The Correct Methodology to Establish ‪Khilafah‬

The establishment of Khilafah is an obligation, rather it is great obligation as it established many obligations, upon Muslims. Allah سبحانه وتعالى has not left the method to establish an obligation for human beings to decide. The methodology for establishing Khilafah like any other obligation is also defined by Allah سبحانه وتعالى. The method to establish Khilafah can only be derived from the Sunnah of RasulAllah صلى الله عليه وسلم, which clearly shows us how he established the state, similar to how we derive the method of Salah, Sawm, Haj, Zakah and other obligations.

If left to the human mind then different methods come to mind, such as convincing rulers through dawah to implement Islam or to fight against them and implementing Islamic system after ending them; or to participate in the existing laws and systems and reaching at the top to implement Islamic system, or changing people individually with the thinking that when once everyone becomes honest and a true believer, then the Islamic system will automatically be implemented. These are the methods derived from mind and logic, whereas the human intellect is limited. However, the method that Allah سبحانه وتعالى has given us will be complete from every respect. Therefore, it is possible that we may not be able to act on it completely due to our own weaknesses, but that method will be complete and decisive. Above all it is not right to choose any other method but the method of Allah سبحانه وتعالى and RasulAllah صلى الله عليه وسلم. Allah سبحانه وتعالى said,

وَمَا كَانَ لِمُؤْمِنٍ وَلاَ مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمْ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلاَلاً مُبِينًا

“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.”
(Al-Ahzab 33:36)

And He سبحانه وتعالى said,

كُتِبَ عَلَيْكُمْ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ وَعَسى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَى أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لاَ تَعْلَمُونَ

“Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.”
(Al-Baqarah 2:216)

RasulAllah صلى الله عليه وسلم established a state, once in his life, in Madinah which was established as a result of a thirteen year struggle in Makkah. After that RasulAllah صلى الله عليه وسلم, the Khulafaa Rashidun and other Khulafala indeed expanded it with dawah and Jihad but the state was established only once. So for those who wish to see the return of the Khilafah must follow the path that RasulAlah صلى الله عليه وسلم followed. RasulAllah صلى الله عليه وسلم said

«ثُمَّ تَكُونُ خِلَافَةً عَلَى مِنْهَاجِ النُّبُوَّةِ»

“…after then there will be Khilafah on the Methodology of the Prophethood.” (Musnad Ahmed)

When we look at the thirteen years of the Makkan period, we clearly notice that the RasulAllah صلى الله عليه وسلم did not do three things: a. Take up arms and establish the Islamic system after killing the rulers b. Wait for the Islamic system to be implemented from itself by changing people individualistically through dawah. c. Become part of the implemented system and try to reach to a top position “constitutionally and legally” to bring change. And the actions that RasulAllah صلى الله عليه وسلم undertook to bring change are: a. Forming a group and work with it, not individually b. Forming a highly intensive political movement against the ruler of that time c. A clear ideological campaign against the implemented system, ideologies, routines and traditions d. Seeking power, Nusrah and dominance from the influential tribes in Arab land. Since Muhammad صلى الله عليه وسلم was a Messenger and a Prophet, he was being guided directly by Allah سبحانه وتعالى regarding the form of the state as he was receiving Revelation. Today, whoever strives to establish Islamic system it is compulsory for them to derive the structure, laws and state policies from Quran and Sunnah. Regarding the detailed evidences, the following three points are presented:

Firstly, waging a war and establishing an Islamic system after killing the rulers is prohibited. RasulAllah صلى الله عليه وسلم and his Companions (ra) faced many atrocities from the Quraish but Muslims never fought back. Soon after the establishment of the State in Madinah, they started an offensive strategy to start attacks against Quraish depicts that RasulAllah صلى الله عليه وسلم did not abstain from material action in establishing the state for one reason, that it was a command. In fact, this was not done in accordance with the methodology of RasulAllah صلى الله عليه وسلم and when he was asked to raise arms against the rulers he replied that he had not been ordered to do that. This clarifies that eliminating rulers in face to face confrontation and establishing Khilafah is against the methodology of RasulAllah صلى الله عليه وسلم. However, we should keep this in mind that fighting the Kafireen who occupied Muslim Land is a duty in Islam but it is not the methodology to establish the Islamic state. Moreover fighting to protect one’s life, wealth and honor is not only permissible but there are rewards for it too, but again it is not the methodology to establish the Islamic State.

Secondly, the view to change individuals in their individualistic capacity so as to automatically establish the system is based on a misunderstanding of society and state. Society is not only compromised of individuals but also their thoughts, emotions and the system that they agree upon. Despite thirteen years of calling to Islam in Makkah, by the best Da’i that will ever be seen, Muhammad صلى الله عليه وسلم, only a small fraction of the people became Muslims but the society remained un-accepting. Moreover, becoming a complete believer is a lifelong process whose achievement is known to Allah سبحانه وتعالى alone. RasulAllah صلى الله عليه وسلم did not pursue this course even when Islam was established in Madinah, where a significant faction of the people remained as Jews, Christians and Mushrikeen. Thus, it is clear that this path is but based on human reasoning, which has no basis in Islam. However, people who will strive for change will definitely make their mission to adhere to complete Islam because RasulAllah صلى الله عليه وسلم formed a team of companions which was the prophet’s team and went through complete training.

Thirdly, as for becoming a part of the implemented system, legally and constitutionally, and bringing change by reaching the top position, in this method people will, either by getting into the assembly or through the judiciary, try to change the system, thinking that they will make the system Islamic. However, what really happens is that eventually they lose their revolutionary thoughts and after making compromises again and again, they end up implementing the same system. This is because the election in a system is there to perpetuate that system, not to change it. Whenever you make any such effort, in fact, you are sent home or rather to prison. In Egypt, Mursi’s government made one compromise after another, but even then his government was dismissed and he was sent to prison. In Algeria, the Islamic Salvation Front (FIS) won the election, but they were not given the government and similarly was the case with Hamas. In Pakistan the Muttahida Majlis e Amal (MMA) also spent five years in power, but ended up as a protector of NATO’s supply line and had a long list of statements about their limitations and compromises, but they were not able to make one Islamic law. This was the case with Turkey’s Erdogan too, the secular system was implemented, defense and diplomatic relations with the Jewish entity were maintained, as well as involvement in NATO. It has been over a decade that Turkish bases were given for the US to use, but not a single Islamic Sharia law was implemented. RasulAllah صلى الله عليه وسلم was offered, by the assembly present in Makkah, to become its member, leader and even leaders of leaders; however, RasulAllah صلى الله عليه وسلم rejected all such offers and did not get involved in their system. Such involvement would have meant implementing their system, whereas implementation of the Kufr system is Forbidden (Haram) in Islam. We are not given the authority to compromise even one rule of Allah in the name of pragmatism and expediency, so how can we implement the major portion of a system of Kufr.

وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ

“And whosoever does not rule by all that Allah has revealed, are disbelievers.”
(Surah Al-Maidah 5:44)

وَمَن لَّمْ يَحْكُم بِمَا أنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ

“And whosoever does not rule by all that Allah has revealed, are oppressors.”
Surah Al-Maidah 5:45)

وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْفَاسِقُونَ

“And whosoever does not rule by all that Allah has revealed, are evil doers.”
(Surah Al-Maidah 5:47)

And hence becoming a part of the legal and constitutional system is clearly against the methodology of RasulAllah صلى الله عليه وسلم.

As far as the correct methodology is concerned, it must be based on evidences from the Quran and the Sunnah. Its four major features are presented below:

Firstly: Working as a group and not individually. Allah سبحانه وتعالى said,

وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنْ الْمُنْكَرِ وَأُوْلَئِكَ هُمْ الْمُفْلِحُونَ

“Let there arise from amongst you a group that invites to the good, enjoins the good, forbids the evil and these are the successful”
(Surah Aali Imran 3:104)

The struggle of RasulAllah صلى الله عليه وسلم to establish a state was a collective effort that was made along with the Companions (ra), as a distinct band and structure amongst the people. It is a specific collective work with a clear methodology elaborated by RasulAllah صلى الله عليه وسلم. Good deeds like making mosques, Islamic videos, teaching and educating, writing books, culturing of family, helping the poor or making schools have rewards for these work, but are not the way to re-establish Islam as a state. For the completion of this obligation as commanded by Allah سبحانه وتعالى, Hizb ut Tahrir was founded and now works throughout the world under one Ameer, the eminent jurist and profound statesman, Sheikh Ata bin Khalil Abu Al-Rashtah as taken from the method treaded by the RasulAllah صلى الله عليه وسلم.

Secondly: An aggressive struggle against the rulers of that time, exposing their falsehood. After keeping the culturing and forming of a group for three years, RasulAllah صلى الله عليه وسلم openly and clearly challenged the rulers of Quraysh. By exposing the rulers of the time, a political vacuum was created, a space for new leadership. He صلى الله عليه وسلم openly called their leader Abu Al-Hakam as Abu Jahal. For Abu Lahab he explained the Surah Lahab,

تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ

“May the hands of Abu Lahab be ruined, and ruined is he.”
(Surah Al-Masad 113:1)

As for another leader of Quraysh, Waleed Bin Mughayra, Allah سبحانه وتعالى said,

وَلاَ تُطِعْ كُلَّ حَلاَّفٍ مَهِينٍ – هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ – مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ أَثِيمٍ – عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ

“And do not obey every worthless, habitual oath taker. A scorner, going about with malicious gossip. A preventer of good, transgressor, sinful. Cruel, and moreover an illegitimate pretender.”
(Surah Al-Qalam 68:10-13)

And Allah سبحانه وتعالى mentions the intensity of the struggle,

وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

“And [remember, O Muhammad], when those who disbelieved plotted against you to restrain you or kill you or evict you [from Makkah]. But they plan, and Allah plans. And Allah is the best of planners.”
(Surah Al-Anfaal 8:30)

Allah سبحانه وتعالى also exposed the Qurayshi leadership when He سبحانه وتعالى revealed

فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ – وَلاَ يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ

“the one who drives away the orphan and does not encourage the feeding of the poor.”
(Surah Al-Maoon 107: 2-3)

This strong struggle in Makkah is a reminder that we cannot be content by confining ourselves to personal acts and character. Today, Hizb ut Tahrir openly clarifies what is just, despite the oppression from the rulers, fearing none but Allah سبحانه وتعالى.

Thirdly: Challenging the wrong practices in society. RasulAllah صلى الله عليه وسلم denounced those who they worship and this makes them furious. He صلى الله عليه وسلم has said that they and those who they worship are the fuel for hell-fire. Allah سبحانه وتعالى said,

وَيْلٌ لِلْمُطَفِّفِينَ – الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ – وَإِذَا كَالُوهُمْ أَوْ وَزَنُوهُمْ يُخْسِرُونَ

“Woe to Al-Mutaffifin- Those who, when they have to receive by measure from men, demand full measure- And when they have to give by measure or weight to men, give less than due.”
(Surah Al-Mutafifeen 83:1-3)

Also he صلى الله عليه وسلم criticized the circling of the house of Allah naked, denounced their burial of their daughters and gave good news of Jannah on raising daughters that are of good character. This is how the correct methodology weakens the existing corrupt system to make way for an alternate.

Today, Hizb ut Tahrir is offering an Islamic system as an alternate by exposing the present Western culture, secularism, democracy, nationalistic states, freedom, so called human rights, capitalist system, privatization, Western judicial system and patriotism and demolishing all present thoughts and ideologies by challenging them. Thus, to present an alternative, it is essential for whichever group striving to establish Khilafah today to derive beforehand the constitution of Khilafah, structure, laws and state policies from Quran and Sunnah. Hizb ut Tahrir has presented before the Ummah a constitution of Khilafah consisting of 191 articles with Shariah evidence and the policies on the system such as state, economy, education, social, justice system, foreign policy and on other important matters.

Fourthly: Seeking Nussrah (Material Support) from the people of power. In the tenth year of the Prophethood, three years prior to Hijrah, RasulAllah صلى الله عليه وسلم’s uncle Abu Talib died. Abu Talib provided some measure of Nussrah and protection which enabled the Prophet to safely carry the call of Islam. RasulAllah صلى الله عليه وسلم realized that the society in Makkah was neither deeply affected by the call of Islam nor was there a public opinion for Islam and its concepts. It was in this situation that Allah سبحانه وتعالى ordered him صلى الله عليه وسلم to seek Nussrah. Nussrah means Good Support, in the language dictionaries. Nasr means supporting the victims of injustice, whilst Ansar means a group of those who provide support to the oppressed. Within the chapter entitled. “Efforts of the RasulAllah صلى الله عليه وسلم to seek Nussrah from the tribe of ‘Thaqeef’” in Seerat ibn Hisham, it is reported:

قَالَ ابْنُ إسْحَاقَ : وَلَمّا هَلَكَ أَبُو طَالِبٍ، نَالَتْ قُرَيْشٌ مِنْ رَسُولِ اللّهِ (صلى الله عليه وآله وسلم) مِنَ الأَذَى مَا لَمْ تَكُنْ تَنَالُ مِنْهُ فِي حَيَاةِ عَمّهِ أَبِي طَالِبٍ، فَخَرَجَ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) إلَى الطّائِفِ يَلْتَمِسُ النّصْرَةَ مِنْ ثَقِيفٍ، وَالْمَنَعَةَ بِهِمْ مِنْ قَوْمِهِ، وَرَجَاءَ أَنْ يَقْبَلُوا مِنْهُ مَا جَاءَهُمْ بِهِ مِنْ اللّهِ عَزّ، وَجَلّ فَخَرَجَ إلَيْهِمْ وَحْدَهُ

“Ibn Ishaq says: when Abu Talib died, the Quraysh persecuted the Prophet صلى الله عليه وسلم so much which they could not during the time of his صلى الله عليه وسلم uncle. The Prophet صلى الله عليه وسلم left for Ta’if in order to seek their support and protection and asked them to accept what was revealed to him from Allah سبحانه وتعالى. He went alone to Ta’if.”

It is narrated on the authority of Ibn Abbas (ra) in Ibn Hajar’s Fath ul-Bari, Tuhaft ul-Ahwadhi and al-Kalam as well as Hakim, Abu Nua’im and Baihaqi in Dala’il with sound narrations, Ibn Abbas quotes Ali ibn Abi Talib who says:

لَمَّا أَمَرَ اللَّهُ نَبِيّه أَنْ يَعْرِض نَفْسَه عَلَى قَبَائِل الْعَرَب، خَرَجَ وَأَنَا مِنْهُ وَأَبُو بَكْر إِلَى مِنًى، حَتَّى دَفَعَنَا إِلَى مَجْلِس مِنْ مَجَالِس الْعَرَب

“When Allah سبحانه وتعالى ordered the Prophet to approach the Arab tribes, I and Abu Bakr accompanied the Prophet صلى الله عليه وسلم to Mina until the court of the Arab tribes.”

The books of Seerah reveal that during the Hajj season, RasulAllah صلى الله عليه وسلم approached anyone who occupied a position of honour and was powerful. In Seerah by Ibn Hisham, within the chapter “The RasulAllah صلى الله عليه وسلم approached the Arabs during the seasons”, it says: “Ibn Ishaq said:

فَكَانَ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) عَلَى ذَلِكَ مِنْ أَمْرِهِ، كُلّمَا اجْتَمَعَ لَهُ النّاسُ بِالْمَوْسِمِ أَتَاهُمْ يَدْعُو الْقَبَائِلَ إلَى اللّهِ وَإِلَى الإِسْلاَمِ، وَيَعْرِضُ عَلَيْهِمْ نَفْسَهُ وَمَا جَاءَ بِهِ مِنْ اللّهِ مِنْ الْهُدَى وَالرّحْمَةِ، وَهُوَ لا يَسْمَعُ بِقَادِمِ يَقْدَمُ مَكّةَ مِنْ الْعَرَبِ لَهُ اسْمٌ وَشَرَفٌ، إلا تَصَدّى لَهُ فَدَعَاهُ إلَى اللّهِ وَعَرَضَ عَلَيْهِ مَا عِنْدَهُ”

“The Prophet صلى الله عليه وسلم persistently pursued this matter (of Nussrah and protection) whenever people met him during the (hajj) seasons, he called the tribes to Allah and to Islam and presented himself to them as well as what guidance was revealed by Allah سبحانه وتعالى.

The Prophet صلى الله عليه وسلم heard of no one of some significance and nobility visiting Makkah except that he called him to Allah and presented his call to him.”

Thus RasulAllah صلى الله عليه وسلم visited Bani Kalb and they refused to accept him, he came over to Bani Hanifah of al-Yamamah at their place and they behaved very rudely like no other Arab tribe. The Prophet called on Bani ‘Aamer ibn Sa’sa’ who refused unless he gave them the authority after him. The Prophet صلى الله عليه وسلم rejected this conditional offer. He then visited Bani Kindah of Yemen at their camp and they also demanded authority after him and so the Prophet rejected their Nussrah. He called upon Bakr bin Wa’il in their camps; they refused to protect RasulAllah صلى الله عليه وسلم because they were in the vicinity of Persia. When RasulAllah صلى الله عليه وسلم visited Bani Rabee’ah’s camp, they did not answer. RasulAllah صلى الله عليه وسلم called upon Bani Shaiban in their camps which also were in close vicinity to Persia. Bani Shaiban offered to protect the RasulAllah صلى الله عليه وسلم from the Arabs but not the Persians, so the RasulAllah صلى الله عليه وسلم replied to them:

«ما أسأتم الرد إذ أفصحتم بالصدق، إنه لا يقوم بدين الله إلا من حاطه من جميع جوانبه»

“Your eloquence of the truth amounts to its rejection. No one stands by the deen of Allah except the one who covers all its aspects.”

RasulAllah صلى الله عليه وسلم continued to seek Nussrah despite the refusal of several tribes; he neither wavered, nor despaired nor changed his course. ‘Zaad al Ma’ad’ reports from al-Waqidi who says:

وَكَانَ مِمّنْ يُسَمّى لَنَا مِنْ الْقَبَائِلِ الّذِينَ أَتَاهُمْ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) وَدَعَاهُمْ وَعَرَضَ نَفْسَهُ عَلَيْهِمْ بَنُو عَامِرِ بْنِ صَعْصَعَة، وَمُحَارِبُ بْنُ حصفة، وَفَزَارَةُ، وَغَسّانُ، وَمُرّةُ، وَحَنِيفَةُ، وَسُلَيْمٌ، وَعَبْسُ، وَبَنُو النّضْر،ِ وَبَنُو الْبَكّاءِ، وَكِنْدَةُ، وَكَلْبٌ، وَالْحَارِثُ بْنُ كَعْبٍ، وَعُذْرَةُ، وَالْحَضَارِمَةُ، فَلَمْ يَسْتَجِبْ مِنْهُمْ أَحَدٌ.

“The tribes known to us whom the RasulAllah صلى الله عليه وسلم approached and invited them are Banu ‘Aamer ibn Sa’sa’, Muharib ibn Hafsah, Fazarah, Ghassan, Murrah, Haneefah, Sulaym, ‘Abs, Banu Nadhar, Banu Bika’, Kindah, Kalb, Harith ibn Ka’ab, ‘Udrah and the Hadhramis. None of them responded positively.”

RasulAllah صلى الله عليه وسلم persisted in seeking Nussrah until Allah سبحانه وتعالى blessed His Deen with Nussrah. Ibn Ishaq is quoted in Seerah by ibn Hisham: ”

فَلَمّا أَرَادَ اللّهُ عَزّ وَجَلّ إظْهَارَ دِينِهِ وَإِعْزَازَ نَبِيّهِ (صلى الله عليه وآله وسلم) وَإِنْجَازَ مَوْعِدِهِ لَهُ خَرَجَ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) فِي الْمَوْسِمِ الّذِي لَقِيَهُ فِيهِ النّفَرُ مِنْ الأَنْصَارِ، فَعَرَضَ نَفْسَهُ عَلَى قَبَائِلِ الْعَرَبِ، كَمَا كَانَ يَصْنَعُ فِي كُلّ مَوْسِمٍ. فَبَيْنَمَا هُوَ عِنْدَ الْعَقَبَةِ لَقِيَ رَهْطًا مِنْ الْخَزْرَجِ أَرَادَ اللّهُ بِهِمْ خَيْراً.”

“When Allah سبحانه وتعالى decreed the domination of His deen and honouring His Messenger صلى الله عليه وسلم and accomplished His promise, the RasulAllah صلى الله عليه وسلم went out in the hajj season when he met people of the Ansar. He presented himself to the Arab tribes as he had been doing during the hajj seasons. So while he was at al-‘Aqabah, he met people from the Khazraj tribe whom Allah سبحانه وتعالى wished to bless.”

Those people from Khazraj accepted his call and went to reconcile their dispute with the tribe of Aws. They returned the next year with twelve persons and met the RasulAllah صلى الله عليه وسلم at al-‘Aqabah. This was the first Bay’ah of ‘Aqabah. Then after, the society of Madina was prepared by Mus’ab ibn ‘Umair (ra), the nobles of the city visited the RasulAllah صلى الله عليه وسلم to offer him their protection and assistance. They met the RasulAllah صلى الله عليه وسلم again at al-‘Aqabah and made the pledge of allegiance which was a pledge of fighting along with the RasulAllah صلى الله عليه وسلم. Seerat ibn Hisham narrates from the RasulAllah صلى الله عليه وسلم during this Bay’ah (Pledge):

ثُمّ قَال: أُبَايِعُكُمْ عَلَى أَنْ تَمْنَعُونِي مِمّا تَمْنَعُونَ مِنْهُ نِسَاءَكُمْ وَأَبْنَاءَكُمْ. قَالَ: فَأَخَذَ الْبَرَاءُ بْنُ مَعْرُورٍ بِيَدِهِ ثُمّ قَالَ: نَعَمْ وَاَلّذِي بَعَثَك بِالْحَقّ (نَبِيّاً) لَنَمْنَعَنّك مِمّا نَمْنَعُ مِنْهُ أُزُرَنَا، فَبَايِعْنَا يَا رَسُولَ اللّهِ، فَنَحْنُ وَاَللّهِ أَبْنَاءُ الْحُرُوبِ وَأَهْلُ الْحَلْقَةِ وَرِثْنَاهَا كَابِرًا (عَنْ كَابِرٍ)

“I take your pledge that you will protect me just as you protect your women and children.” Al Bara’ ibn Ma’roor took the hand of the RasulAllah صلى الله عليه وسلم and said: “Indeed, by the One Who sent you with the truth as the Messenger, we shall protect you like we protect our children therefore, take our pledge O Messenger of Allah, We by Allah are the sons of battles and the weapons of war are like toys for us, this has been our heritage from the times of our forefathers.” With this, Allah’s promise was fulfilled and a state for Islam was established.

Thus, Hizb ut Tahrir is also seeking support in the path of RasulAllah صلى الله عليه وسلم from the people of power from the Muslim countries, including the armed forces of Pakistan, so that the Deen could be established, i.e., the Khilafah can be established. Indeed this matter can be concluded overnight or even within few hours if the sincere from the people of power respond to the call.

May Allah سبحانه وتعالى allow us all to witness the return of the Khilafah soon.

Written for the Central Media Office of Hizb ut Tahrir by
Talha Zubayr, Pakistan

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