Generating Atmospheres Within the Muslim Community in the West

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In recent times we have seen the acceleration of efforts of the Western nations to assimilate Muslims. The death of multiculturalism, open calls from politicians for a Western version of Islam and the narrative of countering non-violent extremism has prompted many pertinent questions raised by carriers of the Islamic Da’wah such as:

• How do we counter the resilient campaign within an ideological nation to assimilate Muslims? 
• Whilst the potential exists to influence and culture Muslim individuals who will not assimilate and will hold onto the Islamic ideas about life, is it feasible to generate an alternative atmosphere within Muslim communities that oppose the strong public opinion that dominates society founded on the fundamental ideas of capitalism? 
• What are the prerequisites required to achieving tangible results in this domain? What are the necessary actions and core elements needed to achieve this? 

In order to answer these questions it requires us to have a clear understanding of: what society is composed of; the reality of an ideological society; the components of a community; the difference between a society and a community; the meaning of an atmosphere; the reality of alternative atmospheres opposed to the dominant thoughts and sentiments of society; how atmospheres are generated and preserved.

Society

Allah (swt) has endowed the human being with the instinct of survival. One of the features of this instinct is for people to gather and live together, and thus the coexistence and interaction of people is a natural human disposition.

However, a person plus another person, plus another person would form a group. If a permanent relationship between them were to be established, they would become a society, regardless of their numbers. So a thousand people on a ship in the Atlantic Ocean would not be defined as a society. Nor would the three million Hujjaj who travel to perform Hajj every year to the noble city of Makkah be defined as society as they are just travellers who do not permanently reside thus their relationships are temporary.

The crux of understanding society is to comprehend the nature of permanent relationships. What establishes relationships between people is the interest for which each one of them embarks upon securing, whether this interest is related to the securing of a benefit or the repulsion of a harm.

Examples of these interests could be basic interests such as the need for food, clothing and shelter but also includes the wider interests such as the need for law and order and an authority or government. In summary, all human relationships are based on securing these interests. We can categorise and classify these by their distinct types such as:

• Economic Interests: such as the relationship in trade between the buyer and the seller, the employer and the employee, the landlord and the tenant. 
• Social Interests: relationships between men and women including married, non-married, family relations and those outside the family such as neighbours and work colleagues. 
• Political Interests: between the ruling authority and the citizens of a state, this includes the relationship with the police, state institutions, local government and civil servants. 

These relationships need thoughts and ideas to govern them, otherwise there would be chaos. For example, in trade, there needs to be a thought that regulates the relationship between the buyer and the seller. If one was to simply walk out of a shop carrying an item without having paid for it or taken any agreement to do so, it would usually be deemed as shoplifting and not trade. In every society men in public do not behave towards women in any way they choose or please rather, there are thoughts that govern this relationship. The same is true with political relationships between the people and those in authority.

As human beings we are not robots as thoughts naturally lead to sentiments, so a woman walking in public wearing a mini-skirt in Makkah would be shunned, whereas in London or Paris this may be praised by the general public. Usually the governing system would be established upon a set of thoughts and sentiments which would also regulate relationships according to them. So the woman in the West is permitted by law to dress in a mini skirt within the public domain whereas the same act is forbidden by law to do so in Saudi Arabia.

The difference between ideological and non-ideological societies

The relationships amongst people would not result in a homogeneous society such as the Western societies today or the Islamic society established by the Messenger of Allah (saw) in the past unless three prerequisites were achieved:

A common outlook towards these relationships achieved through:

1. Unity of thought.
2. Unity in approval and disapproval towards these relationships achieved through unity of emotions and sentiments.
3. A unified system addressing their problems.

Therefore, although Yathrib (Madinah) prior to the Hijrah was one location, the Jews had a separate society to the Aus, Khazraj and other Mushrikeen as their relationships were governed by their own thoughts, sentiments and system.

In this regard there is a clear difference between ideological societies such as those of the West and the non-ideological societies of the Muslim world today. Today in Pakistan, Saudi Arabia, Turkey or any other country in the Muslim world, the majority of people are Muslims, yet there exists a plethora of conflicting thoughts and emotions in society and in most of our countries the system is imposed upon the people by force.

The societies of the West have held with conviction the core ideas at the heart of capitalism, secularism, freedom and democracy for centuries. They experienced bitter feudal systems sanctioned by the Church and eventually settled upon relegating religion to the personal domain justified on the famous quote from the gospel, “Render unto Caesar the things that are Caesar's, and unto God the things that are God’s”. For example, if you were to poll ten random people from varying sectors of society from a bus driver, to a professor and a politician about their views on whether religion should interfere in politics - you would receive a unified response. If you were to ask the same question in the Muslim world, you are likely to get varying answers depending upon who you ask. Thus it is natural for those within western societies to see Islam and those who adhere to it as alien as Islam is fundamentally non-secular by its very nature.

These dominant thoughts and sentiments have a powerful effect on all individuals in society such that usually the majority would eventually begin to hold these ideas as their own and those who did not are under pressure not to speak or act against them publicly. This is why only a few would do so and consequently receive wide criticism for their views.

What is Public opinion?

When an opinion is expressed openly within society it has the potential to be a public opinion. What is important to note here is that opinions expressed in private are not considered. Public opinion is more transitory and fickle than dominant thoughts.

When an opinion is repeatedly and consistently expressed within the public domain it has the potential to gain prominence. It is noted that governments in general fear public opinion and invest a great deal of attention and time monitoring it; they value public opinion highly and realise its effect.

In times of war and disturbances, the control of public opinion becomes all the more significant, and governments move swiftly to quell any public opinion against them. This can be seen during all major wars in the last century whether the World Wars, the Vietnam War or the Gulf wars. In times of peace their control of public opinion becomes more relaxed; however if they felt that some concepts which may damage their credibility were being spread they move quickly to dampen them and to prevent provoking a public opinion against them.

When the Messenger of Allah (saw) was sent, the Quraysh did not budge at first, however when they sensed that his (saw) Message threatened to turn into a public opinion, they soon moved to resist it and prevent it from transitioning into a public opinion. Therefore, almost as a rule, every government tends to fight any concept or opinion or news item that could potentially turn into a public opinion against it.

In an ideological society we can further categorise the types of public opinion:

1. Those that are based upon or conform to the general awareness of the ideology, for the West this is Capitalism.
2. Those that oppose this ideology.

Within the first category a whole array of public opinions exist which have varying strengths. Some become prominent and others fade as the expression of their voice is diminished or if the foundation upon which they are based is exposed. So, in the past we have seen varying trends in the public opinion of western countries where the opinion for maintaining the nationalisation of public utilities such as gas and electricity was strong at one time and was part of the manifesto of various left wing parties such as the British Labour Party. Following the collapse of the Soviet Union and the weakening of socialism, the tide of opinion changed and the Labour party abandoned this policy known as Clause IV of the 1918 constitution of the party. After 9/11, the public opinion in some European countries, despite some scepticism was manipulated to support the sending of troops for war in Iraq, following the long drawn out conflict and the increasing casualties, this opinion changed over time.

These opinions although they may vary do not fundamentally challenge the foundation upon which the society is built and thus are tolerated and the mediums by which they are expressed are also open including the national press, television, radio, public events and even the parliament or equivalent.

Opinions that are publicly expressed that oppose the ideology are vehemently opposed by multiple means and even if they do have some reach are often drowned out unless there is a consistent effort backed by resources that continues to promote them. For example, in the wider society following the Charlie Hebdo episode when Muslims highlighted the double standards related to freedom of speech, we saw the reaction of the media, public and politicians.

In the non-ideological Muslim world to change the public opinion is relatively easier.

Firstly, as the Aqeedah of people is Islam, although the common thoughts and emotions in society are often a mix of Islamic, democratic, secular and nationalistic. When the Da’wah carriers take an issue such as the rise in gas prices in Pakistan or the water problem in Jordan, the alliance of the regimes with America or the economic enslavement to the western powers. By repeatedly raising these issues in the public places whether through public talks, demonstrations, distribution of leaflets, articles in the press, discussions in the markets, universities and cafes etc - even with a relatively small group they are able to affect public opinion. As they are not opposed to the ideology of the people, rather we are linking these matters to their Aqeedah removing the ambiguity and dust from it. So although they are opposed to the corrupt government they are not opposed to the creed of the people.

Secondly, the people in Muslim societies of the third world are less comfortable as they face more direct problems, instability, poverty and oppression. Therefore, the desire for change there is also stronger.

In fact it is a key part of the Islamic methodology for change to continuously adopt the interests of the people and expose the plans of the colonialists by intellectual and political struggle. The aim of this is not only to generate and maintain a particular public opinion; rather it is to make this based upon awareness of key Islamic concepts such as unity, Khilafah and Jihad fee-sabeelillah.

What is a community?

When talking about a community such as the Muslim community within a host society it is necessary to define and understand its reality.

By studying Muslims or other groups who have permanently settled in the West and are called communities we can determine the following components:

1. Individuals who live permanently in the same physical locality such as within the cities of London, Sydney or Chicago.

2. Who share a common set of thoughts specific to them such as the Islamic belief.

3. Living in a host society.

What is an atmosphere?

An atmosphere can exist when a thought or set of thoughts are repeatedly expressed and applied in a particular reality such as a football match, university, masjid or Islamic group.

An atmosphere can be sensed by those who interact with it and can affect those who are exposed to it. For example in a masjid where men and women are segregated even though it is not against the law for the woman to go into the men's section, generally even liberal minded women will generally conform.

It is similar to public opinion but on a micro level. Another example may be a mosque where political discussions are shunned in the mosque such that there are even signs up saying ‘don't talk about worldly affairs’, this atmosphere can be sensed by those that interact with it. Many would conform to it, it would take someone conviction in an alternative thought to oppose it such as the Da’wah carriers who explain that not only is politics part of Islam rather even the Islamic creed is political, they may initially be strongly opposed in such an environment.

Building and maintaining alternative atmospheres within the Muslim community in the West

Although there are permanently settled Muslims which we call a Muslim community, in real terms there are a multiplicity of Muslim communities within western countries with differing atmospheres.

The society we live in is a homogeneous Capitalist society, however the Muslim community within it exists in pockets scattered throughout the country in various cities and localities each with their own varying atmospheres. So you may live within a particular community and attend a particular mosque with a particular atmosphere of ‘no worldly discussions’ but around the corner from you there is a Muslim community with their own Islamic centre which has a highly politically charged atmosphere.

1. The common thoughts and emotions in this society and the public opinion have a major affect on all communities and atmospheres.

When you are within your local community, local mosque or halal butcher there is a certain link to the Islamic bond of brotherhood. However, everyone interacts with the wider society and is exposed to the thoughts of secularism, freedom, pluralism and democracy that permeate the society through various mediums including the media, education, state institutions and even entertainment.

Da'wah carriers need to be realistic in their expectation of the extent that we will be able to be successful in making the atmospheres within our communities oppose the western thoughts of freedom, democracy, pluralism and democracy and dominated by the concepts of: being intimately linked with the issues facing the Muslim Ummah worldwide; opposing neo-colonialist plans in the Muslim world; adhering to the Shari’ah rules in all matters whether worships, personal, economic, social or political; the Khilafah and the systems of Islam. 

2. To significantly impact an atmosphere of a particular local Muslim community would require the following: 

• Actual presence of active Islamic Da’wah carriers in that community who carry Islam ideologically. Therefore, to be successful in a Muslim population numbering in millions then in reality the Da’wah carriers would need to have an actual presence throughout the numerous Muslim communities around that country. It is true that some activities would affect the communities at large such as the promotion of the correct Islamic concepts in the media. If they were able to secure a TV channel of their own or a medium that gained mass popularity such as a magazine or radio station in that case they more easily affect atmospheres nationally. This is difficult to achieve in western societies due to the increased regulations placed on television and radio programs. Promotion through social media, online mediums and the written word is more feasible
• An ability to consistently publicly challenge incorrect thoughts within the public domain, such as support of secular political and refuting the modernist mantra that Islam doesn't have a detailed political system. For Da’wah carriers to impact a public atmosphere the challenge must be public and not private. Consistency is also important; a one off talk or event would not be enough to produce any sustainable change as Kufr thoughts are constantly hammered into people through all mediums. For a significant intellectual clash to take place within the atmosphere there needs to be a consistency in the clash such that the strongest thought rises to the top.
• As the clash of ideas needs to be public within the atmosphere, the ability to use the public mediums would be useful such as the public khutbahs, talks, literature, local media etc. However, given the current climate in the West this space is likely to decrease. So if the Da’wah carriers were to target this they would need to utilise increasingly creative public styles.

3. For the Da’wah to be effective in this realm there are a number of dependencies as it requires grass roots work:

• Strength in that particular community both in terms of numbers and strong cultured Da’wah carriers who can publicly articulate the call with frankness, courage, strength and thought. 
• A wide reach within the atmospheres where Muslims interact in that community including the schools, colleges, cafes, mosques and other public places. 
• The correct thoughts would be drowned out and in reality many times are unless they are able to present them persistently through multiple public mediums. This cannot be achieved unless the popular base of the Da’wah is large i.e. the number of its activists and its supporters who are consistently publicly engaging in the atmosphere. 
• Undertake strong collective culturing public activities based upon the pure Islamic culture exposing the corrupt thoughts and explaining the Islamic thoughts and rules. 
• Publicly challenging corrupt thoughts whenever they arise whether this is from Imams, councillors, activists or influential figures. 

There are a number of facilitating factors that would aid this:

• Having a growing base of Da’wah carriers - where the Da’wah is consistently winning more to its ranks than losing. 
• Strongly consistent concentrated culturing activities that would assist in their development in order to have strong personalities to carry the call. 
• A growing supporter base who actually express thoughts built upon an ideological understanding of Islam publicly. 
• Winning over influential personalities to the Da’wah who become mouthpieces for it. 
• Promoting these thoughts through the existing media where possible. 
• Influencing the call of others who speak publicly amongst the community such as the Ulema, activists and groups. 

It is like the difference between an aerial war and a land war, the Kuffar have the means at their disposal to win the aerial war in terms of promoting their corrupt ideas to Muslims. However, it is difficult for them to operate on the ground and to win the battle of hearts and minds at that level - whereas Islamic political parties have this ability.

Key dependency - growing a healthy body of Islamic Da’wah carriers

A key dependency to achieve the aim of countering assimilation in the Muslim community or for working to re-establish the Khilafah is growing a healthy body of Islamic personalities to carry the call. If presence on the ground is thin and in some cases non-existent then the thoughts of the Da’wah is a drop in the ocean of public opinion and are drowned by it.

Therefore, it is fundamental to the success of the work that there is consistent winning of new people who a cultured strongly so that they become a fire that scorches the false thoughts and a beacon of light that spreads the Da’wah.

This work is not a specific work that should only be undertaken by some of the body of an Islamic group rather it is the work of all its members and affiliates. It is different to delivering talks, circles, khutbahs and debates – these should not be a duty upon every member as people have varied abilities in this regard.

The vital issue of Khilafah, its evidences, the method to establish it, the refutation of other methods and the obligation of working with a group should be the daily bread of the Da’wah carriers as it is the vital issue, a matter of life and death that is key to convincing Muslims to work for it and to join the global struggle against Western hegemony.

Allah (swt) did not leave human beings to determine the priorities amongst actions by themselves based upon their own minds or criterion.

He (swt) predetermined a value of raising ones children to be Islamic personalities. However, He (swt) gave the acts of Jihad a bigger value. He (swt) predetermined a value to the providing for one’s dependants, and He (swt) placed a higher value on the repelling of the enemy from Muslim land. He (swt) placed a value on the building of mosques, but He placed a higher value on carrying the Da'wah to resume Islam through the establishment of Khilafah. Allah (swt) says:

 أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آَمَنَ بِاللَّهِ وَالْيَوْمِ الْآَخِرِ وَجَاهَدَ فِي سَبِيلِ اللَّهِ لَا يَسْتَوُونَ عِنْدَ اللَّهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

"Do you consider the providing of water to the pilgrims and the maintenance of Masjid al Haram as equal to the worth of those who believe in Allah and the last day, and strive hard and fight in the cause of Allah? They are not equal before Allah. And Allah guides not the Zalimun (Oppressors)." [TMQ 9:19]

Abu Ismael al-Beirawi
December 2015

Q&A on Khilafah & methodology with Osman Bakhash and Dr. Malkawi

Interview with Br. Osman Bakhash and Dr. Malkawi after the Khilafah Conference 2015 in Malaysia.

Two Prevalent Evils Bound Together: ‘Truces’ inside Syria and Saudi Negotiations Abroad!

Hundreds of opposition fighters and civilians exited on Wednesday from the neighborhood of Al-Waar, the last of their control points in the city of Homs in central Syria, in implementation of the agreement that was concluded last week with representatives of the government under the supervision of the United Nations, according to what was confirmed by an AFP reporter… and their buses were accompanied by ten Syrian Red Crescent ambulances and ten SUV vehicles of the United Nations, in addition to the Syrian army machinery according to an AFP correspondent. The agreement reached under the supervision of the United Nations between the opposition fighters and the Syrian regime in the first of December states the departure of two thousand fighters and civilian families from the neighborhood of Al-Waar… The Syrian Observatory for Human Rights’ Director, Rami Abdel Rahman told AFP that the buses will travel to the city of Homs and from there to Castle of Al-Madiaq in the province of Hama, then towards Idlib province controlled by factions of the Jaish Al-Fath [Army of Conquest], most notably Al-Nusra Front since last summer. (Monte Carlo Doualiya, 09/12/2015)


During those same days, the opposition conference was held in Riyadh to find the “manufacture” of a delegation to negotiate with the regime on a transitional rule for a civil secular state in Ash-Sham the Abode of Islam! “The Syrian political and military opposition meetings began today in Riyadh in order to reach a unified position, in the presence of the Saudi Foreign Minister Adel Al-Jubair. Participants seek to reach a consensus on the principles of a political solution and to form a delegation to participate in possible negotiations with the regime which the major countries wish to hold amongst them by the first of January. On Tuesday, a number of the opposition held preliminary informal meetings, part of which was attended by Western and Russian diplomats in the Intercontinental Hotel in Riyadh.” (Al Arabiya.net, 09/12/2015)

The meetings continued on Wednesday and Thursday (9-10/12/2015) where the final statement was declared, stating “In response to an invitation from the Government of the Kingdom of Saudi Arabia, the forces of the revolution and the Syrian opposition held a lengthy meeting in the city of Riyadh on Thursday… in order to unite the ranks, and reach a shared vision regarding a negotiated political solution to the Syrian issue based on the Statement of Geneva 1… The participants expressed their adherence to the Syrian territory unity, and their belief in the Syrian civil state; the participants also expressed their commitment to the democratic mechanism, and vowed to work to preserve the institutions of the Syrian state… The participants agreed that the goal of a political settlement is to establish a state based on the principle of citizenship, in the absence of Bashar al-Assad and the pillars and symbols of his regime in any future political arrangements… The participants expressed their willingness to enter into negotiations with the Syrian regime’s representatives, based on the Geneva 1 statement issued on June 30, 2012 and the relevant international resolutions, and that Bashar al-Assad and the pillars and symbols of his rule must step down at the beginning of the transitional period.” (24 SPA, 10/12/2015)

“At a press conference held on Thursday evening, President of the Gulf Research Center Abdul Aziz As-Saqer – who chaired the conference – said that a delegation from the opposition will meet with a delegation from the regime in the first ten days of next January. In a related context, As-Saqer confirmed that the final statement was signed by all participants, including Ahrar Ash-Sham movement linked to the armed opposition, represented by the leader in the movement Labib An-Nahas. This was after the movement announced on Twitter that it had decided to withdraw from the conference… The agreement states the formation of the Supreme Council made up of 32 members, that include ten members from the factions and nine members from the coalition and five members from the coordinating body and eight independent members.”  (Al Jazeera.net, 11/12/2015)
One who scrutinizes the developments of the truces and negotiations finds that they are a product of malevolent malicious schemes against Ash-Sham, the Abode of Islam, whose threads are weaved by the countries of the East and West, led by America who is spiteful against Islam and Muslims, and those who provide them with those threads are the agents and tools from the tyrant regime and its collaborators and the agent rulers in  the neighboring countries, and some of the political and military opposition spectra that hide under the cover of resistance to the tyrant so they compromise with him, and hide under the cover of opposition while they negotiate with him, as if the blood spilled, and the violated sanctities have been forgotten, and have become insignificant in exchange for a bunch of dirty money or a structure for a broken chair [in government]! These truces and the Riyadh Conference of the opposition emanate from one niche against Ash-Sham and its people.

* As for truces, they are the surrendering of the country and the people to the tyrant. We wish that they are in exchange for the security of those signatories to remain in their safe places, but instead they are relocated to where they congregate them in an easily specified place to strike them with various weapons from every side and angle… They had demanded in the Zabadani truce that the signatories must go to the north towards Idlib, also in Al-Waar truce they were told to head to the north towards Idlib! Every sane person knows that it is easier for the regime to break its agreements than the blink of an eye! Previously the regime signed a number of truces since 2011, and revoked them whenever it appeared to be contradicting with one of its interests; there was the truce of Kofi Annan in 10/4/2012, and the Lakhdar Brahimi’s truce during Eid al-Adha in the period 18/10/2012, and the truce of Barza neighborhood in January 2014, and the truce of Qaboun neighborhood in September 2014, and the truce in the towns of Kefraya and Al-Foah in northern Idlib countryside, and in the towns of Zabadani and Madaya in rural Damascus in 20/9/2015. The Zabadani agreement stipulated the removal of all militants and willing civilians of the Zabadani region towards Idlib! Now it is the truce of Al-Waar neighbourhood December 2015, and also the agreement stipulates the exit of the opposition gunmen from the neighborhood towards the countryside of Idlib… With the start of the implementation of Al-Waar agreement, all districts of the city of Homs, which was known in the past as the “capital of the revolution” after the outbreak of protests against the regime in 2011, it is now to become under the control of the Syrian army … and so a truce dragging another truce until the revolution against the tyrant dwindles.

كَالَّتِي نَقَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ أَنْكَاثًا

“And do not be like she who untwisted her spun thread after it was strong”

(Al-Nahl: 92)

The ongoing truces is one of the means to prolong the lifespan of the regime, and the extension of its power after having receded, and so quietly the conditions are set for its replacement, which is what is being prepared in the Riyadh Conference with the supervision of America and its followers. This is why the US president has blessed the Al-Waar truce and called for more expansion of truces (and the fighters are transferred with their families to the areas controlled by the armed opposition in the northwest near the Turkish border under the agreement, which is a model for truce agreements applied in certain areas. Obama said that it can be implemented in Syria at a greater rate.” (Reuters, 9 December 2015)

We warn those who chase after the truce, especially those movements that attest that there is no god but Allah and that Muhammad is the Messenger of Allah, we warn them that the truce is a trap in which they are being gathered to be exterminated, let alone gradually removing them from their places so that the regime can spread out there, and we advise them not to surrender themselves and their families to the regime, it does not keep its covenants and this has happened more than once as mentioned above. And as the Prophet ﷺ said:

»لاَ يُلْدَغُ المُؤْمِنُ مِنْ جُحْرٍ وَاحِدٍ مَرَّتَيْن«
“A believer is not bitten from the same hole twice”
(Narrated by Bukhari),
what about those who are bitten many times over?

* It is clear that the Riyadh Conference from its statement that it is forming a delegation from the opposition to negotiate with the regime and that Bashar shall remain during the negotiations stage, after they had rejected this before! And it calls for the establishment of a secular civil state with a democratic mechanism… and that the basis of its solution is Geneva 1, i.e. the establishment of a transitional governing body. And the transitional ruling body exercises full executive powers. Moreover, it includes members of the current government and the opposition and other groups formed on the basis of mutual consent … with the continuation of governmental institutions … and this council will establish a pluralistic democratic state … this is the highlight of the conference statement.

Looking deeply into the conference’s backgrounds and reasons to take place, it turns out that after the United States has failed to make its creations from the moderate or modified coalition and factions find acceptance from the people of Syria, so that it finds an alternative agent that will succeed the current agent, it proceeded to seek the help of the tyrant in the pure land, thinking that he could succeed in that which it has failed in, because he has the funding and deception. This is why John Kerry praised the Conference: In Paris, John Kerry said, “The talks, led by Saudi Arabia to unify the Syrian opposition has made progress in an important step on the road to push the political negotiations aimed at ending the Syrian conflict.” (Reuters Arabic, 10/12/2015) This is so because America thinks that if the Saudi King calls for a civil state, while dressed in the dress of Muslims it will be accepted from him more than it would be accepted from the Kaffir colonists, this thinking is incorrect, as the truth is clear and its people cannot be deceived by a Kaffir or a hypocrite.

The Riyadh Conference carries its failure within itself whether it is in terms of the participants, or in terms of what they declare, the men of Ash-Sham are not those huddled in the Intercontinental Hotel for the money and misguidance… The men of Ash-Sham are its lions that are known in the Ummah for their honesty and dedication, and they know that the good will always be in the Ummah until the Day of Resurrection. They are the ones who shouted with their hearts and their voices ‘It is for Allah, It is for Allah’. They are the ones who want for Ash-Sham that which Allah سبحانه وتعالى and His Messenger ﷺ loves for it to be:
«عُقْرُ دَارِ الْإِسْلَامِ بِالشَّامِ»
“The abode of Islam is in Ash-Sham”
(Narrated by Tabarani in Al-Kabeer on the authority of Salamah ibn Nafeel).

They are not deceivers who say they will negotiate with the regime and at the same time they say that there is no place for the head of the regime; those who do not accept a place for him, do not negotiate with his regime! And they are not the ones who the (secular civil state) is dictated to, and lower their heads in approval while they claim to be Islamic! They are not the ones who call for democracy that permits and forbids and call for the legislation of man instead of the rule of the Lord of mankind. Allah All Knowing Most Wise says:

إِنِ الْحُكْمُ إِلَّا لِلَّهِ

“The rule is for none but Allah”

(Yusuf: 40)

The King of Saudi Arabia and his master and commander and who is joined from the rulers will fail, and they will realize that they cannot defeat Ash-Sham. It will defeat their secularism, and their civil state, and even if they have won the battle due to the inattentiveness of the people of Syria, they will not settle no matter how much their tyranny and criminality prevails, as the Most High Most Powerful says:

سَيُصِيبُ الَّذِينَ أَجْرَمُوا صَغَارٌ عِنْدَ اللَّهِ وَعَذَابٌ شَدِيدٌ بِمَا كَانُوا يَمْكُرُونَ

“There will afflict those who committed crimes debasement before Allah and severe punishment for what they used to conspire”

(Al-An’am: 124)

As we warn those truce signatories with the tyrant, we warn the people of the Riyadh Conference and their representatives in negotiations with the regime, and those calling for the civil state, we warn them that the land of Ash-Sham is a pure land that will not accept conspirators against it, it will reject them and dispose of their filth even if after a while, and then they will be surrounded with the loss of the world and the Hereafter. Unquestionably, that is the manifest loss.

We address you, the conferees, now that your conference has ended and you have taken off the Abaya of the King of Saudi Arabia and are now far away from his stick, be ready to face the consequences. Without a doubt, you know that negotiation with the regime is a betrayal after all the crimes it has perpetrated and affected humans, trees, and stones, and you also know that the call for a secular civil state is a crime. You are Muslims, and Islam imposes the rule of Allah, and the Islamic system of government is the righteous Khilafah, which is imminent, Allah willing, by the hands of the faithful as promised by Allah and the glad-tiding of His Messenger ﷺ… Therefore return to your senses and know that returning to the truth is a virtue, and the one who repents from a sin is like the one who has no sin. Is there a wise man amongst you who rejects the truce with the regime and rejects the shameful humiliating conference? Is there anyone?

أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ

“Is there not among you a man of reason?”

(Hud: 78)

O the honest and faithful in the land of Ash-Sham, do not despair of the mercy of Allah … Stand firm on the truth that you are on, the falsehood can win rounds and the truth can win rounds, your revolution is truly revealing, exposing scandals. It has revealed the conspirators and exposed the hypocrites, and all of them are out in the open. No one will be fooled by them except the tactless and no one will feel safe from their scheming except the ignorant.

Hizb ut Tahrir, is a leader that does not lie to his people, working night and day with you and amongst you to thwart the enemies of Islam and Muslims’ schemes, and to resume the Islamic way of life to establish the righteous Khilafah, so support it and stand behind it to witness the dawn of the Khilafah together.

وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ * بِنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَشَاءُ وَهُوَ الْعَزِيزُ الرَّحِيمُ

“And that day the believers will rejoice. In the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful”

(Ar-Rum: 4-5)

Hizb ut Tahrir
29 Safar al Khair 1437 AH
11/12/2015 CE

Video: Why ISIS is not the Khilafah - Sheikh Abu Talha Malkawi

Part of video interview with Sheikh Dr. Abu Talha Muhammad al-Malkawi after the 2015 Khilafah Conference in Malaysia.

Article 34, Explanation of the Draft Constitution of the Khilafah

The following is the translation of an article from the book by Hizb ut-Tahrir entitled 'Introduction to the Constitution and the necessary evidences for it' which is the explanation of its draft constitution for the Khilafah state. This draft translation is from the second edition published in 2009 which was updated from the original published in 1963.

Article 34

The method of appointing the Khalifah is the pledge of allegiance (Bay’a). The practical steps to appoint the Khalifah and his Bay’a are:

a.      The Madhalim court announces the vacancy of the position of the Khilafah

b.      The temporary leader takes control of his responsibility and announces the opening of the nomination procedure immediately

c.       Applications of the candidates fulfilling the contracting conditions would be accepted, excluding the other applications, by the decision from the Madhalim court.

d.      The candidates who have been accepted by the Madhalim court, are then short listed twice by the Muslim members of the Shura council: first; they select the six candidates who got the highest votes from them, and the second stage is to select the two candidates who got the highest votes

e.       The names of the two are announced and the Muslims are requested to vote for one of them

f.        The result of the elections is announced and the Muslims are informed of the one that got most of the votes.

g.      The Muslims promptly set out to give the pledge to whoever got most of the votes, as the Khalifah of the Muslims upon the Book of Allah (swt) and the Sunnah of His Messenger .

h.      Once the pledge has been completed, the Khalifah is announced to the public, until the news of his appointment has reached the whole Ummah, with mentioning of his name and that he fulfilled the characteristics that make him valid for contracting the Khilafah to him.

i.        After completing the steps to appoint the new Khalifah the responsibility of the temporary leader ends.

When the Shari’ahobligated the appointment of a Khalifah upon the Ummah, it specified the method by which he would be appointed. This method has been defined by the Quran and Sunnah and the consensus of the companions. This method is the pledge of allegiance (Bay’a). The appointment of the Khalifahoccurs through the taking of the Bay’a of the Muslims upon the action by the Book of Allah (swt) and the Sunnah of His Messenger . What is meant by “Muslims” is those Muslims who were under the responsibility of the last Khalifah if the Khilafah was established or the Muslims of the area which the Khilafah was being established within if it was not already established.

The fact that this method (Bay’a) is confirmed by the Muslims’ Bay’a to the Messenger , and from the order of the Messenger  upon us to give the Bay’a to the Imam. As for the Bay’a of the Muslims to the Messenger , it was not a Bay’a on Prophethood but rather upon ruling, since it was a Bay’a upon action and not upon confimation (of the truth of his Prophethood). So he  was given the Bay’a upon the basis that he was a ruler and not that he was a Prophet or a Messenger, since the confirmation of belief in Prophethood and his  message is Iman and not Bay’a. Therefore all that remains is that the Bay’a must have been in respect of him  being the head of the state. The Bay’a is mentioned in the Quran and the Sunnah. Allah (swt) says: “O Prophet! When believing women come to you to give you the Bay’a (pledge), that they will not associate anything in worship with Allah, that they will not steal, that they will not commit illegal sexual intercourse, that they will not kill their children, that they will not utter slander, intentionally forging falsehood (i.e. by making illegal children belonging to their husbands), and that they will not disobey you in Ma‘ruf (Islamic Monotheism and all that which Islam ordains) then accept their Bay‘a (pledge)” (TMQ 60:12), and Allah (swt) says “Verily, those who give Bay‘a (pledge) to you (O Muhammad) they are giving Bay‘a (pledge) to Allah. The Hand of Allah is over their hands” (TMQ 48:10). Al-Bukhari reported: Isma‘il said that Malik said to me from Yahya b. Sa‘id who said: ‘Ubadah b. al-Walid said his father said to him from ‘Ubadah b. al-Samit “We gave the oath of allegiance to Allah's Apostle that we would listen to and obey him both at the time when we were active and at the time when we were tired and that we would not fight against the ruler or disobey him, and would stand firm for the truth or say the truth wherever we might be, and in the Way of Allah we would not be afraid of the blame of the blamers”. And in Muslim from ‘Abd Allah b. ‘Amru b. al-‘As that the Messenger of Allah  said “He who swears allegiance to a Khalifah should give him the pledge of his hand and the sincerity of his heart (i.e. submit to him both outwardly as well as inwardly). He should obey him to the best of his capacity. If another man comes forward (as claimant to Khalifah) disputing his authority, they (the Muslims) should behead the latter”.And also in Muslim from Abu Sa‘id al-Khudri that the Messenger of Allah said “If the Bay’a is given to two Khalifahs (khalifatayn) then strike the neck of the latter”. Muslim also reported from Abu Hazem who said: I sat with Abu Huraira for five years, and I heard him say from the Prophet “The tribes of Isra’il were ruled by the Prophets, every time a Prophet died he was followed by another Prophet, and there will be no Prophets after me, and there will be khulafaa’ (successors) and they will be many”.

The texts of the Quran and Sunnah are explicit that the method to appoint the Khalifahis the Bay’a. It could also be understood from the consensus of the companions, who acted upon this, and the Bay’a to the righteous Khulafaa’ are clear in this regard.

The practical steps which conclude with the action of the appointment of the Khalifah before the giving of the pledge to him are understood from what occurred with the righteous khulafaa’ who came straight after the death of the Messenger . They were Abu Bakr (ra), Umar (ra), ‘Uthman (ra) and ‘Ali (ra), may Allah be pleased with them. All of the companions were silent upon and consented to the steps taken, even though they were steps which would have been rejected if they contradicted the shari‘a since they were connected to the most important issue upon which the Muslim entity rested and the continuity of the ruling by Islam.

Whoever followed what occurred in the appointment of those khulafaa’, they would find that some of the Muslims discussed the issue in Saqifa Bani Sa‘idah and that the candidates were Sa’d (ra), Abu ‘Ubaida (ra), Umar (ra) and Abu Bakr (ra). However, both Umar (ra) and Abu ‘Ubaida (ra) did not wish to contest the issue against Abu Bakr (ra), and so the issue was really between Abu Bakr (ra) and Sa’d Bin ‘Ubada (ra) and no one else, with the result of the discussion being that the Bay’awas given to Abu Bakr (ra). Then on the second day the Muslims were called to the mosque to give him their Bay’a, and so the Bay’a in al-Saqifawas one of contracting, and with it the person becomes the Khalifah of the Muslims, and the Bay’a in the mosque on the second day is the Bay’a of obedience.

When Abu Bakr (ra) felt that his illness was terminal and specifically that the Muslim armies were involved in battles with the major powers of the time, the Persians and the Romans, he called the Muslims in order to consult them upon who should be the Khalifahfor them and spent three months doing this consultation. When he had completed it and knew the opinion of the majority of the Muslims, he commissioned them, or in modern terminology nominated, that Umar (ra) should be the Khalifah after him. This commissioning or nomination was not a contract for Umar (ra) to be the Khalifah after him, since after the death of Abu Bakr (ra) the Muslims attended the mosque to give their Bay’a to Umar (ra) and through that he became the Khalifah of the Muslims, and not through the consultations, or Abu Bakr’s (ra) commission, since if the nomination by Abu Bakr (ra) was a contract for the Khilafah then he would not have required the Bay’a of the Muslims. This is on top of the texts mentioned earlier which explicitly indicate that the only manner for a person to become the Khalifah is through the Bay’a given by the Muslims.

At the time that Umar (ra) was stabbed the Muslims requested that he appoint a successor which he refused to do. They pressed upon him and so he made, or nominated, six candidates for them, after which he appointed Suhayb to lead the people in prayer and to prevail upon those whom Umar (ra) had nominated until they decided upon a Khalifah from amongst themselves during the three days he had specified for them. He said to Suhayb “if five of them agreed upon a man while one disagreed, then strike his head with a sword..” as has been reported by al-Tabari in his al-Ta’rikh, as well as Ibn Qutaybah who authored the book al-Imama wa ’l-Siyasa which is commonly known by al-Ta’rikh al-Khulafaa’, and Ibn Sa’d in al-Tabaqat al-Kubra. Then Umar (ra) appointed Abu Talha al-Ansari along with fifty men to guard them, and charged al-Miqdad Bin al-Aswad with finding a place for them to meet. Then after the death of Umar (ra) and subsequent to the council settling upon the candidates, ‘Abd al Rahman Bin ‘Auf said: Which of you would remove yourselves (from consideration) and assume responsibility to select the best of you? To which all of them remained silent. Then ‘Abd al Rahman said I remove myself and then consulted each of them individually asking them who they considered the most worthy of the responsibility if they didn’t consider themselves, and he found that their answers were limited to two: ‘Ali (ra) and ‘Uthman (ra). After that ‘Abd al Rahman sought the opinions of the Muslims asking them which of the two they would prefer. He asked the men and women, surveying the opinion of the people, not just during the daytime but even during the night. Al-Bukhari narrated from al-Miswar Bin Makhrama who said “Abdur-Rahman called on me after a portion of the night had passed and knocked on my door till I got up, and he said to me, "I see you have been sleeping! By Allah, during the last three nights I have not slept enough”. After the people had offered morning prayer,Bay’a of ‘Uthman (ra) was completed. He became the Khalifah through the Bay’a of the Muslims, and not because Umar (ra) limited it to six. Then ‘Uthman (ra) was killed, and so the masses of the Muslims in Madinah and Kufa gave their Bay’a to ‘Ali b. Abi Talib (ra), and so he became the Khalifah through the Bay’a of the Muslims.

By close examination of the manner of their Bay’a, it becomes clear that the candidates for the Khilafah were announced to the people and that they all fulfilled the necessary conditions of contracting. After this the opinion of the influential people (ahl al hal wa ’l-‘aqd) from the Muslims was taken, the representatives of the Ummah, and the representatives were well known in the era of the righteous Khulafaa’ since they were the companions, may Allah be pleased with them, or the people of Madinah. Whoever the companions, or the majority of them, wanted to become Khalifah was given the Bay’a of contracting, and thus became the Khalifah to whom obedience was obligatory, and so the Muslims would give them the Bay’aof obedience. In this manner the Khalifah is found and becomes the authorised representative of the Ummah in ruling and authority.

As for the issue of limiting the candidates, then by following the manner in which the righteous khulafaa’ were appointed, it becomes clear that the candidacy was limited. In Saqifa Bani Sa’idah the candidates were Abu Bakr (ra), Umar (ra), Abu ‘Ubaida (ra) and Sa’d Bin ‘Ubada (ra) and that was all, though Umar (ra) and Abu ‘Ubaydah (ra) didn’t wish to compete against Abu Bakr (ra) and so in practical terms the candidates were Abu Bakr (ra) and Sa’d Bin ‘Ubada (ra). Then the ahl al hal wa ’l-‘aqd elected Abu Bakr (ra) the Khalifah in al-Saqifaand gave him the Bay’a of contracting, and the next day the Muslims gave Abu Bakr (ra) the Bay’a of obedience in the mosque.

Abu Bakr (ra) nominated Umar (ra) as the Khalifah for the Muslims, without there being any other candidate, and then the Muslims gave him the Bay’a of contracting and then the Bay’a of obedience.

Umar (ra) nominated six candidates for the Muslims and told them to elect the Khalifah from amongst themselves, then ‘Abd al-Rahman b. ‘Awf discussed with five of them and limited them to two: ‘Ali (ra) and ‘Uthman (ra), after the others had charged him to do. After that he surveyed the opinion of the people and that opinion settled upon ‘Uthman (ra) as the Khalifah.

As for ‘Ali (ra), there was no other candidate for the Khilafah and so the masses of the Muslims in Madinah and Kufa gave him the Bay’a and he became the fourth Khalifah.

And due to the Bay’aof ‘Uthman (ra) being settled within the maximum permitted time to elect the Khalifah – three days and nights – and also that the candidates were limited to six and then after that to two, we will mention how that occurred with the details in order to understand the issue we are discussing:

1.      Umar (ra) died on Sunday morning in Muharram 24 A.H. from the effects of being stabbed by Abu Lu’lu’a, may Allah (swt) curse him, when Umar (ra) was standing in prayer in the pulpit of the mosque during the Wednesday morning prayer four days before the end of Dhul Hijja 23 A.H. Suhayb led the prayer for him in accordance with his will.

2.      When they had completed the issue of Umar (ra), al-Miqdad gathered the council of six which had been entrusted by Umar (ra) in one of the houses and Abu Talha took care of their needs. They sat therein and discussed and then appointed Abd al-Rahman b. ‘Awf to select the Khalifah from amongst them with their consent.

3.      ‘Abd al-Rahman began to discuss with them and he asked each of them: If he was not to be the Khalifahthen who did he think should be from amongst the others? Their answers were limited to ‘Ali (ra) and ‘Uthman (ra), and so Abd al-Rahman limited the candidacy to two from the original six.

4.      After that Abd al-Rahman began to consult the people as is well known.

5.      On Tuesday night - in other words the night of the third day after the death of Umar (ra) on Sunday, Abd al-Rahman went to the house of his nephew al-Miswar Bin Makhramah. The following is taken directly from al-Bidayah wa ’l-Nihayah of Ibn Kathir:

“When the night whose morning would have been the fourth day after the death of Umar, Abd al-Rahmanb. ‘Awf came to the house of his nephew al-Miswar Bin Makhrama and said “You are sleeping O Miswar? By Allah I did not get much sleep for the last three (nights)” in other words the last three nights after the death of Umar (ra) which occurred on Sunday morning, which was Sunday, Monday and Tuesday night – until he said “Go and call ‘Ali and ‘‘Uthman for me…and then he went out with them to the mosque…the people were called to the prayer in congregation”,which was the Wednesday morning prayer. Then he took Ali’s (ra) hand, may Allah (swt) be pleased with him and honour his face, and asked him regarding taking the Bay’a upon the Book of Allah (swt), the Sunnah of His Messenger  and the actions of Abu Bakr (ra) and Umar (ra). ‘Ali (ra) famously replied: upon the Book and the Sunnah – yes. As for the actions of Abu Bakr (ra) and Umar (ra), he would make his own Ijtihad. Abdul Rahman removed his hand, took the hand of ‘Uthman (ra) and asked the same question. ‘Uthman (ra) replied: By Allah yes, and so the Bay’a was completed with ‘Uthman (ra).

Suhayb led the people in the morning and midday prayer that day, and then ‘Uthman (ra) led them in the afternoon prayer as the Khalifah of the Muslims. This means that despite the contracting Bay’ato ‘Uthman (ra) starting at the Morning Prayer, the leadership of Suhayb did not expire except after the Bay’a  of the influential people in Madinah to ‘‘Uthman (ra). This was completed a little before the afternoon prayer, where the companions summoned each other to give Bay’a to ‘Uthman (ra) until after the middle of that day had passed and before the afternoon prayer. When the taking of the Bay’a was completed before the afternoon prayer, the leadership of Suhayb finished, and ‘Uthman (ra) led the people in the afternoon prayer as their Khalifah.

The author of al-Bidayah wa’ l-Nihayah explains why Suhayb led the people in the afternoon prayer though ‘Uthman (ra) took the Bay’a at the morning prayer, saying: “The people gave him the Bay’a in the mosque, then he was taken to the house of shura (i.e. the house where the people of consultation met), so the rest of the people gave him the Bay’a. It seems he did not finish taking the Bay’a until after the midday prayer. So, Suhayb prayed that prayer in the Prophet’s mosque, thus the first prayer in which the Khalifah, leader of the believers ‘Uthman (ra) led the Muslims was the afternoon prayer”.

Consequently the following matters must be considered when making nominations for the post of Khilafahafter it becomes vacant (through death or dismissal), which are:

1.      The work regarding candidacy and appointment must be done day and night until the task is completed.

2.      Nominees have to be short listed in terms of fulfilling the contractual conditions, a matter that is conducted by the Madhalim court.

3.      Nominees are short listed twice: to six and then to two. The council of the Ummahconducts this short listing as representatives of the Ummah. This is because the Ummah delegated Umar (ra) to represent them, who nominated six people and the six nominees delegated a representative from amongst themselves, ‘Abd al Rahman, who short listed the nominees to two after discussion. Thus, the reference in all of this is the Ummah’s council; in other words its representatives.

4.      After the completion of the elections and the Bay’a, the Khalifah is announced to the public such that all of the Ummah are aware of it, and his name and characteristics that mean he fulfils the criteria for the contraction of the Khilafah are also mentioned.

5.      The task of the temporary leader expires after the completion of the taking of the Bay’aby the Khalifah, rather than by the announcement of the results. The leadership of Suhayb did not finish by the election of ‘Uthman (ra), but rather by the completion of his Bay’a.

This is the case if there was a Khalifah and he passed away or was removed and a Khalifahneeds to be appointed to replace him.

If there is no Khalifahat all, it becomes obligatory upon the Muslims to appoint a Khalifah, to implement the rules of the shari’a and to carry the Islamic call to the world, as is currently the case since the removal of the Islamic Khilafahin Istanbul, on 28^th Rajab 1342 AH (3^rd March 1924). In such a situation, every one of the Muslim countries in the Islamic world is suitable to appoint a Khalifah, and the Khilafah would be contracted to him. So, if one of the Muslim countries gave the Bay’a to a Khalifah, and the Khilafah was contracted to him, it becomes obligatory upon the Muslims in the other countries to give him the Bay’aof obedience or in other words a Bay’a of submission to his authority. This is after the Khilafah has been concluded to him through the Bay’aof the people of his country. The following four conditions have to be fulfilled in that country:

1.      The authority of the country must be in the hands of the Muslims and not in the hands of a non-Islamic country or under a non-Islamic influence.

2.      The security of the Muslims in that country must be guaranteed by Islam; in other words its protection at home and abroad should be in the name of Islam and by Islamic forces to the exclusion of all others.

3.      The implementation of Islam should take place with immediate effect in a comprehensive and radical manner; the Khalifah must be involved in the conveying of the call to Islam.

4.      The Khalifah must fulfil all the contractual conditions, although he might not fulfil the preferred conditions, since what matters are the conditions of the contract.

Should that country satisfy these four conditions then the Khilafah would be established by the Bay’a of that country alone, and the Khilafah would be concluded by it alone. The Khalifahto whom they gave the Bay’a would become the legitimate Khalifah and any Bay’a to other than him would be invalid.

Any country that might give the Bay’a to another Khalifah after that, then their Bay’awould be invalid, due to the saying of the Messenger of Allah

“If Bay’a was given to two Khalifah, then kill the latter of them”and his  saying “Fulfil the Bay’a of the first, then the first”and his  saying“Whoever gave Bay’a to an imam, giving him the clasp of his hand and the fruit of heart, let him obey him as much as he could. If anybody else came to challenge his authority, then strike the head of the latter.”

The method of the Bay’a: In the aforementioned we have explained the evidences for the Bay’a as the prescribed method of appointing a Khalifahin Islam. Regarding its practical implementation, it is through shaking the hand as well as by writing. It has been narrated by ‘Abd Allah b. Dinar who said: “I witnessed Ibn Umar when people agreed on Abd al-Malik b. Marwan saying: "I write herewith that I agree to hear and obey ‘Abd Allah Abd al-Malik, the leader of the believers, according to the Book of Allah and the Sunnah of His Messenger, and to the best of my ability”.  The Bay’a can also be given by any other means.

The Bay’a should only be given by an adult as the Bay’a of the minor is not valid. Abu Aqeel Zahrah b. Ma‘bad reported on the authority of his grand-father ‘Abd Allah b. Hisham who lived during the time of the Messenger of Allah , that his mother Zaynab bint Hamid took him to the Messenger of Allah  and said “O Messenger of Allah, take Bay’a from him” upon this the Messenger of Allah  said “He is young” and he  wiped over his head and prayed for him, as narrated by al-Bukhari.

As for the wording of the Bay’a, it is not restricted to any specific wording, but it should include the commitment that the Khalifah acts according to the Book of Allah (swt) and the Sunnah of His Messenger  and that the person who gives the Bay’a should pledge to obey in that which they liked and disliked and in ease and hardship. A law will be published that will determine this wording in accordance with the previous points.

Once the Bay’ais given to the Khalifah, then the Bay’a becomes a trust on the neck of the one who gave the Bay’a, where he is not allowed to withdraw it. For it is his right in terms of appointing the Khalifah until he gives it. But once he gave it, he is not allowed to withdraw it. Even if he wanted to do so, he is not permitted to withdraw his Bay’a. Al-Bukhari narrated from Jabir Ibn ‘Abd Allah that a Bedouin gave the Bay’a to the Messenger of Allah  on Islam, but he became unwell, so he said: “Relieve me of my Bay’a”, which the Messenger of Allah  refused. Then he came and said the same, but the Messenger  rejected. So he left the town. The Messenger of Allah said “The town is like the mason’s bellow (or furnace), it gets rid of (cleans) its impurity, and its goodness (scent) manifests (shines)”.

Muslim also narrated from Nafi’ on the authority of ‘Abd Allah b. Umar that he heard the Messenger of Allah  say “Whoever withdraws a hand from obedience, he would meet Allah on the day of judgement without having proof for himself”.

Breaking the Bay’ato the Khalifah is a withdrawal of the hand from the obedience to Allah (swt). However, this is the case if his Bay’a to the Khalifah was a Bay’a of contracting, or a Bay’a of obedience to a Khalifah was accepted and pledged by the Muslims. But if he pledged himself to a Khalifah initially, and the Bay’a was not completed, then he has the right to relieve himself from that Bay’a, in view of the fact that the contracting Bay’a has not been concluded to him from the Muslims. So the prohibition in the hadith is focused on withdrawing a Bay’a to a Khalifah, not to a man for whom the Khilafah contract was not completed.

Video: Tafsir Surah Al-Qariah - Sheikh Abu Talha Malkawi

Continuation of Quran tafsir in order of revelation by Sheikh Abu Talha Malkawi.

The Vicious and Wrongful Attempts to link Hizb ut Tahrir to ISIS

Considering the latest events of violence taking place worldwide, and the Western regimes exploiting these events in their media in distorting the image of Islam and the military strikes that violated the sanctity of the Muslim lands especially the pure lands of ash-Sham, we in Hizb ut Tahrir (HT) are fully aware of this wider aim at targeting the call for the implementation of Islam through a political entity, which is the distortion of the image of the Khilafah upon the method of the Prophethood and preventing its establishment, demonizing the image of sincere Muslims working for its establishment under the pretext of fighting terrorism.

Hizb ut Tahrir has clearly and publicly stated in its press release, “Hizb ut Tahrir is a Standalone Political Party, It does not Represent Anyone nor is it Represented by Anyone!” issued 22/03/2013 we are not connected to any party regardless of what it is, neither do we have any organizational relationship with any party, and the Hizb does not have any other branches, sections or organisations. As we insisted in other areas that the alleged caliphate pronounced by ISIS is Islamically illegitimate and does not have legitimate standing from the Sharia components and standards for many reasons, most notably: first the reality of ISIS on the ground is that it is a mere military organization much like the dozens and hundreds of other military organizations seeking to control larger areas of land. It is a militant organization after its announcement as it was prior to it. Second the caliphate is a state where the caliph receives legitimate bayaah from the Ummah (where the bayaah is given voluntarily and not by force or coercion) provided that this caliphate state has the state components so as to be capable of both implementing the full Islam in governing the welfare of the public and providing the security both internally and fending off any external threat.

We in the Central Media Office of Hizb ut Tahrir remind you of the following:

1. Hizb ut Tahrir is a political party whose ideology is Islam, so politics is its work and Islam is its ideology. The Hizb established in 1953 in Jerusalem at the hands of Sheikh Taqiuddin an-Nabahani (may Allah have mercy on him) spreading to encompass the majority of the Muslim lands and naturally spread by Muslims in the West to clarify the ideology of Islam as a complete and comprehensive way of life. It works within the Ummah (the Muslim people) and together with it, so that it adopts Islam as its cause and is led to restore the Khilafah upon the methodology of the Prophethood and the ruling by what Allah Almighty revealed. Hizb ut Tahrir is a political group and not a priestly one. Nor is it an academic, educational or a charity group nor a militant group employing material tactics or methods.
2. The Aim of Hizb ut Tahrir is to resume the Islamic way of life and to convey the Islamic message to the world. This objective means bringing the Muslims back to living the Islamic way of life in Dar al-Islam, such that all of life’s affairs in society are administered according to the Shari’ah rules, and the viewpoint in it is the “halal and the haram principle” to achieve this goal Islam mandates the establishment of the Islamic State, the Khilafah State, in following the methodology of the Prophet Muhammad ﷺ. Hizb ut Tahrir aims at the correct revival of the Ummah through enlightened thought using political and intellectual struggles.
3. The Methodology of Hizb ut Tahrir – the Party defined its method of work into three stages:

• The First Stage: The stage of educational culturing to produce people who believe in the ideas and the method of the Party, so that they form the Party group.
• The Second Stage: The stage of interaction with the Ummah, to let the Ummah to carry Islam taking it as its issue, and thus works to implement it in the day to day affairs of life at the level of individual, state and society, and seeking Nusrah (the material support) from the people of power and rank to hand over the rule.
• The Third Stage: The stage of establishing government in Muslim lands, implementing Islam generally and comprehensively, and propagating it as a message to the world.

Hizb ut Tahrir does not employ any violent approach in any land to achieve its objectives. The track record since its foundation in 1953 speaks for itself in this regard.

Hizb ut Tahrir is clear, open and challenging in presenting its thoughts and ideas, both in its struggle against the disbelieving colonialist countries or in its struggle against the rulers. It challenges everybody who disagrees with Islam and its laws, while insisting that only Islam offers the true, universal solutions for humanity.

For any more information about the aims and activities of Hizb ut Tahrir worldwide, please refer to our official websites and publications also available on our site: www.hizb-ut-tahrir.info Please feel free to contact our official Media Office Spokespersons and Representatives of Hizb ut Tahrir throughout the world for any further information.

Osman Bakhach

Director of The Central Media Office of Hizb ut Tahrir

Saturday, 16th Safar 1437 AH

28/11/2015 CE

Issue No: 1437 AH /007

Source

Obituary of Abd Al-Hadi Faour Hassan Faour, member of the Ameer’s office- Sheikh Ata Bin Khalil Abu Rashtah

Obituary of Abd Al-Hadi Faour Hassan Faour, member of the Ameer’s office

مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلًا

“Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least”

(Al-Ahzab: 23)

The Ameer of Hizb ut Tahrir, the members of the Ameer’s office, the Madhalim’sCouncil, the Central Office and Hizb ut Tahrir in general mourns.

They mourn to the Muslim Ummah the member of the Ameer’s office Abd Al-Hadi Faour Hassan Faour (Abu Mahmoud) who passed away at noon on the 22nd of Safar 1437 AH corresponding to 4th of December 2015 CE, at the age of 81.

Abu Mahmoud was an active member of Hizb ut Tahrir from its beginning, he accompanied both Sheikhs Abu Ibrahim and Abu Yousef, may Allah سبحانه وتعالى have mercy upon them. He also accompanied Hizb ut Tahrir’s present Ameer and he was their pillar and support, serious and diligent in his work for the resumption of the Islamic life through the establishment of the righteous Khilafah State. He would have loved to witness the rise of the Khilafah to gain from the goodness and reward of what Allah wills. But the Almighty passed him away to Him سبحانه وتعالى so he can attain a greater goodness and a bigger reward in Paradise inshallah:

فِي مَقْعَدِ صِدْقٍ عِنْدَ مَلِيكٍ مُقْتَدِرٍ

“Firmly established in the favour of a Mighty King”

(Al-Qamar: 55)

He was, may Allah have mercy upon him, sincere to Allah Almighty in his Imaanand true to the Messenger of Allah ﷺ in following in his ﷺ example. He was honorable, and we do not commend anyone over Allah, from the ones that:

صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلًا

“Who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least”

(Al-Ahzab: 23)

May Allah have mercy upon you Abu Mahmoud, your parting saddens us and we only say what Allah Almighty has commanded us to say:

الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

“Who say, when a misfortune strikes them: we surely belong to Allah and to Him we shall return”

(Al-Baqarah: 156)

so to Allah we belong and to Him we shall return.

Your brother ‘Ata Bin Khalil Abu Rashtah specifically and the Shabab of Hizb ut Tahrir in general

22nd of Safar 1437 AH

4th of December 2014 CE