Home

  • Criterion of Actions (Miqyas ul a’mal)

    This is chapter 4 from the book “Islamic Thought”

    any people proceed in life aimlessly, so they undertake their actions without a criterion to which they measure. Therefore, you see them undertake bad actions they think of them as good. They abstain from undertaking good actions they think of them as bad. The Muslim woman that walks in the streets of the main Islamic cities, such as Beirut, Damascus, Cairo and Baghdad, while uncovering her legs, and showing her beauty and charms, thinking that she undertakes a good action. Similarly, the righteous person who adheres to the mosques abstains from talking about the corrupt actions of the rulers, because this is politics, and he thinks talking in politics is bad. Such a woman and such a man had fallen in sin. She uncovered her ‘awrah, and he did not take care of the Muslims affairs. This is because they did not take for themselves a criterion to which they measure their actions. Had they taken a criterion, then they would not have such contradiction of their actions with the ideology that they openly declare to embrace.

    Therefore, it is necessary that man has a criterion to which he measures his actions, so as to know the reality of the action before he undertakes it.

    Islam assigned for man a criterion to which he measures his actions, so he knows which of them is bad and which is good. He then abstains from the bad action and performs the good action. This criterion is the Shar’ only. Thus, what the Shar’ considers as good action is good, and what it considers as bad action is bad. This criterion is constant, so the good would not become bad, and nor the bad would become good. Rather, what the Shar’ views as good remains good, and what the Shar’ views as bad remains bad.

    Thus, man would proceed in a straight path and with awareness, so he understands the matters as they are. This is different to the case if he did not make the Shar’ criterion for good and bad, rather he made the mind a criterion for himself. In such case, he would proceed haphazardly, because a matter becomes good in a certain situation and bad in another, for the mind might see the thing itself good today and bad tomorrow. He might see it good in one country and bad in another. Thus his judgement on things becomes unstable; and the good and bad become relative and not real. Then he would fall in the predicament of undertaking the bad action while thinking it is good; and abstains from the good action while thinking it is bad.

    Therefore, reference must be made to Shar’, and it must be taken as a criterion for all actions, and to make good that which Shar’ views as good, and to make bad that which Shar’ views as bad.

  • Ideology (al-Mabda’)

    This is chapter 3 from the book “Islamic Thought”

    Mabda’, linguistically is a verbal noun (masdar) beginning with ‘m’ (meem) , and derived from the verb bada’a (started), yabda’n (starts), bad’nn (starting) and mabda’ (starting point, principle). According to the conventional use of all people, mabd’a means the basic thought (fikr) upon which thoughts are built. So a person might say: mabda’i huwas sidq (my principle is truthfulness), where he means that the basis upon which I build my actions is the truthfulness (sidq). Another person might say: mabda’i huwal wafaa’ (my principle is faithfulness), where he means that the basis upon which he builds his transactions is the faithfulness, etc. Thus, people also called mabd’a on partial thoughts that are suitable for other partial thoughts as basic thoughts. So they called truthfulness (sidq) as mabda’, good neighbourhood (husnul juwar) as mabda’ and cooperation (ta’awun) as mabda’. Based on that they spoke of mabdi’rul-Akhlaaq (principles of ethics), mabadi’ul-iqtisaad (principles of economy), mabadi’ul-qanoon (principles of law) and mabadi’ul-ijtimaa’ (social principles) etc. They meant by that particular thoughts of economy, upon which (other) thoughts that are derived from them are build; and particular thought s of law upon with (other) thoughts which are derived from them are built. So they called such particular thoughts as economic principles and legal principles, and so on. In truth, these are not principles (mabadi’ – pl. of mabda’); they are rather general principles (qawa’id) or thoughts (afkar). This is because mabda’ is a basic thought, while these are not basic thoughts; they are rather partial thoughts (afkar far’iyyah). The fact that (other) thoughts are built on them does not make them at all, basic thoughts. They rather remain to be parital thoughts (afkar far’iyyah), even if (other) thoughts were built on them or were derived from them; as long as they themselves were not basic (asassiyyah); rather they are derived from other thoughts; or all of them are derived from a basic thought (fikr asaasi).

    Truthfulness, faithfulness and cooperation and others are partial thoughts (afkar far’iyyah) and not basic thoughts (afkar asassiyyah). This is because they are derived from a basic thought, rather than being themselves the basis (al-asas), for truthfulness (sidq) is a branch of a basis; it is a hukum shar’i derived from the Qur’an, for Muslims; and it is a nice and beneficial characteristic derived from the capitalist thought for the non-Muslims.

    Therefore, a thought is not called mabada’ unless it is a basic thought from which thoughts are derived. The basic thought (al-fikr ul-asasi) is that which there is not at all, a thought before it. This basic thought is confined to the collective thought (al-fikrah al-kulliyyah) about the universe, man and life. There is no basic thought other than this. This is because this thought is the basis in worldly life. If man contemplated himself he finds himself a man that lives in the universe. So unless he has a thought about himself, life and the universe in terms of existence and creation, he would not be able to provide a thought suitable to be a basis for his life. Therefore, his life remains functioning without a basis, unstable, whimsical and changeable unless this basic thought existed, in other words, unless the collective thought about himself, about the life and about the universe existed.

    Therefore, the collective thought about the universe, man and life is the basic thought, and it is the ‘aqeedah. However, thoughts can’t emanate from this ‘aqeedah nor be built on it, unless itself is a thought, i.e, unless it was the result of intellectual study/discussion. If, otherwise, it was (only) submission and instruction, then it would not be thought, nor called a collective thought, thou it is correct to be called ‘aqeedah. Therefore, man must reach to the collective thought through the mind (‘aql), ie, it should result from rational study. It would be then a rational creed, and thoughts would then be derived from it and built on it. Such thoughts are the solutions for the worldly life problems. In other words, these thoughts are the rules (ahkaam) that regulate the life affairs of man. Once this rational creed existed, and rules (ahkaam) that treat the life’s problems emanated from it, then the ideology (mabda’) existed. Accordingly, the ideology is defined as a rational creed from which a system emanates. Thereupon, Islam is an ideology, because it is a rational creed from shar’eeah, for they treat the problems of life. Likewise, Communism is an ideology, because it is a rational creed from which a system emanates. This system is the thoughts that treat the problems of life. Capitalism is also an ideology, because it is a rational creed, upon which thoughts, that treat life’s problems, are built.

    Hence, it appears also that Nationalism (qawmi’yyah) is not an ideology, nor Partriotism (watani’yyah), Nazism or Existentialism (wujoodiyyah). This is because each one of them is not a rational creed, nor there is a system that emanates from it or there are any thoughts, that treat the problems of life, which are built on it.

    As for the religion, if its creed was rational reached to through the mind and from which a system, that treats life’s problems, emanates or thoughts are built on it, then such a religion is an ideology, upon which the definition of ideology applies. However, if its creed was not rational, rather it was emotional that has been given through instruction and acceptance of it was requested without mind’s discussion; and there was no system that emanates from it, nor there are thoughts built on it; then all religions of that type are not an ideology. This is because their creed is not rational, nor there are life’s systems that emanate from it.

  • Allah is a truth whose existence is perceived and not an idea imagined by the mind

    This is chapter 2 from the book “Islamic Thought”

    Many people on the face of the earth, particularly in the West, have conviction in Allah (SWT) and believe Him. However, their conviction and belief are based on the fact that Allah (SWT) is a thought and not a truth. Such people consider the belief in the existence of a god is belief in the existence of the idea of deity, an idea which they say is nice. This is because, as long as man imagines it and believes in it, and submits to its power, then he alienates himself from evil and gets close to goodness by the incentive of this idea. It is thus an internal deterrent that has more influence than the external deterrent. That is why they advocate that man must believe in Allah (SWT) and they view the necessity of encouraging this belief, so that people remain righteous and motivated, which they call ‘the religious restraint’ (al-wa’azi ad-deeni).

    Such people are easy to be drawn to atheism, and close to apostate from their belief once the mind indulged in thinking to perceive the existence of this idea. If man did not perceive its presence and did not realise an effect for this presence, he would deny the existence of a god and thus disbelieved in Allah (SWT). Moreover, belief in that Allah is an idea and not a truth makes the goodness also just an idea and not a truth and makes evil also just an idea and not a truth. What led these people to this type of belief (eeman) is that they did not use the mind (‘aql) to reach belief (eeman) in Allah (SWT), and nor they were guided to solve rationally the great problem that results from the natural questions about the universe, man and life, about what is before the worldly life and what is after it, and its relationship with what is before it and what is after it.

    The solution was rather taught to them according to the wish of their instructor, so they accepted this solution and continued to believe in it without having real perception of the existence of that which they believed in. Many of them tried to use their mind, but they were answered that the religion is beyond the mind and forced to silence.

    That which is right is that Allah (SWT) is a truth and not an idea; and that His (SWT) existence is touched and conceived, though His (SWT) essence is impossible to be realised. Don’t you see man can hear the sound of the plane in the sky without seeing it because he sits inside his room? However, he realises its existence from sensing its sound though he did not see it and did not sense its essence. Thus he believes in the presence of a plane in the sky from hearing its sound. In other words, he believes, certainly and definitely, in the existence of the plane. Thus, comprehending the existence of the plane is a matter different to comprehending its entity. Comprehension of its entity does not happen because of the absence of the senses of its entity; while the comprehension of its existence is definite from the sensation of its sound. So, the existence of the plane is a truth and not (only) an idea. This is the case of the comprehended and sensed things. Their existence is definite for they are observed and sensed. Their need for other than them is also definite, because it is observed and sensed. The celestial bodies are in need for the system; and the fire is in need for the one who uses it in order to burn. This is the case of every comprehended and sensed thing in being in need of other than itself. The needy thing can’t be eternal, for if it was eternal it would have not needed for other than itself. The fact that it is needy/dependent means that it is not eternal. Therefore, the fact that all the comprehended and sensed things are created is definite. This is because that which is not eternal (azali) means it is created by a Creator. The sensation of these created things, as well as the sensation of the sound of the plane, is definite. Similarly, the existence of the Creator of these created things (objects) from which they come is like the existence of the plane from which the sound came; it is a definite matter. Thus, the existence of the Creator of these created things (objects) is a definite matter. Accordingly, man comprehended the created things (objects) through his sensation and mind; and he comprehended from his sensation of them the existence of their Creator, definitely. Thus, the existence of the Creator is a truth which man has touched its existence through sensation; and it is not an idea which man imagined in his mind.

    Rationally, this Creator must be eternal (azali). Had it not been eternal, then it would be dependent, thus it would be created. Since nature is not eternal, because it is in need to function in accordance with specific determined ratios and situations, it can’t but to be bound by them, then it is in need of these ratios and situations. Since matter is also not eternal, because it is dependent, for it can’t transform from one state to another except through a specific proportion and specific ratios; and it is bound by these ratios and this proportion. Thus it is needy. Accordingly nature is not creator, for it is not eternal and pre-existent; and matter is not also creator, for it is not eternal and pre-existent. It thus only remains that the Creator is Allah Ta’aala. In other words, the Creator is that eternal (azali) and pre-existent (qadeem) which people call it Allah or God or Ilaheen or the like of names which all indicate one designated thing, that is Allah (SWT), i.e. the eternal and pre-existent Creator.

    Thus, Allah (SWT) is a truth whose existence is sensed from the existence of His creatures. When man fears Allah (SWT) he fears an entity which truly exists, and Whose existence is conceived by sensation. When man worships Allah (SWT), he worships an entity which truly exists and Whose existence is conceived by sensation. When he seeks the pleasure of Allah (SWT), he seeks the pleasure of an entity which truly exists, and Whose existence is conceived by sensation. Accordingly, man would be afraid of Allah (SWT), worshipping Allah (SWT) and seeking the pleasure of Allah (SWT), with certainty that is not subject to any doubt.

  • Q&A: The Political Developments in Indonesia

    بسم الله الرحمن الرحيم

     Answer to Question
    The Political Developments in Indonesia
    (Translated)

    Question:

    On 20/10/2024, former General Prabowo Subianto (73 years old) was sworn in as the new President of Indonesia before Parliament, after the presidential elections held last February. His victory was announced on 20/3/2024. America did not delay in congratulating him. Its Secretary of State Blinken sent his congratulations, and said [“Washington looks forward to close cooperation with Prabowo” (Al Jazeera, 20/3/2024)]. He also rushed to visit China on 1/4/2024, even before his inauguration! That is, he was an elected president who had not yet assumed his powers at the time. He held a meeting with its President Xi and said that: [“He fully supports the development of closer Indonesia-China relations and wishes to continue President Joko’s policy of friendship with China.” (Reuters, 1/4/2024)].

    The question now is: Do these quick congratulations from America and the hasty visit to China have any significance for Indonesia’s relationship with America as well as with China? In other words, will there be a change in Indonesia’s policy towards America? How will its policy towards China proceed? And what is its policy towards the Jewish aggression on Gaza?

    Answer:

    To make the answer clear, we will review the following matters:

    First: American policy and Indonesia:

    1- America sought at first to replace Dutch colonialism after Indonesia was liberated from it in 1949 by providing aid and loans, but Indonesia refused this, because it realized that it was a means of domination and influence. It did not want to get rid of Dutch colonialism only to enter under American colonialism in another way. So, America exerted pressure on it and stirred up unrest and disturbances for it. Its president, Ahmed Sukarno, submitted and accepted American aid and loans in 1958, and so America began to access the country and search for more agents. It was able to gain new agents in the army, headed by Muhammad Suharto, who carried out a military coup in 1966 against Ahmed Sukarno. America worked to strengthen his influence by helping him eliminate the communists, and then helped him rid East Timor of the Portuguese colonizers in 1975. But when it wanted to separate East Timor from Indonesia, Suharto delayed implementing its demand. So, America created economic problems for him. Its financial tools, such as the International Monetary Fund and the World Bank, played an important role in making the situation worse. Then, student protests and riots erupted until Suharto was forced to announce his resignation in 1998. America threw him into a deep valley as it throws any agent who delays in implementing its projects or when his term expires!

    2- After Suharto, his deputy Jusuf Habibie took over the presidency of the country for a year and a half between 1998 and 1999. He complied with America’s demands to agree to hold a referendum on the right to self-determination for East Timor as a prelude to its secession from the country. He pledged not to demand it, and he established an electoral system under the name of democratic transition. Then, Abdurrahman Wahid took over the rule for about two years between 1999 and 2001. Parliament dismissed him on charges of corruption and was replaced by Megawati Sukarno, daughter of Ahmad Sukarno, the first president of Indonesia. She served as president between 2001 and 2004. During her term, East Timor’s separation from Indonesia was declared in 2002, thus she committed treason like those who came before her!

    3- Direct presidential elections were held in the country according to the new amendments; the president holds a maximum of two terms if he is re-elected, each lasting 5 years. Yudhoyono was elected from 2004 to 2014. In that year, presidential elections were held in which Joko Widodo won, then he was elected for the second time in 2019, his term ended in October 2024. Widodo was keen to continue the Indonesian regime’s subordination to America. During his last visit to America and his meeting with its President Joe Biden on 13/11/2023, agreed with him to strengthen the strategic partnership and enhance the centrality of the Association of Southeast Asian Nations, abbreviated as ASEAN, as America is trying to control the decision in this association, which includes many countries, not all of which are under its hegemony. It is working to use Indonesia to achieve this purpose so that it can use it to stand up to China or influence it, in order to prevent it from imposing its control over the South China Sea region. US Secretary of State Blinken, when he sent congratulations on the occasion of Indonesia’s independence on 17/8/2024, said, “Marking a historic new phase in our bilateral relations, President Jokowi and President Biden elevated U.S.-Indonesia ties to a Comprehensive Strategic Partnership last November.” (state.gov; youm7, 17/8/2024).

    4- Prabowo Subianto, son-in-law of former President Muhammad Suharto, and his deputy Gibran, son of outgoing President Joko Widodo, were declared the winners of the first round of elections held on 14/2/2024, with 58.58%. Gibran is not eligible to run for vice president because he is 36 years old, as the laws prohibit people from running for senior positions such as the president and vice president under the age of 40. However, the head of the Indonesian judiciary, who is President Widodo’s son-in-law, made an amendment before the elections allowing those under 40 to run for such positions. President Widodo himself was thinking about how to extend his term, but was unable to do so, so he made a deal with Prabowo to support him by making his son Gibran vice president.

    The state clearly supported Prabowo’s election with all its apparatuses, starting with President Widodo, the army, intelligence and police, and America did not object to this, as is its custom in such cases. It is noteworthy that his fellow officers in the army called him “America’s boy”, and he trained there, at Fort Benning in Georgia, USA, and at Fort Bragg in North Carolina, USA. America did not delay congratulating him on his victory when his victory was officially announced on 20/3/2024. Its Secretary of State Blinken sent his congratulations, and said, “Washington looks forward to close cooperation with Prabowo” (Al-Jazeera, 20/3/2024), which confirms his loyalty to it and the strengthening of this loyalty!

    5- Prabowo was officially appointed and sworn in, and then formed a new government on 20/10/2024. During the transitional period from his election victory until his inauguration as president, which is about seven months, he held his previous position as Minister of Defense under his predecessor Widodo. During this period, America conducted massive maneuvers with Indonesia in the Sidoarjo area on Java Island, which is located in the South China Sea, on 26/8/2024, which lasted for two weeks. Japan, Thailand, Britain, Singapore, France, Canada, and New Zealand participated in it. He also made several foreign visits, including to America, where he met with its Secretary of Defense Austin at the Pentagon. The US Ambassador to Indonesia, Kamala Shirin Lakhdhir, said (“Her country’s relationship with the new Indonesian president goes back years, even before he assumed his position as Minister of Defense in 2019.” (Al Jazeera 20/10/2024)), i.e., while he was an officer in the army, where he was trained in its bases and by its officers, and while he was in command of the army during the era of Suharto. The VOI – Voice of Indonesia website also published on 28/10/2024, i.e., days after Prabowo’s inauguration:

    “Minister of Defense (Menhan) Lt. Gen. TNI (Ret.) Sjafrie Sjamsoeddin and the United States Ambassador to Indonesia Kamala Shirin Lakhdir are exploring opportunities for defense cooperation between the two countries, including maritime security. Head of the Public Relations Bureau (Karo Humas) of the Secretariat General of the Ministry of Defense Brigadier General TNI Edwin Adrian Sumantha explained the US Ambassador to Defense Minister Sjafrie conveying the US desire to increase cooperation in maritime security. During the meeting, the US Ambassador also conveyed his country’s desire to continue training with Super Garuda Shield, which currently takes place regularly every year in Indonesia. “(US) also wants to increase cooperation in the field of education and English language training,” said Edwin, quoted by ANTARA, Monday, October 28. During the meeting, Defense Minister Sjafrie expressed his gratitude for the visit of Ambassador Kamala and stated Indonesia’s commitment to strengthening the partnership that has been established between the two countries.”

    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!!

    Second: China’s policy with Indonesia:

    1- Prabowo visited China on 1/4/2024 as an elected president, although he had not yet assumed his powers at the time. He held a meeting with President Xi and said that: [“He fully supports the development of closer Indonesia-China relations and wishes to continue President Joko’s policy of friendship with China”, while Xi said: “Beijing views its relations with Indonesia from a strategic and long-term perspective, and is willing to deepen all-round strategic cooperation with Indonesia and build a China-Indonesia community with.” (Reuters, 1/4/2024)]. It is worth noting that China has significant economic activity in Indonesia at the level of trade relations and investment, and the two countries are members of the ASEAN organization. This requires dealing with them so that Indonesia does not stand in a position hostile to China while maintaining its dependence on American policy, as we explained above.

    2- The Kuwaiti newspaper published on its website on 9/11/2024: (Chinese President Xi Jinping and Indonesian President Prabowo Subianto shake hands during the signing ceremony at the Great Hall of the People in Beijing in his first foreign stop since taking office three weeks ago, Indonesian President Prabowo Subianto met his Chinese counterpart Xi Jinping in Beijing, and pledged to maintain close relations with China, Indonesia’s number one trading partner and one of its most important foreign investors. “Indonesia views China not only as a superpower, but as a great civilization,” Subianto, a 73-year-old former general, said during his meeting with Xi, adding that the two countries have had close relations for centuries.”

    “So I think it is only natural now in the current geopolitical and geoeconomic situation that Indonesia and China will become very close partners in many many fields.” Xi pledged support for Subianto’s administration and thanked him for visiting China first, saying he believed that “Indonesia will adhere to an independent development path, continue to make new achievements in the journey of achieving national prosperity and national rejuvenation, and play an important role on the international and regional stage.”

    China and Indonesia are major economic allies, but the two countries have been embroiled in a verbal spat over sovereignty claims in the South China Sea. Subianto is scheduled to travel to Washington after Yekin at the invitation of US President Joe Biden, as part of an international tour that will also take him to Peru, Brazil and Britain…).

    By contemplating this, it becomes clear that the relationship between Indonesia and China does not go beyond commercial aspects that do not affect America’s political influence in Indonesia. Thus, the commercial aspects are the basis, so if it moves to the influence, sovereignty and the South China Sea, they will enter into disputes!

    Third: Indonesia’s policy towards Muslim issues

    1- It is known that Indonesia is an ancient Islamic country. Its people began to convert to Islam since the first century AH, so its population is close to 300 million people, the majority of whom are Muslims, reaching 90%. Its area is large, reaching more than 1.9 million kilometer square. It is rich in its resources and raw materials, so it has the potential to become a major country if the Islamic constitution project is implemented in it, and it is ruled by an aware Islamic political leadership.

    2- As for the new president’s foreign policy towards Muslim issues, it is similar to his predecessor’s, adopting the American point of view. On 1/6/2024, Prabowo said in a speech during the Shangri-La Dialogue Summit, the largest security forum in Asia, held in Singapore: [“U.S. President Joe Biden’s three-phase proposal for a ceasefire in Gaza was a step in the right direction.” “When needed and when requested by the U.N., we are prepared to contribute significant peacekeeping forces to maintain and monitor this prospective ceasefire as well as providing protection and security to all parties and to all sides,” Prabowo said. He called for “a just solution to the situation in the occupied Palestinian territories.” and said: “And that means the rights of not only Israel to exist, but also the rights of the Palestinian people to have their own homeland, their own state, living in peace.” (Reuters, 1/6/2024)].

    Knowing that his duty is to rise up and support the people of Gaza by sending sufficient forces and weapons to deter the savage enemy with intent on killing them, especially since this enemy is targeting children, women, defenseless men, and civilian targets such as homes, schools, and hospitals. All Indonesia is doing to help the people of Gaza is to build the Indonesian hospital, which was destroyed by the Jewish entity, the enemy of Islam and Muslims, which is supported by America and to which it sends lethal weapons, equipment, and aid from overseas without stopping. Despite all this, the new president, Prabowo, is strengthening his relations with America more, adhering closer to it, and fulfilling its demands because of his old relations with it and its support for him.

    Fourth: With these political mentalities that rule Indonesia and are loyal to America, the country is losing the opportunity to become a major state if it were ruled by aware and sincere Islamic political leaders, who implement the Islamic constitution that stems from the belief of the people of the country and their true Islamic Deen, and then work to unify the Islamic countries, especially neighboring countries such as Malaysia, to be a focal point for the state of the Khilafah Rashidah (Rightly-Guided Caliphate) on the methodology of the Prophethood.

    [يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ]

    “O believers! Respond to Allah and His Messenger when he calls you to that which gives you life” [Al-Anfal: 24]

    9 Jumada Al-Awwal 1446 AH
    11/11/2024 CE

  • The Illusion of Choice: Why Voting in a Secular System Fails Muslims

    بسم الله الرحمن الرحيم

    Every four years, as elections approach, a surge of enthusiasm for voting floods mainstream media, social media influencers, and various organizations. Muslims are also encouraged to participate, often through local Muslim organizations. For over two decades, they have been urged to vote for specific parties or individuals, hoping to gain benefits or prevent harm. In 2000, Muslims were encouraged to vote for George W. Bush, who then launched the War on Terror, devastating Muslim lands and resulting in the deaths of nearly 1 million Muslims. In 2008, Muslims supported Barack Obama, expecting positive change. Instead, Obama expanded FBI surveillance and entrapment programs targeting Muslims in America and supported dictators like Sisi in Egypt, further fueling conflict in the Middle East. In 2020, Muslims voted for Joe Biden, who has supported and funded the genocide in Gaza while advancing the LGBTQ agenda domestically. Even peaceful protests against the genocide by students of all backgrounds were crushed with support from the Democratic Party, while Republicans urged even more repression.

    The events in Gaza expose the reality of the current world order. The genocide there, backed by powerful nations, shows how “democratic” systems can support oppression. Freedom of opinion is celebrated only when it supports the existing system. Historical patterns reveal that, regardless of popular choice, decisions often align with the interests of the ruling elite, and election promises that threaten those interests are quickly discarded. The people are left with a controlled system that profits the powerful while sidelining genuine change.

    Muslim voices, however, do hold significance to secular decision-makers, but mainly to assimilate Muslims into secularism, urging them to give up Islamic values in favor of integration. This tactic aims to dissolve the distinct identity of the Muslim community, urging Muslims to participate in a secular political framework that ultimately undermines Islamic principles.

    Some suggest voting for third-party candidates to disrupt the two-party system, thinking it can give Muslims leverage. Yet, the reality of who controls the system remains. Voting for a third party offers only the illusion of influence in a structure designed to maintain the power of the two main parties. For example, despite Europe’s multi-party systems, Muslims there face increasingly aggressive anti-Islam legislation. The same power dynamics remain, regardless of the number of parties, confirming the hadith of the Prophet (saw): «لَا يُلْدَغُ الْمُؤْمِنُ مِنْ جُحْرٍ وَاحِدٍ مَرَّتَيْنِ»“The believer does not get stung from the same hole twice.” (Al-Bukhari and Muslim).

    Muslims often ask, “If we don’t vote, should we remain politically inactive?” On the contrary, Islam mandates Muslims to engage actively and promote justice within society. Allah says,

    [ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ]

    “Invite to the way of your Lord with wisdom and good instruction and argue with them in a way that is best.” (Quran, Surah An-Nahl, Ayah 125). The Prophet (saw) further stated, «مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ وَذَلِكَ أَضْعَفُ الْإِيمَانِ»“Whoever among you sees an evil, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart, and that is the weakest of faith.” (Sahih Muslim). Islamic political activism does not require participation in secular voting but rather active engagement through enjoining good and forbidding evil.

    Engagement must be based on the Aqeedah and aligned with Islamic rulings. Voting in systems that legislate contrary to Allah’s guidance is haram, as it endorses man-made laws over divine laws. Allah states,

    [أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِقَوْمٍ يُوقِنُونَ]

    “Do they seek the judgment of ignorance? But who is better than Allah in judgment for a people who are certain?” (Quran, Surah Al-Ma’idah, Ayah 50). Presidential and congressional elections, in which candidates authorize laws contrary to Islam, compromise Islamic principles, and support a non-Islamic system of governance. Allah warns,

    [وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُوْلَئِكَ هُمُ الْكَافِرُونَ]

    “And whoever does not judge by what Allah has revealed, then it is they who are the disbelievers.” (Quran, Surah Al-Ma’idah, Ayah 44).

    The best path forward mirrors the way of the Prophet Muhammad (saw) and his Sahaba, who did not compromise Islamic values for temporary gains. Allah commanded,

    [لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ]

    “Indeed, in the Messenger of Allah, you have an excellent example for whoever has hope in Allah and the Last Day.” (Quran, Surah Al-Ahzab, Ayah 21). This guidance requires Muslims to build an Islamic political identity that aligns with divine principles.

    The Muslim community has essential responsibilities, both locally and globally. Locally, Muslims should create their own political platforms, not for voting purposes, but to strengthen Islamic identity, build communal bonds, and engage in dawah. By addressing social issues like homelessness, economic disparity, and family values, Muslims can demonstrate Islam’s solutions to societal problems, presenting it as an answer to modern challenges. A strong Muslim presence, both in communities and on social media, can encourage reflection on the wisdom of Islamic teachings.

    Globally, the Muslim Ummah must work together to restore unity and sovereignty, eliminate corruption, and expel colonial influence. This vision, grounded in Islamic ideology, aims to remove oppressive regimes and establish the just and merciful rule of Islam through the Khilafah. The Prophet (saw) foretold this return, saying: «ثُمَّ تَكُونُ خِلَافَةٌ عَلَى مِنْهَاجِ النُّبُوَّةِ»“Then there will be a Caliphate upon the prophetic methodology.” (Musnad Ahmad). The reestablishment of the Khilafah promises the revival of justice and peace, fulfilling Allah’s words,

    [وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ]

    “And We have not sent you (O Muhammad) except as a mercy to the worlds.” (Quran, Surah 21:107).

    In response to Allah’s call, Muslims are obligated to work towards this vision, uniting under the banner of Islam to lead society with compassion and justice. Allah reminds,

    [يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ]

    “O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life.” (Quran, Surah Al-Anfal, Ayah 24).

    H. 22 Rabi’ II 1446
    M. : Friday, 25 October 2024

  • Q&A: Ruling on Financial and Commercial Transactions Over the Internet

    بسم الله الرحمن الرحيم

    Answer to Question
    Ruling on Financial and Commercial Transactions Over the Internet
    To Saed Khatib
    (Translated)

    Question:

    Assalamu alaikum wa Rahmatullah wa Barakatahu,

    What is the ruling on trading, for example, buying a dinar, oil, gold, etc. with dollars at a time of cheapness, then selling it at a time of high prices to make a profit, knowing that all of this is available on the Internet, and he can transfer the money to the bank and withdraw it whenever he wants?

    A second question: Is it required when exchanging currencies to receive it in person or is it sufficient to receive it online without hand?

    -I will add to the question: If he buys oil, is it necessary for him to possess it and receive it, and if he sells it without possessing it?

    Knowing that if he buys oil, iron, gold or money, he cannot receive it unless he converts it to dollars and receives it as dollars. So if you buy oil, you cannot receive it as oil, but it is converted to dollars.

    It was also stated in the book, Economic System that it is not permissible to sell it to it at all, and this includes what he owns but has not received, which requires possession for the completion of the sale, which is measured, weighed, and counted.As for what does not require possession for the completion of its ownership, which is not measured, weighed, or counted, such as an animal, a house, land, and the like, then it is permissible for the seller to sell it before receiving it.

    The question is: How do I judge whether something is measured, weighed, or counted or not?He mentioned an example of something that is not measured, such as an animal or a house, but an animal like a sheep in our country when we buy it, we weigh it and it is sold according to its weight, if it appears to be weighed.Likewise, a house is called an apartment or two apartments, if it is counted, how do I consider them not counted or weighed?

    Answer:

    Wa Assalamu alaikum wa Rahmatullah wa Barakatahu,

    Regarding the subject of trading, we have previously answered a question similar to yours, and I have excerpted from it what is related to your question:

    [As for the answer to the first question, which is online trading, it is as follows:

    1- Regarding oil, the question is not clear:

    Do you want to fill your car at a gas station with an electronic card and give it to the gas station official who will fill your car with gasoline?If that is the case, then it is permissible because if the withdrawal of the price from your account is delayed for a day or two, then it is permissible to buy this commodity on credit without interest, as you received the commodity (gasoline for your car) and he took the price immediately or after a day or two. If the reality is like this, then there is nothing wrong with that.

    However, if the intended purpose of trading is to buy a limited quantity of oil and then sell it before receiving it, then this is not permissible because receiving it is a condition for selling these commodities. Abu Dawud narrated on the authority of Zaid bin Thabit who said:

    «فَإِنَّ رَسُولَ اللَّهِ ﷺ نَهَى أَنْ تُبَاعَ السِّلَعُ حَيْثُ تُبْتَاعُ حَتَّى يَحُوزَهَا التُّجَّارُ إِلَى رِحَالِهِمْ»

    Allah’s Messenger (ﷺ) forbade that commodities to be sold in the place where they were bought, till the traders take them to their dwellings”. That is, these goods are not sold except after they are possessed and received. So, taking possession is a condition for the validity of their sale unless there is a specific text regarding a particular good, then it is permissible and not others, and this is not mentioned here… Accordingly, selling that quantity of oil without taking possession of it is not permissible according to Islamic law.

    But if you mean to be a partner in an oil well by paying money via an electronic card over the Internet, then this is not permissible because oil wells are public property and do not have private ownership.

    But if you mean something else, then clarify it.

    2- 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: “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.

    3-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.

    4- 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 quote.

    Regarding your question about measured, counted, and weighed items, we have previously answered a similar question as follows:

    Answer to Question on 12/02/2006, which stated:

    [Counted, weighed and measured are according to the reality of the sale of goods.

    …Look at the market and see how this commodity is sold? Is it sold by number, meaning is it called in the market each grain for so much or each one for so much? Is it sold by weight, so is it called each kilo for so much? Or is it called each meter for so much? Or each saa’ (type of dry measurement) for so much?…

    If this is the case, the description of counted, weight or measure applies to it, whether it is a description of one or more, meaning that the commodity can be described as weighed and counted…

    Examples: wheat, barley… by weight and measure.

    Bananas, oranges… by weight and by number (in some countries it is sold by number)…

    …and determining its description when seizing these things is important to eliminate ignorance. When someone tells me that I have 100 kilograms of wheat, it is not enough to determine the description. Rather, the type of wheat must be specified so that the weight eliminates ignorance, and so it is with the measured and counted.

    But is the animal sold by number, so that it is called out saying each camel for a thousand, or is it sold by the buyer seeing it and looking at it and saying this camel is not worth a thousand and then choosing the second camel? Is each camel like the other such that the sale is by number?

    Then, are the houses sold by number, weight, or volume? In other words, does a man who has ten houses call out and say, “A house is for a thousand,” or is any house bought by seeing it, and it is different from the other…

    Therefore, it is said that the animal and the house are not sold by measure, weight or number. You may say that some people sell their animals by weight, but this is not the case for every animal. He may sell a certain sheep by weight, but he does not sell every sheep, nor does he sell every animal, so he does not sell a cow by weight… as it is not said to me, you have a hundred kilos of animals (of course, meaning that they are alive).

    Likewise, you may say that some people sell houses by the meter, but this does not apply to every house. Rather, a meter in this house is ten, and in that house it is twenty, and so on. So, the precise description of it is not by measurement, so it is not said to me, you have a house of one hundred meters…

    And so….] End.

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

    Your brother,
    Ata Bin Khalil Abu Al-Rashtah

    11 Rabi’ al-Akhir 1446 AH
    Corresponding to 14/10/2024 CE

    The link to the answer from the Ameer’s Facebook page:
    https://www.facebook.com/AtaabuAlrashtah.A.HT/posts/122127009638447297

  • The Du’a for the Destruction of the Jewish Entity

    Answer to Question
    The Du’a for the Destruction of the Jewish Entity
    To: Agus Trisa
    (Translated)

    Question:

    Assalamu Alaikum Wa Rahmatullahi Wa Barakatuhu

    May Allah protect you wherever you are.

    I want to ask you about this noble verse Allah Subhanahu Wa Ta’ala says:

    [وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِي إِذَا دَعَانِي فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ]

    “When My servants ask you ˹O Prophet˺ about Me: I am truly near. I respond to one’s prayer when they call upon Me. So let them respond ˹with obedience˺ to Me and believe in Me, perhaps they will be guided ˹to the Right Way” [Al-Baqara: 186].

    Is it true that Allah answers all man’s prayers?
    Is there a prayer that Allah does not answer?
    Some people ask, we have prayed for Israel to be destroyed by Allah, but why is their entity still strong and continuing in attacking Gaza?

    Thank you for your answer, may Allah reward you for your good reply
    Wassalamu Alaikum Wa Rahmatullahi Wa Barakatuhu

    Answer:

    Assalam Alaikum Wa Rahmatullah Wa Barakatuh
    There are matters that must be known about Du’a (supplication):

    1- If a believer supplicates to Allah with a sincere heart, a supplication in which there is no severing of family ties, then Allah (swt) will answer it in one of three ways, as in the Book of Allah (swt) and the Sunnah of His Messenger (saw):

    Allah (swt) answers the Du’a of the supplicant when he supplicates to Him, and He answers the one in need when he supplicates to Him; [وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ] “Your Lord has proclaimed, “Call upon Me, I will respond to you” [Ghafir: 60]

    [وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ] “When My servants ask you ˹O Prophet˺ about Me: I am truly near. I respond to one’s prayer when they call upon Me” [Al-Baqara: 186] [أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ] “Or ˹ask them,˺ “Who responds to the distressed when they cry to Him, relieving ˹their˺ affliction” [An-Naml: 62].

    However, the answer has a Shariah reality that was explained by the Messenger of Allah (saw):

    «مَا مِنْ مُسْلِمٍ يَدْعُو اللهَ عَزَّ وَجَلَّ بِدَعْوَةٍ لَيْسَ فِيهَا إِثْمٌ وَلَا قَطِيعَةُ رَحِمٍ، إِلَّا أَعْطَاهُ اللَّهُ بِهَا إِحْدَى ثَلَاثِ خِصَالٍ: إِمَّا أَنْ يُعَجِّلَ لَهُ دَعْوَتَهُ، وَإِمَّا أَنْ يَدَّخِرَهَا لَهُ فِي الْآخِرَةِ، وَإِمَّا أَنْ يَصْرِفَ عَنْهُ مِنَ السُّوءِ مِثْلَهَا». قَالُوا: إِذًا نُكْثِرُ. قَالَ: «اللهُ أَكْثَرُ»

    “Any Muslim who makes a supplication containing nothing which is sinful or which involves breaking ties of relationship will be given for it by Allah one of three things: He will give him a speedy answer, or store it up for him in the next world, or turn away from him an equivalent amount of evil.”

    Those who heard it said they would then make many supplications and he replied that Allah was more ready to answer than they were to ask.”(Narrated by Ahmad 3/18).

    Also,

    «لَا يَزَالُ يُسْتَجَابُ لِلْعَبْدِ مَا لَمْ يَدْعُ بِإِثْمٍ أَوْ قَطِيعَةِ رَحِمٍ مَا لَمْ يَسْتَعْجِلْ». قِيلَ: يَا رَسُولَ اللهِ، مَا الِاسْتِعْجَالُ؟ قَالَ: «يَقُولُ قَدْ دَعَوْتُ وَقَدْ دَعَوْتُ فَلَمْ أَرَ يَسْتَجِيبُ لِي فَيَسْتَحْسِرُ عِنْدَ ذَلِكَ وَيَدَعُ الدُّعَاءَ»

    “A servant is granted an answer provided he does not ask for anything sinful or for breaking ties of relationship, and provided he does not demand an answer quickly.” On being asked what demanding an answer quickly meant, Allah’s messenger replied, “It is when he says he has prayed and prayed and does not think he will be answered, so he grows weary in such circumstances and gives up supplication.” (Narrated by Muslim 4918).

    We call upon Allah (swt) and if we are sincere, faithful, and obedient, then we are certain of the answer in the way explained by the Messenger of Allah (saw).

    2- Dua’a is not the Shariah way to achieve the goal in all cases… It is recommended, but it is not the way to achieve the victory in wars or establish a state, etc. The Messenger of Allah (saw) prepared the army in Badr and arranged the soldiers, each in his position, and prepared them well for the fight, then the Messenger of Allah (saw) entered the tent, and supplicated to Allah for victory, and increases his supplication until Abu Bakr, may Allah be pleased with him, says to him: “Some of this is enough for you, O Messenger of Allah.” (Sirat Ibn Hisham 2/626). Du’a does not mean suspending taking the necessary means, but rather it is an integral part of them.

    Also, whoever wants the Khilafah (Caliphate) to be established again, he should not be satisfied with supplicating to his Lord to achieve that, but rather work with the workers to establish it and supplicate to Allah for help in that, and to hasten its achievement, and persist in supplication sincerely to Allah while taking the necessary means. Thus, in all actions, one should be sincere in the action to Allah and be honest with the Messenger of Allah (saw) and supplicate and persist in supplication, and Allah is Samee’ Mujeeb (All-Hearing and All-Answering.)

    3- We have previously answered a similar question on the 4th of Dhul-Qi’dah 1432 AH – 1/10/2011 CE, and it stated:

    […As for supplication while taking the necessary means, it has an effect on the results, and this is what the Messenger (saw) did, and what his companions, may Allah be pleased with them, did. The Messenger (saw) prepared the army and entered the tent to supplicate. The Muslims in Al-Qadisiyah prepared to storm the river. Sa’d, may Allah be pleased with him, turned to Allah in supplication…And thus the sincere believers prepare materially and did supplication. The one seeking sustenance strives while supplicating, and the student studies and strives while supplicating to Allah for success. This has an effect on the results, Allah willing.

    It is stated in “Mafahim” (Concepts of Hizb ut Tahrir) at the end of page 50:

    “It must be known that whilst the action indicated by the Tareeqah is a material (maadiyyah) action, which achieves tangible (mahsoosah) results, this action must proceed according to the commands (awaamir) and prohibitions (nawaahee) of Allah (swt). Proceeding according to the commands and prohibitions is for the pleasure (riDwaan) of Allah (swt). The Muslim must also be dominated by his awareness of his relationship with Allah (swt), so that he seeks closeness (qurbah) to Allah (swt) through Salah, Dua, recitation (tilawah) of the Quran and so on. He must also believe that Nasr (victory) is from Allah (swt). It is necessary that taqwa (piety) is established in the hearts to implement the rulings of Allah (swt). It is also necessary to make Dua and make remembrance (dhikr) of Allah (swt), whilst maintaining the relationship with Allah (swt), when performing all actions.”

    It is clear from this that the importance of supplication being coupled with taking the necessary means in all the actions of the believer. This importance is increased by the repetition of the word “it is necessary” to indicate the utmost importance that all actions be coupled with supplication and the continuity of connection with Allah…

    – The use of supplication together with taking the necessary means is, as we said, what the Messenger (saw) and his Companions, may Allah be pleased with them, and the believers were upon, and if they are coupled, they have an effect on the results, Allah willing. Their use together does not contradict the method of Islam, but what contradicts it is limiting oneself to supplication alone without the method that the texts have shown for implementing the Islamic idea…]

    Therefore, what was mentioned in your question about supplication to eliminate the Jewish entity…
    supplication is not sufficient for this, but rather the action of the army of the state that is fighting the Jews must be coupled with supplication, as was the case with the Messenger of Allah (saw) and his Companions, may Allah be pleased with them. And Allah is the source of help.

    Your Brother,
    Ata Bin Khalil Abu Al-Rashtah

    4 Rabi’ Al-Akhir 1446 AH
    7/10/2024 CE

    Link to the answers on the Ameer’s Facebook page

  • Understanding Femininity and Masculinity in Islam

    بسم الله الرحمن الرحيم

    Understanding Femininity and Masculinity in Islam

    Femininity and masculinity are complex social constructs that have evolved over time, shaped by different cultures, religions, and ideologies. These constructs define what is considered “appropriate” behavior, roles, and attributes for men and women in society. However, different worldviews have different interpretations of what constitutes masculinity and femininity. This article explores the Western and Islamic perspectives on these constructs, highlighting the weaknesses of the Western view, especially in light of recent controversies, such as the case of the Algerian boxer competing in the Paris Olympics, which underscores the paradoxical and often hypocritical stance of Western views on gender.

    Western Perspectives on Femininity and Masculinity

    In the Western world, the concepts of femininity and masculinity have undergone significant transformation. From the rigid gender norms of the 19th and early 20th centuries to more fluid and “inclusive” understandings in contemporary times, Western views on gender have been shaped by historical, cultural, social, and psychological factors.

    Traditionally, Western societies have often portrayed masculinity and femininity in binary and opposing terms. Masculinity was associated with strength, rationality, assertiveness, and leadership, while femininity was linked to nurturing, empathy, beauty, and domesticity. These constructs were influenced by patriarchal structures that defined men as leaders and breadwinners and women as followers and homemakers. Women were considered as less intelligent and not capable of certain things, such as voting and working.

    With the rise of feminism, civil rights movements, and LGBTQ+ activism in the 20th century, these rigid definitions began to be questioned and dismantled. Modern Western perspectives increasingly view masculinity and femininity as fluid, socially constructed concepts rather than fixed biological determinants. Gender is seen as a spectrum, where individuals can express both traditionally “masculine” and “feminine” traits, regardless of their biological sex. This has led to a greater acceptance of non-binary, transgender, and genderqueer identities, challenging the traditional binaries of masculinity and femininity.

    The Western perspective on gender remains fraught with contradictions and hypocrisies, particularly when viewed through the lens of recent events like the controversy involving the Algerian boxer at the Paris Olympics. The boxer, who is a biological woman, has been criticized by some Western media outlets and sports authorities for allegedly possessing higher levels of “masculine” hormones, suggesting that she should not be allowed to compete against other women.

    This controversy is particularly illuminating when juxtaposed with the growing acceptance of transgender women (biological males who identify as females) in women’s sports in the West. Many of the same voices that critique the Algerian boxer for her natural hormonal levels are also advocating for the inclusion of transgender women in women’s sports, even though these athletes may have biological advantages due to male puberty.

    This paradox highlights a deep inconsistency in the Western understanding of femininity and masculinity. On one hand, a biological woman with naturally occurring hormonal differences is criticized and policed, while on the other, biological men who identify as women are embraced as fully feminine, even if they maintain some physical advantages. This reveals a fundamental flaw in the Western narrative: the concept of gender fluidity is championed, but only selectively and often at the expense of biological women.

    Islamic Perspectives on Femininity and Masculinity

    The Islamic view on femininity and masculinity is deeply rooted in the teachings of the Quran, the Hadith (sayings and practices of Prophet Muhammad), and the overall Islamic worldview (Tawhid). Islam provides a distinct framework for understanding gender roles, responsibilities, and expressions, which often contrasts with contemporary Western notions.

    Foundational Principles

    In Islam, both men and women are seen as equal in the eyes of God (Allah), but they are considered to have different, complementary roles and responsibilities. This complementarity is not seen as a hierarchy but rather as a divinely ordained balance where each gender fulfills its role within the family and society. The Quran states,

    [وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ]

    “And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy” [Quran 30:21].

    Femininity in Islam

    Islamic femininity is characterized by qualities such as modesty, compassion, nurturing, and moral strength. The concept of modesty (haya) is particularly emphasized for women in both behavior and dress. However, this modesty is not seen as a sign of weakness or oppression; rather, it is a conscious choice to maintain dignity and protect one’s inner and outer self.

    Islam also acknowledges the critical role of women in society beyond just domestic responsibilities. Women like Khadijah bint Khuwaylid (ra), the Prophet Muhammad’s first wife, were successful businesswomen and are revered in Islamic history. Aisha bint Abi Bakr (ra), another wife of the Prophet (saw), is noted for her scholarly contributions and is considered one of the most important figures in early Islamic jurisprudence.

    Masculinity in Islam

    Islamic masculinity is often associated with qualities such as strength, courage, justice, and moral integrity. However, these attributes are tempered by the emphasis on humility, kindness, and compassion. The Prophet Muhammad (saw) is considered the ideal model of Islamic masculinity, blending strength and leadership with empathy, humility, and respect for women. Men are generally seen as providers and protectors in the family, but this is balanced by the emphasis on cooperation, kindness, and shared responsibilities. For instance, the Prophet Muhammad often helped with household chores and stressed the importance of treating women with respect and dignity.

    Conclusion

    The controversy surrounding the Algerian boxer at the Paris Olympics highlights a fundamental flaw in the Western understanding of femininity and masculinity: an inconsistent application of its own principles that often results in paradoxical outcomes. While Western views increasingly emphasize fluidity and the dismantling of traditional norms, the Islamic perspective focuses on balance, complementarity, and divine guidance.

    Sumaya Bint Khayyat

  • The Chip War and The Need for a Strong State


    بسم الله الرحمن الرحيم

    The Chip War and The Need for a Strong State

    The semiconductor shortage was caused by supply chain problems and led to major losses across industries during COVID. The fear that this will happen again, along with a desire to remain a leader in technological innovation, has led to some major political choices in the USA. These choices have had an impact on the rest of the world, and have also triggered a response from China- apparently locking the two countries in a Chip War.

    The China – USA war isn’t that simple

    Its “imperative that semiconductor technology remains a central feature of American ingenuity and a driver of our economic growth. We cannot afford to cede our leadership.” She identified China as the central challenge, condemning “unfair trade practices and massive, non-market-based state intervention” and cited “new attempts by China to acquire companies and technology based on their government’s interest—not commercial objectives,” Commerce Secretary Penny Pritzker, 2016

    We all remember the trade war that broke out between the USA and China, during the Trump era, with Huawei at the center. But what we didn’t necessarily realize was the role that the semi-conductor played in this ‘war.’

    “Huawei’s fight was over semiconductors…. Huawei has mastered the latest generation of equipment to send calls and data via cell networks, called 5G. Yet 5G isn’t really about phones—it’s about the future of computing, and therefore, it’s about semiconductors.” (Source: Chip War by Chris Miller)

    But what the trade war did was give us an insight into how interdependent the two countries are- an interdependence which is partly because of how central semi-conductors are for the development of all electronic goods and technological – including military ones.

    China, with its focus on the development of electronic goods, is a crucial market for semi-conductor firms – including US ones-  either because these firms sold directly to Chinese customers or because their chips were assembled into smartphones or computers in China. And China is heavily reliant on the chips produced and designed by firms – including the US ones. Even Huawei uses Taiwanese chips, though it does develop the main processor chip itself.

    “The Chinese market was so enticing that companies found it nearly impossible to avoid transferring technology. Some companies were even induced to transfer control of their entire China subsidiaries. In 2018, Arm, the British company that designs the chip architecture, spun out its China division, selling 51 percent of Arm China to a group of investors, while retaining the other 49 percent itself. Two years earlier, Arm had been purchased by Softbank, a Japanese company that has invested billions in Chinese tech startups. Softbank was therefore dependent on favorable Chinese regulatory treatment for the success of its investments.” (Source: Chip War by Chris Miller)

    The problem is that while China is heavily reliant on chip manufacturers, they are working to develop their own semi-conductor industry – investing billions in the industry year after year, as well as in other technologies such as artificial intelligence. This led to the USA worrying that it will lose its technological edge – an edge has always been crucial to its position as the global hegemon. Especially as industry experts believe that China has the technical know-how to produce advanced chips though it lacks the commercial ability to scale up production.

    So now, America is working to slow China’s progress down while developing its own technological advantage

    In order to slow China’s progress, the USA began to throttle Chinese access to the computer chips or semiconductors needed for the most advanced artificial intelligence models. President Joe Biden also signed an executive order that authorized the Ministry of Treasury to restrict some investments in Chinese entities in 2023.

    “This order will be applied at the beginning of 2024 and will focus on three sectors: semiconductors, microelectronics, and big data technology. Furthermore, based on the American rhetoric, this measure will prevent the American technological experience from being stolen by China, which the Chinese are willing to have to reach the American level in technological development. Besides that, it will achieve the American goal of stopping the development of Chinese military capabilities, which threaten the national security of the U.S.”

    The administration has also announced the CHIPS Act, which sparked large investments in the USA’s semiconductor sector. Under the terms of CHIPS Act, chipmakers who are awarded funding are restricted from expanding their facilities in China and other “countries of concern” for ten years. This Act was also followed by a mix of sanctions and control instruments to defend U.S. intellectual property and national security and make it harder for Beijing to obtain or produce advanced chips. These include exports of equipment for producing chips at miniaturization levels at or below 14/16 nanometers.

    But their concern goes beyond China

    DARPA and the U.S. government have found it harder than ever to shape the future of the chip industry. DARPA’s budget is a couple billion dollars per year, less than the R&D budgets of most of the industry’s biggest firms. Of course, DARPA spends a lot more on far-out research ideas, whereas companies like Intel and Qualcomm spend most of their money on projects that are only a couple years from fruition. However, the U.S. government in general buys a smaller share of the world’s chips than ever before…. As a buyer of chips, Apple CEO Tim Cook has more influence on the industry than any Pentagon official today.” (Source: Chip War by Chris Miller)

    As a firmly capitalist country, the USA was concerned with finding ways of cutting costs while increasing their profits. This was largely because the chips were developed by private companies, albeit with government support and contracts.

    At first this wasn’t an issue, the USA maintained its technological advantage by focusing its expertise on chip design even as they outsourced the manufacturing to cut costs. The two main companies who could manufacture the most cutting edge processors were TSMC and Samsung- and while the location of both companies were concerning, the USA were able to maintain their control of, and ensure that they had an alliance with, both of them.

    But their concern that they were losing their technological edge became palpable in the final days of the Obama administration and it was carried on by the Trump Administration. Trump’s Administration believed that the revolving door between the Commerce Department and law firms who worked for the chip industry and lobbied against export controls. And that this door led to regulations which weakened America’s position relative to China as technology leaked from one to the other.

    With this in mind, the administration took steps to strengthen USA’s position. One of these steps involved using their confidence in Japanese support to take a tougher stance against China, and effectively destroying their most advanced DRAM firm, Jinhua, in the process.

    But the actual issue is that, after decades of offshoring, far less of the semiconductor production process takes place in the United States than before. This has put them at a disadvantage.

    The share of modern semiconductor manufacturing capacity located in the U.S. has eroded from 37% in 1990 to around 12% today, mostly because other countries’ governments have invested ambitiously in chip manufacturing incentives and the U.S. government has not. Meanwhile, federal investments in chip research have held flat as a share of GDP, while other countries have significantly ramped up research investments.

    So, now Taiwan produces more than 60 percent of the world’s supply of semiconductors and more than 90 percent of the most advanced chips. While the United States does not produce any higher-end chips today. This makes TSMC, and Taiwan, crucial to American policy.

    But they are working to change this, initiating policies and legislations that aim to develop their own domestic manufacturing capabilities.

    “The Joe Biden administration says that those and other investments put the United States on track to meet the near-term goal of manufacturing 20 percent of the world’s most advanced chips by the end of the decade.”

    Intel is expected to spend roughly $25 billion this year and $21.5 billion next year on its foundries in hopes that becoming a domestic manufacturer. While this is done with the aim of convincing US chipmakers to onshore their production (rather than relying on Taiwan Semiconductor Manufacturing Company (TSMC) and Samsung Intel currently uses TSMC for some of its high-end PC processors)!

    What’s also interesting is that TMSC is currently working with America to support the development of three fabrication plants in Arizona. The company will receive $6.6 billion in grants and $5 billion in loans but it plans to invest $65 billion in the United States – marking the largest foreign direct investment in a greenfield project in U.S. history.

    Despite all of this, the USA is still vulnerable

    While the USA is trying to develop their local semiconductor industry, they will still be reliant on the rest of the international system. To date, despite consistent efforts, no government has been able to achieve true self-sufficiency in semiconductor manufacturing process.

    They are aware of this – which is why they are investing time and energy in helping allies like Saudi Arabia to develop their semiconductor and tech industry. The USA is doing this with the desire to grow a healthy and resilient semiconductor ecosystem, which will help to fortify their own position along the supply chain.

    This is not a new policy – it’s an old one, which dates back to the cold war and explains how they were able to establish themselves as a Global Hegemon in such a tightly intertwined international system.

    The US State Department has partnerships with five countries — Costa Rica, Panama, Vietnam, Indonesia, and the Philippines — to explore semiconductor industry growth opportunities, as a precursor for ITSI funding. Other countries that are being considered include for such partnerships include Mexico, Malaysia and India.

    There is also a deal in which the Belgian company ‘Umicore’ has partnered with Democratic Republic of Congo company ‘Gecamines’ to recover germanium, a rare metal used in semiconductor manufacturing and some high-tech military gear. The deal falls under the banner of the Minerals Security Partnership (MSP), a collaboration of 14 countries and the European Union – but it is chaired by the USA.

    In Malaysia, American chip giant Intel in December 2021 said it will invest more than $7 billion to build a chip packaging and testing factory in Malaysia., GlobalFoundries, another U.S. chip giant, opened a hub in the country to “support global manufacturing operations” alongside its plants in Singapore, the U.S. and Europe.

    These are just a few of the examples. But they show how the ecosystem is essential to their policy – and it’s not something that they can escape.

    This is where their vulnerability lies – not only does it mean that they are not self-sufficient, it means that they need constant access to a global supply chain. This supply chain took a hit during COVID, and led to a knock-on effect on an array of major industries. But the chipmakers are also highly vulnerable to the conflicts, droughts, and logistical debacles that can obstruct waterways and sabotage international trade.

    The semiconductor industry relies on “on sprawling supply chains and the steady flow of material, components, and equipment across multiple continents, prolonged disruptions to crucial maritime passages can hike up costs and negatively impact production…. And despite the sheer breadth of this web of waterways, the maritime shipping industry is heavily dependent on a handful of critical passages strategically positioned across the globe.” (Source)

    If this vulnerability was exploited, the entire Western system would take a hit.

    The Chip War shows us that there is a need for a strong state

    What’s very interesting is the role that the semi-conductors played during the Cold War. It’s rarely discussed, with the focus being on nuclear weapons and the space race. Even though the policies and decisions that were made at that time set the stage for the semi-conductors ‘chip war’ that we see today.

    During this time, the USA was able to establish itself as a leader in the semiconductor industry – setting the rules for it and by extension, the rest of technology.

    “Every country’s electronics industry was increasingly oriented toward Silicon Valley, which so totally set the standard and pace of innovation that the rest of the world had no choice but to follow—even America’s adversaries.” (Source: Chip War by Chris Miller)

    The reason that they were able to do so was the lack of competition from both the USSR and China – the only two ideological competitors of the USA at the time. This was largely a consequence of state policy. While the USA made a concentrated effort to advance semi-conductor technology, Chinese and Soviet government policy held them back.

    In the case of China, Mao’s choice to plunge China into a Cultural Revolution, straight after the country developed its first integrated circuit, halted any advances that it’s scientists could have made.

    He believed that “expertise was a source of privilege that undermined socialist equality” and sent “thousands of scientists and experts to work as farmers in destitute villages. Many others were simply killed.” Under his “Brilliant Directive issued on July 21, 1968”, the country would use poorly educated employees to build advanced industries, as it was it is essential to shorten the length of schooling, revolutionize education…. Students should be selected from among workers and peasants with practical experience, and they should return to production after a few years’ study.

    He was against foreign technology and ideas. At times, he worried that “all electronic goods were intrinsically anti-socialist”, with his supporters arguing that “it was absurd to see electronics as the future, when it was obvious that only the iron and steel industry should play a leading role in building a socialist utopia in China.”

    By the 1960s, he had “won the political struggle over the Chinese semiconductor industry, downplaying its importance and cutting its ties with foreign technology.” (Source: Chip War by Chris Miller)

    After his death, China focused on developing electronic goods – “becoming the world ’s workshop” by the 1990s. While they knew that they needed to make the “components that powered electronics, like semiconductors”, Maos cultural revolution led to them lagging behind Taiwan, South Korea and the United States.

    In the case of the USSR, the bureaucrats like Alexander Shokin, who was in charge of Soviet microelectronics, understood the need for the country to develop their semi-conductor technology. But his choices and methods for doing so were fundamentally flawed with Shokin adopting a “copy it” strategy. The strategy may have worked for nuclear weapons, but not for chips which advanced too quickly and required both advanced machinery and expertise for them to function reliably.

    “The Soviet Union churned out coal and steel in vast quantities but lagged in nearly every type of advanced manufacturing. The USSR excelled in quantity but not in quality or purity, both of which were crucial to high-volume chipmaking.” (Source: Chip War by Chris Miller)

    The USA and its allies also took steps to stop the USSSR from acquiring the advanced technology that they needed, including semiconductor components. And while the communist country could bypass the restrictions using companies in Austria or Switzerland, the pathway was hard to use on a large-scale basis. As a result, of all of this, the Soviets had to use materials that lacked the purity that was needed for chips, and equipment that wasn’t sophisticated enough – making it difficult for them to produce working chips.

    With both of these examples, we can see the importance of state policy for technological advancement and innovation. Both China and the USSR had the scientists to potentially advance their semi-conductor technology, but the lack of support from their respective states kept them behind.

    This changed when Chinese President Xi Jinping focused the country on rapid technology innovation – his plan is for China to achieve global leadership in science and innovation by 2050.  This threat led to a response from the USA, who redirected their attention and resources to the semiconductor industry, and began to make a clear attempt to bring the tech companies back into the country.

    But what the Muslim world needs is the Islamic State

    The only way to change the status quo, and ensure that the Muslims are at the forefront of the technological advancements, is to re-establish the Islamic State. This won’t only unite the Muslim lands, along with their considerable material and non-material resources, it’ll ensure that the resources are focused on the technological innovation that is required to withstand western pressure and interference.

    We cannot study the current situation and say that it’s impossible for the Islamic State to develop their own technology and become a leader in the semi-conductor industry. To do so, would be to greatly undermine the strength that will come with Muslim unity. It also forces us to apply Capitalist ideas and experiences onto the Islamic State- while we will learn from the mistakes that both the USA and China are making, the overall systems and policies of the Islamic State are so vastly different that a direct comparison of the two doesn’t make sense.

    The USA and China are vulnerable because of how their industries and economies are interlinked – the Islamic State will not, or rather cannot, have such a reliance on foreign powers. This is the problem that the Muslim lands have today. Countries like Oman, Malaysia and Saudi Arabia are developing aspects of their semi-conductor industries but those developments are heavily reliant on foreign funds and private company’s expertise.

    None of this will be allowed under the Islamic State. We will have to have our own currency, which is tied to gold and silver, and must be independent of all foreign currencies.

    We are also forbidden to use foreign funds for “Development and investment.” It is also prohibited to grant franchises to foreigners.” Article 165 of the Draft Constitution

    When the Islamic State returns, we will focus on uniting the Muslim World, together all of whom will have the resources that are necessary to develop the technology and to ensure that we are self- reliant. In cases where we make political deals with foreign states, it will only be allowed on the condition that the states are not given power and influence over us. And that the terms of the deal benefit us.

    What’s more is that the technological progress will not be an afterthought.  This is an essential aspect of technological advancements – there needs to be a targeted effort towards achieving them.  In fact, in Islam, it is not only essential for us to develop our technology – it’s a Fard (obligation) – and as such, state policy will be geared towards supporting manufacturing and innovation in the industry.

    “All individual subjects of the State have the right to establish scientific research laboratories connected to life issues, and the State must also establish such laboratories.” Article 162 of the Draft Constitution

    …. Similarly, whether the factories are of the public property type or they are included in the private property and have a relationship to the military industry. All types of factories must be established upon the basis of military policy… it is a duty upon the State to manufacture weapons by itself and it is not allowed to depend upon other states, because this allows other states to control it, it’s will, its weapons and its fighting… This can’t be achieved unless the State possesses heavy industry and started to build factories which produce heavy industry, both military and non-military alike. Thus it is necessary that the State has factories for producing all types of atomic weapons, rockets, satellites, airplanes, tanks, mortars, naval ships, armored vehicles and all types of heavy and light weapons. It is necessary that the State has factories which produce machines, motors, materials, and electronics, and factories which have a relation with public property and light factories which have relation with the military or war industries.” Article 74 of the Draft Constitution

    These policies will not be implemented in isolation, rather they will be a part of a larger system and thus supported by political, economic and education policy. It’s only when all of these work in cohesion, with a clear plan and state support, that the Muslim lands will be able to flourish and remove themselves from the mercy and exploitation of the corrupt Capitalist system.

    Fatima Musab

  • What is the official flag of the Caliphate?

    The official flag of the Islamic State is called the rayah (الراية). It is a black rectangular flag with the words لَا إِلٰهَ إِلَّا ٱلله مُحَمَّدٌ رَسُولُ ٱلله written on it in white. A full explanation of the ijtihad behind this is below.

    Historically, flags were mainly used in warfare to identify the different armies on the battlefield. In modern times flags are used to identify different countries and are used as a symbol to unite the nation around. In America, there is a specific pledge for the flag and most public schools are required to schedule regular sessions for its recitation:

    “I pledge allegiance to the Flag of the United States of America, and to the Republic for which it stands, one Nation under God, indivisible, with liberty and justice for all.”

    So what flag will a future Caliphate use to identify itself?

    The Caliphate is an Islamic State and its structure must be derived from the Islamic texts (Qur’an and Sunnah). Therefore, when investigating the issue of what flag to use the starting point will be the Islamic texts. If no specific description is found for the flags used by the Prophet Muhammad ﷺ and the companions then it will fall under the category of styles (usloob) and means (waseelah), as a subsidiary rule derived from the general obligation of ruling in the Qur’an:

    إِنِ الحُكمُ إِلّا لِلَّهِ

    “The rule is for none but Allah.” (Surah Yusuf, 12: 67)

    As with all Islamic rules related to state and government, the actual detail is contained in the sunnah (actions, sayings and silence) of the Prophet Muhammad ﷺ.

    If we look to the hadith then we find two types of flags used by the leader and commanders of the Islamic army. They are the liwaa’ (اللواء) and the rayah (الراية) which are translated as flags or banners.

    rayah
    liwaa

    عَنْ جَابِرٍ، رضى الله عنه أَنَّ النَّبِيَّ صلى الله عليه وسلم دَخَلَ مَكَّةَ وَلِوَاؤُهُ أَبْيَضُ

    It is narrated from Jabir that the Prophet ﷺ entered Makkah with his white liwaa’ (Sunan an-Nasa’i 2866)

    لأُعْطِيَنَّ الرَّايَةَ الْيَوْمَ رَجُلاً يُحِبُّ اللَّهَ وَرَسُولَهُ

    The Prophet ﷺ said: “I will give the rayah today to a man (Imam Ali) who loves Allah and His Messenger.” (Ibn Majah)

    Al-Qamus al-Muhit dictionary mentions the linguistic meaning of both liwaa’ and rayah as ‘alam (العلم) which means a sign or banner.

    If no further description of the liwaa’ and rayah is found in the hadith then we could adopt any type of flag we wanted as long as it contained Islamic symbolism such as the crescent and star used by the Ottomans.

    However, if we look to the hadith we find detailed descriptions of both the liwaa’ and the rayah which means these words transfer from their linguistic meaning of a general sign, to a sharia meaning with a specific description.

    What is the difference between the liwaa’ and the rayah?

    The liwaa’ is a specific flag used as a sign for the Corp Commanders (Lt. General), or commander in-chief (Caliph), whereas the rayah is used by the entire armed forces and by extension through qiyas, the entire population of the state. The rayah is flown during the battle, and if the commander in-chief (Caliph) is also fighting then the liwaa’ will be flown alongside the rayah. This is based on the battles led by the Prophet Muhammad ﷺ who was commander in chief, like Badr and Uhud. This can also be seen in the battles during the Khulufa’ Rashida (Rightly Guided Caliphs).

    At the Battle of Siffin, the Caliph Ali ibn Abi Talib directly led the battle and so both the liwa’ and rayah were flown. Ali assigned Muhammad ibn al-Hanafiyyah to carry the liwa’ and Hisham ibn ‘Utbah to carry the rayah. (Muhammad As-Sallabi, Ali, Volume 2, p.155)

    ottomans

    Keeping the rayah or liwaa’ aloft during the battle is a sign of motivation for the soldiers. The companions used to take the duty of flag bearer incredibly seriously as shown by Musab ibn Umair when he continued to carry the liwaa’ at the Battle of Uhud until his martyrdom.

    يقول ابن سعد: أخبرنا ابراهيم بن محمد بن شرحبيل العبدري، عن أبيه قال:

    حمل مصعب بن عمير اللواء يوم أحد، فلما جال المسلمون ثبت به مصعب، فأقبل ابن قميئة وهو فارس، فضربه على يده اليمنى فقطعها، ومصعب يقول: وما محمد الا رسول قد خلت من قبله الرسل..

    وأخذ اللواء بيده اليسرى وحنا عليه، فضرب يده اليسرى فقطعها، فحنا على اللواء وضمّه بعضديه الى صدره وهو يقول: وما محمد الا رسول قد خلت من قبله الرسل..

    ثم حمل عليه الثالثة بالرمح فأنفذه وأندق الرمح، ووقع مصعب، وسقط اللواء

    Ibn Sa`d said: Ibraahiim lbn Muhammad lbn Sharhabiil Al-‘Abdriy related from his father, who said: Musab ibn Umair carried the liwaa’ on the Day of Uhud. When the Muslims were scattered, he stood fast until he met lbn Qumaah who was a knight. He struck him on his right hand and cut it off, but Musab said, وما محمد الا رسول قد خلت من قبله الرسل “and Muhammad is but a Messenger. Messengers have passed away before him “ (Aal-Imran, 3:144).

    He carried the liwaa’ with his left hand and leaned on it. He struck his left hand and cut it off, and so he leaned on the liwaa’ and held it with his upper arms to his chest, all the while saying, وما محمد الا رسول قد خلت من قبله الرسل “And Muhammad is but a Messenger. Messengers have passed away before him”. Then a third one struck him with his spear, and the spear went through him. Musab fell and then the liwaa’. (Men Around the Messenger)

    What is the colour of the flag?

    The rayah is black and the liwaa’ is white so we cant use a red or green flag for example.

    أخرج الترمذي وابن ماجه عَنْ ابْنِ عَبَّاسٍ قَالَ: كَانَتْ رَايَةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَوْدَاءَ، وَلِوَاؤُهُ أَبْيَضَ

    At-Tirmidhi and Ibn Majah have narrated on authority of Ibn Abbas who said: “The rayah of Prophet Mohammad ﷺ was black, and his liwaa’ was white.”

    rayah
    liwaa

    What is the shape of the flag?

    The rayah has four corners so we can’t use a triangular flag. Through qiyas this also applies to the liwaa’.

    أخرج أحمد، وأبو داود، والنسائي في سننه الكبرى عن يُونُسُ بْنُ عُبَيْدٍ مَوْلَى مُحَمَّدِ بْنِ الْقَاسِمِ، قَالَ: بَعَثَنِي مُحَمَّدُ بْنُ الْقَاسِمِ إِلَى الْبَرَاءِ بْنِ عَازِبٍ يَسْأَلُهُ عَنْ رَايَةِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَاهى؟ فَقَالَ: كَانَتْ سَوْدَاءَ مُرَبَّعَةً مِنْ نَمِرَةٍ

    Ahmad, Abu Dawud, and an-Nasa’i in his book al-Sunan al-Kubra have narrated on authority of Younus bin Obeid, the slave of Mohammad Bin al-Qassem that he said: Mohammad Bin al-Qassem sent me to al-Baraa bin Azeb to ask him about the rayah of Prophet Muhammad ﷺ what is it? He said: “it was a black quadrangle (مُرَبَّعَةً) made from namira”.

    What is the material of the flag?

    The hadith above specifies the material used for the rayah was namira (wool). However, using this material is not a hukm but rather falls under the category of means (waseelah). You may ask why the material is considered means but the shape is considered a hukm. The answer is because the companions were limited to the cloth of their time which was mainly wool and they didn’t have a choice in this, whereas for the shape, colour and symbols they had a choice in these but chose a specific design.

    Therefore, we can use any material for the flag such as nylon or cotton.

    What is the size of the flag?

    The size of the flag is not specified in the text therefore we can have any size of flag we wish.

    Shakhsiya Islamiyya mentions “Close scrutiny of the texts clarifies that the rayah is smaller than the liwaa’” but goes on to say “It is allowed to use rayah and liwaa’ of greater or lesser measurement.”

    The book also specifies a size for the flag but this is up to the Caliph to make an adoption on in the future.

    liwaa’ = 120cm x 80cm

    rayah = 90cm x 60cm

    What is the aspect ratio?

    The aspect ratio of the flag is not specified so we can use any ratio we want, but Shakhsiya Islamiyya mentions a 2/3 ratio in line with the majority of flags today. The Ottoman flag for example used a 2/3 ratio.

    What symbol is on the flag?

    There is ikhtilaaf (difference of opinion) on what is represented on the rayah and the liwaa’. This difference occurs due to differences on the strength of the hadith which specifies particular words on the rayah and the liwaa’. If a scholar views this hadith as weak then it means any symbol or writing on the rayah and the liwaa’ will become a style and we can chose any Islamic symbolism we want. If however, a scholar views the hadith as good then the wording becomes a hukm (rule) and there is no choice in the matter. The hadith in question is below.

    فقد أخرج الطبراني في الأوسط قال: حَدَّثَنَا أَحْمَدُ بْنُ رِشْدِينَ قَالَ: نا عَبْدُ الْغَفَّارِ بْنُ دَاوُدَ أَبُو صَالِحٍ الْحَرَّانِيُّ قَالَ: نا حَيَّانُ بْنُ عُبَيْدِ اللَّهِ قَالَ: نا أَبُو مِجْلَزٍ لَاحِقُ بْنُ حُمَيْدٍ، عَنِ ابْنِ عَبَّاسٍ قَالَ: «كَانَتْ رَايَةُ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَوْدَاءَ وَلِوَاؤُهُ أَبْيَضُ، مَكْتُوبٌ عَلَيْهِ: لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ». لَا يُرْوَى هَذَا الْحَدِيثُ عَنِ ابْنِ عَبَّاسٍ إِلَّا بِهَذَا الْإِسْنَادِ، تَفَرَّدَ بِهِ: حَيَّانُ بْنُ عُبَيْدِ اللَّهِ

    It was extracted by at-Tabarani in al-Awsat: (Ahmad bin Rashdin narrated that Abdul Ghaffar bin Dawud Abu Saleh al-Harrani said: Hayyan bin Obeidillah told us that Abu Mijlaz Laheq bin Humeid narrated on authority of Ibn Abbas who said: “The rayah of the Messenger of Allah ﷺ was black and his banner white written on it: لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ”.

    This Hadith is not narrated by Ibn Abbas except by this isnad (chain), and it is exclusive to Hayyan bin Obeidillah).

    The dispute concerns the hadith narrator Hayyan bin Obeidillah. Sheikh Ata Abu Al-Rashta discusses this in one of his Facebook Q&As:

    1- Ibn Hibban mentioned it in al-Thiqat, and this is in his book al-Thiqat Volume 6/230:

    (7491 – Hayyan bin Obeidillah Abu Zuhair the slave of Bani Odai narrating from Abu Mijlaz and his father, and Muslim bin Ibrahim and Musa bin Ismail have narrated from him)

    2- al-Thahabi mentioned it in his book Mizan al-I’tidal (623/1):

    (2388 – Hayyan bin Obeidillah, Abu Zuhair, sheikh from Busra on authority of Abi Mijlaz. Al-Bukhari reported: al-Salt had mentioned his mix up).

    3- Al-Salt is bin Mohammad Abu Hammam, and Abu al-Hajjaj mentioned him in his book, Tahtheeb al-Kamal fi Asmaa al-Rijal 79/2. He said: Abu Hammam al-Salt bin Mohammad al-Kharki is from Kharek, an island in the gulf area close to Oman, and al-Bukhri had narrated for him in al-Saheeh.

    4- Due to his mix-up in ahadith due to his old age, al-Uqeili had considered him from the weak narrators in his book, al-Dho’afa’ al-Kabir 319/1 where he said: Hayyan bin Oeidillah Abu Zuhair is from Busra… And Adam bin Musa narrated that he heard al-Bukhari said: Hayyan bin Obeidillah Abu Zuhair was mentioned by al-Salt to be mixing up (jumbling) ahadith…

    5- Al-Thahabi said about him in his book al-Mughni fi ad-Do’afaa 198/1 “Hayyan bin Obeidillah Abu Zuhair al-Basri on authority of Abu Mijlaz is not reliable.”

    Therefore he is disputed as there are people who make him reliable, and others who consider him from those who are weak because he mixed up when he became old. It seems that when he became old, he started to jumble. However, the issue is the writing of “La Illaha illa Allah Mohammad Rasool Allah” on the rayah and the liwaa’, and jumbling ahadith does not affect this writing, especially since there are two reliable narrators in the sanad between him and the Prophet ﷺ i.e. Abu Mijlaz Laheq bin Hameed and Ibn Abbas. So we adopted the writing of the two shahadahs on the rayah and the liwaa’.

    What is the Arabic font?

    The Arabic font is not specified so we can use any Arabic font or calligraphy. This falls under the category of styles (usloob).

    Are there any other flags?

    The different army corps, divisions and regiments can use their own flags alongside the rayah as we find in any army today. The is derived from the hadith where different units or tribes used their own banners in the battle alongside the official rayah.

    وقد ورد عند الطبراني في الكبير عن مَزِيدَةَ الْعَبْدِيَّ، يَقُولُ: إِنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَقَدَ رَايَاتِ الْأَنْصَارِ فَجَعَلَهُنَّ صُفَرًا

    It was narrated in at-Tabarani in al-Kabeer on authority of Mazeeda al-Abdi’ saying: “The Prophet ﷺ has knotted the flags of al-Ansar and made them yellow.”

    وكذلك ورد عند ابن أبي عاصم في الآحاد والمثاني عَنْ كُرْزِ بْنِ سَامَةَ قَالَ: …وَإِنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَقَدَ رَايَةَ بَنِي سُلَيْمٍ حَمْرَاءَ

    And it was narrated from Ibn Abi Asem in al-Aahad and al-Mathani on the authority of Kurz bin Sama who said: “… And the Prophet ﷺ knotted the flag of Bani Suleim red”.

    136th infantry
    The Ottoman 136th Infantry flag

    Conclusion

    The official flag of the Caliphate is the rayah. It is known metaphorically as “The mother of war” (umm ul-Harb), and will be flown on top of all government buildings within the state including the Caliph’s residence. The population will unite around this flag and will display it in their homes, mosques and businesses. The armed forces will also display it alongside their regimental banners to identify them as the official armed forces of the Caliphate.

    The liwaa’ is a special flag which will be flown alongside the rayah above the Caliph’s residence only.