brothers suggested that these thoughts be put

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

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

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

And the Messenger of Allah (sw) said:

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

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

the purpose and objective of the creation before His creation of

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

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

The way of accomplishing the Islamic purpose and

The Ahkaam of Islaam are not limited to explaining the treatments

And the Messenger of Allah (saw) said:

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

or power to support that System to undertake the application of

and in existence. The Noble Prophetic Ahaadeeth have expressed the

And he (saw) said:

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

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

compromising or stepping down from anything from Islaam. They

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

Chapter 2: The path of change and revival.

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

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

In the political dictionary complied by Ahmad Atiyatullah it states:

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

or thought whilst legitimising and justifying to them the reality of

And He (swt) said:

Chapter 3 - Haqaaiq (truths) and Abaateel

the Ummah in many of her thoughts and opinions. These included

The obligation of the political work:

The Unity of the Islamic Ummah:

on board thoughts that lead to mutual animosity, hatred and division

The Muslim is the brother of the Muslim, he does not

not degrade him. Taqwaa is right here. (And he pointed

The Unity that exists amongst people is established upon a unity or

and discuss their experiences and receive congratulations from them.

The establishment of the Islamic State:

so that they only become concerned about the individual private

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

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

being committed to it, its application and the establishment and

If the sound general awareness is brought into existence related to

person to reach the position of ruling, but rather the only

Allah (swt) said:

Chapter Four Talab un-Nusrah (seeking the

provided to bring down a certain regime. If this was to happen then

Whilst the Messenger of Allah (saw) said in a Hadeeth recorded by

Do not seek the light from the fire of the Mushrikeen

It would therefore be a mistake and naivety for the carriers of the

this discussion and subject area. This is because the Messenger of

faction of the people takes place and is completed so that they

solution from the reality and is practical, representing the effective