Wednesday, February 26, 2014

Video: An Introduction to Hizb ut Tahrir, it's Founder and the Work to Re-establish the Khilafah

A talk delivered by brother Forid Miah which gives an insight into the work of Hizb ut Tahrir, its founder, and the reasons why the political party was formed. This talk also covers how the practical work of Hizb ut Tahrir compares with the methodology laid down by our beloved Prophet ( Upon whom be peace) to establish an Islamic authority i.e. the Khilafah.

Monday, February 24, 2014

Explanation of At-Takattul al-Hizbi (Party Structuring) - Part 10

Sharh At-Takattul Al-Hizbi (Explanation of Party Structuring) by Sheikh Mohammad Al-Hawarey (rh). 

This is a translation from Sheikh Hawarey's explanation of the unique book by Sheikh Taqiuddin an-Nabhani. 

To access part 9 click here

Whoever is in this condition cannot possibly establish upon it a sound Takattul as he is not qualified or suitable to take on the responsibility. Therefore it is necessary that he is treated fundamentally by generating harmony between his thought and feelings firstly by culturing him with a sound ideological culture. And this means that the harmony between the thought and the feelings only comes about by the feelings emanating from the Aqeedah so that it represents an intellectual sensation and real (true) feelings. This is because when the thought becomes focused in the person feelings and sensations inevitably emanate from it that are in harmony with that thought which is focused in the person. And there is absolutely no stronger thought than the one that has a fundamental principle that can be built upon like the Aqeedah. The process of culturing him with this culture is not an easy process where he is merely prompted with knowledge and concepts that do not have a real effect upon him. Rather it is necessary to assume that he is empty of any thought and then proceed to shape his Aqliyah (mentality) from anew in other words a specific manner of thinking needs to be established in him. This is by establishing in him a complete conviction with a collection of principles and criteria (measurements) that emanate from or are built upon his Aqeedah. This is on condition that obscurity and vagueness is removed from him related to the thoughts of the Aqeedah and what is attached to them in terms of blurriness. This is so that his Aqeedah becomes Yaqeeniyah (certain) and the thoughts that are attached to it become real and truthful and honest which naturally and inevitably leads to a true sensation and feelings that are in line and harmony with the Aqeedah. And in this way the harmony between his thought and feelings is achieved and from there he moves to the next stage of bringing harmony between him and his society.
As for the subject of bringing harmony between him and the society, then the clarity of the concepts and thoughts that emanate from this Aqeedah make him believe that he is an individual from this Ummah and a member from amongst the members of this society. Similarly concepts emanate from the Aqeedah that make it inevitable for him to take part in the work to revive this Ummah and to work to elevate her. This is done by explaining the texts that the Aqeedah has come with such as the statement of the Messenger of Allah (saw): <<Whoever spends a night and was not concerned for the affair of the Muslims then he is not from them>> which is one of many texts that provide this meaning and which oblige the work to revive the Ummah. In this way the solution to the problem of reviving the society is made eased and had it not been for the foreign culture and the people who had been imprinted with it, the revival would not have been as burdensome as it is right now.

This is in relation to the two matters that we have discussed which are the Fikrah (thought) and Tareeqah (method) and their lack of clarity and their affect upon the society, in addition to the manner of binding between the members of this Takattul.
So how is it possible to found a correct Takattul upon this corrupted reality in respect to the not understanding the thought and the method or in the very least the misunderstanding of the thought and the method? Sometimes the matter was restricted upon a general thought, unifying the aim and nothing more. As for the people and the method of binding, then we have explained the kind of people who were the intellectuals or cultured people of the Ummah and the kind of society in which the foundations upon which it is established had been destroyed.
For this reason it is impossible to bring a correct Takattul in the presences of this foreign culture or to bring a correct Takattul upon the basis of this culture in addition. This means that in the presence of this culture in the society and the distortion of the people’s concepts about life within it, that the existence of a correct Takattul within such a society that has separated its thought from its feelings would not occur. In addition the presence of this culture is not suitable for the establishment of a Takattul upon its basis as the culture is in opposition to the Aqeedah of the Ummah and the pure values that she still holds centrally attached to her Imaan.
The colonialist did not find this culture enough by itself but rather worked to corrupt the general atmospheres and poison them with certain thoughts and philosophical and political opinions. Through these they corrupted the viewpoint of the Muslims and corrupted the Islamic atmosphere and caused clear confusion amongst the Muslims in different areas of life.

As for the poisoning of the atmosphere with thoughts and philosophical and political opinions they corrupted the correct viewpoint of the Muslims. They spread the principle: ‘The changing of the rulings with the changing of the times is not rejected’, the thought: ‘That which does not go against Islaam is from Islaam’, the thought: ‘The Deen is to Allah and the nation is to everyone’, the thought: ‘Politics is fraud and deceit’, the thought: ‘Islaam has prohibited political parties (Ahzaab)’, the thought: ‘The rulers are a reflection of you’ in addition to other thoughts and opinions like: ‘Democracy is from Islaam or in the least is not in opposition to Islaam’ and similar statements about ‘Freedom’ using the statement of ‘Umar Ibn Al-Khattaab (ra) when he said: ‘When did your despotism against the people arise from when their mothers had given birth to them as free people?!’. This is in relation to the poisoning of the atmospheres and the corrupting of the viewpoint. As for causing confusion in the thought then thoughts that were spread included the like of: ‘Jihaad is a defensive war’, ‘Islaam did not initiate the declaration of war but rather it was only in protection’, ‘Democracy is Shuraa’, ‘Shuraa is the ruling system (in Islaam)’, ‘Zakaah is the economic system in Islaam’, ‘The way of righteousness is the return to Allah’, ‘Reform yourself and the society will be reformed’ or ‘The individual, the family and then the society’. The statements even reached the extent of: ‘Going to the just disbeliever for judgement and accepting his rule is permissible and indeed it is better than the rule of the unjust Muslims’. Some of the helpers of the disbelievers like Muhammad Abduh gave Fatwaa declaring the halting of Al-Jihaad and the obligation of assisting the British State against its enemies because it represents the closest of nations to Islaam and because it is a just nation and as such helping them is obligatory. This is in addition to the thoughts of independence and liberation in which the people were pushed to undertake actions that the disbelieving occupier was (easily) able to control and direct towards the direction that it desired. As long as the centre of attention of the Ummah has been distanced and lost her ability to envisage her own issue and whilst the idea of establishing the Islamic State has been distanced from her, then in this situation it was necessary to busy the Ummah with itself and push her into actions that would drain what she possessed of enthusiasm and zeal so that it would move like an slaughtered animal that that does not have to wait long until all of its strength, vitality and life would be completely lost. An example of this was the declaration of war against the European bowler hat and removal of the foreign troops so when the Ummah rushed into the likes of this direction the bowler hat disappeared behind the headdress and the headband whilst the Muslim soldier or policeman was delegated to implement what the English wanted to be implemented on their behalf.

Explanation of At-Takattul al-Hizbi (Party Structuring) - Part 9

Sharh At-Takattul Al-Hizbi (Explanation of Party Structuring) by Sheikh Mohammad Al-Hawarey (rh). 

This is a translation from Sheikh Hawarey's explanation of the unique book by Sheikh Taqiuddin an-Nabhani. 

To access part 8 click here

Some of the results of the planting of the disbeliever’s culture in the Muslim lands
The result of planting the Kaafir’s culture in the Muslim lands was the following:
The public opinion and the cultured/educated people:
1) As for the public opinion (Ar-Ra’yu-l-‘Aamm): Many incorrect concepts have dominated over it that has led to the condition in the society of the separation of the thought from the feeling. So this society that believes in the Islamic Aqeedah is dominated by feelings that it is an Islamic society and its sensations and emotions are upon the basis of Islam. We find that it regurgitates the concepts of democracy and calls for the implementation of democracy and freedom, or justice, equality and socialism amongst other thoughts of Kufr (disbelief). So sometimes they call for nationalism whilst at other times they call for patriotism and regionalism. This is despite being a committed Muslim believing in his Aqeedah with complete Imaan. How often is that you discuss with these people in an attempt to bind their statements with their feelings or sentiments and you ask him if he would accept that his daughter marries a Christian or Jew or even atheist?! You would see him erupt in repulsion because his sentiments remain Islamic in nature. If you were to ask him if he would accept that his daughter moves from one young man on to another to enjoy her freedom?! He would erupt once again. If you then go on to ask him how he accepts the application of the law that protects the rights and freedoms of the fornicator?! He will be silent! Therefore in every issue from amongst the Shar’iyah issues that he believes in he will not accept any attack or encroachment upon it whilst at the same time he calls for the very opposite of it. This is a simple example that clearly demonstrates the separation between the thought and the feeling which applies to the general masses within the society.
2) As for the Muthaqqifeen (Educated/cultured people): The separation between the thought (Fikr) and the feeling (Shu’oor) amongst them is even more evident and clearer. Indeed these are those who have assisted in generating this flaw amongst the masses and in the public opinion. They are the result and product of this culture that we have discussed previously above and so their ‘Aqliyah (mentality) has been built upon an Aqeedah which differs from their Aqeedah. They have learnt how others think whilst they have not learnt how they themselves must think. This is because the method of thinking that they took was the same as the disbeliever’s method of thinking and the principles and bases by which realities and events are evaluated were the principles and bases that they studied and they were learnt from their Thaqaafah (culture). It was therefore only natural that the intellectual product represented in them would emanate from those bases and principles. For this reason their thinking was like the thinking of others and not as they should think as Muslims as they did not make the Islamic Aqeedah the fundamental basis for thought and they did not take their history, reality and environment as measurements that they would return to and evaluate the realities and events. Therefore they became incapable of being real thinkers and became in their description as thinkers and cultured people strangers to their society and far away from the reality of its problem and unaware of its needs. Their feelings as such became completely detached from their thoughts and mentality as in their feelings they are part of the society whether they like it or not. The problems of this society are the problems that they are suffering from between them and themselves and the needs of this society are the same needs that they have. However in their thinking upon these bases they naturally became strangers to the Ummah and strangers to their feelings and sensations. A group naturally became unable to discern the Ummah’s issue and did not understand the situations that existed in the lands. They were not able to comprehend revival and the way that leads to its achievement. So if you found from them someone who wanted to move towards the revival you will see that his activity would not be able to lead to the establishment of a sound structure that is preceded and based upon a correct understanding of Nahdah and this is because the one who does not have something cannot give it to others (Faaqid Ash-Shay Laa Yu’teeh).
This is the reality that existed following the disbeliever’s occupation of the Muslim lands and the result of what we have reached due to the hegemony and domination of the disbelievers over us and their directing of the public opinion and their enforcement of their education curricula. So the problem facing those who desire to rectify and revive the Ummah from the tyranny it lives under became more complicated. So in the case where the problem was initially the revival of the Muslim society upon the basis of the Islamic Aqeedah  it has now become more complicated. This is because it has now become necessary to remove the schizophrenia within the personality and bring harmony between the thought of the Ummah and its sentiments or feelings. And to generate harmony between the thought of the educated and cultured with their feelings in addition to establishing harmony between the Ummah and its sons from amongst the educated people who have become alien to them. Yes indeed they have become alienated from them and the reason for that is due to these educated people dedicating themselves to the foreign thought, even if it is empty of its sentiments, which has led them to feel that they are strangers and alien to the society. Indeed they have even begun to sneer at the society and view it in contempt whilst living isolated from it and resentful to the life that is attached to this society. You will see them whenever any economic, social or political problem strikes returning to Europe is they are able and if this is not possible they remain bemoaning and lamenting. You see that they do not care about that which afflicts the society in terms of pestilence and calamities if they are not already watching in a miserable state. And we can see in front of our eyes today the extent of the people’s desire to emigrate and go to these foreign lands and to leave their lands and societies whilst complaining of the bad political, economic or socials situations whilst not being concerned with that which the Ummah is suffering from in terms of calamities, disasters and general realities in which political oppression dominates and their rulers are tied to the foreigners and working with them.
The infliction has become widespread now and after the issue being restricted to the educated and cultured people it has now become a reality of the general masses. So you see an entire family emigrating to Germany, Sweden, Austria or other places within the European lands. This is from one angle and from another the respect of the foreigner within the breasts is noticeable whether this has come from the poison that is carried in the media or from what comes from meeting him in the streets, shops, homes or any other area of life. It as if meeting with him or conversing with him alone earns that person a high standing. This is also not restricted to the educated and cultured people but rather goes beyond them to include the general public.
أَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا

Are they seeking honour with them? For verily the honour belongs to Allah in its entirety (An-Nisaa 139).

This is the condition of the society and the condition of the educated or cultured people. How is it possible for those in this state and condition to envision the situations within their lands, understand their true realities and know how it is possible to revive them? So when he regards the situations within his land he only does so in a way that is an imitation to how the foreigner views these situations. He is unable to distinguish between his land that lies under the rule of colonialism and its direction and the colonial land in which its best rules and strives to expand its control and influence over others. If a discussion is initiated about revival and the styles and paths to move with the Ummah to a better situation, they repeat the phrases that have been dictated to them. So you find him saying that the disease of the society is poverty, ignorance and disease. This is what has been said to him so he repeats this and states that the reasons or causes of backwardness that we suffer from lies in the curbing of freedoms and the lack of applying democracy and socialism. He pays lip service to imperial and reactionary worded expressions without being aware of their real meanings and indications. As for the sensations then he does not move upon the basis of the ideology where I have not said that he does not know of an ideology as he moves for the sake of ideology. I will now provide a simple example of this reality: The town of Ar-Ramthaa in Jordan is only a few kilometres away from the town of Dar’aa in Syria and they both belong to the same ancestral people and tribe in origin. However if a town in Syria like Latakia was attacked by the Jews for example then the sentiments of the people of Ar Ramthaa do not move towards this place whilst the sentiments and feelings of the people of Dar’aa flare up. If on the other hand Israel attacked Ar-Ramthaa this would not shake the feelings of the people of Dar’aa and vice versa. If on the other hand the aggression was against Turkey, Indonesia or another Muslim land then the issue will not concern them greatly. And there is even worse than this as an aggression of the disbelievers against the nation or people could stir the feelings and move the sensations whilst an attack upon the Mabda’ (ideology) does not bother them. Even when they are stirred for the sake of the nation or people there revolution is not a sound one and their sacrifices are not complete. And if we were to examine the revolutions that activated and moved the Ummah after colonialism enforced its subjugation upon the land then we would not find a single revolution that was fully aware of the situations or circumstances that were present or existing. Despite there being sincere revolutions from amongst them due to the lack of awareness in relation to what they desired to achieve and due to lacking a true sensation in regards to the need of the people, all of these failed As for the uprising movements that called for revival, these were reactions to a shock that happened or to a decision that had been made or due to an interest of theirs being hit or in imitation to other nations and peoples that they had seen. Therefore this revolution would not last long before disappearing either due to the fading away of the effect of the shock when the enthusiasm dies down or through bleeding out the enthusiasm through screaming and shouting or by expressing himself by throwing a rock, insulting an official or chanting a slogan amongst other childish acts. Or it could disappear as the result of being given an employment that is fitting to his stature in the society or by his appointment in an institution that pleases him or by providing him with a delegation or interest that brings him a certain benefit or profit. The revolution could also clash with his egoism or his interest when he feels a danger upon his interest or self or that a harm could befall upon him like imprisonment for example and as a result he takes a permanent break. Indeed it is even possible for one of them to become a pillar of the standing regime and its supporter or become a spy against those who stood by his side in the revolution.

To access Part 10 click here

Saturday, February 22, 2014

Tafseer Al-Baqara: 8-16 | Sheikh 'Ata Abu Al-Rashtah

Extract from the book 'At-Tayseer Fee Usool At-Tafseer' written by the Ameer of Hizb ut Tahrir, Sheikh Ata Ibn Khalil Abu Al-Rashtah.

Verses 6 to 16:

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللّهِ وَبِالْيَوْمِ الآخِرِ وَمَا هُم بِمُؤْمِنِينَ 8
يُخَادِعُونَ اللّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم وَمَا يَشْعُرُونَ 9
فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللّهُ مَرَضاً وَلَهُم عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ 10
وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِي الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ 11
أَلا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـكِن لاَّ يَشْعُرُونَ 12
وَإِذَا قِيلَ لَهُمْ آمِنُواْ كَمَا آمَنَ النَّاسُ قَالُواْ أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاء أَلا إِنَّهُمْ هُمُ السُّفَهَاء وَلَـكِن لاَّ يَعْلَمُونَ 13

وَإِذَا لَقُواْ الَّذِينَ آمَنُواْ قَالُواْ آمَنَّا وَإِذَا خَلَوْاْ إِلَى شَيَاطِينِهِمْ قَالُواْ إِنَّا مَعَكْمْ إِنَّمَا نَحْنُ مُسْتَهْزِؤُونَ 14
واللّهُ يَسْتَهْزِىءُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ 15
أُوْلَـئِكَ الَّذِينَ اشْتَرُوُاْ الضَّلاَلَةَ بِالْهُدَى فَمَا رَبِحَت تِّجَارَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ 16

8. “And of mankind, there are some who say: "We believe in Allah and the Last Day" while in fact they believe not.
9. They try to deceive Allah and those who believe, while they only deceive themselves, and perceive not!
10. In their hearts is a disease and Allah has increased their disease. A painful torment is theirs because they used to tell lies.
11. And when it is said to them: "Make not mischief on the earth," they say: "We are only peacemakers."
12. Verily! They are the ones who make mischief, but they perceive not.
13. And when it is said to them: "Believe as the people have believed," they say: "Shall we believe as the fools have believed?" Verily, they are the fools, but they know not.
14. And when they meet those who believe, they say: "We believe," but when they are alone with their shayatin, they say: "Truly, we are with you; verily, we were only mockers."

15. Allah mocks at them and gives them increase in their wrong-doings to wander blindly.
16. These are they who have purchased error for guidance, so their commerce was profitless. And they were not guided.”

After Allah taught us at the beginning of the surah the situation of the believers, then He explained the situation of the disbelievers. Allah (جل شأنه) mentioned in these verses the situation of the hypocrites. They pretend to have iman and hide kufr, while trying to deceive Allah and the believers, yet they only deceive themselves, as their beliefs in their hearts are sick, filled with doubt and uncertainty.
They claim to be righteous, yet in reality they are corrupt. They claim to have iman, but in reality they are mocking. Then He
(سبحانه) teaches us that He mocks them, that their trade is in loss and that they are in manifest misguidance.

The following issues become apparent in these verses:

يُخَادِعُونَ اللّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم

“They try to deceive Allah and those who believe, while they only deceive themselves”

المُخَادِعُة Is from (the pattern) المفَاعلُة in the language of the Arabs. It happens between two sides, each trying to deceive the other. So, how is that between Allah (سبحانه) and the believers on one side and the hypocrites on the other?!

The origin of الخِدَع deception (with a fatHah or a kasrah on the خ khaa’) is making hidden and unclear. That is possible between the believers and the hypocrites, so the hypocrite behaves openly according to Islam while hiding the kufr from the believers.
Also, it is possible that the believers hide certain actions from the disbelievers and hypocrites, so they keep secrets from them to mislead them in a matter, as happens in war, for example:
“الحرب خِدعة”. But, the question is around the hypocrites’ attempt at deception of Allah (سبحانه), at this we must stop. By looking into the issue it becomes clear that Allah’s deception of the hypocrites is Allah’s winning them over from ways that they do not know:

وَالَّذِينَ كَذَّبُواْ بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لاَ يَعْلَمُونَ
“Those who reject Our ayaat, We shall gradually seize them with punishment in ways they perceive not.”
[al-A’raaf: 182]

Their deception is that for them abundant wealth, health and slackness are good for them, while they are in reality bad for them and the way for them to jahannam, as came in the verse:

وَلاَ يَحْسَبَنَّ الَّذِينَ كَفَرُواْ أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُواْ إِثْمًا وَلَهْمُ عَذَابٌ مُّهِينٌ
“And let not the disbelievers think that Our postponing of their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness. And for them is a disgracing torment.” [aal-‘Imran: 178]

So, that is Allah’s deception of the hypocrites, as in the verse

إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللّهَ وَهُوَ خَادِعُهُمْ
“Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them.” [an-Nisaa’: 142]

As for the hypocrites’ attempt at deception of Allah (سبحانه), nothing is hidden from Allah, so the issue here needs a deeper research. With precision it is clear that Allah (سبحانه) did not say they deceive Allah يَخدَعُونَ اللّهَ and those who believe, but he said:

يُخَادِعُونَ اللّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم
They try to deceive Allah and those who believe, while they only deceive themselves

المُخَادِعُة is from مفَاعلُة which does not mean the realization of deception, rather the happening of the deception only. It is said:
(قاتل زيد عمرو zaid fought Amr) so here only fighting has taken place, but it does not mean that Zayd killed Amr, rather, he could kill him or could be killed himself without killing his opponent. So, here it is like that. The hypocrites يُخَادِعُونَ اللّهَ attempt to deceive Allah i.e. They try with their claims to hide something from Allah, but in the end they deceive themselves, as Allah (سبحانه) knows what they hide and what they declare openly. They are not able to hide anything from Him (سبحانه), so they will be punished with the punishment that they deserve, and their deception was realized against themselves.

We bring attention here to a point; that is وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم while they only deceive themselves came in the verse after two matters: يُخَادِعُونَ اللّهَ and يُخَادِعُونَ الَّذِينَ آمَنُوا

As for the hypocrite’s inability to deceive Allah (سبحانه) and that they deceive themselves; that is a definite fact.
Therefore وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم while they only deceive themselves coming after يُخَادِعُونَ اللّهَ They deceive Allah is clear in meaning. However, how do we understand: وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم while they only deceive themselves coming after يُخَادِعُونَ الَّذِينَ آمَنُوا, knowing that it is possible that they succeed in deceiving the believers? This is at face value a difference between منطوق الخبر the literal information coming from Allah:

وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم
“while they only deceive themselves”

The answer is that there is in the language of the Arabs an indicated meaning of the words, called دلالة الاقتضاء the necessitated meaning. It means that the information brought in the literal words is understood as a style of request if it is required to ensure the truthfulness of the one speaking. Here it is like that. The information brought in the verse

وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم while they only deceive themselves coming after the hypocrites attempt to deceive the believers, is in meaning a request, i.e. “O believers, do not allow the hypocrites to actually deceive you. Instead, be at a level of awareness and understanding such that you repel their deception back onto themselves.”
دلالة الاقتضاء to ensure the truthfulness of the one speaking is well known in usul.

فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللّهُ مَرَضاً
“In their hearts is a disease and Allah has increased their disease”

The sickness in the hearts of the hypocrites, is a disease in their aqeedah that is in their hearts, with the word aqeedah not mentioned. It is not a sickness of the body, but of the creed: deviation, doubt, uncertainty and misguidance. They increase in sickness every time Allah obligates a fard that they perform, or He explains a limit that they stick to, or Allah scandalises them by exposing their reality. They are forced to perform the new fard, or go out for jihad, or have a limit applied upon them, so that is the increase in their sickness, as Allah (سبحانه) said:

وَإِذَا مَا أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـذِهِ إِيمَانًا فَأَمَّا الَّذِينَ آمَنُواْ فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ 124 وَأَمَّا الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ وَمَاتُواْ وَهُمْ كَافِرُونَ 125
124. “And whenever there comes down a surah, some of them say: "Which of you has had his iman increased by it?" As for those who believe, it has increased their iman, and they rejoice. 125. But as for those in whose hearts is a disease, it will add suspicion and doubt to their suspicion, disbelief and doubt, and they die while they are disbelievers.” [at-Tawba: 124-125]

3. Allah commented upon the hypocrites claims of righteousness with:

أَلا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـكِن لاَّ يَشْعُرُونَ
“They are the ones who make mischief, but they perceive not”

and upon their claims of iman:

أَلا إِنَّهُمْ هُمُ السُّفَهَاء وَلَـكِن لاَّ يَعْلَمُونَ
“Verily, they are the fools, but they know not”
Allah (سبحانه) mentioned here لاَّ يَعْلَمُونَ they know not and before that لاَّ يَشْعُرُونَ they perceive not, because he mentioned the foolishness, which is ignorance, so mentioning knowledge with it was more applicable to it, and because iman requires looking and proving, i.e. knowledge, so لاَّ يَعْلَمُونَ they know not was suitable for this situation. As for corruption in the earth, it is a matter which is built upon the senses, i.e. the perception and feelings, and it stands out in it, therefore لاَّ يَشْعُرُونَ they perceive not was suitable for it.

واللّهُ يَسْتَهْزِىءُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ 15 أُوْلَـئِكَ الَّذِينَ اشْتَرُوُاْ الضَّلاَلَةَ بِالْهُدَى فَمَا رَبِحَت تِّجَارَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ 16
“Allah mocks at them and gives them increase in their wrong-doings to wander blindly. 16. These are they who have purchased error for guidance, so their commerce was profitless. And they were not guided.”

They are punished for their mocking, so the penalty of mocking was called mocking, such as in His (تعالى) saying:

وَجَزَاء سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا
“The recompense for an evil is an evil like thereof” [ash-Shura: 40]

and His saying:

فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ
“Then whoever transgresses the prohibition against you, you transgress likewise against him” [al-Baqarah: 194]

So, the penalty of an evil was called an evil, and the penalty of transgression was called a transgression, even though the penalty is in reality not evil or transgression. This is a metaphorical usage according the language of the Arabs. Allah’s starting His words with يَسْتَهْزِىءُ بِهِمْ He mocks at them without joining (the two sentences with “and”), is the height of power. He is the one who mocks them with the most penetrating mocking. When Allah’s making an example of them came to them time after time, it was said: اللّهُ يَسْتَهْزِىءُ بِهِمْ Allah mocks at them for continuousness, and He (سبحانه) did not say (اللّهُ مَسْتَهْزِىءُ Allah is a mocker) as they had said:

إِنَّمَا نَحْنُ مُسْتَهْزِؤُونَ we were only mockers. That was so that the making an example of them would be more severe and continuous. Therefore, it was followed with giving them increase in their wrong-doings, so they wander blindly in their misguidance, i.e. they increase in their kufr and misguidance and hesitate confused unable to find a way out.

Then Allah (سبحانه) explained that the hypocrites bought misguidance in exchange for guidance, so they lost the dunya with their losing trade, and they lost the next life with their losing of the guidance, and that is the clear loss.

The Da’wah (Invitation) and Power (Quwwah)

Allah (swt) said:

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ

Indeed we have sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might (Al-Hadeed 25).

Allah Subhaanahu created all creatures and he alone knows what is suitable for them, what benefits them and what establishes their lives upon goodness and guidance. There are from amongst the people the one who is affected by the good word and exhortation, and as a result he changes his conduct, straightens his affair and removes his acts of disobedience. There are also those people who are obstinate and proud despite knowing that it is the truth. He comes across the clear Aayaat and witnesses the overwhelming proofs and yet he turns his back to them as if he has not heard them. With this type of person, strength is required along with the Da’wah (invitation), and the sword is required with the words, so that he proceeds upon the correct path or (alternatively) he is dealt with in a manner that puts an end to his corruption and evil.

And in this way Allah (swt) has made some of the people a check against other people when the Hikmah (wisdom) and Maw’izhah (exhortation) is not sufficient, so that the corruption and those who cause it are dealt with. This is so that the goodness will be dominant and the people’s affairs will be rectified.

Allah (swt) says:

وَلَوْلا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ وَلَكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ

And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds (Al-Baqarah 251).


وَلَوْلا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرا

And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is mentioned a lot (Al-Hajj 40).

This picture has been demonstrated in Islaam in the clearest of meanings from the time that Allah (swt) dispatched His Messenger (saw) to call the people in Makkah secretly and openly to Allah (swt) until he (saw) sought the Nusrah (support) from the tribes and the Ansaar (rah) responded positively to him in Al-Madinah. So the State was established in their midst and the Da’wah became linked to power and strength. The Messenger (saw) and his companions (rah) then performed Al-Jihaad for Allah, to make the Haqq (truth) prevail, to spread justice and to remove any force that stood in the face of the Da’wah to Allah and its spreading and expansion.

Allah (swt) said:

وَقَاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّه

And fight them until there is not more Fitnah (strife and trial) and the Deen belongs completely to Allah (Al-Anfaal 39).

As such the Islamic Da’wah was connected to and directed towards reaching the establishment of the Islamic State. Therefore the Da’wah must have a State that protects it and carries it: The kindly word is utilised with the people of sound Fitrah (nature) and minds whilst the sword (i.e. force) is utilised to those who deny and disbelieve in the truth after it has come to them and who transgress and remain arrogant despite the clear signs and evidences that they have been exposed to and the definite decisive proof that refutes their falsehood and strikes at their ears and sight.

And this Noble Aayaat from the Book of Allah mentioned at the beginning of this article is general in relation to the Da’wah and strength:

Allah (swt) said:

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ

Indeed we have sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might (Al-Hadeed 25).

By examining it we find:

1) Allah (swt) explains in the beginning of the Aayah that He (swt) sent His Messengers to the people accompanied with decisive arguments and stark clear proofs which guided to and indicated the truthfulness of the Messenger who had been sent to them in a confirming manner and that he is a Messenger from Allah without the least amount of doubt. In addition Allah (swt) explains that he has sent along with His Messengers the Book in order for them to judge and rule between the people in respect to what they differ in. So he establishes justice amongst them, removes the oppression and provides everyone with his due right.

Breakdown of vocabulary in the Aayah:

Al-Bayyinaat: The decisive arguments and clear proofs.

Al-Kitaab: It is an Ism Jins (Name of a type) prefixed with Alif and Laam and therefore it is a Lafzh ‘Aamm (general expression) meaning books and not just a single book.

Al-Mezaan: It a Kinaayah (metaphor) for justice (‘Adl) and it includes the revealed book but has been mentioned by way of mentioning the Khaass (specific) after the ‘Aamm (general) to make it stand out.

Therefore Allah (swt) sends His Messengers with Al-Bayyinaat and Al-Kitaab so that the people are guided and are ruled by justice.

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ

Indeed we have sent Our messengers with clear evidences (Al-Bayyinaat) and sent down with them the Scripture (Al-Kitaab) and the balance that the people may maintain [their affairs] in justice.

2) After Allah (swt) mentioned that he sent His Messengers with Al-Bayyinaat and Al-Hudaa (guidance) He (swt) mentions after this that He also sent Al-Hadeed (iron) and this is a Kinaayah (metaphor) for power, strength and the means for conducting warfare so that the Deen of Allah is made victorious by way of Al-Jihaad. This is so that the Haqq (truth) is affirmed and the Baatil (falsehood) is vanquished. So the strength and force is the way to repel the corrupted, corrupters, arrogant and those who are stubborn in front of the clear arguments of Allah and His proofs. The Quwwah (strength and force) is also the way to remove the obstacles that lie in the way of raising the word of Allah (swt) high and the way for bringing honour to His Deen.

Then Allah (swt) states that in the force used to attain the Haqq there are benefits for the people as this power and force deals decisively with the oppression and tyranny and spreads security and safety. The weak person does not fear that his right will be lost whilst no force will dare to usurp and unjustly take the rights of others or persecute those who cannot defend themselves. All of this represents a benefit to the people and the spread of goodness.

وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ

And We sent down iron, wherein is great military might and benefits for the people

3) And at the end of the Aayah Allah (swt) explains that the battlefield is the place that distinguishes the Khabeeth from the Tayyib (The bad from the good or impure from the pure). And it is what will reveal to the people that which Allah (swt) knows in terms of those who are supporting His Deen and those who are not. It reveals the one who supports the Deen of Allah and the one who betrays it, and the one who remains firm upon the battlefield and the one who flees from it without looking back.

In addition it reveals the one who is true and sincere in supporting Allah, the one who gives his support to Allah as if he can see Him (swt) and if he does not see Him then with the knowledge that Allah sees him. So he gives his support to Allah without seeing him in the Dunyaa and despite this he is a believer with true Imaan, fighting in the way of Allah with Imaan and anticipation that Allah will be pleased with him on the day that he meets Him. These sincere Mujaahideen who support the Deen of Allah are given glad tidings of victory from Allah (swt) Al-Qawwiy Al-‘Azeez, the irresistible above his slaves, nothing escapes his will and power in the heavens and the earth.

So that Allah may make evident those who support him: This means that those who aid the cause of Allah will be shown in front of the eyes of the people.
Who support Him and His messengers unseen: Meaning that the person will give support to Allah and His cause whilst not seeing Allah in this Dunyaa. This is in line with the statement of Ibn Abbaas (ra): ‘They support Him and they do not see Him’.

Therefore the power and force that Allah (swt) has made in the Dunyaa and the means of fighting represent the yardstick and criterion by which the people are distinguished: It distinguishes between the one who supports Allah and the one who turns away, and between the one who fights in the way of Allah to raise His word high and the one who fights for show or under the shade of hypocrisy.

وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ

So that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might.

The carriers of the Da’wah need to comprehend the meanings of this Noble Aayah so that they know that it is necessary for the Da’wah to have a State that protects it and carries it. This is so that they can carry the Da’wah just as the Messenger of Allah (saw) carried it and establish the State just as the Messenger of Allah (saw) established it, following his methodology and being guided by his guidance, and with that the victory from Allah and a near conquest will come and give good tidings to the believers.

From the archives of Al-Waie magazine.

Q&A: Selling flour for bread? | Sheikh 'Ata Abu Al-Rashtah



Assalamu Alaikum wa Rahmatullah wa Barakatuh,
Our beloved Shaykh, may Allah (swt) help you in your cause and guide you to that which pleases Him.

Another question:

Some people give the baker at the main bakery a bag of flour and in return take a specific amount of bread daily for a month; is this permissible? Does this matter enter into the context of hiring or selling, although none of the two parties proclaim any of this?

Please be quick in responding if that is possible. May Allah swt support you, give you success and grant you victory and succession, and may He (swt) unite us with you in the Dar of Islam, Wassalamu alaikum wa rahmatullah wa barakatuh.


This issue, my brother, is not a new one, the Jurists (Fuqahaa') have discussed it in their early ages, and have thus differed in its matter as they have differed in their answers to this question:

If the usurious (ribawi) materials changed through the manufacturing process, such as grain being fried, or grain that turns into flour, dough or baking... and so on, would it be considered the same type which means that the term "wheat" is applied to all of it, and therefore it cannot be sold unless it is conducted hand to hand and equal in amount? Or will it become a different type? And is the different type usurious, thus it is allowed to sell it unequally but hand to hand? Or is the different type not usurious hence can be sold by credit (as a debt)? The following shows the different opinions on the matter:

1. Those who considered it as (all being) the same type had one problem, which is that likeness cannot be drawn between them. How can wheat be weighed or measured against bread, or flour weighed against dough, or with transaction ... etc.therefore they concluded that it is not permissible to sell wheat with bread or flour because of the impossibility of drawing similarities.

2. Others said they are of different types, but they are usurious, i.e. wheat is a usurious item, flour is a usurious item, bread is a usurious item... they therefore concluded that since they are not of the same type, then it is allowed to sell it, i.e. it is allowed to sell wheat with flour or bread, however you like, as long as it is done hand to hand.

3. Another group who said that they are different classifications, and the changeable classification of the wheat is not considered usurious, but something else, therefore, bread, or dough, or ........, are not usurious items, and therefore, it is permissible to sell wheat with bread and flour however you like and by credit too, because they are not considered usurious items, i.e. wheat is sold with a different item that is not usurious...
  • Accordingly, the opinions of the Mujtahideen (fiqhi scholars) differed on this matter... and I will present to you the valid opinions of some of the Fuqahaa':
a) The opinion of Shafi'i in the impermissibility of selling:

It was mentioned in the Al-Majmoo' for Nawawi Al-Shafi'I (deceased 676 AH): "it is not permissible to sell flour through baking it because he has entered it into the fire and mixed it with salt and water which prevents likeness to occur, and because the bread is weighed and the wheat is measured, it would not be possible to know the equality between them".

b) Abu Hanifa's opinion in the impermissibility of selling:

It was mentioned in Al-Binaya Sharh al-Hidayah for Badru-Din Al-‘Ayni Al-Hanafi (deceased: 855 AH)... "it was mentioned by Abu Hanifa that there is no good in it i.e. in the selling of bread with wheat and flour, which means that it is impermissible".

c) The opinion of the friends of Abu Hanifa (Abu Yousuf and Mohammad) of the permissibility of selling unequally (in measurement and weigh) hand to hand:

It was mentioned in Al-Binaya Sharh Al-Hidaya: "It is permissible to sell bread with wheat and flour unequally as long as it is done hand to hand", and he added: "selling bread with bread unequally (in amount and/or weigh) is permissible according to Abu Yousuf and Mohammad may Allah swt have mercy on them, (done) hand to hand".

It was also mentioned in Al-Binaya Sharh Al-Hidaya "the Fatwa regarding the first" i.e. "on the permissibility of selling bread with wheat and flour".

d) The opinion of Abu Yousuf in the permissibility of selling with credit, i.e. with debt:

It was mentioned in Al-binaya Sharh Al-Hidaya: "if the wheat was a debt then it is also permissible, and if the bread was by debt then it is permissible according to Abu Yousuf, and the Fatwa is passed accordingly".
In any case, you can follow in this matter whichever Mujtahid whose Ijtihad reassures you, and may Allah be with you.

Your brother,
Ata Bin Khalil Abu Al-Rashtah

The link to the answer from the Ameer‟s Facebook page.

Q&A: Evidences for Qiyas? | Sheikh 'Ata Abu Al-Rashtah



Assalamu Alaikum wa Rahmatullah wa Barakatuh,

Our beloved Shaykh, may Allah (swt) help you in your cause and guide you to that which pleases Him.
Whilst reading in the book, The Islamic Personality Volume III about the topic of Qiyas (analogy), I noticed that the Hizb infers that Qiyas is a Sharii source through definitive evidences and others indefinite, though when the Hizb rejected the sayings of those who use the Consensus of the Righteous Khulafa' as a Shari'i source, it used to say that their evidences are indecisive and are hence unsuitable for inference. It could be said that the indefinite evidences can be (used) يستأنس بها (to elicit from). If so, why not refer to this matter especially since new editions of this book have been printed?

I have also seen - and I think I'm wrong - that inferring to Qiyas with definite evidences is not explicit in meaning, but it is a deduction from the evidence itself, i.e. as long as the definitive text has a ‘Illa (legal reasoning) which is conductive to the ruling then this is enough to say that Qiyas is permissible. I feel that this inference is not done with explicit wording.


Wa Alaikum Assalam Wa Rahmatullah Wa Barakatuh,

Firstly: regarding Qiyas, its evidence is the text in which ‘Illah (legal reasoning) exists, so if ‘Illah existed in the Quran, then the evidence is the Quran, and if it was in the Sunnah, then the evidence is the Sunnah...
This is considered explicit speech, so how can you say: "I feel that this inference is not done with explicit utterance"?
Look at the evidences of the ‘Illah, you will find the answer:
  • Take for example the speech of Allah (swt):
((كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ))
"In order that it may not (merely) make a circuit between the wealthy among you." [TMQ 59:7]
Now answer the question: Is it permissible for the Khaleefah to give the poor from the State's possessions and not give to the rich?
The nature of the answer is: yes. Now continue the question: What is the evidence to this? Isn't the answer what Allah (swt) says:
((كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ))
"In order that it may not (merely) make a circuit between the wealthy among you." [TMQ 59:7]
  • Take as another example the Hadith:
«... وفي سائمة الغنم إذا كانت أربعين، ففيها شاة...»
"On grazing sheep and goats, if they come to forty or more - one ewe." (Reported by Abu Dawood)
Now answer the following question: Is Zakah applied on the sheep that are fed at home and do not graze?

The answer as the nature of the case is: No Zakah is applied. Now continue the question: What is the evidence for this?
Isn't the answer the Hadeeth of the Prophet (saw): «... وفي سائمة الغنم إذا كانت أربعين، ففيها شاة...» 'On grazing sheep and goats, if they come to forty or more - one ewe.' (Reported by Abu Dawood)

Thus you see that the evidences are explicit in the subject.

As for if what you meant by what you said "with explicit utterance" that the ‘Illah stated in the texts which is the topic of Qiyas is not always explicit, but explicit and implicit "Dalala (extraction from the implicit meaning), Istinbatiya (extraction by way of inference), Qiyasiya (extraction through analogy)". Then this is correct, for example:

"إِنَّـمَـا جُعِلَ الاسْـتِـئْذَانُ مِنْ أَجْلِ الْبَصَرِ"
"Indeed, permission has been made obligatory because of (min ajl) sight." [Bukhari 5772]

Here, the reasoning is explicitly pronounced in the text by saying ‘because of'. As for "The grazing..." it is a Dalalah (indication) because it is linked to a casual attribute (wasf mufhim).

If this is what you meant, then this is correct, but this is another topic related to the detailed evidence, as for the overallUsuli evidence, it is extracted through proving that the Qur'an is definitive, and proving that the Sunnah is definitive, Qiyas is therefore also definitive because it is referred back to the Qur'an and Sunnah, this is different to the detailed evidence. This is how the detailed jurisprudential evidence to the ‘Illah which is explicit and implicit is extracted, and this is different to that.

As for your observation to what was mentioned in the book: "Qiyas has been proven to be a Shar'I evidence through definite evidence, and indefinite evidences.", your comment has truth in it, because despite the fact that evidence is called for in both Usool and Fiqh, its indication however differs in terms of being definitive and indefinite, and because the topic here is about the evidences of Usool, then it is preferred that they are confined to definite evidences rather than indefinite,accordingly, it is best to correct it, and we will correct it insha'Allah. For your information, I have mentioned in my book "Tayseer al-Wusool ila al-Usool" (The Facilitation of Access to Usool) the following:

"The authenticity of Qiyas comes from the authenticity of the evidences which contain ‘Illah, i.e. the Qur'an, Sunnah and Ijmaa' As-Sahaba, and since the authenticity of the Qur'an, Sunnah and Ijma' has been established as we have mentioned earlier, then the authenticity of Qiyas is also established.

The Messenger of Allah (saw) demonstrated Qiyas, when he (saw) was asked about fulfilling the Hajj of someone else..."

Your brother,
Ata Bin Khalil Abu Al-Rashtah

The link to the answer from the Ameer‟s Facebook page.

The Financial Crisis in America

News agencies reported that the U.S. House of Representatives approved on 11/2/2014 CE to raise the U.S. debt ceiling until 15 March 2015.
America witnesses today an unenviable economic and financial situation, the U.S. economy is slowly bleeding ... The United States began its fiscal year (the first of October 2013), with the closure of the government institutions because of the dispute over the budget between the Senate and House of Representatives, in which 850 thousand employees were forced to take unpaid leave. In order to avoid declaring bankruptcy, Congress in October 2013 raised the debt ceiling to 16.7 trillion dollars until February 27, 2014. This was just a postponement of the intractable financial crisis in America. American warnings have increased regarding the failure of Washington to pay the debt, which would be a precedent and a devastating disaster, with repercussions may be more serious than the financial crisis in 2008. In the summer of 2011, a similar political situation regarding the debt ceiling took place and paralyzed Washington, prompting Standard & Poor's, the credit rating agency, to strip the United States of AAA rating.
These successive financial crises are not the first of its kind and will not be the last, as long as the White House gang, the servants to the owners of financial capital in Wall Street, are not afraid to be accounted nor punished, no one in the world will expose it, and puts an end to the policy of intimidation and terror allowing America to live like a parasite that suck the blood of the victims ... America depends on the largest military force on the earth, backed by an annual budget of $800 billion, which it imposes on the world in order to fund its own greed and cravings... It is in this does not differ much from the British colonial policy in its heyday in the nineteenth century. The economies in the capitalist system of the colonial powers flourish from plundering the riches of the world and enslaving its peoples buy military force, hiding sometimes behind the "soft power" of diplomacy and economic and financial policies whereby fates of people are in the hands of speculators in the financial markets in the capital's markets, whether in America or in Europe.
Previously the governments of the U.S. have raised the debt ceiling 74 times since 1962. This is just an escape from the treatment of the root of the problem caused by spending growth without funds covering costs, resorting America to the colonial policy of imposing its currency (the dollar, which has lost 97% of its value over the past century), the global currency for international trade, and making other countries finance the U.S. deficit by buying bonds of the U.S. Treasury, with the promise to pay the financial claims at a later time will never arrive. As long as America has the military superpower upper-hand, no one in the world will dare to stand on its way. This is nothing more than a cowboy policy which is based on the logic of force and in the looting of the wealth of others.
Each time, the American politicians lack the long term vision, and do not care that they are in evading the financial claims by raising the debt ceiling (which exceeded 17 trillion dollars, more than the gross national product, which is 16 trillion dollars) and their resorting to a policy of printing paper, which they call dollars is causing inflation to rise, and the growing debt on future generations, but they are only concerned with the next elections and not the flood that will follow.
The next generations will have to shoulder the burden of the policies of the foolish American politicians, and the peoples of the world that suffer hardship and misery and work day and night and give up their wealth for the sake of the leisure of the gangs of finance of Uncle Sam, which does not contain a definition for justice and truth, but his dictionary is of a cowboy based intimidation and terror. This manipulation by the U.S. of the fiscal policy will cause a financial disaster for the emerging economies such as Turkey, Indonesia and others. The U.S. financial policies attract capital to its financial markets to finance its debt, and that means the departure of investors from emerging markets, this drives the governments of Turkey and Indonesia, and elsewhere, to raise interest rates in an attempt to attract capital which means to raise the cost of domestic debt, or be exposed to the pressures of the local currency speculators which will produce a financial meltdown, as in East Asia in 1997.
In short, the reality of the world today that it suffer under the hell of the gangs of capital controlling the capitals of colonialism, the only way out of this misery for humanity, is by seeking the shelter of the Islamic economic system which is based on the system of gold and silver, and prevents financial speculation, and it also prevents usury of all kinds.
O Ummah of Islam, the best nation brought to mankind
It is time that you demolish the thrones of rulers, slaves of Western colonialism, and work to establish the Khilafah that liberates people from the injustice and oppression of Capitalism and brings them to the justice and mercy of Islam.
أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِقَوْمٍ يُوقِنُونَ
"Then is it the judgement of [the time of] ignorance they desire? But who is better than Allah in judgement for a people who are certain [in faith]"
Osman Bakhash
Director of the Central Media Office of Hizb ut Tahrir
Monday, 17 Rabii' II 1435 AH
17/02/2014 CE
Issue No : 1435 AH /016

Who Will Give Victory to the Muslims of Central Africa!

BBC website reported yesterday, Monday 17/02/2014 that "African troops under the auspices of the International Support Mission for Central African Republic (MISCA) have evacuated 2,000 Muslims fleeing sectarian violence in the Central African Republic (CAR) to neighbouring Cameroon. A reporter with the Hausa service of the British Broadcasting Corporation (BBC) travelling with Rwandan soldiers said the convoy carrying the refugees came under attack from anti-balaka militia, who used guns, bow and arrows, machetes, rocks and swords."
Frequent accounts were reported regarding Christians killing Muslims and dismembering their bodies, and even eat their raw flesh. BBC published on 13/01/2014 a detailed investigation about "a cannibal who ate man's flesh in revenge", an eye witness said, "People started attacking him, kicking him. They smashed a rock against his head. They kept going even after he was dead." He went on: "They set the body on fire. There were about 20 youths. They cut a whole leg off. Then one of them started to eat it. He bit into it four times and swallowed. It was raw, not burned." The mob celebrated this heinous crime, they gathered around him, shook his hand and patted his head, smiling and laughing as he, for the first time, smiled broadly. To them, he was a hero. One of them said: "Everyone's so angry with the Muslims. No way anyone was going to intervene."
In contrast, the troops sent by France under the pretext of supporting African peacekeeping forces in the prevention of violence showed full bias towards the spiteful crusader killers, the enemies of Islam and Muslims in their crimes against Muslims and their sanctities, so the case of those appealing for the help of the international forces in Central Africa is like appealing for help from the kettle that is in the fire.
This is only the tip of the iceberg of the crimes being committed against our Muslim brothers in the Central African Republic, by the spiteful Crusaders enemies of Islam and Muslims, killing in the ugliest forms, severe beatings to death, chopping body parts, tearing pieces of flesh, burning with fire, mutilation, and eating raw human flesh, is a picture from the situation, and it is what the Muslims there are now facing, in the light of French cooperation, international complicity, and the delinquency of the rulers of the Muslims, their stance towards the Muslims of Central Africa is the same as their stance towards the infamous massacre of the Muslims in Srebrenica in the year of 1995, where more then 8 thousand civilians were killed and a systematic rape of the Bosnian women under the sight of the Dutch UN troops. As well as the bloodbath in Ash-Sham at the hands of the US regime, and what has happened before in Burma, Palestine, Avanti, Kashmir, Eastern Turkistan and the rest of the afflicted Muslim lands... These calamities faced by the Muslims around the world will not be stopped or prevented except by the Khilafah State which is the shield of the Ummah and its protector...
Accordingly, the Central Media Office of Hizb ut Tahrir is in the process of developing a campaign in support of Muslims in Central Africa, the Messenger of Allah صلى الله عليه وسلم said:
مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَعَاطُفِهِمْ، مَثَلُ الْجَسَدِ إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالسَّهَرِ وَالْحُمَّى
"The example of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever." (Reported by Muslim)
The campaign and its content will be announced in due time by the will of Allah.
إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ
"Those who persecute the Believers, men and women, and do not turn in repentance, will have the Penalty of Hell: They will have the Penalty of the Burning Fire."
Osman Backhash
Director of the Central Media Office of Hizb ut Tahrir
Wednesday, 19 Rabii' II 1435 AH
19/02/2014 CE
Issue No : 1435 AH /017

Monday, February 17, 2014

Explanation of At-Takattul al-Hizbi (Party Structuring) - Part 8

Sharh At-Takattul Al-Hizbi (Explanation of Party Structuring) by Sheikh Mohammad Al-Hawarey (rh). 

This is a translation from Sheikh Hawarey's explanation of the unique book by Sheikh Taqiuddin an-Nabhani. 

To access part 7 click here

This is the basis upon which the education curricula were based as the educational curricula had to be extracted from this principle or be built upon this basis. This was in addition to making their (western colonial) personality the basis from which culture is taken. All this means that we would look at and view realities and events just as the westerner would including how he would treat and deal with matters, how he would interact with incidents and events in addition to how he would take stances and positions in relation to a certain issue. So freedom for instance is the cornerstone in relation to the behaviour of the individual and as such it is not permitted to prevent anybody from any manner of acting. Therefore free speech, freedom of belief and personal freedoms are sanctified matters to the westerner and it would then become inevitable for us (also) to sanctify them. Look at how the world has become dominated by these principles and bases and as such it is necessary for the cultural books to contain within them hundreds of examples about the like of these realities and how they were treated and dealt with. Similarly the books of history and geography had to be comprised of their history and it was necessary to study history, the beginning of their revival and the bases upon which their civilisation was built, beginning from the 13 century and what they call the Magna Carta (the document that restricted the mandatory powers of the king). It was necessary for them to lay down all of this in the heart of historical matters which explains the extent of the effectiveness upon the Ummah and the people in terms of when they decide any matter. Similarly they made the French revolution the guiding light and the words of Abraham Lincoln the standard for all nations. In addition they their language the official language of the state splitting lessons between this language and Arabic. They also made any job position dependent on the job seeker’s knowledge of the foreign language so in addition to the foreign language becoming the means to a job and a living it also became a symbol of progress and being civilised. As a result you would even find the illiterate person attempting to memorize a few foreign words as if he wanted to be elevated by them. This was so that he could be labelled as being cultured and he would be measured in terms of how cultured he was by the amount of words that he had memorised and even if this person was an ‘Aalim, Faqeeh and Khateeb in the large Masaajid as this status did not suffice him from needing to possess some of knowledge of the foreign language. As for the geography of the foreigner’s land then it was only natural that they would be provided with enough knowledge and that specific books would be given to them that would explain the foreign lands to them and what they contained in terms of goodness and characteristics that made them distinguished in addition to the climate that Allah had provided them with which had a big effect upon the dispositions of its people. This would reach the extent that they would say that the colder lands make its inhabitants more intelligent, quick to act and consistent in their work and efforts. This was in contrast to the hot countries as the people there were distinguished by idleness, laziness and sick dispositions. We then started to repeat these statements and conclusions as if they reflected a true reality that had been revealed by the Qur’aan Al-Kareem and we began to have more knowledge about the goodness these lands contained than knowledge we had about our own lands and environment. Indeed we began to attain more knowledge about their lands than even they possessed which led to some believing that Allah had bestowed these blessings upon them and naturally favoured these people over all others. This was some of what the Kaafir paid special attention and strove to fill our minds with and if we wanted even more than this then it was necessary to study Greek philosophy and Roman and French law. It was also necessary to become knowledgeable of their great stars within the field of philosophy beginning with Socrates and ending with Descartes in addition to their personalities in the fields of literature, poetry and music etc...

In addition to this underhanded deliberate attempt to provide a shining image of its personality they also made the claim that it only fought against the ‘Uthmaani State because it was an oppressive despotic State that wanted hegemony over other peoples in order to suck their blood. They only came to rid the world of these evils and that they were supporters of the weak and downtrodden peoples and helper to the poor nations in addition to being the teacher and culture of people. That they did not come to our lands except to remove the oppression and suppression from us firstly and then secondly to teach us how we can go on to rule ourselves and only guides us to that which is good for us and in our interest. They would then establish with us relations of mutual affection and respect and after that return to where they had come from. They did not covet anything that we had but rather they would spend money and exert efforts, and bring in scholars and experts so that we could revive. Therefore they rushed to build schools, learning institutions and hospitals in every city, town, village and district. This made the general public and indeed the public opinion as a whole look to them with a high and glorified status and made them the high example that it was necessary for the people to follow. This was particularly the case at the time when the society was at the end of its decline and when ignorance in the society has spread over the land. This was in addition to the corrupt economic situation which was the result of many causes including the engaging of the State in continuous wars, ineffective administration, misapplication of the system, arbitrary taxes arising from corruption in the system and rampant unemployment. In addition to this were causes that were outside of their control like drought and natural shortages that continued for many years which led to famine in many of the lands. And when the disbeliever came to the lands whilst being aware of what the people were suffering from, they attempted to lessen and lighten these crises with actions which appeared on the outside to be with good whilst in reality inside they were designed to make the people accept them and to prefer them to those who had been in authority before them. An example from these underhanded actions was the granting of financial rewards to those who did well in certain areas or acts. So if a farmer did well in his harvest he would be granted a financial reward and the one who made the foundations of the earth so that the binds are not washed away would be given a financial reward. Whilst the one who treated his donkey bad and overburdened it with what was beyond its capacity would be penalised just as the farmer who did not treat his injured camel would be fined. This applied to a number of realities that were eye-catching and areas which had the greatest effect upon the Ummah to impress her. In this way the Kaafir was able to hide his true face and in its place portray the face of the one who has come as a saviour bringing goodness wherever he may be.

The subject and issue of education curricula and programmes remains an affront to those who are responsible for it until this day and the face of colonialism still remains hidden behind it or even it appears in a clear and prominent way sometimes. The Kaafir has been dominant in setting these curricula to make sure that no part is left from it and found it necessary to examine every detail of it whether it was large or small and this was because of the effect that culture has in the lives of people. Then if they fail to produce generations that carry their Aqueedah and who believe in that which they believe in, then in the least they would have brought generations who were ignorant, with conflicted minds without an intellectual basis or specific method of thinking. As a result these generations would remain a fertile soil to sow their culture and to be directed in the direction that they desire for them and even if they (eventually) wanted to release their grip after realising their true objective. They would be the ones who draw out for them the path of struggle so that they would fall once again under their grip albeit in a new or different form.

To access part 9 click here