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  • Introduction to Social System

    This has been taken from the book “The Social System in Islam”

    Introduction to Social System

    Many people go beyond the meaning of the term “social system” and apply it to all systems of life. This is an erroneous usage; given that the systems of life are better expressed as the “systems of society” because that is what they are; they organise the relationships that arise between the people living in a particular society, regardless of whether they meet or not. It is not the meeting of people but the relationships (‘alaqaat) which should be taken into consideration. Consequently, these relationships will be diverse and different. They would include economics, ruling, politics, education, penal code (‘uqubaat), societal transactions (mu’amalaat) and the rules of (testimonial) evidences (bayyinaat) etc.

    Thus, the application of the term “social system” to all of these relationships is meaningless and inapplicable. Additionally, the word ‘social’ is a description of a system, thus the subject matter of this system should be the organisation of the problems arising from the meeting of people and the relationships that arise from people meeting together. The meeting of a man with a man and a woman with a woman does not require a system because no problems arise from it, and nor do relationships arise which require a system. Only the organisation of their interests requires a system in view of the fact that they live in the same country even if they did not meet. As for the meeting between men and women, it is from this meeting that problems and relationships arise which need to be organised by a system. Thus, this meeting (ijtimaa’) is better referred to as the social system, because in reality it is this system which organises the meeting between men and women, and the relationships which arise from such meetings. That is why the social system is confined to the system which demonstrates the organisation of the meeting between men and women, and organises this relationship. Thus the social system addresses the relationships that result from men and women meeting and not from their interests in society and it clarifies all that branches out from this relationship. Thus, trade between men and women pertains to the systems of society and not to the social system, because it falls within the economic system. As for the prohibition of seclusion (khalwah) between men and women, or when a woman has the right to instigate divorce for herself, or who has the right of custody of a child, all of these issues pertain to the social system. Therefore, the social system is defined as: the system which organises the meeting between men and women and organises the relationship which results from their meeting and all that branches out from this relationship.

    The perception of many people, especially the Muslims, of the social system in Islam became extremely confused. Their understanding became far removed from the reality of Islam due to their alienation from its thoughts and rules. They went to extremes, holding the view that a woman has the right to be in seclusion with a man as and when she wished, or that she can go out with her ‘awrah uncovered wearing whatever she pleased. Whilst others went to the other extreme taking the view that women do not have the right to engage in trade or meet with men under any circumstances, and viewed the whole of the woman’s body as „awrah including the hands and face. Due to these extreme positions there was a degeneration of morals and a stagnation of thinking. The result of all this was the break-up of the social aspect, unrest within the Muslim family, the prevalence of dissatisfaction and discontent amongst family members, and numerous disputes and divisions between them.

    The need to unite the family and to ensure its happiness was felt by all Muslims, and the search for a solution to this serious problem occupied the minds of many people. Different attempts of various sorts appeared to present solutions. Many publications were written demonstrating the societal solution and amendments were made to the laws of the Sharee’ah courts and electoral systems. Many tried to apply their views on their families, on their wives, sisters and daughters. Changes were made to the school system with regards to the mixing of boys and girls. Such attempts at addressing the situation continued to appear in these and similar guises. However, none of them succeeded in finding a solution, or bringing forth a system, or finding a method to implement what they perceived as reform. This is because the issue of the relationship between the two sexes became obscure in the minds of many Muslims. They were unable to comprehend the way in which the two genders can co-operate with each other, even though the well-being of the Ummah stems from this co-operation. They were completely ignorant of the thoughts and rules of Islam, which relate to the meeting of the man and the woman. This led them to discuss and debate the means of treatment, avoiding the study of its reality until, as a consequence of their attempts, anxiety and confusion increased. A chasm came to exist in society which gave rise to concerns for the entity of the Islamic Ummah, in its capacity as an Ummah with distinct characteristics. It was feared that the Muslim household would lose its Islamic character, and the Muslim family would lose the guidance of the enlightened thoughts of Islam and stray from valuing its rules and thoughts.

    As for the cause of this confusion, and deviation from the correct understanding, it was due to the crushing onslaught of the Western culture. Western culture completely dominated our thinking and tastes; it changed our concepts about life, the criteria for things and our convictions which used to be deeply rooted within us, such as our fortification of Islam and our veneration for our sanctities. Thus, the victory of Western culture over us was comprehensive – encompassing all sectors of life, amongst which was the social aspect.

    This happened because when the Western culture emerged in Muslims countries, together with its material forms and materialistic advancements, many were dazzled by it. Consequently they tried to adopt this culture because those material forms, produced by the followers and advocates of this culture, were seen as a sign of progress. That is why they tried to imitate Western culture without distinguishing between Western culture and its material forms. They did not comprehend that culture constitutes a set of concepts about life and a specific way of life while civilisation denotes the material forms or tangible objects in life, regardless of the concepts about life or the way of life. They did not realise that Western culture was founded upon a basis which contradicts the basis of Islamic culture, and that it differed from the Islamic culture in its perspective about life and its understanding of the happiness which man strives to achieve. They could not see the inconceivability of the Muslim Ummah borrowing from the Western culture. Nor could they see the fact that it was impossible for any community of the Islamic Ummah, in any country, to adopt this culture and remain part of the Islamic Ummah or continue to be described as a Islamic community.

    Their lack of awareness of the intrinsic difference between the Islamic and Western cultures led to transference and imitation. Many Muslims attempted to borrow Western culture without understanding it, like the one who copies a book confining himself just to writing the words and letters. Some began to imitate Western culture by adopting its concepts and criteria, without reflecting on the effects and consequences of such adoption. These people noticed that women in Western societies stood side by side with men, without discrimination and any concern for the consequences. They also noticed the material forms manifested in the Western woman, besides she came out in public life dressed up with Western material forms; so they imitated her or tried to imitate her without realising that these forms agreed with Western culture, its concepts about life, and its depiction of life – which contradict with the culture of Islam, its concepts about life, and its depiction of life. They did this without the slightest consideration for what these forms manifested in her implied, and their connection with a completely different viewpoint of life.

    Instead, they witnessed this and consequently believed that Muslim women should stand alongside men in society and meet with them, regardless of the consequences. They thought that Western material forms should be manifested in the Muslim woman, irrespective of the problems and issues that this entailed. Therefore, they called for the securing of personal freedom for the Muslim woman and granting her the right to do whatever she wished. As a result, they called for the mixing of men and women even when no need existed, and they called for women to reveal their charms and beauty, and for women to hold positions of ruling. They viewed this as progress and as a sign of revival.

    What made matters worse was that the imitators gave themselves complete free reign over personal freedom, until a woman would directly contact a man just for the sake of contact and for the enjoyment of personal freedom. This was done without a reason which necessitated the contact, and without the need in society for such mixing. This contact between the sexes was made for the sake of socialising and enjoyment of personal freedom. The evil effect that this group of imitators who embarked on applying such ideas had, was that the relationship between a man and a woman became solely restricted to a sexual relationship. The evil effect of this group then spread to the other sections of society. This contact did not produce any form of co-operation between men and women, in any sector of life. On the contrary, what resulted was moral degeneration, such as women displaying their charms and adornment to people other than their husbands or mahram men. Amongst Muslims, other consequences were the deviation from the correct way of thinking, corruption in their tastes, loss of confidence (in the Islamic rules) and destruction of the criteria (for actions). The social aspect in the West was taken as the ideal model and Western society was taken as a benchmark without considering the fact that Western society does not care about extra-marital sex and does not see in it any shame, defamation or a breach of the correct and acceptable behaviour, nor as a violation or threat to morality. They did this without noticing that the Islamic society fundamentally disagrees with it and completely contradicts it. This is because the Islamic society considers the extra-marital relationship as one of the grave sins (kabaa’ir) for which there is a severe punishment; either lashing or stoning to death. It also considers the one who commits this sin as an outcast and a deviant, who is looked upon with loathing and contempt. Furthermore, an Islamic society also sees it as axiomatic that honour should be protected and that this is an issue that is not open to discussion or debate, and in the defence of which wealth and lives should be sacrificed willingly and with zeal, without any excuses.

    Indeed, those transferors and imitators did not consider the difference between the two societies and the huge disparity between the two positions, just as they did not consider what the Islamic life made incumbent on them and what the Sharee’ah rules demanded of them. They rushed headlong in the pursuit of transference and imitation until the call for women’s revival became dressed with shamelessness and indifference to morally reprehensible behaviour. In this manner those transferors and imitators continued to destroy the social aspect in the life of Muslims in the name of reviving women and under the pretext of working to revive the Ummah. Initially, such people were a minority and the Ummah did not accept their call. However, after the capitalist system was implemented in the Muslim countries and they were ruled by the disbelieving colonialists and then by their agents who blindly followed their direction, this minority was able to influence and bring the majority of those living in the cities, and some from the villages, to follow their path. They began to transfer and imitate Western culture until the Islamic character was wiped out from many quarters of Muslim cities. There was no difference between Istanbul and Cairo or between Tunis and Damascus. Nor was there a difference between Karachi and Baghdad or Al-Quds and Beirut. All of them followed the path of transference and imitation of Western culture.

    It was natural for a group from amongst the Muslims to rise up and struggle against these thoughts. It was inevitable that a large number of people from the Muslims’ countries would set about to fight these ideas. Groups were formed which called for the obligation of protecting the Muslim woman and safeguarding the virtues in society. However, they did this without understanding the systems of Islam and the Sharee’ah rules were unclear to them. They accepted interest (maslahah), as perceived by the mind, as a basis for study and as a criterion for judging ideas and matters. They also called for the preservation of customs and traditions. They called people to hold on to morals, without comprehending that the basis should be the Islamic ‘Aqeedah and that the criterion should be the Sharee’ah rules. Blind fanaticism concerning the Hijaab of women reached the point where they advocated restrictions over women by not giving them permission to leave the house, fulfil their needs, or pursue matters themselves. The later jurists (Fuqaha) ascribed five types of ‘awrah to women: ‘awrah in prayer, „awrah when in the presence of male mahrams, ‘awrah when in the presence of foreign (non mahram) men, ‘awrah when amongst other Muslim women and ‘awrah amongst non-Muslim women. According to this, they called for the total segregation (Hijaab) of women preventing them from seeing or being seen by anyone. They called for barring women from pursuing life’s activities. They maintained that she should be barred from practising the right to vote by excluding her from holding an opinion about politics, ruling, economics or society. They stood between her and life until they thought that some verses had come to address men to the exclusion of women. They gave misinterpretations to the hadith of the Prophet (saw) about his (saw) shaking the hands of women in the bay’ah, his ahadith about the ‘awrah of women and his (saw) societal transactions (mu’amalat) with women, that agreed with what they intended for women and not what was required by the hukm shar’i.

    Thus, all of this served to distance people from the Sharee’ah rules and obscure the aspect of social system in the minds of the Muslims. Consequently, their views were not able to stand in the face of the attacking thoughts, or impede the overwhelming flow of Western ideas, or have even the slightest effect in elevating the aspects of the social system amongst the Muslims. This happened in spite of the existence of scholars in the Ummah, who are of the foremost mujtahideen and scholars of mazahib in terms of their knowledge and erudition, and in spite of the existence of an intellectual and legislative wealth at the disposal of Muslims which is unparalleled compared to the wealth of any other nation. This happened in spite of the abundance of books and valuable works in the possession of Muslims in their public and private libraries. None of this had any affect in deterring the the transferors and imitators, or in convincing the narrow-minded of the Islamic opinion which had been derived correctly by a mujtahid, so long as it disagreed with what they wanted women to follow. This is because for the people on both sides, amongst the imitators and the narrow -minded, the scholars and the educated were far from being what one would describe as thinkers. They did not understand the reality, or they didn’t understand the hukm of Allah (Subhanahu wa Ta’ala). They did not study the Sharee’ah rules intellectually by accurately applying them to the reality so as to be in full agreement with them. Due to this, the society in Muslim countries continued to oscillate between two notions: imitation and rigid narrow-mindedness. The social aspect continued in a confused state until the Muslim woman became bewildered. On the one side she saw women who were anxious and confused, taking from Western society without understanding it and without being aware of its reality, or knowing the contradiction that existed between it and the Islamic culture; and on the other side she saw narrow-minded women who did not benefit themselves, nor the wider Muslims at large. All of this was due to a failure in studying Islam intellectually and not understanding the Islamic social system.

    Therefore, we must study the Islamic social system comprehensively. We must study it deeply until we realise that the problem is the meeting between men and women and the relationship that results from their meeting and that which branches out from this relationship. Also we need to understand that what is required is the treatment of this meeting and the resultant relationship and that which branches out from it. It should be understood that this solution is not dictated by the mind but by the Shar’a. As for the mind, its role is simply to understand the solution. This solution is for Muslim men and women to live a specific lifestyle which Allah (Subhanahu wa Ta’ala) has obliged them to live. They are obliged to restrict their living solely to the lifestyle Allah (Subhanahu wa Ta’ala) has commanded in the Qur’an and Sunnah, irrespective of whether it contradicts the Western lifestyle or disagrees with the customs and traditions of their own fathers and forefathers.

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  • Q&A: Seeking Support from Muslim Rulers These Days

    بسم الله الرحمن الرحيم

    Answer to Question
    Seeking Support from Muslim Rulers These Days
    To Saadi Dheeb Awad
    (Translated)

    Question:

    Assalamu alaikum wa Rahmatullah wa Barakatahu. I pray to Allah Almighty that my message finds you in the best of health. My question, esteemed Sheikh, is this:

    This hadith is authentically narrated in the two Sahihs (Bukhari and Muslim) from the Prophet (saw) with the wording:  

    “وَإِنَّ اللَّهَ لَيُؤَيِّدُ هَذَا الدِّينَ بِالرَّجُلِ الْفَاجِرِ “

    “Indeed, Allah supports this religion even with a wicked man.”

    Since our rulers are wicked, why are they excluded from the request for support when the hadith explicitly states they could support this religion?

    From observing the current situation, and while acknowledging that armies are the source of strength and protection these days, I believe that addressing the ruler and receiving his response is easier than addressing subservient armies that obey the ruler’s orders, killing, slaughtering, and exterminating people. What we see is evidence of this.

    How did the Aws and Khazraj tribes support the cause? Was it through the individual members and knights of the tribe, or through the leaders of the two tribes?

    I request clarification, along with relevant Islamic legal evidence if possible.

    Answer:

    Wa Assalamu alaikum wa Rahmatullah wa Barakatahu,

    1-  Regarding the hadith you mentioned, it does not pertain to supporting the establishment of a state, but rather to the permissibility for a person who is a dhimmi (protected non-Muslim) or under treaty who lives in the Khilafah (Caliphate) to fight alongside the Muslims in their army against their enemies. To clarify the matter for you, I will quote some relevant texts:

    The hadith you mentioned was narrated by Bukhari and Muslim: 

    «… ثُمَّ أَمَرَ بِلَالاً فَنَادَى بِالنَّاسِ إِنَّهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا نَفْسٌ مُسْلِمَةٌ، وَإِنَّ اللَّهَ لَيُؤَيِّدُ هَذَا الدِّينَ بِالرَّجُلِ الْفَاجِرِ»

    “…Then he ordered Bilal to call out to the people, ‘None but a Muslim will enter Paradise, and indeed, Allah supports this religion even with a wicked man’” (The wording is from Bukhari). This means that it is permissible for a non-Muslim or a sinner living in an Islamic state, such as a dhimmi, to fight in the Islamic army if he is skilled in the arts of war. Among the evidence for this is the following:

    A- It was mentioned in The Islamic Personality Volume 2, Chapter on seeking help from non-Muslims in fighting:

    It is permitted to seek assistance from the disbelievers in their capacity as individuals on condition that they are under the Islamic flag irrespective of whether they are dhimmis or not, or whether they are citizens of the Islamic State or not. As for seeking assistance from them as a specific nation with an entity independent from the Islamic State, this is absolutely not allowed. So it is forbidden to seek their assistance in their capacity as an independent State. The evidence for permitting the seeking of assistance of disbelievers as individuals is “Qazman went out with the companions of the Messenger of Allah (saw) on the day of Uhud while he was a polytheist, and he killed three of the Banu Abd al-Dar, the standard-bearers of the polytheists, until the Prophet (saw) said: “Indeed, God strengthens this religion even with a wicked man” (Narrated by al-Tabari in his history).

    B- It is also mentioned in Nayl al-Awtar by al-Shawkani, Chapter on what has been said about seeking help from polytheists: [B- Similarly, in Nayl al-Awtar by al-Shawkani, in the chapter on seeking help from polytheists, it is stated: [Among the things that indicate the permissibility of seeking help from polytheists is the following: “That Qazman went out with the companions of the Messenger of Allah (saw) on the day of Uhud, while he was a polytheist, and he killed three men from Banu Abd al-Dar, the standard-bearers of the polytheists. Until the Prophet (saw) said: 

    «إنَّ اللَّهَ لَيَأْزُرُ هَذَا الدِّينَ بِالرَّجُلِ الْفَاجِرِ»

    ‘Indeed, Allah strengthens this religion even with a wicked man.’” This is confirmed by the biographers.]

    As you can see, the hadith is evidence that it is permissible for a person who is a dhimmi or a treaty-bound person to fight with the Muslims in their army against their enemies… and it has no relation to supporting the establishment of the Khilafah.

    2-  Regarding your question about the permissibility of seeking support from Muslim rulers these days, this matter is discussed in detail in our private messages to those working in the field of seeking support. However, I will quote from them what pertains to your question about seeking support from rulers in Muslim countries these days:

    […

    If a territory has a governing authority that, in relation to surrounding entities—whether a tribe or a state—oversees the affairs of its people, manages their lives, rewards the virtuous among them, punishes the wrongdoers, and so forth…And if it possesses the strength and resilience to defend itself against surrounding entities, then it is indeed an entity to which the request for support applies.

    • There are two ways to seek help:

    The first method: Requesting support from the head of the entity, whether a tribal chief or the head of state…

    The second method: Requesting support from a group of the people of power within the entity…

    The application of this method in both cases depends on the nature of these entities, whether they are states or tribes:

    * If the entity is independent in its affairs, it is permissible to request support from either of the above methods: from its leader or from a number of the people of power within it.

    * If it is linked to a foreign power and does not wish to sever ties, and we are aware of this, we will not accept its support unless it cuts its relationship with the foreign power. In this case, we will only resort to the second method (if necessary), i.e., from a group within the people of power.

    • By studying and reflecting upon the Seerah (Biography of the Prophet (saw)), these matters become clear: …

    We have explained it in detail for those working to seek victory, along with its evidence… However, I will mention one point from it that relates to your question:

    [As for tribes with ties to foreign powers, and states with foreign connections, we do not seek their support if we know of their foreign affiliations. Nor do we accept their support in one matter and their withholding it in another to appease the foreign state they support. Rather, if necessary, the approach in the second case is the one followed: seeking the support of men from among them who, together, would form a force capable of bringing about change. This is what happened with the tribe of Shayban ibn Tha’labah, as mentioned in ‘Uyun al-Athar (1/202):

    [Qasim ibn Thabit mentioned, in what I saw from him, a hadith narrated by Abdullah ibn Abbas on the authority of Ali ibn Abi Talib, concerning his and Abu Bakr’s departure with the Messenger of Allah (saw) for that purpose. Ali said: Abu Bakr was always at the forefront of good deeds, so he asked: “Who are these people?” They replied: “They are from the tribe of Shayban ibn Tha’labah.” Abu Bakr turned to the Messenger of Allah (saw) and said: “May my father and mother be sacrificed for you! These are distinguished men among their people, and among them are Mafruq ibn Amr, Hani ibn Qubaysah, Muthanna ibn Harithah, and Nu’man ibn Sharik. Mafruq ibn Amr surpassed them in beauty and eloquence…”

    Mafruq said, “Perhaps you are a brother of Quraysh?” Abu Bakr replied, “Have you heard that he is the Messenger of Allah? Here he is.” Mafruq said, “We have heard that he says so. So, what do you call to, O brother of Quraysh?” Then the Messenger of Allah (saw) stepped forward and said, “I call to bear witness that there is no god but Allah alone, without partner, and that I am the Messenger of Allah, and that you give me refuge and support me, for Quraysh has conspired against Allah’s command, denied His messengers, and turned to falsehood instead of truth. And Allah is the Self-Sufficient, the Praiseworthy.”

    Then Mafruq said: By Allah, O brother of Quraysh, you have called for noble morals and virtuous deeds, and indeed, a people have lied about you and conspired against you…

    It was as if he wanted to include Al-Muthanna ibn Haritha in the conversation, so he said…

    (We only came here because of a covenant made with us by Chosroes that we would not cause any trouble nor harbor any troublemaker. And I see that this matter to which you are calling us is something that kings dislike. If you wish us to shelter you and support you from the direction of the Arabian waters, we will do so. The Messenger of Allah (saw), said: 

    «ما أسأتم في الرد إذ أفصحتم في الصدق وإن دين الله لن ينصره إلا من حاطه من جميع جوانبه»

    “You did not err in your response, for you spoke the truth, and Allah’s religion will only be victorious through those who protect it from all sides”…)]

    When the Prophet (saw) learned that there was a treaty between the Banu Shayban and the Persians, and that the Banu Shayban would support him against the Arabs but not against the Persians, he did not accept this condition from them, even though they had agreed to support him against Quraysh and the Arabs.They stipulated that this support be separate from the Persians because of the treaty they had made with the Persians. Although the Prophet (saw) needed support against the Quraysh, he did not agree unless they support him against all disbelievers.]

    This, in brief, is how the call for support was made during the time of the Messenger of Allah (saw). And this is what we follow, with Allah’s help, and we ask Him, the Exalted, to grant us success in resuming Islamic life by establishing the Khilafah Rashidah (Rightly Guided Caliphate) according to the Prophetic methodology…

    And this is sufficient, and Allah Knows Best.

    Your Brother,
    Ata Bin Khalil Abu Al-Rashtah

    27 Dhul Qi’dah 1447 AH
    Corresponding to 14/05/2026 CE

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

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  • Al-Fikr ul-Mustaneer (The Enlightened Thought)

    As for the Fikr ul-Mustaneer (the enlightened thought) it is the most elevated and it is the thought that leads to the true Nahdah (revival). It is the thought that clears away the obscurities and it does not suffice with knowing or understanding the fundamentals of things and matters and their branches, or the reality and its effects, or the texts and their meanings as is the case with the deep thought. Rather it goes beyond all of that to understand that which surrounds  the matters, what lies around them and is related to them.

    So when the one possessing this thought looks into and examines a thing he does not find it sufficient to arrive at its conclusion by knowing its particular weight or its atom make-up but rather it is necessary to know and understand its circumstances and conditions. In other words it relates to knowledge of the laws that control over it, the specificities that it is distinguished by and that which must by necessity proceed along with it and is not able to escape from it or leave it behind unless its condition changes and its circumstances and conditions are replaced with others and as such is controlled by other laws and specificities or characteristics. When this level of depth is gone into in the study then it is necessary to enquire and question about that which is related to it, meaning that which has made this thing submit to these laws and made it proceed in that way according to these circumstances and conditions. This means shedding light upon the parts of the thing and the laws that control or govern it and to have knowledge of that which has made it submit to these laws.

    For this reason it has been named the enlightened thought as it has not left a single matter except that it has shed light upon it whilst the deep thought is insufficient and the superficial shallow thought is rejected. This is the nature of the enlightened thought and what distinguishes it from the deep thought.

    These are the thoughts that govern the behaviours of the human and his conduct and upon its basis his concepts (Mafaheem) and inclinations (Mayool) are shaped and formed, and his viewpoint in life is defined by it, and through it he knows and understands the meaning of his existence in life. It is this thinking that decides his position and standing amongst people? So does he accept and choose to be declined in his thinking with a low level of comprehension? Is he satisfied to be shallow in his thinking and short sighted? Does he dive deep into depth whilst leaving a thousand questions and does he stay away from questioning of those around him in regards to connecting the causes and the effects or does he deal with it haphazardly when he is unable to provide reasoning? Or does he seek the standing that Allah (swt) has dignified him with and the blessing that Allah (swt) has bestowed upon him, the blessing of the mind (intellect) and human dignity. He will think like a human and utilise his mind or intellect (‘Aql) to comprehend things or matters and clear the obscurities of matters away and understand their true realities.

    Therefore it is essential for him to follow the events and incidents and connect them to their causes and effects, to know their circumstances and conditions and to shed the exploratory light to understand all that which is related to them. This is so that he can proceed upon the path of revival and elevate to the heights of completeness by way of the ‘Aql (mind/intellect) and proof. Due to this we say: ‘The man will revive according to that which he possesses in terms of the thought about life, the universe and the human being and their relationship altogether with what is before the life of this Dunyaa and what lies after it’. This means that the path of revival is represented in the view of the human for the human himself and the life that is around him in this vast universe in which he lives. This is so that he is able to understand this period of time that the human is alive for in this existence. In other words he must have knowledge about the meaning of his existence in this life and know that this is not arrived at unless a comprehensive thought is formulated by him about the universe, life and the human. This is to establish a firm and constant truth in respect to it being eternal or created? If he establishes that it is created then what was before it? Therefore it is necessary to formulate a thought about this creator that all of life in existence depends upon just as it is essential to formulate a comprehensive thought about what lies after the life of the Dunyaa. As long as this life of the Dunyaa has a beginning then it must also have an end. So what is it? And what is the relationship between all of these things together and between that which is before them (i.e. the creator) and what is the relationship with that which is after them? In other words is there a relationship between the life of this world and what was before it and is there a relationship between it and what lies after it? By answering all of these questions he is then able to understand the life of this world and the period of life that he lives. He will then be capable of knowing the meaning and purpose of his existence and the meaning of life.

    As for the necessity of these questions and the necessity of answering them to formulate a comprehensive idea about them, then this is because the human is forced to interact and deal with them and it is absolutely not possible for him to live in isolation from them. He is an individual from amongst human kind and he is inevitably connected in relationships with others and he has no choice but to engage with them. Similarly he sees that he is surrounded by living creatures of whom he is one and it is essential for him to interact and participate in living upon the earth in this vast universe. This earth contains things and it is essential to utilise them. He fulfils his needs with them, satisfies his hungers (organic needs and instincts) and he fulfils his wishes or desires with them. This is particularly because Allah (swt) has put all that is in the earth at the human’s disposal. In summary this human represents a picture from this universe in terms of what is in it. He shares in the universe in terms of what it is made of, he shares in the living creatures in regards to the soul and he is unique by the power of the intellect that puts everything else under his disposal, and this mind is the focal place of the Takleef (legal responsibility). Due to this it is necessary for a comprehensive thought about the universe, the human and life to be formulated. He will understand himself firstly and then he will understand the life that he lives in with others and the universe that he lives. He will then be able to know and understand the life of this world and the consequences of this upon him in regards to the period of time that he is living within it. In other words he will know and understand the meaning and purpose of life.

    Without answering these questions and without forming a comprehensive thought about existence (irrespective of the correctness or error or this thought) he will be incapable of defining the meaning of his existence in life. He will just wander about in it and his greatest concern will be the satisfaction of the greatest amount of sensual gratification. He will therefore not differ from any animal and indeed his condition would be even worse than that:

    Allah (swt) says:

    They have hearts with which they do not understand with, they have eyes with which they do not see with, and they have ears with which they do not hear with. They are like livestock; rather, they are even more astray (Al-A’araaf 179).

    And they say, “There is not but our worldly life; we die and live, and nothing destroys us except time. (Al-Jaathiyah 24).

    This comprehensive idea about the universe (all that exists), the human and life which is used to understand the meaning of the life of this world and which has arisen from a comprehensive and examining view of the universe, man and life is what has been called the Aqeedah. This is where the Aqeedah has been defined as: ‘The comprehensive idea about the universe, man and life and about what is before the life and what is after it, and their relationship altogether with what is before the life and their relationship with what is after the life’. Due to this the Aqeedah is the only path to generate the correct concepts about the life of the world and to understand this period of time that the human spends in the life, in addition to understanding the meaning of his existence and what he must do. This means that it is the Aqeedah that defines for him his viewpoint in life and from it the systems that regulate his life emanate, in addition to the controls or principles that govern his conduct and behaviours. It is therefore the Qaa’idah Al-Asaasiyah (The fundamental principle/basis) upon which all of his thoughts are built as it has not left out anything that the senses can fall upon except that it has been included by the comprehensive idea which has arisen from a scrutinised and researched view. It has provided a complete answer whether this relates to his conduct or his thoughts. This is because it is the fundamental principle and as we have stated thoughts represent judgements upon things, realities or events. This comprehensive idea covers everything that can fall upon the senses and as such is a fundamental principle (basis) to judge upon anything or any matter in existence as these matters are considered as being parts of this complete and comprehensive view for everything that is in existence. As for his actions and behaviours which must be in line with his viewpoint that he has formulated about life and the meaning of his existence in it, then these are branches resulting from the knowledge or understanding of his relationship with what was before the life and his final destination after the life. It is therefore inevitable for all of his actions and behaviours to be branches that have emanated from his knowledge and understanding about his relationship as a human with that which was before the life of the world i.e. the relationship of the human with what was before the life meaning with the one who brought him into existence into the life upon this universe.

    An issue remains:

    Is every Aqeedah suitable for Nahdah (revival)? And is every Aqeedah correct?

    Every comprehensive thought about the universe, the human and the life, what is before the life and what is after it and about the relationship of what was before the life and the relationship of what is after it, meaning any Aqeedah, is suitable to be a basis for revival because it comprises a fundamental (basic) principle for things and matters, a fundamental principle for relationships in addition to being the basis of a viewpoint in life in addition to providing the answer to the meaning of life. Following from this it draws out a path for the carrier of this thought to proceed in the way of revival, meaning elevation from one state or condition to a better one for the individual or society. Therefore the Aqeedah that encompasses all of these bases can act as a basis for revival and indeed revival cannot be completed except by it and upon it. If however the Aqeedah was deficient or restricted to a certain aspect to the exclusion of another and neglected something that necessarily needed to be included, then in that case it would not be suitable. Indeed it would not be valid to call it an Aqeedah based upon the definition and if it has been called an Aqeedah then this has only been done by way of Majaaz (metaphorical and not a true meaning of its reality).

    As for the question of whether it is a correct thought or correct principle that leads to a correct revival and the transferring of an individual or society to a better condition or state, then this requires establishing a Daleel (evidence) upon the correctness of the thought or principle and establishing proof in relation to that. As the Aqeedah is a thought, a comprehensive thought about the universe, human and life, then like any other thought it is subjugated to what any thought is subjugated to and submits to, when wanting to ascertain its validity or falsity. It has to be judged and it applicability upon its reality or non-applicability needs to be known. This is because every thought is a judgement upon a reality and the correctness of the thought is determined by it being applicable upon the reality that it has been applied upon. Similarly when we judge the thoughts to know their validity then it is necessary for us to have solid criteria and true measures which establish the true reality of that thought upon their basis. As such it is necessary to understand these criteria and measures so that the judgment can be clear and all obscurities can be removed.

    The thought (Fikrah) is a judgement upon a specific reality and in the case where we state that it is a Hukm ‘Aqliy (Intellectual judgement) then it is necessary to go to the mind or intellect for judgement i.e. to utilise the correct intellectual principles. In other words to make the mind or intellect judge upon it and to be based and built upon it and what the sound mind decisively judges to be correct.

    So the intellect necessitates for example that behind every effect there lies a cause, that behind every system there lies an organiser of it, that everything that has been organised by a system requires that which has organised it and that the thing that is deficient from completeness is in need, and that the matter or thing in need is not self sufficient by itself. And that the one who is incapable of fulfilling his own need is himself and that he is in greater need of fulfilling the need than others in regards to the same need and that the one that does not possess something cannot give it to others. Similarly the sound mind dictates that two opposites cannot be brought together just as it dictates that there are only two options in regards to a matter or thing existing or not existing. These are some of the principles that are given and accepted intellectual facts (axioms) and they are necessary so that the mind can build upon its rules and so that thoughts and opinions can be measures, and to rely upon it when issuing rulings.

    When however these principles and rules are neglected or ignored or judgement is made in opposition to them, then we say that it is intellectual judgement (Hukm ‘Aqliy) although it is not built upon the ‘Aql (mind/intellect). This means that it is not built upon these principles and laws or based upon these measurements which are given and accepted facts (axioms) that no two rational people can disagree upon.

    Therefore the first measurement in determining the correctness of this thought (the Aqeedah) is that it needs to be built upon the ‘Aql (intellect/mind) so that every possessor of a mind can be convinced by it. This does not happen by leaving the question unanswered and equalising between existence and non-existence or by providing a middle compromising answer or by making matter the source of thinking or by leaving that which is incompatible due to chance, coincidence or impulse. So the first condition is for the mentality (‘Aqliyah) to be built upon the ‘Aql (mind/intellect).

    As for the second measurement then this is a measurement of a different kind:

    This is because the study is related to the human and the meaning of his existence in the life so that he can know how he should proceed in life and how he should act and behave in accordance to his understanding of the meaning and purpose of the life. For this reason it is necessary for the reality of this human and understanding his true reality to be the area and scope of the study. This is because it is the   reality that we want to apply the thought upon  so that it is valid to become a correct thought due to its applicability upon this reality.

    This is because the correct thought is the thought that is applicable upon its reality.

    So what is the Haqeeqah (true reality) of this human i.e. what is the nature (Fitrah) that he has been provided with?

    These two measures or criteria are necessary to pass judgment upon the comprehensive thought (Aqeedah). The first criteria is for the ‘Aqliyah (mentality) to built upon the ‘Aql (mind/intellect) and the second criteria is its applicability upon the reality of this human being, which means that it is in agreement with the Fitrah (nature) that the human was provided with.

    The first criteria: Here I mean the intellectual conviction and building upon the mind. As such one should not believe that every intellectual study is a study that is built upon the mind or that every thought that the mind has been used to judge upon a specific reality is a correct judgment and built upon the mind. Rather the intellectual study and the issuing of a judgement upon things, matters, realities and events requires a number of elements, different principles and various criteria that must necessarily be used when undertaking the intellectual process that leads to the issuing of a judgement upon a thing, reality or event. The correctness of the judgement rests upon the correctness and validity of these elements, principles and criteria.

    This is because the intellectual process necessitates the sound mind or intellect that takes on the process of connecting the (previous) information he holds with what has been transferred to him of the sensation of the particular reality of event. So the fundamental elements for the intellectual (or thinking) process number four: The sound mind, the sound sensation, the sensed reality or that which is embodied in the mind and the stored or retained information or that which has been gained that explains the particular reality or incident. So the mind undertakes the process of connecting these elements and issuing its judgement upon the thing or event. And the correctness of the results of this intellectual thought process rests upon the accurateness of the understanding of the reality and gaining understanding in it whilst being beware of the possible deception or manipulation of the sensation. It also rests upon the accuracy of the information that explains and interprets this reality and making sure that it is correct. Then accuracy is required when connecting between the information and the reality. However this does not mean that the Hukm (judgment) is correct unless the fundamental principles and measuring units that were used as the basis for making the judgement upon the thoughts and realities were correct decisively (i.e. with certainty).

    So if the information used to explain and interpret the realities was correct and if the principles and measures (criteria) upon which the measurement of the reality and the information was made were also correct in addition to the process of connecting between these elements being correct, then the Hukm (judgement) would be Saheeh (correct) and it would be considered an intellectual judgement that is built upon the mind (intellect). However if the information was mistaken or the principles and measures were not intellectually accepted facts (axioms), or if the connection between these elements was not done soundly, then the result would be incorrect. If however the information was correct, the reality correct and the process of connecting was correct but the principles and measuring units that were used were incorrect and then the process of making the judgement upon the reality was made upon them during the process of connecting in addition to the judgement of the information upon them during the connecting between the information and the reality, then in this case (the judgement) would not be correct. This thought process is considered an intellectual thought process however it was not built upon the mind (Aql) because the Qawaa’id (principles) and Maqaayees (measurements) that were used were not from the given and accepted (undisputable) facts (axioms). They were not from that which the sound mind decisively accepts to be correct and for this reason we state that the result is intellectual but that it was not built upon the mind or intellect (Aql).

    For this reason the sensation of the reality is not sufficient but rather it is necessary to understand this reality in a manner that is built upon the pure (truthful) sensation. Therefore before the judgement is made it is necessary to measure the reality upon the principles of the true sensation so that we are not deceived by one of the manifestations of a matter or thing, or imagine a mirage that does not really exist.

    Similarly it is necessary to gain understanding of this reality and to know all of its aspects, circumstances, conditions and what relates to it. In other words knowledge of the laws that are controlling over it and of its causes and effects is required. This is all essential before engaging in the thinking process i.e. before connecting the reality to the information or the information to the reality. Similarly it is necessary to make judgement upon this reality along with its related information, its circumstances and conditions. This is by measuring it to specific principles and given undisputed intellectual accepted facts (axioms) so that all ambiguities can be cleaned away and every obscurity removed.

    After this truthful sensation and the confirmation of the correctness of this sensation, the sensation transfers to the brain so that its opinion of it can be examined and its true reality established.

    However the brain cannot do this unless it obtains the information that explains to it this reality. This applies in the same way whether this information was retained or gained. And just as his sensation passes judgement upon a specific principle or principles it is also necessary for the information explaining this reality to be judged upon the same principle or principles that the sensation has been judged upon. This means the measuring of the information upon firm principles and given accepted intellectual facts (axioms) that confirm the correctness of the information. This is so that it is not in opposition to the intellectual rational axioms (indisputably accepted facts), what the sound mind necessitates. Thereafter the mind undertakes the process of connecting between the reality and the information. If the connection and linkage was correct then it would be an intellectual result that is built upon the mind. Therefore the crucial point for intellectual judgements to be considered to be built upon the ‘Aql (mind/intellect) returns back to a collection of principles and axioms ((indisputably accepted facts) by which the reality is measured or by measuring the information during the process of connecting by them. As such they are not considered as being built upon the mind merely as a result of the ‘Aql making a judgement upon it. This is similar to mathematical equations which are not solved without first putting down laws and formulae. The utilisation of any incorrect rule or law would lead to an error in every solution that uses that law or formula and will inevitably lead to the wrong result and even if he proceeded to solve the problem in a correct manner (according to the wrong law or formula).

    As for what these principles and indisputably accepted facts (axioms) are? Then they are general thoughts and intellectual principles that the sound mind has laid down to understand the partial thoughts and to issue intellectual (rational) judgements i.e. to generate thoughts. These are like the natural laws of physics in addition to chemical, mathematical, logarithmic and square root laws amongst others. In every field of knowledge intellectual axioms (accepted facts) have been laid down that are relied upon for understanding. This is like the statement that two opposites cannot come together, that two is greater than one, that the straight line is the shortest line between two points, behind every effect their lies a cause and behind every system there lies an organiser, amongst thousands of other principles in every area and field of knowledge. Utilising these principles and intellectual axioms during the thought process makes the result intellectual (rational) and built upon the mind. However attempting to reconcile between existence (of a creator) and non-existence or stopping the study when it is only half way along its path, or relying on incidental matters or chance or upon matter being the source of thought, then all of these in addition to being false are not suitable to be fundamental principles to be used as measures and it is not valid to say that the thoughts that are built upon them are thoughts that have been built upon the mind. This is because building upon the mind necessitates that the basis that is built upon is an intellectual (rational) basis. This means that the principle or principles that are built upon during the connecting process are indeed principles and measures taken from the intellectual (rational) axioms and indeed from the obvious matters and truths that no two minds can rationally disagree upon.

    For this reason when we wish to put down a basic or fundamental principle for our thought then that is done by providing a comprehensive idea about the universe, the human and the life where this is the reality that the senses can fall upon and where it is comprehensive dealing with every matter.

    It is therefore necessary to establish its reality first to know if it is Azaliy (eternal) or if it is created by a creator. So in relation to this sensed reality of the universe, the man and the life it is necessary to gain depth in it to know and understand its circumstances, conditions and what relates to it. From here we must return to all the information we have about it and the natural laws and dynamics that accompany it. This reality is then judged and the information that we have at our disposal is judged measuring them all by the collection of intellectual principles and measures that are axioms (indisputable acknowledged facts).

    Therefore when we discover that everything in it (the universe) is Mahdood (limited) and that everything within it is Muhtaaj (needy), that all of it is subservient to a system that regulates it, and when we know that every part from amongst its parts submits to laws and contain properties that cannot be abandoned. When we discover all of this within this reality along with the information that explains it and we return back to the intellectual (rational) measures and principles and indeed the most obvious rationalities which establish a single true reality. The truth that behind every organised system there is an organiser and that anything organised by a system is not capable of exiting from its regulation and system. When we witness within this reality that the temperature of the sun differs from the temperature of the atmospheres surrounding it and when we know that there are many suns and that they also differ from the atmospheres surrounding them. When we witness that it is a shining light that radiates its heat and yet is unable to offset the heat or equalise with the atmospheres that surround it. When we connect this reality to the intellectual rational principles and measures we possess, they dictate that every hot entity loses some of its heat gradually until it is equal to its surroundings. We therefore judge with certainty (Yaqeen) that it must have a beginning point i.e. that it is not Azaliy (eternal). This judgement is therefore an intellectual (rational) judgement that is built upon the mind as it is built upon the intellectually undisputed facts (axioms) and obvious facts. When we arrive to the understanding that it has a beginning point and that it is not eternal then the mind necessitates that there is something that has brought it into existence, provided it with this heat and made it subservient to systems that regulate it.

    This then is the intellectual judgment that is built upon the mind and it represents the first condition in regards to ascertaining whether the comprehensive idea is a correct thought and that the Hukm (judgement) applies upon the reality in a complete manner, and as such is a correct thought.

    Example:

    Everything possessing heat continues to emit or radiate its heat if the atmosphere around it is less than its temperature and it continues to emit this heat until its temperature is equal to the atmosphere surrounding it and this is like a cup of tea. So if we were to pour tea into a mug (cup) and the temperature of the tea was 90 degrees, it would begin to radiate its heat, which it would lose gradually until it reaches the temperature of the place which is surrounding it. If we entered a room in which there was a cup of tea that was still hot, we would be able to calculate the time from when it had been poured.

    However after its temperature had become equal to its surroundings then we would be unable to specify a time period for how long it had been there. However we would be able to say that it had stood there for a long period since the time that it was poured. The above relates to the loss of temperature and there is another measure that is related to radiation when substances lose structuring due to emission or radiation and it can transform into another element (or state) due to the loss of this radiation. So for example uranium changes into lead after its radiation has taken place and based upon this the structure of the lead is calculated differently from the element of uranium due to the radiation. This body is called half life (or age) where the element of uranium radiates and leaves behind a body (or mass) of lead from what it loses during the radiation. This is why this body or mass is called half life (or age).

    In addition built upon the law of temperature (or heat) they make calculations for the sun in relation to when it will end by calculating the amount that it radiates from its heat and they say that after a certain amount of years it will lose its heat. Indeed they go further than this and say that there are many stars that have lost their temperature and gone out (like a light) and have become black specks. They have also calculated what is produced from that radiation in relation to the increase of the intensity of the radiating body. From this they say that the sun when it loses a lot of its heat this will increase its intensity and as a result the power of its pull!!

    And as a result it will pull the planets towards it and this will mean the end of the world. This is what they have stated and it does not concern us what they have stated in their studies however the Muslim uses his ‘Aql (mind/intellect). He uses it to know that every hot entity continues to lose its heat until it is equal to its surroundings and that this means that these heavenly bodies (planets) that emit heat have not remained for long enough for them to have equalised with their surroundings. This means that they have a beginning or starting point that they began from which means that they are not Azaliyah (eternal) and this is what the sound mind decisively concludes. This is what we mean when we say the thought should be Aqliyah (rational/intellectual) and built upon the mind.

    As for the second criteria, which is that the thought applies upon the reality of the human being and is in line with it?

    Allah (swt) says:

    [Adhere to] the Fitrah (nature) of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know (Ar-Room 30).

    This is approached in the same manner as we have taken to know the reality of things or matters according to their true realities and how we have understanding about them what is required to be able to make judgement upon them and for our judgement to be in line with the reality. In other words the process by which we have measured the reality of things and matters and the information that explains them upon the intellectual rational principles that are axioms (undisputed) and as a result of that the result was completely applicable and in line with the reality. Therefore in the same way it is essential to know and understand the reality of the human according to his true reality and to measure this knowledge upon the intellectual rational principles that are axioms (undisputed).

    It is therefore necessary to know and understand the reality of the human being according to his true reality and obtaining information about this universe and the human is sufficient to explain it and understand its true reality. Then this information is measured and the reality of the human is measured upon the rational undisputed principles when judging upon this human so that the judgment is applicable to and in line with the reality. Yes it is essential to know the reality of the human because he represents the point of legal responsibility (Manaat At-Takleef). He is the subject of the study, the one who is examining and the one who is searching for the meaning of his existence in the life so that he can define his course in it and he is the one searching for that which will bring him happiness and contentment. Therefore it is necessary for that which we have used to judge upon things and matters, in addition to being rational and built upon the mind, for it to also be in line and applicable to the reality of this human being i.e. in agreement (and harmony) to the Fitrah (nature) which people have been shaped (or created) upon. It is not possible to know the agreement of this solution to the Fitrah or its disagreement to it unless we have known the components of this human, his composition and the factors that lead to his tranquillity and peace of mind so that he can spend this period of time (in this life) upon the straight path and in continual tranquillity, and so that he can be rid of the misery and unhappiness that he suffers from, in addition to the conditions of worry and stagnation that affect him.

    This is all so that he can be elevated to the level of a human being that Allah (swt) has dignified him with. For this reason it is essential to gain comprehension and understanding of this human being.

    We have said since the beginning that the conduct of the human and regulation of his behaviour proceeds in accordance to his concepts about life. And that these concepts are a collection of thoughts that the human believes in and has comprehended their reality. And that these thoughts are a collection of judgements that the mind issues in relation to realities, events and things, and they specify and define his position towards them. Built upon this it becomes clear that what determines the human conduct and behaviour is this power of intellect that Allah (swt) has granted him with. Therefore these judgments that are issued from this human power of intellect must be in agreement with the composition of this human. It must be at home with it, able to settle it and provide it with comfort and tranquillity. In other words, the comprehensive thought about the universe, the man and the life need to be in agreement (and harmony) with the Fitrah (nature) of the human being and his natural composition i.e. in agreement with the components of this human entity or body.

    So what then are these human components?

    Firstly: The organic components/ the organic composition:

    It is from the most well known and accepted matters that the organic composition of the human demands fundamental elements that must be provided to him so that his body does not to perish, its need for development is taken care of and its capability for movement is ensured. These elements are represented in all that the human requires in terms of food and drink including all that the food and drink contains in terms of those elements that the body is in need of.

    This is addition to that which he naturally takes directly from the air in terms of oxygen and other elements. Just as he requires that which will nourish his strength and development, he also needs to dispose of waste. Therefore any fundamental thought that does not take into account this organic composition, is not compatible with these needs and does not lead to the satisfaction of these hungers, is a destructive thought that will lead to the dying out of the human species and the wrecking of human life.

    Secondly: The instinctive (Ghareeziy) composition:

    It is also a well known and accepted matter that this human is very attentive to the continuation of his life and gives this matter his full attention and concern. For him this is a vital issue that he would fight until death for. Similarly he is very attentive to the continuance of human kind and the attention he gives to this is no less than the attention and care he places to the continuance of his body. So he pays care and attention to his parents and children and his readiness to sacrifice himself and his wealth for any of them reveals clearly to us that the issue of the continuance of the human kind is a vital life and death issue. I would like to bring attention to an important aspect related to preserving and safeguarding the continuance of the kind (species) and the mentioning of this is for the sake of bringing clarity to the issue. This issue is that of AL-‘Ird (honour) because the issue of honour is a subject that is clear to the eyes and it is well established to be from amongst the vital issues connected to the importance of life and death. So the continuation of the species and the human kind is an inevitable matter and a vital issue.

    He is also very attentive to finding a safe and secure place to seek refuge in at the time of severity which he can turn to in the time of need, when the supporters are few and he has lost all protectors. In other words this occurs when somebody is incapable of meeting his need or finding security from his fears.

    These inner driving dispositional sensations and feelings have been called instincts. They are the inherent or latent energy within him and what motivates him towards continuous activity and to continuously move forward.

    Some people have categorised the instincts and counted them to be in excess of one hundred however in respect to all of these manifestations which they have considered to be instincts we return to the origin that they have originated from. As a result they number no more than three fundamentals or origins and they include every aspect of the human’s life. They are: Firstly, his love for continuance (i.e. to remain/survive) which includes his attention and care that he attaches to this. Secondly, his love for the human species and the continuance of reproduction including the attention and care that he attaches to this. And thirdly, his love for security (feeling of safety) and tranquillity and the care and attention he attaches to this.

    For each of these origins there are a great number of manifestations and each one of them appears or manifests in the presence of that which instigates them. So he fears when an incentive for fear exists which could either be from a represented reality in front of him that causes fear or it could be from associating the thoughts of fear with a represented reality that is in the mind which exists externally and as a result he pays special attention and care upon his survival, well being and continuation of his life. Also he inclines towards the female when she is present or if he thinks about the girl in his mind which relates to his internal dispositional attentiveness to the continuation of the human species and kind. And he dedicates himself to Du’aa and continuous pleading to Allah when he finds himself in a tight spot or dilemma and he cannot find anyone or anything to fix it for him or get rid of it from him, or when he is thinking about obtaining or attaining something that is hard to achieve or reach.

    Each of these three Gharaa’iz (instincts) have a number of manifestations from which feelings are emitted that apply pressure upon the Nafs (inner-self) of the person whenever an instinctual hunger from any of these three instincts or one of its manifestations occurs within him. He is then driven to satisfy this hunger or goes in search of a means to satisfy it. It will remain a source of pressure upon the human inner-self and cause worry and stress for him until he is able to remove the reasons provoking that hunger or satisfy that hunger or prepare a means for its satisfaction.

    And it should not be said: That these matters are not originally in the Nafs (self) but rather they are acquired characteristics or attributes and accrued in the person as a result of living circumstances or conditions and the nature of life. This is not said because it is noticeable that the child from the moment of its birth has these matters existing within him and this reality has been witnessed by the senses. This evidence of this in a child is apparent before he has gained the ability to imitate or make such an acquisition. His longing towards his mother, his crying out due to pain and his love for grabbing hold and taking possession of everything that he sees around him, all of this confirms the Fitrah (nature) of these matters within him and that they are not attributes that are acquired from his society. None other than the blindly arrogant would deny this and refuge is sought in Allah from such arrogance. And is there anyone more arrogant than the one who says that the instinct of possession or ownership arises from the capitalist society and the concepts that it brings whilst in origin the human has no such instinct and they are only characteristics or attributes that the child picks up from his childhood and onwards? So who then taught the child how to take milk from his mother and to pay special care and attention to the breast of his mother, and who taught him to pay special attention to his toy and provided him with the ardent zeal to attempt to take ownership of another child’s toy when he comes across it?

    The above is a brief snapshot of the reality of the human composition, the natural (Fitriy) composition that cannot under any circumstances be overlooked, neglected or changed.

    Allah (swt) says:

    [Adhere to] the Fitrah (nature) of Allah upon which He has created [all] people. No change should there be in the creation of Allah (Ar-Room 30).

    Otherwise this would lead to the end of the human being and his extinction as a result of overlooking his organic needs or by overlooking the instinct of the species (i.e. procreation). Or it would leave the human locked in his obsessions, worry, stress and instability due to not being able to satisfy his instinctual hungers and natural internal sensations that apply pressure upon his nerves leading to his unhappiness and misery.

    This brief summary above was presented so that we can understand the extent of the effect of the comprehensive thought and what emanates from it in regards to the systems that are applied upon this human being who is the subject of our study and the problem that we want to address and solve.

    Therefore any comprehensive thought (Aqeedah) along with what emanates from it in terms of treatments and solutions that did not take into account these (natural) compositions of the human self, is considered to be an incorrect thought, that is not compatible with the objective of bringing a sound and correct revival for the human or his society. In summary, the first criteria, which is that the thought is rational (intellectual) and built upon the mind, is a correct measure or criterion and the second criteria which is the agreement of that comprehensive idea to the Fitrah (inherent nature) of the human, is also a correct measure. And any comprehensive thought that is in opposition with these two criteria or any one of them is an incorrect or false thought that is not suitable for the sound or correct Nahdah (revival).

    For example when a particular thought is being established related to the repression of the instinct of procreation or the spread of the thought of monasticism and abstention, this thought is false and incorrect because it does not take into consideration the procreation instinct that exists naturally and inherently within the human being. If every human was to abide by this thought then this would mean the end of the human race after only a short time from the point of embracing this kind of thought.

    This is in relation to the thought’s opposition to the Fitrah of Allah that he has created the people upon. Similarly this is the case when a comprehensive idea is established upon the repression of the survival instinct or the suppression of one of its manifestations like the love of ownership which they have called the ownership instinct and considered to be (merely) an acquired custom or habit. Regardless of their incompetence in that consideration, it is evident that the reality of ownership or possession exists within the child who has yet to acquire anything from his surroundings or those who are around him. The attempt to repress this reality represents a failed attempt and it will inevitably lead to the unhappiness and misery of the human due to it being in opposition to his Fitrah (inherent nature). We would say: It is an incorrect comprehensive idea and it is not suitable to revive the human with a sound (correct) revival or to provide him with happiness and contentment. Additionally this kind of thought cannot be achieved in reality in the absence of the use of coercion and force.

    Likewise any comprehensive idea or thought that attempts to prevent the human from feeling the need for a power that he can seek refuge in whenever he faces hardship or a harm befalls him is a failure of an idea or thought. This is because it is not possible to remove these feelings and whenever we attempt to do so we redirect and divert these feelings of sanctification and respect in another direction. As for completely removing these feelings then this is pure fantasy and diverting them to sanctification, reverence and respect to a State, person, leader or anything else is exactly like the attempt to convince people with the idea of abstinence from marriage whilst leaving him to satisfy himself by way of Zinaa (Fornication) or homosexuality for example. This represents an attempt to satisfy his hunger or desire for procreation in an incorrect or a deviant satisfaction in regards to one of its manifestations.

    As for the correct comprehensive idea (Aqeedah), it is the thought that does not overlook the Fitrah of the human being in terms of his organic needs and instinctual hungers (urges/drives). Rather it aims at organising all of these hungers and not suppressing them and it arranged and organised their realities in a precise manner and it did not let them run free. This meant that it did not allow the satisfaction of one at the expense of another. Therefore the Aqeedah like this which the second measure or criterion has judged to be correct due to its agreement with the inherent nature of the man, we say that the like of this Aqeedah is correct, as long as it fulfils two conditions:

    a)   That it is ‘Aqliyah (intellectual/rational) and built upon the ‘Aql (mind).
    b)   That it is in agreement (harmony) with the Fitrah (inherent nature) of the human being.

    We therefore decisively affirm that the comprehensive thought (Aqeedah) i.e. the Qaa’idah Al-Fikriyah (Intellectual principle/basis) upon which the human builds his thoughts, and from which the systems of his life emanate, must fulfil two conditions. It must be intellectual and built upon the mind so that the intellectual conviction can be attained and it must also be in agreement with the human Fitrah resulting in the tranquillity of the heart. This is what leads to human happiness and it is the principle or basis that is utilised to achieve the revival of human kind.

    So the intellectual conviction is what the human uses to regulate and conduct his affairs whilst the agreement to the Fitrah is what brings tranquillity, peace and contentment into his heart.

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  • Mission of the Ummah

    As Allah Almighty has endowed humankind with the vital energy that drives them to satisfy their instincts and physical needs. This leads to intellectual creativity, constant activity, and the exertion of maximum physical effort to achieve fulfillment in the best and most complete way. Similarly, He has established a principle for nations regarding their advancement and progress: the existence of a mission in this worldly life, a purpose for which they live and by which they strive. This mission unleashes their potential, awakens their genius, and becomes the source of their advancement and renaissance. Therefore, a nation must have a mission for which it lives and for which it is willing to die, even as a martyr, in its defense. No nation has ever risen up and progressed except by adopting a mission (risaalah).

    While the missions of different nations differ in their source—divine revelation or human reason—which affects their validity or corruption, their permanence or demise, and their suitability for the entire world and all nations, or their suitability only for their own people at a specific time and under particular circumstances, nonetheless influences the nations that embraced them to the extent that their message possesses both validity and enduring value.

    It is well known that the message is the Deen, or, in modern terms, the Ideology. This message must be a fundamental idea that defines humanity’s perspective on what precedes life, what follows life, and life itself, including its ever-evolving problems. It also encompasses the relationship between life and what precedes and follows it, in terms of connection and separation, and the systems of life built upon this fundamental idea. Furthermore, it clarifies the viewpoint on life in a way that guarantees happiness for the individual and society, without contradicting its guarantee for another individual, another society, or other societies. Rather, it strives to guarantee happiness for all when it is adopted and acted upon.

    Looking at the world today, we find that the messages carried by nations have died and disappeared, or that their people have abandoned them. In the arena of international life, only the message of the West remains: the capitalist ideology, which advocates democracy, public freedoms, and a free market economy. However, Western nations understand and implement this principle differently within their own borders than they do with others. The West has adopted the capitalist ideology as a colonial message, seeking to exploit nations and drain the lifeblood of peoples for the sake of its own prosperity. It considers the world its own private farm. This message has become outdated; its corruption has become apparent, and it has undergone phases that reveal its impending demise. Its survival depends solely on the continued military power and political and economic dominance of Western nations over the world’s peoples. Nothing demonstrates the corruption of the capitalist system more clearly than the reality of our societies. In Muslim countries, societies now live according to the Western message—that is, according to the capitalist system in economics, governance, culture, and media—yet they live in a dire situation, enslaved to the West, in a state of unparalleled fragmentation and loss, stripped of their will, their sanctities violated, and powerless on every level.

    This message has become obsolete. The time has come for the Muslim nation to return to its distinct message, separate from the West and its ideology. This message has proven to its people, who were deceived by the West’s allure of civilization, that the message and ideology of others are unsuitable for them. They have come to realize that their distinct message is the Islamic message in its true sense, the general, fundamental concept. This message possesses a philosophy—a core idea—that defines the perspective on life before, after, and within life itself. This philosophy becomes a creed upon which the acceptance or rejection of its adherents depends. All systems of life are built upon this philosophy, and the constitution is derived from it. It is not a purely spiritual philosophy based solely on spiritual surrender, nor is it a materialistic or economic philosophy based solely on material things or economics.

    In its view, humanity is not an angel possessing only virtues or sublimity, nor an inanimate object like a spoke in a wheel or a machine performing its function mechanically. Rather, humanity possesses spirit, intellect, feelings, and emotions, and simultaneously, a body with organic needs and instincts. Based on this understanding of humanity’s true nature, its philosophy is founded on the integration of matter and spirit. A complete and inseparable integration, such that separating them would lead to each contradicting the authentic philosophy of Islam. Therefore, neither the spiritual aspect alone nor the material aspect alone is called Islam; rather, it is only called Islam when the two aspects are completely integrated, appearing as a single unity in which one aspect is indistinguishable from the other. Thus, the Islamic message, upon which its civilization was founded and continues to be founded, does not align with other philosophies that consider matter alone as the ideal or spirit alone as the ideal; rather, the integration of matter and spirit is essential.

    Therefore, the philosophy of the Islamic message is entirely distinct from the philosophy of the Christian message, which is purely spiritual, and from the philosophies of communism and capitalism, which are materialistic.

    The Islamic message is distinguished by its capacity for expansion (tawassu’), influence (ta’theer), and dissemination (intishaar). Its expansion stems from its ability to address every problem by deriving its rulings from the Quran and Sunnah, applicable in any era. Its influence arises from Islam’s appeal to reason and its alignment with human nature. Its dissemination stems from its treatment of human problems as problems inherent to humanity, not merely problems of a specific environment. This ensures that the passage of time does not erode its features, contradict its aspects, or obliterate its meanings, and that it does not become stagnant in the face of evolving events, changing times, and diverse environments.

    The message of Islam is characterized by its capacity for expansion, influence, and dissemination. At the same time, the Islamic message is characterized by its stability and comprehensiveness, providing general, universal principles applicable regardless of the passage of time, the multiplicity of events, the diversity of human nature, or the variations in circumstances. These principles serve as constitutional articles, enabling the enactment of laws suitable for every situation that arises in human life. While the message also provides details, these details pertain to general matters that do not change with time, place, or people. This ensures that these specific details do not leave room for erroneous interpretations that could lead to alteration rather than expansion. Furthermore, the purpose of providing these details is to offer a model of the principle by which people should apply the general principles to specific events, and to clarify the methodology that scholars should follow when enacting laws and legislating systems based on the texts of this message.

    The Islamic creed, which is the foundation of the message, it had a profound and significant impact on the human soul, transforming it completely and elevating it from the depths of despair to the highest realms. It broadened horizons, enabling it to perceive the universe and discern the most minute details of life, its purpose, and its value. It gave rise to a new generation of Arabs, instilling in them a spirit that transformed them into a new creation, and granting them immense spiritual strength. They then spread throughout the land, carrying the message of Islam, disseminating its guidance among humanity until the earth submitted to them and Islam spread from east to west.

    Carrying the message of Islam is not merely an obligation imposed by Allah Almighty upon this nation, but rather its primary mission in this life and the very essence of its existence. Allah Almighty says,

    وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدً

    “And thus We have made you a middle nation, that you may be witnesses over mankind and the Messenger a witness over you.” (Surah Baqarah 2:143)

    He also says,

    كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ

    “You are the best nation produced for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” (Surah Ale Imraan 3:110)

    Indeed, this nation was created for humanity to enjoin what is right and forbid what is wrong, and to guide them to the path of faith in Allah, thus becoming a witness over them on the Day of Judgment. This is the message and mission that Allah entrusted to this middle (wasat) nation, which, by fulfilling this duty, becomes the best and most just of nations.

    Today, the Muslim nation has no choice but to embark on the clear and truthful path leading to its revival and liberation from the control of disbelief and the domination of disbelievers. This path is the conveyance of the Islamic message to all of humanity, to deliver people from the worship of other people and from the injustice of capitalism to the justice of Islam—that is, to the only true human civilization.

    Some may ask: Does this nation now possess the capacity to undertake this arduous task and bear this great trust? The answer to this question is undoubtedly yes. This nation:

    Firstly, it has already borne this message. Indeed, it was born and unified when Allah Almighty sent our Prophet Muhammad, peace and blessings be upon him, with the message of Islam in the sixth century CE in Mecca and its surrounding areas. They embraced this message and created an unparalleled renaissance, unmatched by any other global movement, not only in terms of human progress but also in its application to themselves and to others who did not embrace this message, even when they found refuge under its shade.

    If Muslims in the past were able to bear a message when they had no prior message, then they are undoubtedly capable of bearing the message and rising to its heights today, just as they rose to its heights in the past, especially since they have inherited from this message an unparalleled cultural and legal wealth.

    Secondly, the Quran’s approach to thinking has endowed the Muslim community with the capacity for profound and enlightened thought, making creativity and innovation inherent traits of this nation. Even during periods of decline and the fall of the Islamic state, the members of this community distinguished themselves through brilliant intelligence, genius, purity of heart, and a love and zeal for truth. This is coupled with sound innate disposition and a refined intellect, unified by the concepts of Islam when they are understood and adhered to.

    Thirdly, our lands enjoy a distinguished position in terms of its geographical location, natural resources, agricultural and mineral production, and the vast wealth possessed by its people, estimated at hundreds of billions of dollars. Furthermore, the fact that these lands are almost entirely concentrated in one area, considered among the best locations across three continents, further enhances this advantage.

    Fourth: There is no country in the world where Muslims do not hold prominent positions in various fields of science and industry. The West itself is replete with thousands of Muslims working in all sectors of industry, agriculture, research centers, laboratories, and universities, as well as hundreds of top-tier business leaders. Anyone who has studied at Western universities is aware of the excellence achieved by Muslim students and witnesses their superiority over their peers, despite the language barrier and the challenges Muslims face in life.

    If we know, moreover, that this is Allah’s message and His word, which He has perfected with truth and justice, and which He has obligated humanity to uphold, and which He has truthfully and rightfully declared He will make prevail over all other religions, even if the disbelievers detest it, and that it is the enduring word and the eternal message, then can any doubt remain about the ability of the Muslim Ummah to bear this message? Allah Almighty says,

    هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ

    “It is He who sent His Messenger with guidance and the religion of truth to make it prevail over all other religions, even if the polytheists detest it.” [Surah Saff 61:9]

    And He, the Exalted, says,

    إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ

    “Indeed, We will give victory to Our messengers and to those who believe during this worldly life and on the Day when the witnesses will stand forth.” [Surah Gaafir 40:51]

    These truths must be an incentive and a driving force for us to embrace the message of guidance for all of humanity.

    وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

    “And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.” [Surah Hajj: 40]

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  • Q&A: The Treacherous Negotiations Between Lebanon and the Jewish Entity

    بسم الله الرحمن الرحيم

    Answer to Question
    The Treacherous Negotiations Between Lebanon and the Jewish Entity
    (Translated)

    Question:

    In Washington, negotiations took place between the ambassadors of Lebanon and the Jewish entity. This was seen as a high level of peace negotiations, with a ten-day truce that was later extended to three months on April 24, 2026. However, the Jewish entity continues to escalate its aggression, “the occupation army announced that it carried out a series of raids overnight targeting more than fifty sites in southern Lebanon…” (Al-Jumhur, May 2, 2026).
    Is the intention, as Trump said, peace through strength? Then how can the rulers of Lebanon accept these treacherous negotiations that openly, not secretly, signify boarding the normalization train? Please answer us, and we thank and appreciate you.

    Answer:

    To answer these questions, we will review the following:

    1- With the return of the Trump administration to government for a new term in 2025, it brought with it its old project, the Abraham Accords, with its promises of “normalization,” and new promises to empower the Jewish entity to dominate the region and entrust it with managing a large part of American interests there. The launch of negotiations between America’s agents in Lebanon and the Jewish entity on 14 April 2026, in Washington, was larger and broader than the security agreement that the government promotes as an attempt to stop the killing and destruction and liberate the south. Instead, it was a full-fledged bid to secure a seat on Trump’s normalization train. Although this “first” meeting was at the ambassadorial level, US President Trump, in an attempt to generate momentum, announced that Lebanese President Aoun and Jewish Prime Minister Netanyahu would hold a telephone conversation, indicating that such communication had not occurred for decades. (i24, 16 April 2026). When the call didn’t happen, Trump insisted on maintaining the momentum. His Secretary of State contacted the Lebanese President, and then Trump himself called him—a move that was greatly boasted about by America’s agents in Lebanon. Trump then announced an unprecedented diplomatic step: his intention to host Prime Minister of “Israel,” Benjamin Netanyahu, and Lebanese President Joseph Aoun at the White House. (Saudi News, 16 April 2026). Despite the Lebanese timid denial, Lebanon’s joining of the normalization train is now imminent!

    2- Then came a series of statements from Aoun and his Prime Minister regarding this:

    a- In a speech addressed to the Lebanese people, Aoun clarified, “Let me tell you frankly and confidently: these negotiations are not a sign of weakness, retreat, or concession. Instead, they are a decision born from the strength of our belief in our rights, our concern for our people, and our responsibility to protect our homeland by all means, especially our refusal to die for anyone other than Lebanon. Negotiations do not mean, and will never mean, relinquishing any right, abandoning any principle, or compromising the sovereignty of this nation. We have lost thousands of Lebanese; these are our sons and daughters, and we will never forget them. I will not allow another Lebanese to die, nor will I allow the continued bloodshed among my people, for the sake of the interests and influence of others or the calculations of power blocs, near or far.” (Independent Arabia, 18 April 2026)

    b- As for Prime Minister Nawaf Salam, he said in a press conference with French President Macron, ““He will need the help of all of Lebanon’s partners as direct talks continue at the ambassadorial level later this week in Washington, adding, “We continue on this path based on our conviction that diplomacy is not a sign of weakness, but rather a responsible act to leave no avenue unexplored in order to restore my country’s sovereignty and protect its people.”” (Independent Arabia, 21 April 2026).

    c- Aoun then relied on the supportive Saudi role, as reported in Al-Riyadh Newspaper, “Joseph Aoun praised the Saudi role, appreciating the efforts of His Royal Highness Prince Mohammed bin Salman, Crown Prince and Prime Minister, and emphasizing that these moves were characterized by wisdom and balance… and the Saudi efforts were based on firm positions that support the Lebanese people, especially in light of the difficult circumstances imposed by the recent military escalation. The Kingdom’s commitment to supporting all initiatives aimed at a ceasefire was evident, along with working to activate sustainable diplomatic solutions that guarantee the achievement of peace and the preservation of Lebanon’s stability.” (Al-Riyadh Newspaper, 19 April, 2026)

    3- Then, despite the ceasefire agreement with Iran, the Jewish entity refused to end the war with the Hezb of Iran in Lebanon, after the two-week truce with Iran. The Jewish entity’s prime minister declared that Lebanon was not included in the truce, and to prove this, its aircraft heavily bombed Beirut and Lebanon in general on the first day the truce with Iran went into effect. “Israel carried out its heaviest strikes on Lebanon since the conflict with Hezbollah broke out last month, even as the Iran-aligned group paused attacks under a two-week US-Iran ceasefire. Axios reported, citing White House spokesperson Karoline Leavitt on Wednesday, that Lebanon is not part of the ceasefire agreement between the United States and Iran.” (France 24, 4 April 2026).

    4- In light of this American stance, the rhetoric of America’s agents in Lebanon against Hezbollah is escalating, suggesting the risk of civil war. For example, “Lebanese Prime Minister Nawaf Salam stated on Tuesday that the government is not seeking a confrontation with the Iranian-backed Hezbollah group, but will not allow it to be intimidated while it continues direct talks with Israel to end the war. Independent Arabia, 21 April, 2026.” This indicates that both the Jewish entity and the Lebanese government are working, albeit separately, to disarm the Hezb of Iran in Lebanon.

    5- However, with Iran continuing to pressure for the truce to include Lebanon, the US agreed to a ceasefire in Lebanon after initially refusing. “The US President announced a ten-day ceasefire in Lebanon” (RT, 16 April, 2026). The US views this ceasefire as a means to push Lebanon towards normalization. President Trump said, “I just had excellent conversations with the Highly Respected President Joseph Aoun, of Lebanon, and Prime Minister Bibi Netanyahu, of “Israel”,” adding that “These two Leaders have agreed that in order to achieve PEACE between their Countries, they will formally begin a 10 Day CEASEFIRE at 5 P.M. EST.” He noted that “On Tuesday, the two Countries met for the first time in 34 years here in Washington, D.C., with our Great Secretary of State, Marco Rubio.” Trump confirmed that, “I have directed Vice President JD Vance and Secretary of State Rubio, together with the Chairman of the Joint Chiefs of Staff, Dan Razin’ Caine, to work with “Israel” and Lebanon to achieve a Lasting PEACE.” He concluded his post by saying, “It has been my Honor to solve 9 Wars across the World, and this will be my 10th, so let’s, GET IT DONE!” (Truth Social, 16 April 2026).

    6- Then Trump announced the extension of the truce between the Jewish entity and Lebanon for three weeks, “US President Donald Trump said on Thursday that the ceasefire between “Israel” and Lebanon would be extended for three weeks. Trump added in a post on his Truth Social account that the decision came after a meeting held Thursday in the Oval Office, attended by the US President, Vice President Jay D. Vance, US Secretary of State Marco Rubio, US Ambassador to “Israel” Mike Huckabee, and US Ambassador to Lebanon Michel Issa.” (Sky News Arabia, 24 April 2026). However, despite this, the raids continue! ““Israel” continues its raids on southern Lebanon…” (RT Arabic, 30 April 2026). “Also, the “Israeli” army carried out a series of large-scale attacks over the past two days, resulting in dozens of casualties. Lebanese authorities reported that approximately 29 people were killed and dozens wounded in 84 diverse “Israeli” attacks, including airstrikes, artillery shelling, and the bombing of residential buildings.” (Al Jazeera, May 1, 2026). And today, “the occupation army announced that it carried out a series of raids last night targeting more than 50 locations in southern Lebanon…” (Al-Jumhur, 2 May 2026). America wants negotiations to proceed according to its arrogant vision of peace through strength! To that end, the Jewish entity is establishing new military camps in the Lebanese villages it has occupied, declaring them buffer zones against the threats of the Hezb of Iran—a repeat of the Gaza scenario with Hamas and the Yellow Line!

    7- Thus, the rulers of Lebanon and the other rulers of Muslim countries, instead of liberating Palestine and eliminating the Jewish entity, are striving for normalization with it. They are conspiring with America and the Jewish entity to guarantee its security. These rulers do not realize the danger of allying with disbelievers, that it is a disgrace in this world and a painful punishment in the Hereafter,

    [الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعاً]

    “Those who take disbelievers as allies instead of believers – do they seek honor from them? Indeed, all honor belongs to Allah.” [TMQ Surah An-Nisaa: 139]. They do not realize that disbelieving states are primarily concerned with their own interests and harbor enmity towards Islam and Muslims day and night. If they show any satisfaction with a state that orbits within their sphere of foreign policy, or even with their agents, they do not wish them well. Instead, they conceal and openly declare their evil intentions, even if these rulers, whoever they may be, are the true allies of the Jewish entity. Whether they orbit America, or were its agents, if they understood that America doesn’t value them when its interests require their demise, they would have learned from the lessons of history. How many of its allies has America discarded, after they had served their purpose? If these rulers had any sense, they would have rejected the kuffar (disbelievers) outright, but they are deaf, dumb, and blind, and they will not return. Their loyalty to the disbelieving colonialists has reached such a point that when one of their countries is attacked, the others do not move to its aid. The best among them are those who merely count the dead and wounded! The fundamental principle for Muslims is that they are one Ummah; their peace is one, and their war is one. An attack on any part of the Ummah is an attack on all of it. Although it is the Shariah obligation of every part that is attacked to resist the aggressor, this does not solve the problem. The Revolutionary Guard in Iran resists, and the Hezb of Iran in Lebanon resists, but all of this will not solve the problem unless the Khilafah (Caliphate) is established, supporting Allah (swt) through obedience and implementing His Shariah Laws, so that it may be victorious, by the Permission of Allah (swt) illuminating the world with its justice and Jihad, so that Allah (swt (honors it with His victory (nasr).

    8- This alone is what will save the Ummah, restore its glory, strengthen its power, and make its enemies think a thousand times before attacking it. This is only possible with the return of the Khilafah so that the earth may shine with its goodness and justice. Just as the Khilafah ended the arrogance of the Roman Caesars and the Persian emperors, so too will it end the arrogance of their followers, such as the tyrant Trump and his ilk among the disbelieving colonialists. As for the Jewish entity, it is too insignificant to be given any weight. It is as Allah (swt) said, [لَنْ يَضُرُّوكُمْ إِلَّا أَذًى وَإِنْ يُقَاتِلُوكُمْ يُوَلُّوكُمُ الْأَدْبَارَ ثُمَّ لَا يُنْصَرُونَ] “They will not harm you except for a slight annoyance; and if they fight you, they will turn their backs in retreat, and then they will not be aided.” [TMQ Surah Aali-Imran: 111]. It is incapable of standing on its own. It is not capable of fighting except with the support of people, as Allah (swt) said, [ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِنَ اللهِ وَحَبْلٍ مِنَ النَّاسِ] “They were covered with humiliation wherever they were found, except by a rope, without support.” [TMQ Surah Aali Imran: 112]. They have severed the Rope of Allah (swt) and are only left with the rope of the people from America and Europe, and their agents from among the treacherous rulers in the lands of the Muslims, who do not lift a finger in the face of the brutal aggression of the Jews. The problem is with the states that exist in the lands of the Muslims these days, for their rulers are loyal to the disbelieving colonialists, the enemies of Islam and the Muslims. Thus, the calamity of the Muslims is in their rulers, and their loyalty to the disbelieving colonialists. The rulers obey their commands and refrain from what they forbid, instead of their loyalty being to Allah (swt) establishing His Shariah Laws and fighting Jihad in the Way of Allah (swt) and following His Messenger (saw) so that Islam and the Muslims may be honored and disbelief and the disbelievers may be humiliated.

    [وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ * بنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَشَاءُ وَهُوَ الْعَزِيزُ الرَّحِيمُ]

    “And on that day the believers will rejoice * in the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful.” [TMQ Surah Ar-Rum: 4-5].

    15 Dhul Qi’dah 1447 AH
    2 May 2026 CE

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  • Q&A: The Major Defense Cooperation Partnership (MDCP) between the United States and Indonesia

    بسم الله الرحمن الرحيم

    Answer to Question
    The Major Defense Cooperation Partnership (MDCP) between the United States and Indonesia
    (Translated)

    Question:

    On April 13, 2026, the US Secretary of Defense and the Indonesian Minister of Defense announced the establishment of the Major Defense Cooperation Partnership (MDCP) between the United States and Indonesia. Prior to this, a classified document from the US Department of Defense was leaked regarding the authorization of comprehensive overflights by US aircraft through Indonesian airspace. What is the content of this agreement and its implications? What is its impact on Indonesia’s relationship with the America? And what is its impact on Indonesia’s relationship with China?

    Answer:

    To clarify this matter, let’s review the following:

    1- The joint statement of April 13, 2026, states, “The U.S. Secretary of War and Indonesian Minister of Defense announce the establishment of the Major Defense Cooperation Partnership (MDCP) between the United States and Indonesia. This announcement reflects Indonesia’s important role in promoting regional stability and underscores the strength and potential of the bilateral defense relationship. The MDCP is intended to serve as a guiding framework to advance bilateral defense cooperation. With this announcement, both nations reaffirm their shared commitment to maintaining peace and stability in the Indo-Pacific. The MDCP features three foundational pillars implemented based on mutual respect and national sovereignty: (1) Military modernization and capacity building; (2) Training and professional military education; and (3) Exercises and operational cooperation.”

    2- Two days before the joint statement was issued, the Indian newspaper Sunday Guardian revealed on its website on April 12, 2026, “A classified United States defence document lays out a plan to secure blanket overflight access for American military aircraft through Indonesian airspace, following a February meeting between Indonesian President Prabowo Subianto and Donald Trump in Washington, marking a significant step in expanding U.S. operational reach across the Indo-Pacific. Prabowo visited Washington D.C. from 18 to 20 February 2026 to attend the Board of Peace Summit. During this visit, he approved a proposal to authorise blanket overflight clearance for U.S. aircraft through Indonesian airspace in a bilateral meeting with Trump, according to details contained in a classified U.S. document.” (Sunday Guardian, April 12, 2026).”

    3- The newspaper added, quoting the classified document, “To operationalise this commitment, the U.S. Department of War transmitted a document titled “Operationalizing U.S. Overflight” to Indonesia’s Ministry of Defence on 26 February. The document proposes a formal understanding under which Indonesia would permit U.S. military aircraft to transit its airspace for contingency operations, crisis response missions and mutually agreed military exercises.

    The text states that the purpose of the arrangement is for “the Government of Indonesia to authorise blanket overflight for U.S. aircraft clearance through Indonesian airspace for contingency operations, crisis response purposes, and mutually agreed exercise-related activities.” It further specifies that “U.S. aircraft may transit directly upon notification until subsequent notification of deactivation by the United States,” effectively allowing continuous access once the mechanism is activated.””

    4- Then there is another matter concerning the vast Indonesian archipelago, which stretches over 5,000 kilometers from east to west, encompassing vital air corridors between the Indian and Pacific Oceans. This is precisely what makes this access strategically valuable to Washington. Not all Indonesian airspace is the same. Under Article 53 of the United Nations Convention on the Law of the Sea (UNCLOS), the Designated Archipelago Sea Lanes (ALKIs)—namely, the Sunda Strait, Lombok Strait-Maksar Strait, and Aru Sea Lane—carry specific rights of passage for ships and aircraft. Indonesia cannot suspend these rights. However, these lanes run from north to south. American operational routes connecting Guam, the Philippines, Australia, or Diego Garcia, on the other hand, generally run from east to west, through airspace that, according to Indonesian Law No. 37 of 2002, has not yet become part of any designated archipelago lanes. This is where the danger of this convention lies! This authorizes access through the east-west corridors that the US has long been interested in, as the US State Department, in its 2014 report “The Limits in the Seas,” declared should be open under international law.

    5- Furthermore, the term “crisis response” is broad enough to encompass both humanitarian aid or a strike initiative. “Emergency operations” can mean anything from coordinating disaster relief to operations in the South China Sea or beyond.

    Therefore, under a comprehensive access or “comprehensive overflight” regime, Indonesia cannot effectively differentiate between these operations on a case-by-case basis. If a US aircraft crosses Indonesian airspace en route to a military operation against a third country, Indonesia becomes an intermediary, regardless of Jakarta’s intentions or prior notification. The third country will disregard the specifics of Indonesia’s agreement of intent and will simply consider Indonesian territory a transit corridor for US forces.

    6- Regarding China’s stance on this confidential document and the US-Indonesia defense cooperation treaty, the Global Times, a state-run media outlet affiliated with the Chinese People’s Liberation Army, posted on its X account, “When Chinese Foreign Ministry spokesperson Guo Jiakun was asked to comment on Indonesia’s consideration of a proposal to grant the US military permission to fly over its territory, and on military relations between Washington and Jakarta, he stated on Friday, April 17, 2026, that “the ASEAN Charter and the Treaty of Amity and Cooperation in Southeast Asia explicitly state that member states share the responsibility to strengthen regional peace, security and prosperity, and shall not participate in any policy or activity, including the use of its territory, that threatens the sovereignty and territorial integrity of member states. “We consistently believe that defense and security cooperation between countries should not target or harm the interests of any third party, nor should it affect regional peace and stability,” Guo said.

    7- In the Indo-Pacific region, Japan, South Korea, the Philippines, Thailand, and Australia have mutual defense treaties with the United States. This means the United States is obligated to defend its partner in the event of an attack. Meanwhile, Singapore remains one of Washington’s closest security partners in Southeast Asia, although it is not a formal defense treaty ally. Under the 2005 Strategic Framework Agreement, the United States recognized Singapore as a major security cooperation partner. Singapore and the United States then signed an Enhanced Joint Defense Cooperation Agreement in 2015, outlining areas of cooperation in biosecurity, cybersecurity, humanitarian assistance, disaster relief, and strategic communications. (Asia News Channel, April 20, 2026)

    8- A closer examination of the MDCP treaty reveals the following:

    a. This treaty paves the way for America to increase its involvement in the maritime domain and enhance its control over the Strait of Malacca, a vital waterway for Indonesia connecting it with neighboring countries, particularly Malaysia and Singapore. This translates to greater American control over the Strait of Malacca, a crucial maritime chokepoint for global trade and energy. The Strait of Malacca is, incidentally, a vital energy artery for China, Japan, and South Korea. It’s worth noting that most of China’s crude oil and gas imports pass through this same narrow passage between Indonesia, Malaysia, and Singapore. The United States has recently moved swiftly to close this gap, and it is no coincidence that this occurred during the Trump administration.

    b. This agreement paves the way for the provision, or even the establishment, of a comprehensive repair, maintenance, and overhaul facility for American military assets in Indonesia, especially warships. The MDCP joint statement stipulates cooperation in maintenance, repair, and overhaul to improve operational readiness. It is worth noting that the United States had previously expressed interest in establishing a naval base in Betung, North Sulawesi, for the maintenance and repair of its warships.

    c. The agreement establishes a notification system, as in “mere notification,” rather than granting permits on a case-by-case basis, significantly reducing procedural constraints on the movement of US military forces. The agreement also outlines coordination mechanisms, including a direct hotline between US Pacific Air Forces and Indonesian air operations centers, along with parallel diplomatic and military communication channels. This notification system—mere notification of overflight without individual authorization—facilitates the smooth and timely passage of US military aircraft through Indonesian airspace. This is crucial for US aircraft to reach China and Taiwan via Indonesian airspace, and then on to the Philippines and Japan.

    d- This agreement points to developments in the relationship between Indonesia and the United States during this year, including:

    First: Indonesia’s participation in the US-led Borad of Peace under Trump, “Indonesia announces the readiness of 8,000 troops for the peace mission in Gaza… Indonesia is the first country to officially commit to sending forces for the Peace Council initiative launched by Trump for Gaza, where the ceasefire between Israel and Hamas has been holding since October 10th, following two years of devastating war.” [RT, 2/16/2026]

    Second: In the same month, a reciprocal trade agreement was signed between the United States and Indonesia, “Indonesia and the United States concluded a trade agreement aimed at reducing US tariffs on Indonesian goods from 32% to 19%. Jakarta also received tariff exemptions, including on palm oil, its most important export, along with a range of other goods. The agreement was signed in Washington by Indonesian Economy Minister Airlantha Hartato and US Trade Representative Jamison Greer after months of negotiations.

    In return, Indonesia will remove tariffs on most US products across all sectors. Jakarta agreed to take measures against foreign companies that harm US trade interests and to facilitate US investment in vital minerals and energy resources, in cooperation with US companies, to accelerate the development of the rare earth elements sector. President Prabowo traveled to Washington to finalize the agreement and attend the first meeting of the leaders of the US-Indonesia Board of Peace. He and President Trump signed a document entitled “Implementation of the Agreement Toward a NEW GOLDEN AGE for the U.S.-Indonesian Alliance,” which the White House said would enhance economic security and growth for both countries.” [Al-Sharq [Al-Awsat, February 20, 2026]

    Third: The Indian newspaper, The Sunday Guardian, revealed on its website on April 12, 2026, “A classified United States defence document lays out a plan to secure blanket overflight access for American military aircraft through Indonesian airspace, following a February meeting between Indonesian President Prabowo Subianto and Donald Trump in Washington, marking a significant step in expanding U.S. operational reach across the Indo-Pacific. Prabowo visited Washington D.C. from 18 to 20 February 2026 to attend the Board of Peace Summit. During this visit, he approved a proposal to authorise blanket overflight clearance for U.S. aircraft through Indonesian airspace in a bilateral meeting with Trump, according to details contained in a classified U.S. document.” (The Sunday Guardian, April 12, 2026)).

    Fourth: The signing of the MDCP agreement, which we explained above, and its joint statement on April 13, 2026, stated, “The U.S. Secretary of War and Indonesian Minister of Defense announce the establishment of the Major Defense Cooperation Partnership (MDCP) between the United States and Indonesia… The MDCP features three foundational pillars implemented based on mutual respect and national sovereignty: (1) Military modernization and capacity building; (2) Training and professional military education; and (3) Exercises and operational cooperation.”.

    These four points reveal the reality of relations between Indonesia and America. They confirm what was stated in the book “Political Concepts – The Far East Question,” pages 48 (English version), which reads, “After the success of America in expelling Holland from Indonesia she tried to replace her there. But Indonesians resisted her for a long time and refused to expel one colonialist power and bring another. America then started to create difficulties for Indonesia. She instigated revolts and acted passively against the English attempts to infiltrate Indonesia through her agents. She encouraged Chinese immigration to the country and opened the way for communism. As a result of these harassments the Indonesian leaders yielded and accepted American loans and military assistance. So Indonesia fell under American influence and became one of her followers [since the Sukarno era]. After the agreement between the two superpowers the American position in Indonesia became stronger and she became the dominant force in the army and the economy.”

    We also previously stated in response to a question dated November 11, 2024, after the election of the current president, “By contemplating the above-mentioned, it becomes clear that the new Indonesian president, Prabowo, since the announcement of his victory in the elections on 20/3/2024 until his inauguration on 20/10/2024, and also after that… is following in the footsteps of those who preceded him, and has even become more attached to America, and its influence is still the most powerful in Indonesia!!”

    Thus, Indonesia has become a country subservient to American influence… while Indonesia, a large country in terms of its location and population, and, most importantly, the great Islam that pervades its lands… Indonesia, by implementing Islam in all aspects of life through the establishment of the Khilafah Rashidah (Rightly Guided Caliphate), could influence the entire world by spreading goodness throughout its lands… and thus please the Lord of the Worlds by fulfilling His great Shariah obligation… Without this, the Indonesian regime remains captive to America, subordinate to it, obeying its commands and refraining from what it forbids, thus losing both this world and the Hereafter, and that is a manifest loss.

    [إِنَّ فِي ذَلِكَ لَذِكْرَى لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ]

    “Indeed, in that is a reminder for whoever has a heart or who listens attentively while he is present in mind.” [TMQ Surah Qaf: 37].

    14 Dhul Qi’dah 1447 AH
    1/5/2026 CE

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  • Q&A: The Forex

    Answer to Question
    The Forex
    To Sulayman Murabit
    (Translated)

    Question:

    Assalamu Alaikum wa Rahmatullah wa barakatuh.
    Honourable Sheikh

    I hope you are in good health.

    I am writing to seek clarity on an important matter regarding modern financial trading, specifically in the currency (Forex) market. With new technology, trading has developed in different forms, and I would like to briefly explain the background before asking my question.
    There are generally two types of trading models today………etc)

    Answer:

    Wa Assalamu alaikum wa Rahmatullah wa Barakatahu,

    What I know about Forex is that “Forex is an abbreviation for “Foreign Exchange,” meaning the exchange of foreign currencies with each other. It’s a huge global market for trading currencies with the aim of profiting from price fluctuations.” We previously answered a similar question on October 14, 2024, and I will quote what was said about currency trading therein:

    [*- Trading in gold and silver: As for gold and silver, selling and buying them for each other or for cash must be done hand to hand, as in the hadith narrated by Al-Bukhari and Abu Dawud on the authority of Omar:

    «الذَّهَبُ بِالْوَرِقِ رِباً إِلَّا هَاءَ وَهَاءَ» 

    “Gold for silver is usury except hand to hand,” meaning hand to hand. Therefore, buying gold for silver or for cash is not valid except by hand to hand.

    And because after we have learned how to trade online, the exchange does not happen immediately, but rather it may take hours or days, therefore it is not permissible to buy gold and silver with an electronic card via the Internet unless the card is deducted from the account immediately when buying gold or silver, i.e. hand to hand, so do not receive the gold or silver except at the time the amount is deducted from your account. And since there is no immediate exchange in trading online, but rather after a day or two, then it is not permissible.

    *- Trading in stocks and bonds is forbidden because stocks belong to joint-stock companies that are invalid according to Islamic law, and because bonds are linked to usury. We have detailed the subject of joint-stock companies in the book, The Economic System, as well as in The Turbulence of the Stock Markets other books. We have mentioned in the booklet, The Turbulence of the Stock Markets, a summary of the matter as follows:

    “As for the Shari’ah rule pertaining to the dealing in these shares and in securities, whether buying or selling, it is forbidden. This is because these shares are those of a company that is unlawful according to Shari’ah. They are in fact certificates of bills which contain mixed sums from a lawful capital and unlawful profits made from an unlawful transaction. Each bill represents the value of a share, and this share represents part of the assets that belong to the unlawful company. These assets have been mixed with an unlawful transaction which Shari’ah has prohibited. Thus, it is illicit money, whose buying and selling becomes unlawful, and dealing in such money is also illicit. This is also the case for bonds, in which money is invested with interest, and so is the case for bank shares and similar, since they all contain sums of illicit money; thus their buying and selling is unlawful, because the money contained in them is illicit.” END QUOTE.

    *- Trading paper currencies on the Internet, such as the dollar and the euro, is forbidden because there is no hand-to-hand exchange, which is necessary in exchanging money. Hand-to-hand exchange, as it applies to gold and silver, also applies to paper money on the grounds of currency, i.e. using them as prices and wages. We mentioned the following in the Answer to Question on 11/07/2004:
    [Dealing with paper currencies

    Yes, what applies to gold and silver in terms of usury and other monetary rulings applies to them. This is because the realization of the reason (cash, i.e. its use as prices and wages) in these papers makes them take the rulings of money.

    Therefore, buying usurious items with these papers applies to what was mentioned in the hadith (hand to hand), i.e. it is not a debt.

    The subject is as follows:

    The Messenger (saw) says:

    «الذَّهَبُ بِالذَّهَبِ، وَالْفِضَّةُ بِالْفِضَّةِ، وَالْبُرُّ بِالْبُرِّ، وَالشَّعِيرُ بِالشَّعِيرِ، وَالتَّمْرُ بِالتَّمْرِ، وَالْمِلْحُ بِالْمِلْحِ، مِثْلًا بِمِثْلٍ، سَوَاءً بِسَوَاءٍ، يَداً بِيَدٍ، فَإِذَا اخْتَلَفَتْ هَذِهِ الْأَصْنَافُ فَبِيعُوا كَيْفَ شِئْتُمْ إِذَا كَانَ يَداً بِيَدٍ»

    “Gold is to be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, and salt by salt, like for like and equal for equal, payment being made on the spot. If these classes differ, sell as you wish if payment is made on the spot.” (Narrated by Al-Bukhari and Muslim on the authority of Ubadah bin Al-Samit, may Allah be pleased with him.)

    The text is clear when these usurious (riba) categories differ, that the sale is as you wish, i.e. like for like is not a condition, but the exchange is a condition. The word “categories” was mentioned generally in all usurious categories, i.e. the six, and nothing is excluded from it except by a text, and where there is no text, the ruling is that wheat is permissible for barley or wheat for gold, or barley for silver, or dates for salt, or dates for gold, or salt for silver… etc. No matter how different the exchange values and prices are, but hand to hand, i.e. it is not a debt. And what applies to gold and silver applies to paper money by virtue of the common cause (cash, i.e. its use as a price and wages).] End.

    By studying how this online trading in buying and selling gold is done, it became clear that the collection or settlement is delayed for a day or two… from the date of the contract, and this is contrary to the agreed-upon condition of exchange, which the Prophet (saw) stipulated in his saying: “Hand in hand.” Al-Bukhari narrated on the authority of Al-Bara’ bin Azib, who said: We asked the Prophet (saw) about that, and he said:

    «مَا كَانَ يَداً بِيَدٍ فَخُذُوهُ وَمَا كَانَ نَسِيئَةً فَذَرُوهُ» 

    “Take what was from hand to hand and leave what was on credit.” 

    Muslim narrated on the authority of Malik ibn Aws ibn al-Hadathan that he said: I came and said: Who is exchanging dirhams? Talhah ibn Ubaydullah said while he was with Umar ibn al-Khattab: Show us your gold, then come to us when our servant comes and we will give you your money. Umar ibn al-Khattab said: No, by Allah, you must either give him his money or return his gold to him, for the Messenger of Allah (saw) said:

    «الْوَرِقُ بِالذَّهَبِ رِباً إِلَّا هَاءَ وَهَاءَ…» 

    “Gold and silver are usury, except for this and that…”

    Accordingly, it is not permissible to trade the euro, dollar, and other forms of currency over the Internet because there is no immediate exchange)] (End of quote from the answer.)

    I hope this is sufficient, and Allah Knows Best and is Most Wise. [11 Rabi’ al-Thani 1446 AH – corresponding to 14/10/2024 CE]

    Therefore, since the trading, as explained above, is invalid, the contract to perform the aforementioned work is also invalid.

    This is what I consider most likely in this matter, based on my knowledge of Forex. However, if your question concerns a new situation, please state it clearly so that we may answer you, Allah willing.

    I hope this is sufficient, and Allah Knows Best and is Most Wise.

    Your brother,
    Ata Bin Khalil Abu Al-Rashtah

    8 Dhul Qi’dah 1447 AH
    Corresponding to 25/04/2026 CE

    The link to the answer from the Ameer’s Facebook page

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  • Q&A: The War on Iran


    بسم الله الرحمن الرحيم

    Answer to Question
    The War on Iran
    (Translated)

    Question:

    What are the implications of Trump’s wavering statements, from giving Iran a 48-hour ultimatum to a 5-day deadline, then a 10-day deadline, and his proposed 15-point plan? Also, there’s the maneuvering of statements, mostly from Trump and a few from Iran. Then there’s the Iranian television announcement that Iran rejects Trump’s proposal. And then the results of all this… Will Trump achieve his goals of preventing Iran from acquiring nuclear weapons and heavy missiles, thus forcing Iran back into the orbit of the US, or making it a dependent state, or will it become an independent state? And is it true that the Jewish entity, with America’s approval, is seeking to expand its territory by annexing southern Lebanon up to the Litani River, as the Jewish defense minister stated? And how can Muslims not realize that the Islamic State—the Khilafah Rashidah (Rightly Guided Caliphate)—is the one that will bring Trump and his ilk down, just as it did with the Roman emperors and the Persian kings, thus turning their plots against them, so that Islam and Muslims may be exalted, and kufr (disbelief) and the kuffar (disbelievers) may perish?

    Answer:

    To clarify the answers to the three-part question above, we will examine the following:

    First: The first part of the question, concerning Trump’s objective of making Iran its subservient state, a state that remains within its sphere of influence, or an independent state:

    1- On Saturday morning, 28/2/2026, US President Trump posted a video on his Truth Social platform announcing that his forces in the Middle East had launched major combat operations in Iran. His close ally, Netanyahu, joined him. This revealed a hardening of positions within Iran, particularly within the Revolutionary Guard, regarding its relationship with America. This is because the Trump administration began demanding profound concessions from Iran to make it a completely dependent state, essentially removing it from its sphere of influence. The combination of assassinating leaders and forcing Iran to revolve around its orbit is highly unlikely. America did not launch the war on Iran to expel it from its orbit and leave it an independent state. Rather, it was confident of quickly subjugating Iran and making it a dependent state with the initial shock. This has only one meaning: the Trump administration was coordinating with leaders within the regime to assume control immediately after the initial shock, that is, after the assassination of the top resistance leaders. This did not happen! The Revolutionary Guard was able to control the situation. Therefore, Trump and the Jewish entity were astonished that the regime in Iran was cohesive and was launching missiles and drones with unprecedented ferocity and remarkable audacity. The Iranian strikes included the Jewish entity and American bases in the Gulf and the region. Trump said that some of the men he had hoped would assume power had been unintentionally killed! America thought that this violent Iranian response was the result of some leaders acting impulsively after the assassination of the Supreme Leader, and it waited for the appointment of a new Supreme Leader. However, after Mojtaba was appointed to succeed his father, and after a few weeks, the regime in Iran had stabilized under the control of those hostile to America, especially since its attacks had crossed all boundaries.

    2- It appears that the calculations of America and the Jewish entity were flawed. When they launched their aggression against Iran, they set a short timeframe for the war, estimated at four days, with a massive, swift attack targeting its top leadership, nuclear facilities, and missile factories and launch sites. They assumed that once they struck the head of the regime and its top leaders, the second tier would surrender and submit to their terms, as happened in Venezuela when US forces kidnapped its president, and his vice president and her entourage surrendered to America. However, this did not happen in Iran after the assassination of its Supreme Leader, Ali Khamenei, and some of the regime’s leaders. The Revolutionary Guard stood firm and decided to confront this aggression and attack the enemies. Consequently, a rift emerged between America and Iran, which had been within its sphere of influence. America sought to change this relationship; otherwise, it would not have launched this aggression and then authorized the Jewish entity to assassinate the most important figures in the regime, including the Supreme Leader. This indicates that America aimed to change the regime’s policy from a satellite state to a dependent one, thus enabling it to dictate terms in negotiations with Iran. However, it failed to achieve this and decided to continue the war.

    3- What confirms that America’s goal was to change the Iranian regime’s policies, and that it did not expect the regime to withstand the aggression and retaliate despite the killing of many of its top leaders, is the statement made by its Secretary of War, Hegseth, on 10/3/2026: “I can’t say that we necessarily expected this to be exactly their reaction.” Similarly, the New York Times reported on 12/3/2026, citing informed sources, that “Trump and other advisers remained confident that killing Iran’s senior leadership would lead to more pragmatic leaders taking over who might bring an end to the war”—that is, surrender to America and accept its terms! When their hopes of a swift surrender proved unfounded, Trump began talking about two weeks, perhaps even four, to resolve the conflict. He wants to end the war in any way that allows him to appear victorious, not in a way that portrays him as defeated and humiliated, as happened with the withdrawal of US forces from Afghanistan in 2021. He wants to end the war before things escalate and negatively impact him and his party domestically, especially with midterm congressional elections coming up this fall, where a loss could affect the 2028 presidential election. Trump is trying to project a verbal victory! He told the American news website Axios on 11/3/2026: “there’s practically nothing left to target” in Iran. We are way ahead of the timetable. We have done more damage than we thought possible, even in the original six-week period.” Trump is making statements that manipulate words as if he has won. This indicates that America’s situation is precarious; it has not achieved its objectives quickly and without losses.

    4- Trump then resorted to maneuvering by extending deadlines as a new strategy. On March 22, he issued a strict 48-hour ultimatum, then on March 23, he extended it by five days under the pretext of holding “constructive talks.” On March 26, he announced a further ten-day extension, until 6/4/2026, along with other contradictory statements. His aim with this strategy is to exert psychological and political pressure on Iran to force it to surrender. These extensions may also be a cover for the military buildup that America will send to the region to launch a limited ground operation against Iran or Kharg Island. He has done this before in his previous attacks. He is maneuvering to send new forces, “it has been reported that the White House and the US Department of War are considering sending at least 10,000 additional combat troops to the Middle East in the coming days.” (MEBA News, 27/3/2026). In other words, these deadlines are deceptive maneuvers, as before.

    5- Trump and his arrogance left nothing but what he calls peace through strength, i.e., negotiations under fire. He announced a 15-point plan that he presented to Iran through Pakistan to end the war. The plan consists of the following: (complete dismantling of accumulated nuclear capabilities, a pledge never to seek to possess nuclear weapons, a halt to uranium enrichment on Iranian soil, the handover of all enriched materials to the International Atomic Energy Agency within a short timeframe, the disabling and destruction of the Natanz, Isfahan and Fordow facilities, making all information inside Iran available to the International Atomic Energy Agency, Iran abandoning the “doctrine of proxy forces,” stopping financial and military support for its allies in the region, keeping the Strait of Hormuz an open and free maritime passage for all, and addressing the issue of missiles later, so that restrictions are imposed on the number and range, and their use is limited to “legitimate defense” only…” (Al-Araby Al-Jadeed, 25/03/2026). It is clear from the points of this plan that Trump’s goal is to remove Iran from its position as a satellite state and transform it into a subservient state that implements all of America’s dictates. Even the international press has described this as a document of surrender, a document that effectively transforms Iran into a subordinate state.

    “But the plan put forward by the Trump administration via Pakistan amounts, in effect, to an instrument of surrender.”  (Doha Institute, 26/3/2026). On March 24, 2026, Trump had a phone call with his favourite marshal, General Asim Munir, the Pakistani army chief, urging him to force Iran to accept the agreement on Trump’s terms. He was unsuccessful. Iran rejected the plan on state television, a rejection that signified its refusal to become a “subordinate state.” In response, Iran presented its own five-point plan: a halt to assassinations targeting Iranian officials, to be given guarantees against a new war against the country, payment of war reparations, an end to hostilities, and recognition of Iranian sovereignty over the Strait of Hormuz… (Euronews, 25/3/2026). While this Iranian offer did not address nuclear and missile programs, it did not align with the American 15-point plan. Thus, the negotiations remained at a standstill.

    6-However, communication continued, albeit indirectly. Iranian Foreign Minister Abbas Araghchi stated in an interview with Al Jazeera on 31/3/2026, that “what is happening now is not direct negotiations or negotiations through intermediaries. He is receiving messages directly from the US envoy, Witkoff as before. This does not mean we are negotiating. There is no truth to the claim of negotiations with any specific party in Iran. Messages are being delivered through the Foreign Ministry, and there are contacts between security agencies… under the supervision of the National Security Council.” He added, “We have not made any decision regarding negotiations. We have reservations about them, and our conditions for ending the war are clear. We will not accept a ceasefire; rather, we seek a complete cessation of hostilities, not only in Iran but throughout the entire region.” He further stated, “Iran’s conditions are a guarantee that the attacks will not be repeated and to be given compensation for the losses.” This statement is ambiguous; there are contacts, but no negotiations! Nevertheless, it indicates that there are those within the Iranian regime who are willing to negotiate, and that the US could halt the war and begin negotiations at any moment, as communication between the US and the regime continues, as Araghchi mentioned. However, the Revolutionary Guard is more hardline than the regime’s men, as it continues to strike at American interests in the Gulf and surrounding areas, and in the occupied territories, and refuses to negotiate.

    7- Upon careful consideration of the preceding points, the conclusion regarding the first part of the question is as follows:

    a- The Revolutionary Guard is striving to free Iran from American influence and prevent it from returning to the US orbit, instead establishing it as an independent state: “Iranian Revolutionary Guard: Any enemy action in the Strait of Hormuz will be met with a decisive response from the naval forces.” (MTV Lebanon, 4/3/2026). Iranian Revolutionary Guard spokesman Ibrahim Zolfaghari confirmed on Thursday that the war will continue until the enemies are humiliated and surrender, emphasizing that the strikes will continue at a harsher and wider pace.” (Al-Ayyam News, 2/4/2026). “The Iranian Revolutionary Guard confirmed on Wednesday that the strategic Strait of Hormuz will remain closed to the country’s enemies, while Trump stated that he would not consider a ceasefire unless it was reopened.” (Akhbar Al-Youm, 1/4/2026). “The Revolutionary Guard stated via its Telegram channel, “From now on, for every assassination, an American company will be destroyed.” (Al-Arabiya.net, 1/4/2026).

    b- The Iranian regime’s leaders waver between strength and weakness, and their greatest wish is for Iran to remain within the American sphere of influence, if they can. It wouldn’t be a big deal for them if Iran became a subordinate state of America, like many other countries in the region. It seems Trump has the “right” people to talk to in Iran (US President Donald Trump said on Tuesday evening that he is “dealing with the right people in Iran,” and when asked about those who are talking to the United States, Trump replied, “Because I don’t want them killed.” (France 24 (English), 23/3/2026). “A Pakistani source revealed to Reuters that Israel temporarily removed Foreign Minister Abbas Araghchi and Parliament Speaker Mohammad Bagher Ghalibaf from its assassination target list after Pakistan asked Washington not to target them, informing them that “if they are also eliminated, there will be no one left to talk to.” (Al Jazeera Net, 26/3/2026).

    c- As for Trump, his goal in this war is for Iran to be subservient to him, obeying his orders, controlling its oil and gas, and sharing influence in the Strait of Hormuz with him in a larger share! America wants to conduct the war in a manner that achieves the maximum possible of its goals. It can resort to escalation by striking energy facilities in Iran, even if Iran responds by targeting Gulf energy facilities and the price of a barrel of oil rises to the maximum possible. America can impose a blockade on the Strait of Hormuz without opening it, that is, preventing Iranian oil tankers or those that Iran allows from crossing the Arabian Sea.

    * Trump’s dreams of drawing Iran into subservience will not end as long as he has men within the regime… If these men seize power, Trump’s dreams will be realized.

    * However, if Trump’s hopes of these men (to come to power) are dashed by the course of the war, and the Revolutionary Guard remains militarily steadfast and restores cohesion to the country, then Iran will move towards independence, as this war has severed the last thread that held Iran in America’s orbit.

    Second: The second part of the question concerns Lebanon and whether the Jewish entity seeks to annex the south up to the Litani River with American approval:

    1- Regarding Lebanon, Al Jazeera reported on 26/3/2026, citing sources, that “Iran informed mediators of the necessity for Lebanon to be part of any ceasefire.” On 24/3/2026, Israel Katz announced that his forces would control an area in southern Lebanon up to the Litani River, stating:

    “The displaced residents will not return to south of the Litani before the security of the residents of northern Israel is guaranteed.” He added: “His forces have blown up all five bridges over the Litani River used by Hezbollah… and will control the remaining bridges and establish a security zone extending to the Litani River.” (Asharq Al-Awsat, 24/3/2026). On 19/3/2026, the Lebanese Prime Minister told CNN that he had sent a message to Trump: “I would like to assure President Trump of our readiness to enter into immediate negotiations with the Israeli side”.

    2- Therefore, the statements of the Jewish entity indicate its intention to establish a buffer zone extending to the Litani River in southern Lebanon, and speak of emptying this area of ​​its Lebanese inhabitants. This will not be easy for its army to achieve due to the resistance in the south. Furthermore, the Jewish entity is not capable of fighting except with the support of people after having severed the bond with Allah. Therefore, if America’s aggression ends, they will stop automatically.

    Third: The third part of the question regarding the Khilafah (Caliphate), which will restore glory to Islam and Muslims and humiliate disbelief and disbelievers:

    1- There is no good in the rulers of the Muslim countries, as it is unlikely they will return to the right path. Therefore, reliance can only be placed on the Muslim Ummah when it establishes a state, and then they will be united in one state embodied in the Khilafah Rashidah (Rightly Guided Caliphate) under an aware political leadership with a firm and unwavering will. Their deeds are recorded in the pages of history; they defeated the two greatest empires, Persia and Rome, in a number of years. They continued their conquests in the east and west of the earth until nations submitted to them, and massive armies were defeated before them, and the crowns of kings, emperors, and Lords fell at their feet. This is the fate of America, it will be crushed, Allah willing, and forced to close its bases and withdraw its troops across the Atlantic, dragging the tails of defeat and shame. Thus, the noses of Trump and his ilk will be rubbed in the dirt.

    [قُل لِّلَّذِينَ كَفَرُواْ سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَى جَهَنَّمَ وَبِئْسَ الْمِهَادُ]

    “˹O Prophet!˺ Tell the disbelievers, “Soon you will be overpowered and driven to Hell—what an evil place to rest!”” [Aal-i-Imran: 12]

    2- It is true that Iran is launching attacks on American military bases in the Gulf, and it is true that it has launched similar attacks against the Jewish entity. It is also true that these attacks possess a degree of power. However, the rulers of Iran cannot defeat America and turn it back upon itself unless the Khilafah (Caliphate) is established, supporting Allah and implementing His laws, so that it may be victorious by Allah’s permission, illuminating the world with its justice and jihad, and Allah will honour it with His nasr (victory).

    [إِنْ تَنْصُرُوا اللهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ]

    “O believers! If you stand up for Allah, He will help you and make your steps firm” [Muhammad: 7]

    Then America will be taught lesson after lesson until it realizes the truth. America is fighting Muslims today from their own lands and airports, using its agents to repel attacks on the Jewish entity. The Khilafah will storm these agents’ strongholds and expel them decisively. The Khilafah will mobilize the Muslims along its path, increasing its strength until it becomes a raging torrent that reaches America’s bases outside Muslim lands. A mighty flood will then be unleashed, destroying the thrones of rulers in its path, liberating Palestine, and utterly crushing the Jewish entity. This is easily attainable, Allah willing, even though many consider it a fantasy. The Ummah possesses a powerful, river-like creed and harbours deep hatred for America and the Jews due to the severity and magnitude of their oppression. These scenes of victory are not far off, Allah willing, when Allah (swt) grants His great victory. Perhaps what the Muslim Ummah will do afterward, and what the battlefields will proclaim, surpasses even the most eloquent description. Allah (swt) has established His way in this world, according to His words:

    [وَكَانَ حَقّاً عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ]

    “For it is Our duty to help the believers” [Ar-Rum: 47].

    17 Shawwal 1447 AH
    4/4/2026 CE

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  • Q&A: Who is the Nusrah Sought From?!

    بسم الله الرحمن الرحيم

    Answer to Question
    Who is the Nusrah Sought From?!
    To: Ammar Samman
    (Translated)

    Question:

    Assalam Alaikum Wa Rahmatullah Wa Barakatuh

    May Allah bless you and guide you. My question to the Ameer, if you would be so kind, concerns seeking the Nusrah (support).

    Is presenting Islam as a civilizational project limited to areas of power within Muslim countries only? Or does it also extend to non-Muslim countries, as the Prophet Muhammad (saw) did?

    I would appreciate it if our Sheikh could answer this question with a jurisprudential basis.

    And I would appreciate it if you could publish the answer for the public, as this matter relates to our understanding of the Prophet Muhammad’s (saw) method.

    Your son and brother, Abu Muhammad Zaid.

    Answer:

    Wa Alaikum Assalam Wa Rahmatullah Wa Barakatuh

    We have previously answered similar questions. I will quote for you what is relevant to your question from our answer dated 24/6/2021:

    [[ Question: Our Sheikh, I have a question please, it is known that the Prophet (saw) sought the Nusrah from the tribes, but was Quraysh among the tribes from which Rasulullah (saw) sought the Nusrah?

    Jazak Allah Khair.

    Answer:

    Wa Alaikum Assalam wa Rahmatu Allahi wa Barakatuh,

    Seeking the Nusrah (requesting the support) should be from the one who responds and embraces Islam, and he is one of the people of power and protection, so that he can support Islam and establish the rule by what Allah has revealed. These two conditions must be met by the one from whom you seek Nusrah. If he does not respond to Islam and embrace it, or he is not one of the people power and protection capable of effecting change, alone him and his tribe or with others, he will not be from the people of Nusrah. Quraysh did not have that before the conquest. The people of power and protection in them who had the ability to change did not embrace Islam at that time; thus, the Messenger (saw) did not seek their support, but rather he (saw) used to call in Makkah to Islam, and those who embraced Islam were the weak and some of the powerful individuals without their tribes, so they were not able to change, like Omar and Hamza. Therefore, there was no asking for support from the people of Makkah because the two conditions were not met; rather, there was a call to Islam in Makkah, and there was no response to Islam from the people of power and protection in Makkah who were capable of effecting change; hence, there was no Talab An-Nusrah (seeking support) in Makkah, but rather Makkah was opened by conquest.

    That is why the Messenger of Allah (saw) used to present himself to the people of power and protection from the tribes; he used to invite them to Islam first, and if they became Muslim, he sought the Nusrah from them. Here are some of what was mentioned in the Seerah:

    First: From Seerat Ibn Hisham:

    1- Seeking the Nusrah from Thaqif:

    […Ibn Ishaq said: Yazid Ibn Ziyad told me, on the authority of Muhammad Ibn Ka`b Al-Qurazi, he said: When the Messenger of Allah (saw) arrived Taif, he approached a group of people from Thaqif who were then their notables and chiefs. So, the Messenger of Allah (saw) sat down with them and invited them to Allah, and told them he had come to ask their aid in the propagation of Islam…] Their answer was bad and they did not respond, so, the Messenger of Allah left them, in despair of receiving any good from the Thaqif.

    2- The Prophet seeking the support of the Tribe of Amir Ibn Sa`sa`ah

    [Ibn Ishaq said: Az-Zahri told me that (the Prophet (saw) came to the [tribe of] Amir ibn Sa`sa`ah and invited them to Allah (swt) and asked for their protection. A man from amongst them addressed him (saying): “What is your opinion if we were to give you the Bayah (pledge) upon your matter and then Allah grants you dominance over those who oppose you, will the matter (rule) fall in our hands after you?” He (saw) replied: «الْأَمْرُ إلَى اللّهِ يَضَعُهُ حَيْثُ يَشَاءُ»“The matter belongs to Allah and He places it where he wishes to.” So, they said: Do you expect us to incur the vengeance of the Arabs and then when Allah makes you prevail then the authority will be in other than our hands? We have no need in your matter. And so, they rejected him (saw).”]

    Second: From the Tafseer by Ibn Katheer:

    [“We then reached a gathering filled with an air of respect where there sat several elders of high status and eminence. Abu Bakr approached them and greeted them. Ali said: Abu Bakr was always one to take initiative in every good act. Abu Bakr said to them: Where are you people from? They said: From Banu Shayban bin Tha’laba tribe. Abu Bakr then turned to the Messenger of Allah(saw)and said: “May my father and mother be sacrificed for you! There are none more respectable in their tribe than these men!”

    Mafrooq said: To what do you call, O brother of the Quraysh? Rasulullah (saw) then stepped forward and sat down, Abu Bakr stood up and shaded Rasulullah (saw) with his clothing. Rasulullah (saw) said:

    «أَدْعُوكُمْ إِلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنِّي رَسُولُ اللَّهِ، وَأَنْ تؤوونىوَتَمْنَعُونِي وَتَنْصُرُونِي حَتَّى أُؤَدِّيَ عَنِ اللَّهِ الَّذِي أَمَرَنِي بِهِ، فَإِنَّ قُرَيْشًا قَدْ تَظَاهَرَتْ عَلَى أَمْرِ اللَّهِ، وَكَذَّبَتْ رَسُولَهُ، وَاسْتَغْنَتْ بِالْبَاطِلِ عَنِ الْحَقِّ، وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ»

    “I call you to testify that there is none worthy of worship except the One Allah and to testify that I am the Rasul of Allah. I am also asking that you grant me protection and support so that I may convey that message which Allah has commanded me to pass on, because the Quraysh have joined forces against the Deen of Allah; they have rejected His Messenger, and have satisfied themselves with falsehood instead of the truth. But Allah is Independent, Worthy of all Praise.”

    Muthanna said, “Qurayshi brother! I have listened to what you have said. I like what you said for it appealed to me very much. However, my reply to you will be the same reply that Haani bin Qabeesah has given; we find ourselves between the borders of two countries. The one is Yamaamah and the other is Samaawah.”

    Rasulullaah (saw) asked him, 

    «وما هذان الصريان؟» 

    “On the borders of for which two countries you are situated?” He replied, “On one side and we have the land, the high hills and mountains of the Arabs while on the other side we have the land of the Persians and the rivers of the Kisra. The Kisra has permitted us to live there on condition that we do not start anything new and do not support any person who starts a new movement. The possibility is great that the Persian kings would not like that which you are calling us towards, whereas the custom in the land of the Arabs is to forgive those who will have erred and to accept their excuse; the custom of the land of the Persians is that people who make mistakes are not forgiven nor are their excuses accepted. Therefore, if you wish that we take your back to our land and assist you against the Arabs, we can accept this responsibility” Rasulullaah (saw) said to them, 

    «ما أسأتم الرد إذ أفصحتم بالصدق، إنه لا يقوم بدين الله إلا من حاطه من جميع جوانبه» 

    “Your reply has not been an evil one because you have spoken frankly. However, the only people who can establish the Deen of Allah are those who protect it from every angle.” 24/6/2021]

    End Quote.

    Third: As you can see, the Messenger (saw) was calling them to Islam and to support it, i.e., calling them to Islam before asking for their support. If they embraced Islam and responded sincerely and faithfully to the call for support, and if they were strong and capable of establishing the rule of Islam in their land, then he would ask for their support. But if they stipulated that they should rule after him (saw) or that they should fight with him against certain peoples to the exclusion of others, then it would not be accepted from them. And if they responded sincerely and faithfully, as we said earlier, he would ask for their support. That is why, at the Pledge of Aqaba, the Ansar asked him, “What will we get if we support you?” He said, “Paradise.” They said, “This is a great favor from Allah,” and they did not stipulate any worldly conditions for themselves.

    In Ibn Hisham’s Sira (1/446) – Chapter on the words of al-Abbas ibn Ubadah to the Khazraj before the pledge of allegiance: [قال ابن إسحاق: وحدثني عاصم بن عمر بن قتادة: أن القوم لما اجتمعوا لبيعة رسول الله ﷺ قال العباس بن عبادة بن نضلة الأنصاري، أخو بني سالم بن عوف: يا معشر الخزرج، هل تدرون علام تبايعون هذا الرجل؟ قالوا: نعم، قال: إنكم تبايعونه على حرب الأحمر والأسود من الناس، فإن كنتم ترون أنكم إذا نهكت أموالكم مصيبة وأشرافكم قتلا أسلمتموه فمن الآن، فهو والله إن فعلتم خزي الدنيا والآخرة، وإن كنتم ترون أنكم وافون له بما دعوتموه إليه على نهكة الأموال وقتل الأشراف فخذوه فهو والله خير الدنيا والآخرة. قالوا: فإنا نأخذه على مصيبة الأموال وقتل الأشراف. فما لنا بذلك يا رسول الله إن نحن وفينا (بذلك)؟ قال: «الْجَنَّةُ». قالوا: ابسط يدك. فبسط يده فبايعوه…][Ibn Ishaq said: Asim ibn Umar ibn Qatada told me: When the people gathered to pledge allegiance to the Messenger of Allah (saw), al-Abbas ibn Ubadah ibn Nadhlah al-Ansari, brother of Banu Salim ibn Awf, said: “O people of Khazraj, do you know what you are pledging allegiance to this man for?” They said: “Yes.” He said: “You are pledging allegiance to him to fight against all people, regardless of race or color. If you think that if your wealth is depleted and your leaders are killed, you will surrender him, then do so now. By Allah, if you do, it will be a disgrace in this world and the Hereafter. But if you think that you will be faithful to what you have called him to, even at the cost of your wealth and the loss of your leaders, then take him. By Allah, it will be the best thing in this world and the Hereafter.” They said: “We will take him even at the cost of our wealth and the loss of our leaders. What will we gain from that, O Messenger of Allah, if we are faithful?” He said: “Paradise.” They said: “Extend your hand.” He extended his hand and they pledged allegiance to him].

    In conclusion: Support (Nusra) is sought from those who respond to Islam and embrace it… and who possess the power and protection to support Islam and establish governance according to Allah’s law in their land, alone or with others. These two conditions must be met by those from whom support is sought… If they do not respond to Islam and embrace it, or if they do not possess the power and protection to bring change, whether alone with their tribe or with others, then they are not among those from whom support is sought… I hope this is sufficient, and Allah Knows Best and is Most Wise]. End Quote.

    Your Brother,
    Ata Bin Khalil Abu Al-Rashtah

    9 Shawwal 1447 AH
    27/3/2026 CE

    Link to the Answer from the Ameer’s Facebook page: Click Here

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  • The Missionary Invasion | The Islamic State

    The Missionary Invasion | The Islamic State

    Europe began its invasion of the Islamic State in the name of science and it appropriated large budgets for that purpose. In fact, the invasion was covertly colonial, but disguised as missionary work in the name of science and humanitarian aid. This invasion was designed to enable the departments of political intelligence and cultural colonization to settle in Muslim countries until they became the heart and spearhead of the Western colonial juggernaut. Colonization began when the Muslim world opened its gates to Western culture via the guise of missionary associations, which were mainly French, English and American.

    As a result of this, both French and English influence infiltrated the Muslim world via these missions. They actually became the driving force behind nationalist movements, encouraging Pan-Arabism and Pan-Turkism, as well as in control of orienting the educated Muslims towards the West. There were two main objectives behind this. The first was to separate the Arabs from the ‘Uthmani State, which they named Turkey in order to stir up racism, further ripping at the fabric of the Islamic State. The second was to alienate the Muslims from the real bond of Islam, since they had no knowledge of any other bond.

    The missionary institutions managed to achieve the first stage of their scheme, but the second remained unfulfilled. It was left to the nationalist orientation of the Turks, Arabs, Persians and others to be the remaining wedge to split the unity of the Muslims and to veil them from their guiding principle. The missionary associations went through several phases and their effect was telling all over the Islamic world. The weakness and decline we suffer today is a result of these associations. It was the colonialist powers who positioned the first brick in the wall which they placed in the path of our advancement and which came between us and our ideology.

    The Europeans established missionary societies in the Islamic world due to their unsuccessful campaigns against the Muslims, who exhibited patience, strength, and courage in Jihad during the crusades. When the crusaders clashed with the Muslims on the battlefield, they were relying on two factors according to their own calculations and they held out high hopes on those two factors, leading them to exterminate Islam and the Muslims forever.

    The first factor was their reliance on the Christians living in the Muslim world, especially in al-Sham and who numbered many. These Christians were very religious people and the Europeans regarded them as brothers in faith. They thought that they would conspire against the Muslims and spy for them under the pretext that they were waging a religious war.

    The second factor was that the Europeans were relying on their large numbers combined with their formidable strength, knowing all the while that the Muslims were divided and at odds with one another as the disintegration of their unity had already begun. The Europeans thought that once they had defeated the Muslims, they would subjugate them for good and destroy them, and their Deen would merely become a collection of rituals. However, their hopes were dashed and their predictions faltered. They were stunned and amazed when they saw the Arab Christians fighting alongside the Muslims on the battlefield, unaffected by the propaganda launched by the Europeans. What the Europeans had not understood and had consequently overlooked was that the Arab Christians lived alongside the Muslims in the Islamic homeland, enjoying the same rights as the Muslims and fulfilling the same duties towards the State. The Muslims would eat of their food, marry the Christian women and share in the daily matters of life together with the Christians, as it was Islam that safeguarded their rights.

    All the Khulafah and governors adhered to that rule and duly implemented it in the Islamic State. Al-Qurafi and Ibn Hazm stated,

    “That it would be our duty to protect the people of the Dhimma if aggressors attacked our land, and we should die protecting them if necessary. Any neglect of such a duty would be a breach of the rights of the Dhimma.”

    Al-Qurafi also said,

    “The Muslims’ duty towards the Dhimma would be to act gentle and lenient towards their weak, help their poor, feed their hungry, clothe them and talk to them gently. The Muslims should accept and endure the harm of their neighbors even if they were able to repel the harm, this was as a mercy to them and not out of fear of or glorifying them. They should give good advice in all matters, repel anyone harming them, protect their assets, families and honor and all their rights and interests, and do right by them like any generous and pious Muslim should do.”

    With this in mind it was only natural for the Christians to fight alongside the Muslims. The Europeans’ surprise was even greater when the second factor which they had relied on failed to materialize. They occupied al-Sham and defeated the Muslims comprehensively, committing the worst atrocities in the process. For example, they were the first to initiate a mass evacuation of Muslims and this trend continued throughout their wars with the Muslims. They thought that everything had gone well for them and that the Muslims would never again stand against them. However, the Muslims remained determined to expel them from their land, and despite the fact that the crusaders occupied Muslim lands for about two centuries, during which times they established kingdoms and principalities, the Muslims eventually managed to expel them from it.

    The Europeans searched for the secret behind this turn of events and found that it was embedded in Islam, its ‘Aqeedah being the source of the formidable power which the Muslims possessed, coupled with its rules, which safeguarded the rights of the non-Muslims. This was the main reason behind the cohesion between the citizens of the Islamic State. In their time, the colonialist disbelievers thought of new ways by which they could invade the Islamic world. They deduced that the best way would be by way of a cultural invasion through missionary work, this was in order that they might gain the support of the Christians and initiate doubt among the Muslims vis a vis their Deen. This, it was hoped, would raise the doubts of the Muslims in their Deen and shake their ‘Aqeedah, with the aim of creating divisions between them and other citizens of the Islamic State, thereby weakening the power of the Muslims.

    The colonialists managed to execute their plan. At the end of the 16th century they established a missionary center in Malta and made it their headquarters from which they conducted their missionary onslaught on the Muslim world. To begin with, missions were sent out from there. After a while they saw the need to expand their activities and so they moved to al-Sham in 1625 and tried to establish missionary movements there as well.

    However, their activities remained very limited and they did not progress beyond establishing a few small schools and publishing a few religious books. In fact they suffered a great deal of persecution, opposition and hostility from everyone. They managed to function until 1773 when the missionary activities of the Jesuits were abolished and their institutions shut down, except for some insignificant missions like those of the ‘Azaryin’ missionaries which, despite their continuing presence, reduced the effect of the missionaries and their missionary work to a non-existent level. Their influence came to be confined to Malta until 1820 when the first missionary center was established in Beirut and the missionary work began again in earnest. They faced great difficulties at first, but they persisted with their activities. Their first area of concern was religious preaching and religious culture, their education program remained limited and weak.

    In 1834, the missionary expeditions spread out all over the region of al- Sham, a college was opened in the village of Antoura in Lebanon and the American mission transferred its print shop from Malta to Beirut in order to print and distribute its books. The noted American missionary Ely Smith was very active at this time, he had been working in Malta as a volunteer in charge of the mission press and had arrived in Beirut in 1827. After one year there, fear and boredom drove him out and he returned to Malta. He next returned to Beirut in 1834 and together with his wife they opened a school for girls. His area of work broadened and he devoted his life to working in al-Sham, Beirut in particular. All these efforts and the efforts of many others helped revive the missionary movement. An opportunity presented itself to the missionaries when Ibrahim Pasha adopted the syllabus for primary education and implemented it in Syria. The syllabus was inspired by the Egyptian educational system which in turn was taken from the French system. The missionaries took advantage of this opportunity and contributed to the educational movement from the missionary point of view, expanding their printing works in the process. On the back of all this the missionary movement prospered. They succeeded in making the citizens of the Islamic State boil with anger against each other in the name of religious freedom and managed to initiate among the Muslims, Christians and Druze various kinds of religious activities related to the ‘Aqeedah.

    When Ibrahim Pasha retreated from al-Sham, unrest, fear and anarchy broke out and people became divided among themselves. The foreign delegates, especially the missionaries, seized the opportunity and due to the meager influence of the ‘Uthmani State in al-Sham, began igniting civil strife. After a period of just one year, in 1841, serious disturbances broke out in the mountains of Lebanon between the Christians and the Druze. The situation deteriorated and under the pressure and influence of the foreign states the ‘Uthmani State was talked into designing a separate ruling system for Lebanon, dividing the province into two parts. One part would be occupied by the Christians, while the Druze would occupy the other. The ‘Uthmani State appointed a governor over both parts, aiming to avoid any clashes between the two sects. This system did not succeed, however, because it was not natural. Britain and France became involved in the dispute and incited civil strife wherever the official authorities attempted to quell the trouble.

    The British and the French used these clashes as a pretext to interfere in Lebanon’s affairs. The French sided with the Maronites and the British sided with the Druze, this led to the renewal of disturbances in 1845. The scenes were horrifying and the attacks were extended to include Churches and monasteries. Theft, killing and pillage became common practice, prompting the ‘Uthmani government to send her foreign affairs in charge to Lebanon in order to use his mandatory powers to quell the trouble once and for all. He, however, could not achieve anything significant, although he managed to appease the tension a little. Meanwhile, the missionaries intensified their activities and in 1857 the Maronites began calling for a revolution and armed struggle.

    The Maronite clergy incited the farmers against the feudal lords and they attacked them fiercely in the North of the country, thus the revolution was ignited and it spread to the South. The Christian farmers now rose against the Druze feudal lords and the British and the French backed their respective allies. Civil strife spread rapidly all over Lebanon as a result of this. The Druze began to indiscriminately kill all Christians, whether they were clergy or ordinary people until thousands of Christians were either dead or displaced and homeless, such was the ferocity of these clashes.

    The waves of disturbances and violence spread to the rest of al-Sham. In Damascus, a fierce campaign of deep hatred was waged between its Muslim and Christian inhabitants which finally led to the Muslims attacking the Christian district in 1860 resulting in them committing a massacre. This was accompanied by pillaging and mass destruction until the State was forced to militarily intervene in order to put an end to the disturbances. Although the State managed to restore calm and order, the Western countries saw it as an opportunity to interfere in al-Sham and so they sent their warships to its shores.

    In August of the same year, France sent a division of her infantry to Beirut which began the task of quashing the revolution. This was how the ‘Uthmani State was infested by civil strife in Syria and Lebanon. Its true cause was the Western states who were trying to meddle in the internal affairs of the ‘Uthmani State. This they did and they managed to force the ‘Uthmani State to design a special ruling system for Syria, dividing her into two Wilayat and giving Lebanon special privileges. From these events, Lebanon became separated from the rest of al-Sham and it was granted local autonomy, governed by a local administration headed by a Christian ruler and assisted by an administrative council representing the local residents. Since then, foreign countries have managed the affairs of Lebanon and have made it the center for their activities. Lebanon therefore became the bridgehead from which the foreign powers infiltrated into the heart of the ‘Uthmani State and its Muslim lands.

    Meanwhile, the missionaries adopted a new policy. The missionaries did not content themselves with just building and running schools, printing presses, and clinics, but went further to establish associations. In 1842, a committee was set up to establish a scientific association under the auspices of the American mission. The committee’s work lasted for five years until it had managed to establish an association called the “Association of Arts and Sciences.” Its members included Nasif al-Yaziji and Butrus al-Bustani, (Lebanese Christians taken on board because they were Arabs) Americans Eli Smith and Cornelius van Dyke, and Briton Colonel Churchill. The objectives of the association were vague at first. It had the tendency to teach science to adults, as well as teaching youngsters at school. The association encouraged adults and youngsters alike to learn Western culture, sculpting their minds according to the missionary plan.

    However, despite the tremendous efforts put in by the association it only managed to recruit fifty active members in the whole of al-Sham over a two year period. They were all Christians, mainly from Beirut, and no Muslim or Druze joined the association. Colossal efforts were made to expand and activate the work of the association but to no avail. The association collapsed after five years from its initial establishment without reaping any significant results except for the desire of the missionaries to establish more associations. Therefore, another association was founded in 1850 and it was named the “Oriental Association.” It was founded by the Jesuits under the guardianship of the French Jesuit Father Henri Debrenier and all its members were Christians. It followed in the footsteps of the “Association of Arts and Science” lasting only a short time before collapsing as its predecessor had done.

    Afterwards, several associations were established, but all were doomed to failure and they collapsed as before. A new association was founded in 1857 which adopted a slightly different method, no foreigners whatsoever were allowed to join and its founders were all Arabs. Somehow, it managed to succeed and some Muslims and Druze actually joined. The association accepted them because they were Arabs. Its name was the “Syrian Scientific Association.” It became successful owing to its activities, Arabic affiliation, and because of the absence of foreigners among its membership. Its members managed to recruit other people to join and they gathered support for the association until 150 members had enrolled in it. Among its administrative staff were some noted Arab personalities such as Mohammed Arsalan from the Druze and Hussein Bayham from the Muslims. Personalities from all Arab Christian sects joined, the most noted of them being the son of Ibrahim al-Yaziji and the son of Butrus al-Bustani. This association had in fact outlasted all the others. Its program was designed to accommodate all sects and to serve as the spark for Arab nationalism. However, its covert objective was colonial and missionary draped in the name of science. It was a shadowy organization manifesting itself in the spreading of Western culture and education.

    In 1875, the “Secret Association” was formed in Beirut, it was actually based on a political idea. It began encouraging the concept of Arab nationalism. Its founders were five young men from amongst those who had been educated in the Protestant college in Beirut. They were all Christians whom the missionary parties had managed to affect. Following the establishment of this association, a small number of members were recruited by them. The association seemed to be calling, through its declarations and leaflets, for Arab nationalism and political independence for the Arabs, especially those in Syria and Lebanon.

    However, its actual work and its real program was concerned with an entirely different objective. Its aim was to cast strange desires and false hopes into the hearts of the people. It called for Arab nationalism and encouraged animosity towards the ‘Uthmani State, dubbing it the Turkish state. It worked towards separating religion from the State and making Arab nationalism as the basis of life. The association always championed Arabism. Those in charge repeatedly accused Turkey in their literature of snatching the Islamic Khilafah from the Arabs, of violating the Islamic Shari’ah, and of abusing the Deen. This neatly demonstrates the true nature of the association and the real objective for which it had been founded, i.e. to cause agitation against the Islamic State. It was chartered with creating suspicion and skepticism about the Deen and to establish political movements based on non-Islamic principles. The fact is that these movements had been initiated by Western powers. It was they who established them, monitored their progress and managed them. They also wrote reports about their activities. For instance, the British consul in Beirut sent a telegram to his government on 28th July 1880 saying, “Revolutionary leaflets came into circulation, Midhat is suspected to be the source, despite this, the situation remains calm. Details in the post.”

    This telegram was dispatched in the wake of a leaflet distributed on the streets of Beirut and posted on the walls there. The telegram was soon followed by several letters sent by the British consuls in Beirut and Damascus.

    The letters were accompanied by copies of the leaflets which the association had distributed and should therefore rightly be regarded as reports on the movement set up in the Protestant college which began its activities in al- Sham. The association’s activities were more evident in al-Sham, although they took place in other predominantly Arab areas as demonstrated by what the British commissioner in Jeddah wrote to his government in 1882. In a report about the Arab movement, he stated, “However, news has reached me that even in Makkah itself some intellectuals have begun talking about freedom, it seems to me from what I have heard that a plan has been designed aiming at uniting Najd with the land between the two rivers, i.e. the South of Iraq, and appointing Mansur Pasha as ruler, as well as uniting ‘Asir and Yemen by appointing ‘Ali ibn ‘Aabid to rule over them.”

    Britain was not the only interested party, France too displayed a great deal of interest. In 1882, one of the French officials in Beirut voiced the French concern by saying,

    “The spirit of independence is well spread and I noticed during my stay in Beirut the dedication of Muslim youths in establishing schools and clinics and in reviving the country. What is worth mentioning here is that this movement is free of any sectarian influence, this association welcomes the membership of the Christians and relies on them to participate in the nationalist activities.”

    A Frenchman wrote from Baghdad,

    “Everywhere I went, I was faced with the common feeling, on the same scale, of hatred for the Turks. As for the concept of initiating collective action to get rid of this much hated situation, this is very much under way. In the horizons a wind of Arab movement is gathering strength and is about to be born. This people who have been oppressed for a long time are about to proclaim their natural status within the Muslim world and direct the destiny of this world.”

    Missionary work in the name of religion and science was not merely confined to the focus of the attention of the US., France and Britain, but extended to most of the non-Islamic states, including Czarist Russia who sent missionary expeditions and Prussia (Germany) who sent a group of ‘sisters’ (the nuns of Carodt) to participate with other missions. Inspite of the difference of opinion among the various missions and Western delegates regarding their political programs, which took into consideration their international interests, their objective was the same; the preaching of Christianity and the spreading of Western culture in the East coupled with the arousal of the suspicions of the Muslims towards their Deen, pushing them to resent it and to regard their history with contempt while leading them to praise the West and its way of life.

    The missionaries carried out their preaching according to their great hatred of Islam and the Muslims. They disdained the Islamic culture and its way of life and they regarded the Muslims as backward barbarians, which remains the ill-considered opinion of nearly every European. The results that they achieved are reflected today in the concentration of disbelief and colonialism in our lands.

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