Taghyeer (change) by Mahmoud Abdul-Kareem Hasan

We have mentioned in the previous section that the Islamic State is an executive implementing body for Islaam and that it is not possible to implement anything in the Dunyaa in the absence of the power that is capable of doing that. Making the people abide by a Nizhaam (system) or Qanoon (Law), protecting the State internally and externally requires a competent and capable power to accomplish that.

If the thoughts upon which it is intended and desired to establish the State have began to have a presence and to spread and the people have began to see that those carrying the Da’wah for the establishment of the Khilafah and the application of Islaam are representative of the people of the Haqq (truth) whilst their adversaries are from amongst the people of Baatil (falsehood), then in this case it is necessary to bring into existence a power which will support and protect the application of Islaam. The serious and sincere thought must be focused upon the manner of bringing this support into existence.

The reality and attempts have indicated the paths towards accomplishing this which can be categorized into three:

Gaining the support and the power from a direction or entity that possesses these two attributes where this is completed by a deal which includes some compromises in respect to some thoughts and Shar’iyah rulings or a deal which secures the attainment of interests for that direction or entity making the application of Islaam based on conditions or incomplete. It could also be an agreement that makes the State subservient to the one that has provided it with the power and protection. An example of which could be when the support is reliant upon another country which was provided to bring down a certain regime. If this was to happen then this would then make the new State reliant upon the disbelievers or agents and as a result will only apply Islaam in accordance to the amount that the disbelievers or agents permit. As such they will implement Kufr (disbelief) and then they will come to an end and disappear when the role that has been drawn out for them, for which the power and protection was original given, is accomplished.

This is an incorrect and invalid method and approach. This is because the objective and goal is to bring Islaam to the rule and ruling whilst it is not to bring men to the rule whose appearance is Islamic.

Compromising in regards to the application of Islaam or some of it means no more than swopping Kufr for Kufr whilst placing conditions upon the State by any direction or entity would mean that this entity would hold authority over this State which is Haraam.

Allah (swt) said:

The Messenger of Allah (saw) rejected the likes of these types of arrangements and deals which would provide him with an authority which would be compromised and restricted or where they (the disbelievers) would worship his God for a year which would then be followed by worshipping their God for a year.

As such we have seen those who have depended and relied upon the Kufr regimes, whilst confronting another Kufr, being led to even greater defeats. So the Mujaahideen in Afghanistan inclined towards accepting the American support and assistance via Pakistan and Saudi Arabia. The result of which was the realisation of the American’s objective of expelling the Russians whilst the Mujaahideen failed in realising what they had been calling for in terms of an Islamic State.

They ended up participating with the Shaytaan and falling in to its clutches.

Similarly the Palestinian organisations which relied and depended upon power and support from the regimes which were agents to the disbelievers claimed to be rising up for the sake of Palestine whilst the majority of its people initially believed them. And then all of the sudden these same organisations give up the land and then recognise the sovereignty of the Jewish State upon it, in addition to its right to a peaceful and secure existence, whilst at the same time working on behalf of this entity as a police force for them.

Take for example the deal that the so called Shareef Hussein Bin ‘Ali made with the English which he made in return for being declared the Khaleefah in place of the Uthmaani Khalifah. So he declared a revolution against the Khalifah and against the Muslim armies participating in the downfall of the Khilafah. The English objective was then accomplished and the traitor of the Muslims did no attain anything from them. Rather the flags of Britain and France were hoisted above the Islamic lands, the Khilafah was cut up into many parts whilst they left behind Shaayteen, their allies and helpers, represented in the most traitorous and despicable rulers in charge of these small weak statelets.

Due to this and other reasons this method or way of bringing about the power is prohibited, false and dangerous. The Ummah has to realise and fully comprehend its reality so that they keep away from it.

It represents the path of Shaytaan so do not follow in his footsteps and fall into his traps but rather beware of him and declare war against him.

Take for example the deal that the so called Shareef Hussein Bin ‘Ali made with the English which he made in return for being declared the Khaleefah in place of the Uthmaani Khalifah. So he declared a revolution against the Khalifah and against the Muslim armies participating in the downfall of the Khilafah. The English objective was then accomplished and the traitor of the Muslims did no attain anything from them. Rather the flags of Britain and France were hoisted above the Islamic lands, the Khilafah was cut up into many parts whilst they left behind Shaayteen, their allies and helpers, represented in the most traitorous and despicable rulers in charge of these small weak statelets.

Due to this and other reasons this method or way of bringing about the power is prohibited, false and dangerous. The Ummah has to realise and fully comprehend its reality so that they keep away from it.

It represents the path of Shaytaan so do not follow in his footsteps and fall into his traps but rather beware of him and declare war against him.

This is where the carriers of the Da’wah or a movement aims at and targets the building of a power from themselves in order to confront the power and force of the falsehood, defeat and overcome it and then establish the State of Islaam in its place. This is a delusional and impossible methodology because the money, weaponry, military, media, tools and devices are all in the hands of the State of falsehood. It is only possible to build an insignificant and meagre power or strength in comparison to what the State of falsehood possesses. Additionally any help or support provided to them is only given in return for limiting the call to the Haqq in the case where all States in the world are hostile and against Islaam.

These regimes do not have anything preventing them from bombing towns, their populations and wiping them out if they sense the danger of Islaam to them and this would occur with the encouragement and accompanying media blackouts or misdirection from all of the world’s States.

This kind of material military struggle would make the carriers of the Da’wah in continual need of financial, military and technical assistance to prevent weakness and the burdens of the life. Obtaining this would ransom them and make them dependent upon the one who has provided the assistance and would open the door to Shaytaan and justifications that the Shar’iyah has not brought any proof for. The agents are then activated and the Da’wah ends up being compromised by the participation of those with different (UnIslamic) agendas. This is exactly what has already happened in Afghanistan, Egypt, Algeria, Lebanon and Syria (in our recent history).

This method to build the power in order to apply Islaam and protect it is built upon an enthusiasm and zeal which is lacking in sound sightedness. It could also be built upon imaginary conclusions or calculations steeped in error or it could be based on advice taken from those who lead astray others by way of deception. They are those who are concerned about the struggle being transformed into a struggle of material forces in which the State of falsehood will dominate and who are concerned about neutralising the intellectual and belief based struggle which would uncover and expose the deceptions and falsehoods attached to the Kufr State along with its leaders and their treacheries and lies.

It would therefore be a mistake and naivety for the carriers of the Da’wah to fall into the trap of transforming the struggle into a material or military struggle or to include this element within their work. We saw that the Nabi (saw) throughout the struggle in Makkah, when the authority was in the hands of the leaders of Kufr, refrain from the material struggle whilst remaining committed to the intellectual struggle and political struggle. This was in spite of the torture that was inflicted upon his followers, in spite of the coldness and hardening of the society in the face of the Da’wah and in spite of some of the Sahaabah (rah) wanting to incline towards using force on some occasions. When this offer was presented to him at the Bai’ah of Al-‘Aqabah the Messenger of Allah (saw) said to: ‘We have not (yet) been commanded with that’ (Seerah of Ibn Hishaam). And Allah (swt) has made clear that the Muslims had been forbidden from engaging in this type of action whilst they were in Makkah:

It should not be said here that the people of Imaan prepare all that they are able to whilst relying upon their Imaan based on:

Or that no regard should be given to the differences in material strength and power between the forces and even if they are huge.

This should not be argued or stated because it is not the context of this discussion and subject area. This is because the Messenger of Allah (saw) rejected the use of material strength or power whilst in a similar reality and as such the action of the Messenger (saw)

represents the Hukm Ash-Shar’iy that relates to this particular reality.

Many realities and occurrences have confirmed that the like of this action and approach either lead to despair and inaction or that the reigns are handed over to those who are infiltrators who then go on to provide services to the disbelievers in the name of Islaam and Da’wah. The current regimes will exploit such a matter in the dirtiest of manners as they distort the Haqaa’iq (truths), malign the Da’wah carriers and mislead the Muslims by deception.

Therefore this method or path towards generating or establishing a force or power in order to announce the Islamic State is incorrect and dangerous. It consumes the carriers of the Da’wah whilst distorting the Da’wah and it also includes Munkaraat (evil acts) within it and it leads to and causes despair.

This is to transform an existing power present within the society or part of it so that it can become a support and prop for the Da’wah of Haqq instead of being a support and prop for Baatil and its system. This is where the Ahl ul-Quwwah Wal Man’ah (People of power and preventative force), in a place which has been made ready and prepared for the establishment of the Khilafah, place their power and capabilities as a support and prop for the Haqq and for the application of Islaam. The Haqaa’iq (truths)

have an effect upon the thoughts of the people, their concepts and loyalties, whilst the Da’wah to Islaam takes people out of darkness and into the light. It transforms them into supporters of the Da’wah of the Haqq and of the carriers of the Da’wah and enemies of the ruling systems and regimes who carry hatred towards them. In the same way as the Ummah is transformed, the transformation of this faction of the people takes place and is completed so that they become protectors of the application and implementation of Islaam.

In addition to the continuation of the Da’wah to Islaam by engaging in the intellectual clash and political struggle whilst feeding the Ummah with the concepts and thoughts of Islaam, the Da’wah also requires an approach that focuses upon this group with a special programme. This is so that they can be ready to offer their complete loyalty to the complete implementation of Islaam without any condition or stipulation. This then is the Talab An-Nusrah (seeking of the support to establish the authority). The force that is required for its loyalty to be taken upon this idea represents the necessary power that is sufficient to announce the State, expand its authority, prevent rebellion within it and protect it internally and externally.

This power that is targeted to be transformed is in origin a part of the Ummah’s power however an intellectual deception has taken place upon it so that it views the Haqq as Baatil and the Baatil as Haqq or it does not see (anything). However, through the Da’wah, perseverance, diligence, wisdom, patience and by explaining and making clear the Haqaa’iq, the thoughts can be changed and the loyalties replaced.

Through the continual expansion of the Islamic intellectual reach within the Ummah and the connection of the Ummah with her Aqeedah and Deen and by calling it (the power and force) to follow the methodology of the Prophet (saw) in respect to establishing the Islamic State, the overturning of the loyalty will take place amongst those who are the people of Quwah and Man’ah. It will drive them forward to give their loyalty and Nusrah (support) to Islaam and the Hizb (party) which is established upon the Islamic Aqeedah and aims to establish the Khilafah.

This Tareeqah (method) i.e. seeking the Nusrah, does not depend upon the occurrence of miracles or anything paranormal nor does it rely upon means and tools that are not available. As such it is solution from the reality and is practical, representing the effective way of reaching the goal whilst there is no other way other than it.

This method does not make the will of the emerging State dependant or subject to the influence of another entity that provided it with support and strength. So it does not make the one seeking the Nusrah tied to the one who provides it and it does not place conditions upon or takes away anything from the application and implementation of Islaam. Indeed, in spite of all the harm and suffering that the Nabi (saw) and his companions (rah) were subjected to and in spite of the freezing of the society in the face of the Da’wah, we saw that he (saw) did not compromise at all or make any concessions whatsoever and he did not change. The only thing he (saw) did was to resort to the seeking of the Nusrah and he continued to do this until he attained it from the people of AlMadinah Al-Munawwarah. He (saw) then made the Hijrah towards her whilst his arrival marked the announcement and declaration of the (first) Islamic State.

The seeking of the Nusrah is not just a political action resulting from a precise understanding of the Haqaa’iq (truths or true realities). But rather it is also a Hukm Shar’iy that the Islamic legislative texts have guided to and therefore it is the Shar’iyah methodology for the establishment of the Islamic State. This is what we will now present inshaa Allah step by step and with some elaboration.

After the Nabi (saw) announced the Da’wah in Makkah the Mushrikoon stood up against the Muslims by torturing them and attempting by any means to make them renounce their new Deen.

Due to this, some of the Muslims made Hijrah to Al-Habashah, fleeing along with their Deen. For instance Bilaal and ‘Ammaar (rah)

were severely tortured, Abu Bakr (ra) was nearly beaten to his death when ‘Uqbah Bin Abi Mu’eet approached the Nabi (saw) whilst he was praying and then strangled him with his cloak with the intention to kill him, and Abu Bakr (ra) prevented that (Al-Bukhaari 3678, Fat’h ul Baari 22/7).

As such war was declared against the Nabi (saw), his Da’wah and his companions (rah), the society then froze in the face of the Da’wah and no one apart from those who had already embraced the Deen would thereafter join the believers.

In relation to the difficulties that were faced in this stage Sa’eed Bin Jubair asked ‘Abdullah Ibn ‘Abbaas: ‘Did the torture of the Mushrikoon against the Muslims reach the extent that they were pardoned for leaving their Deen? He replied: ‘Yes they would beat one of them, starve him and withhold water from him to the point that they he would not be able to sit upright due to the severity of the harm inflicted upon him... (Seerah Ibn Hisham).

Al-Bukhaari recorded that Khabbaab Ibn Al-‘Aratt (ra) related:

The society therefore became frozen and closed off to the Da’wah, the harm inflicted upon the Muslims became unbearable and yet the Nabi (saw) continued in his Da’wah without changing anything, making flattery, seeking to please anyone (from the disbelievers) or bargaining and making deals. He (saw) undertook this with the support of Allah (swt) and under His care:

The leaders of Quraish gloated about the coldness of reception to the Da’wah and Abu Jahl announced to them: ‘Continue upon the Deen of your forefathers until Allah brings judgment between us and him’ (Seerah Ibn Hishaam).

In this condition and these circumstances Allah (swt) commanded His Nabi (saw) to seek the Nusrah. The following was mentioned in Fat’h ul-Baari (p220 Vol. 7): Al-Haakim, Abu Na’eem and Bayhaqi recorded that ‘Ali Bin Abi Taalib (ra) said:

Presenting himself to the tribes mentioned here means the Nabi (saw) present himself and his Da’wah to the chiefs of the tribes so that they would provide him with protection and a support base for his Da’wah. This seeking of the Nusrah is therefore not merely an opinion or s style but rather it is a Hukm Shar’iy that Allah (swt) had commanded His Messenger with. It is a Shar’iy treatment or solution or a Shar’iyah Tareeqah (method) in order to achieve a Shar’iy objective.

Seeking the Nusrah (Talab un-Nusrah) is the Shar’iy way and there is no other way. This is indicated by the Messenger’s (saw) undertaking this action and his continuation upon it without diverting from it and adopting another method. This was in spite of all the rejection and opposition that he encountered and in spite of all foreseeable worldly paths having been blocked in front of him.

The Nabi (saw) informed us of this and about the situation of the Da’wah when Allah (swt) commanded him to seek the Nusrah, in addition to how he was received by the people and by those whom he had sought the Nusrah from. ‘Aa’ishah (ra) asked him (saw) one day about the most difficult day that he had faced in his life whilst she had thought that it was the day of the battle of Uhud. She (ra)

said: ‘Have you come across a day that was of greater severity than the day of Uhud?’ He (saw) replied:

He (saw) had requested the protection and support from the people of Nufoodh (influence) and Man’ah (force/protection) i.e. The Chiefs of the people of At-Taa’if. However they rejected him with the worst forms of rejection and then incited their youth and thugs against him and they threw rocks at him to the point where his two noble feet were covered in blood. He (saw) was not able to find someone to support or protect him and so he wandered aimlessly and he was not able to enter Makkah. It was at this point when he (saw)

supplicated with his famous Du’aa:

In this way the Nabi (saw) declared that there was no swerving or diverting away from the obedience to Allah (swt) and from following His commands, and even if all the paths have been closed down in front of the servant. The texts have clearly explained that the Nabi (saw) use to seek the Nusrah for two matters:

To protect him and prevent him from harm so that he would be able to convey the message and invite to Allah in a comfortable and secure environment.

To provide him with all that they possessed of power and capability in order to be able to establish his State.

As for the first issue, then it has been made apparent from a number of realities:

Ibn Ishaq said:

From amongst these texts there is also the narration related by AlHaakim from Jaabir Bin ‘Abdullah (ra) in ‘Al-Mustadrak’ (upon the conditions of the Saheehaini):

The above therefore illustrates the seeking of the Nusrah with the meaning of seeking protection for himself and to enable him to be able to undertake the Da’wah and convey it.

As for the second issue: This is the seeking of the Nusrah for the purpose and sake of attaining the rule and not only for the sake of conveying the message. This has been indicated and guided to in the Nusoos (texts) which include:

The indicates and guides to the rejection of accepting the Nusrah in which conditions are placed and stipulated in the case where the Nusrah is for the sake of taking the rule.

We also have as evidence the dialogue that took place between the Nabi (saw), Abu Bakr (ra) on one side and the chiefs of Bani Shaibaan on the other. The following is what was mentioned in the book: ‘Ar-Rawd Al-Anf Fee Tafseer As-Seerah An-Nabawiyah’ by Ibn Hishaam:

‘Abu Bakr asked: ‘How large is your number?’.

One of their leaders called Mafrooq said: ‘We number more than one thousand and a thousand will never be defeated easily (or by a small group) (i.e. it is substantial)’.

Abu Bakr asked: ‘What is the level of your Man’ah (preventative force’?

Mafrooq said: ‘The struggle is obliged upon us and every people has a point of seriousness’( i.e. we are people well used to war)

Abu Bakr: ‘What is the result of war between you and your enemies?’ Mafrooq: ‘When we fight we are in one of our furies and the battle is enraged.... We prefer our horses to our children and we prefer weapons to milking animals. The victory comes from Allah, sometimes it ends in our favour and sometimes against us. It appears that you are a brother of Quraish?’ Abu Bakr: ‘You have been informed that he is the Messenger of Allah? Here he is (over there)’.

Mafrooq: ‘We have been informed that he himself has said that’.

They then headed to where the Messenger of Allah (saw) was whilst saying: ‘What are you inviting to O brother from Quraish?’ The Messenger of Allah (saw) met them and said: ‘I call to bear witness that there is no Ilaah other than Allah alone and He has no partner, and that I am the Messenger of Allah. I invite you to provide me with refuge and support me because the Quraish have gone into opposition to the command of Allah and belied His Messenger...’.

Mafrooq then said: ‘By Allah the people who have denied and opposed you have committed a huge lie against you’.

He then spoke to Al-Muthannaa Bin Haarithah one of the elders of their tribe and then said: ‘...We have made a covenant with Kisraa stating that we will not do anything new or give shelter to someone bringing something new and I see that this matter that you are calling to is one that the Kings will be displeased with. Therefore if you like we can provide you with shelter and refuge and support you against the Arab in their territories.

The Messenger of Allah (saw) replied: ‘You have not committed a disservice in your reply as you have spoken clearly to the point with honesty. However the Deen of Allah will never be supported except by the one who encompasses all of its aspects (i.e. completely without any restrictions)’.

It is therefore clear that this dialogue was made for the sake of attaining the Hukm (rule) and it is also clear that the Messenger of Allah (saw) did not accept the Nusrah which was incomplete or restricted.

These actions of the Nabi (saw) explain the manner of how the rule of Allah is established upon the earth in the reality where the authority is Kufr and where those calling to Allah are Mustad’afeen (weak and oppressed). The establishment of the Hukm of Allah is Fard and the work for its sake if Fard. As such the action that clarifies and explains that Fard is binding and must be abided by. In spite of many attempts by the Nabi (saw) failing to produce the sought after fruits, the Nabi (saw), as we have already explained, did not divert away from this Tareeqah (method). Rather he continued to approach the tribes and seek Nusrah from them until he attained it from the Muslims of Yathrib.

In the books of Seerah like ‘Ar-Rawd Al-Anf’, ‘Taarekh At-Tabari’ and ‘Zaad Al-Ma’aad’ amongst others it was mentioned: That in one of the Hajj seasons a group from amongst the Khazraj came to Makkah. The Nabi (saw) met them, invited them to Islaam and they believed in him and embraced Islaam. He then presented himself to them like he had presented himself to others in order for them to bring him to them and support him so that he could convey the Message of Allah (swt). However they were in a conflict with the Aus due to the war that had been occurring between them and they felt that the Nabi’s going along with them would lead to the Aus rejecting his Da’wah. So they (the Khazraji group) said to him (saw): ‘...We are currently distanced and hostile amongst each other and if you were to come to us today whilst we have not yet made up and reconciled we would not be a sufficient grouping for you.

And we promise to meet you in the forthcoming Hajj season’.

The Nabi (saw) was pleased and they returned to their people and secretly (or discretely) carried the Da’wah to them. In the following year they came to the Hajj as they had promised. There were ten from the Khazraj and two from the Aus. The Nabi (saw) held a meeting with them and convened the Bai’at ul ‘Aqabah Al-Uolaa (The first pledge of Al-‘Aqabah) and it was known as the Bai’at un Nisaa’ (Pledge of the women). When they departed the Messenger of Allah (saw) sent Mus’ab Ibn ‘Umair along with them to teach them the Qur’aan. Mus’ab was successful in guiding many of the people of Al-Madinah and winning over a number of their leadership. Islaam became well-known in Al-Madinah and there was no clan or large family except that there was a Muslim or Muslims within it. Indeed S’ad Ibn Mu’aadh put pressure upon his whole clan including all of its men and women embrace Islaam. This was what happened in AlMadinah and as for Makkah then the situation was as we know. The Messenger of Allah (saw) was aware of what was happening in AlMadinah and he was pleased with that. He therefore began to engage and negotiate with the Muslims of Al-Madinah in order to move to them and not only so that he could convey the message but rather so that he could take over the rule (and authority). They knew and understood that the Nusrah which the Messenger of Allah (saw)

sought from them meant declaring war upon everyone and as such they were not ready or prepared for that at the beginning. However the (dire) situation of the Muslims (in Makkah) motivated them to examine and look into this matter. They held a conference in Al-Madinah and as a result they decided to go to the Nabi (saw) and give him the Bai’ah upon all that he demanded and stipulated.

Al-Baihaqi related from Jaabir (ra) that he said:

(Recorded by Ahmad and Al-Baihaqi, and was classified as Saheeh by Al-Haakim and agreed upon by Adh-Dhahabi. Ibn Katheer said in his Seerah: This Isnaad (chain) is Jayyid (good) according to the condition of Muslim. Ibn Hibbaan classified it as Saheeh).

This Bai’ah was called the Bai’at ul-Harb (the pledge of war) because it approved of the use of force and the sword to protect the application of Islaam and protect the Nabi (saw) and his Sahaabah (rah).

After the completion of this Bai’ah the Nabi (saw) commanded his companions to make Hijrah to Al-Madinah. So they went and then the Nabi (saw) accompanied by Abu Bakr (ra) began their journey of Hijrah on the very same day that the chiefs of Makkah had agreed to kill him. His arrival in Al-Madinah signified the announcement of the Islamic State and the sovereignty to the Shar’a. Al-Madinah AlMunawwarah represented the establishment and support point for the Islamic State and the realisation of the Haakimiyah of Allah upon the earth.

This therefore makes clear the reality of seeking the Nusrah and its importance in respect to the establishment of the Islamic State. It shows that it is practical, that it represents a command from Allah Ta’Aalaa and that it is the way in which the Nabi (saw) established the Islamic State. As such it is not a style of choice for the rule to be attained. Rather it is a Hukm Shar’iy from amongst the Ahkaam (rulings) of the Tareeqah. It also makes clear that there is no correct method in reality other than this method.

And if the Islamic thought or the objective of the Muslim was to bring the people out from the worship of servants to the worship of the Rabb (Lord) of the servants, from the oppression of other Deens and into the justice of Islaam, from the narrowness of the Dunyaa do the wide expanses of the Dunyaa and the Aakhirah, whilst all of this cannot be accomplished without the Islamic State, then in this case the Nusrah and seeking it from those who possess it, in order to establish this matter, represents the greatest matter in the Deen after the Aqeedah. And the recompense as has been mentioned in all of the narrations for the one who provides the Nusrah is Jannah, whether this is the Nusrah which enables the conveyance of the message or the Nusrah for assuming and taking hold of the rule. All of this guides to the significance of those who provide the Nusrah, and their honour and standing before Allah Ta’Aalaa. This has been made clear in the narrations that we have mentioned above and there is also a narration which At-Tabaraani has classified as Hasan related from ‘Uqbah Bin ‘Aamir who said:

We ask Allah Ta’Aalaa to ready and prepare for us the capable Nusrah soon by which we will establish the State of Islaam that will apply Islaam, bring honour and might (‘Izzah) to Islaam and the Muslims, remove the Zhulm (oppression) and injustice from them, remove the usurping Jewish State, expel the Kufr and colonialism and undertake Al-Jihaad Fee Sabeel Allah. And none of this is a difficult matter for Allah.