Way For Revival

Introduction
 

Dear brothers and sisters, the vital issue for Muslims in the whole world is the re-establishment of the rule of Allah through establishing the Khilafah, and appointing a Khalifah for Muslims, who is given the pledge (vote) on the Book of Allah and the traditions (sunnah) of His Prophet (SAW), in order to demolish the rules of kufr and to replace it with the laws of Islam both in implementation and application, to transfer the Muslim lands to Dar-Al-Islam (Land of Islam), to make the Society in Muslim Lands an Islamic Society, and to carry the message of Islam to the world by invitation .
By defining what is the vital issue for Muslims, the objective will also be defined, for which those who carry the Islamic call have to strive for achievement, as groups, parties and structures. Consequently the method which they have to follow to achieve their aim will also be defined. In order to understand all this we have to be aware of the present situation of Muslims and the reality of Muslim lands; and the situation of these lands, the reality of the society in which Muslims live nowadays, and the reality of the divine rules which are connected to all these things.


The Reality Of Muslims
Although there are Muslims, their lives are characterised and dominated by a mixture of Islamic, western, socialist, nationalist, partisan, regional and sectarian thoughts and emotions.


The Reality Of Muslim Lands
When we look at the Muslim lands, which are primarily the Arab areas, they are unfortunately all governed by the laws and systems of kufr except for some Islamic laws, such as the laws of marriage, divorce, wife's financial support, inheritance, guardianship etc. All of which are implemented by specially appointed courts called divine courts (akham Shar'iy'ah). There are also some other divine rules which are applied in the courts of some Muslim countries such as Saudi Arabia and Iran.


The Dar (Land) In Which Muslims Inhabit
These lands in which Muslims currently live throughout the world, their reality is that they are all Dar-Al-Kufr (land of disbelief) and not Dar-Al-Islam (land of Islam). In order to understand this situation we have to understand the reality of Dar-Al-Islam and the reality of Dar-Al-Kufr according to the viewpoint of Shar'ia


Dar-Al-Islam
According to the divine terminology, Dar-Al-Islam is defined as the land which is governed by the laws of Islam and whose security (Aman) is maintained by the security of Islam i.e. by the authority and protection of Muslims inside and outside the land even if the majority of its inhabitants are non-Muslims.


Dar-Al-Kufr
According to the divine terminology Dar-Al-Kufr is the land which is governed by the laws of kufr, and whose security is not maintained by the security (Aman) of Islam i.e. by other than the authority and security of Muslims, even if the majority of its inhabitants are Muslims.
So what matters in determining whether the land is Dar-Al-Islam or Dar-Al-Kufr is not the land itself nor its inhabitants, rather it is the laws and the security (Aman). So if its laws are Islamic and its security is maintained by Muslims then it is Dar-Al-Islam. When its laws are the laws of kufr (disbelief) and its security (aman) is not maintained by Muslims then it is Dar-Al-Kufr or Dar-Al-Harb (land of disbelief ).

The Security (Aman)
The security (aman) has to be with the security of Islam i.e. the authority of Muslims, the evidence for this comes from the saying of Allah (the Supreme)
"Allah will not allow the disbeliever to have an authority (sultan) over the believers"[4:141]i.e. it is not allowed for the disbelievers to have authority (sultan) over the believers, because giving them authority means that the security of Muslims is in the hands of kufr and not in the hands of Islam.


The Society In Muslim Lands Is Non-Islamic
 

Society is composed of individuals, thoughts, emotions and systems and not only individuals. So society, in its reality, is a group of people amongst whom there exists permanent relationships. So if they do not have permanent relationships then they would simply constitute a group and not a society. An example of this is the temporary association that exists between people on a journey, a ship, an aeroplane or a caravan.In order for a permanent relationship to exist between people then there should exist amongst them a unity of thought, emotions and system. If the unity of these three elements amongst them is missing, then the permanent relationship will not exist, and consequently they would not constitute a society.So, society is composed of individuals, thoughts, emotions and systems, and according to the identity of these elements the society will be identifiable. Human societies will therefore differ from each other based on the difference of the thoughts, emotions and systems amongst peoples.
 

The society in the Muslim lands is presently dominated by a mixture of thoughts, emotions and system, despite the fact that most of its inhabitants are Muslims. So it is not strange to find visible contradictions in the thoughts and emotions amongst Muslims. Consequently, at the time when they look to Islam as their deen, we find them agree to be governed by a ruler who is a kafir, as we find them remaining silent about the implementation of the systems of kufr upon them.
Furthermore, at the time we see them long for re-establishing Islam, we see them cling to nationalistic, local and sectarian aspects . And at the time they portray America, Britain and Russia as their enemies, you find them seeking the help of and befriending these countries, and turning to them to solve for them their problems. Also at the time they accept that the believers are brothers you find them clinging fanatically to their races and to their countries. So the Arab shows allegiance to Arabism, and the Turk to Turkish nationalism, and the Persian to Persia, the Iraqi to Iraq, the Syrian to Syria and so on, even though all these things contradict Islam. At the time they claim to believe in the laws of Islam, they call for democracy, liberties, the sovereignty of the people, socialism and other thoughts which entirely contradict the laws of Islam. This is in addition to the fact that the systems of government, economy, education, foreign policy and the civic canons which are implemented upon them in all the lands of Islam are but kufr systems and kufr canons. All this makes the society in all the Muslim lands a non-Islamic society.
From all that has been mentioned, it is clear that Muslims in every Muslim land, despite the fact that they are Muslims, are actually living in non-Islamic societies, and the lands in which they live are not Dar-Al-Islam. It is also clear that the vital issue concerning Muslims after the demolition of the Khilafah State and the removal of Islam from being applied in life, society and State, is implementing Islam in life, State and society through re-establishing the Khilafah and appointing a Khalifah for Muslims. The Khalifah is given a pledge to listen and obey, on condition that he governs among the people with the Book of Allah and the sunnah of his Prophet, and to demolish the laws of kufr and its systems, to be replaced by the laws and systems of Islam. Thereby transferring the Islamic lands to Dar-Al-Islam, transferring the society in the Islamic lands to an Islamic society, unifying the Muslim lands under the Khilafah State, and then carrying Islam to the rest of the world


The Vital Issue For Muslims

This question of what is the vital issue for Muslims is understood and derived from the divine rules, which oblige Muslims to work completely in accordance with the laws of Islam, and to apply and implement them in the life, State and society. Allah (the Supreme) says:
"Whatever the messenger brought to you take it; and whatever he forbids you abstain from it" [59:7]
The word Ma (whatever) in the verse is general and includes the obligation to take everything that the Prophet (SAW) brought, and to obligation to abstain from everything the Prophet (SAW) prohibited. Allah (the Supreme) also said:
"And govern between them with what Allah has revealed and don't follow their desires and beware that they might seduce you from some of what Allah has revealed upon you" [5:49]
This is a commandment from Allah to His messenger and to the Muslims, stressing the duty to govern with all that Allah has revealed, because the word Ma (what) is general, so it includes all the rules that Allah has revealed. And Allah also said:
"Whoever governs with other than what Allah has revealed, they are disbelievers" [5:44]
So whoever does not govern with what Allah has revealed is of the disbelievers because the word Ma (what) again in this verse is general, so it includes everything that Allah has revealed.
So from these verses it is clear that there is an obligation to govern with everything that Allah has revealed, and since this does not exist nowadays in any of the Muslim lands, re-establishing Islam to exist in the life, state and society is the vital issue for Muslims.
Islam has decided that the measure which should be attached to this vital issue is the measure of life or death. Muslim has narrated in the hadith of Auf bin Malik that the Prophet (SAW) has said:
"There will be Amirs, you will recognise some of what they do, and you will deny some. Whoever disliked them he will cure himself of the sin, and whoever denied he will be safe, but the one who agreed and followed (will not)". And the Prophet (SAW) was asked "O Prophet of Allah shouldn't we declare war against them ?" He said: "No as long as they establish amongst you the prayer". Though the hadith mentions establishing the prayer, by implication it means the whole of Islam; this is an indirect expression which means governing by Islam. The 'clear kufr' which is mentioned in the hadith of Ubada ibn As-Samet is the clear kufr in the actions which the ruler performs, i.e. governing with the laws of kufr.
 

The meaning of the two hadiths is that war should be declared against the rulers if they don't establish the rules of Islam and display its rituals, and that we should fight against them if they establish the rules of kufr, and we should dispute their authority if they showed clear kufr. Declaring war against them means fighting against them to remove them from the government and to re-establish the rules of Islam.It is obvious from all these evidences that the importance of ruling with Islam and preventing the ruling with kufr laws, is a vital issue for Muslims.

Dear brothers and Sisters. The occurrence of severe agitation in society encourages the vigour and the vitality to move slowly amongst the ummah. The result of this is a common collective feeling among individuals in the ummah. This feeling leads to an intellectual process by which the reasons and the causes of the agitation are discussed, so as to find a solution to resolve the problem. The intellectual operation will cover the past, present and future of this nation, and also the history of other peoples and nations, and the methods of their revival, highlighting the comparisons and differences in order for the mind to be guided through this analysis and study to the solution and answer.

Regarding the Muslims, they have been exposed at the beginning of this century to the most severe agitation which shook their entity, divided their lands, separated their unity and demolished their Khilafah State. This killed their spirit and removed Islam from being implemented in life, state and society. The result of all this was the division of the Khilafah State into states and regimes which, at the beginning, submitted to the direct ruling of the disbelieving states. Later they were ruled by the hands of the puppet rulers who were controlled by the disbelieving states. This resulted also in the enactment and implementation of the systems and rules of kufr in all the Muslim lands.
This great agitation was followed by another one, which involved the conspiracy of the disbelieving countries and their agents (the rulers of Arab countries) to steal Palestine and establish on its land the state of Israel.

The Islamic Way Of Life

What is meant by resuming the Islamic way of life is that Muslims should return to act according to all the rules of Islam. Whether they are creeds, worships, morals, transactions, systems of ruling, economy, social system, education, foreign policy with other nations and states, and also to transform the land of Muslims to Dar-al-Islam and change the society in these lands into an Islamic society.
Resuming the Islamic way of life would not be achieved except by establishing the Khilafah and appointing a Khalifah for Muslims, who should by given the pledge (vote) to listen and obey based upon the Book of Allah and the sunnah of His Prophet (SAW). This is represented by the method which the Prophet (SAW) has followed in his activity from the moment Allah sent him as a messenger until he achieved the establishment of the Islamic state in Medina.
This action to resume the Islamic way of life should be undertaken collectively, it is not allowed to be an individual activity, because it would not be possible to achieve the goal through individual activity, no matter how exalted the thought and mind of the individuals, rather he must work within a group.
Therefore, the activity for re-establishing the Khilafah and re-establishing the rule of Allah is a collective activity. It should be done within a structure, party or group. This work in a group must be political and should not be other than political, because establishing the Khilafah and appointing a Khalifah is a political activity, and because ruling with what Allah has revealed is a political activity as well, and they would not be but political activity.

The Only Correct Method

The example of the Prophet (saw) is the only example exists for the establishment of the Islamic State, and furthermore this is of the actions of fard (compulsory) upon Muslims as Allah (swt) commands:

"So judge between them by whatever Allah has revealed and follow not their vain desires, diverting you from the truth that has come to you." [ 5:42]

The command to rule or judge by Islam is repeated many times in the Qur’an and is indicated to be compulsory through the practice of the Messenger of Allah (saw). This is not a preferable (mandoub) matter but an issue of life and death for the Ummah as can be seen by the disastrous consequences we live in without the Khilafah (Islamic state).

In summary the Prophet (saw) undertook several key steps to establish the first Islamic state:

1. He (saw) formed a political group (the companions).

2. His companions were well cultured and developed in a strong Islamic personality.

3. They interacted forcibly with the society, intellectually and politically to bring down the existing corrupt system through building a strong public awareness and public opinion for Islam.

4. He (saw) approached the heads of tribes and influential people in order that they support him (saw) and his group and to actually transfer power from the existing system to the Islamic system

Any serious attempts at revival must (wherever Muslims may be) must based upon this methodology; it is from the Sunnah and not from man’s mind or imagination.

The Need for Political Movements

Allah (swt) commands in surah al-Imran:

"There must be from among you an Ummah (band(s) of people) inviting to the good (khayr), commanding what is right (ma‘ruf) and forbidding what is wrong (munkar). Those are they who are the successful." [ 3:104]

The word Ummah in this ayah does not refer to the global body of Muslims most commonly used but a political movement. Imam Qurtubi in his book, ‘Tafseer Ahkam al-Qur’an’ defined the word Ummah in this verse as a group or band or party, as the verse states ‘min kum’ (among you) and the group is from amongst Muslims wherever they are. The requirement is a fard Kifaauah i.e. obligatory of sufficiency (upon Muslims wherever they are as there) should always be such a group, or groups as the verse states ‘Those are they who are successful’ and does not refer to the group in the singular. The functioning of the group must be for the same purpose as Muhammad’s companions with the same intention and with the same approach, i.e. to invite society and non-Muslims to Islam (call to khayr) and aiming to look after the affairs of the people, which is the meaning of politics. Imam Fairuz al-Abadi said that looking after the affairs of the citizens means ordering and forbidding them (commanding ma‘ruf and forbidding munkar). Therefore the group(s) must be political in nature.

Changing a Corrupt Society to Islam

To change a people requires an intellectual elevation; people act based upon the beliefs they carry. To change a society requires a change in their beliefs, relations and the system governing them. The Prophet (saw) and his companions targeted this specifically, but to achieve the victory would require a supreme effort against great difficulty. The loss of many early Muslims through torture and oppression bears testimony to the difficulties they faced.

To prepare them for the struggle, the Prophet (saw) cultured his companions deeply; this formed what was known as the cultural or first stage. They used to study late into the night not only the belief but also a unique way of learning and thinking. To refer solely to Islam for all matters and to develop a deeply creative political mentality. That the Prophet (saw) could develop so many great companions with such strong statesmanlike qualities was a great tribute to their commitment and approach to Islam.

Mus‘ab ibn ‘Umayr was just one example of those that were so developed and had such a startling affect in Madinah in only one short year, prior to the establishing of the state there. After a period in which the culture was well ingrained within the Muslims of the group and the personality was totally Islamic the command came to approach the da‘wah in a most public and challenging manner. This was critical in order to confront the corrupt systems and thoughts dominating the society of the time, the same kufr thoughts dominating the world today. Allah (swt) says,

"Therefore, proclaim that which you are commanded, and turn away from the polytheist. Verily, We are sufficient unto you against those that scoff." [ 15:94-95]

Interaction with Society

The open challenge to the Kufr system that was initiated by the Prophet (saw) was waged for nearly 10 years until an Islamic state was established in Madinah. The location of the state wasn't known to the Prophet (saw), nor was the time of it’s establishment, there was only a complete submission towards this goal and a clear cut method which was followed to achieve the victory that Allah (swt) had promised.

The famous du‘a that the Messenger of Allah (saw) made when returning from Ta‘if summarised his attitude and commitment to the call:

"O Allah! To you I proclaim my weakness, little resource, and lowliness before man. O Most Merciful! You are the Lord of the weak, and You are my Lord. To whom would You confide me? To one afar who will misuse me? If You are not angry with me I care not. Your favour is wider for me. I take refuge in the light of Your countenance by which the darkness is illuminated, and the things of this world and the next are rightly ordered, lest Your anger descend upon me or Your wrath light upon me. It is for You to be satisfied until You are well pleased. There is no power and no might save in You."

The Prophet (saw) had travelled alone to Ta‘if to invite them to Islam and to ask for support in establishing the Islamic State; he was rejected outright and even children were sent to stone him until the blood ran to his feet. He (saw) did not mind, his sole concern was to adhere to the methodology set out for him and his group (companions) to establish Islam. "If you are not angry with me I care not" - meaning no matter what the kuffar felt or how they responded, the Prophet (saw) was solely concerned with following the Islamic way as he was guided to by Allah (swt). And yet some Muslims today at the slightest problem retreat to their homes and refuse to follow the Sunnah of the Prophet in going to the people on mass to invite them to the deen and to establish Allah’s law.

The open stage was characterised by certain key points:

1. The Muslims took every opportunity to propagate Islam publicly - the call to Quraysh at Mount Safa was one example, and the demonstration of the Prophet’s group in encircling the Ka‘aba which came after Allah’s command to "go and proclaim openly" was another. Quraysh were shocked; Ibn Abbas (ra) narrated that they had never before seen such a demonstration. The call had to reach as many as possible, indeed as it must today.

2. The call was controversial and challenging. The nature of change in society requires that opposing thoughts must be broken down and thoroughly refuted in order that the way be cleared for the Islamic thought and way of life to come forward. The nature of the Qur’anic ayat that were revealed during the Makkan period pointed the way and challenged the shallow unthinking minds of Quraysh to wake up and consider what it was they worshipped, or followed as leaders, or how they bought, or married. In short the whole way of life was pointedly attacked, and furthermore the Muslims of today are mistaken if they think that change will come unless there is a rigorous intellectual attack upon Capitalism, Communism, or any other false ideology.

Not only was their belief in idols attacked, but the Prophet (saw) launched an intellectual onslaught on every aspect of their way of life:

Their political system and leaders were attacked:

"May the hands of Abu Lahab perish: Doomed he is. His wealth and his gains shall not avail him. He shall be plunged in a flaming fire..." [ 111:1-3]

Their economic system was attacked:

"Woe to the defrauders, who take in full what they buy, and who reduce the weight when they sell." [ 83:1-2]

Even their social customs were attacked:

"You shall not kill your children for fear of want. We will provide for them and for you." [ 17:31]

Always the challenge linked the people back to the ‘aqeedah, imploring them to adopt Islam and reject the corruption around them. These ayat and the vigorous passing of the Islamic call created great controversy, hardship and ultimately raised the profile of the Muslims in the whole of the Arab peninsula. The false gods, systems and creeds of today must also be exposed and the message of Islam must be prominently brought forward.

The Muslims didn't lose any opportunity to pass culture to the people and invite them to Islam. This open call forms the main approach for the Islamic movement today.

Seeking Support to Establish the State

The Prophet (saw) did not only call to Islam and attack the corrupt systems and beliefs around him, but he (saw) actively worked to establish the state by approaching those with the authority to rule, those who were in positions of authority or could hand him authority - this is known as nussrah (support) and is a critical issue for the Islamic movement today. If one used an analogy of a pregnant women giving birth to a child as the birth of the Islamic State then it is easier to picture how the Prophet (saw) established the state in Madinah. Just like the growth of the baby in the womb symbolises or shows the growth of interest and demand for Islam to be applied, the actual birth is the hardest stage. That birth could come through natural childbirth or it could require assistance like a caesarean section where the doctor intervenes to ensure the passage of the baby. While the Prophet (saw) was preparing society with his open call, the actual influential people in Madinah facilitated the birth of the Islamic State there naturally, without the need for a coup d'état, which may have been needed in different circumstances. Many fail to recognise that the triumphant Hijrah came at the end of a long struggle, one that will be necessary if we are to taste the same victory. Allah (swt) says,

"Do they think they will be left to say: We believe without being tested? Surely We had tested those who came before them. Surely Allah will know who are faithful and who make a lie." [ 29:2-3]

Whilst the message of Islam was reaching wider and wider audiences the actual land or dar which the Prophet (saw) needed to launch the system and from which he could carry it to mankind through invitation and jihad eluded him. He (saw) spent time approaching directly the heads of tribes and those in power around the Arab peninsula, asking directly for the support to rule by Islam. Islam could never be limited to a belief system and a few individual religious rituals; those that believed in it had to rule by it. Allah (swt) says,

"If anyone rules by other than what Allah has revealed, they are disbelievers." [5:44]

Many tribes were approached by the Prophet (saw) who was often accompanied by Abu Bakr (ra) who was an expert on the various tribes and Arab genealogy. One example suffices to prove this point. The bani Amir ibn Sa‘ssah were approached and after many discussions ranging over Islam to their military strength it was determined that this tribe was sufficiently strong to be a launching point for the new state, and they were prepared to support the Prophet (saw), however they put one condition in querying whether they would have the authority (rule from their tribe) after the Prophet (saw). The Prophet (saw) responded that "Allah gives the authority where He wills" and could not accept any compromise in the deen even at a time when he and his companions were facing great hardship.

When the unequivocal support did come from the tribes of Aws and Khazraj from Yathrib (Madinah) the Prophet (saw) showed clearly the importance of getting the power and authority for Islam. At the second pledge of ‘Aqabah, late into the night he (saw) asked for twelve naqeeb (leaders) from them to come forward as it was they that were going to ensure the handing of power to him with full conviction in him and his message.

When the Prophet (saw) did complete the Hijrah to Madinah, and was given the full authority, the forces of the previous tribal leaders were seen out in force the very next morning to defend their new leader and the new totally Islamic state. Even ‘Abdullah ibn Ubay ibn Salool later labelled as the head of the hypocrites of Madinah recognised that power had been taken through proper preparations when he jealously said, "This has been planned in the night."

The Prophet proved that there could be no state without authority and there could be no authority without building the support from those that could deliver power. It would be nice to think that in today’s world the Muslims would come out on mass in the streets demanding the implementation of Islam and that the corrupt regimes will lay down and pass the power on, but in the absence of such a natural birth it is likely that the state will need the assistance of a sincere following from those of influence like the influential people.




Non-Political Organisations and invalid methods

The organisations which were established to engage in non-political activities have no relationship with the vital issue of Muslims, and consequently they would be unable to achieve the goal which Muslims must work to achieve i.e. establishing the Khilafah and bringing back the rule with which Allah has revealed. Here are some examples of these organisations:

The organisations which are established for welfare activities; such as building schools, hospitals, helping the poor, the orphans and the needy. These welfare activities though they are of the things which Islam encourages Muslims to carry out, they do not have any relationship with the vital issue for Muslims and they would not achieve the goal which Muslims must work to achieve. At the same time carrying these activities would distract the group involved in them from the task of working to re-establish the rule of Allah. Moreover to permanently carry out these welfare activities is considered to be an activity which is part of the permanent caring for the affairs of the people. This permanent caring for the affairs is a duty which belongs to the state, it is not a duty of the groups nor of the individuals. The temporary welfare actions are not considered to be of the permanent caring for the affairs of the people, so they are valid, and the divine rules commanded doing them. But this, again, has no relationship with the vital issue of Muslims.


The organisations which are established for making D'awa about the worships and about abiding to the Sunnah Mandoubs(recommended acts)

Calling people to the worships (ibadat) and to observe the sunnah, is a matter which Islam commended, because it is part of Islam and part of the goodness which Allah (the supreme) made a duty upon Muslims to call for. Allah said:
"Let there be from amongst you a group that call for goodness" [3:104]
Yet calling for goodness and observing the sunnah Mandoub(recommended acts) is part of Islam, and the call should be to act with all of Islam as a whole, in its creeds, worships, morals, transactions, systems of government, economy, social system, education, and foreign policy and other divine rules. Limiting the activity to making d'awa about the worships and the sunnah Mandoub(recommended acts) has no relationship with the vital issue for Muslims and it would not achieve the goal which Muslims must work to achieve. Similar to these organisations are the ones which have been established to take care of the traditions of the Prophet (SAW), in terms of scrutinising them.
Devotion to these types of actions and similar things would turn the established group away from the necessary work which Allah has made a duty upon Muslims to act upon, which is removing the rules of kufr and re-establishing the rules of Islam in life, society, and the state.


The organisations which are established or involved in writing and publishing Islamic books and Islamic culture, or involved in the activities of preaching and guiding people to the truth.Writing and publishing Islamic books and Islamic culture and also preaching and guiding people to the truth, are all noble activities, but they are not the way to solve the vital issue of Muslims, nor are they the way to establish the Khilafah and bring back Islam to the reality of the life, state and society.If the thoughts are not conveyed politically to act upon and to establish them in the reality of the life, it would remain as rational information and academic thoughts, which would remain inside the books and in the minds of the people. We are all aware that the Islamic library is full of hundreds of thousands of valuable Islamic books on Islamic culture, but they are stagnant. So if the thoughts are not conveyed politically by working with them and establishing them in the reality of the life then they would remain stagnant. We see clearly that the universities which are specialised in teaching Islam and the culture of Islam such as Al Azhar, Az-Zaytoona, An-Najaf and others teach Islam as a theoretical and academic way of life, not as something which should be studied practically for implementation. Every year thousands of scholars are graduated from these universities, but they are actually not more than mobile books, because they have studied Islam theoretically and not as something which should be studied, acted upon, conveyed and established in the reality of life, state, and society.Consequently, it is not strange to find that these graduates do not take the divine rules and the measure of Islam, which is the halal and haram, as the basis for their viewpoint towards life, and as the basis for conducting their actions, and as the basis for their opinions about the incidents and events in life.


The societies and organisations which work to enjoin m'arouf (goodness) and deny munkar (evil):
Enjoining the m'arouf and denying the munkar are part of the duty which Allah obliged upon Muslims. Allah (SWT) says:
"Let there be from amongst you a group which calls for good, enjoin m'arouf and forbid munkar" [3:104]
Enjoining m'arouf and denying munkar is a duty upon Muslims in every situation, whether there is a Khilafah state or not, and whether the rules of Islam are implemented in the government or not. Both enjoining m'arouf and forbidding munkar existed at the time of the Prophet (SAW) and at the time of the Khalifah after him, and other Khalifah who followed, and it will continue to exist until the end of time.
 

Yet it is not the way to establish the Khilafah, and to bring back Islam to life, the state and society, although it is part of the work to resume the Islamic way of life, because it includes bringing the rulers to task and commanding them with m'arouf and forbidding them from munkar. Yet the work to resume the Islamic way of life is different from the activity of enjoining m'arouf and forbidding munkar.
 

We would like here to draw everyone’s attention to the fact that there is a difference between the activity of enjoining the m'arouf and denying the munkar, and the actions to remove the munkar. The actions of enjoining m'arouf and forbidding munkar are limited to the words only, but the actions of removing the munkar are not verbal only, rather they may exceed that to include using the hand, i.e. the material power. This is derived from what the Prophet (SAW) said, which was narrated by Muslim about Abu Said al Khudari. He said: "Whoever sees a munkar let him change it by his hand. If he could not, let it be by his tongue. If he could not let it be by his heart, and this is the weakest of Iman".
 

Now using force to remove the munkar which is practised by individuals is dependant on the ability to remove it, as indicated by the words of the hadith, on condition that this would not lead to severe Fitna, or lead to killing or using arms. This is relevant to removing the munkar carried out by individuals, a matter which has no relationship with the activity to establish the Khilafah and to return Islam to life, state and society.
 

The groups and organisations which are established on the basis of calling for good morals in order to reform the society: This calling for good morals relates to calling for goodness which Allah commanded Muslims to call for; but this call for good morals is really a call to act with a part of the rules of Islam, while the call should be to act upon all the rules of Islam, and to establish the rules of Islam in the reality of life, state and society. This call is also addressed to the individual divine rules which are specific to the individual, and it is not a call to the general rules which relate to the community in the state, life and society.
This call for good morals would not lead to reform of the society nor to reviving the ummah. This is because reforming the society means reforming the thoughts and emotions which dominate it, and also reforming the system which is implemented upon it i.e.. reforming the public opinions prevalent in the society. This is because society is composed of individuals, emotions and systems, and its reform could only be achieved by reforming its elements i.e.. by reforming the individuals through reforming their thoughts and emotions, and reforming the system which is implemented in the society.
Also, this call for good morals would not lead to the revival of the ummah, because what leads to the revival is the intellectual elevation. When we look at Europe and America we will see that they are revived, but their revival is incorrect, because the correct revival is the intellectual elevation which has a spiritual basis. So though Europe and America are revived, from the ethical point of view they are in decay, and their revival is free from the ethical values, and they live in a society similar to the society inhabited by cattle and beasts.
Calling to these noble morals is not a call which will solve the vital issue of Muslims, nor is it a method to achieve the goal upon which Allah made a duty for Muslims to work for, i.e.. establishing the Khilafah and re-applying Islam in the life, state and society, and carrying it as a message to the world by D'awa and Jihad.
So solving the vital issue for Muslims, and arriving at the aim which they must seek, and the goal which they must work to achieve, is establishing the Khilafah in order to put the laws of Islam in application and implementation in life, state and society, and to carry Islam as a message to the world by d'awa and jihad. This task makes it a duty upon Muslims to establish political organisations based on the Islamic thought and act politically to establish the Khilafah and to bring back the rule of Allah.


It is by favour from Allah on the people that there now exists a public opinion for Islam, which has now become the hope of the ummah for its salvation. And the name of Khilafah has become constantly repeated on the tongue of every person when previously it was not. So establishing the Khilafah and bringing back the rule of Allah becomes the hope of all Muslims.We ask Allah (the Supreme) to guide our steps and provide us with a power from Him, and support our back with angels, and with the sincere believers, and to honour us with a mighty strong victory from Him, and enable us to establish the Khilafah, and appoint a Khalifah for Muslims whom we give our Bai'a (vote) to listen and to obey, so as to govern amongst us with the book of Allah and the Sunnah of His messenger (SAW). And to demolish all the kufr regimes from all Muslim lands, and gather all the Muslims under the banner of Khilafah and unify all the Muslim territories under the Khilafah State. Surely Allah is All-able to do anything He wants. Our last prayer (Du'aa) is Al hamdu Lillahi Rabbil aLamin