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

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 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.

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

---

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