Tuesday, November 25, 2014

Imam Shafi did not change Islam according to changing times and places



Those who wish the Ummah to accept submission before US hegemony have sought to amend Islam so that it does not exceed the boundaries set by Blair and Bush. They carry the old call of “modernism”. They would have us accept the Western way of life because the West is strong. Such a call is in fact just one part of the crusade against Islam that is being waged under the guise of a “war against terrorism”. The modernisers who sit in the courts of Blair and Bush and at the feet of the tyrant rulers in the Muslim countries suggest that Islam can change from time to time, and from place to place.
The consequence of this concept is that certain rules of Islam, would not apply, due to the new environment they live in, and that we live in a new time and age. So rules regarding riba, marriage, social interaction, international law, ruling systems, would need to be updated, according to the said principle. The proponents of this understanding use the example of Imam Shafi to legitimise their viewpoint.
Salam Al-Maryati, a Muslim academic from Iraq, addressing the US State Department on “Moderation in Islam” stated at the end of January 2002, “In fact, Shafi had two schools of thought, one when he resided in Iraq and one when he moved to Egypt, and when asked why there were two, he said because they were for two different peoples. If place is a variable in Islamic thinking, then time can also be a factor. ”
In order to address this point, we need to look to the life of the great Imam, and see what he was exposed to, in terms of ideas, and the different methodologies.
Muhammad ibn Idris ibn al-`Abbas, al-Imam al-Shafi`i, Abu `Abd Allah al-Shafi`i al-Hijazi al-Qurashi al-Hashimi al-Muttalibi (d. 204AH), from the House of the Prophet, the unequalled one of the great mujtahid imams and jurisprudent par excellence, was born in Gaza in 150AH, the year of Imam Abu Hanifa’s death. He moved to Mecca at the age of two, following his father’s death, where he grew up. He took to learning Arabic language and poetry until he gave himself to fiqh, beginning with hadith. He studied under two great scholars, Muslim Bin Khalid al Zingi, the Mufti of Mecca and Sufiyan Bin Uyaynah, may Allah be pleased with them. He memorised the Qur’an at the age of seven, then Imam Malik’s Muwatta’ at the age of ten, at which time his teacher would deputise him to teach in his absence.
At aged thirteen, he moved to Madinah, where he went to see Imam Malik, who was impressed by his memory and intelligence. While there he was exposed to Imam Malik’s (who belonged to the school of hadith) methodology of extraction. Imam Shafi then moved to Baghdad where he met scholars from the Hanafi school of Thought such as the great Imam Mohammad Bin al-Hasan al-Shaybani. Here he was exposed to the Hanafi school of Fiqh, which was known for being part of the Ra’ee tradition.
There he refined his legal thinking in constant debates with the Hanafi jurists where he took Malik’s position in defence of tradition. This experience had a tremendous impact in moulding his own legal thinking since it brought to light the weaknesses in the Maliki school of thought. After moving back to Mecca for a short time he then returned to Baghdad. While in Baghdad, he wrote the old edition the tremendous al-Risala, a book containing the methodology of Usul al fiqh. This old edition is not available to us, but it is quoted by some of the Scholars, like al-Fakhr al-Razi. But he finally decided to leave for Egypt where he could finally settle down to do more work in Fiqh and its methodology.
While there, he was exposed to the methodology of Imam Laith ibn Saad. Imam Laith was an exceptionally knowledgeable Mujtahid. Shafi is quoted as saying “Laith was a greater faqih than Malik but his students wasted him (through not preserving his teachings).” (Siyar i`lam al-nubala’, 8/156)
In Egypt, he wrote his new edition of Risala after this new experience. So, this tells us he became more matured in his understanding, in Usul al Fiqh.
Why did Imam Shafi Change his Methodology?
Imam Shafi’ did not change his methodology because of geographically moving from one place to another. This can be clearly seen. The change in the methodology has nothing to do with the change of environment. Changing the methodology is related to the change in the way of thinking, which characterises Imam Shafi’s change.
Imam Shafi had defined his Usul and wrote it in his old Risala that was written in Iraq before he arrived and settled in Egypt. Shafi began writing his Usul before the end of the second century. Reports tell us also that he started writing his Usul at early age and he kept reviewing his writings, changing some of what he wrote, making some modifications until he was able to re-write the new Risala in Egypt.
As it is clear from his life, prior to Egypt, Imam Shafi’ was exposed to two schools of Fiqh. He wrote his first edition of Al Risalah and later, matured in his thinking and settled on the second edition of Al Risalah.
Dr. Muhammad Baltaaji in his book Manahij ul Tashri al Islaami fil Qarn al Thani al Hijri (The Methodologies of Islamic Legislation During the Second Century Hijri), states ” Shafi was criticised because of this continuous change. But, he responded to that criticism. Ibn Abi Hatim reported that Shafi once asked Amr Bin Sawad al-Serhi: ‘why do you not copy my books?” the man remained quiet. Then a third person said to Shafi: “he claims that you wrote, then, you changed, then you wrote and after that you changed” The man means that this continuous change is the reason why al-Sehri was not copying Shafi’s books. Then Shafi answered: “now, it is matured” (Vol. 1 p.65).
Also, Imam Ahmad ibn Hanbal was once asked by Mohammad Bin Muslim ar-Razi to tell him which books of Shafi he should choose. Ahmad answered: “Choose books which were written in Egypt. The books he wrote in Iraq were not well done. Then he went to Egypt where he wrote his books in more profound way.” (The Methodologies of Islamic Legislation During the Second Century Hijri Vol.1 p.31)
In Egypt, Imam Shafi’ was exposed to the Fiqh of Imam Laith Bin Sad. Imam Laith died in 175 A.H. He was in Egypt but he travelled to Baghdad in which he met Abu Hanifa himself and had a chance to meet Ibn Shihab al Zuhri, Nafi’ and others. Imam ibn Hajr says that: “The knowledge of the Tabi’een ended with Laith”.
Imam Laith also had the chance to meet Imam Malik. In fact, Laith was the Shaykh of Imam Malik himself. Thus, in Egypt, Imam Shafi had a chance to be exposed to the Fiqh of Laith. Shafi’ came to Egypt fourteen years after the death of Imam Laith. This means that the influence of Imam Laith was still strong in Egypt. Thus, one can say that this exposure matured Imam Shafi’ and thus, his entire method underwent change.
So asserting that the environment changed Imam Shafi’ is very vague and baseless. What is meant be the environment? Is it the soil of Egypt? Is it its Nile? Is it the way of life? The physical environment has nothing to do with all of this. The way of life both in Egypt, Baghdad, Medina, Mecca were the same. All were living the Islamic way of life in the same era. The differences in some customs practiced in one area, do not make the environment different. A new custom in a new area, may oblige a Mujtahid to study and arrive at a new rule for a certain custom, since he never faced that custom before. However, a rule for an issue, which is facing the people in Baghdad and the Hukm applied for the people in Baghdad should be exactly the same for the people in Egypt or the Hijaz, or in the UK, or US. Riba is haram in both Egypt and Baghdad, and the UK, or Lahore. The change in the environment does not make Riba allowed in Egypt while it was prohibited in Baghdad.
In order to create impact in the minds of the people, those who propose that a change of place changes the methodology say that Shafi moved from One State to another. The fact of the matter is that both Baghdad and Egypt, were part of ONE State, they were not two states. There was no visible difference between Baghdad and Egypt at that time. The only difference is the existence of Imam Laith in Egypt who was by himself affected by many schools of Fiqh. Imam Shafi before arriving in Egypt was exposed to the School of Madinah and the School of Kufah (In Iraq). But in Egypt he had a chance to get exposed to another school of Laith. This affected the maturity of Imam Shafi’.
An issue such as a British woman accepting Islam while her husband remains a non-Muslim is not a new issue. This problem occurred at the time of the Prophet (SAW) when his (SAW) daughter Zaynab (RA) accepted Islam while her husband remained a non-Muslim. Therefore, in order to solve this problem today, we need to go back to the legal texts and study them in order to acquire the Islamic ruling. This applies to all other issues as well.
This is a misunderstanding in the nature, of Islam, and the dynamism of the Islamic Jurisprudence. So with regards With regards to issues involving adoption, wills, inheritance, and burial, these have rules that are discussed extensively in Islam and cannot be changed. As for the new problems, this requires a Mujtahid to extract rulings whether the problem happens in the East or the West. So the need to change Islam from place to place and time to time, using Imam Shafi, as an example is mistaken.

Houthi Militias follow the way of the Oppressors in Fabricating Charges against Members of Hizb ut-Tahrir


Houthi (Ansar Allah) militias continue to detain the two members of Hizb ut Tahrir, Brother Yehia Hussein Dakhlaa, age 40, and Brother Saleh Jibran Al Dhalmi, age 23, who were arrested on Friday 15/11/2014 CE from their homes, without guilt, except that they said a word of truth and distributed a press release issued by the party about the new government in which it addressed the international conflict in Yemen, which has become an obvious fact not secret to anyone with sense.
In fact, we have issued a press release prior to this release on the arrest of the two mentioned Shababs, wherein we addressed the wise ones in this group to release the detainees and to understand the aim of Hizb ut Tahrir, its thought and its methodology for change, but all to no avail. In addition the families of the two members and some members of the party had pursued and met with officials in the group where some of them seemed understanding and concerned but are confronted with a negative feedback from some officials in their group for their understanding and concern. Especially from those security forces in the group who their hands are contaminated with crimes under the former regime who have joined them or within the ongoing security coordination between the group and the security services, where they started using lag and shuffle methods then fabrication; as in the case of many of the criminal police regimes in the world, and tried to tarnish the image of the party and its method, but it is impossible. Those forces have tried to lure some of the sincere in the group who seemed understanding and concerned - and Allah is knowing of them - where they claimed that the detained Shababs are involved in planting explosives, and they forgot the issue of the distribution of the publications? !! Those slanders that Russia, the spiteful against Islam and Muslims, including Hizb ut Tahrir, has mastered, where the police come with explosives to put in the homes of the party's Shabab and then detain them for those charges to label them terrorists. And this is only because of its insolvency in the face of the ideological and political struggle pursued by the party as part of the rulings (Ahkam) of its method of establishing the Khilafah Ar-Rashidah on the method of Prophethood.
As we thank those who have expressed their understanding and concern for the brotherhood of Islam, we call on them to take at the hands of oppressors, that if they have a decision, otherwise we call on them to leave the group and work to expose its acts and crimes against all the Muslims of Yemen. The group has repudiated its declared principles and values, all this for panting behind evanescent influence that made them vulnerable to penetration by the people of greediness, rather by regimes and systems that used to antagonize it. Otherwise how can it accept in its ranks those security forces or coordinate with them and betray the sincere of its sons who once had been with some of our Shabab in one prison!? Rather, how it allies with the jailer and listens to him and follows his actions as if it were in a study course inside the prison to learn the acts of the jailers then it applies them once it accessed power, and suddenly it is an injustice tool that once cried and fled from it for years!? The funny rather the wailing, is that the media channels of this group mastered in indignation at injustice and filming what it seized from jails and detention centers, and then when tested the logos evaporate!!!
We reiterate our address to those who have faith (Iman) and wisdom (Hikma) in this group to consider the sincere and honorable positions of the party that it stood with the Ummah and with its movements and groups when subjected to injustice by the oppressive regimes. Those positions are not favors that we conferred but a duty commanded by Allah upon every Muslim. And we have issued press releases and booklets on the prohibition of fighting among Muslims and our work to stop it as we could, including the unjust wars that afflicted them in Sa'ada and others, where we showed the solutions and treatments for such conflicts. Our mention of these positions is not in propitiation and entreaty, but to inform the sincere in this group and the deluded that we are at the right and the rotten sectarianism and Madh'habism are not in our calculations.
We do not have for you except advice if you are ones who could be advised, otherwise we will sear you with the word of truth. We will remain arrows of the truth and a thorn in the throat of every oppressor and ruler who does not govern by the Laws of Allah until we establish it, Allah willing, Khilafah Rashidah upon the method of Prophethood. Allah سبحانه وتعالى is the One whose help is sought and Upon Him we rely.
Media Office of Hizb ut Tahrir in Wilayah Yemen
Saturday, 29th Muharram 1436 AH
22/11/2014 CE
No: HTY-183

Only Islam Will Eradicate Modern Slavery

News:
Nearly 36 million men, women and children are living in modern slavery worldwide in 2014, according to the second edition of Walk Free's Global Slavery Index (GSI) describing modern slavery as a "hidden crime" and "big business." The organisation defined modern slavery as the deprivation of individual liberty for the purpose of exploitation. This broad definition includes many slavery-related practices such as human trafficking, forced labor, debt bondage, forced marriage, commercial sexual exploitation and the sale and exploitation of children.

Comment:
The survey has shown that modern slavery exists throughout each of the 167 surveyed countries. Accordingly India –the world's largest democracy – has with 14 million out of a 1.2 billion population the highest number of enslaved people in the world, followed by China (3.2 million), Pakistan (2.1 million), Uzbekistan (1.2 million), Russia (1.05 million), Nigeria (834,200), the Democratic Republic of the Congo (762,900), Indonesia (714,100), Bangladesh (680,900) and Thailand (475,300). Taken together, these 10 countries account for 71 percent of the total estimated 35.8 million people living in modern slavery these days. The highest estimated prevalence of modern slavery as a proportion of population exists in Mauritania. Also Europe has its share in modern slavery with 566,000 people, led by Turkey on the top with 185,500 people. At the same time these numbers prove that slavery has little to do with poverty.
The ever-increasing mass dehumanization of millions of people, mostly women and children, facing economic, physical and sexual exploitation, is the outcome of the capitalist ideology. This ideology through its man-made 'high' values of 'economic success' and 'profit' has produced selfish and exploitative rulers, employers and rich minorities obsessed with turning this world into paradise for themselves, while setting other people, their rights and lives and any true values at naught. In contrast with capitalism, the ideology of Islam is not man-made, but revealed by Allah the Creator of the worlds. Islam aims at the prevention of tyranny in any form, including the eradication of the enslavement of individuals. Allah's Messenger Muhammed صلى الله عليه وسلم for example said:
«ثَلَاثَةٌ أَنَا خَصْمُهُمْ يَوْمَ الْقِيَامَةِ، رَجُلٌ أَعْطَى بِي ثُمَّ غَدَرَ، وَرَجُلٌ بَاعَ حُرًّا فَأَكَلَ ثَمَنَهُ، وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ وَلَمْ يُعْطِ أَجْرَهُ»
"There are three people whom I will oppose on the Day of Resurrection: a man who gives his word by Me but proves treacherous; a man who sells a free person and consumes the price; and a man who employs a worker and receives a completed job but he does not pay him his wages."
(Sahih Bukhari, Number 430)
Islam's understanding of economy and therefore its economic policies aim at the effective distribution of wealth, so that the basic needs of all individuals are fulfilled, while at the same time every person is also enabled to afford for luxury goods. Adultery and prostitution and especially forced prostitution are to be penalized heavily, which deters those who think to gain profit through sexually exploiting women and children. Islam motivates Muslims to take care of the people around them, being close or far relatives, neighbours or anyone else, and also forces the state to close the debts of a person who is not able to do so anymore. These and more principles of Islam in tackling poverty and any form of oppression, including slavery are time-tested and organized in a manner to provide the peace and justice again in any place of the world at any time – as soon as implemented again in the form of the Khilafah State.
Written for the Central Media Office of Hizb ut Tahrir by
Umm Khalid

Ofsted – The tool used by “muscular liberals” to convert Muslim children



Ofsted has become the tool for the ‘forced conversion’ of Muslim kids, writes Dr Abdul Wahid.
Britain’s “counter-extremism” policy, Prevent is a lie. It has nothing to do with protecting the public from bombs, guns and knives. Over the past few years, it has slowly exposed itself as an exercise in demonising political and religious views by calling them “extreme”, so making “Joe Public” fearful that the people who hold those views are only a step away from acts of ‘terror’.
Once upon a time British politicians used to pretend that they wanted to see Islam “adjusted” to fit into modern Britain. Now they’ve dropped this pretense in favour of muscular liberalism, meaning that they won’t be satisfied until a Muslim leaves his or her religion at home, espouses secular liberal values and is unquestioningly loyal to Britain’s colonial policies in the Muslim world.
Ofsted
Ofsted was once the impartial schools inspectorate. Now it has become one arm of the Secular Inquisition to force Muslims to convert to liberalism, transforming its role from inspecting school standards to dictating values.
The Witchfinder-General in the anti-Islamic witch-hunt is Ofsted chief Michael Wilshaw. In June 2014, after his investigation into the so-called “Trojan Horse” affair, he apparently told concerned parents in a closed-door meeting in Birmingham that the sum total of his investigation that there was some evidence of “bullying of teachers” and some issues of “preaching conservative Islam”. So it was Islam that was his problem – not “extremism”.
People would be forgiven for missing the actually conclusions of all the inquiries in the Birmingham case because of all the media sensationalism. The former head of the Metropolitan police’s counterterrorism command, Peter Clarke, who had been asked to investigate the “Trojan Horse” affair, concluded that there was no evidence of “terrorism, radicalisation or violent extremism in the schools of concern in Birmingham”.
This week Wilshaw has once again triggered sensational headlines – alleging that pupils at independent Muslim faith schools in Tower Hamlets may be vulnerable to “extremist influences and radicalisation” and called on the government to act with urgency!
Once again the details that eventually emerged didn’t quite match the alarmist nature of the headlines before and after, which passed their message by using different combinations of the words “Muslim”, “extremism”, “schools” – throwing in the term “radicalisation” for good measure!
The latest reports conclude the schools are “not actively and systematically promoting fundamental British values” – values that as yet remain ill-defined.
“Extremism”
One Church of England School in the area, formerly ranked as “outstanding”, has been downgraded for failing to protect pupils from extremism. The school’s sixth-form Islamic society’s Facebook page allegedly had links to a speaker who apparently might once have said something critical of homosexuality.
In 21st century Britain, no one bothers to look beyond a selective quote of what a speaker may or may not once have said. That is usually enough to pin an “extremist” label on any speaker, and indeed anyone inadvertently tainted by a tenuous associated.
Today, the mere mention of the word “extremist” has the same effect as saying “Communist” in 1950s America. The term is defined so broadly it can be used arbitrarily, creating a hysteria that allows governments to pursue almost any policy they wish – whether it is to invade another country, institute police-state measures against Muslims or (as in this case) to force a community to change their beliefs and views.
By deliberately conflating the views of socially conservative or politically outspoken Muslims with violence, successive British governments have justify deeply oppressive and bigoted policies, in a manner that would make Moscow or Beijing proud.
Muscular liberalism
Speaking in June 2014, British Prime Minister David Cameron said, ”we need to be far more muscular in promoting British values”. He has advocated this “muscular” approach before, against those who hold Islamic values and are critical of state policy towards Muslims and the Islamic world.
But it now appears that children are their biggest target. It is as if they have accepted they have no hope with the over 20s, so are intent on forcibly converting young Muslims to their values. Ofsted has become the thought-police in implementing these policies – targeting the souls of the children, not just their minds.
Numerous anecdotes have emerged as evidence for this over several months. Inspectors have allegedly interrogated primary school children alone about matters of sexuality. They have allegedly told teachers at Muslim primary schools that posters depicting statements of the Prophet Muhammad (saw) opposing racism or promoting environmentalism are “too Islamic”, and should be replaced by statements by Mandela, Gandhi or Martin Luther King.
Anyone who resists this forced conversion either has to go through a form of compulsory re-education – known as the Channel programme – or be punished in one of a series of ways like being ridiculed or demonised.
The Prophet of Islam and the earliest Muslim community in Makkah faced a similar situation. They were labelled as dissenters, agitators and traitors. They faced verbal and physical abuse, as well as economic sanctions.
But eventually, the general public from amongst the non-Muslims of Makkah oppose the sanctions and vilification encouraged by their leaders. Despite the propaganda, the abuse meted out to Muslims exposed the oppressors as failing to have an argument to counter the Islamic argument – as well as being a nasty and vindictive bunch.
Amongst all this, there is one thing people should not forget. In bullying Muslim children, the state cannot expect that Muslim parents will simply shrug their shoulders and accept a narrow set of values to be forced on their kids.
It may well be that these unjust rulers will hear more than a word or two of truth from the Muslim mums and dads!
Dr Abdul Wahid is a regular contributor to New Civilisation. He is currently the Chairman of the UK-Executive Committee of Hizb ut-Tahrir in Britain. He has been published in The Times Higher Educational Supplement and on the websites of Foreign Affairs, Open Democracy and Prospect magazine.
You can follow Dr Wahid on Twitter @abdulwahidht

Explanation of At-Takattul al-Hizbi (Party Structuring) - Part 19

Sharh At-Takattul Al-Hizbi (Explanation of Party Structuring). 






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

To access part 18 click here

The Ummah however will not revive without a Takattul. It is noticeable that the individual work does not work and cannot possibly lead to any real result at all. If someone wanted to revive the Ummah upon a clear basis he would inevitably find himself working to establish a Takattul. This is because when he calls the people as individuals and groups to the Da’wah that he carries and to the basis he wants the Ummah to revive upon, an individual or individuals could respond positively to him. It will then be necessary for him to culture them with the culture that he has prepared or to clarify the aim that he is striving to achieve. Then when these individuals go out with what they have learnt and what they have believed in, and call the people to their idea and their objective, they will inevitably remain in contact with the one who first called them to this Da’wah. He would direct them according to what he sees fit and will draw out for them a plan of work and its accompanying styles. He will provide answers to them in response to the questions that arise from the people or to their own questions and enquiring about some matters. In this situation, this person will find himself leading a specific Kutlah (party structure) whether he wished it or not. This is whilst assuming the sincerity of this person (and this is the original position). If we were to suppose other than that in respect to him being tied to another’s interests or that he was an agent, then his individual work will not lead to a result and nobody will respond positively to him. In addition it will be work that fails and unreliable. For this reason we say that any work for change within the Ummah cannot be accomplished by an individual by himself but rather it is essential for a Takattul to be established to undertake it. How could it be any other way when this work of change aims at reviving the whole Ummah? It is therefore necessary for a Takattul to be established. So what is this correct Takattul that is capable of causing the revival of the Ummah? This then is what we need to explain and make clear.



The Correct Takattul:

We have discussed two types of Takattul: The associative and the Hizbi. As for the associative kind we have already explained its corruption, which can be summarized by saying that the associative system is only established upon specific bases i.e. they are established upon actions and statements/speech, or actions alone or statements/speech alone.

The associations that are established upon actions and statements/speech are like those that undertake work related to building schools and hospitals. At the same time they undertake campaigns of exhortation, giving guidance and teaching the Qur’aan amongst other activities or actions based on speech. This type of association is widespread and plentiful in supply and includes those who have undertaken these acts as a means to earn riches.

As for the associations that were established upon acts alone, then these are those that were established to build Masaajid, Schools and other similar projects. They restricted themselves to this without engaging in spoken acts.

There are also associations that are established upon spoken bases and undertake the acts of ‘Wa’zh (exhortations) and Irshaad (instruction and providing guidance) and actions and activities revolving around speech, like the convening of seminars and distributing publications amongst other actions.

It is not allowed to encourage the presence of the like of these associations within the Ummah that wishes to revive. This is due to the reasons that we have previously mentioned which stated that they cause despair within the Ummah due to their repetitive failure. This is from one angle and from another; they divert the people and specifically those who have energy and life within them from looking for the correct party structure.

This is in respect to the associations and now we will examine the Takattulaat that are established upon a Hizby basis i.e. those which are political Takattulaat like those established in the Islamic world since the First World War and until our present day. These Takattulaat are not permitted to be encouraged within the society and they are no less dangerous than the associative Takattul. This is particularly the case after their mentality became dominated by the thought of depending and relying upon the foreigner, in addition to other deadly thoughts that they have adopted. It is also due to what they have left behind within the Ummah in terms of erroneous and false concepts.

The sound and correct Takattul is only the one that is established upon the basis of an ideological Islamic Hizb. This is on the condition that it avoids the errors that we have indicated and which were the reason and cause for the failure of those previously mentioned Takattulaat. Therefore it is essential that this Hizb is established upon an Islamic ideological basis as we have said. The thought in it is the soul (Ruh) of the body of the Hizb; it is its nucleus and the secret of its life. Its first cell would be a person in whom the thought (Fikrah) is embodied and the Tareqah (method) would be of the same kind as the thought. This is so that the person would be of the same kind as the thought in respect to his purity and clarity and like the method in respect to clarity and straightness.

In respect to what we have said in regards to it being an Islamic ideological Hizb in which the thought is the soul of the body of the Hizb, its nucleus and the secret of its life. Then it is well known that the ideology is an intellectual Aqeedah from which a system emanates. This is a System that regulates the life of the individual and the society, and it explains the manner of implementing this System i.e. it is a Fikrah and Tareeqah. As such, the Aqeedah of this ideology and what emanates from it is the soul (Ruh) for the body of this Hizb. So the Islamic Aqeedah and what emanates from it in terms of solutions and carrying it to the world, in addition to the manner of safeguarding it, implementing its solutions and carrying it to the people, all of this is the Fikrah (thought) that represents the secret of the life of this Takattul. This however does not mean that we only place down the six fundamentals of the Aqueedah: ‘Imaan in Allah, His angels, Books, Messengers and belief in the Day of Judgement and that the Qadaa and Qadr their good and bad is from Allah Ta’Aalaa’ and then say that the Aqeedah is what joins and brings together the members of the Takattul. This is because the Ummah as a whole believes in this Aqeedah, it runs in the veins and blood of its sons and no change has happened in this regard throughout the ages, despite some cloudiness occurring in some of its thoughts. In addition the individuals of other Takattulaat like the associations and political parties (Ahzaab) believe in this Aqeedah. Therefore benefit is not found and it is not viable to make this alone the bond that binds together the members of these structures. Indeed what is meant by the Fikrah (thought) (i.e. the Aqeedah of the Mabda’ (ideology)) is the understanding of this Aqeedah and understanding what this Aqeedah came with in terms of solutions, systems and objectives. This is in addition to solidifying it as a Thaqaafah (culture) for this Takattul so that the members of this Takattul are built upon the basis of this culture and their suitability for membership and taking responsibility is evaluated in accordance to their awareness of this culture and their sincerity towards it.

In this way it will be a bond between the members of the Takattul based upon Imaan and Ikhlaas (Belief and sincerity). So when this culture has been established and founded, in addition to what it has made clear in regards to the method that leads to the achievement its objective and realising its aims, then the nucleus of the Hizb would have come into being. It would then really be the Ruh (soul/spirit) of the Hizb and the secret of its life. This is the only matter that brings together its individuals and as such the lack of conviction of any individual in respect to a fundamental thought from this Aqeedah, would move that individual away from the Hizb and even if he was a member of it. Also his lack of Imaan in a Hukm (ruling) from amongst the Ahkaam of its method would lead as a result to the moving away of that individual from the body of the Hizb, and even if he was one of those who had been given a position of responsibility. This is the meaning of our statement that this Fikrah (thought) and this Tareeqah (method) is the nucleus of the Hizb and the secret of its life.

To access Part 20 click here

Saturday, November 15, 2014

The Muslim revolutions: That which is required to make them a sound and productive process towards change

Photo: ‎Al-Wa'ie Issue 334
Dhu-l-Qa'dah 1435/September 2014

Introductory word from Al-Wa'ie:

The Muslim revolutions: That which is required to make them a sound and productive process towards change and the path forward.

Four years ago the talk was about a radical change from the roots and a comprehensive revolution within the Arab lands which was met with huge skepticism and mockery by many at the time. Then the region exploded like a volcano which tossed its lava out in all directions following the 'Bouazizi' incident witnessed by the small town of Sayyidi Bouzaid in Tunisia. The storm then spread to Egypt, Yemen, Libya, Syria, Bahrain and Al-Iraq whilst having a much lesser effect in Jordan, Morocco and Sudan amongst other lands.
 
However these revolutions have all failed until now to meet the aspirations of the people in terms of rooting out corruption, oppression, despotism, subjugation, shame, humiliation, poverty and servitude to the foreigner. In spite of the fall of a number of the most malicious of Arab tyrants like what occurred in Tunisia, Yemen, Egypt and Libya and regardless of the plurality of reasons for the failure, the one who examines the issue precisely will find that there are fundamental reasons that must be paid attention so that they can be dealt with, otherwise the revolutions will continue to go round in empty vicious cycles.

The first reason: The dominance of the colonial exploits and influence:

The colonial western exploits and influence in the region penetrates deeply and it works to prevent its inhabitants from being freed from its control as it considers it to be a strategic region which is of utmost sensitivity. Indeed the West regards the disturbance to its designs to represent a strategic threat to its interests. The Middle-East possesses Islaam which represents a unique way of life which obliges a particular political, social, economic and moral system, and it is capable of becoming a powerful international competitor if it was able to attain control and if its authority returned to belonging to the Ummah. In addition it possesses vast natural and human resources, a history overflowing with inspiration and a geographical location that represents the heart of the world connecting three continents together.  For this reason the American President Barack Obama was clear and resolute in respect to America abandoning or relinquishing the region when he gave his speech to the United Nations General Assembly on 24/09/2013 when he presented features of the US policy towards the unstable Middle-Eastern region and North Africa affirming that: "The United States will move forward to direct action in order to remove the threats when it is necessary and it will use military force when diplomacy fails" and he rejected: "Any US abandonment of the region" and he considered: 'That this matter will lead to a vacuum which no other State will be able to fill'!

We therefore find that the policies of the major States at the head of which is America are attempting with effort, whether by means of military coups like what happened in Egypt or by way of permitting violent bloody chaos like what is happening in Iraq and Syria, to override the attempts of the people who are undertaking revolutions to seek real change and to free themselves (from outside interference), with the aim of containing them, causing them to fail and greater than that, to force the people to surrender to the solutions that they enforce. 

Based upon this it is essential to treat and deal with the western disbelieving states as representing the enemy just as it is essential to cast out their agents, projects and their filthy dealings in a decisive and firm manner without the least amount of complaisance or consideration. This is because the change will never serve its purpose or be worth anything if it is attempted through cooperation with the major states or by makings adjustments to go along with them just as it will never be fruitful by making alliances with the western agents or by allowing to be swept along into their projects. All of this represents a great harm with dire consequences for the Ummah and upon her movement for change.

It is not possible for any revolution to succeed and achieve its objectives without a clear vision of the alternative and without a clear vision of the method that will lead to it and of the manner that all of that will be applied practically in the reality. Lack of clarity in regards to what we have mentioned above will lead to differing, instability, chaos, stumbling and despair. All of this will provide the western states, those possessing influence and means with the time and opportunity to shape this reality and to push their agents and followers to penetrate and infiltrate the people’s movement using maneuvers, initiatives, projects and personalities in order to divert the revolutions from their direction and take them towards certain failure. It is therefore essential to engage in widespread and continuous contact with the people to correct and clarify their thoughts and concepts in regards to the process of change. This especially includes:

- Unifying their visions, thoughts and proposals in relation to the only suitable and acceptable change which has worth being the change that is completed by Islaam in order to apply it and establish its state.    

- Limiting the process of change to the Ummah and its strength alone whilst keeping clear of and casting out any change that has come from the west or its agents as that would merely be a form of suicide in respect to the change and will lead to fatal calamities.

- Order and discipline the method of change in accordance to the Ahkaam of Islaam and the methodology of the Messenger of Allah (saw). This is a method that does not call to reckless and blind revenge just as it does not call to pointless acts, chaos and destruction. Indeed, it was an ever evident mark and characteristic of mercy in his Seerah (saw) and especially after he (saw) was able to take control over his enemies, after they fell within his grip (at the time of Fat’h-ul-Makkah) and after all that had befallen him and his companions prior to that in terms of harm, persecution and their eviction from Makkah, that he (saw) said to them: ‘What do you think that I will do with you?’ and they responded: ‘(You will treat us) with goodness honorable brother son of an honorable brother’. He then said: ‘I will say to that which Yousuf (as) said to his brothers:

لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ

No reproach be upon you on this day, may Allah forgive you (Yousuf 92).

Go for verily you have been released in freedom to go (without reproach)’.

As such, we realise that the methodology of change adopted by the revolution to accomplish its objectives must be reflective of the thoughts, directions and objectives which are line with the establishment of Islaam within life. This is because: ‘We are a nation whom Allah has honoured and given might to by Islaam and whoever seeks honour and might (‘Izzah) by other than Islaam, Allah will bring him low (and humiliate him)’.

- Providing the thoughts in a clear, smooth and simple manner. This is because the people run away from the complicated, obscure and unclear thoughts. Beyond that Islaam by its true nature is simple, smooth and clear and this is one of its most distinguishing qualities and source of its strength, durability and power in respect to its capacity to influence, expand and spread.

- The removal of the corrupt systems, despotism and servitude does not mean the removal and overthrow of people but rather it means changing the false systems and replacing them with the ruling system of Islaam which is responsible for and alone capable of putting an end to the sufferings, tragedies and pains of that the Ummah lives through. Any other Da’wah to establish patriotic or nationalistic, liberal or democratic systems amongst others is contrary to Islaam and it makes sure of the Ummah’s servitude to others culturally and politically.

The second reason: The absence of coming together upon an aware ideological leadership:

For the revolution to be successful in achieving its sought after aim, it requires as an obvious matter of fact, a sincere, truthful, aware, devoted, alert, inspirational and innovatory leadership that directs the movement upon clear insight and vision. This is a leadership that prepares the people, strengthens their resolve and directs her energies in a productive manner. It is a leadership that possesses a complete and comprehensive political, social, economic and moral vision, a vision that emanates from the ‘Aqeedah of the Ummah and her culture, fulfils her aspirations, hopes, treats her pains and draws out for her a clear methodology to proceed upon to accomplish change based on Islaam and for Islaam, for the benefit of the Ummah of Islaam, the Ummah of mercy, goodness, justice and true humanity.

It is necessary to point out here that this leadership could be of a person or a Kutlah (bloc/party/group) whilst reiterating that the effectiveness of the Kutlah and its strength is far greater than that of individuals. Also attention needs to be brought to the point that the measure of suitability and being qualified for leadership must sprout from the experience of the Ummah with it and its success in respect to remaining firm upon the ideology and overcoming the challenges enabling it to sweep away faults or blemishes being attached to it, in accordance to its following of the qualities of truthfulness, depth, seriousness and radical thinking from the roots. Following a leadership must be based upon awareness and insight and its reference must be the message of Islaam which represents the ideology of the Ummah.

This is in accordance to the speech of Allah (swt):

قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

Say this is my way, I call to Allah upon clear sight (awareness), I and those who follow me and Subhaanallahi. And I am not from the Mushrikeen (Yousuf 108).

And His speech (swt):

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ

And Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful (Aali ‘Imraan 144).

The path forward:

The major events taking place in our region provide an exceptional opportunity to the one possessing the ability to interact with them in order to have an effect upon them and make them proceed towards achieving his objectives. In spite of our awareness of the huge scale of capabilities at the disposal of the major powers it is however possible to confront them if the Ummah’s leadership is successful stripped away from the agents, shallow people, the immature and those who are careless in respect to her future. These people have burdened the Ummah and made her suffer whilst preventing their revival and the attainment of the change that is sought after. For this reason the direction of the revolutions has to be corrected and protected from being hijacked, stolen and contained. This would happen by spreading general awareness within the Ummah upon truthful thoughts that would provide the people with the measures they need to see clearly and distinguish the truth from the falsehood. Similarly it is necessary to clearly explain the challenges that the Ummah is confronting and to expose the conspiracies hatched against her in a precise and unambiguous manner. This must be done in a manner where the general masses sense the truthfulness of the Da’wah and the suitability of its carrier to lead them. 

Within this framework the spread of general awareness must be accompanied by:

- The serious work to win over the trust and confidence of the ordinary person in our lands because success in this represents an important factor in respect to breaking the back of the Western schemes. This is because the revolutions depend upon this element within the popular mass movement.

- Making contact in a concentrated, direct and continuous way with the live and effective environments amongst the Ummah. Indeed this must be done with every person who has a placing in the society or is capable of affecting his surroundings and whether these surroundings are economic, societal, political, Deeni or cultural. The result of winning over regular people and affecting those of influence in a widespread manner is that many of the Western schemes and those of their helpers would be hindered and obstructed. 

- The realisation that rectifying the current revolution and transferring it from a condition of rebellion, anger and chaotic and pointless upheaval, as has been seen, into a condition and situation of sound and productive change in accordance to the Islamic vision, its methodology and its Ahkaam, the realisation that this represents a pivotal factor and cause for the creation of a suitable environment for influencing and affecting the forces whose movement is the decisive and determining factor in respect to the revolutions. This is whether these forces and sources of power are in the positions of making the decisions or amongst those who the decision makers rely upon to protect their authority and the continuation of their policies either directly or indirectly.

Finally but not least, there is a great responsibility upon every Muslim who is devoted to his Ummah and aware of her issues to carry the Da’wah so that everyone who is conspiring and plotting against the Ummah will lose their opportunity to do so and fail to achieve what they aim for. This must be done to bring about the correct change in a sound manner that bandages the Ummah’s wounds, halts her bleeding and takes her to living in safety and security. 

The current opportunity is very favourable to bring about fundamental and substantial changes by engaging in live and effective interaction with the Ummah and this particularly because:

- The reasons that led to the eruption of events in our lands and the launching of storms of revolution in them are still present and standing. Poverty, oppression and deprivation mingled with humiliation and degradation, in addition to the doses of violent suppression which generate anger and eruptions, are still completely dominant and prevailing and indeed are even steadily increasing.

- The people have declared their aversion and absolute rejection to the rotten regimes and systems of repression, humiliation and tyranny and there no longer remains any choice apart from getting rid of them. Submission to these regimes and systems only means increased suffering and decline towards an abyss and complete destruction.

- Our people have affirmed and reiterated by way of speech and action that they are in opposition to the wretched life that they are living and that they are a people who are alive with vitality and are ready to sacrifice and struggle generously and greatly to change their circumstances.

- The clique or small faction that has attempted to westernise the Ummah over the last fifty years has fallen and collapsed and this has especially proven to be the case after all of the prominent leftist, liberal, secular, nationalist and patriotic figures have openly put their support behind the corrupt regimes in opposition to the clear choice of the Ummah to return and restore Islaam in reality within its life and living.

- The Ummah has noticeably turned towards the Islamic solution for politics and Mu’aamalaat (societal transactions) whilst at the same time we have noticed her aversion to the West whose conspiring against the Ummah has been exposed in addition to it being empty of any values that they can have pride in. The vast majority of the Muslims have realised that there is no salvation for the Ummah unless they are independent from the west and unless they make Islaam the judge and rule in their lives.

Allah (swt) said:

وَاللَّهُ غَالِبٌ عَلَى أَمْرِهِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

Allah has full dominance and control over his affairs, but most of men know not (Yousuf 21).‎

Al-Wa'ie Issue 334
Dhu-l-Qa'dah 1435/September 2014

Introductory word from Al-Wa'ie:

The Muslim revolutions: That which is required to make them a sound and productive process towards change and the path forward.

Four years ago the talk was about a radical change from the roots and a comprehensive revolution within the Arab lands which was met with huge skepticism and mockery by many at the time. Then the region exploded like a volcano which tossed its lava out in all directions following the 'Bouazizi' incident witnessed by the small town of Sayyidi Bouzaid in Tunisia. The storm then spread to Egypt, Yemen, Libya, Syria, Bahrain and Al-Iraq whilst having a much lesser effect in Jordan, Morocco and Sudan amongst other lands.

However these revolutions have all failed until now to meet the aspirations of the people in terms of rooting out corruption, oppression, despotism, subjugation, shame, humiliation, poverty and servitude to the foreigner. In spite of the fall of a number of the most malicious of Arab tyrants like what occurred in Tunisia, Yemen, Egypt and Libya and regardless of the plurality of reasons for the failure, the one who examines the issue precisely will find that there are fundamental reasons that must be paid attention so that they can be dealt with, otherwise the revolutions will continue to go round in empty vicious cycles.

The first reason: The dominance of the colonial exploits and influence:

The colonial western exploits and influence in the region penetrates deeply and it works to prevent its inhabitants from being freed from its control as it considers it to be a strategic region which is of utmost sensitivity. Indeed the West regards the disturbance to its designs to represent a strategic threat to its interests. The Middle-East possesses Islaam which represents a unique way of life which obliges a particular political, social, economic and moral system, and it is capable of becoming a powerful international competitor if it was able to attain control and if its authority returned to belonging to the Ummah. In addition it possesses vast natural and human resources, a history overflowing with inspiration and a geographical location that represents the heart of the world connecting three continents together. For this reason the American President Barack Obama was clear and resolute in respect to America abandoning or relinquishing the region when he gave his speech to the United Nations General Assembly on 24/09/2013 when he presented features of the US policy towards the unstable Middle-Eastern region and North Africa affirming that: "The United States will move forward to direct action in order to remove the threats when it is necessary and it will use military force when diplomacy fails" and he rejected: "Any US abandonment of the region" and he considered: 'That this matter will lead to a vacuum which no other State will be able to fill'!

We therefore find that the policies of the major States at the head of which is America are attempting with effort, whether by means of military coups like what happened in Egypt or by way of permitting violent bloody chaos like what is happening in Iraq and Syria, to override the attempts of the people who are undertaking revolutions to seek real change and to free themselves (from outside interference), with the aim of containing them, causing them to fail and greater than that, to force the people to surrender to the solutions that they enforce.

Based upon this it is essential to treat and deal with the western disbelieving states as representing the enemy just as it is essential to cast out their agents, projects and their filthy dealings in a decisive and firm manner without the least amount of complaisance or consideration. This is because the change will never serve its purpose or be worth anything if it is attempted through cooperation with the major states or by makings adjustments to go along with them just as it will never be fruitful by making alliances with the western agents or by allowing to be swept along into their projects. All of this represents a great harm with dire consequences for the Ummah and upon her movement for change.

It is not possible for any revolution to succeed and achieve its objectives without a clear vision of the alternative and without a clear vision of the method that will lead to it and of the manner that all of that will be applied practically in the reality. Lack of clarity in regards to what we have mentioned above will lead to differing, instability, chaos, stumbling and despair. All of this will provide the western states, those possessing influence and means with the time and opportunity to shape this reality and to push their agents and followers to penetrate and infiltrate the people’s movement using maneuvers, initiatives, projects and personalities in order to divert the revolutions from their direction and take them towards certain failure. It is therefore essential to engage in widespread and continuous contact with the people to correct and clarify their thoughts and concepts in regards to the process of change. This especially includes:

- Unifying their visions, thoughts and proposals in relation to the only suitable and acceptable change which has worth being the change that is completed by Islaam in order to apply it and establish its state.

- Limiting the process of change to the Ummah and its strength alone whilst keeping clear of and casting out any change that has come from the west or its agents as that would merely be a form of suicide in respect to the change and will lead to fatal calamities.

- Order and discipline the method of change in accordance to the Ahkaam of Islaam and the methodology of the Messenger of Allah (saw). This is a method that does not call to reckless and blind revenge just as it does not call to pointless acts, chaos and destruction. Indeed, it was an ever evident mark and characteristic of mercy in his Seerah (saw) and especially after he (saw) was able to take control over his enemies, after they fell within his grip (at the time of Fat’h-ul-Makkah) and after all that had befallen him and his companions prior to that in terms of harm, persecution and their eviction from Makkah, that he (saw) said to them: ‘What do you think that I will do with you?’ and they responded: ‘(You will treat us) with goodness honorable brother son of an honorable brother’. He then said: ‘I will say to that which Yousuf (as) said to his brothers:

لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ

No reproach be upon you on this day, may Allah forgive you (Yousuf 92).

Go for verily you have been released in freedom to go (without reproach)’.

As such, we realise that the methodology of change adopted by the revolution to accomplish its objectives must be reflective of the thoughts, directions and objectives which are line with the establishment of Islaam within life. This is because: ‘We are a nation whom Allah has honoured and given might to by Islaam and whoever seeks honour and might (‘Izzah) by other than Islaam, Allah will bring him low (and humiliate him)’.

- Providing the thoughts in a clear, smooth and simple manner. This is because the people run away from the complicated, obscure and unclear thoughts. Beyond that Islaam by its true nature is simple, smooth and clear and this is one of its most distinguishing qualities and source of its strength, durability and power in respect to its capacity to influence, expand and spread.

- The removal of the corrupt systems, despotism and servitude does not mean the removal and overthrow of people but rather it means changing the false systems and replacing them with the ruling system of Islaam which is responsible for and alone capable of putting an end to the sufferings, tragedies and pains of that the Ummah lives through. Any other Da’wah to establish patriotic or nationalistic, liberal or democratic systems amongst others is contrary to Islaam and it makes sure of the Ummah’s servitude to others culturally and politically.

The second reason: The absence of coming together upon an aware ideological leadership:

For the revolution to be successful in achieving its sought after aim, it requires as an obvious matter of fact, a sincere, truthful, aware, devoted, alert, inspirational and innovatory leadership that directs the movement upon clear insight and vision. This is a leadership that prepares the people, strengthens their resolve and directs her energies in a productive manner. It is a leadership that possesses a complete and comprehensive political, social, economic and moral vision, a vision that emanates from the ‘Aqeedah of the Ummah and her culture, fulfils her aspirations, hopes, treats her pains and draws out for her a clear methodology to proceed upon to accomplish change based on Islaam and for Islaam, for the benefit of the Ummah of Islaam, the Ummah of mercy, goodness, justice and true humanity.

It is necessary to point out here that this leadership could be of a person or a Kutlah (bloc/party/group) whilst reiterating that the effectiveness of the Kutlah and its strength is far greater than that of individuals. Also attention needs to be brought to the point that the measure of suitability and being qualified for leadership must sprout from the experience of the Ummah with it and its success in respect to remaining firm upon the ideology and overcoming the challenges enabling it to sweep away faults or blemishes being attached to it, in accordance to its following of the qualities of truthfulness, depth, seriousness and radical thinking from the roots. Following a leadership must be based upon awareness and insight and its reference must be the message of Islaam which represents the ideology of the Ummah.

This is in accordance to the speech of Allah (swt):

قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

Say this is my way, I call to Allah upon clear sight (awareness), I and those who follow me and Subhaanallahi. And I am not from the Mushrikeen (Yousuf 108).

And His speech (swt):

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ

And Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful (Aali ‘Imraan 144).

The path forward:

The major events taking place in our region provide an exceptional opportunity to the one possessing the ability to interact with them in order to have an effect upon them and make them proceed towards achieving his objectives. In spite of our awareness of the huge scale of capabilities at the disposal of the major powers it is however possible to confront them if the Ummah’s leadership is successful stripped away from the agents, shallow people, the immature and those who are careless in respect to her future. These people have burdened the Ummah and made her suffer whilst preventing their revival and the attainment of the change that is sought after. For this reason the direction of the revolutions has to be corrected and protected from being hijacked, stolen and contained. This would happen by spreading general awareness within the Ummah upon truthful thoughts that would provide the people with the measures they need to see clearly and distinguish the truth from the falsehood. Similarly it is necessary to clearly explain the challenges that the Ummah is confronting and to expose the conspiracies hatched against her in a precise and unambiguous manner. This must be done in a manner where the general masses sense the truthfulness of the Da’wah and the suitability of its carrier to lead them.

Within this framework the spread of general awareness must be accompanied by:

- The serious work to win over the trust and confidence of the ordinary person in our lands because success in this represents an important factor in respect to breaking the back of the Western schemes. This is because the revolutions depend upon this element within the popular mass movement.

- Making contact in a concentrated, direct and continuous way with the live and effective environments amongst the Ummah. Indeed this must be done with every person who has a placing in the society or is capable of affecting his surroundings and whether these surroundings are economic, societal, political, Deeni or cultural. The result of winning over regular people and affecting those of influence in a widespread manner is that many of the Western schemes and those of their helpers would be hindered and obstructed.

- The realisation that rectifying the current revolution and transferring it from a condition of rebellion, anger and chaotic and pointless upheaval, as has been seen, into a condition and situation of sound and productive change in accordance to the Islamic vision, its methodology and its Ahkaam, the realisation that this represents a pivotal factor and cause for the creation of a suitable environment for influencing and affecting the forces whose movement is the decisive and determining factor in respect to the revolutions. This is whether these forces and sources of power are in the positions of making the decisions or amongst those who the decision makers rely upon to protect their authority and the continuation of their policies either directly or indirectly.

Finally but not least, there is a great responsibility upon every Muslim who is devoted to his Ummah and aware of her issues to carry the Da’wah so that everyone who is conspiring and plotting against the Ummah will lose their opportunity to do so and fail to achieve what they aim for. This must be done to bring about the correct change in a sound manner that bandages the Ummah’s wounds, halts her bleeding and takes her to living in safety and security.

The current opportunity is very favourable to bring about fundamental and substantial changes by engaging in live and effective interaction with the Ummah and this particularly because:

- The reasons that led to the eruption of events in our lands and the launching of storms of revolution in them are still present and standing. Poverty, oppression and deprivation mingled with humiliation and degradation, in addition to the doses of violent suppression which generate anger and eruptions, are still completely dominant and prevailing and indeed are even steadily increasing.

- The people have declared their aversion and absolute rejection to the rotten regimes and systems of repression, humiliation and tyranny and there no longer remains any choice apart from getting rid of them. Submission to these regimes and systems only means increased suffering and decline towards an abyss and complete destruction.

- Our people have affirmed and reiterated by way of speech and action that they are in opposition to the wretched life that they are living and that they are a people who are alive with vitality and are ready to sacrifice and struggle generously and greatly to change their circumstances.

- The clique or small faction that has attempted to westernise the Ummah over the last fifty years has fallen and collapsed and this has especially proven to be the case after all of the prominent leftist, liberal, secular, nationalist and patriotic figures have openly put their support behind the corrupt regimes in opposition to the clear choice of the Ummah to return and restore Islaam in reality within its life and living.

- The Ummah has noticeably turned towards the Islamic solution for politics and Mu’aamalaat (societal transactions) whilst at the same time we have noticed her aversion to the West whose conspiring against the Ummah has been exposed in addition to it being empty of any values that they can have pride in. The vast majority of the Muslims have realised that there is no salvation for the Ummah unless they are independent from the west and unless they make Islaam the judge and rule in their lives.

Allah (swt) said:

وَاللَّهُ غَالِبٌ عَلَى أَمْرِهِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

Allah has full dominance and control over his affairs, but most of men know not (Yousuf 21).