The following are the notes from a brother's presentation on the topic, please excuse grammatical errors and inconsistencies in transliterations.
وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ
وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ
الْمُفْلِحُونَ
“Let there arise from amongst you a group(s) calling to the Khair
(good) enjoining the Ma’ruf (good) and forbidding the evil, they are the ones
who are successful.” [TMQ 3:104]
Allah (swt)
obliged us to establish a political party who in the absence of the Islamic
state works towards establishing al-khair, the whole of Islam through the
re-establishment of the Islamic Khilafah. One that calls to establishing the
greatest ma'ruf and forbidding the greatest munkar which is the absence of
implementation of the law of Allah (swt) upon this earth.
In pursuit of this
we as da'wah carriers work to win people to join our work or at least convince
them to our thought. After convincing someone of the vital issue, the topic of
the methodology to re-establish Khilafah is a key and one.
Among the
various methods proposed we do come across people including many who are
sincere who may hold the view that the method to re-establish the Islamic state
is by physical fighting. Those who hold this position will usually quote a
variety of evidences and arguments for their position. We should not shy away
from these, rather we challenge them head on based upon the strength of the
evidence for our method of intellectual and political struggle.
We should be
strong in the understanding of the strongest methodology and the evidences that prove it.
We should also be clear in articulating it to convince people from various
backgrounds. We should be careful at being dismissive of people and assuming
that we are not able to win them just because they are from a certain
background or hold certain views. Indeed, over time the weakness of many
proposed methodologies which are not founded on Islamic evidences not even upon
a shubhat daleel (semblance of an evidence) such as that of Tadarruj (gradual
implementation) have been exposed and with the increasing awareness of Islam in
the Ummah people have moved towards looking at the Islamic evidences.
There various
arguments that are put forward, the following are some of those that we have
encountered.
1. What are the details of the Khilafah someone
claim to work towards? What will be its systems and constitution?
Even before
discussing methodology it is important to raise the questions to those who
claim to work to re-establish Khilafah, what are the systems of this Khilafah?
How will the economy run and the political system? Do they have a draft
constitution based on evidences ready for implementation?
Sometimes we do
not realise that to date we have not seen any other scholar, thinker or group
that has prepared a constitution for the Khilafah ready for implementation that
is based upon the detailed Islamic evidences other than the constitution initially
prepared by Sheikh Taqiuddin an-Nabhani elaborated in the book ‘Muqadimat Dastoor’
(The Draft
Constitution and the Necessary Evidences for it), originally published in
1963 and subsequently amended by other scholars. How can you be working for
something if it's not clear what you are trying to establish?
2. The claim that the revelation of the verses
of Jihad in Madinah abrogates the entire Makkan stage.
So
regardless of what you put forward in terms of evidences from the Seerah in
Makkah, they say the ayat of the sword in Madina abrogate these.
"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 humbled." [Tawba:29]
What
we find is that they are often overconfident in their positions as have been
used to discuss with the likes of Ikhwan al-Muslimeen and have seldom been
challenges from an usuli perspective.
Abrogation
(naskh) happens specifically, it is incorrect to say that the ayat revealed
about Jihad abrogates everything in the Makkan stage.
Linguistically
abrogation means cancelling (Izaalah) or changing the thing and transforming it
from one state to another while it still exists in essence. Technically, it is
the address (Khitaab) of the legislator which prevents the continuation of a Hukm
Shar’i of a previous address (Khitaab).
As for the term
abrogator (Naasikh) it may refer to Allah (swt):
“Whatever a Verse (revelation) do We abrogate.” (TMQ Al-Baqarah:
106)
Or it may refer to
an Ayah: Thus, we say the ‘Ayah of the sword’ (At-Tawbah: 29) abrogated so and
so Ayah.
As for the
abrogated (Mansookh) it is the Hukm which has been lifted, like the Hukm which
obliges paying the Sadaqah in front of the Messenger (saw) in the confidence of
the Messenger (saw), the Hukm of bequests for heirs, the Hukm of waiting for
complete year in respect to the widow. In abrogation the Hukm abrogated must be
Shar’i and the evidence which indicates the lifting of the Hukm must be Shar’i
and come after the address whose Hukm has been abrogated.
Allah (swt) has
informed us of the occurrence of abrogation and the Ahkam which have been
abrogated show us its true occurrence.
مَا نَنْسَخْ مِنْ آَيَةٍ أَوْ
نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ
عَلَى كُلِّ شَيْءٍ قَدِيرٌ
“Whatever a
Verse (revelation) do We abrogate or cause to be forgotten, We bring a better
one or similar to it. Know you not that Allah is able to do all things?” (TMQ Al-Baqarah: 106)
وَإِذَا بَدَّلْنَا آَيَةً مَكَانَ
آَيَةٍ وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوا إِنَّمَا أَنْتَ مُفْتَرٍ بَلْ
أَكْثَرُهُمْ لَا يَعْلَمُونَ
“And when We change a Verse in place of another, and Allah knows
the best of what He sends down, they (the disbelievers) say: you (O Muhammad
[saw]) are but a liar. Nay but most of them know not.” (TMQ An-Nahl: 101)
The texts from
which we extract our method are not abrogated. For example:
فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ
“So proclaim what you have been commanded
and turn away from the Mushrikeen (Polythiests).”
[TMQ Hijr: 94]
The various
evidences we quote to prove our method such as the repeated actions of the
culturing of the sahaba of the Prophet (saw) in Makkah or the actions of
intellectual and political struggle against the false aqaid, systems and rulers
of the Quraysh even in the face of hardship and the persecution of the Sahabah
or the various evidences when the Prophet (saw) sought the nussrah from the
people of power - are not abrogated just because the ayat that permitted
fighting and Jihad were revealed in Madina.
Remember the topic
of abrogation has been debated by the scholars for centuries and they have
elaborated their views on the rules that have been abrogated and do not mention
these.
مَنْ
يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ
“He who obeys the
Messenger has obeyed Allah.” (TMQ
An-Nisa: 80)
Therefore, we are
obliged to make Ta'asi and emulate the Prophet (saw) in his method whether that
is the actions of concentrated and collective culturing he did, the actions of
intellectual and political struggle or seeking the nussrah which have been
proven by authentic texts and which have qara'in (legal indications) indicating
their obligation. We are obliged with these ahkam of the method and cannot
abandon them.
Abrogation is not
relevant when it comes to these evidences. Rather what can be said is that the
verses of Jihad abrogated non-violence even when attacked, so of course we say
if Muslims are attacked today by Kuffar like what happened in Iraq and other
lands then defensive Jihad becomes obligatory. This is not related to the
subject of working to establish Khilafah, rather it relates to repelling the
enemy.
3. Refuting the claim that every Muslim man in
the world today has to partake physically in Jihad.
They mix the
mas’ala (issue) of re-establishing the Khilafah and the mas’ala of Jihad
fi-sabeelillah. They are two different matters and not the same subject. It's
like mixing the issue of Salah and Zakat.
Jihad has a
shariah meaning, there are many ayat of Quran related to it.
وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ وَيَكُونَ
الدِّينُ كُلُّهُ لِلَّهِ
“And fight them until there is no more Fitnah,
and the religion will be all for Allah alone.” [TMQ 8:39]
In Badi’ul Sanai’
of the Hanafi Mazhab, it states the following: “Jihad in the language is
exerting effort. In the understanding of the Shara, it is exerting effort and
energy in fighting fi sabeel lillah by body, finance, tongue or another.”
In Manhul Jaleel
of the Maliki Mazhab, al-Jihad is defined as the, “fighting by a Muslim against
a kaafir (who does not have a treaty with the Muslims) to make the word of
Allah the highest…. or for a Muslim to arrive to do Jihad or to enter the
Kaafir’s land for fighting.” Ibn Arafa defined this.
Sheikh Taqiuddin an-Nabhani
says in The
Islamic Personality Volume 2, “Jihad
is fard Kifayah to initiate (the fighting) and Fard Ayni when the enemy
attacks, upon the ones who are being attacked (ala man haajimuhum) and fard kifayah
upon the rest (of the Ummah). This fard is not silenced until the enemy has
been repelled and the Islamic land has been purified from its impurity”.
If an Islamic
country was exposed to attack from the enemy, then the fight against the enemy
becomes fard ‘ain (personal obligation) upon the people of that land (country).
If the repelling of the enemy could not happen with the inhabitants of this
land, than it becomes fard ‘ain upon the Muslims who are the nearest
(geographically) to this land, then those who follow them (geographically) and
so on until the repelling of the enemy is achieved, even if this obligation
included all of the Muslims.
If the enemy
occupied the country and dominated over the Muslims within it and imposed its
authority upon them and they became unable to fight against it, to remove the
authority from them, then they are treated as if the are captives (prisoners of
war). The fard ‘ain, in this case, would be upon the Muslims who came next to
them (geographically) and so on, until the occupation is removed and the
country returns to Bilad al Islam (the land of Islam).
To say that Jihad
becomes fard ‘ain on Muslims means that it is upon those who are capable
amongst them, i.e. the armies and those who are like them (i.e. have military
power). This is because the ‘capability’ (Istita’ah) is (indirectly) understood
in every hukm shar’i. Therefore, it is incorrect to change the definition and
thus say that Jihad is fard ‘ain upon the armies instead of upon the Muslims,
this is because the mentioning of ‘Muslims’ is more general, and it is clear in
it that it is a duty (fard) upon those who are qualified and have the
capability and ability to fighting in the manner which the shara’ has explained.
On the authority
of Abu Huraira Abdul Rahman ibn Sakhr (may Allah be pleased with him) who said:
I heard the Messenger of Allah (peace and blessings of Allah be upon him)
saying, "What I have forbidden you, stay away from. What I have ordered you [to do], do as much of it as you can.
Verily, the people before you were destroyed only because of their excessive questioning
and their disagreeing with their Prophets." Recorded by al-Bukhari and
Muslim.
The Prophet (saw)
said: "Pray standing. If you are not
able to, then pray sitting. And if you are not able to [do even that], then
pray while on [your] side." (Recorded by al-Bukhari.)
This can be seen
in history when Palestine was occupied by the Crusaders for 100 years, the
scholars said Jihad against them was Fard Ain, however did they all practically
oblige everyone to move there and go to fight? In fact if this was the case all
the scholars themselves would have moved there and fought against the crusaders
which clearly didn’t happen. Therefore it is clear that they understood the
hukm in the same way and this is the classical position.
4. The claim that Jihad continues with or
without a Khalifah - therefore we are obliged to individually undertake it.
They also argue
that Jihad continues whether there is a Khalifah or not so that means we must
individually undertake it.
Imam Ahmad and Abu
Dawud narrated from Anas who said: The Messenger of Allah (saw) said: “…Jihad
(madhi) from when Allah sent me until the last of my Ummah fights the Dajjal.
It will not be invalidated by the tyranny of the tyrant or the justice of the
just (leader).”
We agree that the
obligation of Jihad is upon the Ummah like all the other obligations like
ruling by the book of Allah, implementing the hudud etc. Again the issue depends
upon capability, the direct obligation is upon the people of power.
Today, we as an
Ummah are sinful unless we work to achieve these which will in reality occur when the
Khilafah establishes them.
5. The claim that the hadith of raising the
sword applies today due to kufr buwah (open kufr) of the rulers.
Al-Bukhari
narrated on the authority of Junada b. abi Umayyah who said: We went to ‘Ubadah
b. as-Samit when he was sick and we said: May Allah (swt) guide you. Inform us
of a Hadith from the Messenger of Allah (saw) so Allah may benefit you from it.
He said, the Messenger of Allah (saw) called upon us and we gave him the
Bai’ah, and he said, of that which he had taken from us, that we should give him the pledge to listen and obey, in what we like
and dislike, in our hardship and ease, and that we should not dispute the
authority of its people unless we saw open Kufr (kufr buwah) upon which we had
a proof (burhan) from Allah.
The hadith was
reported by At-Tabarani as “kufran Surahan (open kufr)”, and as “unless the disobedience
of Allah is bawahan”.
'Awf Ibnu Malik
Al-Ashja'i said: "I heard the Messenger of Allah (SAW) say: 'The best of
your Imams are those whom you love and they love you and whom you pray for and
they pray for you, and the worst of your Imams are those whom you hate and they
hate you and you curse them and they curse you.' We asked: 'O Messenger of Allah, shall we not then declare war on them?' He said:
'No, as long as they establish the prayer among you', [Muslim]
Ibn Hajar said
in his Fateh al-Bari said: “The Fuqahaa’
agreed unanimously on the obligation of obedience to the overpowering
(mutaghallib) ruler and of fighting (together) with him; and that obedience to
him is better than rebel against him, because this spares the blood and
appeases the masses. However, if the
ruler showed explicit kufr (kufr sareeh), then it is not obliged to obey him;
it is rather obligatory, for those who can, to fight against him, as it came in
the hadith.”
This view
is also mentioned in Nayl al-Awtar and supported by Imam Shawkani. That is, if
the ruler rules by other than the Shari’ah he is fought until he either repents
or is removed. However that is the only situation that it applies to i.e. the
ruling of a Khaleefah who resorts to the Kufr ruling and disobedience to Allah.
It does not relate to the Khaleefah becoming tyrannical and also does not
relate to his personality becoming corrupt. In which case obedience to him is
binding and the Muslims should still pray behind him and fight Jihad behind
him.
However,
these Ahadith are not connected to the current situation. They are all
connected to revolt and rising against the Khaleefah and are titled under the
subject of ‘Khurooj min al Khaleefah’ i.e. rising against the authority of a
Khaleefah or an Imam.
The current
situation is not that of the Khulafaa who used to rule by Islam and
then turned away from Islam. The current problem is also not merely
related to removing a ruler by killing him. Rather, entire systems of Kufr have
been implemented over Muslims for decades, none of the rulers have ever ruled
by the Shari’ah and none of them are Khulafaa within a Khilafah. The systems
that they are applying are either monarchies or Capitalistic with some sort of
democratic framework. Hence, the reality isn’t that of removing a bad Khaleefah
within an Islamic State. The reality is of uprooting an entire Kufr system,
including its ruler, to again establish Dar ul-Islam. The current rulers are
not comparable in any way to Khulafaa who have introduced one Kufr law into the
Khilafah. Hence these Ahadith, which have always been understood in the context
of Dar ul-Islam i.e. where Islam is implemented and the Muslims possess the
security, do not apply upon the current situation. The reality which they
address is that of removing a Khaleefah who rules with Kufr within the Islamic
State, not that of uprooting an entire Kufr system merely by fighting and
killing the ruler of that system.
6. Refuting the claim that the method of Ibn
Taymiyyah and other scholars was fighting to re-establish the Khilafah when there was no Khalifah for a considerable
period of time after the occupation of Iraq and the capital of the Islamic
state.
The Mongols
invaded Baghdad and killed the Khalifah in 656 AH.
The fatwa of Ibn
Taymiyyah is correct in terms of its subject, which was to fight the Tatars who
attacked the Muslims since jihad in this situation was an individual obligation
(fard ‘ain). It was obligatory on the Islamic Ummah to fight the kuffar to
eliminate and expel them from the lands of the Muslims. Ibn Taymiyyah
(rahimahullah) was from the distinguished ‘Ulema who encouraged the Muslims to
fight. He was at the forefront of the Ulema and the Muslims. He held position
that was grave and well known regarding the fighting of the Tatars.
Jihad continues
under the leadership of any Ameer whether he is pious or not as mentioned in
the noble hadeeth. Thus Jihad is undertaken under the leadership of any Muslim
ruler whether he is Khaleefah or not as long as the fighting is against the
kuffar. So any Muslim ruler who mobilizes the army to fight the kuffar such
fighting is correct. It is well known that the Islamic lands had Walis (governors)
and the Wali (governor) is a ruler. When the Khaleefah was killed the Walis
were present. And with their armies they opposed the Tatars. This took place in
the Wilayah of Sham during the time of Ibn Taymiyyah. It also took place in the
Wilayah of Egypt during the time of ‘Izz b. Abd as-Salam when the Tatar were
defeated at the battle of ‘Ayn Jalut. So the Muslims were fighting and the
armies were fighting. And there were walis present in the respective wilayaahs.
This is in regard
to Jihad generally and mobilization of the armies to fight whether there is a
Khaleefah or not. As for when the lands of the Muslims are attacked by the
kuffar, it is incumbent on every person who is able to bear weapons to fight
the aggressor and repel his aggression. This does not require the permission of
the ruler to fight, even the woman can go out to fight without the permission
of her husband and the servant can go out without the permission of his master.
When the Khaleefah
was killed Muslims still had governors. The Muslims together with their governors
were looking to find who had survived from Banu al-‘Abbas so that they can give
bay’ah to one of them. In the same year in which the Khaleefah was killed, some
of Banu Al-Abbas were able arrive at Egypt which was the strongest wilayah in
the Muslim lands at that time. One of them took an army and returned wishing to
restore the Khilafah to Baghdad, but he was not able to do so. Many were killed
and the leader of the army did not return to Egypt.
The Muslims
continued to search for someone from Banu al-Abbas for whom they can give the
pledge of the Khilafah. The situation continued until Rajab 659 AH (3 years after killing of the Khalfah) when one person
from Banu al-‘Abbas from the relatives of Khaleefah al-Mu’tasim billah whom the
Tartars killed, reached Cairo, where a council of governors (walis) was held in
the presence of the Ulema, and after they had checked his lineage and ability
they gave him the Bay’ah of Khilafah. The Khilafah remained in Cairo since that
time for 300 years until it transferred to the Ottoman Sultan Saleem and the
seat of the Khilafah moved to Istanbul.
Thus, the Muslims
did not fight the Tatar in the time of Ibn Taymiyyah to re-establish the
Khilafah. They fought the Tatars who were advancing on the Muslim lands. This
is clear. The Khialafah was not established in Al-Sham but in Cairo. Also, the
reality of the interruption to the Khilafah those days is not the same as
today. The Muslims in those days had governors ruling them by Islam. So the
land was dar al-Islam. They used to give obedience to Banu al-‘Abbas and they
were looking for someone who had survived from them in order to appoint him as
Khaleefah, and this is what happened on Rajab 659 AH. They used to consider the
Khilafah as continuing among the Abbasids.
As for today, the
land is one of dar al-Kufr. The Khilafah has been destroyed and it ceases to
exist. The reality of its reestablishment is like the reality of establishing
the state in Madinah al-Munawwarah. The method should be the same method
through which the Messenger (saw) established the state in Madinah via the people
by seeking the Nusrah (help) from the strongest faction from the Ummah.
7. The claim that the Ta'ifa al-mansoora
(victorious group) or Ta'ifa az-zahira mentioned in hadith mentions those who
fight and therefore that must be the method.
There are many
ahadith that talk about the Triumphant or victorious group or party.
Bukhari narrated
from Al-Mogheerah ibn Sho’ba that RasulAllah صلى الله عليه وسلم said “There will
always be a group amongst my Ummah that will be triumphant and Allah will cause
them to triumph.”
Muslim related
from Thawbaan that RasulAllah صلى الله عليه وسلم said,
“There will always be a group amongst my Ummah who is triumphant
upon truth, abandoning them will not harm them, until the order of Allah is
given and they will be like that (triumphant)”
Muslim related
from Jabir ibn Abdullah that RasulAllah صلى الله عليه وسلم said, "There
will always be a group, triumphant in
fighting for Al-Haq until Day of Resurrection. Then will Isa ibn Maryam
(as) will descend and he will be asked by their Ameer to lead the prayer, but
he will reply, No, your ameer has to be from you and this is the Karamah of
Allah.”
Muslim related from
Uqba bin Amir that RasulAllah صلى الله عليه وسلم said
"There will always be a group in my Ummah
that will fight according to the order of Allah, victorious over their enemies
and there will be no harm on them from there contradictors until the hour comes
and they will be triumphant."
Muslim related
from Mu'awiyah that RasulAllah صلى الله عليه وسلم said, "There will always
be a group from my Ummah that will be steadfast on the order of Allah, they
will not be harmed by those who oppose them or abandon them, until the order of
Allah comes and they will be triumphant over humankind."
Tirmidhi related
from Thawban that RasulAllah صلى الله عليه وسلم said, "There will always
be a group from my Ummah that will be triumphant upon Haq, they will not be
harmed by those who abandoned them until the order of Allah."
Abu Daud related
from Imran ibn Hasseen that RasulAllah صلى الله عليه وسلم said, "There
will always be a group from my Ummah that
will fight on the truth, triumphant against those who oppose them and the last
of them will fight the Dajjal."
Ahmad related from
Jabir bin Abdullah that RasulAllah صلى الله عليه وسلم said, "There will
always be a group from my Ummah that will fight upon truth until the Day of
Judgment."
Ahmad related that
RasulAllah صلى الله عليه وسلم said, "There will always be a group from my
Ummah triumphant upon the truth, victorious over their enemies, there will be
no harm from those who oppose them and they will not be harmed until the order
of Allah comes and they will be like that (triumphant). They said, "O RasulAllah,
where are they? He said, "In Baytul-Maqdis and the precincts of
Baytul-Maqdis."
At-Tabaraani in
"Al-Kabeer" related that RasulAllah صلى الله عليه وسلم said, “There will
always be a group from my Ummah triumphant on the truth and victorious over
those who oppose them and no harm will come to them from those who contradict
them, until the order of Allah comes and they are so. RasulAllah was asked,
"Where are they?" He replied, "Baytul-Maqdis."
It was mentioned
in hadith of Abu Umaama from Ahmad that it is Baytul-Maqdis, and from Tabaraani
in a similar hadith, and in the hadith of Abu Hurayrah in the Al-Awsat by
At-Tabaraani, RasulAllah صلى الله عليه وسلم said, "They will fight in
Damascus and its precincts, and at the gates of Baytul-Maqdis and its
precincts, they will not be harmed by those who abandon them and they will be
triumphant until the Day of Judgment." (Fath-Bari)
Reflection upon
the hadith clarifies the following about the ahadeeth,
1 – It refers to a
part of the Ummah and not all of it, for the reason that Taa'ifa (Group) in the
language means the part of a thing and every part of something is the Taa'ifa
of it. Qamoos says, "And a Taa'fa of a thing is a part of it."
2 – It will be
steadfast on the truth, which is Islam, " قائمة بأمر الله",
"steadfast on the order of Allah."
3 – They will be
fighting on the truth, in the way of Allah, (yuqaatiloon alal haqq) they will
fight on truth, they will fight according to the order of Allah.
4 - It is the same
strength and ability will lead to fighting the enemy army, vanquishing them,
defeating them decisively and establishing an apparent victory,
"Fighting on
the Truth against those who oppose them."
"Fighting on
the order of Allah, vanquishing the enemy."
5 – Indeed this
group, “fighting at the gates of Damascus and its precincts and at the gates of
Bayt ul-Maqdis and its precincts” means fighting the enemy and emerging
victorious in the areas of ash-Sham and its precincts.
These descriptions
indicate that this group is based on Islam, fights in its cause, and has
strength that makes it possible to defeat the enemy decisively and clearly
obvious. Regarding the enemies of the states and the armies, the group that is
triumphant over them must be a strong Muslim army in a Muslim country, led by
the Khaleefah or the army commander, fighting the enemy and beating them in a
humiliating defeat, victorious over them, vanquishing them and dominating them.
And it will be launched from Ash-Sham and its precincts, the state and army has
been battling the enemy and will defeat it and dominate it. Namely, this group
is either the entourage of the state and the army which will be victorious over
the enemy, vanquish them and dominate them, or this group is working for a
state and army that will triumph over the enemy, vanquish them and dominate
over them.
This could apply
to the era of Prophet Muhammad, صلى الله عليه وسلم and the companions in the
fight against the enemy and dominating over them. It can also apply to the
golden era of Islam in the fight against the enemy dominating over them, to
every Khaleefah and the leader of the Islamic army in the state, fighting the
enemy, defeating, vanquishing and dominating him.
It can also apply
to Salahuddin and his army in the defeat of the Crusaders, as well as the Qutuz
and Baibars and his army's victory over the Tartars. It could also apply to us
because we work to create a strong Islamic state – a rightly guided Khilafah –
to fight the kafir enemy, defeat them, dominate them and emerge obviously
victorious. So, eradicating the state of Jews and opening Rome as promised.
This is what could be and is probable.
But this does not
apply to any group which is neither an Islamic state nor an army of the Islamic
state, because without a state or an army, it could not vanquish the enemy nor
dominate it obviously. Nor can it, without a state or army of the Islamic state,
eliminate the entity of the Jews or defeat America or Britain.
Thus, it does not
apply to groups, without a state or army in a state, fighting the enemy,
because the description of the triumphant group is not just fighting but
vanquishing the enemy, and the enemy state and army cannot be defeated,
vanquished of dominated by a group without a state or army. It also does not
apply to any group that is not working to establish an Islamic state - the
Khilafah- because it cannot vanquish states and armies. Fighting and dominance
over the enemy, whether it already exists practically or is being worked to
establish, is the fundamental description of this group.
As for the phrase
"there will always be" does not mean they it will not be interrupted,
but it means that it will prevail over the enemy in successive periods until
the Day of Resurrection, namely, that its victory over the enemy is not once
and then the enemy returns to defeat us forever, rather our victory will be in
successive periods until the Day of Resurrection. This is what has happened
when we were triumphant over the kuffar and we were victorious over them in the
days of Islam then we defeated and won and these were the days that we were
given by turns (by Allah) and then came the Crusaders and they were defeated,
and then came the Tartars and they were defeated, and then we were weak and
then we returned and we opened Constantinople and it became Istanbul ... and it
is upon the Khilafah that when it returns, by the permission of Allah, it will
eradicate the entity of Jews, which occupied Palestine, and it will open Rome,
by the permission of Allah, and this described group will remain upon the Truth
until the last of them fights the Dajjal. It is noteworthy that in the hadeeth
of the descent of Esa (as) before the Day of Resurrection, he will find a state
and an Ameer, and then there will be victory over the enemy, decisively and
obviously.
So, the
"there will always be" does not mean without interruption, but it
means that the world will not be without periods of victory by the Muslims
against the enemy, resoundingly and obviously, until the Day of Resurrection.
This is like
saying of RasulAllah صلى الله عليه وسلم, narrated by al-Bukhaari:
"The affair of this Ummah will be until
the Last Hour"
This does not mean
that the integrity of the nation will remain always, as in various periods it
was interrupted, as in after the destruction of the Khilafah.
It means that this
world would never be without the integrity of this Ummah until the Day of
Resurrection, it will not become "crooked" and never return to
integrity, and when her Khilafah departed her matter did not return but left as
well, and every time "crookedness" returns, the integrity of the
Ummah will return until the Day of Resurrection.
Such is the matter
of the Hadeeth about the Triumphant Group, so when RasulAllah صلى الله عليه وسلم
informs us about its description and announced its Fadl, and that it will fight
the enemies and be victorious over them, vanquish them and be triumphant over
them decisively and obviously, and this will not occur except with an Islamic State
and a Muslim army which will defeat the Kafir states and their armies, so we
must persist in assistance and increase our effort and struggle on the path to
establish the Islamic state, the rightly guided Khilafah, so we will be in its
army and fight the enemy, so we vanquish them, we be victorious over them and
we are triumphant over them decisively and obviously. So, we hope from Allah
(swt) that we are from that group which RasulAllah صلى الله عليه وسلم mentioned
in his noble Ahadeeth.
Then there is of
the matter of utmost importance and that is the that the issue is not that we
say this group is the Triumphant Group or we say this one or that, indeed the
issue is that whoever loves to be in the Triumphant Group he work to achieve
what was conveyed of its description and so he works to establish an Islamic
state and an Islamic army that fights the Kafir enemies America, Britain and
Jews ... etc and vanquishes them, is victorious over them and dominates them.
And this is what indicates to him that he is part of the Triumphant Group, so
one who intends to be of the Triumphant Group, let him work with whatever he
has, by the permission of Allah, to achieve its description of overwhelming the
enemies, achieving victory and dominance over them,
We ask Allah (swt)
that we are of the Triumphant Group and that we witness the Islamic state, the
rightly guided Khilafah, and we are from soldiers of Islam who defeat the
enemy, overwhelm them and are victorious and triumphant over them.
