Sunday, January 12, 2014

Q&A: Has Hizb ut Tahrir Changed Its Method by organising Conferences, Protests and Seminars

Question:
A. Om Okasha
Assalamu Alaikum wa Rahmatullah wa Barakatuh,
Our noble Sheikh, Ata Bin Khalil Abu Al-Rashtah:
I ask Allah to help you on the great effort you spend for the service of Islam and Muslims, and I ask Allah to crown these efforts with the declaration of the establishment of Khilafah on your hands soon, Ameen, Ameen.
Anyway, there are those who make claims that the party has changed its method and that holding conferences is not appropriate, being an intellectual party...May Allah reward you.
B. Nona Amer
"Assalamu Alaikum wa Rahmatullah wa Barakatuh,
I have a question, and I hope that you could answer me. It came in the adoption of the scholar Taqiuddin (may Allah's mercy be upon him), that he refused holding demonstrations ... And now we see demonstrations being widely spread and that you yourselves organizing them. Is there legislative (sharia'h) evidence on your action? Wassalamu Alaikum."
C. Wassim Kordoghli
"Assalamu Alaikum wa Rahmatullah wa Barakatuh our Ameer,
It is mentioned in the book of the Islamic State page 236, "It therefore follows that holding conferences on the issue of the Khilafah would not itself be a method for the establishment of an Islamic state ..." My question Sheikh is why the party holds conferences and seminars while in its books it refuses to do such actions... please clarify the matter so we remove confusion."

Answer:
Wa Alaikum Assalam wa Rahmatullah wa Barakatuh,
Your questions are similar in terms of the subject; they pertain to conferences, protests, and seminars, and whether the party has changed its method?
The answer, brothers and sister, is that the party does not change its method since it is rightly derived from the Book of Allah the Almighty and the Sunnah of His Prophet صلى الله عليه وسلم, and this is clearly and unambiguously detailed in the books of the party. Thus the stages of culturing, interaction and the establishment of the Khilafah ... all are described with evidences in our books.
We call on people to carry the Islamic Call (Da'wah), and those who respond we join them in the party and become part of its Shabab... As well as we carry out actions to create public opinion emanating from general awareness ... and ask the support of the people of power and establish the Khilafah, Allah willing.
This method for the establishment of the state, as we have mentioned, was derived from the correct manner, Allah willing, following the method of RasulAllah صلى الله عليه وسلم, since his صلى الله عليه وسلم Revelation until the establishment of the state in Medina al-Munawarrah i.e. culturing, to build up the party's body, and interaction with the Ummah through public work, to create public opinion emanating from public awareness, and then requesting the victory and the establishment of the state...
It seems that the confusion comes when those who raised the questions have mixed between the actions of public opinion in the stage of interaction and the establishment of the state ... The issue of this confusion will be clarified as follows:
1. If it was asked what are the actions for creating public opinion during the stage of interaction, we say all the actions which involve the interaction with the Ummah, based on the Islamic thoughts and its rulings. Such as holding lectures, seminars, conferences, protests that we manage them and lead them with our banners and chants ... If we are able - and similar actions...:
a. Thus the Messenger صلى الله عليه وسلم gathered people at Safa and addressed them:
• Al-Bukhari narrates from Ibn Abbas, may Allah be pleased with him: When it was revealed: ﴿وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ﴾, "and warn ]O Muhammad[, your closest kindred." ]Shu'ara: 214[, the Prophet صلى الله عليه وسلم ascended the mountain Safa, and called out loudly: «يَا بَنِي فِهْرٍ، يَا بَنِي عَدِيٍّ» "O Banu Fehr, O Banu Uday" – all the clans of Quraish - until they gathered. Everyone who could, he came. He, who could not, sent another one to represent him. Then Abu Lahab and Quraish came. He صلى الله عليه وسلم said: «أَرَأَيْتَكُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِالوَادِي تُرِيدُ أَنْ تُغِيرَ عَلَيْكُمْ، أَكُنْتُمْ مُصَدِّقِيَّ؟» "If I were to tell you that an army is advancing from the valley to attack you, will you believe me?" They replied, "Yes, we have only found you truthful", he said: «فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ» "Then I am a plain warner onto you of a severe punishment". Abu Lahab said, "Is it for this you gathered us? May you perish the rest of the day!" Then Allah سبحانه وتعالى revealed ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَب﴾ "May the hands of Abu Lahab be ruined, and ruined is he. His wealth will not avail him or that which he gained." [Al-Masad: 1-2[
• Also Muslim narrated from Ibn Abbas, that he said: When this verse was revealed:﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ "And warn, [O Muhammad], your closest kindred." [Ash-Shu'ara: 214] (and the sincere heads of your family), RasulAllah صلى الله عليه وسلم ascended the mountain of Safa and called aloud, «يَا صَبَاحَاهْ» "Ya Sabahah" (O, the calamity of the morning!). They said: Who is this who calls? They said: Muhammad. When they gathered, he صلى الله عليه وسلم said:«يَا بَنِي فُلَانٍ، يَا بَنِي فُلَانٍ، يَا بَنِي فُلَانٍ، يَا بَنِي عَبْدِ مَنَافٍ، يَا بَنِي عَبْدِ الْمُطَّلِبِ» "O Bani so and so, O Bani so and so, O Bani Abd Manaf, O Bani Abdul Muttalib", they assembled around him, he صلى الله عليه وسلم said:«أَرَأَيْتَكُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا تَخْرُجُ بِسَفْحِ هَذَا الْجَبَلِ، أَكُنْتُمْ مُصَدِّقِيَّ؟» "If I were to tell you that there are horses behind this mountain, would you believe me?" They said, "We have never experienced a lie from you. He said: «فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ» "Then I am a plain warner onto you of a severe punishment." Abu Lahab said, "May you perish! Did you summon us to this?", and then Allah سبحانه وتعالى revealed this Surah: May the hands of Abu Lahab be ruined, and has ruined, to end of the Surah as read by Al-A'amash.
• It is also narrated by Ahmad bin Yahya bin Jabir ibn Dawood Albuladhira (died 279 AH) in his book: Sentences of the Lineages of the Nobles. He said that Mohammed bin Saad and Al Waleed Bin Saleh told me, from Mohammed bin Omar Waaqidi, from Ibn Abi Sabrah, from Omar bin Abdullah, Ja'far bin Abdullah bin Abi Al-Hakam said: When this verse was revealed to RasulAllah صلى الله عليه وسلم: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ "And warn, [O Muhammad], your closest kindred." He was strengthened by it... RasulAllah صلى الله عليه وسلم, sent to Bani Abdul Muttalib, they came with a group of Bani Abd Manaf, all of them counted forty-five men ... RasulAllah صلى الله عليه وسلم invited them to another meeting, and he said: «الْحَمْدُ لِلَّهِ أَحْمَدُهُ، وَأَسْتَعِينُهُ وَأُومِنُ بِهِ وَأَتَوَكَّلُ عَلَيْهِ، وَأَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَحْدَهُ لا شَرِيكَ لَهُ». "I celebrate Allah's praise, I seek His help, I believe in Him, I put my trust on Him, I bear witness that there is no god to be worshipped but Allah alone with no associate". Then he صلى الله عليه وسلم said, «إِنَّ الرَّائِدَ لا يَكْذِبُ أَهْلَهُ. وَاللَّهِ لَوْ كَذَبْتُ النَّاسَ جَمِيعًا، مَا كَذَبْتُكُمْ. وَلَوْ غَرَرْتُ النَّاسَ، مَا غررتكم وَاللَّهِ الَّذِي لا إِلَهَ إِلا هُوَ، إِنِّي لَرَسُولُ اللَّهِ إِلَيْكُمْ خَاصَّةً وَإِلَى النَّاسِ كَافَّةً. وَاللَّهِ، لَتَمُوتُنَّ كَمَا تَنَامُونَ، وَلَتُبْعَثُنَّ كَمَا تَسْتَيْقِظُونَ، وَلَتُحَاسَبُنَّ بِمَا تَعْمَلُونَ، وَلَتُجْزَوُنَّ بِالإِحْسَانِ إِحْسَانًا وَبِالسُّوءِ سوءا. وَإِنَّهَا لَلْجَنَّةُ أَبَدًا، وَالنَّارُ أَبَدًا. وَأَنْتُمْ لأَوَّلُ مَنْ أُنْذِرُ». "A guide can never lie to his people. I swear by Allah, if I lie to all the people, I will never lie to you. If I delude people I will never delude you. I swear by Allah, there is no god but He, and that I have been sent as a Messenger to you, in particular and to all the people, in general. I swear by Allah, you will die just as you sleep, you will be resurrected just as you wake up. You will be called to be accounted for your deeds. It is then either Jannah (Paradise) forever or Fire (Hell) forever. You are the first to be warned". Abu Talib replied, "We love to help you, accept your advice, and believe in your words. These are the sons of your father are gathered, and I am one of them, but I am the fastest to do what you like. So do what you have been ordered. I shall protect you and defend you, but I can not relinquish the religion of Abdul Muttalib until I die for what he died". And the folk spoke soft words, but Abu Lahab said, "O Banu Abdul Muttalib, I swear by Allah this is a bad thing. You must stop him before others do, then if you surrender him to them you will be humiliated, and if you protect him you will be killed". Abu Talib then answered, "I swear by Allah, to protect him as long as I am alive".
• Thus, gathering people and speaking to them is part of the public work that is done.
b. The Prophet صلى الله عليه وسلم led the Muslims in two rows Omar was leading the first, and Hamza leading the second:
Abu Naeem Ahmed bin Abdullah bin Ahmad bin Ishaq bin Musa bin Mehran Al-Asfahani (died 430 AH) narrated in his book entitled Hilyatul Awliyaa wa Tabaqatul Asfiyaa The Beauty of the Righteous and the Ranks of the Elite that Ibn Abbas said, I asked Omar may Allah the Almighty be pleased with him: "For what reason you are called Al- Farouq? He said: "Hamza accepted Islam three days before me; then Allah opened my heart to Islam ...So I said: Where is the RasulAllah صلى الله عليه وسلم? My sister said: He is in Dar ul-Arqam Ibn ul-Arqam at al-Safa". So I headed to the house... I said, "I bear witness that there is no god but Allah alone with no associates, and I bear witness that Muhammad is His servant and Messenger". He said, "Upon hearing that, the believers exclaimed 'Allahu Akbar!'" and their loud voices were heard by those living in the vicinity of the Mosque. Then I said, "O RasulAllah, would we not be right, regardless whether we live or die?" He صلى الله عليه وسلم said,«بَلَى وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّكُمْ عَلَى الْحَقِّ إِنْ مُتُّمْ وَإِنْ حَيِيتُمْ» "Indeed, I swear by Him whose hand my soul stands, that you are right whether you live or die". Omar then said, "Why hide then? I swear by Him who sent you with the message of truth that you should come out". We then walked out with the Messenger of Allah صلى الله عليه وسلم in two rows, Hamza leading one, and me the other, until we reached the Sacred Mosque, he said: "I looked at Quraish and to Hamza, and realized that Quraysh became distressed as never before". Then RasulAllah صلى الله عليه وسلم called me Al-Farouq; and Allah distinguished between truth and falsehood". (End)
Thus, rallies are acts of public opinion to move people and make them aware of the ideas of Islam and its rulings. They are held by the condition that we can perform them with our banners, cheers and thoughts, but we do not join others in public actions that we do not lead. This is because when the Prophet صلى الله عليه وسلم led the Muslims in that march, Muslims did not join other movements under mixed leadership, but Muslims took two rows in a march led by RasulAllah صلى الله عليه وسلم.
2. But if one said what is the method to establish the Khilafah: Is it through demonstrations? We say no ... Is it lectures? We say no ... Is it conferences? We say no ... for these and similar actions are acts of creating public opinion that take place in the stage of interaction, and are not the method of the establishment of the state. Rather, the method of establishing the state is as we have mentioned at the beginning and it ends with the actions of seeking of the Nusrah (support) and the establishment of the state.
This is the subject, and perhaps it is now clear. Therefore, there is no contradiction between what is written in our books and our actions. Thus our saying in our books that holding conferences, rallies, protests, and seminars ... Is not the legitimate way based on evidence set out to establish the state ... This saying is true. Also, if we say that these are public actions that take place at the stage of interaction, if we can carry them out according to its manner... this is also true to say. There is no contradiction between the content of what the books say, and the actions that we do.... Just have to read these words that are written in our books in the context in which it is used; they must be read with conscious mind and enlightened vision, and matters will become clearly evident, Allah willing...
Still there is a question that is not included in the questions, but may be contained in the minds of some, that is: So, why the party has not held a conference or organized a march in previous years?
The answer to this question is clear from what was mentioned earlier, we do not do acts of public opinion for a march or demonstration and the like unless we can lead them in an apparent and proclaimed manner, and with our banners and chants; without interspersing banners and chants in the form of mixing the hobble with the noble, and that the time and the place for holding are suitable according to the purpose for which we seek... if this is possible then we do these actions, but if it is not then we do not.
And for information we had previous attempts in the sixties, when Bourguiba visited Jordan calling for reconciliation with the Jews. The party organized in the era of Abu Abraham (Allah's mercy be upon him), delegations that was more like a march, and some of them marched out to the prime minister in Amman, while in Jerusalem and in Hebron they marched to their governors ... I was with them in Hebron, and so I will convey what I attended:
The Ameer of the Hizb had ordered the party's members and their supporters to assemble at a certain hour, ten o' clock in the morning, in the main street in the city of Hebron. Then we walked out to the province, the building which is now demolished, and when we came down the street the security chiefs came, and discussion and controversy occurred... What it is important is that we could not get out walking, but they allowed us to go out riding, so we boarded cars and buses and went to the building. We were many in numbers ... we fulfilled the task and we came back... Thus, the issue is that such actions, if we can lead them on our own, and we see that they are appropriate we do them, but if we cannot lead the work and control it, or if we do not see it appropriate at certain circumstances we do not do it.
This is like establishing a media office, it is an act of public opinion that if we were able to do it we do, but if we cannot do it we don't. For example, it was not possible in the era of the founder Ameer to announce a spokesperson for us, hence we did not. However, in the reign of the second Ameer, he commissioned me to be a spokesman in Jordan, and I became a client of the prison, hardly came out then taken back again ... But now we thank Allah that now we have set up more than one media office ... And all are acts of public opinion. But if someone were to ask: Is the establishment of the Media Office is a method for the establishment of the Khilafah? The answer is no.
And now back to the beginning; we ask:
Is giving lectures part of public actions that we do in the stage of interaction? The answer is yes.
Is holding conferences part of public actions that we do in the stage of interaction? The answer is yes.
Are protests that we lead with our preparations, are they actions of public opinion that we do at the stage of interaction? The answer is yes ... Is the setting up of media offices part of public actions that we do in the stage of interaction, the answer is yes.
But if we ask:
Is giving lectures a method to establish the state, the answer is no.
Is holding conferences a method to establish the state, the answer is no.
Is holding protests a method to establish the state, the answer is no.
Is the establishment of media offices a method to establish the state, the answer is no.
It is clear that the first questions are about the actions of public opinion at the stage of the interaction, and the second questions are about the method of the establishment of the state. They are two issues, and are not the same question, and each issue has its answer. There is no contradiction between the two issues or between the two answers...
We ask Allah that this matter has been clarified, unambiguously, and that anyone who seeks to attain the right will realize it and act upon it. But those who seek the falsehood, it will not benefit them any further explanation or statement. Because they did not ask for falsehood in order to know the truth; they are two things that do not meet. And Allah is predominant over His affair, but most of the people do not know.
Your brother,
Ata Bin Khalil Abu Al-Rashtah
06 Rabii' al-Awwal 1435 AH
07/01/2014 CE
The link to the answer from the Ameer's page on facebook:

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