As for how we should solve this problem, the solution is restricted in returning to the point from which the error occurred in order to rectify this mistake, and it is nothing more than this. Thus the Muslims are still Muslims despite their current situation. Their 'Aqeedah is still Islamic. Islam is still, fundamentally the Kitab and Sunnah, as it was in the days of Rasoolullah (may the peace and blessings of Allah be upon him). The Ahkam Shari'ah deduced are still as they were in the age in which they were first deduced i.e. in the Umayyad or Abbasid eras. The manner of deduction is still as it was in the time when the science of the principles of Islamic jurisprudence (Usul ul-Fiqh) was laid down. There is no deficiency amongst the Muslims in their belief in Islam and nor has there been any change in Islam. Rather, there is only the shaken confidence in the thoughts and rules emanating from the Islamic 'Aqeedah. This resulted in shortcomings in the entity of the Ummah and in the entity of the State. This in turn led to the destruction of the State and drove the Ummah onto the path of destruction, until it put her on the brink of the abyss, at risk of annihilation. Thus, the solution will be found by returning to the point from which the mistake started, i.e. by solving the shaken confidence in the thoughts and rules emanating from the Islamic 'Aqeedah. It was this shock that destroyed the state and almost annihilated the Ummah. The objective of the solution is to revive the Ummah and re-establish the State in order to resume the Islamic way of life and carry the Islamic Da'wah to the world. This is the issue and this is the core of the problem. Some say that confidence comes from the conviction in the correctness and veracity of a thing, and that the conviction comes from the emotions. Thus, conviction comes to the human being without proofs and goes from the human being without proofs. Therefore, confidence is not obtained by proof and logic but by creating conviction that comes by chance and goes by chance. This statement is invalid and not consistent with reality. It is correct that confidence arises from conviction in the correctness and veracity of a thing, i.e. by its agreement with the reality or natural disposition (Fitrah). However, it arises based on a proof that establishes the correctness and veracity of that thing. This proof can be intellectual and linked with emotions, i.e. the rational evidence has established the correctness and veracity of the matter and the person truly feels its correctness and veracity. Or he can only feel its correctness and veracity, but without a rational evidence to prove it; however by doing this repeatedly, conviction is obtained and confidence is developed. So confidence does not come by chance and it is not lost by chance. Rather it comes from repeatedly proving that the thought is in agreement with reality or natural disposition (Fitrah), intellectually or emotionally, i.e. repeatedly proving the correctness and veracity of the thing. It is also lost by repeatedly proving the incorrectness and falseness of the thought. This is what will generate the conviction and this is also what will shake the confidence and makes it go. This means that before confidence can be generated, the correctness and veracity of the matter must move from the stage of establishing its proof to the stage of it being self evident. This will take place by repeatedly proving its correctness and veracity with the proof, rationally and through emotions. Just as it is difficult to generate confidence, especially in an atmosphere of doubt, it is difficult to shake confidence, especially in an atmosphere of Iman.

It was difficult for the Kuffar, the Westerners to shake the confidence in the suitability of the rules of the Islamic Shar'a in solving problems of the modern age when the atmosphere was one of Iman. Similarly it is not easy for those working for Islam in this atmosphere of doubt to restore the confidence in the suitability of Islam, i.e. to consolidate the Islamic viewpoint about life or the special Islamic way of life, that is the Islamic ideology. Confidence cannot be implanted in the minds of the Muslims and the rest of the people except by establishing the intellectual and emotional proof regarding the correctness and veracity of the Islamic thoughts and Islamic rules. Therefore, the first step in restoring confidence, in order to revive the Ummah and establish the State, should be that the tangible incidents and current events should reflect the correctness, veracity and suitability of the Islamic thoughts and rules. This will initiate the intellectual and emotional proofs, which will generate the conviction in this correctness and veracity, which in turn will create the confidence. As for how these incidents will be made to reflect this, it will be by conveying the Islamic Da'wah with the political method. It is by working to establish the Islamic State via the Islamic thoughts, which have a reality according to which the people deal with each other, whereby their thoughts relate to life's affairs or the organisation of the relationships. In other words, it is through the political work to establish the Islamic Khilafah via the dissemination of Islamic thoughts and the struggle in this path.


That is because the people are ruled by an existing authority that has been seized by rulers amongst them or from others. These rulers look after the affairs of their citizens with specific thoughts and laws. This caring for the affair is done for specific incidents with specific thoughts, i.e. specific problems are solved by specific solutions. So these incidents are tangible and perceptible and their solutions are tangible and perceptible and their results in terms of providing the interest and maintaining it are also perceptible. All that is required of those working to establish the Islamic State on the ruins of this ruling system is that they draw the people's attention to the corruption of these solutions, i.e. to the invalidity of the thoughts and rules with which these incidents are treated. They also have to demonstrate that the correct solution for such incidents is a particular thought or a particular rule and that this is the thought of Islam and the rule of Islam. So the Islamic thought or the Islamic rule is applied to the current incident. Thus, the reality of the rule is comprehended and its meaning is perceived, which then provokes thinking and incites the emotions. As for demonstrating the invalidity of the thoughts and rules with which the rulers solve these incidents, it is not correct to do this in terms of realising or not realising an interest. Rather the clarification should be in terms of them being Kufr thoughts or Kufr rules. It is not correct that their invalidity is demonstrated by showing that they do not achieve an interest or that harm arises from the thoughts and rules or that they do not preserve an interest or that they waste an interest. Rather, their invalidity should be demonstrated by showing that they are un-Islamic rules and that they are rules of Kufr and that judging by them is judging by Taghut(falsehood). The invalidity that has to be demonstrated is that they are thoughts and rules of Kufr, because the issue is one of Kufr and Islam and not one of interest or harm. Similarly, when the correct solution is shown as such and such thought or rule and it is the thought or rule of Islam, it would not be correct to show its suitability and explain its correctness in terms of realising an interest or removing harm. Rather its correctness should be demonstrated and its suitability explained in terms of it being a Hukm Shar'i by bringing its Shar'i evidence from the Kitab and Sunnah, or from a principle deduced from the Kitab and Sunnah, or of it being a branch or a case from the branches and cases of a Hukm Shar'i whose evidences are well known.


This is the manner by which the invalidity of specific solutions with which the rulers solve specific problems is shown and by which the correctness and validity of the thoughts and rules of Islam are also shown. Thus the solution to current incidents should be directly linked to the Islamic 'Aqeedah. So the Islamic 'Aqeedah is taken as the only basis through which these thoughts and rules are viewed. They are looked at from the perspective of Islam and Kufr and nothing else. For the rules in the world are either rules of Islam or rules of Kufr, there is no third category. It can also be said that the whole world is either Dar al-Islam or Dar ul-Kufr, there is no third category. Therefore the refutation of thoughts and rules should be on this basis only, i.e. Islam or Kufr and nothing else whatsoever. So we should say about a thought or rule that this is Kufr if it is Kufr, or this is Haram if it is Haram and the Shar'i evidence will show that it is Kufr and the Shar'i evidence will show that it is Haram. It must be explained to the people that the one who adopts an un-Islamic thought or rule will leave the fold of Islam, thus committing Kufr and apostasy if the thought or rule comes under the orders of Allah pertaining to Iman, like the thought of separating religion from state or giving donations for the building of a church. He will be committing a sin and will be punished for it in the Hellfire if the thought or rule was from the orders of Allah that relate to actions and not to Iman, such as the thought of nationalism or taking an interest based loan from the bank. Thus, the basis of the thoughts and rules must be the Islamic 'Aqeedah and their criteria should be Islam, Kufr, Halal and the Haram. Accordingly, their falseness or correctness is judged on this basis and according to these criteria.


When attention is drawn to the corruption of the current solutions, it is done so for the purpose of explaining the corruption of the existing society, i.e. the corruption of the existing relationships between people. Their corruption does not arise from the fact that they realise an interest or prevent harm or the opposite. Rather it results from the corruption of the viewpoint about life which controls these relationships and from which these solutions emanate. That is why we must link the solutions with their basis and their error must be explained in terms of the falseness of their basis and not in terms of the interest or harm. Thus it is inevitable that the solutions should be linked with the 'Aqeedah from which they emanate. These solutions should then be challenged in the sense that they emanate from a corrupt creed. In other words, they should be challenged as rules and thoughts of Kufr, irrespective of the presence or absence of an interest. Therefore it is imperative that the challenging of existing relationships between people is done in the view that they are relationships that are established on thoughts and rules of Kufr, and the challenge should concentrate on this basis. This is because the objective of challenging them is to change the current society in its capacity as a non-Islamic society and to remove the current thoughts and rules in their capacity as thoughts and rules of Kufr. This is done in order to establish an Islamic society and generate the thoughts and rules of Islam in the existing relationships between people. So the aim is to make the Islamic viewpoint about life prevalent and to make the Islamic way of life the way of living for the people, whether they are Muslims or non-Muslims. This will not be achieved by explaining the benefits and the harms. It will only be achieved by making the Islamic 'Aqeedah the sole basis for life, and the Halal and Haram as the only criteria for actions.


So the problem is one of restoring confidence in the thoughts and rules of Islam, in their capacity as Islamic thoughts and rules deduced from the Kitab and Sunnah, or what the Kitab and Sunnah guides to as evidences. The issue is not one of restoring confidence in the thoughts and rules of Islam in terms of the interest or harm. The direct action that needs to be taken is to attack the existing relationships, whose falseness and corruption has resulted from the viewpoint from which the relationships emanated. Therefore it is imperative that this attack against the existing relationships be an attack against the thoughts and rules of Kufr in their capacity as Kufr with Islamic thoughts and Islamic rules in their capacity as being Islamic and nothing else. It is here that the fierce struggle takes place, i.e. around these thoughts and rules. It is an ideological struggle in which minds and hearts clash intellectually and emotionally, emitting sparks and thus the light of truth shines and its glory radiates and the corruption of the current thoughts and emotions becomes clear by demonstrating the corruption of the viewpoint from which they emanated. The Muslims then feel the link with the Kufr beliefs and their emanation from a Kufr viewpoint, just as the Kafir and hypocrite feels, from the intellectual struggle and deep discussion, the fallacy of this Kufr viewpoint and the correctness of the Islamic viewpoint. Then the people will feel the corruption of the existing regimes and the correctness of the ruling (Hukm) of Islam. With this the tangible incidents and current events will reflect the correctness and veracity of the thoughts and rules of Islam and there will be conviction in them. From this conviction, confidence in these thoughts and rules alone will develop to the exclusion of all other thoughts and rules present in the world. When this conviction becomes common amongst people and the confidence is concentrated in the minds and there is a public opinion emanating from a general awareness, then, without doubt, revival would have seeped into the Ummah, and she would have established the state whatever the obstacles standing in her way. This is because the dynamic thoughts blow away the strong political force and destroy every false thought and every corrupt rule. This is the methodology that makes the events and incidents reflect the correctness and veracity of the thoughts and rules of Islam. It is to engage ourselves in politics on the basis of Islam, by disseminating the thoughts and rules of Islam on the political basis. In other words, it is to carry the Islamic Da'wah according to the political method. Consequently, we understand the secret of the campaign undertaken by the Kuffar via their Muslim agents to distance the Muslims from politics, to drive them away from politics and to make politics appear in contradiction with the sublime nature and spirituality of Islam.


We also realise the secret of the war fought by the Kafir states and the rulers, who are agents of the Kuffar, against the Islamic political movements. These are the only bodies that will revive the Ummah, establish the State, attack Kufr and return the glory to Islam. For that reason they fight the Islamic political movements and drive the Muslims away from politics. The confidence of the Ummah will not return, the Islamic Ummah will not be revived, the Islamic Khilafah will not be established and the Islamic state will not return except by engaging in politics on the basis of Islam.Therefore, the issue of saving the Ummah from annihilation is to restore her confidence in the correctness, veracity and suitability of the thoughts and rules of Islam. This is achieved by making the events and incidents reflect this correctness and veracity so that the complete conviction will be obtained as a result. In other words, it is through conveying the Islamic Da'wah in its political path, i.e. by the work to bring back the Islamic Khilafah through the dissemination of the Islamic thoughts and the struggle for this cause. This is the path with which the Rasool ul-Allah brought about the Islamic Ummah and the Islamic State. Apart from the fact that this is a tangible reality that drives the person to take this path and adopt no other path, it is a Hukm Shar'i which the Muslim must adhere to and he must restrict himself to its path and not follow any other paths. Consequently, this alone is the path that Muslims are obliged to follow. So the only work Muslims are obliged to undertake today before they undertake any other action is the establishment of the Islamic state, i.e. the re-establishment of the Islamic Khilafah. The method for this is the intellectual and political revolution that destroys the false thoughts and demolishes the corrupt ruling.