Congratulations from Hizb ut Tahrir on the Blessed Eid Al-Adha SATURDAY, 04 OCTOBER 2014 08:11 OTHMAN BAKHACH

Allahu Akbar... Allahu Akbar... There is no God but Allah... Allahu Akbar... Allahu Akbar, Praise be to Allah All Praise is due to Allah, peace and blessings be upon the Messenger of Allah, his family, companions, allies, and those who followed in his path; thus making the Islamic Aqeedah the basis for one's thoughts, the Ahkaam Shari'ah (Legislative Rulings) the measure for one's actions and source for their rulings. O Muslims Everywhere, We are delighted in the Central Media Office of Hizb ut Tahrir to convey to the whole Muslim Ummah congratulations from the Ameer of Hizb ut Tahrir, the eminent scholar Ata Bin Khalil Abu Al-Rashtah, may Allah protect him, on the occasion of the blessed Eid Al-Adha. As we are delighted to convey his congratulations to the male and female members of Hizb ut Tahrir, who work day and night to combat the regimes of the oppressive era, and struggle to make the word of Allah the highest by establishing the rightly guided Khilafah State upon the method of the Prophethood, the glad tiding of the slave of Allah, the Messenger صلى الله عليه وسلم. This Eid has come at a time when America has unveiled its hostility and animosity against the Muslim Ummah, and mobilized its henchmen in its pursuit to protect its colonial influence; where Obama seeks to dress up his war on the Muslim Ummah as a global war, repeating the statement of his predecessor Bush: "either with us or against us" with his quest to show his country's actions against what he calls terrorism is in fulfillment to the world's desire and in its defense, and not colonialism and greed. America, with its war on the Muslim Ummah which violated the sanctities and the blood of their sons and looting of their resources, and with its exposed deception, it is has confirmed its well known arrogance and Pharaoh's mentality based on the principle: "I show you only what I see and I am but guiding you to the way of righteousness". It is giving the impression to the world that it is its protector yet it is the cause of the dominating evil. America is exploiting the countries of the world and the rulers of the region to achieve its own interests, through imposing its forced leadership on them it is "enslaving" them and robbing them of their will. The American hegemony on the international arena has led to the world's miseries and calamities; it is gasping after its greedy capitalist and colonial interests, and holds no value for humanity and does not respect the covenants, not even the United Nations' Charter - which was established to protect the interests of the major powers. If they disobey its wishes, it will hastily crush them under its feet, as it did in the war on Iraq in 2003. It is constantly inventing exposed excuses and justifications to impose its will on the world. Countries of the world realize that the pretext of fighting "terrorism" is a false pretext, and that America is exploiting this slogan to rally the world in order to achieve its interests in the region and the world, America aims through its alliance to consolidate its colonization of the area. With the disagreements between the states that are greedy for our Deen and our Ummah, yet they agree among themselves to work to prevent the establishment of the Khilafah upon the method of the Prophethood, which will end Western influence from the region and rid the world from the evils of capitalism. In our congratulations to the whole Ummah on the blessed Eid Al-Adha, we would like to take this opportunity to remind all the Muslims, headed by the leaders and soldiers in the armies and the people of power and ability for change, of the Shariah obligation to work to make the word of Allah سبحانه وتعالى the highest and the implementation of His Shari'; this is not possible except through the establishment of the rightly guided Khilafah state upon the method of the Prophethood. If there are shortcomings from the leaders and soldiers, then the whole Ummah is obliged to put pressure on them and make them respond to the Shariah and public demand by resuming the Islamic way of life and to be liberated from the humiliation of being subordinates to the Kaffir West. Allah Almighty, Al Haq (the Truth) makes it obligatory upon the believers to select allies for the sake of Allah and enemies for the sake of Allah, Allah سبحانه وتعالى described them as believers united with the bond of the Islamic creed: إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوا وَّنَصَرُوا أُولَٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَالَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِيرٌ "Indeed, those who have believed and emigrated and fought with their wealth and lives in the cause of Allah and those who gave shelter and aided - they are allies of one another. And those who disbelieved are allies of one another. If you do not do so, there will be fitnah on earth and great corruption" (Al-Anfal: 72-73) As I convey to the whole Muslim Ummah congratulations from the Head of the Central Media Office of Hizb ut Tahrir and all its workers, I beseech Allah Azza Wa Jal that on the next Eid the Muslim Ummah will be living under the banner of Al-Okab, and that they are united and victorious by the permission of Allah سبحانه وتعالى, and returned as the leading superpower, He is in charge of the matter and Able of seeing them through. O Allah, Ya Hayy (Everlasting), Ya Qayyum (Self-Existing by whom all subsist), Ya Hanan (Compassionate), Ya Manan (Benefactor), O the One who raised the heavens without visible pillars, bestow on us the Khilafah state upon the method of Prophethood, and bestow on us your supported victory over your enemies and on the Butcher of Damascus and those who supported and stood by him, and give victory to the mujahideen in Your Way everywhere and help them to make Your Word the highest and to bring victory to Your Deen. Eid Mubarak and May Allah accept our and your acts of worship. Wassalamu Alaikum wa Rahmat Allahu wa Barakatu O Allah the Glorified, we bear witness that there is no God but You, we ask Your forgiveness and repent to You. The night of the blessed Eid Al-Adha for the year 1435 after Hijra. Othman Bakhach Director of the Central Media Office of Hizb ut Tahrir Saturday 9th Dhul Hijjah 1435 AH 03/10/2014 CE Issue No: 1435

On Price Fixing

Q &A: On Price Fixing by Sheikh Ata' Abu Rashta The following is the translation of an Arabic Q&A from the website of Sheikh Ata' Abu Rashta. Question: We know that it is forbidden for the ruler to fix the price of commodities for the people because the Prophet (saw) said: "Indeed Allah is the Creator, the Restrainer, the Reliever, the Provider and the One Who fixes the prices, I wish to meet Allah in such a state that nobody claims that I have done any wrong to him either in his blood or his money" as narrated by Ahmad. He (saw) also said: "Whoever strives to increase the cost (of products) for Muslims, Allah, the Exalted, will seat him in the center of the Fire on the Day of Resurrection." narrated by Ahmad. Hence the question is: if some traders in any region fix the price of any commodity, for instance the rice traders assembled and agreed among themselves upon selling the rice to the people (other) traders on a fixed price; so in such a case, fixing the price of this commodity with the traders' mutual consensus shall be considered Haram (forbidden), or the forbidden is to fix the price by the State only and not the mutual agreement of traders to fix the price of a commodity? Answer: The reason is clear from the second hadith and if the reason exists, the rule will be applied… So, if the traders' agreement is aimed at increasing the price, they will be included in the prohibition. However, if their agreement is for the sake of preventing speculations, and organizing the system of trade in such a way that no vendor is able to conceal his goods, for example, to sell it on a higher price and leave the rest of the traders to sell, without exhibiting his own products i.e. he monopolizes it and then sells it at the time of deficiency. So, in such a state, the traders are not prohibited to organize the system of trade. However, the meeting and mutual agreement of merchants on a certain price is most likely to increase the price, particularly if they are wholesale dealers of such products, which are not sold by other than them. Therefore, their agreement in this case, even if it does not result in increasing the price of the commodity but there is all probability that it may happen, comes under "means to Haram is Haram". Hence, their participation in fixing the price of commodity leading to its increment, even if it does not happen categorically but it is most likely to do so. And the high possibility is enough here and therefore I believe that the traders' agreement on fixing the price of a commodity is not permissible. Rather, this matter should be left to the market rate, leading to fixation of the prices by every trader according to his conditions. In such a scenario, the things will be easy for the people and market will be away from the high price. In this matter, I admire what was mentioned in the book of Legal System by Ibn Qayyim Al-Jauziyah under the chapter "chapter concerning the dealers who deal in the real estate etc on rent" as it was stated: "And for this reason: many scholars such as Abu Hanifa and his companions forbid the dealers who deal in the real estate etc on rent: from entering into partnership with each other, for the reason that if they enter into partnership – and people are in need of them – they increase the charges on them. I said: the price control administrative official should also forbid those who wash the deceased and carry them from participation for the reason of increasing the charges on them besides forbidding the partaking of any group whose benefit may be needed by the people…" (Concluded) 28th Dhu'l-Hijjah, 1432 AH. 24th November, 2011 CE.

Perkongsian Revolusi Syria

oleh Dr Khaled Hasan Hindawi By Berikut adalah catitan yang saya petik dari laman blog Ust Mohammad Fikri yang sempat hadir ke majlis perkongsian tentang Revolusi Syria yang disampaikan oleh asy-Syeikh Dr Khaled Hasan Hindawi pada 6/12/2011 di Dewan Banquet, UPM:


 ================ Shaykh Khalid Hassan al-Hindawi. - Beliau adalah pembantu khas Dr. Yusuf al-Qaradawi. - Beliau diutuskan oleh Dr. Yusuf al-Qaradawi untuk memberitahu berita dan hal sebenar tentang apa yang berlaku di Syria. - Shaykh Khalid telah melawat Indonesia dahulu dan kemudian melawat Malaysia. Semoga Allah merahmati Shaykh yang memberi perkongsian yang baik dan bermanfaat kepada kami , memberi penjelasan dan penerangan yang sebenar tentang apa yang berlaku di Syria. Mukaddimah. Shaykh memberitahu bahawa beliau baru sahaja melawat Indonesia kemudian beliau diamanahkan oleh Dr. Yusuf al-Qaradawi untuk ke Malaysia, memberitahu keadaan yang sebenar berlaku di Syria. Revolusi sedang berlaku di Yaman, di Syria dan beliau mengharapkan agar di Malaysia juga berlaku perubahan yang lebih baik khususnya untuk ummat Islam di Malaysia Fikri – Amin. Shaykh memberitahu bahawa permulaan revolusi berlaku di Hama, kemudian merebak ke bandar-bandar lain seperti di Dar’aa, Hauran, Halab bahkan sehingga ia berlaku di 157 tempat di Syria. Dan saat ini Basyar al-Assad sedang memerintah dengan besi dan api ( kekerasan). Sesungguhnya orang-orang fasiq ingin menipu manusia supaya berpaling dari kebenaran dan revolusi ini, tetapi mereka gagal dan berada dalam keadaan rugi. Shaykh seterusnya memetik kalam Saidina Ali radiyallahu-anhu ; “Sesungguhnya negeri yang batil itu sekejap sahaja sedangkan negeri yang benar itu tetap sehingga datangnya kiamat.” Dan ini bertepatan dengan firman Allah Subhanahu Wa Taala di dalam Surah al-Isra’ ayat 81 ; “Dan katakanlah: Telah datang kebenaran (Islam), dan hilang lenyaplah perkara yang salah (kufur dan syirik); sesungguhnya yang salah itu sememangnya satu perkara yang tetap lenyap.” Shaykh seterusnya mengatakan bahawa cara berpolitik ala Fir’aun seperti yang dilakukan oleh Bashar Assad dan orang yang sepertinya seperti pemerintah Tunis, Mesir, Yaman, dan Libya seperti Fir’aun di zaman Nabi Musa, yang mana mereka mencuri harta-harta rakyat dan memakannya dengan cara yang haram, memenjarakan rakyat mereka, membunuh para ulama, melakukan pembunuhan beramai-ramai, merogol dan mencabul kehormatan wanita-wanita, menghalang perempuan beriman dari memakai hijab, menindas orang yang lemah seperti orang tua dan kanak2. Dan mereka ini tidak akan kekal. Shaykh memberi misalan keadaan mereka ini seperti di dalam Surah ar-Ra’d ayat 17 ; “Adapun buih itu maka akan hilang lenyaplah ia hanyut terbuang, manakala benda-benda yang berfaedah kepada manusia maka ia tetap tinggal di bumi. Demikianlah Allah menerangkan misal-misal perbandingan.” Seterusnya Shaykh menceritakan tentang sejarah Syria. Syria merdeka dari penjajahan Perancis pada 1945, dan telah diperintah oleh anak bangsa Syria sendiri sehingga zaman Hafez al-Assad yang telah memerintah selama 32 tahun dan diikuti oleh anaknya, Bashar al-Assad yang kini memerintah selama 11 tahun. Dan Syria telah menjadi negara yang diperintah oleh diktator. Seterusnya Shaykh menceritakan tentang konflik berdarah di Hama pada tahun 1982 yang berlaku selama 27 hari, mengorbankan hampir 46000 ribu penduduk Hama. Hafez al-Assad dari merupakan Syiah Nusairiyah, yang menyimpan perasaan dengki terhadap rakyatnya yang terdiri daripada Muslim Sunni, yang mencaci dan menghina Saidina Aishah dan Ummahatul Mukminin radiyallahu anhum, diharamkan sembelihan mereka, mereka melakukan kejahatan yang pelbagai, mereka tidak solat di masjid kita(ASWJ). Kerajaan Syria didokong oleh Iran yang terkenal dengan Syiahnya, bahkan Hafez sendiri merupakan pelampau Syiah. Shaykh seterusnya menceritakan tentang Syria yang mana 6 peratus darinya merupakan Syiah Alawite, 10 peratus darinya beragama Kristian dan 84 peratus daripada rakyatnya beragama Muslim Sunni. Iran mempertahankan tindakan ganas regim Hafez yang membunuh rakyatnya sendiri, begitu juga Hizbullah di Lubnan juga menyokong tindakan Hafez. Shaykh seterusnya menyebutkan sifat-sifat Syiah yang mana mereka begitu membenci Ahlussunnah, menghina Khulafa Ar-Rasyidin dan Ummahatul Mukminin. Shaykh seterusnya menyebutkan bilangan penunjuk perasaan yang mati kini mencapat 8500 orang dan hampir 39000+- yang lain cedera. Adapun yang dipenjarakan dan disiksa sebanyak 180000 orang, yang mana direkodkan 413 orang telah mati disiksa. Shaykh juga menceritakan di sebuah daerah bernama Doma, dimana 19 orang doktor telah dibunuh dan 40 orang pesakit telah dibunuh di hospital oleh tentera regim Hafez al-Assad yang kejam itu. Kini sudah hampir 8 bulan, penunjuk perasaan berjuang selama siang dan malam dan regim Hafez al-Assad yang kejam telah menggunakan kekerasan ke atas rakyatnya seperti penggunaan kereta kebal, senjata-senjata berat, memusnahkan bangunan-bangunan seperti rumah, masjid, menara masjid, mencabul kehormatan dan merogol perempuan-perempuan, mengikat tangan ayah dan saudara lelaki kemudian merogol ibu, anak perempuan di hadapan mereka. Shaykh seterusnya menceritakan tentang kekejaman yang berlaku di Hims, di Madinah Khalid al-Walid tentang kisah Zainab al-Husni yang berumur 23 tahun. Beliau ditangkap dan dipaksa untuk melakukan sesuatu yang tidak bermoral, tetapi beliau enggan. Akhirnya beliau disiksa dan tubuhnya dikerat dengan 4 potongan dan dibungkus dan bungkusan itu dicampak kepada ahli keluarganya. Begitu juga dengan apa yang berlaku terhadap ratusan anak-anak kecil yang tidak berdosa yang dikerat-kerat badan mereka. Shaykh menegaskan “Bagaimana kita harus bersabar di atas taghut yang kejam ini!” Shaykh seterusnya menceritakan bagaimana penunjuk perasaan (demonstrator/pejuang revolusi) yang mandi dan berwudhu sebelum keluar dari rumah mereka kerana mereka tidak pasti mereka akan kembali lagi ke rumah mereka. Hampir 95 peratus rakyat Syria menentang regim Syria yang kejam ini. Selama 43 tahun Bukit Golan diduduki oleh Israel tetapi regim Hafez al-Assad dan ayahnya tidak pernah membunuh walau seorang pun Yahudi, tetapi mereka telah membunuh ribuan penduduk Hama yang terletak 6 kilometer dari Bukit Golan. Maka Shaykh menanyakan di mana buktinya bahawa Syria ini menentang Israel? “Maka di mana buktinya bahawa regim yang kejam ini menunjukkan permusuhan ke atas Israel ?!” Shaykh seterusnya menegaskan bahawa terdapat perjanjian rahsia antara Syria dan Israel. Bashar merupakan al-Assad kepada rakyat mereka tetapi penakut dengan Israel. Shaykh seterusnya menceritakan tentang regim Syria yang menggunakan tindakan ketenteraan ke atas rakyatnya, merogol dan mencabul kehormatan perempuan-perempuan. Sebenarnya ramai di antara askar yang tidak menyetujui kekerasan ke atas rakyat, tetapi mereka yang enggan akan dibunuh dan dipenjarakan. Dan di antara askar-askar itu, ada yang berpaling tadah kepada regim kejam Syria dan menyokong demonstrasi dan mempertahankan rakyat dan bilangan mereka kini seramai 30000 orang dan angka itu semakin bertambah. Shaykh seterusnya menyatakan bahawa Rabitah Ulama Syria yang diasaskan oleh Dr. Ali as-Sobuni dan Rabithah Ulama Sedunia telah berfatwa kepada rakyat Syria agar mempertahankan rumah mereka daripada keganasan tentera walaupun dengan menggunakan pisau dengan berdalilkan hadis berikut; حديث : ” ” من قتل دون ماله فهو شهيد، ومن قتل دون أهله فهو شهيد، ومن قتل دون دينه فهو شهيد، ومن قتل دون دمه فهو شهيد “. “Barangsiapa terbunuh mempertahankan hartanya, maka dia syahid; barangsiapa terbunuh mempertahankan ahli keluarganya, maka dia syahid; atau mempertahankan agamanya, maka dia syahid” أخرجه أبو داود (2 / 275) والنسائي والترمذي (2 / 316) وصححه، وأحمد (1652) 1653) عن سعيد بن زيد، وسنده صحيح. Hadis ini dikeluarkan oleh Abu Daud dalam Sunannya (2/275) An-Nasaie dan Tirmizi dan disahihkan oleh Imam al-Albaniy, dan Ahmad (1652 dan 1653) dari jalan Sa’id bin Zaid dan sanadnya Sahih. Shaykh seterusnya menceritakan bahawa Liga Arab telah mengenakan sekatan politik dan ekonomi ke atas Syria sehingga regim Syria menghentikan kekejaman ke atas rakyatnya. 19 negara-negara Arab telah mewajibkan sekatan politik dan ekonomi ke atas Syria. Shaykh akhirnya menutup ucapan beliau dengan mengingatkan tentang fungsi/apa yang perlu dilakukan oleh kita tentang apa yang berlaku di Syria. “Hendaklah kamu berdoa untuk saudara-saudara kamu di Syria dengan ikhlas , siang dan malam supaya Allah membantu mereka dan membebaskan mereka daripada kezaliman pemerintah mereka.” Shaykh seterusnya menukilkan hadis tentang kelebihan Syam: أنه قال : يا رسول الله صلى الله عليه وسلم خر لي بلدا أكون فيه ، فلو أعلم أنك تبقى لم أختر عن قربك شيئا ، فقال : عليك بالشام ، فلما رأى كراهيتي للشام قال : أتدري ما يقول الله في الشام ؟ إن الله عز وجل يقول : يا شام أنت صفوتي من بلادي أدخل فيك خيرتي من عبادي إن الله تكفل لي بالشام وأهله الراوي: عبدالله بن حوالة المحدث: المنذري – المصدر: الترغيب والترهيب – الصفحة أو الرقم : 4/102 خلاصة حكم المحدث: [روي] من طريقين إحداهما جيدة إنكم ستجندون أجناداً جنداً بالشام ومصر والعراق واليمن قالوا فخر لنا يا رسول الله قال عليكم بالشام قالوا إنا أصحاب ماشية ولا نطيق الشام قال فمن لا يلحق الشام فليلحق بيمنه فإن الله قد تكفل لي بالشام الراوي:أبو الدرداء المحدث: البزار – المصدر: الأحكام الشرعية الكبرى – الصفحة أو الرقم: 4/512 خلاصة حكم المحدث:إسناده حسن Fikri : Aku tidak ingin menterjemah hadis Syam ini, cukuplah aku menaqalkankannya beserta sumbernya. Seterusnya Shaykh menyebutkan peranan mufakkir, duat, asatizah untuk mengetengah dan sentiasa prihatin tentang isu di Syria, menceritakan kepada masyarakat tentang kezaliman dan apa yang berlaku di Syria. Seterusnya kepada para wanita yang solehah, untuk menceritakan kekejaman yang berlaku kepada saudara perempuan mereka di Syria dan berdoa untuk mereka. Seterusnya, Shaykh menaqalkan arahan dari Shaykh Yusuf al-Qaradawi agar menghulurkan bantuan berbentuk kewangan kepada saudara-saudara seIslam di Syria dalam bentuk zakat dan sedekah untuk keluarga pejuang yang sedang dipenjarakan dan keseluruhan rakyat Syria, lebih-lebih lagi musim sejuk akan datang dan mereka sedang mengalami kekurangan bahan pemanas dan makanan kerana sekatan pemerintah. Akhirnya, Shaykh memohon agar Allah membantu kita dalam menghadapi taghut-taghut yang zalim. Fikri : Inilah sedikit catatan ringkas saya ketika menghadiri Perkongsian Antarabangsa Revolusi Syria oleh al-Syeikh Khalid Hassan Hindawi. Terima kasih dan Jazakallahu Khaira l-Jaza kepada IKRAM atas penganjuran perkongsian yang bermanfaat. Jika ada kekurangan dan kesalahan, saya memohon ampun dan maaf. ================ Berikut pula adalah perkongsian saudara Ali Abu di Facebook beliau hasil catitan dari program seumpama di atas yang telah diadakan di Kuala Terengganu pada 5/12/2011: ================ Alhamdulillah. sahabat saya Irfan Masiri dan beberapa sahabat seperjuangan yg lain sempat mendengar taklimat khas mengenai revolusi Syria yang disampaikan oleh Syeikh Hassan Al-Hindawi. Beliau telah di hantar oleh Syeikh Yusuf Al-Qaradhawi dalam misi menjelaskan apakah yang sebenarnya berlaku di Syria. Mengapa Syeikh Hassan Al-Hindawi dihantar oleh Syeikh Yusuf Al-Qaradhawi? 1. Gambaran tentang Syria agak tidak jelas bila dijelaskan oeh media2. So, beliau dihantar bagi menjelaskan apakah sebenarnya yang berlaku di Syria. 2. Media2 barat sebenarnya tidak mahu manusia dunia tahu akan apakah sebenarnya yang berlaku di Syria. Lalu mereka telah putarbelitkan fakta. 3. Syeikh Khalid bercerita, ketika beliau di Indonesia dan bertemu dengan seorang teman. Teman itu berkata dia lihat di paper bahawa ramai orang menyokong Kerajaan Syria. Tv di Indonesia juga menyiarkan bahawa ramai yang menyokong Kerajaan Syria yang dipimpin oleh Basyar Asad. Apa yang berlaku sebenarnya ialah, kerajaan telah mengumpulkan pegawai2nya supaya berkumpul dalam erti kata lain mahu menunjukkan kepada dunia bahawa Basyar Asad ini mempunyai ramai yang menyokong beliau. 4. Jangan terpedaya dengan keyataan2 yang kita dengar dari ahli intelektual Syria dan ahli politik Syria bahawa yang Syria menentang Israel. tapi, sejak zaman ayah Basyar Asad lagi tidak ada SATU PELURU PUN yang singgah ke tanah Israel. Bahkan tanah Tinggi Golan yang terletak di tanah Syria telah dikuasai oleh Israel. 5. Kita banyak tak tahu ttg isu syria selama ni sebab media telah dikawal oleh pihak rejim.. manakala sumber media lain tidak dibenarkan memasuki syria utk membuat liputan.. segala gambar dan video yg menjadi bahan bukti adalah hasil rakaman drpd para demonstran yang btekad utk merakam sndr kezaliman tsebut dan kbykn drpd mrk telah menemui syahid.. sebahagian rakaman lain telah dijual oleh tentera rejim basyar asad dgn harga 100 dolar.. syeikh dr khaled hasan al hindawi merupakan delegasi khas syeikh dr yusuf al qardhawi ke asia tenggara utk menyampaikan dan menyebarkan berita sebenar.. Punca Revolusi. puncanya bila ada sekumpulan kanak2 dalam 28 orang bermain2 dan telah menulis sesuatu didinding sekolah mereka.apa yang ditulis oleh kanak2 ini ialah RAKYAT MAHU JATUHKAN KERAJAAN.slogan ini telah dilaungkan dinegara2 yg berrevolusi.bila tahu pasal ini, pasukan keselamatan Syria telah menangkap kanak2 ini.mereka telah disiksa dengan cara mencabut kuku2 kaki dan tangan mereka.salah seorang kanak2 itu telah meninggal dan keluarga minta mayat kanak2 itu serta meminta kanak2 yang lain dilepaskan.kerajaan telah meletakkan syarat dimana bila mahu lepaskan kanak2 itu, mereka perlu memberi wanita2 dikalangan mereka untuk dinikahi oleh puak2 kerajaan ini.perkara ini merupakan sesuatu yang menghinakan.lantas berlakulah revolusi di Syria. Rakyat Marah. 1. Kebangkitan rakyat bermula 8 bulan yang lepas. 2. Jumaat lepas, labih 3 JUTA rakyat Syria keluar berdemo. 3. Kini, kesemua rakyat Syria keluar berdemo. Mereka mahukan kebebasan. Selama 42 tahun mereka tidak mendapat hak kebebasan. 4. Rakyat minta supaya Allah diletakkan pada tempatnya, mahukan kebebasan, dan supaya jaga tanah air dengan seeloknya. 5. Rakyat Mahu Presiden Dihukum.itu antara slogan yang dilaungkan sekarang kerana presiden Syria telah banyak membunuh rakyatnya. Kekejaman Kerajaan Syria.(Presiden Basyar Asad) 1. Dalam masa 42 hari telah mati seramai 40 000 orang rakyat.ini serius kejam. 2. 39,000 orang telah cedera.mereka tak dirawat dan dibiarkan sahaja. 3. Bunuh 19 orang doktor di hospital dan 40 orang pesakit di hospital. 4. 9,000 tahanan ditahan. 5. 413 orang telah syahid didalam penjara. 6. Wanita2 diculik dan dibawa ke tempat yang tak diketahui. Wanita ini telah dirogol di hadapan abang2, ayah, anak2 dan ahli keluarga mereka.sebelum dirogol, mereka digari terlebih dahulu. 7. Seorang ukhti, bernama Zainab Al-Husni.beliau telah ditangkap dan dia mahu diperkosa oleh tentera yang menangkapnya.tetapi beliau melawan.lantas beliau dibunuh dan telah dipotong 4 KERAT.anggota badan yang di kerat itu dimasukkan ke dalam plastik, lalu dicampakkan ke hadapan keluarga beliau. INI SERIUS KEJAM! 8. Mengucapkan takbir merupakan sesuatu yang tidak disukai. 9. Menyuruh tukar La ilahaillah kepada La ilah illah Basyar Asad. INI SERIUS SESAT! 10. Basyar Asad juga daripada kelompok syiah yang terkeluar daripada islam dan mengharuskan untuk membunuh muslimin sunni.. 84% daripada posisi kepimpinan rejim Asad dipegang oleh kaum keluarga mereka yang terdiri drpd 3 keluarga besar, 6% drpd posisi tersebut pula drpd kaum ajam dan 10% lagi drpd golongan kuffar.. tiada posisi bg ahli sunnah wal jamaah.. kezalimannya terhadap wanita dan kanak2 juga terlalu dahsyat melebihi israel.. rakyat2 sunni dibunuh sesuka hati tetapi walau seorang israel pun tidak ditumpahkan darah.. hasbunallahu wa neemal wakeel. Berita Baik. 1. Masa depan kebangkitan ini begitu baik. ia berterusan dan semakin kukuh. Lebih 30,000 tentera yang terdiri dari pegawai telah bersama rakyat. mereka ini telah melindungi orang2 yang turun berdemo. mereka tidak tahan melihat kekejaman rejim Basyar Asad ini yang sesuka hati membunuh rakyatnya sendiri. 2. Pertubuhan2 arab telah ambil pendirian untuk tentang apa yang telah Syria lakukan tehadap rakyatnya. mereka tidak benarkan pegawai2 Syria untuk memasuki tanah mereka. tapi ada dua negara yang tidak berpendirian sedimikian iaitu Iraq dan Lubnan. Iraq tidak berpendirian sedimikian kerana Pemimpin Sryria merupakan orang Syiah dan mereka selalu meminta pertolongan dari Iraq kerana Iraq merupakan negara Syiah. 3. Syeikh Yusuf Al-Qaradhawi telah mengeluarkan fatwa bahawa mereka yang terbunuh dalam keadaan yang sebegini adalah seorang yang SYAHID. 4. 95% ulama’ Syria telah bersama dalam kebangkitan rakyat ini. Ini sahaja yang mampu saya beritahu perihal apakah sebenarnya yang berlaku di Syria sana. Semoga kalian dapat menyebarkan ia kerana ia merupakan perkara benar dan manusia2 diluar sana harus tahu tentang ini. Semoga Allah redha

Q&A:Paying Zakat before it's due

Assalamu alaikum our sheikh, May Allah cherish you with Islam and cherish Islam with you. I pray to Allah that I will be among those who will give you the Bayah for the Khilafah on the method of the Prophethood, for He is the One Able of everything. I have a question about Zakat, Zakat on trade deals or money; is it acceptable to give Zakat on them or part of them before a full year (al-Hawl) passes on them, and is the completion of (al-Hawl) a condition to pay Zakat on them? May Allah help you with what is good for Islam and Muslims in this world and the Hereafter, Wa Assalam Alaikum wa Rahmatullahi wa Barakatuh. From Imad M. Sa'ad Answer: Wa Alaikum Assalam wa Rahmatullahi wa Barakatuh, The completion of al-Hawl is a condition for the reason of paying Zakat, which is "the quorum" (Nisab). If the condition is met, that is al-Hawl has passed based on the reason of "quorum" without decreasing it, then Zakat becomes obligatory. However, if it is given out before it is due then this giving is permissible, according to the Shariah evidence, which include the following: - Al-Bayhaqi extracted in Al-Sunan Al-Kubra from Ali: «أَنَّ الْعَبَّاسَ رَضِيَ اللهُ عَنْهُ سَأَلَ رَسُولَ اللهِ فِي تَعْجِيلِ صَدَقَتِهِ قَبْلَ أَنْ تَحِلَّ فَأَذِنَ لَهُ فِي ذَلِكَ». "That Al Abbas, may Allah be pleased with him, asked the Messenger of Allah صلى الله عليه وسلم if he can hasten in paying his Sadaqa before its Hawl has completed, the Messenger of Allah صلى الله عليه وسلم granted him permission". - Al-Darqitni extracted in his Sunan from Hujr Al-Adawi from Ali that he said: The Messenger of Allah صلى الله عليه وسلم said to Omar: «إِنَّا قَدْ أَخَذْنَا مِنَ الْعَبَّاسِ زَكَاةَ الْعَامِ عَامِ الْأَوَّلِ» "We took the Zakat of the year from Al-Abbas in the first year". - Also Al-Darqitni extracted from Musa bin Talha from Talha that the Prophet صلى الله عليه وسلم said: «يَا عُمَرُ أَمَا عَلِمْتَ أَنَّ عَمَّ الرَّجُلِ صِنْوُ أَبِيهِ؟ إِنَّا كُنَّا احْتَجْنَا إِلَى مَالٍ فَتَعَجَّلْنَا مِنَ الْعَبَّاسِ صَدَقَةَ مَالِهِ لِسَنَتَيْنِ». "O Omar did you not know that the Uncle of the Man is the twin of his father? We needed money so we took Sadaqa from the money of Abbas for two years earlier". There was a disagreement in the Isnad of Al-Hakam and the correct is from Al-Hasan ibn Muslim which is Mursal (transmitted). Accordingly, it is permissible to hasten the giving of Zakat before it becomes due. For your information, most scholars say this as well. Your brother, Ata Bin Khalil Abu Al-Rashtah 11th Shawwal 1435 AH 07/08/2014 CE The link to the answer from the Ameer's Facebook page: Posted by Islamic Revival at Sunday, August 24, 2014 Email This BlogThis! Share to Twitter Share to Facebook Share to Pinterest Labels: Concepts, Fiqh

Bendera Rasulullah SAW

  " Ketahuilah bahawa Islam merupakan agama yang lengkap mengatur segala aspek hidup salah satunya dalam masalah tata negara, termasuk pengaturan bendera. Bendera Islam telah dicontohkan oleh Rasulullah SAW seharusnya menjadi rujukan umat. Bendera Rasulullah SAW terdiri daripada: 1. Al-Liwa' (bendera putih) 2. Ar-Rayah (panji hitam)

Di dalam bahasa Arab, bendera dinamai dengan Al-Liwa'. Sedangkan panji-panji perang dinamakan dengan Ar-Rayah. Disebut juga dengan al-‘alam. Ar-Rayah adalah panji-panji yang diserahkan kepada pemimpin peperangan, di mana seluruh pasukan berperang di bawah naungannya. Sedangkan Al-Liwa' adalah bendera yang menunjukan posisi pemimpin pasukan, dan ia akan dibawa mengikuti posisi pemimpin pasukan. Al-Liwa' adalah Al-‘Alam (bendera) yang berukuran besar. Jadi, Al-Liwa' adalah Bendera Negara Islam Global. Sedangkan Ar-Rayah berbeza dengan Al-‘Alam. Ar-Rayah adalah bendera yang berukuran lebih kecil, yang diserahkan oleh Khalifah atau wakilnya kepada pemimpin perang, serta komandan-komandan pasukan Islam lainnya. Ar-Rayah merupakan tanda yang menunjukan bahawa orang yang membawanya adalah pemimpin perang. Al-Liwa' (Bendera Negara Islam Global) berwarna putih, sedangkan Ar-Rayah (Panji-Panji Perang) berwarna hitam. Banyak riwayat (hadis) warna Al-Liwa' dan Ar- Rayah, diantaranya : 'Ar-Rayahnya (Panji Peperangan) Rasulullah SAW berwarna hitam, sedang Al- Liwa' (Benderanya) berwarna putih.' (Hadis Riwayat Thabrani, Hakim, dan Ibnu Majah) Meskipun terdapat juga hadis-hadis lain yang menggambarkan warna-warna lain untuk Al- Liwa' (Bendera Negara Islam Global) dan Ar- Rayah (Panji Peperangan), akan tetapi sebagian besar ahli hadis meriwayatkan warna Al-Liwa' dengan warna putih, dan Ar-Rayah dengan warna hitam. Tidak terdapat keterangan yang menjelaskan ukuran bendera dan panji-panji Islam di masa Rasulullah SAW, tetapi terdapat keterangan tentang bentuknya, iaitu empat persegi. 'Panji Rasulullah SAW berwarna hitam, berbentuk segi empat dan terbuat dari kain wol' (Hadis Riwayat Tirmidzi) Pada Al-Liwa' (Bendera Negara Islam Global) dan Ar-Rayah (Panji Peperangan) terdapat tulisan ‘ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ’ . Pada Al-Liwa' yang berwarna dasar putih, tulisan itu berwarna hitam. Sedangkan pada Ar- Rayah yang berwarna dasar hitam, tulisannya berwarna putih. Hal ini dijelaskan oleh Al-Kittani, yang berkata bahawa hadis-hadis tersebut (yang menjelaskan tentang tulisan pada Al-Liwa' dan Ar-Rayah) terdapat di dalam Musnad Imam Ahmad dan Tirmidzi, melalui jalur Ibnu Abbas. Imam Thabrani meriwayatkannya melalui jalur Buraidah al-Aslami, sedangkan Ibnu ‘Adi melalui jalur Abu Hurairah. Begitu juga hadis-hadis yang menunjukan adanya lafaz ‘ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ’ , pada bendera dan panji-panji perang, terdapat pada kitab Fathul Bari. Berdasarkan paparan tersebut diatas, bendera Islam di masa Rasulullah SAW adalah berwarna putih, berbentuk segi empat dan di dalamnya terdapat tulisan ‘ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ’ dengan warna hitam. Dan panji-panji perang di masa Rasulullah SAW berwarna dasar hitam, berbentuk persegi empat, dengan tulisan di dalamnya ‘ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ’ berwarna putih. Negara Khilafah Islamiyah akan segera bangkit kembali sesuai dengan janji Allah SWT, bagi mereka yang beriman dan bertakwa kepada Allah dan Rasulullah SAW, pasti akan memperjuangkannya dan menantikan dengan hati gembira hadirnya kembali --Negara Islam Global-- yang akan mempersatukan seluruh umat Islam di dunia dalam satu naungan Negara iaitu Khilafah, dalam satu kibaran Bendera iaitu Bendera bertuliskan ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ , iaitu bendera Islam yang akan berkibar di setiap tiang-tiang bendera di seluruh Negeri Muslim di dunia. Insya Allah,

THE CALIPHATE AND THE MIRAGE IN THE DESERT

The dec­la­ra­tion by the Islamic State of Iraq and Sham (ISIS), regard­ing its estab­lish­ment of the Caliphate sent rip­ples around the world. Stretch­ing from Diyala province, Iraq, to Aleppo, Syria, the dec­la­ra­tion has placed the ‘Caliphate’ on the global map and led to a raft of responses by Mus­lims and Non-Muslims alike. The new Islamic State (IS) called for pledges from all groups and mus­lims, across the world[1] and requested for doc­tors, engi­neers, lawyers, econ­o­mists and any­one with skills to migrate to the islamic lands and aid the build­ing of the new caliphate[2]. The announce­ment, how­ever,  has largely failed to achieve the cen­tre of grav­ity the new IS had hoped, as many con­sider the Shari’ con­di­tions not to have been met, whilst oth­ers have been scep­ti­cal of the dec­la­ra­tion. Despite wide­spread sup­port for the return of the Caliphate the ISIS Caliphate has strug­gled to gain wide­spread sup­port and they’re five key rea­sons for this.

Firstly, con­trary to pop­u­lar opin­ion, the IS pre­vi­ously known as the ISIS did not emerge from the chaos which ensued from Syria’s upris­ing. Its ori­gins date back to 2003 when the Jor­dan­ian war-veteran Abu Mus’ab az-Zarqawi founded the AQI (al-Qaeda in Iraq) after hav­ing formed Jam­mat at-Tawhid wal-Jihad in 1999. From the onset, az-Zarqawi’s move­ment was at odds with al-Qaeda’s lead­er­ship even before the two groups (Jam­mat at-Tawhid wal-Jihad and al-Qaeda) joined hands in Iraq. Points of diver­gence revolved pri­mar­ily on issues of tak­feer — the polit­i­cal and legal impli­ca­tions which fol­low from the pro­nounce­ment and vision.  The merg­ing of these two move­ments how­ever was as much tac­ti­cal as it was prag­matic. These ide­o­log­i­cal dif­fer­ences cou­pled with Al-Qaeda’s decen­tral­ized nature pro­vided Zar­qawi and his nascent move­ment with the auton­omy and power needed to form a fac­tion which would later com­pete with al-Qaeda for lead­er­ship. In 2006 Zar­qawi con­sol­i­dated his power by cre­at­ing an umbrella Jihadi group Majlis Shura al-Mujahedin. Shortly after, Zar­qawi was killed and the new leader of the group, Abu ‘Umar al-Baghdadi declared the for­ma­tion of ‘the Islamic State of Iraq’ – and later the ‘Islamic State of Iraq and the Lev­ant’ until Abu Muham­mad al-Adnani’s dec­la­ra­tion of a Caliphate, leav­ing the orga­ni­za­tions name to be sim­ply ‘Islamic State’. A his­tor­i­cal eval­u­a­tion of the orga­ni­za­tions evo­lu­tion and rela­tions with al-Qaeda and other movement’s makes it all the more clear that the rogue-nature and extreme dis­course of the ‘Islamic State’ is noth­ing new.

Table: Evo­lu­tion of the Orga­ni­za­tion[3]

Name	Year(s)	Leader
Jam­mat at-Tawhid wal-Jihad	1999–2004	Abu Musab al-Zarqawi
Al-Qaeda in Iraq/Al-Qaeda in the Land of Two Rivers	2004–2006	Abu Musab al-Zarqawi
Majlis ash-Shura lil Mujahideen	2006	Abu Musab al-Zarqawi
Islamic State of Iraq	2006–2013	Abu Omar al-Baghdadi
Islamic State or Iraq and the Levant	2013–2014	Abu Bakr al-Baghdadi
Islamic State	Present	Abu Bakr al-Baghdadi

Sec­ondly, from an on-the-ground per­spec­tive, the exclam­a­tory dec­la­ra­tion of a Caliphate is more sym­bolic than it is, in any way, game-changing. It is sym­bolic in that the ide­o­logues of the IScon­sider the Caliphate to be an entity which rep­re­sents the entirety of the Ummah whereas the ‘Islamic State’ rep­re­sents those Mus­lims liv­ing within its juris­dic­tion, those being, Mus­lims between the Syr­ian city of Raqqa and Iraq’s Diyala province. Also, it is sym­bolic of the movement’s con­sol­i­da­tion of ‘power’ and its lever­age over al-Qaeda. The dec­la­ra­tion of a ‘Caliphate’ which his­tor­i­cally was a sym­bol of Mus­lim unity only caused more schisms and divi­sions between the IS and other groups, indi­vid­u­als and orga­ni­za­tions. The lead­ing Jihadi ide­o­logue and scholar, an old-time men­tor of Zar­qawi, Shaykh Abu Muham­mad al-Maqdisi derided the dec­la­ra­tion stat­ing: “We will remain sin­cerely upon this reli­gion, guarding/protecting it against all deviance’s and extrem­ism and oth­ers dis­torted peo­ple. Either you fix your­self (ISIS), repent and stop spilling Mus­lim blood and dis­tort this reli­gion, or we will be against you with tongues like swords.”[4]

Thirdly, if the pur­pose of declar­ing the for­mal estab­lish­ment of a Caliphate is to secure unity and global recog­ni­tion, the newly-formed state falls noth­ing short of a para­dox in that the reac­tion across the globe to the dec­la­ra­tion was uni­formly one of rejec­tion and proved to be divi­sive. To what extent the IS has con­sol­i­dated inter­nal and exter­nal secu­rity (a con­di­tion for the Caliphate) is put into ques­tion when the Caliph, of all peo­ple, is unable to roam the streets of his cap­i­tal city. Not to men­tion, Abu Bakr al-Baghdadi unlike his pre­de­ces­sor Zar­qawi and oth­ers is a shad­owy fig­ure despite the ambigu­ous one-page biogra­phies pub­lished by the IS. Nine major rebel groups in Syria, last Mon­day, issued a state­ment reject­ing the new “Caliphate” as have Islamic fig­ures and move­ments around the world, both inside and out­side of Syria.[5]

Fourthly, much of the scep­ti­cism is based on the role ISIS has played in the  upris­ing in Syria. rather than standing-off against the al-Assad regime ISIS has been fight­ing against the rebel forces  and seiz­ing ter­ri­tory which had already been under rebel con­trol. ISIS adopted tac­tics such as blow­ing up civil­ians in mar­ket places, kid­nap­ping of inno­cents for ran­som, and exe­cu­tion of those from other Islamic groups who voiced crit­i­cism and polit­i­cal dis­sent. Its depic­tion of an exis­ten­tial war against all Shi’ah, in the past and present has led to con­dem­na­tion from all quar­ters. In a recent mes­sage by Bagh­dadi he said: —  “Al Qaeda wants to forge links with the Shi­ites. They think the Shi­ites are their broth­ers even though they make tak­fir on all the sahabah and they believe the Quran is cor­rupted. Yet al Qaeda wants to forge links with them. When Isis takes a town either you leave shism or die. Isis can­not take jizya from them. They are a newly invented reli­gion so no jizya can be taken from them.”[6]

Fifthly, admin­is­ter­ing a wide-range of public-services does not amount to the build­ing of a state, as this requires apt states­men who can develop and imple­ment short-term and long-term strate­gies. Sim­i­lar exam­ples of ‘admin­is­tra­tion’ (ver­sus state-building) include the Tal­iban exper­i­ment, the short-lived “Islamic State” in Soma­lia and the more recent “Emi­rate” of Mali. More so, this is not the first time al-Qaeda affil­i­ates have ruled over large swathes of land; their rule over Anbar province was marked by fail­ure, lead­ing even­tu­ally to the emer­gence of “Sahawi” Sunni coali­tions which drove the “Islamic State” out of power. The abil­ity to take over large parts of Iraq and Syria should not be mis­taken as being sym­bi­otic of the move­ments power and abil­ity to chal­lenge the regional bal­ance of power. The Islamic State is not engaged in an all-out war with Assad’s regime and Hizbul­lah or with the United States (as was the case for al-Qaeda) but instead it has pur­sued a pol­icy of expand­ing within ter­ri­tory which has been either lib­er­ated by other rebels groups or ter­ri­tory which has been fraught with unrest and fell out­side the scope of Maliki or Assad’s con­trol, such as Mosul. In other words, the con­di­tions from which the “Islamic State” are indica­tive of its inabil­ity to pro­vide an actual counter to the regions polit­i­cal pow­ers. In short, the “Islamic State” is the prod­uct of a secu­rity vac­uum cre­ated by the Syr­ian con­flict and Assad’s tac­ti­cal tol­er­a­tion of the move­ment. Exploit­ing chaos has proven to be the most effec­tive strat­egy for groups that can­not rely on a pop­u­lar support-base

From a strate­gic per­spec­tive, the shift from a quasi-Islamic State to a “Caliphate” will mean that the move­ment must change its strat­egy and focus more on institution-building and sta­bi­liza­tion. This will prove to be extremely dif­fi­cult in the absence of a popular-support base, both inside and out­side of the State, the absence of a coher­ent politico-economic vision that goes beyond the day-to-day admin­is­tra­tion of pub­lic affairs and the movement’s mil­i­tary vul­ner­a­bil­ity on all of its fronts. The new caliphate is yet to present a con­sti­tu­tion or poli­cies on the econ­omy, domes­tic secu­rity and for­eign pol­icy. What the new state has learned very quickly is that pro­claim­ing a caliphate through social media is one thing and actually constructing one are two very dif­fer­ent things.

- Ali Harfouch

---

 References:

[1] http://www.huffingtonpost.com/2014/06/29/isis-declares-caliphate_n_5541634.html

[2] http://www.express.co.uk/news/world/138063/Isis-Terror-group-Muslims-Rebel-State

[3] http://www.washingtoninstitute.org/uploads/Documents/pubs/ResearchNote_20_Zelin.pdf

[4] http://justpaste.it/g203

[5] http://www.breitbart.com/Big-Peace/2014/07/02/Syrian-Rebel-Groups-Release-Statement-Rejecting-ISIS-Caliphate-as-Clear-Breach-of-Islam

[6] http://authentictauheed3.blogspot.co.uk/?m=1

The Unity of the Islamic Ummah

The Unity of the Islamic Ummah: One of the falsehoods that the people of Baatil have propagated and promoted is the thought that the unity or unification of the Islamic Ummah is an impossibility. This is by aiming to create despair amongst the people in regards to achieving this truth. When the people despair in regards to the accomplishment of a matter, they will then never work for it and will accept other and less than it. As such our rulers persisted upon the paths deception and murder, they instigated disputes and hostility amongst the Muslims whilst feeding the thoughts of partition and division in the name of independence and self-determination. As a result the Ummah was torn apart into Arab, Turkish and Persian pieces amongst others... The loyalties and allegiances became many with many differing cultures and origins including Pharaonic and Phoenician amongst others. They pushed the misconceptions by way of lies and ignorance which they called thought and scrutiny. So the Shayaateen persisted to instigate and feed thoughts that the Muslims have many languages, ethnic and national origins and that they have different problems and issues. They then used arguments such as resolving the dispute, human rights, the right of self-determination and democracy amongst others to reinforce the thoughts of separation and division and to remove the thought of unity. What must be fully comprehended by every Muslim and what he must work and act upon its basis, is that the Islamic Ummah is one single Ummah regardless of how many and differing the ethnic origins or languages are. This Haqeeqah (truth) is a matter that is a Shar’iy obligation and if that truth is not realised today, with obstacles lying in its path, then it is Waajib (obligatory) to work to realise that and remove every obstacle that lies in its path. If some of the Muslims or many from amongst them have been deceived and taken on board thoughts that lead to mutual animosity, hatred and division then it is obligatory to carry the Da’wah to Allah, order the Ma’rouf and forbid the Munkar in order to remove these misconceptions and deceptions and to implant the correct Islamic thoughts within the people. Allah (swt) said: وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا And hold fast to the rope of Allah and do not divide (amongst yourselves) (Aali ‘Imraan 103). إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ Indeed the believers are but brothers (Al-Hujuraat 10) إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ Indeed the most Noble of you to Allah is the one who has the most Taqwaa from amongst you (Al-Hujuraat 13). وَإِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ And verily this Ummah of yours is one Ummah and I am your Lord so have Taqwaa of me (Al-Mu’minoon 52). So where the Deen is one and the Millah is one whilst the Deen is an Aqeedah and a Sharee’ah that deals with all of the affairs of the individual and the society, this would inevitably and automatically make the Muslims into one single Ummah. Ahmad related in his Musnad that the Nabi (saw) said: الْمُسْلِمِينَ مِنْ قُرَيْشٍ وَيَثْرِبَ وَمَنْ تَبِعَهُمْ فَلَحِقَ بِهِمْ وَجَاهَدَ مَعَهُمْ أَنَّهُمْ أُمَّةٌ وَاحِدَةٌ دُونَ النَّاسِ The Muslims from Quraish and from Yathrib and those who follow them and join with them and perform Jihaad with them are one Ummah to the exclusion of mankind. And he (saw) said: مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ ، كَمَثَلِ الْجَسَدِ الْوَاحِدِ ، إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَرِ The example of the believers in respect to the affection and mercy towards one another is like the example of one single body. If one part complains the rest of the body responds to it with fever and sleeplessness (Mutaffaq ‘Alaihi). He (saw): الْمُؤْمِنُونَ كَرَجُلٍ وَاحِدٍ ، إِنِ اشْتَكَى عَيْنُهُ اشْتَكَى كُلُّهُ ، وَإِنِ اشْتَكَى رَأْسُهُ اشْتَكَى كُلُّهُ The Muslims are like a single man. If his eye complains the whole of him complains and if his head complains the whole of him complains (Muslim). And he (saw) said: أيُّها الناسُ ، ألا إنَّ ربَّكم واحدٌ ، ألا وإنَّ أباكم واحدٌ ، ألا لا فضلَ لعربيٍّ على عجميٍّ ، ولا لعجميٍّ على عربيٍّ ، ولا أسودَ على أحمرَ ، ولا أحمرَ على أسودَ ، إلا بالتقوى ألا هل بلَّغتُ ؟ قالوا : بلَّغ رسولُ اللهِ صلَّى اللهُ عليه وسلَّم ، قال : لِيبلِّغِ الشاهدُ الغائبَ O people, verily your Lord is one, verily your father is one (and the same), the Arab has no superiority over a non-Arab nor does the non-Arab have superiority over an Arab, and the black has no superiority over the red nor does the red over the black, except by Taqwaa. Have I conveyed? They said: The Messenger of Allah (saw) has conveyed. He (saw) then said: Then let the one who is present convey it to the one who was absent (Al-Qurtubi in his Tafseer and said it was recorded by At-Tabari). And the Messenger (saw) also said: الْمُسْلِمُ أَخُو الْمُسْلِمِ ، لَا يَظْلِمُهُ ، وَلَا يَخْذُلُهُ ، وَلَا يَحْقِرُهُ . التَّقْوَى هَهُنَا ، وَيُشِيرُ إلَى صَدْرِهِ ثَلَاثَ مَرَّاتٍ . بِحَسْبِ امْرِئٍ مِنْ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِمَ ، كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ : دَمُهُ ، وَمَالُهُ ، وَعِرْضُهُ The Muslim is the brother of the Muslim, he does not transgress against him, he does not let him down, and he does not degrade him. Taqwaa is right here. (And he pointed towards his chest three times). It is enough (of a sin) for the Muslim to degrade his Muslim brother. Every Muslim in respect to his brother Muslim is Haraam, his blood, his wealth and his honour (Muslim, Ibn Maajah). And in respect to the tribal, patriotic and nationalistic allegiances and partisanships he (saw) said: دَعُوهَا فَإِنَّها مُنْتِنَة Leave it for verily it is rotten (putrid) (Muslim). Despite these clear texts the people of falsehood and misguidance however want to destroy our Ummah and so they come to advise us in the same way as Iblees came to Aadam (as) with advice. Allah (swt) informs us about them when He said: إِنْ تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا If good touches you, it distresses them; but if harm strikes you, they rejoice at it (Aali ‘Imraan 120). And in His speech (swt): قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ الْآَيَاتِ إِنْ كُنْتُمْ تَعْقِلُونَ Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason (Aali ‘Imraan 118). And we feel and suffer what has happened to our situation in the shade of their hegemony and dominance and the tyranny of the agents that has been practised over us. We are massacred and displaced as individuals and collectives whilst the Muslim does not find the capability or means to extend help to his brother who is only a few kilometres from him or less. Whosoever wishes from amongst the depraved and base can subjugate us whether this is in Palestine, Lebanon, Syria, Iraq, Bosnia, Kosovo, Chechnya, Indonesia or Uzbekistan amongst other places. Our regimes and news media broadcast to us the news of our slaughters and it is witnessed as if there is no relationship existing between the Muslims. This is whilst Allah (swt) has said: وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ And the male believers and female believers are all ‘Awliyaa (protectors, supporters) to one another (At-Taubah 71). And He (swt) said: وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ And if they seek your help in respect to the Deen then you must come to their aid (Al-Anfaal 72). The Muslims in every part of the world must realise, fully comprehend and have belief in the Haqeeqah (truth) which is that the Muslims are one single Ummah to the exclusion of all others. They must grab hold firmly upon this definite Shar’iyah Haqeeqah and to build upon its basis whilst casting aside every other basis whatever this may be and whatever the costs or consequences are. The Muslims are one single Ummah. This is a definite and decisive truth and will remain so as long as the Muslims remain as Muslims. It is an inevitable matter and not merely a possible one as our unity as Muslims is a natural, obvious, practical and essential matter that could be accomplished quickly. This is on the condition that it proceeds upon the right path towards accomplishing that and that it does not proceed behind the deceptions of the disbelieving colonialist States, the deceptions of our rulers, their apparatuses, manufactured movements and mouth pieces, and even if they trick and deceive us by calls towards unity. As for the language, ethnicity, colour, origin, current problems and issues, then all of these to not specify, define or provide any thought, concept or position. They do not provide a thought about the existence of the creator, the Prophethood of Muhammad (saw), the Day of Judgement, Jannah or the fire. None of them provide a legal ruling or judgement in respect to Hajj, Sawm, truthfulness or trustworthiness, or for Khamr or Khinzeer, or do they provide a position in respect to the Yahood or any other people nor do they provide any legislation. The problems and issues to not specify any position, stance or legislation themselves because they are not sources of legislation, solutions or treatments. Rather they are what are in need of the treatments and solutions. The source of solutions is the fundamental thought (Aqeedah), the legislative methodology and its texts i.e. the texts of the Qur’aan and the Sunnah alone. The Unity that exists amongst people is established upon a unity or unification of thoughts, systems and laws which the people believe in and upon the unity of the feelings that are latent within their emotions or apparent. The Islamic Ummah, in spite of all that has come to pass with her, the factors and motives in respect to her unity remain stronger and more powerful than those related to disunity and division. The motivation for the unity is represented in the Islamic Aqeedah which explains the universe, man and life and makes clear the relationship of these matters with what came before them and what comes after them, and it provides a system for regulating life, all of which is completely and perfectly present and fulfilled within Islaam. The Muslims believe in Islaam, the Nabi (saw) and his Message, the history of Islaam is a history for all of them, the Seerah of their Nabi (saw) is their model and example which they revise and are dedicated to, and the great men of Islaam like Abu Bakr, Umar, ‘Uthmaan and ‘Ali amongst many others (rah) are their great men whom they look up to. The Muslims practise the main rites of Islaam together and the Ahkaam Ash-Shar’iyah that unify them and join them together are too numerous to be listed. They all wait for Ramadhaan to come together and then they fast together, and their hearts all incline towards the Masjid Al-Haraam. They head towards it at a single time in the same days and even the same hour whilst coming in contact with people from all corners of the world, who are undertaking the very same rituals and acts, repeating the same words, making Tawaaf, Du’aa, sacrifices and then heading together on the journey to the Masjid of the Messenger of Allah (saw) to pray there and to make Tasleem upon the Messenger in Al-Madinah Al-Munawwarah, the land of the first Islamic State. They recall the beginning of his Da’wah, his determination, perseverance, patience and victory. They then return to their lands and those close to them and discuss their experiences and receive congratulations from them. In every part of the world the condition of the Muslims is as one when they raise the Adhaan, calling with ‘Allahu Akbar’ ‘Allahu Akbar’ according to the same manner and method. The Ummah as a whole yearns and longs for the unity of the Ummah, for the return of the honour and might of Islaam and the Muslims, and for the liberation of Masjid Al-Aqsaa, Palestine and the remainder of the Muslim lands. The above just touches the surface and this is the situation of the Muslims in every part of the world whilst those who have gone away from this and have been enchanted by Shaytaan, then they merely represent a handful of those who have turned away from the Deen, and so this abnormality of theirs away from the Ummah will only lead them to the fire. Yes, indeed Islaam is an intellectual Aqeedah, thoughts and Ahkaam which produces a truly united Ummah and melts any people or nation to be part of the Ummah and from its type and kind. So no one should be deceived by the lies and deceptions of the people of disbelief and falsehood or their false claims. Nor should they be deceived by the media of fabrication or fabricated history which seeks to raise high the status of the low and debased peoples whilst lowereing the status of the best people and the most noble. The reason for this fragmentation and these defeats is the existence of these systems, their apparatuses, institutions and the falsehoods they spread. The unity of the Ummah will take place upon the ruins of these despotic and tyrannical systems and regimes. The Muslims possess within them the potent great power to accomplish that. It is however concealed in our current day due to the oppression, lethalness and deception that is practiced against the Ummah. Take for example the feelings of the Muslims in every part of the world towards what is happening to the Muslims in Afghanistan, Chechnya, Kosovo and Palestine amongst other lands. I am talking about their ‘feelings’ and not their ‘actions’ and this is because they possess their feelings, sensations and their Imaan, however, they are lacking in respect to their strength and firm will power. This has been robbed from them and is held in the hands of the regimes of disbelief and the Shayaateen from man. For this reason we see Muslims in every part of the world yearning and possessing the burning desire to support and come to the aid of their brothers in every place where they are being subjected to oppression and harm. We have seen in every part of the Muslim world how the Muslims have been incited and stirred, wanting to come to the aid of their brothers in Al-Quds (Palestine) during the Intifada (uprising) of Masjid Al-Aqsaa but they have been like roaring Lions held inside of the cages of those traitorous agent rulers. They are the enemies of the Ummah who participate in the slaughter of the Muslims, their humiliation and the loss of their lands and sanctities. We saw how they participated with the Americans, the English and the leaders of disbelief against Iraq in respect to the war and the embargo whilst they ignore the massacring of Muslims in many other places at the same time. The examples of this are so many and all of them reaffirm the necessity and inevitability of the unity of the Islamic Ummah. Nothing is in the Ummah’s way towards achieving this apart from these deceitful sick diseased regimes who would turn into frenzied dogs if the Ummah was to realize and fully comprehend the true realities (Haqaa’iq) of Islaam and regained the will to sacrifice upon their path. One of the falsehoods that the people of Baatil have propagated and promoted is the thought that the unity or unification of the Islamic Ummah is an impossibility. This is by aiming to create despair amongst the people in regards to achieving this truth. When the people despair in regards to the accomplishment of a matter, they will then never work for it and will accept other and less than it. As such our rulers persisted upon the paths deception and murder, they instigated disputes and hostility amongst the Muslims whilst feeding the thoughts of partition and division in the name of independence and self-determination. As a result the Ummah was torn apart into Arab, Turkish and Persian pieces amongst others... The loyalties and allegiances became many with many differing cultures and origins including Pharaonic and Phoenician amongst others. They pushed the misconceptions by way of lies and ignorance which they called thought and scrutiny. So the Shayaateen persisted to instigate and feed thoughts that the Muslims have many languages, ethnic and national origins and that they have different problems and issues. They then used arguments such as resolving the dispute, human rights, the right of self-determination and democracy amongst others to reinforce the thoughts of separation and division and to remove the thought of unity. What must be fully comprehended by every Muslim and what he must work and act upon its basis, is that the Islamic Ummah is one single Ummah regardless of how many and differing the ethnic origins or languages are. This Haqeeqah (truth) is a matter that is a Shar’iy obligation and if that truth is not realised today, with obstacles lying in its path, then it is Waajib (obligatory) to work to realise that and remove every obstacle that lies in its path. If some of the Muslims or many from amongst them have been deceived and taken on board thoughts that lead to mutual animosity, hatred and division then it is obligatory to carry the Da’wah to Allah, order the Ma’rouf and forbid the Munkar in order to remove these misconceptions and deceptions and to implant the correct Islamic thoughts within the people. Allah (swt) said: وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا And hold fast to the rope of Allah and do not divide (amongst yourselves) (Aali ‘Imraan 103). إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ Indeed the believers are but brothers (Al-Hujuraat 10) إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ Indeed the most Noble of you to Allah is the one who has the most Taqwaa from amongst you (Al-Hujuraat 13). وَإِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ And verily this Ummah of yours is one Ummah and I am your Lord so have Taqwaa of me (Al-Mu’minoon 52). So where the Deen is one and the Millah is one whilst the Deen is an Aqeedah and a Sharee’ah that deals with all of the affairs of the individual and the society, this would inevitably and automatically make the Muslims into one single Ummah. Ahmad related in his Musnad that the Nabi (saw) said: الْمُسْلِمِينَ مِنْ قُرَيْشٍ وَيَثْرِبَ وَمَنْ تَبِعَهُمْ فَلَحِقَ بِهِمْ وَجَاهَدَ مَعَهُمْ أَنَّهُمْ أُمَّةٌ وَاحِدَةٌ دُونَ النَّاسِ The Muslims from Quraish and from Yathrib and those who follow them and join with them and perform Jihaad with them are one Ummah to the exclusion of mankind. And he (saw) said: مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ ، كَمَثَلِ الْجَسَدِ الْوَاحِدِ ، إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَرِ The example of the believers in respect to the affection and mercy towards one another is like the example of one single body. If one part complains the rest of the body responds to it with fever and sleeplessness (Mutaffaq ‘Alaihi). He (saw): الْمُؤْمِنُونَ كَرَجُلٍ وَاحِدٍ ، إِنِ اشْتَكَى عَيْنُهُ اشْتَكَى كُلُّهُ ، وَإِنِ اشْتَكَى رَأْسُهُ اشْتَكَى كُلُّهُ The Muslims are like a single man. If his eye complains the whole of him complains and if his head complains the whole of him complains (Muslim). And he (saw) said: أيُّها الناسُ ، ألا إنَّ ربَّكم واحدٌ ، ألا وإنَّ أباكم واحدٌ ، ألا لا فضلَ لعربيٍّ على عجميٍّ ، ولا لعجميٍّ على عربيٍّ ، ولا أسودَ على أحمرَ ، ولا أحمرَ على أسودَ ، إلا بالتقوى ألا هل بلَّغتُ ؟ قالوا : بلَّغ رسولُ اللهِ صلَّى اللهُ عليه وسلَّم ، قال : لِيبلِّغِ الشاهدُ الغائبَ O people, verily your Lord is one, verily your father is one (and the same), the Arab has no superiority over a non-Arab nor does the non-Arab have superiority over an Arab, and the black has no superiority over the red nor does the red over the black, except by Taqwaa. Have I conveyed? They said: The Messenger of Allah (saw) has conveyed. He (saw) then said: Then let the one who is present convey it to the one who was absent (Al-Qurtubi in his Tafseer and said it was recorded by At-Tabari). And the Messenger (saw) also said: الْمُسْلِمُ أَخُو الْمُسْلِمِ ، لَا يَظْلِمُهُ ، وَلَا يَخْذُلُهُ ، وَلَا يَحْقِرُهُ . التَّقْوَى هَهُنَا ، وَيُشِيرُ إلَى صَدْرِهِ ثَلَاثَ مَرَّاتٍ . بِحَسْبِ امْرِئٍ مِنْ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِمَ ، كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ : دَمُهُ ، وَمَالُهُ ، وَعِرْضُهُ The Muslim is the brother of the Muslim, he does not transgress against him, he does not let him down, and he does not degrade him. Taqwaa is right here. (And he pointed towards his chest three times). It is enough (of a sin) for the Muslim to degrade his Muslim brother. Every Muslim in respect to his brother Muslim is Haraam, his blood, his wealth and his honour (Muslim, Ibn Maajah). And in respect to the tribal, patriotic and nationalistic allegiances and partisanships he (saw) said: دَعُوهَا فَإِنَّها مُنْتِنَة Leave it for verily it is rotten (putrid) (Muslim). Despite these clear texts the people of falsehood and misguidance however want to destroy our Ummah and so they come to advise us in the same way as Iblees came to Aadam (as) with advice. Allah (swt) informs us about them when He said: إِنْ تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا If good touches you, it distresses them; but if harm strikes you, they rejoice at it (Aali ‘Imraan 120). And in His speech (swt): قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ الْآَيَاتِ إِنْ كُنْتُمْ تَعْقِلُونَ Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason (Aali ‘Imraan 118). And we feel and suffer what has happened to our situation in the shade of their hegemony and dominance and the tyranny of the agents that has been practised over us. We are massacred and displaced as individuals and collectives whilst the Muslim does not find the capability or means to extend help to his brother who is only a few kilometres from him or less. Whosoever wishes from amongst the depraved and base can subjugate us whether this is in Palestine, Lebanon, Syria, Iraq, Bosnia, Kosovo, Chechnya, Indonesia or Uzbekistan amongst other places. Our regimes and news media broadcast to us the news of our slaughters and it is witnessed as if there is no relationship existing between the Muslims. This is whilst Allah (swt) has said: وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ And the male believers and female believers are all ‘Awliyaa (protectors, supporters) to one another (At-Taubah 71). And He (swt) said: وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ And if they seek your help in respect to the Deen then you must come to their aid (Al-Anfaal 72). The Muslims in every part of the world must realise, fully comprehend and have belief in the Haqeeqah (truth) which is that the Muslims are one single Ummah to the exclusion of all others. They must grab hold firmly upon this definite Shar’iyah Haqeeqah and to build upon its basis whilst casting aside every other basis whatever this may be and whatever the costs or consequences are. The Muslims are one single Ummah. This is a definite and decisive truth and will remain so as long as the Muslims remain as Muslims. It is an inevitable matter and not merely a possible one as our unity as Muslims is a natural, obvious, practical and essential matter that could be accomplished quickly. This is on the condition that it proceeds upon the right path towards accomplishing that and that it does not proceed behind the deceptions of the disbelieving colonialist States, the deceptions of our rulers, their apparatuses, manufactured movements and mouth pieces, and even if they trick and deceive us by calls towards unity. As for the language, ethnicity, colour, origin, current problems and issues, then all of these to not specify, define or provide any thought, concept or position. They do not provide a thought about the existence of the creator, the Prophethood of Muhammad (saw), the Day of Judgement, Jannah or the fire. None of them provide a legal ruling or judgement in respect to Hajj, Sawm, truthfulness or trustworthiness, or for Khamr or Khinzeer, or do they provide a position in respect to the Yahood or any other people nor do they provide any legislation. The problems and issues to not specify any position, stance or legislation themselves because they are not sources of legislation, solutions or treatments. Rather they are what are in need of the treatments and solutions. The source of solutions is the fundamental thought (Aqeedah), the legislative methodology and its texts i.e. the texts of the Qur’aan and the Sunnah alone. The Unity that exists amongst people is established upon a unity or unification of thoughts, systems and laws which the people believe in and upon the unity of the feelings that are latent within their emotions or apparent. The Islamic Ummah, in spite of all that has come to pass with her, the factors and motives in respect to her unity remain stronger and more powerful than those related to disunity and division. The motivation for the unity is represented in the Islamic Aqeedah which explains the universe, man and life and makes clear the relationship of these matters with what came before them and what comes after them, and it provides a system for regulating life, all of which is completely and perfectly present and fulfilled within Islaam. The Muslims believe in Islaam, the Nabi (saw) and his Message, the history of Islaam is a history for all of them, the Seerah of their Nabi (saw) is their model and example which they revise and are dedicated to, and the great men of Islaam like Abu Bakr, Umar, ‘Uthmaan and ‘Ali amongst many others (rah) are their great men whom they look up to. The Muslims practise the main rites of Islaam together and the Ahkaam Ash-Shar’iyah that unify them and join them together are too numerous to be listed. They all wait for Ramadhaan to come together and then they fast together, and their hearts all incline towards the Masjid Al-Haraam. They head towards it at a single time in the same days and even the same hour whilst coming in contact with people from all corners of the world, who are undertaking the very same rituals and acts, repeating the same words, making Tawaaf, Du’aa, sacrifices and then heading together on the journey to the Masjid of the Messenger of Allah (saw) to pray there and to make Tasleem upon the Messenger in Al-Madinah Al-Munawwarah, the land of the first Islamic State. They recall the beginning of his Da’wah, his determination, perseverance, patience and victory. They then return to their lands and those close to them and discuss their experiences and receive congratulations from them. In every part of the world the condition of the Muslims is as one when they raise the Adhaan, calling with ‘Allahu Akbar’ ‘Allahu Akbar’ according to the same manner and method. The Ummah as a whole yearns and longs for the unity of the Ummah, for the return of the honour and might of Islaam and the Muslims, and for the liberation of Masjid Al-Aqsaa, Palestine and the remainder of the Muslim lands. The above just touches the surface and this is the situation of the Muslims in every part of the world whilst those who have gone away from this and have been enchanted by Shaytaan, then they merely represent a handful of those who have turned away from the Deen, and so this abnormality of theirs away from the Ummah will only lead them to the fire. Yes, indeed Islaam is an intellectual Aqeedah, thoughts and Ahkaam which produces a truly united Ummah and melts any people or nation to be part of the Ummah and from its type and kind. So no one should be deceived by the lies and deceptions of the people of disbelief and falsehood or their false claims. Nor should they be deceived by the media of fabrication or fabricated history which seeks to raise high the status of the low and debased peoples whilst lowereing the status of the best people and the most noble. The reason for this fragmentation and these defeats is the existence of these systems, their apparatuses, institutions and the falsehoods they spread. The unity of the Ummah will take place upon the ruins of these despotic and tyrannical systems and regimes. The Muslims possess within them the potent great power to accomplish that. It is however concealed in our current day due to the oppression, lethalness and deception that is practiced against the Ummah. Take for example the feelings of the Muslims in every part of the world towards what is happening to the Muslims in Afghanistan, Chechnya, Kosovo and Palestine amongst other lands. I am talking about their ‘feelings’ and not their ‘actions’ and this is because they possess their feelings, sensations and their Imaan, however, they are lacking in respect to their strength and firm will power. This has been robbed from them and is held in the hands of the regimes of disbelief and the Shayaateen from man. For this reason we see Muslims in every part of the world yearning and possessing the burning desire to support and come to the aid of their brothers in every place where they are being subjected to oppression and harm. We have seen in every part of the Muslim world how the Muslims have been incited and stirred, wanting to come to the aid of their brothers in Al-Quds (Palestine) during the Intifada (uprising) of Masjid Al-Aqsaa but they have been like roaring Lions held inside of the cages of those traitorous agent rulers. They are the enemies of the Ummah who participate in the slaughter of the Muslims, their humiliation and the loss of their lands and sanctities. We saw how they participated with the Americans, the English and the leaders of disbelief against Iraq in respect to the war and the embargo whilst they ignore the massacring of Muslims in many other places at the same time. The examples of this are so many and all of them reaffirm the necessity and inevitability of the unity of the Islamic Ummah. Nothing is in the Ummah’s way towards achieving this apart from these deceitful sick diseased regimes who would turn into frenzied dogs if the Ummah was to realize and fully comprehend the true realities (Haqaa’iq) of Islaam and regained the will to sacrifice upon their path. Source: Islamic Revival

ISIS has no authority to establish Caliphate, Hizb ut-Tahrir Selasa, 08 Julai 2014 14:13

Pakistan (PR): After the announcement of Khilafah by ISIS in Iraq, Muslims around the world are in dilemma whether Khilafah state actually has been established or this announcement is just rhetoric. Muslims must know that any group which has to announce the Khilafah in a place is obligated to follow the Methodology of the Prophet (saw) in it, and from it is that this group should have the obvious visible authority on the place, where it can maintain security internally and externally, and that this place should have what constitutes a state where the Khilafah is announced….This is what the Prophet (saw) performed when he established the Islamic State in Madina Al-Munawarra: the authority was with the Prophet (saw) and the internal and external security was with Muslims and they had what constitutes a state in the surrounding area. The group that has announced the Caliphate has neither authority, in either Syria or Iraq, nor does it has the capability to maintain peace and security internally or externally, they have given allegiance to a Khalifah who cannot even publicly declare himself, rather his situation has remained secretive, similar to the situation that was before the state was announced and this is contradictory to what the Prophet (saw) did. The Prophet (saw) was permitted to hide in the Thawr Cave before the state was formed, but after the state was formed, he took care of the affairs of the people, led the armies, judged in disputes and sent messengers to others and accepted them from others publicly, thus his situation before and after the state was different. This is why the announcement of the group about the state is mere rhetoric and has no weight in it. The Khilafah is a state of magnificence, and the Shariah has stipulated the methodology to establish it and the manner in how the rules would be extracted for ruling, politics, economics and international relations….and it will not be a mere announcement in name only, which is broadcast on the websites or print and televised media, rather it will be an event that will shake the whole world, and its roots will be strong and established on the ground, its authority will maintain peace and security internally and externally on that land and it will implement Islam within it and will carry Islam to the world through Dawa and Jihad. It is very unfortunate that this announcement will create negative consequences with regard to the idea of Khilafah among the simple minded people. An announcement without any real substance will erode the significance of Khilafah in the hearts of simple people and it will remain no more than a beautiful word, uttered with pride but devoid of any substance. At this time as the establishment of the Khilafah comes closer than ever before and the Muslims are waiting for it eagerly, and they are seeing Hizb ut-Tahrir progressing in the path of the Prophet (saw) in how he established the state in Madina al Munawarra... this announcement was made, for the purpose of giving a picture of the Khilafah as if it were a police state in the minds of the simple minded people… So every Muslim group must work for the establishment of Khilafah in order to fulfill the command of its establishment by following the method of Prophet (s.a.w). And it can only be 1 / 2 ISIS has no authority to establish Caliphate, Hizb ut-Tahrir Selasa, 08 Julai 2014 14:13 established by following the methodology of Prophet (s.a.w).

 Source: kashmirwatch.com 2 /

Beberapa Persoalan Tentang Zakat Harta Dan Zakat Fitrah

1. Pembahagian Zakat Kepada Orang Bukan Islam

 Soalan: Bolehkah zakat dibahagikan kepada orang bukan Islam dalam kategori fakir dan miskin?

Soalan: Bolehkah zakat perdagangan itu diberikan dalam bentuk bahan makanan asas seperti beras, gula, minyak masak dan lain-lain? Jawapan: Para ulama berbeza pendapat tentang cara untuk mengeluarkan zakat perdagangan (zakat ‘uruudh at-tijarah). Terdapat dua pendapat yang utama: Pertama, pendapat ulama Hanafiyah (mazhab Hanafi) yang menyatakan bahawa adalah dibolehkan untuk memilih sama ada untuk mengeluarkan zakat dalam bentuk ‘ain (barang dagangannya) atau dalam bentuk qimah (nilai barang dagangannya iaitu melalui wang). Kedua, pendapat jumhur ulama (Malikiyah, Syafi’iyah, dan Hanabilah) menyatakan bahawa adalah wajib untuk dikeluarkan dalam bentuk nilainya (qimah) dan bukannya dalam bentuk barang yang diperdagangkan. (Wahbah Az-Zuhaili, Al-Fiqh Al-Islami wa Adillatuhu, 2/794-795). Pendapat yang dianggap rajih (kuat) dan dipilih oleh Syeikh Abdul Qadim Zallum adalah pendapat ulama Hanafiyah iaitu dibolehkan untuk sama ada memilih antara membayar dalam bentuk barang dagangannya ataupun nilai barang dagangannya. Ini adalah disebabkan terdapat dalil-dalil yang membolehkan amil zakat mengambil nilai (qimah) sebagai ganti daripada mengambil harta zakatnya itu sendiri (‘ainul mal). Antara dalilnya adalah sebagaimana yang disebutkan oleh Abu Ubaid bahawa ‘Amr bin Dinar ra meriwayatkan daripada Thawus ra, bahawa Nabi saw telah mengutus Muaz ke Yaman. Maka Muaz mengambil baju (tsiyab) sebagai ganti zakat gandum (al-hinthah) dan barli (asy-sya’ir). (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 168-169; 178). Jadi zakat perdagangan boleh dikeluarkan dalam bentuk barang yang diperdagangkan atau dalam bentuk nilai (qimah) barang dagangannya, yang mana ia dikeluarkan dalam bentuk mata wang yang beredar (an-naqd al-mutadawal). (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 180). Berdasarkan hal ini, maka para pedagang atau peniaga yang menjual sesuatu barang dagangan (misalnya baju), jika nilai barang dagangannya telah mencapai nisab (iaitu setara dengan 20 dinar, iaitu 85 gram emas atau 595 gram perak dan sudah cukup haulnya iaitu setahun) maka wajib baginya untuk mengeluarkan zakat sebanyak 2.5% daripada keseluruhan nilai barang dagangannya termasuklah keuntungannya. Zakatnya boleh diberikan dalam bentuk barang dagangannya itu sendiri, iaitu baju jika ia menjual baju, atau dalam bentuk mata wang yang beredar yang sama nilai dengannya. (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 180). Jadi, bolehkah membayar zakat perdagangan dalam bentuk bahan mentah makanan asas? Menurut pegangan kami adalah dibolehkan. Dengan catatan, bahan-bahan tersebut mestilah mempunyai nilai (qimah) yang sama dengan nilai zakat perdagangan yang wajib dikeluarkannya. Wallahu a’lam.

3. Membayar Zakat Padi

Soalan: Jika zakat pertanian contohnya padi, bolehkah dikeluarkan sebahagian zakat dalam bentuk beras dan bakinya dikeluarkan dalam bentuk wang? Jawapan: Menurut Syeikh Abdul Qadim Zallum, padi (al-aruz) adalah tidak termasuk dalam hasil pertanian yang diwajibkan untuk dikeluarkan zakat. Hanya terdapat 4 sahaja hasil pertanian yang wajib untuk dizakatkan iaitu (1) barli (asy-sya’ir), (2) gandum (al-hinthah), (3) anggur kering/kismis (az-zabib) dan (4) kurma (at-tamr). Selain daripada keempat-empat ini tidak diwajibkan zakat. (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 162). Pendapat Syeikh Zallum ini adalah hampir dengan pendapat Imam Ibnu Hazm yang menyatakan bahawa dalam zakat pertanian hanya terdapat 3 jenis yang wajib dizakatkan iaitu kurma (at-tamr), barli (asy-sya’ir), dan gandum (al-qamhu) dan tidak ada yang lain. (Lihat Ibnu Hazm, Al-Muhalla, 2/193, Kitabuz Zakat, mas’alah no. 640). Semua fuqaha sepakat (ijma’) bahawa keempat-empat jenis tersebut iaitu barli (asy-sya’ir), gandum (al-hinthah), anggur kering (az-zabib) dan kurma (at-tamr) memang wajib untuk dizakatkan. Ia sebagaimana yang diriwayatkan oleh Ibnu Mundzir dan Ibnu Abdil Barr. (Lihat Ibnu Qudamah, Al-Mughni, 2/49, Kitabuz Zakat; Ibnul Mundzir, Kitab Al-Ijma’, hal 10, pasal 93; Ibnu Hazm, Maratibul Ijma’, hal. 18, Kitabuz Zakat). Sementara itu, para fuqaha berbeza pendapat tentang adakah wajib untuk hasil pertanian selain daripada empat jenis yang disebutkan di atas. (Ibnu Hazm, Al-Muhalla, 2/193). Dalil yang menunjukkan pembatasan/had (hashr) zakat pertanian hanya terkena ke atas empat komoditi tersebut adalah berdasarkan kepada hadis Nabi SAW kepada Mudz bin Jabal dan Abu Musa Al-Asy’ari ketika Nabi SAW mengutus kedua mereka ke Yaman : Laa ta’khudza ash-shadaqah illa min haadzihi al-ashnaaf al-arba’ah asy-sya’ir wal-hinthah wa az-zabib wa at-tamr “Janganlah kamu berdua mengambil zakat kecuali daripada empat jenis iaitu : barli (asy-sya’ir), gandum (al-hinthah), anggur kering (az-zabib) dan kurma (at-tamr).” [HR Al-Baihaqi, As- Sunan Al-Kubra, 4/125]. Dalam hadis di atas, kata “janganlah” (laa) dirangkaikan dengan kata “kecuali” (illa). Ini menunjukkan bahawa adanya pembatasan (qashr) terhadap zakat pertanian yang diambil serta dihadkan kepada empat jenis itu sahaja dan tidak diambil daripada yang lain. (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 162). Oleh yang demikian, adalah jelas bahawa padi tidak termasuk sebagai salah satu hasil pertanian yang dikenakan kewajiban zakat. Maka ia tidak wajib untuk dikeluarkan zakat padi baik dalam bentuk beras mahu pun wang yang setara nilai dengannya. Namun, jika padi tersebut diperdagangkan, maka padi itu akan dikenakan kewajiban zakat perdagangan (‘urudh at-tijarah) apabila ia sudah memenuhi syarat nisab zakat perdagangan dan juga cukup haulnya (satu tahun). Wallahu a’lam.

4. Ukuran Satu Sha’ dalam Zakat Fitrah

Soalan: Bagi ukuran 1 sha’ itu bersamaan dengan berapa kilogram? Adakah sha’ itu satu ukuran berat ataupun isipadu? Jawapan: Ukuran bagi pengeluaran zakat fitrah adalah satu sha’ bahan makanan asas/ruji bagi setiap kepala. Sha’ itu adalah ukuran takaran (al-kail), bukan ukuran berat (al-wazan) atau isipadu. Satu sha’ gandum (al-qamhu) beratnya adalah 2176 gram. (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 60). Walaupun takarannya sama (satu sha’), tetapi bagi setiap biji-bijian yang berlainan akan mempunyai berat yang berbeza. Contohnya satu sha’ gandum ukurannya tidak sama dengan satu sha’ beras, begitu juga dengan satu sha’ jagung dan lain-lain lagi. Terdapat ulama Indonesia yang pernah melakukan ukuran dan perhitungan dalam mencari nilai satu sha' itu bersamaan dengan berapa gram beras. Antaranya adalah Prof. Mahmud Yunus yang mana dalam kitabnya, Al-Fiqhul Wadhih Juz 2 hal. 10, beliau menyatakan bahawa 1 sha’ beras itu adalah setara dengan 2187.5 gram beras. Beliau menyatakan : “Wa yukhriju al-muzakkiyyu ‘an kulli syakhsin shaa’an min al aruz, wa qadruhu kiluwaani wa mi’atun wa sab’atun wa tsamaanuuna wa nishfu qiraamin” “Orang yang mengeluarkan (zakat fitrah) untuk setiap kepala adalah sebanyak satu sha’ beras, dan kadarnya (beratnya) adalah bersamaan dengan dua kilogram seratus lapan puluh tujuh perpuluhan lima gram (2187.5 gram).” (Mahmud Yunus, Al-Fiqhul Wadhih, Juz 2 hal. 10). Wallahua'lam.

5. Zakat Wang Simpanan

Soalan: Adakah wang tabungan atau simpanan yang disimpan selama satu tahun dianggap sama dengan pendapatan? Adakah dikenakan zakat ke atasnya dan berapakah nisabnya? Adakah ia termasuk dalam zakat pendapatan? Jawapan: Wang kertas (an-nuquud al-waraqiyah atau wang fiat) tidak kira sama ada disimpan dalam tabung dan bank ataupun tidak, ia wajib dikeluarkan zakat jika telah memenuhi dua kriteria sepertimana zakat emas dan perak. Pertama, ia telah mencapai nisab iaitu setara dengan nilai emas (20 dinar iaitu 85 gram emas) atau senilai dengan nisab perak (200 dirham iaitu 595 gram). Kedua, ia telah cukup satu tahun (haul) tanpa digunakan. Zakat yang dikenakan adalah sebanyak 2.5%. (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 177). Kewajiban zakat atas wang kertas itu diqiyaskan dengan kewajiban zakat ke atas emas dan perak kerana terdapat persamaan dari segi ‘illat (sebab berlakunya hukum) terhadap kedua-dua wang kertas dan emas/perak. Kedua-duanya mempunyai sifat sebagai mata wang (an-naqdiyah) dan juga sebagai harga (ats-tsamaniyyah). Illat ini diistinbath (digali) daripada pelbagai hadis yang mengisyaratkan bahawa adanya sifat sebagai mata wang (an-naqdiyah) dan sebagai harga (ats-tsamaniyyah) yang menjadi landasan kewajiban terhadap zakat ke atas emas dan perak. (Abdul Qadim Zallum, Al-Amwal fi Daulah Al-Khilafah, hal. 177). Antaranya, hadis Nabi SAW : "Fa-haatuu shadaqata ar-riqqah" “Maka datangkanlah (bayarlah) zakat riqqah (perak yang dicetak sebagai mata wang).” [HR Bukhari, dari Ali bin Abi Thalib RA]. Sebutan kata “riqqah” (perak yang dicetak sebagai mata wang) dan bukannya kata “fidhdhah” (perak) menunjukkan adanya sifat sebagai mata wang (an-naqdiyah) dan sebagai harga (ats-tsamaniyyah). Siifat ini bukan hanya wujud pada perak atau emas yang dijadikan mata wang, tetapi juga pada wang kertas yang dilakukan sekarang, meskipun wang kertas tersebut tidak disandarkan dengan emas atau perak. Jadi, wang kertas wajib untuk dizakatkan sepertimana wajibnya zakat ke atas emas dan perak. Oleh itu, sesiapa yang mempunyai wang yang telah memenuhi kedua-dua kriteria tersebut, iaitu nisab dan haul, maka ia wajib untuk dikeluarkan zakat sebanyak 2.5 %. (Abdul Qadim Zalum, Al-Amwal fi Daulah Al-Khilafah, hal. 177). Berkaitan dengan nisab, mungkin ada yang bertanya, apakah standard atau kayu ukur yang perlu digunapakai. Adakah nisab emas (85 gram emas) ataupun nisab perak (595 gram perak) memandangkan fakta/realiti (manath) wang kertas yang ada sekarang tidak dijamin atau disandarkan kepada emas dan perak? Dalam masalah ini, kami cenderung kepada pendapat Wahbah Az-Zuhaili yang mana ia menyatakan bahawa pendapat yang lebih tepat (ashah) adalah menggunakan nisab emas untuk zakat wang simpanan berbanding nisab perak. Ini adalah kerana nisab emas itu nilainya adalah setara dengan nisab binatang ternak (unta, lembu dan kambing). Ia juga disebabkan oleh meningkatnya kos sara hidup dan juga melonjaknya pelbagai keperluan-keperluan yang lain. (Wahbah Az-Zuhaili, Al-Fiqh Al-Islami wa Adillatuhu, 2/773). Sebagai contoh, pada hari ini (Julai 2013), harga emas semasa adalah RM155.00 per gram. Jadi, untuk mengira nisab zakat wang adalah RM155 x 85 gram emas = RM13,175.00. Jika seseorang itu mempunyai simpanan wang sebanyak RM14,000.00, maka ini bererti jumlah wangnya sudah melebihi nisab minimum untuk wajib dikeluarkan zakat (RM13,175.00). Jika wangnya yang telah mencapai nisab itu tadi sudah dimilikinya (tidak digunakan langsung atau tiada pengurangan) selama satu tahun (haul) hijriyah (bukan tahun Masihi), maka zakat yang dikenakan adalah 2.5% x RM14,000 = RM350. Jika 10 tahun yang lalu, harga emas semasa adalah kira-kira RM30 per gram. Jadi nisab zakat pada ketika itu adalah RM30 x 85 gram emas = RM2550.00. Jika jumlah wangnya sudah sampai atau melebihi RM2550.00, dan tersimpan selama sekurang-kurangnya setahun tanpa digunakan, maka zakat yang wajib dikeluarkan pada waktu itu adalah 2.5% daripada simpanannya yang ada. Inilah yang dimaksudkan oleh Wahbah Az-Zuhaili tentang meningkatnya kos sara hidup di mana nilai wang kertas fiat beberapa tahun dahulu adalah berbeza dengan nilai wang kertas hari ini jika pengiraannya dibandingkan dengan nilai emas semasa. Oleh itu, adalah tidak relevan jika sekiranya zakat simpanan wang ditetapkan nisabnya dalam bentuk matawang (contohnya ringgit) memandangkan harga emas sentiasa berubah di sepanjang masa. Zakat simpanan wang fiat perlu sentiasa dikira berdasarkan harga emas semasa. Wang simpanan adalah sama sekali tidak sama dan tidak pernah sama dengan gaji (pendapatan). Wang simpanan sememangnya boleh berasal daripada gaji. Ia juga boleh datang daripada sumber-sumber yang lain seperti harta warisan, sedekah, hadiah, zakat dan lain-lain lagi. Oleh itu, dalam syariah Islam, yang wujud bagi wang hanyalah zakat wang (simpanan) dan bukannya zakat pendapatan. Zakat wang itu bersifat umum dan hasil wang tersebut boleh datang daripada gaji (pendapatan) ataupun sumber-sumber halal yang lain. Kami tidak bersetuju dengan apa yang dikenali sebagai zakat pendapatan kerana dalil-dalil yang digunakan sebagai asas dan hujah adalah sangat lemah serta didapati terdapat istidlal (penggunaan dalil) yang sungguh keliru. Di sini kami tidak berniat untuk membentangkan kekeliruan tentang zakat pendapatan ini. Tetapi sekiranya menginginkan bacaan lanjut, bolehlah dibaca melalui jaringan berikut http://www.mykhilafah.com/fikih/2339-hukum-zakat-pendapatan atau menelaah kitab yang berjudul Zakat Rawatib Al-Muwazhzhafin wa Kasb Ash-hab Al-Mihan Al-Hurrah, karangan Dr. Al-Yazid bin Muhammad Ar-Radhi. Wallahua'lam.