US Aid is Poison and its End is a Thousand Times Easier than its Continuance

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Jennifer Psaki, Spokesperson for the US State Department said on 9/10/2013 that Washington would freeze military and economic assistance to Egypt, while waiting for the country to make credible progress towards a democratically elected civilian government. The Los Angeles Times quoted US officials who emphasized that core U.S. security interests in the region, including the Egypt-Israeli peace treaty, would not be jeopardized by the cuts.

Q&A: Collection of the Holy Qur'an, The Seven Recitations and Tafsir of the Ayah: "While Allah created you and that which you do"

The following is a draft translation of a collection of Questions asked to the Scholar Shekh Ata'a Abu Rashta.

Questions:

Dear Brother, Assalamu Alaikum wa Rahmatullahi wa Barakatahu

1. In the book Ash-Shaksiyah 3 (Islamic Personality Volume III), under the topic "The First Evidence � The Book", under the point "Fourth" it says: "The research on it does not concern the question whether it is from the Qur'an. Rather it concerns its submission and delay..."

What can be learned from the Westgate Attack?

Following the attack on the Westgate Mall in Nairobi which killed tens of people and injured hundreds more, we in Hizb ut Tahrir East Africa, the political party whose ideology is Islam are shocked and sad-dened by this event and would like to highlight the following issues:

Are Muslim charities really Islamic?

Zafer Iqbal investigates whether Islamic charities in the UK abide by the ethical rules of the Shariah when carrying out their work.

Over the last few years I have become increasingly alarmed at the antics of many so-called �Islamic� charities.

According to the Charity Commission, there are over 180,000 registered charities in Britain and many more that aren�t required to register. With over a thousand Muslim charities, the sector is clearly expanding.

This article looks at the growth of the sector and what lurks below the surface.

Charities � friends of the poor?

Every year I receive increasing volumes of glossy brochures through my letter box. I could hardly visit a website this Ramadan without seeing Islamic Relief advertisements splattered everywhere � and that is no exaggeration.

I had been led to believe fundraising was an Islamic duty, carried out by well-meaning and concerned individuals. Upstanding individuals, volunteering their time and effort to causes around the world, helping our destitute brothers and sisters, selflessly and tirelessly.

They would manage our donations with the utmost care, ensuring delivery to those in utmost need.

It then came as a surprise when I heard about infighting amongst charity staff for positions, flights around the world and expense accounts; or thousands from our donations paid to �famous Muslims� to attend charity dinners; or the thousands given to cable channels to host all-night charity appeals.

I gave them the benefit of the doubt � exceptional, urban legends, rotten apples in an otherwise good barrel. Alarm-bells ringing!

As various media reports and documentaries began raising concerns about this sector, I began to question if these efforts were selfless, voluntary and if donations were being squandered amidst claims of payments of exorbitant salaries, extravagant brand-building, marketing expenditures, large expense accounts, employment of friends and relatives, funding of political parties and religious movements.

Accountability

Ironically, some tried to attack journalists for whistleblowing � for impeding the �good work� these charities do. It seemed to me that instead of addressing the concerns raised, politicking was going on. My investigations led me to start looking into some of these allegations.

I began with writing to some of the high-profile personalities involved. Some refused to reply, others confirmed they do take fees to attend charity dinners however I would need to go through their �agent� if I had further questions!

Islamic Relief is one of the UK�s top 50 charities

�What about ethics?� I asked. �My daughter�s education is her right and I will do whatever it takes to put her through university� I was duly told.

I reviewed published accounts of several leading charities available for download from the Charities Commission website. A top 50 UK charity, Islamic Relief�s 2011 and 2012 financial accounts made for shocking reading � although it must be said, it was not atypical:

� �2.9 million of donations were spent on �UK operating costs�, an additional �4.5 million on marketing

� Additional project-related expenditure outside of the UK is not disclosed in the accounts

� There are hundreds of thousands in bank loans whilst the charity�s bank and reserves hold millions of pounds.

� Donations to political organisations: Islamic Society of Britain (ISB), Muslim Council of Britain (MCB), Federation of Student Islamic Societies (FOSIS), Islamic Forum of Europe (IFE) and various university Islamic Societies � organisations with similar �ideologies� to Islamic Relief.

Questions relating to these points and other issues in the accounts were put to Islamic Relief, initially in a call to their London offices and then in writing. The final response did not answer even one question. I was invited to their offices so they could understand why I was asking these questions. Big brother? Sounded like it!

Islamic or Capitalist charities?

�Islamic� charities have unthinkingly adopted the capitalistic approach � lock stock. Charities may be prohibited from political activism however they are permitted to educate people on these issues.

Instead of doing so, they compete to build brands, assets and corporate empires. They fool us by replacing aims like �eliminating poverty� with impotent ones: �alleviating poverty� or �aiding and assisting the poor�.

Islamic Relief�s strapline proudly states, �Dedicated to alleviating the suffering of the world�s poorest people� whilst Help for Syria disgracefully proclaims, �Help Syrians in need. No politics, just aid�.

So we see the emergence of corporate style Islamic charities where our donations are used for offices around the world, glossy marketing campaigns that make us increasingly feel guilty for not donating enough, and high salaries and expense accounts with directors jet setting around the world.

Charities are making a great living off donations intended for the poor and destitute, becoming obese whilst increasing numbers die of poverty, preventable diseases and illnesses year on year.

In the process they violate a multitude of Islamic injunctions, donor expectations and moral considerations.

Source

The Muslim that changes the negative into positive by the power of his faith

The Muslim that changes the negative into positive, and the challenge into opportunity, by the power of his faith

When life becomes, in terms of the human being, like a ship in a dark stormy night at sea, battered by violent waves, and fierce storms, sailing further and further away, without seeing any signs of life, or a way of being saved... The human being will be, during this phase, in the most intense state of feeling helpless, weak, and in need of a rescuing power that compensates his incapacity and weakness.

??????? ??????? ???????????? ????? ??????? ?????????? ???????? ?????????????? ????????? ????????? ? ????????? ???? ??????? ? ???????? ??? ????????????

"He Who responds to the oppressed when they call on Him and removes their distress, and has appointed you as khulufaa (successors) on the earth. Is there another god besides Allah? How little you pay heed!"

(An-Naml, 27:62)

Under such harsh circumstances, dark roads, and substantial challenges, you find the Muslim the owner of the enlightened thought about existence, his origin, his purpose, and his fate. He is not confused about his affair, and despair does not seep into him, nor is he swept by torrents, or racked by winds ... Allahu Akbar!

You see him when determined upon an issue, remembering the saying of the All-High:

?????? ??????????? ????? ??????? ?????? ????????

"Whoever puts his trust in Allah � He will be enough for him."

(At-Talaq, 65:3)

And when the Storms intensify, and the volcanoes erupt, and the waves rise, and the wounds increase, he says,

?????? ??????? ???????? ???????? ??????????

"We belong to Allah and to Him we will return"

(Al-Baqara, 2:156)

and he becomes among,

?????????? ?????????? ????????? ???? ????????? ??????????

"Those are the people who will have blessings and mercy from their Lord"

(Al-Baqara, 2:157)

And when the fierce storms change, suddenly, into beautiful and pleasant breezes, then the Muslim will feel Allah's accompaniment, care for him, and His grace upon him, and he says:

????????? ???????

"Praise be to Allah"

So Allah's saying about him will be realized:

?????? ?????????? ????????????????

"If you are grateful, I will certainly give you increase"

(Ibrahim, 14:7)

Indeed, solely the Islamic creed answers mankind in a correct and definite way, about his existential questions. It gives him convincing answers in accordance with reality, and is based on evidence. Articulating about existence and the natural disposition is the most truthful of articulations.

This is what, makes mankind assert its authenticity, and believe in its truthfulness with deep-rooted emotions that he is a creation of a creator, emanating from the natural disposition. So the truthful thinking and the emotions emanating from the natural disposition merge together in the most fascinating and beautiful harmony, around the greatest of truths related to the existence of mankind, his origin, his fate, and the purpose of his presence in this life. Thus, mankind starts life with its good and bad with a confident soul, a firm footing, and a strong will. (This is so), even if he were in a strange environment and atmosphere that was hostile and harsh, like the situation currently is. You find him change the negative into something positive and a challenge to undertake. Hence, recalling the role of the noble Prophets, blessings be upon them who were always faced with these kind of circumstances and challenges. So he (the Muslim) rises to fix the universe, after the darkness of disbelief were established on it, and the moral values within were corrupted, and the systems have transgressed across it.

He proceeds while repeating the saying of Allah:

?????? ???????? ??????? ??????? ????? ????? ??????? ???????? ???????? ??????? ???????? ???? ??????????????

"Who could say anything better than someone who summons to Allah and acts rightly and says, 'I am one of the Muslims'?"

(Fussilat, 41:33)

And the saying of Allah's Messenger ??? ???? ???? ????:

?????? ??????????? ???????? ??????????? ????? ?????? ???????? ???????? ?????????????

"Islam began strange and will return as it began � strange � so toobaa (a type of tree in Paradise) for the strangers"

(Muslim)

You find him rejoicing with the victory when the people have despaired. His eyes always looking forward towards a promised Khilafah, or an outspread heaven. He proceeds and does not fear the blame of the blamer in the cause of Allah, while repeating: "If they placed the sun in my right hand, and the moon in my left hand, that I should leave this matter until Allah makes it apparent (and victorious), or I perish with it, I will not abandon it."

Oh Allah, make us among those, and even more so!

Book: The Son: With his Father & Mother by Sheikh Yusuf Baadarani - Now Available

The English translation of the excellent book by Sheikh Yusuf Baadarani is now available to purchase online from here.

Both the paperback and Kindle versions are available. 

The Sheikh was born during late thirties of past century, to engage so early in the political work targeting the revival of the Muslim Ummah and saving her from the neckband of colonialism, through the full liberation of everything that does not relate to its Islam. He was a student of Sheikh Taqiuddin an-Nabhani (rh). He authored many intellectual, political and Islamic books that illustrate the standards and measures of deep objective research, as dictated by the norms of looking after the truth in any topic. The following are some of his other books:

- "The Family, A Castle Shielded by Allah and His Messenger" in two parts, in Arabic, translated also into English and Turkish.
- "Europeans Hatred of Islam, A Conspiracy in Its Second Millennium" in Arabic, translated also into English, French, and Italian.
- "Christianity, A Roman Political Scheme" in Arabic, translated also into English, and French.
- "Hijacking The World, An American Plan" in Arabic, translated also into English, and French.
- "The Black Hole in the Intellect of Western Philosophy" in Arabic translated also into English
- "The Choice of Heaven and Hell in the Philosophy of Democracy" in Arabic, translated also into English.
- "Crisis of Western Intellect" in Arabic and English.

Sheikh Badarani is from the city of Beirut, Lebanon and is a member of Hizb ut-Tahrir.

You can read an extract from the English from the book 'The Son - With his Father and Mother' from http://islamicsystem.blogspot.co.uk/2011/12/rights-duties-towards-parents-part-1.html

Beyond Pragmatism � a response to Beyond Islamism

I would like to make some brief points in response to Tariq Ramadan�s piece �Beyond Islamism� published on his website (tariqramadan.com) that has raised many points concerning the future of Islamic movements in the Muslim World.

There is no doubt that the overthrow of President Mohammed Mursi in Egypt has led to many commentators championing �the failure of Political Islam� scenario that was emphasised by Oliver Roy in the 1990s which has been given new sense of life over the last few months. This new piece by Ramadan seems to fall into this new wave of commentary that is looking for a new way, if one can draw analogy to the New Labour �Third Way.� However, Ramadan does not propose clearly what this new way should be except that he mentions a need to focus on the achievement of Islamic objectives, which is a main theme in much of his writings, implying the need for Islamic movement to ditch with the body i.e. Islamic Law and focus on the spirit i.e. the Islamic objectives.

He further alludes to this through his title and certain points raised in the article, about Islamic movements having no real economic discourse, and that there is a need for Islamic movements to leave out the politics and follow a more traditional root, of aligning themselves with Islamic objectives of justice and peace.  Ramadan believes that the Islamic projects in Egypt, Tunisia and Turkey have not provided a clear political project, but a blend of Islam with ruthless capitalism, which is a common theme through the Islamic projects in the mentioned countries.

Given that the Muslim brotherhood movements in these countries have failed to provide a clear and distinct political programme stemming from genuine Islamic discourse, clearly the need is to go beyond Islamic pragmatism and not �Islamism,� as to date it is fair to argue that no Muslim country has implemented a complete political programme deemed to be Islamic, and can be assessed if we look and scrutinise any of the Muslim countries, whether that is Saudi Arabia, Pakistan, Egypt or Tunisia.

If one looks to Islamic political discourse, there is no doubt that it has something to offer much more than the anti-colonial and victim narrative that Ramadan mentions, and there is a need to explore this in much more detail. And when looking at Islamic culture one will find a wealth of books and literature on politics, economics, laws, finance, international relations and structures from which a coherent political programme can be derived and implemented in the global context in which we live. Time itself is not an indication of the redundancy of an idea/rule/programme/ but that of its ability to solve human problems. If time is made an issue or globalisation then much of the basis of the modern secular state would be redundant, given that democracy itself pre dated Islam and secularism emerged through blood-shed in the 16^th century.

To end there is a genuine need for Islamic politics to be looked into in a serious manner and not for existing Islamic movements that have risen to power to be made a basis of judging the success or failure of Islamic politics, given that these movements are pragmatic, which Ramadan himself suggests. Islam has a rich history of ruling, governance and management of human affairs and there is a need for any serious Islamic movement to revisit it and to make it the basis of its political programme if it is to be in essence an real Islamic movement rather than one that carries the name and slogan of Islam but in substance is no different to the existing opposition forces in the Muslim world.

Dr. Mohammad Zahid

Source

Q&A: Meaning of Hadeeth of 'Mujaddid' every century

Question:

Baraakallahu Bika our Sheikh and May Allah hasten the victory at your hands and may Allah benefit us with your knowledge.

From amongst the well-known Saheeh Ahaadeeth that was related by the noble Sahaabah Abu Hurairah (ra) from the Messenger of Allah ??? ???? ???? ???? that he said:

????? ??????? ???????? ???????? ?????????? ????? ?????? ????? ??????? ?????? ???? ????????? ????? ????????

"Verily Allah sends to this Ummah at the head of every one hundred years someone who will renew the Deen for her".

Related by Abu Daawood (4291) and was verified as Saheeh by As-Sakhaawiy in 'Al-Maqqsid Al-Hasanah' (149) and Al-Albaaniy in 'As-Silsilah As-Saheehah' (599).

And the question is: Does the word 'Man' (who) mentioned in the Hadeeth establish that the Mujaddid is an individual or a group? And is it possible to list them from the previous passed centuries?

From Abu Mu'min Hamaad

Answer:

Wa Alaikumus Salaam Wa Rahmatullahi Wa Barakaatuhu,

Yes, the Hadeeth is Saheeh and there are five issues that relate to it:

1) At which date does the hundred (years) begin? Is it from the birth of the Messenger of Allah ??? ???? ???? ???? or from the time of the Ba'thah (the mission) or from the time of the Hijrah or from the time of his death ??? ???? ???? ?????

2) Is the start of every year mean at the beginning of every hundred, or during each hundred or at the end of every hundred?

3) Does the word 'man' (who) mean one of the people or does it mean a group that renews the Deen for Deen for the people?

4) Are there any reports containing a correct reference in regards to the number of Mujaddids in the past hundreds of years?

5) Is it possible to know in the fourteenth century that ended on the 30th of Dhul Hijjah 1399 AH who the one renewing the Deen of the people was?

I will attempt to the best of my ability to mention what I believe to be the strongest view (Raajih) in regards to these issues without delving and plunging into the points of Ikhtilaaf (difference).

So I say and with Allah is the Tawfeeq and He is Al-Haadi (who guides) Subhaanahu to the straight path:

1) On which date does the hundred years start?

Al-Munaawiy said in the introduction of 'Fath ul-Qadeer': [And they have differed in regards to the start of the year, is it considered to be from the Prophetic birth, the Ba'thah (start of the mission), the Hijrah or his death ??? ???? ???? ????...? And the Raajih (strongest view) in my opinion is that it is to be considered from the time of the Hijrah. This is because it is the date in which the Muslims and Islam was given honour and might ('Izzah) with the establishment of its state. And it is for this reason that when 'Umar (ra) gathered the Sahaabah to agree upon the beginning of the date they depended upon the Hijrah. At-Tabari in his 'Taareekh' said: "Abdur Rahman Ibn Abdullah Bin Abdul Hakam told me: He said: Nu'aim Bin Hammaad told us: He said: Ad-Daraawardiy told us from Uthmaan Bin Ubaidullah Bin Abi Raafi' who said: I heard Sa'eed Bin Al-Musayyib say: Umar Bin Al-Khattaab gathered the people and asked them. He said: From what day should we record? So Ali said: From the day that the Messenger of Allah sallalahu alaihi wassallam made Hijrah and left the land of shirk. So this is what Umar (ra) did." And Abu Ja'far said: "The first year of Hijrah is considered from Muharram of that month i.e. before the arrival of the Messenger of Allah sallalahu alaihi wassallam to Al-Madeenah by two months and some days as the arrival of the Messenger of Allah ??? ???? ???? ???? was on the 12th of Rabee' ul-Awwal."

Based upon this that it is most probable to start the count of the hundred year mark from the date of the Hijrah (migration) in which the Sahabah (radhallahu alaihum) had adopted.

2) As for the start of the century then the probable (Raajih) view is towards the end; i.e. the Renewed (Mujaddid) would be at the end of the hundred years a pious unblemished famous Aalim (Scholar) and his death would be at the end of it and not half way or throughout its period. As for why I have took this view to be the most probable for the following reasons:

a) It has been confirmed by Saheeh narrations that 'Umar Ibn Abdul Aziz came at the start (Ra's) of the first hundred years and he died (rh) in the year 101 Hijri when he was forty years old whilst Ash-Shaafi'i was at the start (Ra's) of the second century and he died the year 204 Hijri at the age of fifty-four.

So if we take another interpretation for the start (Ra's) of every hundred years by explaining it as the beginning of the first 100 hundred years then Umar Ibn Abdul Azeez would not be the Renewed (Mujaddid) of the first century because he was born in the year 61 Hijri. And Ash-Shaafi'iy would not have been the Mujaddid of the second century because he was born the year 150 Hijri. This means that the start (Ra's) of the year that is quoted within the Hadeeth refers to the last part of the century and not its beginning. So he (the Mujaddid) could be born within it (i.e. middle years) and then became a well-known Mujaddid Scholar in its latter part and died at its end.

b) As for the evidence indicating that Umar Ibn Abdul Azeez was the Mujaddid of the first century and Ash-Shaafi'i was the Mujaddid of the second century, who became famous amongst the Ulemaa of this Ummah and its Imaams. Az-Zuhriy and Ahmad Bin Hanbal amongst others from the early and later Imaams agreed that from the Mujaddideen at the start (Ra's) of the first century was Umar Ibn Abdul Azeez (rh) and at the Ra's of the second century was Imam Ash-Shaafi'iy (rh). 'Umar Ibn Abdul Azeez passed away in the year 101 Hijri at the age of forty years and the duration of his Khilafah was two and a half years whilst Ash-Shaafi'i died in the year 204 Hijri at the age 54. And Al-Haafizh Ibn Hajar said in 'Tawaaliy At-Ta'sees': [Abu Bakr Al-Bazzaar said: I heard Abdul Maalik Bin Abdul Hameed Al-Maymooniy saying: I was with Ahmad Bin Hanbal whilst Ash-Shaafi'i was mentioned so I saw Ahmad raise his head and he related from the Prophet ??? ???? ???? ???? that Allah Ta'Aalaa selects someone at the start (Ra's) of each century somebody that would teach them their Deen. He said: And Umar Ibn Abdul Azeez was at the end of the first century and I hope that it was Ash-Shaafi'i who was at the end of the second].

And by way of Abu Sa'eed Al-Firbaabiy he said: Ahmad Bin Hanbal said: Verily Allah selects for the people at the Ra's of every century someone who will teach the people the Sunan and will negate the lies attributed to the Prophet so we examined it and found that Umar Ibn Abdul Azeez was at the Ra's of the first century whilst Ash-Shaafi'i was at the end (Ra's) of the second century.

Ibn 'Addiy said: I heard Muhammad Bin Ali Bin Al-Husein saying: I heard our companions saying: In the first century it was Umar Ibn Abdul Aziz and in the second it was Muhammad Bin Idrees Ash-Shaafi'i.

And Al-Haakim recorded in his 'Mustadrak' from Abu ul-Waleed who said: [I was in assembly with Abu-l-Abbaas Bin Shuraih when a Sheikh came to him and praised him. Then I heard him say: Abu At-Tahir Al-Khawlaani told us and secondly Abdullah Bin Wahb: Sa'eed Ibn Abi Ayyoob informed me from Shuraaheel Bin Yazeed from Abu 'Alqamah from Abu Hurairah (ra) that the Messenger of Allah ??? ???? ???? ???? said:

????? ??????? ???????? ????? ?????? ????? ??????? ?????? ???? ????????? ????? ????????

"Verily Allah sends to this Ummah at the head of every one hundred years someone who will renew the Deen for it."

So have glad tidings O Judge verily Allah sent at the end of the first century Umar Ibn Abdul Azeez and at the end of the second century he sent Muhammad Ibn Idrees Ash-Shaafi'i...].

Al-Haafizh Ibn Hajar said this indicates that the Hadeeth was well-known (Mash'hoor) in that time period.

c) It could be said that the start (Ra's) of something linguistically means the first or beginning part so how then can we view as strongest that the start (Ra's) of every year means its end and not its beginning? The answer to this is that just as the Ra's means the start of something linguistically (in the Arabic language) it likewise means its end part. It was said in 'Taaj Al-Aroos' (Dictionary): The Ra's of the thing is its edge and it is said its end part. And it is said in 'Lisaan Al-Arab (Dictionary): The lizard came out of the hole with its Ra's (Muraa'san) which means that the head came out first or that perhaps tail first i.e. the first part of the end part. Therefore the Ra's of a matter or thing can according to the language mean the beginning just as it can mean the edge of it whether this means the beginning or the end. As such we need a Qareenah (clue/indication) that will outweigh the meaning that is intended in the Hadeeth 'Ra's of a hundred years'. Is it its beginning or its end? And this Qareenah is present in the previous narrations which considered Umar Ibn Abdul Azeez the Mujaddid of the first century and he died in the year 101 Hijri and considered Ash-Shaafi'i the Mujaddid of the second and he died in the year 204 Hijri. All of this outweighs the meaning in the Hadeeth to mean the last part of the century and not its beginning part.

So based upon the aforementioned, I outweigh to be most probable that the meaning of: 'The Ra's of one hundred years' as found in the Hadeeth, is the last part of each century.

3) As for the word 'Man' (who) meaning the individual or a group: Then the Hadeeth states: �???? ???? ?????... ?? ???? ??? ?????�

"Allah sends to this Ummah.... someone who will renew (Man Yujaddidu) its Deen for it" and if the 'Man' (who) indicated the group then the verb would have been in the plural form (yujaddidoona). However the verb was mentioned in the singular form and this is despite the expression 'Man' (who) also carrying the meaning of the plural and even if the verb after it is in the single form. However I view as strongest that here it is indicating the individual because of the Qareenah 'yujaddidu' (i.e. singular form of verb). And I say stronger view because the expression used here is not definitely individual here and even when the verb after it is in the singular form. Due to this there have been some who have interpreted the expression 'Man' as indicating the group and they listed in narrations groups from the Ulamaa who came in every century. However this opinion is outweighed by the other one as has been mentioned earlier.

In conclusion the stronger view is that 'Man' (who) indicates and individual meaning that the Mujaddid mentioned in the Hadeeth is a man who is an individual pious and untarnished scholar.

4) As for listing the names of the Renewed (Mujaddideen) throughout the past centuries; reports have shown, the most well-known list is in the form of rhyming prose of As-Suyooti up until the ninth century and he asked Allah ?????? ?????? for himself to be the Mujaddid of the ninth century. I will now relay a section from his prose:

Thus at the first century was 'Umar the just Khaleefah as agreed upon and settled.

And Ash-Shaafi'i was at the second due to his high knowledge.

And the fifth was Al-Ghazaali for what he possessed of argument.

And the seventh who elevated to elevation was Ibn Daqeeq Al-Eid as agreed upon.

And this is the ninth that has come and the one who guides does not break a promise and I have hoped that I am its Mujaddid because the favour of Allah does not exhaust.

And there are some other statements that continue on from.

5) And is it possible for us to know who the Renewed (Mujaddid) of the Deen of the people was for the 14th century ending on the 30th of Dhul Hijjah 1399?

It was brought to my attention what was famous or well-known from amongst the well-respected Ulemah when they indicated that the 'Ra's' (head) of the year was its latter part. Umar Ibn Abdul Azeez was born in 61 Hijri and died at the Ra's of the first century in the year 101 Hijri and Ash-Shaafi'iy was born in the year 150 Hijri and died at the Ra's of the century in the year 204 Hijri.

This means that each one of them was born around the middle of the century and became well-known in its latter part. And as I have said I view as the strongest interpretation that has become well-known amongst the respected Ulemah in regards to Umar Ibn Abdul Azeez being the Mujaddid of the first century and Ash-Shaafi'i being the Mujaddid of the second century. So based upon this, I view as strongest that the great scholar Taqiudeen An-Nabahani (rh) was the Mujaddid of the fourteenth century. He was born in the year 1332 Hijri and he became well-known in the latter part of the fourteenth century and specifically when he founded Hizb ut Tahrir in Jumada al-Thani in the year of 1372 Hijri and he passed away in the year 1398 Hijri. His Dawah to the Muslims was related to the vital issue, the resumption of the Islamic way of life through the establishment of the rightly guided Khilafah State and it had a major effect upon their lives and endeavours and Ijtihad until the Khilafah has become a general demand of the Muslims today. So Allah's mercy be upon Abu Ibrahim and Allah's mercy be upon his brother Abu Yousuf who came after him and May Allah gather them with the Prophets, truthful, Shuhadaa and Saaliheen (righteous) and what great company they are.

This is what I view as the most probable my brother Abu Mu'min and Allah is more aware of what is correct and to Him belongs the best of destinations.

Your brother,

Ata Bin Khalil Abu Al-Rashtah

14 Shaban 1434 AH

23 June 2013 CE

The Islamic Personality - Volume 1, English edition published

The Islamic Personality Vol 1 (Ash-Shakhsiyya Al Islamiya), the first part of the 3 volume masterpiece written by Shaykh Taqiuddin An-Nabhani has been published in English. It is available to purchase online from Revival Publications

The first Volume puts down firm foundations for belief and the fundamentals of Islamic thought. It deals with the crucial issue of the basis & formation of the Islamic personality (shakhsiya), The correct understanding of the widely debated yet vague subject of Al Qada wal Qadr, The Qur'an, its revelation and its compilation, The Sunnah, Hadith, its sciences and the classification of ahadith, Fiqh and its principles (Usul Al-Fiqh), Tafseer In the past and present and the correct method of performing tafseer.

All the things you will learn with this book cannot be explained in a short description. You will gain 422 pages of deep knowledge & understanding about what constitutes the Islamic Personality & how to develop and nurture it. Here�s just a quick summary of what you will find inside:

Chapter I - Personality

This Chapter addresses the critical question for which this book was actually written - What is the Islamic personality? what constitutes an Islamic personality? what is 'Aqliyya & Nafsiyya ? How to develop and nurture an Islamic Personality ? All these and other questions are discussed in this chapter.

Chapter II - The Islamic 'Aqidah

This chapter discusses the meaning of the Islamic 'Aqidah and its various aspects. The author delves in to the widely debated yet vague subject of Al-Qada wal Qadr and puts down the correct thoughts regarding the subject. Subjects such as 'why the prophet cant be a Mujtahid' have been discussed in detail in this chapter.

Chapter III - The Noble Qu'ran

This chapter discusses about the compilation of the Qu'ran and its miraculouness. Various doubts created by the orientalists about the Quran, its compilation and its script are addressed by the author in detail in this chapter.

Chapter IV - The Sunnah

This chapter discusses about what is the Sunnah and what constitutes the Sunnah. It addresses the important issue which many people today tend to take lightly and some even dismiss completely and that is the importance of the Sunnah as a legal Source for the Shari'ah Hukm. The subject of 'why khabr ahad is not a decisive proof for belief' is discussed in this chapter in detail.

Chapter V - The Difference between 'Aqidah and Shar'iah Rule

Many people tend to mix between the 'Aqidah and the Shari'ah rule and as a result of this may question the belief of a person upon the violation of a Shari'ah rule and in other cases ironically take another persons act lightly when he takes part in ruling by other than what Allah (swt) has sent. This chapter discusses this and other related issues.

Chapter VI - Ijtihad and Taqlid

This chapter discusses the important subject of Ijtihad which is the mechanism of extracting laws from the text of the Qu'ran and the Sunnah. It also discusses about Taqlid and how Taqlid (imitation) in some cases is not allowed such as in the 'Aqidah and at some places becomes a Fard. This chapter also discusses aboout the various categories of Mujtahids and Muqallids. The discussion about migrating from one Mujtahid to another and its conditions are discussed in this chapter.

Chapter VII - Learning the Shari'ah Rule

This chapter discusses about Istiftaa (giving a fatwa) and what are the conditions of giving a Fatwa. The question whether one needs to be a mujtahid to give a fatwa and others are discussed in this chapter.

Chapter VIII - The strength of the evidence (Quwwa ad Dalil)

This is an important chapter which puts light on how various evidences are weighed specially in the reality when there are two evidences from the Quran and the Sunnah that are seemingly contradictory with each other. The mechanism of outweighing one among the two evidences is called Tarjeeh. This issue has been discussed in the book in lot of clarity and detail.

Chapter IX - Consultation (Shura) or the adoption of an opinion in Islam

Many people consider democracy as equivalent to Shura and carry the understanding that the Prophet (saw) and his companions after him consulted i.e took shura in all matters and therefore the model of Democratic governance where the Members of parliament give consultation to the rulers is in line with the Sunnah. This understanding which is incorrect historically and contradicts reality and the Shar'iah Hukm is discussed in detail in this chapter. The author also discusses where is shura compulsory for the Khalifah and where it is only recommended and in which cases Shura is unacceptable.

Chapter X - Science and Culture

This chapter discusses about the important subject of the relation between Science and Thaqafa (culture) and how every nation has its own culture but science is universal to all people. The author explains the correct method of attaining the Islamic culture and how should Muslims view other Non-Muslim cultures.

Chapter XI - The Islamic Disciplines

In this last part of the book the author delves into the details of various Islamic sciences. Under this chapter the author discusses about Tafsir, its correct methodology and how the scholars in the past performed Tafsir and their different methodologies and other details.

Chapter XII - Sources of Tafsir

Continuing from the previous chapter the author in this chapter discusses abut the various sources of Tafsir amongst the Mufassirin and what is acceptable and what is unacceptable in Tafsir. He also expounds into why the Ummah needs mufassirin today. Running over several pages he discusses this in detail and gives a clear and detailed explanation of how Tafsir should be performed.

Chapter XIII - The Science of Hadith

This chapter covers several aspects in relation to the science of hadith such as the classification of ahadith and the categories of khabar Al-Ahad. The author also explains what is the accepted (maqbul) hadith and the rejected (mardud) one. He also expounds upon the what is hadith Qudsi and what is a mursal hadith. The science of accepting the narration or not is also discussed in this chapter in detail.

Chapter XIV - The Prophet Biography (Sirah) and History

This chapter puts light on the various books of Sirah and their methodology in collecting the narrations and their authenticity. The author marks out the better among the Sirahs available today and also the books of history.

Chapter XV - The Principles of Islamic Jurispudence (Usul Al Fiqh)

Fiqh is the knowledge of Shari'ah rules which have been extracted from the Qur'an and the Sunnah. For the da'wa carrier who is carrying these Islamic rulings to the Ummah to implement on it he must understand the fundamentals of Fiqh, the mechanism of the extraction of rulings and the differences among various schools of Fiqh and how Fiqh developed and flourished and then declined and what were the various reasons behind that. This and several other issues have been discussed in detail in this last chapter of the volume 1 of this book.

Purchase Online

Woolwich & the Method to Establish the Islamic State

The following is the transcript of a talk recently delivered on this subject. Please note some of the script is in the form of bullet points.

???????? ?????? ??????? ?????????? ????????? ??????????? ?????????????? ???????????? ???? ??????????? ????????????? ?????????

�You are the best of the nation raised up for mankind because you enjoin what is right and forbid the wrong and believe in Allah� [TMQ Ale-Imran: 110]

In the light of this verse I want to begin my subject today with the topic that has been on the lips of every Muslim in this country over the last week and the topic that has dominated the media � the dramatic killing of a British soldier on a street in Woolwich, London.

As usual the media has gone into overdrive in demonising Islam and Muslims with its usual characterisation of Islam as backward and violent. All sorts arguments have been made trying to link violence and the political aspects of Islam so they are trying to polarise the debate so either:

�     We are of those Muslims who we have seen on the media who are the apologists, who have come out apologising as if Islam is to blame for the state terror caused by Britain, America and the Western powers the world over.

�     Or on the other hand we are of those who want to engage in acts of violence, in bombings like 7/7 or to kill people on the streets.

We should not fall into their agenda and reject the categories and these labels they put on our heads of moderates, extremists, fundamentalists etc.

We as Muslims should never take the defensive position, a position of weakness and apologising � this contradicts the ethos of Islam. Allah (swt) says:

???? ???????? ?????????? ????? ?????????? ???????????? ??????? ???? ??????? ? ???????? ????????? ?????? ?????????

�Nay, We hurl the Truth against falsehood, and it knocks out its brain, and behold, falsehood doth perish!"  [Surah Anbiya, 21:18]

We should take the offensive approach in this argument.

The real problem facing the world is western violence: violence perpetrated by states using full military force. Violence that destroys entire nations and ruins the lives of entire peoples.

They emotionally portray the death of one of their soldiers yet they want to ignore the massacres their troops their forces have committed around the world:

�       This is the violence that has led to the killing over 1 million Muslims in Iraq since the invasion of the Western powers

�       140,000 people killed in Hiroshima and 80,000 in Nagasaki by dropping of atomic bombs by America

�       This is the violence that we continue to see the world over where they continue to launch drone attacks of our mothers and children in Afghanistan, Pakistan and Yemen

�       This is the violence we see by Bashar al-Assad who was supported by the West and despite their nominal condemnation has been allowed to continue his slaughter in Syria

The violence of the western states, in comparison to which, any violence committed by individuals, Muslim or otherwise, is like a drop in the ocean. This is where our focus should be if we are indeed sincere about dealing with the problem of violence.

To scapegoat disempowered individuals whilst ignoring the far worse violence of powerful institutions is disingenuous and hypocritical.

State terrorism is what causes what they call individual acts of terrorism. They want to ignore the role of their own foreign policy when discussing the cause of this killing in Woolwich � we should ask?

�        What led the Irish Republican Army (the IRA) � the political wing, Sinn Fein ironically they now sit with � what led them to commit countless attacks against British soldiers in this country in the past? Was it the Quran and Sunnah? Or the occupation of Northern Ireland by the British and the violence of the English against them?

Methodology for Change

Now turning to the issue of the correct way to channel the anger we feel when we see the atrocities against the Muslims and the munkarat, the evil around us.

As Shuhada alan-naas (witnesses over mankind) we as Muslims need to work for a true solution to the problems that we face. Therefore we need to look to the Quran and Sunnah.

The Prophet (saw) instructed us in the famous hadith:

???? ????? ???????? ????????? ??????????????? ???????? ?????? ???? ?????????? ????????????? ?????? ???? ??

???????? ???????????? ???????? ???????? ??????????

�Whoever from amongst you sees an evil should change it by his hand, if he is unable to do so then he should change it by his tongue and if he is unable to do so then he should reject it in his heart - and this is the weakest (manifestation) of Iman� [Muslim]

So what is the meaning of changing by the hand? Depends on capability and legal responsibility.

Individually we can stop munkar within our own sphere of responsibility, e.g. making are children wear Islamic dress, stopping them from evil, or our wife, etc.

However how can we change the Munkar in society like the abandonment of the Shariah rules and the shedding Muslim blood in Iraq, Afghanistan, Burma, Syria etc?

The people of power in those lands like the army commanders and leaders are directly liable to stop the munkar by their hands.

We will not achieve the removal of western forces from our lands by attacks against individuals here and there. In fact we need an army to defeat an army, the armies of the Muslims instead of sitting in the barracks polishing their guns or instead of being used against Muslims like in Syria must be mobilised to protect the Muslims, to liberate Palestine and the other Islamic lands.

We as individuals cannot not change the situation by attacking individuals on the streets here and there whether in the Muslim or non-Muslim world � that would not remove the munkar and liberate our lands.

Allah (swt) says in Surah at-Tawba:

 �And fight against the disbelievers collectively as they fight against you collectively.� [TMQ 9:36]

The question then arises � that the armies and leaders of the Muslims are not doing anything to solve our problems which is true. In fact the greatest munkar today is implementation of kufr in our lands instead of the justice of Islam. So what should we do?

Firstly, we must realise the establishment and maintenance of the Ma�roof and the Munkar can only be practically carried out through the Islamic State which was destroyed on 28 Rajab 1924 as the first speaker discussed. It is impossible to do otherwise. Allah (swt) says:

????????? ??? ?????????????? ??? ????????? ????????? ?????????? ???????? ?????????? ?????????? ?????????????? ????????? ???? ?????????? ????????? ????????? ??????????

�Those who when we establish them (in authority) in the earth they establish the Salah, collect the Zakah, enjoin all that is Ma.roof and forbid all that is Munkar, and to Allah belongs the return of all matters..� [TMQ al-Hajj: 41]

Imam Qurtubi in his Tafseer has pointed out that only the Sultan has the ability of executing the Ma.roof and removing the Munkar by establishing the Hudood and through the framework of authority. [Imam Qurtubi Jami.u Ahkam ul Qur.an vol. 4 page 47]

A state has the power to physically establish the rules of Allah.

E.g. cutting hand of thief, stoning adulterer, punishing those who don�t pray salah, wage Jihad to retake Islamic land and protect Muslims, etc

The Prophet (saw) said: �The Imaam is a Shepherd and (only) he is responsible for the citizens.� [Agreed upon].

Going back to the hadith about changing the munkar. It first starts with changing by the hand and then says if you are incapable to change it by the tongue. This is something we all have the capability of doing.

However like with all issues in Islam like Salah, Fasting, Hajj etc we need to know the details of methodology of how to achieve it. The same applies to this issue.

?????? ????? ?????? ??? ??????? ??????? ???????? ????????

�Indeed in the Messenger of Allah you have a good example to follow� [TMQ Al-Ahzab 33:21]

So just like we look to the example of the Prophet (saw) in the details of how to pray, fast, get married, perform hajj etc.

It is well known, that if the Prophet (saw) was undertaking a Fard in repeatedly the same way � then this indicates to us that it is the method to fulfill that fard, e.g. the tarteeb (ordering of salah). So we have to look to what specific things did the Prophet (saw) repeatedly do in order to establish the Islamic state.

As we have discussed the need to have power and authority in order to remove the munkar and establish the rule of Islam. I am going to go through the methodology extracted by scholars in the last century from the Quran and Sunnah in reverse order to help us understand it and perceive it more clearly:

1.    The Prophet (saw) gained power and established the first Islamic state after the hijra in Madina. So let us start with how did he gain this power and how was he appointed as the ruler of Madina?

�        He (saw) did not become the ruler by chance. He (saw) made a lot of effort to win over the people of power. At that time power lay in the tribes and if he was able to gain the support of powerful tribes he could establish Islam. It has been reported by the different books of Seerah that the Prophet (saw) went to seek what is known as the Nussrah (physical support) to establish Islam to many tribes, some say 13 like in Tabaqat of Ibn Sa�ad, others say around 40. The Prophet (saw) asked them to embrace Islam and to establish the Deen practically. He (saw) used to take Abu Bakr (ra) or Ali (ra) with him as they were experts in the lineage and warfare. Most of them rejected or put conditions. The people of Ta�if, Banu Thaqif � threw the Prophet (saw) out and treated him in a very bad manner by stoning, etc. Still the Prophet (saw) persisted. Some tribes put conditions like Banu Amr bin Sa�sa�ah who were willing to support the Prophet on condition that they would have the rule after him. The Prophet rejected this and said, �Allah gives the ruling to whomever he wills�. Others said they had treaties with the Persians and therefore couldn't go against them.

�        The migration (Hijra) of the Prophet marked the establishment of the Islamic state, it was the first day of joy for the Muslims. We should think we do we date our calendar from the Hijra? Why no from the beginning of Prophethood? It was the most significant event in the history of Islam.

�        How was he elected as the ruler? Who put him in power? Due to the nature of the society in Makkah it was not very responsive to the Da�wah of the Prophet (saw). Whereas the society in Madina was different, the two prominent tribes of Madina Banu Aus and Khazraj had been fighting for many years and were looking for a way out. When some of them embraced Islam and requested for the Prophet (saw) to send someone to teach Islam there, the Prophet (saw) sent Mus�ab ibn Umair and in one year Mus�ab was able to affect the public opinion there such that it was said �Islam has entered every household�, meaning the call of Islam has spread. Eventually some of the key leaders of the 2 tribes gave the Prophet (saw) the Nussrah and pledged support to him in what is known as the second pledge of Aqaba or Bayatul Harb (pledge of war) or Bayatul Dam (pledge of blood).

�        The people of power are those who uphold the authority in a nation, in the tribal societies of the past it was the tribal chiefs. However today power lies in different places depending on different societies. In some it still lies in the tribes like in Yemen, in others it lies in the influential families and in many it lies in the military. Sometimes the power structures maybe more fragmented such as in Syria currently where power is held by different factions including the Mujahideen groups who rose to defend the Muslims against the regime. Therefore the workers for Khilafah today seek the power in the same way the Prophet did so, if they manage to win some of the people of power - this would aid in the establishment of the state.

2.    To establish a stable rule you cannot just have people of power supporting you. You have to have the support of the public. The Prophet (saw) and the Sahaba did not just try to win the people of power. He worked hard to establish a public opinion for Islam.

To achieve change in any society you need to affect 2 pillars of society: a) Public opinion, b) People of power. This is what the Prophet (saw) targeted and what the workers for Khilafah today target in the Muslim world.

The call for change cannot remain confined to a group of people just talking about Islam in their homes and in private � to have an impact it must go public. The Prophet (saw) engaged in an intellectual and political struggle against the status quo � not a violent one.  Allah (swt) said to him:

 ????????? ????? ???????? ?????????? ???? ?????????????? �So proclaim what you have been commanded and turn away from the Mushrikeen (Polythiests).�[TMQ Hijr: 94]

After this Ayah was revealed, the Muslims went out in 2 rows one led by Umar bin al Khattab and another led by Hamza Assadullah, they went around the Ka�ba.  This marked the beginning of the interaction stage, the time when the Prophet (saw) openly engaged the Quraysh with intellectual and political struggle.

�        In order to affect public opinion you have to exposethe evil practices of society and its corruption, so that people desire a change � you have to challenge the politics, economics, social practices and rulers.  The Prophet (saw) would recite to the people of Makkah the following verse:

??????? ????? ????? ?????? ???????

"Perish the hands of Abu Lahab." [Al-Masad: 1]

�        Today this work for Khilafah is not new. The movement for Khilafah worldwide under the leadership of the noble scholar, the Mujtahid, the Faqih, the Sheikh of the Shuyookh � one of the greatest living scholars of our age, Sheikh Ata' ibn Khalil Abu ar-Rashta � the movement is working to build a massive public opinion for Khilafah throughout the Muslim world.

�        E.g. In Jakarta, Indonesia today there was a massive conference with over 125 thousand Muslims filling the 10^th largest stadium in the world at the international Khilafah Conference. Throughout this month of rajab there has been a big campaign and multiple events throughout the Muslim world on the issue of Khilafah from Egypt, Tunisia, Palestine, Pakistan etc.

�    The Prophet (saw) and Sahabah stood up against the kufr of the Quraysh in all its forms and for this they faced persecution, harassment, torture and killing for their non-violent call. The Prophet (saw) continued upon this path despite this � which is a strong evidence that this work is a fard and not just optional.

�        Today the Da�wah carriers all over the Muslim world are doing the same, and facing the persecution, torture and killing just as the Sahabah in the past. In fact our Ameer, Sheikh Ata Abu Rashta who I mentioned earlier in his years of non-violent struggle with the tongue to establish the word of truth � has been imprisoned in the prisons of the Muslim world including in Libya, Saudi Arabia and Jordan. The Prophet (saw) told us: �The highest Jihad is the word of truth against the tyrant ruler�.

�        Today the opinion for Khilafah has gained momentum to the extent that the majority of the mujahideen groups in Syria have given public pledges declaring openly that they are working to replace the corrupt government of Assad with Khilafah.

�        No compromise with the kufr system - Some suggest today that we can change the political systems from within by entering the democratic systems and trying to change them. This not only contradicts clear texts of Islam and the method of the Prophet, it contradicts the nature of radical change. No system in history has been radically changed from within. As the system always protects itself, lets remember what happened in Algeria when the Islamic Salvation Front (FIS) won in the elections and they wanted to rule by Islam, they were removed by the military who were backed by the French.

3.    Finally, in order to establish anything you cannot do it alone � all revolutions and radical political changes in history were achieved by groups. The Prophet (saw) did not work alone, he had the Sahabah whom he cultured to have a strong Iman and to be da�wah carriers. For the first 3 years of His (saw) mission he worked to nurture the Sahabah and transformed their personalities. Allah (swt) ordered us to have a group or groups:

?????????? ???????? ??????? ????????? ????? ????????? ????????????? ?????????????? ???????????? ???? ??????????? ??????????? ???? ??????????????

�Let there arise from amongst you a group(s) calling to the Khair (good) enjoining the Ma�ruf (good) and forbidding the evil, they are the ones who are successful� [TMQ 3:104]

Therefore it is our duty in order to change the munkar by our tongues to work with an Islamic group who is working to re-establish the Khilafah upon the correct method for change.

We must realize that the return of it is inevitable, it will happen it has been mentioned in many of the ahadith of the Prophet (saw) such as the famous hadith in the Musnad of Ahmad where the Prophet (saw) said: �Again the Khilafah will come on the path of the Prophethood�.

On the authority of Sahl Ibn Saad Al-Sa'idi (ra), the messenger (saw) said,

??? ??????? ?????? ?????? ?????? ????? ???????

"Islam began strange, and it shall return strange as it began, so "Tooba" to the strangers. They said: O messenger of Allah "who are the strangers?". He (saw) said: "They are the ones who correct the society when the people become corrupt". "Tooba" in the donya is the great khair from Allah by giving those ones the yaqeen and by giving them guidance, and in the akhira "tooba" is a tree in the paradise in which it takes the rider to cut its shadow one hundred years.� [Tabarani]

02/06/13