Q&A: Implementing hudud without Khilafah

Question:

Assalamu Alaikum wa Rahmatullahi wa Barakatuhu

Is it permissible (from a shar'i perspective) to carry out a punishment from the punishments of Allah on earth by Jihadist groups or members in "the absence of the Islamic State"? May Allah bless you and aid you.

From Noor Abulfilat

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Answer:

Wa Alaikum Assalam wa Rahmatullahi wa Barakatuhu.

The carrying out of a punishment is a consequent of the judgment after proving the evidence of legitimacy, and the judiciary is the obligatory notification of the judgment. This obligation means the presence of a power that obligates the perpetrator to be sentenced, and this power is the authority, i.e. the ruler applies Allah's rulings and obliges Muslims to abide by these rulings, so the punishments are not executed except by the ruler who establishes Allah's rulings.

As to the evidences for that, they are as follows:

1. General evidences, such as:

Allah سبحانه وتعالى says:

الزانية والزاني فاجلدوا كل واحد منهما مائة جلدة

"The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes"

(an-Nur: 2)

And Allah سبحانه وتعالى says:

والسارق والسارقة فاقطعوا أيديهما جزاء بما كسبا نكالا من الله والله عزيز حكيم

"[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah. And Allah is Exalted in Might and Wise."

(al-Ma'idah: 38)

And Allah سبحانه وتعالى says:

والذين يرمون المحصنات ثم لم يأتوا بأربعة شهداء فاجلدوهم ثمانين جلدة

"And those who accuse chaste women and then do not produce four witnesses - lash them with eighty lashes"

(an-Nur: 4)

Al-Bukhari has narrated from Ibn Abbas that the Messenger صلى الله عليه وسلم said:

"من بدل دينه فاقتلوه"

"He who changes his religion (i.e. apostates) kill him."

Muslim has narrated from Ubadah Bin as-Samit who said the Messenger of Allah said:

"خذوا عني، خذوا عني، قد جعل الله لهن سبيلا، البكر بالبكر جلد مائة ونفي سنة، والثيب بالثيب جلد مائة، والرجم"

"Receive from me (this revelation), receive from me (this revelation). Allah has ordained a way for those women (unmarried females who committed adultery). When an unmarried man, commits adultery with an unmarried woman, they should receive one hundred lashes and be exiled for a year. If they (fornicate while they) were married, they shall receive hundred lashes and be stoned to death."

At-Tirmidhi has narrated in his Sunan from Abi Saleh from Mu'awiyah that he said: the Messenger of Allah صلى الله عليه وسلم said:

"من شرب الخمر فاجلدوه..."

"Whoever drinks Khamr, lash him..."

These are general evidences that obligate the executing of punishments (lashing, amputating, kill him, one hundred lashes and stoning to death...), and they don't specify who should establish the punishment and how he should establish it. The general evidences, as in Usul, need indication, and commitment to them are through explaining the general. In his noble Ahadith, the Messenger صلى الله عليه وسلم had indicated this generality, and the Companions (may Allah be pleased with them) as well indicated this during the period of the righteous Caliphates in a clear explanation that the punishments are executed by the ruler with a clear indication that is based on Shar'i texts, and from these indicated texts that explain the general texts:

a. Allah سبحانه وتعالى says:

وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَنْ يَفْتِنُوكَ عَنْ بَعْضِ مَا أَنْزَلَ اللَّهُ إِلَيْكَ فَإِنْ تَوَلَّوْا فَاعْلَمْ أَنَّمَا يُرِيدُ اللَّهُ أَنْ يُصِيبَهُمْ بِبَعْضِ ذُنُوبِهِمْ وَإِنَّ كَثِيرًا مِنَ النَّاسِ لَفَاسِقُونَ

"And judge, [O Muhammad], between them by what Allah has revealed and do not follow their inclinations and beware of them, lest they tempt you away from some of what Allah has revealed to you. And if they turn away - then know that Allah only intends to afflict them with some of their [own] sins. And indeed, many among the people are defiantly disobedient."

(al-Ma'idah: 49)

This noble Ayah, and other extensive Ayat in this subject indicate that the Messenger صلى الله عليه وسلم is the one designated to execute the rulings, and the speech of the Messenger صلى الله عليه وسلم in ruling is a speech to every ruler who comes after him and rules by Islam. This is according to the Usuli (fundamental) Rule that states that the speech of the Messenger صلى الله عليه وسلم is a speech to his Ummah as is, so if it were about the subject of ruling, it would be a speech for the Khulafaa after him as long as there is no specifying evidence. This is not mentioned here, so the one who applies the rulings is the ruler who rules by Islam.

b. There are Ahadeeth for the Messenger صلى الله عليه وسلم that shows that the guilty person whom should be punished used to be brought to the Messenger of Allah صلى الله عليه وسلم to apply the punishment upon him. Muslim extracted on the authority of Anas bin Malik,

أخرج مسلم عَنْ أَنَسِ بْنِ مَالِكٍ، «أَنَّ النَّبِيَّ  أُتِيَ بِرَجُلٍ قَدْ شَرِبَ الْخَمْرَ، فَجَلَدَهُ بِجَرِيدَتَيْنِ نَحْوَ أَرْبَعِينَ»، قَالَ: وَفَعَلَهُ أَبُو بَكْرٍ، فَلَمَّا كَانَ عُمَرُ اسْتَشَارَ النَّاسَ، فَقَالَ عَبْدُ الرَّحْمَنِ: أَخَفَّ الْحُدُودِ ثَمَانِينَ، «فَأَمَرَ بِهِ عُمَرُ»

"A person who had drunk wine was brought to the Prophet صلى الله عليه وسلم. He gave him forty stripes with two lashes. Abu Bakr also did that, but when Umar (assumed the responsibilities) of the Caliphate, he consulted people and Abd al-Rahman said: The mildest punishment (for drinking) is eighty (stripes) and 'Umar their prescribed this punishment."

The ones who carry this out are the scholars from the Prophet's صلى الله عليه وسلم Companions and others.

وأخرج البيهقي عَنْ أَبِي هُرَيْرَةَ، وَزَيْدِ بْنِ خَالِدٍ أَنَّ "رَجُلًا ذَكَرَ أَنَّ ابْنَهُ زَنَا بِامْرَأَةِ رَجُلٍ، فَقَالَ رَسُولُ اللَّهِ : «لَأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللَّهِ»، فَجَلَدَ ابْنَهُ مِائَةً وَغَرَّبَهُ عَامًا، وَأَمَرَ أُنَيْسًا أَنْ يَغْدُوَ عَلَى امْرَأَةِ الْآخَرِ، فَإِنِ اعْتَرَفَتْ رَجَمَهَا، فَاعْتَرَفَتْ، فَرَجَمَهَا".

Al-Baihaqi has narrated from Abu Hurairah and Zaid Bin Khaled that "a man mentioned that his son has committed fornication with another man's wife, so the Messenger of Allah صلى الله عليه وسلم said: "I will judge between you by the Book of Allah", so he lashed his son one hundred time and exiled him for one year, and he commanded Unais to ask the other's wife, so if she confessed, she will be stoned to death. She confessed, so he stoned her to death."

وأخرج البيهقي كذلك في السنن الصغير عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، «أَنَّ رَجُلًا، زَنَا بِامْرَأَةٍ، فَلَمْ يُعْلَمْ بِإِحْصَانِهِ، فَجُلِدَ، ثُمَّ عُلِمَ بِإِحْصَانِهِ، فَرُجِمَ» وأخرج النسائي نحوه.

Al-Baihaqi has narrated also in his book As-Sunan as-Sagheer from Abi az-Zubair from Jabir that "a man committed fornication with a woman. It was not known that he was married. So he was lashed. It was then known that he was married, so he was stoned to death." An-Nasa'i' has narrated a hadith of the like.

وأخرج أبو داود في سننه عَنْ صَفْوَانَ بْنِ أُمَيَّةَ، قَالَ: كُنْتُ نَائِمًا فِي الْمَسْجِدِ عَلَيَّ خَمِيصَةٌ لِي ثَمَنُ ثَلَاثِينَ دِرْهَمًا، فَجَاءَ رَجُلٌ فَاخْتَلَسَهَا مِنِّي، فَأُخِذَ الرَّجُلُ، فَأُتِيَ بِهِ رَسُولُ اللَّهِ ، فَأَمَرَ بِهِ لِيُقْطَعَ، قَالَ: فَأَتَيْتُهُ، فَقُلْتُ: أَتَقْطَعُهُ مِنْ أَجْلِ ثَلَاثِينَ دِرْهَمًا، أَنَا أَبِيعُهُ وَأُنْسِئُهُ ثَمَنَهَا؟ قَالَ: «فَهَلَّا كَانَ هَذَا قَبْلَ أَنْ تَأْتِيَنِي بِهِ»

Abu Dawud extracted in his Sunan on the authority of Safwan Bin Umayyah who said: I was sleeping in the mosque on a cloak mine whose price was thirty dirhams. A man came and snatched it away from me. The man was seized and brought to the Messenger of Allah صلى الله عليه وسلم. He ordered that his hand should be cut off. I came to him and said: 'Do you cut off only for thirty dirhams? I sell it to him and make the payment of its price a loan?' He said: 'Why did you not do so before bringing him to me?"

وفي رواية الدارقطني عن عمرو بن شعيب عن أبيه قال رسول الله : «اشْفَعُوا مَا لَمْ يَتَّصِلْ إِلَى الْوَالِي، فَإِذَا أُوصِلَ إِلَى الْوَالِي فَعَفَا فَلَا عَفَا اللَّهُ عَنْهُ»، ثُمَّ أَمَرَ بِقَطْعِهِ مِنَ الْمِفْصَلِ.

And in a narration of ad-Darqatni from Amr Bin Shoa'ib from his father that the Messenger of Allah صلى الله عليه وسلم said: "Forgive as long as it did not reach the Governor, and if it were lead to the governor and he forgave, so may Allah never forgive him." Then he ordered the amputation from the wrist.

c. There were incidents in the era of the righteous Khulafaa, where the perpetrator will be brought to the Khaleefah or his representative to execute the punishment, and from these incidents:

أخرج أبو داود الطيالسي في مسنده عَنْ حُضَيْنِ أَبِي سَاسَانَ الرَّقَاشِيِّ، قَالَ: حَضَرْتُ عُثْمَانَ بْنَ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ وَأُتِيَ بِالْوَلِيدِ بْنِ عُقْبَةَ قَدْ شَرِبَ الْخَمْرَ وَشَهِدَ عَلَيْهِ حُمْرَانُ بْنُ أَبَانَ وَرَجُلٌ آخَرُ فَقَالَ عُثْمَانُ لِعَلِيٍّ: «أَقِمْ عَلَيْهِ الْحَدَّ...»

Abu Dawud at-Tayalisi in his Musnad from Hudhayn Abi Sasan ar-Raqashi who said: I was present when Uthman bin Affan (ra) was a caliph, and Al Walid Bin Uqbah was brought after he had drunk alcohol. Humran Bin Aban and another man witnessed him, so Uthman told Ali: "Punish him..."

وأخرج أحمد في مسنده عن عَبْدِ اللهِ بْنِ قَيْسٍ "أبي موسى الأشعري" «أن رسول الله  بَعَثَهُ عَلَى الْيَمَنِ، ثُمَّ أَتْبَعَهُ مُعَاذَ بْنَ جَبَلٍ، فَلَمَّا قَدِمَ عَلَيْهِ قَالَ: انْزِلْ وَأَلْقَى لَهُ وِسَادَةً، فَإِذَا رَجُلٌ عِنْدَهُ مُوثَقٌ قَالَ: " مَا هَذَا؟ " قَالَ: كَانَ يَهُودِيًّا فَأَسْلَمَ، ثُمَّ رَاجَعَ دِينَهُ دِينَ السَّوْءِ فَتَهَوَّدَ. قَالَ: لَا أَجْلِسُ حَتَّى يُقْتَلَ قَضَاءُ اللهِ وَرَسُولِهِ ثَلَاثَ مِرَارٍ، فَأَمَرَ بِهِ فَقُتِلَ».

Ahmad extracted in his Musnad on the authority of Abdullah Bin Qais "Abu Musa al-Ash'ari" "that the Messenger of Allah صلى الله عليه وسلم sent him to Yemen, he then sent Mu'adh bin Jabal afterwards. When he arrived, Abu Musa told him to come down and gave him a cushion to sit down, then a man was brought. He asked, "What is this?" He replied, "He had been a Jew, then he became a Muslim, then he reverted to Kufr. Mu'adh said: 'I will not sit down until he is killed; this is the decree of Allah and His Messenger, (saying it) three times. He commanded them to kill him, so he was killed."

Abu Bakr fought the apostates when they denied the Zakah.

أخرج ابن حبان في صحيحه عن أَبِي هُرَيْرَةَ قَالَ لَمَّا تُوُفِّيَ رَسُولُ اللَّهِ  وَاسْتُخْلِفَ أَبُو بَكْرٍ رضي الله تعالى عَنْهُ وَكَفَرَ مَنْ كَفَرَ مِنَ الْعَرَبِ، قاتلهم أبو بكر وقَالَ: "وَاللَّهِ لَأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَ الصَّلَاةِ وَالزَّكَاةِ فَإِنَّ الزَّكَاةَ حَقُّ الْمَالِ وَاللَّهِ لَوْ مَنَعُونِي عِقَالًا كَانُوا يُؤَدُّونَهُ إِلَى رَسُولِ اللَّهِ  لَقَاتَلْتُهُمْ عَلَى مَنْعِهِ"

Ibn Hibban narrated in his Saheeh from Abu Hurairah who said: "When the Messenger of Allah صلى الله عليه وسلم died, and Abu Bakr became the Khaleefah after him and some of the Arabs reverted to disbelief, Abu Bakr fought them and said: "I will fight anyone who separates prayer and Zakah; Zakah is the compulsory right to be taken from wealth. By Allah, if they withhold from me a rope that they used to give to the Messenger of Allah صلى الله عليه وسلم, I will fight them for withholding it."

The conclusion is that as the specification overrides the general, and the restricted explicitly overrides according to the Usuli foundations, the clarified [ruling] overrides the general. So the one who carries out the punishments is the ruler who rules by Islam, i.e. the Imam, and this is a fixed issue in accordance to the actions of the Messenger of Allah صلى الله عليه وسلم and to what the Khulafaa Rashidoun have followed, as we have showed earlier... This matter was well-known throughout the eras of the Islamic Khilafah, and much documentation from esteemed scholars is existent:

The saying of Ibn Taimiyah "Allah سبحانه وتعالى has addressed the believers with punishments and rights in an unrestricted address as His sayingL

والسارق والسارقة فاقطعوا

"As for the thief, both male and female, cut off their hands..."

(Al-Ma'idah: 38)

But He knew that the addressed by this action should be able to do it, and it is not obligatory for the incapable... Ability means authority, so for that executing punishments is an obligation on those who have authority and their representatives."

Imam 'Alaa ad-Deen al-Kasani said, "As to the conditions of the permissibility of establishing them (means the punishments)... It is the leadership."

Al-Qurtubi says, "There is no disagreement that the one who is addressed with this issue - punishments - is the leader "imam" and his representative."

Imam ash-Shafi'i said, "No one should establish a punishment on the free people except the Imam and to whomever the Imam gives authority."

Ibn Qudamah said: "It is not permissible for anybody to carry out a punishment except the Imam or his representative."

3. In the case where there is no authority that rules by the Hukm (legislation) of Allah, it is an obligation on all Muslims to work sincerely and diligently to establish the authority that rules by Islam because it is Fard (obligation) as indicated in numerous texts that mention this in the Quran, Sunnah, and the concession of the Companions (Ijmaa as-Sahaba):

As for the Book, Allah سبحانه وتعالى said addressing the Messenger صلى الله عليه وسلم:

فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ

"So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth."

(al-Ma'idah: 48)

And His saying:

وَأَنِ احْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَن يَفْتِنُوكَ عَن بَعْضِ مَا أَنزَلَ اللَّهُ إِلَيْكَ ۖ

"And judge, [O Muhammad], between them by what Allah has revealed and do not follow their inclinations and beware of them, lest they tempt you away from some of what Allah has revealed to you."

(al-Mai'dah: 49)

The address to the Messenger صلى الله عليه وسلم to judge between them by what Allah has revealed is an address to his Ummah صلى الله عليه وسلم, and its implication is to find a ruler after the Messenger of Allah peace and blessings upon him who judges between them by what Allah has revealed, and the command in the address notes the command; the subject of the address is an obligation (Fard), and this is an indication for the obligation as in Usul, and the judge who judges between Muslims by what Allah has revealed after the Messenger of Allah صلى الله عليه وسلم is the Khaleefah. The ruling system respectively is the system of Khilafah. Moreover, establishing punishments and all other rulings is obligatory, and the judge accordingly is the Khaleefah, and the ruling system is the system of Khilafah.

As for the Sunnah:

فقد رُوي عن نافع قال: قال لي عبد الله بن عمر: سمعت رسول الله  يقول: "من خلع يداً من طاعة لقي الله يوم القيامة ولا حجة له، ومن مات وليس في عنقه بيعة مات ميتة جاهلية" ‏(‏‏‏رواه مسلم‏‏‏)‏‏.‏

It was narrated from Nafi' who said: Abdullah Bin Umar told me: I heard the Messenger of Allah صلى الله عليه وسلم saying: "One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance on his neck will die the death of one belonging to the Days of Ignorance." [Narrated by Muslim]

The Prophet صلى الله عليه وسلم obligated upon each Muslim to have a sworn allegiance and has described whoever dies without this sworn allegiance (bayah) as dying a death of one belonging to the Days of Ignorance (Jahilliya). After the Messenger of Allah صلى الله عليه وسلم, bay'ah is only given to the Khaleefah. Since the hadith obliges the existence of a bay'ah on the neck of every Muslim it also obliges the appointment of a Khaleefah.

وروى مسلم عن الأعرج عن أبي هريرة عن النبي قال: «إنما الإمام جُنة يُقاتَل من ورائه ويُتقى به».

Muslim has narrated from al-A'raj from Abu Hurairah from the Prophet صلى الله عليه وسلم who said: "A commander (of the Muslims) is a shield for them. They fight behind him and they are protected by (him from tyrants and aggressors)."

وروى مسلم عن أبي حازم قال: قاعدت أبا هريرة خمس سنين، فسمعته يُحدّث عن النبي قال: «كانت بنو إسرائيل تسوسهم الأنبياء، كلما هلك نبي خلفه نبي، وإنه لا نبي بعدي، وستكون خلفاء فتكثر، قالوا فما تأمرنا؟ قال: فُوا ببيعة الأول فالأول، وأعطوهم حقهم، فإن الله سائلهم عما استرعاهم».

Muslim narrated on the authority of Abu Hazem who said: "I accompanied Abu Huraira for five years, so I heard him saying that the Prophet صلى الله عليه وسلم said: 'Banu Isra'el were ruled over by the Prophets. When one Prophet died, another succeeded him; but after me there is no Prophet and there will be caliphs and they will be quite large in number.' His Companions said: 'What do you order us to do (in case we come to have more than one Caliph)?' He said: 'The one to whom allegiance is sworn first has a supremacy over the others. Concede to them their due rights (i.e. obey them). Allah will question them about the subjects whom He had entrusted to them.'"

In these Ahadith, there is a description of the Khalifah as being a shield, i.e. a protection. The description of the Imam as a shield implies praise for the presence of the Imam, making it a request (talab). This is because when Allah سبحانه وتعالى or His Messenger صلى الله عليه وسلم informs us about something that includes a rebuke, this is taken as a request to abstain from it. Similarly, when the text contains praise for an action it is taken as a request to perform it. If the commanded action is needed to implement the divine rule, or if its neglect would cause the divine law to be abandoned, then this is a decisive request. These ahadith also inform us that those who run the affairs of the Muslims are the Khulafa', which indicates a command to appoint them. Moreover, the Messenger of Allah صلى الله عليه وسلم ordered the Muslims to obey the Khulafa' and to fight those who dispute with them regarding their authority, which proves that it is an obligation to appoint a Khalifah and protect his Khilafah by fighting those who dispute his authority. Muslim reported that the Messenger of Allah صلى الله عليه وسلم said:

فقد روى مسلم أن النبي قال: «ومن بايع إماماً فأعطاه صفقة يده، وثمره قلبه، فليطعه إن استطاع. فإن جاء آخر ينازعه، فاضربوا عنق الآخر»

"Whosoever gave a Bay'ah to an Imam, giving him the clasp of his hand, and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him, you must strike the neck of that man."

Therefore the command to obey the Imam is an order to appoint him. Furthermore the command to fight those who dispute with him is cumulative evidence for the decisive matter of maintaining the presence of one Khalifah.

As for the Ijma' of the Sahabah, they (may Allah be pleased with them all) agreed upon the necessity of establishing a successor (i.e. Khalifah) to Allah's Messenger صلى الله عليه وسلم after his death. They all agreed to appoint Abu Bakr as the Khalifah and upon his death to appoint 'Umar (ra) as his successor. Similarly they appointed 'Ali (ra) as the successor to 'Uthman upon his death. The general consensus of the Sahabah on the importance of appointing a Khaleefah manifested itself emphatically upon the death of the Messenger of Allah صلى الله عليه وسلم where they prioritized the task of appointing a successor to him over his burial, even though it is known that the burial of the dead person after his death is obligatory.

The Sahabah were obliged to prepare for the burial of Allah's Messenger صلى الله عليه وسلم but instead were preoccupied with the appointment of the first Khaleefah. Some Sahabah kept silent about this delay for two nights, despite having the ability to bury the Messenger of Allah صلى الله عليه وسلم sooner. The Messenger صلى الله عليه وسلم passed away late on Monday morning and was not buried that day or night. Not until Tuesday night, after Abu Bakr (ra) was given the bay'ah and became Khaleefah was Allah's Messenger صلى الله عليه وسلم buried. So the burial was delayed for two nights, and Abu Bakr was given the bay'ah before the burial of the Messenger صلى الله عليه وسلم.

Therefore, this action of the Sahabah is an evidence of Ijma' (consensus) for engaging in the appointment of the Khaleefah instead of burying the dead person. This could not have been legitimate unless the appointment of a Khaleefah was obligatory and of higher priority than the burial of the dead person. Furthermore, throughout the lives of the Sahabah, they consented to the obligation of appointing the Khaleefah.

Consequently, it is an obligation on Muslims, in the absence of a ruler who rules by Islam "Khaleefah", to exert their efforts to establish him. The presence of a Khaleefah is an obligation, and a major obligation, as he is the one establishes the punishments set by the Lord of the Worlds. Whatever is important for accomplishing an obligation is an obligation itself, especially establishing the punishments is a great obligation in which the goodness and integrity of the Ummah occur.

أخرج ابن ماجه في سننه عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ : «حَدٌّ يُعْمَلُ بِهِ فِي الْأَرْضِ، خَيْرٌ لِأَهْلِ الْأَرْضِ مِنْ أَنْ يُمْطَرُوا أَرْبَعِينَ صَبَاحًا».

Ibn Majah has narrated in his Sunan from Abu Hurairah that the Messenger of Allah صلى الله عليه وسلم said: "A legal punishment that is carried out in the land is better for the people of that land than if it were to rain for forty days."

In conclusion, I draw the attention of Muslims in the lands of struggle in which there is neither a stable ruling nor a state, I draw their attention to the obligation of solving the problems between Muslims by reconciliation and not allowing these problems between people to worsen. Solve them by reconciling, where scholars, wise people, and people of power in the country arise to reconcile between people to solve their problems, fulfilling the needs of the poor from amongst them, and standing with the oppressed to take his right from the oppressor... This is because of all the general texts about these issues, and about reconciliation between people, and these texts are not specific to the presence of a ruler. Also because of the indefinite texts about the reconciliation that are restricted to the presence of a ruler. From these texts:

لَّا خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًاۖ

"No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the approval of Allah - then We are going to give him a great reward."

(an-Nisa': 114)

وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا ۚ وَالصُّلْحُ خَيْرٌ ۗ وَأُحْضِرَتِ الْأَنفُسُ الشُّحَّ ۚ وَإِن تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرا

"And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them - and settlement is best. And present in [human] souls is stinginess. But if you do good and fear Allah - then indeed Allah is ever, with what you do, Acquainted."

(al-Ma'idah: 128)

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

"The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy."

(al-Hujarat: 10)

وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ ۚ إِنَّهُ لَا يُحِبُّ الظَّالِمِين

"And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation - his reward is [due] from Allah. Indeed, He does not like wrongdoers."

(ash-Shura: 40)

وأخرج أحمد في مسنده عَنْ أم الدرداء عن أَبِي الدَّرْدَاءِ، قَالَ: قَالَ رَسُولُ اللَّهِ : «أَلَا أُخْبِرُكُمْ بِأَفْضَلَ مِنْ دَرَجَةِ الصَّلَاةِ، وَالصِّيَامِ، وَالصَّدَقَةِ؟» قَالُوا: بَلَى قَالَ: "إِصْلَاحُ ذَاتِ الْبَيْنِ قَالَ: وَفَسَادُ ذَاتِ الْبَيْنِ هِيَ الْحَالِقَةُ".

Ahmad has narrated in his Musnad from Um ad-Darda' from Abu ad-Darda' that he said: The Messenger of Allah صلى الله عليه وسلم said: "Shall I not inform you of something more excellent in degree than prayer, fasting, and almsgiving (sadaqah)?" The people replied: 'Yes, Prophet of Allah!' He said: "It is putting things right between people, spoiling them is the shaver (destructive)."

وأخرجه أبو داود في سننه، وصححه ابن حبان عَنْ أُمِّ الدَّرْدَاءِ، عَنْ أَبِي الدَّرْدَاءِ، بلفظ: قال رَسُولِ اللَّهِ : «أَلَا أُخْبِرُكُمْ، بِأَفْضَلَ مِنْ دَرَجَةِ الصِّيَامِ، وَالْقِيَامِ؟» ، قَالُوا: بَلَى يَا رَسُولَ اللَّهِ، قَالَ: «إِصْلَاحُ ذَاتِ الْبَيْنِ، وَفَسَادُ ذَاتِ الْبَيْنِ هِيَ الْحَالِقَةُ».

Abu Dawud has narrated in his Sunan, and Ibn Hibban has corrected it from Um ad-Darda' from Abu ad-Darda', as the Messenger of Allah صلى الله عليه وسلم said: "Shall I not inform you of something more excellent in degree than fasting and praying at night?" The people replied: 'Yes, Prophet of Allah!' He said: "It is putting things right between people, spoiling them is the shaver (destructive)."

Thus, solving problems in the areas of disputes, where there is no state, should be by reconciliation on condition that this reconciliation neither makes the unlawful lawful nor makes the lawful unlawful according to the legitimate texts, such as:

اخرج ابو داود في سننه عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ ‏ "‏الصُّلْحُ جَائِزٌ بَيْنَ الْمُسْلِمِينَ‏"‏ ‏‏ زَادَ أَحْمَدُ ‏"‏إِلاَّ صُلْحًا أَحَلَّ حَرَامًا أَوْ حَرَّمَ حَلاَلاً"‏ ‏.‏ وَزَادَ سُلَيْمَانُ بْنُ دَاوُدَ وَقَالَ رَسُولُ اللَّهِ ‏ "‏الْمُسْلِمُونَ عَلَى شُرُوطِهِمْ‏"‏ ‏.‏

Abu Dawud has narrated in his Sunan from Abu Hurairah that he said: The Messenger of Allah صلى الله عليه وسلم said: "Conciliation between Muslims is permissible." In Ahmad's narration, he added: "except the conciliation which makes lawful unlawful and unlawful lawful." Sulayman ibn Dawud added: The Messenger of Allah صلى الله عليه وسلم said: "Muslims are on (i.e. stick to) their conditions."

وأخرج الترمذي في سننه عن كَثِيرَ بْنِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عَوْفٍ المُزَنِيُّ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّ رَسُولَ اللَّهِ  قَالَ: «الصُّلْحُ جَائِزٌ بَيْنَ المُسْلِمِينَ، إِلَّا صُلْحًا حَرَّمَ حَلَالًا، أَوْ أَحَلَّ حَرَامًا، وَالمُسْلِمُونَ عَلَى شُرُوطِهِمْ، إِلَّا شَرْطًا حَرَّمَ حَلَالًا، أَوْ أَحَلَّ حَرَامًا» وقال الترمذي: هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ

At-Tirmidhi has narrated from Kathir bin 'Amr bin 'Awf Al-Muzani narrated from his father, from his grandfather, that the Messenger of Allah صلى الله عليه وسلم said: "Reconciliation is allowed among the Muslims, except for reconciliation that makes the lawful unlawful, or the unlawful lawful. And the Muslims will be held to their conditions, except the conditions that make the lawful unlawful, or the unlawful lawful." This is a Hasan Sahih Hadith

وكذلك أخرجه ابن حبان في صحيحه عَنْ أَبِي هُرَيْرَةَ بلفظ: قَالَ رَسُولُ اللَّهِ : «الصُّلْحُ جَائِزٌ بَيْنَ الْمُسْلِمِينَ إِلَّا صُلْحًا أَحَلَّ حَرَامًا أَوْ حَرَّمَ حَلَالًا».

Also, Ibn Hibban has narrated in his Sahih from Abi Hurairah that the messenger of Allah صلى الله عليه وسلم said:"Reconciling between Muslims is permissible, except reconciliation that forbids something that is allowed, or allows something that is forbidden."

Reconciling between people is requested whether there is a ruler or not. This is the Islamic ruling which I see in this matter, and Allah سبحانه وتعالى has the most knowledge and wisdom.

In conclusion:

1. Legal punishments (hudud) are established by the ruler who rules by Islam, and it will expiate the sin that has obligated the punishment, that is the guilty who is punished in this life will not be punished in the Hereafter.

أخرج البخاري في صحيحه عن عُبَادَةَ بْنِ الصَّامِتِ رَضِيَ اللَّهُ عَنْهُ وَكَانَ شَهِدَ بَدْرًا وَهُوَ أَحَدُ النُّقَبَاءِ لَيْلَةَ العَقَبَةِ: أَنَّ رَسُولَ اللَّهِ  قَالَ، وَحَوْلَهُ عِصَابَةٌ مِنْ أَصْحَابِهِ: «بَايِعُونِي عَلَى أَنْ لاَ تُشْرِكُوا بِاللَّهِ شَيْئًا، وَلاَ تَسْرِقُوا، وَلاَ تَزْنُوا، وَلاَ تَقْتُلُوا أَوْلاَدَكُمْ، وَلاَ تَأْتُوا بِبُهْتَانٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ، وَلاَ تَعْصُوا فِي مَعْرُوفٍ، فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللَّهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ فِي الدُّنْيَا فَهُوَ كَفَّارَةٌ لَهُ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا ثُمَّ سَتَرَهُ اللَّهُ فَهُوَ إِلَى اللَّهِ، إِنْ شَاءَ عَفَا عَنْهُ وَإِنْ شَاءَ عَاقَبَهُ». فَبَايَعْنَاهُ عَلَى ذَلِكَ.

Al-Bukhari has narrated in his Sahih from 'Ubada bin As-Samit (ra), who took part in the battle of Badr and was a Naqib (a person heading a group of six persons), on the night of Al-'Aqaba pledge: Allah's Messenger صلى الله عليه وسلم said while a group of his companions were around him, "Swear allegiance to me for: Not to join anything in worship along with Allah, not to steal, not to commit illegal sexual intercourse (zina), not to kill your children, not to accuse an innocent person (to spread such an accusation among people), not to be disobedient (when ordered) to do good deed."

The Prophet صلى الله عليه وسلم added: "Whoever among you fulfills his pledge will be rewarded by Allah. And whoever indulges in any one of them (except the ascription of partners to Allah) and gets the punishment in this world, that punishment will be expiation for that sin. And if one indulges in any of them, and Allah conceals his sin, it is up to Him to forgive or punish him (in the Hereafter)." 'Ubada bin As-Samit added: "So we swore allegiance for these."

2. In the lands of battle (dispute), where there is neither a state nor stable ruling, problems should not be left to worsen but should be resolved through reconciliation where the people of power, the scholars, and those who have an effect should intercede, and work honestly and sincerely. Allah سبحانه وتعالى is the best Helper.

This is the most preponderant to your question regarding establishing the legal punishments (hudud), and I have mentioned the legitimate (Shar'ii) evidences for that, the evidence criteria, and then the procedure of the extraction of the ruling. Allah سبحانه وتعالى is the most Knowledgeable and Wise.

Your Brother,

Ata Bin Khalil Abu Al-Rashtah

Turkey 'aided Islamist fighters' in attack on Syrian town

MONDAY, 14 APRIL 2014 19:06


 وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ

 "But if they ask you for help in respect of the deen, it is your duty to help them" (Al-Anfal, 8:72)

 Telegraph Rebels and eye-witnesses claim that Turkish authorities allowed fighters to enter Syria through a strategic border post to carry out assault on Armenian town of Kasab By Ruth Sherlock, Beirut Turkey facilitated an attack carried out by Islamist fighters against the Armenian town of Kasab inside Syria, eyewitnesses have told the Telegraph. In an operation that was months in the planning, Turkish authorities gave rebel groups the mandate they needed to attack, allowing them access through a heavily militarised Turkish border post, whose location was strategically vital to the success of the assault. "Turkey did us a big favour," said a Syrian activist with the rebel group, whose name the Telegraph knows but has been asked not to reveal. "They allowed our guys to enter from their border post. "We needed to hit the regime from different sides and this was the only way from near the coast, so it was a big help." Kasab, the ancestral home of the Armenian ethnic minority in Syria, which had remained relatively sheltered from the conflict in Syria. Residents were woken on the morning of the attack, on March 21, to screams and cries. "We woke to the sounds of the shelling. There was no time even to get dressed," remembered Bedros, 45, an Armenian resident who asked not to be identified by his real name. "I grabbed my wife and my children. We had no time to take our things. Some people fled in their night gowns." Two days later Kasab was in the hands of an alliance of Islamist groups, including the jihadist Jabhat al-Nusra, aligned with al-Qaeda. Almost all of the villages approximately 2,000 inhabitants had fled. The night of the attack a relative of Bedros had gone to one of the main border posts with Turkey, which is only lightly armed with Syrian troops, reportedly because of an agreement signed decades before the war. "By the time he arrived the attack had begun. He saw the Islamist fighters standing with the Turkish army. They started launching their shells from the border". The Turkish foreign ministry has issued a statement stating that the claims that the government aided the opposition in the attack are "totally unfounded and untrue". However, the findings of investigation by Human Rights Watch (HRW), which included interviews with local eye-witnesses, directly contradict this claim. "It is not feasible that these groups could have crossed into Syria from where they did without the knowledge of the Turks," Lama Fakih, the Syria and Lebanon researcher at HRW told the Telegraph. "One of the areas they used was an official border crossing that residents say has a Turkish military presence." The entry through the Kasab border crossing allowed the rebels to attack the Syrian military positions near village from several sides, making it key to the rebel assault. Rebel groups had wanted to attack Kasab for a long time, said the female activist, but Turkey had previously denied them access. "In the past the Turks refused to give us passage, because they said that in order to succeed in the attack we needed to be united," she said, referring to the battles that took place at the end of last year between the extremist Islamic State of Iraq and al-Sham, and other rebel groups in the area. The attack on Kasab sparked dark memories of the Ottoman massacres for its inhabitants, and a hysterical flurry across social media from pro-government sources claiming horrific massacres in the town. Residents themselves brought up memories of massacres in 1909, and the genocide in 1915, when Kasab villagers were slaughter in their thousands by the Ottomans. "We always thought the Turks would attack us one day," said Bedros, the fellow family members who he is sharing his new lodgings in Lebanon, nodding as he spoke. "And with the attack on Kasab it was clear that Turkey helped. The attackers came from Turkish territory." Kasab was however the Syrian regime's 'Achilles heel' in the well defended coastal province of Latakia, where many Alawites, the same religious minority as President Assad, live. Al-Nusra and the Islamic Front have pushed deeper into the terrain, taking control of Samra, giving them access to the coastline and engaging in fierce battles for 'observatory 45', the highest mountain point in the area, and a strategically vital military position. "You can see why we needed to take Kasab," said Dr Mahmoud, diplomacy envoy for the Islamic Front. "You can see what has happened. Now the regime is very very afraid." Source:www.al-khilafah.com

PEPERANGAN MU'TAH: Sejarah dan Pengajaran

Posted on Tuesday, December 31 @ 21:00:20 MYT Perang Mu`tah berlaku pada bulan Jamadil Awwal tahun 8H bersamaan bulan Ogos atau September 629M. Mu`tah ialah ssebuah kampong yang terletak di daerah Balqa` yang berada di dalam negeri Syam. Negeri Syam ialah jajahan takluk empayar Rom yang ketika itu diperintah oleh Maharaja atau Kaisar Hercules. Maharaja Hercules sebelum ini pernah mendapat risalah daripada Rasululullah SAW untuk memeluk Islam akan tetapi baginda menolak kerana lebih menyayangi kekuasaannya. Hercules takut kuasanya sebagai maharaja jatuh kerana memeluk Islam walaupun mengetahui kebenaran Islam. Perang ini merupakan pertembungan pertama tentera Islam dengan tentera Rom. Ianya juga merupakan pertembungan kali pertama tentera Islam di luar negeri Hijaz (kini dikenali sebagai Arab Saudi). PUNCA BERLAKU PEPERANGAN MU'TAH Rasulullah SAW telah menghantar seorang utusan iaitu Al-Harith bin Umar Al-Uzdi kepada pembesar di Busra, Syam. Gabenor daerah Banu Balqa` iaitu Syurahbil bin Umar Al-Ghassani telah menangkap utusan Rasulullah SAW dan diserahkan kepada Kaisar Rom. Utusan Rasulullah SAW kemudiannya dibunuh dengan cara lehernya dipancung. Tindakan membunuh utusan tindakan tersebut merupakan suatu jenayah dan seakan-akan pengisytiharan perang terhadap kaum Muslimin. Oleh itu, baginda Rasulullah SAW telah mengerahkan tentera Islam untuk memerangi kezaliman Kaisar Rom. KEKUATAN UMAT ISLAM Bilangan Tentera: 3000 orang Pemimpin: Zaid bin Harithah Jaafar bin Abi Talib Abdullah bin Rawahah Khalid bin Al-Walid Qutbah bin Qutadah Al-Uzri Ubadah bin Malik Al-Ansari - Persenjataan: Kurang Kelengkapan - Kematian: 12 orang tentera KEKUATAN MUSUH ISLAM Bilangan Tentera: - 100 000 tentera Rom - 100 000 tentera kabilah Arab di Syam iaitu Lakham, Juzman, Balqin, Bahra`a dan Bila - Pemimpin: Syurahbil bin Umar Al-Ghassani (Panglima Rom) - Kelengkapan: Serba lengkap - Kematian: Tidak dapat dikenalpasti URUTAN PERISTIWA 1. Utusan Rasulullah SAW ke negeri Syam iaitu Al-Harith bin Umar Al-Uzdi telah dibunuh oleh Kaisar Rom setelah ditangkap oleh Gabenor Bani Balqa`, Syurahbil bin Umar Al-Ghassani. 2. Rasulullah SAW mengerahkan kekuatan terbesar tentera Islam sejak Perang Ahzab seramai 3000 tentera untuk berdepan dengan tentera Rom. Zaid bin Harithah, anak angkat baginda menjadi panglima perang. 2. Baginda berpesan Jaafar bin Abi Talib akan menggantikan Zaid bin Harithah jika beliau syahid. Abdullah bin Rawahah akan menggantikan Jaafar bin Abi Talib jika beliau syahid. 3. Tentera Islam bergerak sehingga ke utara Hijaz dan singgah sebentar di Maan sebuah daerah Syam selama 2 hari. 4. Hasil perisikan tentera Islam mendapati bahawa tentera Rom sudah berada di Maab, daerah Balqa`. 5. Kekuatan mereka dianggarkan seramai 200 000 orang. Tentera Islam mula bermesyuarat untuk mengatur strategi. 6. Cadangan untuk menunggu bantuan daripada Madinah ditolak Abdullah bin Rawahah. Beliau mencadangkan supaya tentera Islam terus mara ke barisan hadapan. Pilihannya sama ada menang dengan kemuliaan atau mati syahid. Cadangan beliau dipersetujui semua orang. 7. Tentera Islam mara ke Balqa` dan bertembung dengan segerombolan tentera Rom di Masyarif. Tenteramusuh cuba mendekati tentera Islam. Tentera Islam seterusnya menuju ke kawasan yang dikenali sebagai Mu`tah. 8. Strategi disusun. Sayap kanan tentera Islam dipimpin oleh Qutbah bin Qutadah Al-Uzri dan sayap kiri dipimpin oleh Ubadah bin Malik Al-Ansari. 9. Perang pun berlaku dengan sengit. 3000 tentera Islam merempuh 200 000 tentera Rom dengan keazaman jihad yang tinggi dan bercita-cita untuk mati syahid di jalan Allah. 10. Zaid bin Harithah yang memegang panji perang Islam syahid terkena tikaman musuh. Jaafar bin Abi Talib menggantikan beliau. 11. Jaafar bin Abi Talib turun dari kudanya lalu membunuh kudanya untuk mengelakkan gangguan kerana rasa berat berpegang dengan kudanya. Beliau memegang panji menggantikan Zaid bin Harithah. 12. Jaafar bin Abi Talib setelah syahid terputus kedua belah tangannya. Badan beliau terdapat kesan lebih 50 tikaman pedang dari sebelah hadapan. Riwayat Ibnu Umar menyatakan 90. 13. Abdullah bin Rawahah yang menggantikan beliau juga syahid. 14. Thabit bin Arqam, seorang tentera Islam dari Banu Ijlan memegang panji Islam sambil melaungkan seseorang perlu dipilih untuk memegangnya. 15. Khalid bin Al-Walid telah dipilih oleh tentera Islam untuk menjadi panglima. Perang terus berkecamuk. 16. Perang berhenti seketika buat hari tersebut. Khalid bin Al-Walid menyusun semula strategi baru. Beliau merasakan bahawa tentera Islam yang sangat kekurangan dari segi kuantiti tentera agak sukar untuk mengalahkan tentera Rom. Oleh itu, beliau merancang untuk membuat tipu helah bagi memperdayakan musuh. 17. Keesokan harinya, selepas Subuh beliau mengarahkan barisan hadapan ke belakang dan belakang ke hadapan. Barisan ke kiri ke kanan dan barisan kanan ke kiri. 18. Tentera Rom merasa ketakutan kerana menyangka bantuan telah tiba kepada tentera Islam. Semasa pertempuran berlangsung tentera Islam berundur perlahan-lahan ke barisan belakang. 19. Tentera Rom tidak memburu tentera Islam sebaliknya berundur kerana menyangka tentera Islam telah menyediakan perangkap di padang pasir. Oleh itu, tentera Islam berjaya berundur dengan selamat dan menewaskan tentera Rom. 20. 12 tentera Islam syahid sementara korban tentera Rom tidak diketahui tetapi dianggarkan tinggi. 21. Tentera Islam pulang ke Madinah. Kedengaran suara-suara yang mengkritik bahawa kepulangan mereka sebagai suatu tanda kekalahan. Rasulullah SAW berkata bahawa mereka bukanlah orang yang lari akan tetapi mereka akan menyerang semula dengan izin Allah. HIKMAH DAN PENGAJARAN 1)T entera Islam yang berjuang dalam Perang Mu`tah berjuang kerana menegakkan kalimah Allah di muka bumi. Mereka juga bercita-cita untuk mati syahid atau mencapai kemenangan. Tentera Rom dan musyrikin Arab yang menghadapi mereka merasa ketakutan kerana mereka berhadapan dengan tentera yang bercita-cita untuk mati sedangkan mereka cintakan kehidupan dunia yang fana`. Semangat jihad para sahabat Rasulullah SAW memang tidak diragui lagi apabila Abdullah bin Rawahah mahukan tentera Islam terus mara merempuh musuh walaupun mengetahui kekuatan musuh yang terlampau kuat. Beliau bermadah semasa perang berkecamuk: “Duhai jiwaku aku bersumpah, Kau pasti menghadapi kerelaan cabaran, Kiranya sudah orang mencapainya, Kenapa kau berlengah, Membenci syurga Allah…” Begitu juga dengan tentera Islam lain yang terlibat. Mereka tidak merungut dan bercadang supaya berundur atau menyerah kalah akan tetapi terus merempuh barisan hadapan. Oleh itu, dapat kita perhatikan di sini bahawa kefahaman yang sahih dan padu perlu ditanam dalam hati para pejuang Allah sebelum mara ke medan perjuangan. Para sahabat yang terlibat dalam perang bersama Rasulullah SAW telah melalui proses tarbiyah yang baik. Tarbiyah merupakan sumber kekuatan utama para pejuang Allah. Tanpanya, pejuang Allah pasti akan merasa putus asa dan lari dari perjuangan. Tarbiyah juga memberi kefahaman mengenai matlamat para pejuang Allah. 2)Bantuan Allah pasti tiba. Allah Taala telah berfirman: “Sesungguhnya Aku bersama-sama kamu, maka tegakkanlah pendirian orang-orang yang beriman, kelak Aku akan menjatuhkan perasaan takut ke dalam hati-hati orang kafir”. Surah Al-Anfal ayat 12. Allah juga menjamin kekalahan orang kafir. “Kumpulan mereka yang bersatu itu tetap akan dikalahkan dan mereka pula akan berpaling lari”. Surah Al-Qamar ayat 45 Kemenangan umat Islam adalah sesuatu yang pasti kerana ia adalah jaminan Allah. Umat Islam perlu bersabar dalam menghadapi arus cabaran yang semakin hebat. 3)Pesanan Rasulullah SAW dalam memilih pemimpin menjadi dalil bahawa seseorang khalifah atau pemimpin boleh melantik amir atau ketua dalam kumpulan mengikut tertib. 4)Umat Islam boleh berijtihad dalam memilih pemimpin. Pemilihan Khalid bin Al-Walid sebagai panglima perang merupakan ijtihad para sahabat yang terlibat sebagai tentera ketika itu. 5)Rasulullah SAW menangis ketika mengetahui ada sahabat yang syahid. Baginda menangis sebagai satu tabiat kasih sayang manusia dan bukanlah menolak qada` dan qadar Allah Taala. Ini adalah baginda mengasihi para sahabat yang telah syahid. 6)Diriwayatkan bahawa Jaafar bin Abi Talib yang terputus tangannya lalu syahid. Allah telah menggantikan tangannya dengan 2 sayap yang membolehkan beliau terbang ke mana sahaja di dalam syurga Allah. Beliau digelar “Jaafar At-Tayyar” dan “Jaafar Zuljanahain”. Ganjaran kepada para syuhada` sangat besar nilainya. 7)Perang ini merupakan permulaan serbuan ke bumi Syam. Kempen pembukaan bumi Syam telah berlaku selepas kewafatan Saidina Abu Bakar As-Siddiq iaitu pada zaman Saidina Umar bin Al-Khattab sebagai khalifah kedua. Beliau mengerahkan tentera Islam ke Syam, Parsi dan Mesir. Pertembungan Islam dan Rom sangat panjang dan berlaku selama beberapa abad. Rom secara rasminya ditewaskan oleh kerajaan Uthmaniyah di bawah pemerintahan Sultan Muhammad Al-Fateh apabila baginda berjaya menawan Konstantinopel. "Membentuk Dengan Acuan Al-Azhar" "Memartabat Keilmuan Memimpin Kesatuan" Disediakan oleh: Muhammad Zuhaili bin Zanal Ali, Pemangku Pengerusi Felo MANHAL PMRAM ______________________________________________________________ RUJUKAN 1)Fiqh Al-Sirah An-Nabawiyah, Dr Muhammad Said Ramadan Al-Buti, Percetakan Dar As-Salam 2)Sirah An-Nabawiyah Ar-Raheeq Al-Makhtum, Syeikh Safi Ar-Rahman Al-Mubarakfuri

Q&A: The Ruling on dealing with Islamic Banks specifically the Issue of Profit Sales (murabaha)

Question: Assalaamu Alaikum wa Rahmatullah wa Barakatuhu Our esteemed Sheikh, I would like to request from you that you clarify the hukm (ruling) on dealing with Islamic banks, specifically the issue of profit sales (murabaha) such as buying a car or house through the Islamic bank. I know that it is haram but when I give advice to someone regarding this I cannot explain the matter in details. I would like to give an example from our reality that people say it resembles the Islamic Bank in how they deal... where we reside you can make an agreement with the building companies to build a complete house for you in payment instalments (checks) while they contract welders, carpenters, cement...etc. for a specific rate for the materials (e.g.15%), and while they do not own the house, is there any difference between this transaction and that? From Hasan S. Al-Tarda Answer: Wa Alaikumu Assalaam wa Rahmatullah wa Barakaatuhu 1. Islamic banks transactions which are called profit sales are transactions contradictory to the Shari', as highlighted in the following: First: The bank conducts the contract of sale with the buyer before it buys the car or refrigerator. The Prophet صلى الله عليه وسلم prohibited selling of that which you do not own, from Hakeem Ibn Hizam, said: قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، يَأْتِينِي الرَّجُلُ يَسْأَلُنِي الْبَيْعَ، لَيْسَ عِنْدِي مَا أَبِيعُهُ، ثُمَّ أَبِيعُهُ مِنَ السُّوقِ فَقَالَ: «لَا تَبِعْ مَا لَيْسَ عِنْدَكَ» I said: "O Messenger of Allah, a man comes to me to buy (a product), but I do not have what he asks for, I sell it to him later from the market". He صلى الله عليه وسلم said: "Do not sell that which you do not own". [Narrated by Ahmad] This man asked the Prophet صلى الله عليه وسلم about the buyer who comes to buy a product from him which he does not have, so he goes to the market and buys it then sells it to him. The Prophet صلى الله عليه وسلم prohibited him from this unless the product is with him and he presents it to the buyer, if the buyer wishes to purchase or not. To elaborate further: The one who asks the bank for a financial loan, he will be questioned by the bank for the reasons for borrowing the loan or money. The borrower will say that it is to buy a refrigerator or car or washing machine, the bank will conduct the deal with him to buy the product for him and then sells it to him in instalments for a certain price. This agreement becomes binding even before the bank purchases the refrigerator for the person; the person cannot back down from buying the refrigerator from the bank, because the agreement with the bank has taken place before the product became the possession of the bank, the contract is conducted before the bank owns the refrigerator. It is incorrect to say that the bank sells the product to the buyer after the bank have bought it, because the contract between the bank and the buyer was conducted on a binding basis before the bank purchases the product with the proof that the buyer cannot refuse to buy it after it has been purchased by the bank for him, because the contract was conducted on a binding basis before the bank have purchased the product. If the bank had a warehouse with products e.g. refrigerators inside and it showcases them for the person then he chooses to buy or not just like with any other sellers, then the sale in cash or in instalments is permitted. Second: It is not permitted to increase the value of the installments if the buyer delays the payment of one installment, i.e. the value of the debt increases; because this is Riba and it is called accrued interest (riba an-nassi'a) and this was practiced during the Jahiliya time if the time for payment arrived and the debtor was unable to re-pay due to the assigned date and the increase in debt which Islam came to prohibit absolutely, and granted the debtor who is facing hardship no increase in the value of the debt وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَىٰ مَيْسَرَةٍ وَأَن تَصَدَّقُوا خَيْر لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ "And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew" (Al-Baqara: 280) According to what is mentioned above, this transaction with the bank is not allowed. 2. As for what you have mentioned in terms of contractors, the situation is different. There is no contract of sale for a house which is not owned by the contractor, the situation is that the land owner makes an agreement with the contractor for a leasing contract to build the house according to the criteria for a wage that the house owner gives to the contractor in installments to finish the job, it is not a contract of sale for a house in the air that is not owned by anyone. If the reality is that it is the selling of a flat which is not built yet and the contractor does not have a correct ownership of it then the sale is not permitted. Your brother, Ata Bin Khalil Abu Al-Rashtah 24 Rajab1434 AH 3 June 2013 CE The link to the answer from the Ameer's Facebook page: https://www.facebook.com/photo.php?fbid=235367333298018 Posted by Islamic Revival at Saturday, November 30, 2013 0 comments Email This BlogThis! Share to Twitter Share to Facebook Labels: Economics, Fiqh

Q&A: The Banner and Flag of Islam used by the Khulafa' al-Rashidun

Assalamu Alaikum wa Rahmatullahi wa Barakatahu,

Have the Khulafa' al-Rashidun reportedly raised the banner (Rayat al-Uqab) and the flag (Al-Liwa') of Islam? Is this stated in the sources? Barakallahu feekum.

From Al-Wathiq Bi Nasrillah (The one confident in the victory from Allah)

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Answer:

Wa Alaikum Assalaam wa Rahmatullahi wa Barakatahu,

Yes, my brother, the Khulafa' al-Rashidun used the banner and the flag of Islam. The evidence for that is what was narrated from the Messenger of Allah صلى الله عليه وسلم, that his banner was al-Uqab and his flag was white. From this evidence is the following:

1. An-Nasa'i reported in his Sunan al-Kubra, and al-Tirmidhi from Jabir, that the Prophet صلى الله عليه وسلم:

«دَخَلَ مَكَّةَ وَلِوَاؤُهُ أَبْيَضُ»

"He entered Mecca and his banner was white."

Ibn Abi Shaybah in his work reported from 'Amrah, who said:

«كَانَ لِوَاءُ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَبْيَضَ»

"The flag of the Messenger of Allah صلى الله عليه وسلم was white."

2. It is reported by Ahmad, Abu Dawood, and An-Nasa'i in his Sunan al-Kubra from Yunus Bin 'Obaid, whose master was Mohammed Bin al-Qasim, who said: "Muhammad Bin al-Qasim sent me to Al-Bara' Bin 'Azib to ask him what the banner of the Messenger of Allah صلى الله عليه وسلم is. He said:

«كَانَتْ سَوْدَاءَ مُرَبَّعَةً مِنْ نَمِرَةٍ»

"It was a black square of fabric."

3. At-Tirmidhi and Ibn Majah reported from Ibn Abbas, who said:

«كَانَتْ رَايَةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَوْدَاءَ، وَلِوَاؤُهُ أَبْيَضَ»

"The banner of the Messenger of Allah صلى الله عليه وسلم was black and his flag was white."

4. Ibn Abi Shaybah reported in his work from al-Hassan, who said:

«كَانَتْ رَايَةُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَوْدَاءَ تُسَمَّى الْعُقَابَ»

"The banner of the Prophet صلى الله عليه وسلم was black and called 'al-Uqab'."

This suffices as evidence to show that the Khulafa' al-Rashidun followed the example of the Messenger of Allah صلى الله عليه وسلم with the banner and the flag. They would not leave a matter announced by the Prophet صلى الله عليه وسلم except that they would abide by it. There is no need for further research on the banner and flag under the reign of the Kulafa' al-Rashidun, for two reasons:

First: Because the Hukm Shar'i is taken from the Prophet صلى الله عليه وسلم.

Second: The Khulafa' al-Rashidun did not leave a remarkable act done by the Messenger of Allah صلى الله عليه وسلم such as the banner and the flag.

Your Brother,

Ata Bin Khalil Abu Al-Rashtah

15th Rajab 1434 AH

25th May 2013 CE

General Sisi Funded by America Terrorises Egyptians and Works to Restore Mubarak's Regime

بسم الله الرحمن الرحيم By Abu Uthman

On August 14, 2013 the world watched in horror as the Egyptian army commanded by General Sisi mercilessly slaughtered, bludgeoned and bulldozed protestors with indiscriminate force in Cairo. So intense was the clean-up operation that Cairo's streets quickly resembled rivers of blood, and street corners were swiftly transformed into makeshift hospitals and morgues. Hundreds were dead and thousands were injured at the hands of army, security forces and the secret police. Instead of showing remorse for its evil actions, the so called interim regime was forthright in its condemnation of the protestors.  Sisi's footstool the Interim Prime Minister Hazem El-Beblawi said: "Terrorizing the public by carrying arms, blockading roads, violating public property and ignoring the interests of the people, is not freedom of expression. It is a violation of the pride of the state, not just the people. For the state to continue to run the affairs of the country, it has to be respected."  How ironic! Is it not the army that is using tanks, bulldozers, armoured personal carries, machine guns, snipers and tossing tear gas canisters like they were celebratory fireworks to spread tyranny amongst men, women and children? As for violating the pride of the state, did not the Jewish entity's air force violate Egypt's airspace to launch missiles strikes against militants just a few days ago? Why was the army and its equipment not used to defend Egypt? Indeed if the army leadership cannot defend the territorial integrity of Egypt or defend its very own citizens then under what right is Sisi's footstool demanding respect! The American agent Sisi's mop up operation was no random event. It was meticulously planned and orchestrated by his masters in Washington who recently visited him and instructed him what to say and do.  US Deputy Secretary of State William Burns and the two American Senators, John McCain and Lindsay Graham visited Sisi and shared with him parts of America's plan to end the sit-in by the pro-Morsi supporters. Immediately after these meetings, Sisi under the pretext of reconciliation met with the leaders of the Islamic opposition and threatened them to work with the military minus Morsi or else face destruction.   The Islamic opposition refused to co-operate despite international pressure. Henceforth, Sisi announced 25 provincial governors-out which 19 are generals: 17 from the military and 2 from the police, and 2 civilians from the remainder are known Mubarak loyalists. The appointments were rushed a day before the clean-up operation was meant to begin, and this was done to prepare Egypt for the state of emergency and a protracted period of instability. Thus in a space of 6 weeks since Morsi's ouster from office, General Sisi is on track to fully restore Mubarak's regime to power. As for Turkey, UAE, Saudi and Kuwait who pretended to be stunned by the violence perpetrated by the Egyptian armed forces-bear equal responsibility for the massacre.  The $13 billion or so given by theses governments has only emboldened Sisi and fuelled his violence against Egyptians. Furthermore, the money provides cover for America to suspend-if required to appease international opinion-its $1.3 billion aid to Sisi's treasury knowing full that their loyal agent has enough money to crush the opposition, embellish the life-style of senior officers in return for loyalty to Uncle Sam-all the while the poor Egyptian solider is asked to carry out the dirty work of killing fellow Muslims. This is not the first time you have seen the ugly face of your army leadership implementing the commands of America. Nor is this the first time you have witnessed the army leadership intervening to protect American interests by resurrecting Mubarak's regime and using it to fight our sons and daughters. At the beginning of the revolution it was Field Marshal Tantawi and America, then it became SCAF and America, and today it is Sisi and America! Are you going to allow this pattern of tyranny to continue to oppress you and subjugate your Islam or are you going to do something about it? The Messenger of Allah (saw) said, "لا يُلدغ المؤمن من جحر مرتين" "The Muslim should be sharp so that he is not stung from the same hole twice." Indeed America knows that it enjoys no support amongst you or even amongst those of you who profess with their tongues secular ideas but their hearts is firmly with Islam. Even it agents in the opposition shudder with shame and now are scurrying to disassociate themselves from the bloodshed executed by Sisi. America's only hope is Sisi and a small cabal of sell-out officers who eagerly prostrate before it and implement its every whim! About them Allah says: وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ ﴿١٤﴾ اللَّـهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ ﴿١٥﴾ أُولَـٰئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَىٰ فَمَا رَبِحَت تِّجَارَتُهُمْ وَمَا كَانُوا مُهْتَدِينَ "And when they meet those who believe, they say, "We believe"; but when they are alone with their evil ones, they say, Indeed, we are with you; we were only mockers.[But] Allah mocks them and prolongs them in their transgression [while] they wander blindly. Those are the ones who have purchased error [in exchange] for guidance, so their transaction has brought no profit, nor were they guided." [TMQ Al Baqarah: 14-16] The time has come for you to overlook the mistakes of your brother, forgive each other, close your ranks and stand as one hand against Sisi and his American masters. Remember the words of Allah: وَاعْتَصِمُوا بِحَبْلِ اللَّـهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّـهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّـهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ "And hold firmly to the rope of Allah all together and do not become divided. And remember the favour of Allah upon you - when you were enemies and He brought your hearts together and you became, by His favour, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided." [TMQ Surah Al Imran: 103] With this mind you should openly approach the army, infiltrate their rank and file, encourage them to turn against the American agent Sisi, and rally around the sincere amongst you who are working to re-establish the rightly guided Khilafah State. For of surety, the Khilafah state will permanently deliver you from stranglehold of America that has besieged your affairs. ((يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّـهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّـهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ)) "Oh you who have Iman!  Answer (the call of) Allah and His Messenger when he calls you to that which gives you life; and know that Allah intervenes between man and his heart, and that to Him you shall be gathered." [TMQ Al Anfal-24] 10 Shawwal 1434 17/08/2013 Source