The Muslim woman – East, West or Islam?

Allah (swt) says: “I have not created jinn and humankind except to worship me” [TMQ 51:57]

We all know that our objective in life as Muslims is to worship Allah (swt), this means that we must follow the commands and prohibitions of Allah in all the aspects of life whether in the Masjid, home, market, hospital or school.

Many of us may be aware of this objective in general, however unfortunately when it comes to the role of the Muslim woman our roles and responsibilities we find that there is much confusion.

Today the Muslim women are being pulled between two cultures, the Western culture which many of the youth are being attracted to and the Eastern culture which a lot of the elder generation are influenced by. Often people have a confusion between the Eastern cultural view of a woman and her role and the Islamic view of women, they mix these together and see them as one.

People unfortunately don’t realise that there is a third option and true alternative – Islam and its view of the woman and her role

The Western culture promotes freedom, liberation of the woman and so-called equality – that a woman can be like a man and do whatever a man can do, that she should not be restricted by her parents, family or even religion. This view seems appealing to some, especially the youth as the media continuously spreading these ideas

For example:
· If we look at Sania Mirza, she is portrayed in the media as a successful Muslim woman, so some of our daughters may look at her as a role model
· Also if we look to the famous bollywood stars they are also seen as role models to some
· Especially amongst the youth the issue of fashion, looking good when going out of the house, especially at weddings – so it is common to see on the streets of Muslim women who are not covered according to the Islamic rules of wearing the Khimar (headscarf) and the Jilbab (outer garment).
· The issue of boyfriend and girlfriend relationships is also penetrating the Muslim community, where our daughters even hide from their parents their relationships with boys

On the other hand we see people especially some from the elder generation affected by the Eastern culture. For example:

· According to the Eastern culture, women are slaves to their husbands and exist to fulfil their needs – this becomes their objective in life
· The concept of arranged marriage where the family chooses someone for the girl without her consent or sometimes without even seeing the man before marriage
· Tribalism and nationalism is deeply rooted where even amongst the Muslims people only give their daughter in marriage to a certain tribe or family which is similar to them – so the Siddiqi’s may only marry other Siddiqi’s, Sayyid’s, Choudry’s, etc. This is very common.
· The Eastern concept of modesty and dress does not emanate from Islam, so women may be wearing Salwar Kameez, Saari’s with a dupatta when they go out and they think they are dressing properly even though in the eyes of Allah they are naked if they are showing their hair, necks and other parts of their body in front of non-mahram men.
· Backbiting (Gheebat) is common where people talk negatively about other Muslims

As a result of these different views it is common to see arguments in households between mothers and daughters on a variety of issues such as dress code, modesty and marriage.

However we need to realise that the solution to our problems does not lie in the sick Western culture where the women is seen as a commodity, where the charms of women are used to sell everything from ice creams to cars, where fornication (Zina) and adultery are commonplace where they think they have equality but in reality they are slaves to the lusts of men.

Nor does the solution lie in the disgusting Eastern culture which comes from the idol worshipping religions who worship animals and even deny the oneness of Allah, who follow their forefathers blindly as the Quraysh at the time of the Prophet (saw) did without thinking whether it is right or wrong.

We need to think - who can define the role and responsibilities of women correctly, the one who created men and women or limited human beings?

Have we ever really questioned what our role should be or do we simply just imitate and follow what we see people around us doing?

Since Allah (swt) created the male and the female and He knows best the situation of the man and the woman, then we must limit ourselves to the rules which He (swt) has legislated and not overstep them. This applies to whether these rules are intended solely for the men or exclusively for the women or whether they are for humans irrespective of their being men or women, because He (swt) knows best what is suitable for the human.

Both the Western and Eastern view of the woman are wrong as they don’t come from Allah (swt), the creator of the Universe. The source of guidance for us is the Quran and Sunnah, not tradition, not what the media says, not what our parents say, not what the community says, not what the government says. So let us understand what Islam says about women, obviously in this short talk I cannot go into all the details, however I want to address some key points:

a) The primary role of the woman: The Shari’ah has made the woman a mother and a housewife. It addressed her with rules relating to pregnancy, childbirth, to suckling, custodianship and to the waiting period (‘Idda). These rules are specified to women and not to men. Allah (swt) obliged men to earn income for himself and his family and he did not oblige this on women. Both men and women are equal in the sight of Allah, however they are different and have different roles and responsibilities according to the Shariah.

According to Islam the primary role of the woman is that she is a mother and housewife because it is through this action the human race survives and because she is distinguished by this from the men. However, the woman’s primary role as mother and housewife does not mean she is confined to this role and prevented from pursuing other activities.

So we as women must link our actions to what the Shariah has said and not just to engage in them because that’s what people do in society. So when we breastfeed our children, we should know that will be rewarded by Allah (swt) for that.

When we look after our husbands, we don’t just do it due to public opinion or because of what the community thinks, rather we do it to please Allah (swt).

One woman said to the Prophet(saw) ‘O Rasulallah, you brought tidings to men but not to women’. He said, “Does it not please any of you that if she is pregnant by her husband and he is satisfied with her that she receives the reward of one who fasts and prays for the sake of Allah? And when the labour pains come none in heaven or earth knows what is concealed in her womb to soothe her. And when she delivers, not a mouthful of milk flows from her and not an instance of child’s suck that she receives for every mouthful and for every suck, the reward of one good deed. And if she is kept awake by the child at night, she receives the reward of one who frees 70 slaves for the sake of Allah” [Tabarani]

Some rules may be specific to men like praying Jumm’uah (Friday) Salah, some may be specific to women such as the exemption from Salah during period (menstruation).

However there are many shariah rules that are applicable to both men and women such as the obligation of Salah, fasting, working for Khilafah, seeking knowledge, prohibition of backbiting, riba (usury) etc.

b) Women are not slaves: Contrary to how the media portrays it, in Islam the man is the guardian of the woman and not the master as is in Eastern culture. Allah (swt) said:

“Men are the guardians of women” [TMQ An-Nisa: 34]

Unlike in Eastern culture, in Islam the aim of marriage is for the man and women to gain tranquillity by having companionship with each other. Although the man is the guardian of the women, she is not his slave. Allah (swt) has given rights to the man and the woman and they should cooperate in helping each other achieving these. The best of examples, the Prophet (saw) used to come back from Jihad and help his wife with the housework. The wives of the Prophet (saw) used to discuss with him and even debate with him, he used to treat them with respect and honour, he used to be kind and gentle with them and used to show compassion, love and mercy.

c) Tribalism and nationalism completely contradict Islam and we should never use them as a basis for marriage.

The Prophet gave his cousin Zaynab bin Jahsh (ra), who was from the exalted people of the Quraish, in marriage to Zayd bin Haritha (ra) who used to be a slave and was freed. We should look for Taqwa (piety) more than anything else.

d) Muslim women can participate in society: If we look to the Sahabiyat they participated in society, it is allowed for Muslim women to work, to be doctors, nurses, engineers, teachers, etc of course with the permission of their guardians. For example Khadija (ra), the first wife of the Prophet (saw) was a businesswomen, Aisha (ra) was a scholar of Islam – many of the Sahaba used to come and ask her questions about the Deen, Shifaa bint Abdullah (ra) was a doctor at the time of the Prophet (saw) – she was literate and he (saw) even asked her to teach one of his wives to read and write, she was appointed as a Qadi (judge) of the marketplace during the Khilafah of Umar (ra).

Today it is good for Muslim women to be successful in different fields without compromising their Islam

e) The importance of da’wa: This is a neglected obligation, the obligation to work to resume to the Islamic way of life and re-establish the Khilafah is a Fard on both men and women without distinction. The evidences to work for change are general upon both men and women, for example the Prophet (saw) said:

“Whosoever sees a munkar (evil) must change it with their hand, if they cannot then with their tongue and if they cannot then they must hate it in their heart and that is the weakest of Iman.”

The Prophet (saw) said “whoever” meaning whether male or female

Today we must be active in spreading the message of Islam within our communities, to raise the awareness of our sisters about the Deen. Many are even unaware that Islam has solutions for all problems including how to raise our children and how to solve the problem of Iraq, how to treat our husbands and how to liberate Palestine for the Israeli occupation, how to deal with our parents and how to eliminate poverty in the world.

There are two things we must be engaged in:

1) Seeking knowledge: How can we engage in Da’wa without having knowledge, of course seeking knowledge is an obligation. We must continuously seek knowledge by reading, thinking and asking questions about the Deen. We should be thinking women like the Sahabiyat and women of the past. We should be aware about the problems of the Ummah and not just consumed in our own family problems where we think more about whether the roti gets burnt rather than thinking about our children being burnt by the bombs of the Kuffar in Iraq, Afghanistan, Palestine and other lands. We are consumed in thinking about what clothes we are going to wear on some wedding or on Eid rather than thinking about how to solve the problem of the Muslims in our lands who have no clothes due to the poverty created by our corrupt rulers who are agents of the West.

2) Giving Da’wa: The Prophet (saw) said: “Even if you know one ayah (verse) propagate it”.

We as Muslim women are in a good position to help create the atmosphere of Da’wa within our families and communities. So when we meet other women instead of only talking about petty things like what we have cooked, or what has been happening in the dramas on Zee TV, what new films are out, etc – we should discuss issues of the Deen. We should learn knowledge from each other and help each other in this.

Some of you may feel that it is difficult to be engaged in Da’wa due to household responsibilities and time constraints. However we must think practically of how to instil Da’wa into our normal lives, day to day we meet many people and interact with our families, we must ensure that we instil the correct Islamic culture within our children and not allow them to be brought up by the Kufr society.

The Sahabiyat were da’wa carriers we should look at their examples. They were also mothers, wives and daughters, but they were also Da’wa carriers.

Summayah (ra) was the first martyr of Islam who was struggling with the rest of the Sahaba to establish the Deen of Allah (swt), she was tortured to death by Abu Jahl, but she never gave in. The sister of Umar ibn al-Khattab did not turn away from the Deen and gave Da’wa to Umar even though he beat her very badly. Asma bint Abu Bakr (ra) continued to be a da’wa carrier even until she was an old woman when she spoke out against an oppressive leader Hajjaj ibn Yusuf. Women like A’isha (ra) had a remarkable memory and reported over 2000 ahadith. She had a deep understanding of tafseer, hadith and fiqh. At the age of 18 people came from all over Arabia to ask her questions about the deen because she was one of the most knowledgeable scholars.

Umm Amarah (ra) even participated in Jihad, she was a skilled fighter and fought in many battle, most famously in the Battle of Uhud where she protected the Prophet (saw) with her own body, not caring about herself. The Prophet (saw) is reported to say that wherever he turned, whether to his left or right, he saw Umm Amarah (ra) fighting to defend him.

May Allah (swt) give us the strength to carry this da’wa like the Sahabiyat in the past!

Women in Islam

The role and status of women in Islam



The role and status of women in Islam has been misunderstood by Muslims and non-Muslims alike. Some Muslim countries have misapplied and misinterpreted Islam. Some Muslim communities adhere to cultural and traditional practices such as ‘honour killing' and forced marriages that are not from Islam. The misinterpretation of Islam and some cultural practices that predate Islam have caused confusion even amongst those who implement them. Furthermore, the media has utilised these misconceptions to portray a negative image of Islam and Muslim women.





As a result, whenever the term ‘Islamic Shariah' is mentioned, people's minds are quick to be filled with images of a ‘Taliban state' or Saudi Arabia where women are excluded from politics and public life. These portrayals are enough to make people view Islam as oppressive towards women. Yet, the confusion may rise even more when they see women striving to wear the Islamic head covering and calling for the implementation of Shariah in secular Muslim countries such as Turkey and Indonesia. One begins to wonder ‘Why would Muslim women call for the implementation of Shariah if it was biased and oppressive against themselves and their daughters?'



If we look at the customs and traditions held by some minority communities such as honour killing, forced marriages and female circumcision, these have in some instances been linked to Islam. The act of ‘honour killing' (when a person is killed for dishonouring the tribe or family name), clearly predates Islam. It exists in some Muslim communities but not others. It also occurs in some non-Muslim communities. This shows that such acts are based on traditions and tribal customs. There is no evidence from Islamic text that encourages or allows such practices. On the contrary, Islam came and abolished many unjust acts. During pre-Islamic era, the Arabs used to commit various atrocities against women. One of the most common practices was the burying of daughters alive. The Qur'an admonished this barbaric act. It is a major sin and illegal under Islamic Shariah. The Qur'an states in An Nahl:58-59 "And when the news of the birth of a female child is brought to them (the Arabs pre-Islam), his face becomes dark and he is filled with grief! He hides himself from the people because of the evil of that he has been informed. Shall he keep her with dishonour or bury her in the earth. Certainly evil is their decision." Unfortunately, Muslim governments today have turned a blind eye to similar atrocities against women and have not challenged their practices in the way that the Qur'an obliged them to.



Islam has also been accused of excluding women from public life. They use examples from countries such as Afghanistan and Saudi Arabia where women are not allowed to travel alone, vote or drive and ‘are forced' to cover from head to toe. These countries are said to adhere to a ‘strict' interpretation of Islamic Shariah. If we study the time of Prophet Muhammad (saw) women were never excluded from public life. Women participated in society, in education, trading, commerce, medicine and various other fields. Women used to teach Islam to men such as the great scholar and narrator of ahadith (sayings of the Prophet), Aishah r.a. There is no better example of Islam than the time of Prophet Muhammad (saw). The rigid laws applied on women in these countries are not due to Shariah rules; rather it is a result of extreme reaction to the Western liberal and secular values and misinterpretation of Islam.



However, we also need to recognise that the true Islamic Shariah is contrary to Western values. This is because fundamentally, the Western belief is completely different from the Islamic belief. The secular creed dictates that God should not rule men whereas Islam makes God the legislator and that a believer should submit to God in private and public. Therefore, a believing woman would cover herself for Allah's sake. She would fast, pray, not leave the house without her guardian's permission, engage in politics and account the rulers, refraining from prohibited acts such as bribery and fornication, all for the sake of Allah.



Islam has its own set of values based on its unique view of the world. It cannot be judge by the standards of Western secular values. For example, if we look at Western value of freedom, it is about individuals being free to do whatever they want for the sake of happiness. Freedom sees no harm in encouraging socialising between men and women. It is the norm. This socialising can happen anywhere, men and women will meet up for companionship, flirting or mere chitchat. It is not a crime to be promiscuous, have one-night stands or affairs even if this leads to adverse consequences. There is a rise in teenage pregnancies, single parent families, sexually transmitted diseases, family breakdown and other social ills and yet the West tolerates these side effects for the sake of freedom. Islam cannot fit into these values of freedom. Although Islam emphasises that both men and women must participate in society but it makes segregation the basis in social affairs. Men and women interact only in order to achieve a common goal such as in trade, education, industry, work, politics and in protecting the state. Under Shariah law, women are obliged to seek knowledge, they are allowed to work, become professionals, attend mosque, go shopping, eat in public places and carry out her daily activities without harassment. However, men and women should not sit together for idle chitchat or flirting. The Islamic rules are put in place to ensure an atmosphere of segregation such as the women's Islamic dress and respect for homes and privacy. Islamic shariah obliges men to lower their gaze and not to stare at women. It forbids men and women who are non related to be alone together. All of these rules are to ensure that segregation is observed and is a safeguard against vice.



The basis for gender equality aspired to by the West needs to be examined. In 2006, The Equal Opportunities Commission admitted that it will take another 200 years for women to achieve equality in Britain and blames this inequality on women's ‘life choices' referring to women choosing family above career. Gender equality is measured purely on economic terms. A women's priceless contribution to society by being a dedicated mother and wife has no measurable economic value. The measurement of success is the man with a high flying career and a six-figure salary. This has become the yardstick that men and women in the West aspire to achieve. Having children and family is seen as an obstacle for a woman reaching her full potential. Islam places a high status on women for being a mother and a wife. The Qur'an states 46:15 "And We have enjoined on man to be good to his parents. His mother carried him in pain and gave birth to him in pain, and his carrying and weaning for thirty months until when he attains full strength..."



Islam views the family unit as an important social structure. The unique love and companionship between a man and a woman is preserved through marriage. It also permits the free interaction amongst unmarriageable kin. The family structure ensures that there is cooperation and harmony between the spouses. The husband is entrusted to provide for the family and the wife is entrusted to look after the children and the home. The responsibility that the man carries is a burden upon him to ensure that his family have enough provision and security. It is not, as some claim a reason for him to make life difficult for his wife or himself by preventing her from going outside the house to carry out her daily chores.



The attack on Islamic Shariah focuses on individual rules such as the women's dress, inheritance laws, witness and testimonies without making reference to the purpose of the Shariah. The Islamic Shariah aims to achieve a tranquil society based upon worshipping Allah and adherence to his commands.



Allah s.w.t says Al Ahzab:35 "Verily! The Muslims men and women, the true believers (Muhmin) men and women, the men and women who are obedient to Allah, men and women who are truthful, men and women who are patient, men and women who are humble (before Allah), men and women who give charity (sadaqah), men and women who fast, the men and women who guard their chastity, the men and women who remember Allah much with their hearts and tongues. Allah has prepared for them forgiveness and a great reward". Clearly God places high status for both men and women in Islam and will reward them according to their deed.

Elections

The Ruling of Islam on Elections










Elections are among the means allowed under the Islamic law (Shari'ah) to choose attorneys (agents or representatives). The Messenger of Allah (saw), during the Pledge of Allegiance at Aqabah, said, "Bring out from you twelve foremen to be responsible for their people's upholding of their duties."

The regimes ruling in Islamic lands nowadays are all un Islamic. That is they are regimes of Kurt because their systems are not derived from the Book of Allah and the Sunnah of His Messenger (saw) (except for some portions of it). It is forbidden for a Muslim, who believes in Allah and his Messenger (saw), to help, participate in or be a part of these regimes. Rather he must work with utmost diligence and speed to dismantle it and establish the system of Islam in its place. Allah (swt) said:

"And those who do not rule with that which Allah has revealed, are indeed the Kaffiroon." [TMQ 5:44]

The rating regimes are fostering and protecting munkar, nay they are the head of munkar. The Messenger (saw) commands all Muslims: "Whoever of you sees a Munkar, let him change it with his hand. If he cannot, then (let him change it) with his tongue. If he cannot, then (let him change it) with his heart and that is the weakest of belief."

Therefore, what is requested of you, O Muslims, is not only to refrain from assisting or participating in the regime, but also to change it. Change with the heart is possible for every Muslim through hating Kufr and Munkar and renouncing it by saying: ‘0 Allah this is a Munkar that we are not pleased with, Change with his tongue is also possible, for every Muslim in many different situations: amongst his family, relatives, friends, and neighbours. As for the one who applauds these regimes, praises their rulers and supports them, he does not even harbor an iota of Iman in his heart. Beware 0 Muslims, do not belittle the issue for it is a matter of Iman and Kufr!

Is it legal (Halal) for a Muslim who fears Allah to contest elections within these regimes of Kufr? Yes, if he announces publicly, simultaneously with his candidacy, that be does not believe in this system, that he will not become a part of it or co-exist with it whether he is elected or not, that he will not help a candidate who believes in the system neither individually nor as a part of an electoral list and that he does not want more than to use the podium of Parliament to deliver the word of Haq and to call upon all Muslims to eradicate the Taghut (rule of Kurt) from its roots (via intellectual actions and means). It is not enough for a candidate to, just believe in this idea but conceal these conditions. He is obligated by the Shari'ah to declare it publicly, for an individual becomes a suspect and a subject of charges as soon as he announces his candidacy tinder these regimes. If he keeps himself a subject of suspicion and charges, he is sinful. It is illegal (Haram) for a Muslim, in this case, to elect him, help him or congratulate him if he wins.
The duties of a Member of Parliament include legislation, vote of confidence in cabinets, ratification of treaties, election of a Republic's President and holding the regime and its institutions accountable. Only the last action is legal (Halal) for a Muslim Member of Parliament to practice. All other functions are illegal (Haram). Legislation cannot emanate from sources outside the Book (Qur'an) and Method (Sunnah). The Sovereignty belongs to Allah, i.e., He is the Legislator, Nothing is legal but that which Allah has made legal (Halal) and nothing is illegal but that which Allah has made illegal (Haram). Allah (swt) said:

"They took their Rabbis and Priests for gods instead of Allah.”[TMQ 9:31]

The Messenger of Allah (saw) was reading this verse when Adee ibn Hatem At-Ta'ei entered wearing a cross around his neck. Adee said: They did not worship them. The Messenger of Allah responded (saw): "Yes (the followers did), they made illegal what is legal and made legal what is illegal and they (the followers) followed them. This is their worship of them." Then Adee became a Muslim. So that who legislates, making things legal and illegal without Allah's permission, is transgressing against Allah and making a god of himself. And those who follow him in this matter has rendered the one followed a god instead of Allah. So wake up, 0 Muslims! The Member of Parliament who gives confidence to a cabinet rating with Kufr, ratifies treaties based on Kufr laws or elects a president who rules with Kufr is an accomplice with them in their crime. A Muslim individual, who helps that Member of Parliament in getting there, is an accomplice with him in his crime.

A Muslim's main concern, whether he is a Member of Parliament or not, is the vital cause of the Ummah, which is saving the ummah from the claws of the West's idolatry (the so-called Western Culture) and guiding it to the light of Islam through the reestablishment of the Khilafah. In lieu of this, we see the members of Parliament these days work as street builders and endorsers of transactions for their constituents, despite the fact that a Parliament Member's interference in the work of the judiciary or other government departments is a transgression. We read these days that a block of Jordan's Members of Parliament (The Islamic Action Front) are threatening to submit their resignation from the Parliament if the Jordanian government does not retract its decision to raise the price of bread. We ask: why didn't they resign when Jordan signed for peace with the enemy? Why don't they resign because of the belief they hold that the system is a Kufr system, or is the price of bread more important?! Would the regime care if they resign or continue their resignation (submission)?! Let the candidates who humiliate themselves to win Parliament seats, regardless of the means, take a lesson front the existing Members of- Parliament. They found that their existence there is meaningless. They found that what they thought of as shrewdness and understanding of realities was in fact nothing but a mirage and a clear cut case of short sightedness. It was the regime's enslavement and exploitation of them and of Islam - in whose name they sit in Parliament. When those Members of Parliament, who promised to put Islam in the, position of policy-making, fail many people will think that Islam itself failed and not only the individuals who participated.

Some candidates try to find a pretext (it a Fatwa for their actions on the legal basis "The least of two evils." Based on this, the Arabs supported Peres, against Netanyahu in the Jews' elections, deeming Peres and Netanyahu as evil but Peres as the lesser of the two. Thus, it became obligatory for the Arabs to elect Peres. In Russia's elections, Yeltsin and the Communist Zyuganov were deemed evil but Yeltsin was the lesser evil so it became obligatory for the Muslims to support Yeltsin. Here they say; if X gets elected he would be evil and if Y gets elected he would be evil but X is lesser so it is obligatory to elect X and so on. This is definitely not Fiqh nor ljtihad. The legal basis is not applicable here. Why is Peres' evil less than that of Netanyahu, for example? Who said that X is less evil than Y? These are mere desires. The legal basis is only applicable when a legal text defines one of two evils to be lesser than the other and where there is no way out but one of these two evils. In elections, there is a way out which is for the candidate to obey the laws (of Shari'ah) from the outset of his candidacy to the end. This is viable and possible. The use and abuse of the legal basis of "The least of two evils" as a pretext is thus invalid hem. Actually, a Muslim has another stand which is not to elect and not to sink into the abyss of evil.

It is untrue that a Muslim cannot work (whether for the vital cause or small issues) but through the Parliament. It is untrue that his work from within (Parliament) is always more effective. Indeed in most cases his participation in Parliament is a false testimony, a sedative against work and change and a release valve for the Ummah's pent-up drive, especially if he fears Allah (in the people's opinion). The best position is for those individuals who fear Allah to avoid this as long as they are going to be a tool to deceive others.

We witnessed a couple of years ago that the Islamic Salvation Front's winning of the elections in Algeria did not lead it to the establishment of the Deen. Rather, it led (the Front) to jails because those who hold authority (and power) do not allow it to be transferred to their enemies. We are currently witnessing in Turkey that the power brokers did not give the cabinet to the Refah Party until it swore to and gave guarantees that it will adopt secularism and do everything the way those who hold power desire and require. So the solution does not come from within the Parliaments, rather it comes by taking authority through the seeking of support from those who have strength.

The despair of the Muslims (or some of them) of Islam's resumption of its victories; this despondency drives them to resign themselves to the regimes of Kufr. It's time for this despondency to go away. It's time for the Western concepts and standards, which pervaded our culture and made us ran after benefits and selfish ness, to be destroyed. It's time for us to establish our Khilafah, apply our law (Shari'ah) and elect the Members of the Ummah's Assembly under the Islamic State instead of elections in a Kufr domain under Kufr systems.

"It is He who has sent His Messenger with the Guidance and the Deen (Way of Life) of truth to make it victorious over all ways of life, even if the disbelievers detest it." [TMQ 9:33]

Islamic Thoughts

Creating Confidence in Islamic Thoughts

As for how we should solve this problem, the solution is restricted in returning to the point from which the error occurred in order to rectify this mistake, and it is nothing more than this. Thus the Muslims are still Muslims despite their current situation. Their 'Aqeedah is still Islamic. Islam is still, fundamentally the Kitab and Sunnah, as it was in the days of Rasoolullah (may the peace and blessings of Allah be upon him). The Ahkam Shari'ah deduced are still as they were in the age in which they were first deduced i.e. in the Umayyad or Abbasid eras. The manner of deduction is still as it was in the time when the science of the principles of Islamic jurisprudence (Usul ul-Fiqh) was laid down. There is no deficiency amongst the Muslims in their belief in Islam and nor has there been any change in Islam. Rather, there is only the shaken confidence in the thoughts and rules emanating from the Islamic 'Aqeedah. This resulted in shortcomings in the entity of the Ummah and in the entity of the State. This in turn led to the destruction of the State and drove the Ummah onto the path of destruction, until it put her on the brink of the abyss, at risk of annihilation. Thus, the solution will be found by returning to the point from which the mistake started, i.e. by solving the shaken confidence in the thoughts and rules emanating from the Islamic 'Aqeedah. It was this shock that destroyed the state and almost annihilated the Ummah. The objective of the solution is to revive the Ummah and re-establish the State in order to resume the Islamic way of life and carry the Islamic Da'wah to the world. This is the issue and this is the core of the problem. Some say that confidence comes from the conviction in the correctness and veracity of a thing, and that the conviction comes from the emotions. Thus, conviction comes to the human being without proofs and goes from the human being without proofs. Therefore, confidence is not obtained by proof and logic but by creating conviction that comes by chance and goes by chance. This statement is invalid and not consistent with reality. It is correct that confidence arises from conviction in the correctness and veracity of a thing, i.e. by its agreement with the reality or natural disposition (Fitrah). However, it arises based on a proof that establishes the correctness and veracity of that thing. This proof can be intellectual and linked with emotions, i.e. the rational evidence has established the correctness and veracity of the matter and the person truly feels its correctness and veracity. Or he can only feel its correctness and veracity, but without a rational evidence to prove it; however by doing this repeatedly, conviction is obtained and confidence is developed. So confidence does not come by chance and it is not lost by chance. Rather it comes from repeatedly proving that the thought is in agreement with reality or natural disposition (Fitrah), intellectually or emotionally, i.e. repeatedly proving the correctness and veracity of the thing. It is also lost by repeatedly proving the incorrectness and falseness of the thought. This is what will generate the conviction and this is also what will shake the confidence and makes it go. This means that before confidence can be generated, the correctness and veracity of the matter must move from the stage of establishing its proof to the stage of it being self evident. This will take place by repeatedly proving its correctness and veracity with the proof, rationally and through emotions. Just as it is difficult to generate confidence, especially in an atmosphere of doubt, it is difficult to shake confidence, especially in an atmosphere of Iman.

It was difficult for the Kuffar, the Westerners to shake the confidence in the suitability of the rules of the Islamic Shar'a in solving problems of the modern age when the atmosphere was one of Iman. Similarly it is not easy for those working for Islam in this atmosphere of doubt to restore the confidence in the suitability of Islam, i.e. to consolidate the Islamic viewpoint about life or the special Islamic way of life, that is the Islamic ideology. Confidence cannot be implanted in the minds of the Muslims and the rest of the people except by establishing the intellectual and emotional proof regarding the correctness and veracity of the Islamic thoughts and Islamic rules. Therefore, the first step in restoring confidence, in order to revive the Ummah and establish the State, should be that the tangible incidents and current events should reflect the correctness, veracity and suitability of the Islamic thoughts and rules. This will initiate the intellectual and emotional proofs, which will generate the conviction in this correctness and veracity, which in turn will create the confidence. As for how these incidents will be made to reflect this, it will be by conveying the Islamic Da'wah with the political method. It is by working to establish the Islamic State via the Islamic thoughts, which have a reality according to which the people deal with each other, whereby their thoughts relate to life's affairs or the organisation of the relationships. In other words, it is through the political work to establish the Islamic Khilafah via the dissemination of Islamic thoughts and the struggle in this path.


That is because the people are ruled by an existing authority that has been seized by rulers amongst them or from others. These rulers look after the affairs of their citizens with specific thoughts and laws. This caring for the affair is done for specific incidents with specific thoughts, i.e. specific problems are solved by specific solutions. So these incidents are tangible and perceptible and their solutions are tangible and perceptible and their results in terms of providing the interest and maintaining it are also perceptible. All that is required of those working to establish the Islamic State on the ruins of this ruling system is that they draw the people's attention to the corruption of these solutions, i.e. to the invalidity of the thoughts and rules with which these incidents are treated. They also have to demonstrate that the correct solution for such incidents is a particular thought or a particular rule and that this is the thought of Islam and the rule of Islam. So the Islamic thought or the Islamic rule is applied to the current incident. Thus, the reality of the rule is comprehended and its meaning is perceived, which then provokes thinking and incites the emotions. As for demonstrating the invalidity of the thoughts and rules with which the rulers solve these incidents, it is not correct to do this in terms of realising or not realising an interest. Rather the clarification should be in terms of them being Kufr thoughts or Kufr rules. It is not correct that their invalidity is demonstrated by showing that they do not achieve an interest or that harm arises from the thoughts and rules or that they do not preserve an interest or that they waste an interest. Rather, their invalidity should be demonstrated by showing that they are un-Islamic rules and that they are rules of Kufr and that judging by them is judging by Taghut(falsehood). The invalidity that has to be demonstrated is that they are thoughts and rules of Kufr, because the issue is one of Kufr and Islam and not one of interest or harm. Similarly, when the correct solution is shown as such and such thought or rule and it is the thought or rule of Islam, it would not be correct to show its suitability and explain its correctness in terms of realising an interest or removing harm. Rather its correctness should be demonstrated and its suitability explained in terms of it being a Hukm Shar'i by bringing its Shar'i evidence from the Kitab and Sunnah, or from a principle deduced from the Kitab and Sunnah, or of it being a branch or a case from the branches and cases of a Hukm Shar'i whose evidences are well known.


This is the manner by which the invalidity of specific solutions with which the rulers solve specific problems is shown and by which the correctness and validity of the thoughts and rules of Islam are also shown. Thus the solution to current incidents should be directly linked to the Islamic 'Aqeedah. So the Islamic 'Aqeedah is taken as the only basis through which these thoughts and rules are viewed. They are looked at from the perspective of Islam and Kufr and nothing else. For the rules in the world are either rules of Islam or rules of Kufr, there is no third category. It can also be said that the whole world is either Dar al-Islam or Dar ul-Kufr, there is no third category. Therefore the refutation of thoughts and rules should be on this basis only, i.e. Islam or Kufr and nothing else whatsoever. So we should say about a thought or rule that this is Kufr if it is Kufr, or this is Haram if it is Haram and the Shar'i evidence will show that it is Kufr and the Shar'i evidence will show that it is Haram. It must be explained to the people that the one who adopts an un-Islamic thought or rule will leave the fold of Islam, thus committing Kufr and apostasy if the thought or rule comes under the orders of Allah pertaining to Iman, like the thought of separating religion from state or giving donations for the building of a church. He will be committing a sin and will be punished for it in the Hellfire if the thought or rule was from the orders of Allah that relate to actions and not to Iman, such as the thought of nationalism or taking an interest based loan from the bank. Thus, the basis of the thoughts and rules must be the Islamic 'Aqeedah and their criteria should be Islam, Kufr, Halal and the Haram. Accordingly, their falseness or correctness is judged on this basis and according to these criteria.


When attention is drawn to the corruption of the current solutions, it is done so for the purpose of explaining the corruption of the existing society, i.e. the corruption of the existing relationships between people. Their corruption does not arise from the fact that they realise an interest or prevent harm or the opposite. Rather it results from the corruption of the viewpoint about life which controls these relationships and from which these solutions emanate. That is why we must link the solutions with their basis and their error must be explained in terms of the falseness of their basis and not in terms of the interest or harm. Thus it is inevitable that the solutions should be linked with the 'Aqeedah from which they emanate. These solutions should then be challenged in the sense that they emanate from a corrupt creed. In other words, they should be challenged as rules and thoughts of Kufr, irrespective of the presence or absence of an interest. Therefore it is imperative that the challenging of existing relationships between people is done in the view that they are relationships that are established on thoughts and rules of Kufr, and the challenge should concentrate on this basis. This is because the objective of challenging them is to change the current society in its capacity as a non-Islamic society and to remove the current thoughts and rules in their capacity as thoughts and rules of Kufr. This is done in order to establish an Islamic society and generate the thoughts and rules of Islam in the existing relationships between people. So the aim is to make the Islamic viewpoint about life prevalent and to make the Islamic way of life the way of living for the people, whether they are Muslims or non-Muslims. This will not be achieved by explaining the benefits and the harms. It will only be achieved by making the Islamic 'Aqeedah the sole basis for life, and the Halal and Haram as the only criteria for actions.


So the problem is one of restoring confidence in the thoughts and rules of Islam, in their capacity as Islamic thoughts and rules deduced from the Kitab and Sunnah, or what the Kitab and Sunnah guides to as evidences. The issue is not one of restoring confidence in the thoughts and rules of Islam in terms of the interest or harm. The direct action that needs to be taken is to attack the existing relationships, whose falseness and corruption has resulted from the viewpoint from which the relationships emanated. Therefore it is imperative that this attack against the existing relationships be an attack against the thoughts and rules of Kufr in their capacity as Kufr with Islamic thoughts and Islamic rules in their capacity as being Islamic and nothing else. It is here that the fierce struggle takes place, i.e. around these thoughts and rules. It is an ideological struggle in which minds and hearts clash intellectually and emotionally, emitting sparks and thus the light of truth shines and its glory radiates and the corruption of the current thoughts and emotions becomes clear by demonstrating the corruption of the viewpoint from which they emanated. The Muslims then feel the link with the Kufr beliefs and their emanation from a Kufr viewpoint, just as the Kafir and hypocrite feels, from the intellectual struggle and deep discussion, the fallacy of this Kufr viewpoint and the correctness of the Islamic viewpoint. Then the people will feel the corruption of the existing regimes and the correctness of the ruling (Hukm) of Islam. With this the tangible incidents and current events will reflect the correctness and veracity of the thoughts and rules of Islam and there will be conviction in them. From this conviction, confidence in these thoughts and rules alone will develop to the exclusion of all other thoughts and rules present in the world. When this conviction becomes common amongst people and the confidence is concentrated in the minds and there is a public opinion emanating from a general awareness, then, without doubt, revival would have seeped into the Ummah, and she would have established the state whatever the obstacles standing in her way. This is because the dynamic thoughts blow away the strong political force and destroy every false thought and every corrupt rule. This is the methodology that makes the events and incidents reflect the correctness and veracity of the thoughts and rules of Islam. It is to engage ourselves in politics on the basis of Islam, by disseminating the thoughts and rules of Islam on the political basis. In other words, it is to carry the Islamic Da'wah according to the political method. Consequently, we understand the secret of the campaign undertaken by the Kuffar via their Muslim agents to distance the Muslims from politics, to drive them away from politics and to make politics appear in contradiction with the sublime nature and spirituality of Islam.


We also realise the secret of the war fought by the Kafir states and the rulers, who are agents of the Kuffar, against the Islamic political movements. These are the only bodies that will revive the Ummah, establish the State, attack Kufr and return the glory to Islam. For that reason they fight the Islamic political movements and drive the Muslims away from politics. The confidence of the Ummah will not return, the Islamic Ummah will not be revived, the Islamic Khilafah will not be established and the Islamic state will not return except by engaging in politics on the basis of Islam.Therefore, the issue of saving the Ummah from annihilation is to restore her confidence in the correctness, veracity and suitability of the thoughts and rules of Islam. This is achieved by making the events and incidents reflect this correctness and veracity so that the complete conviction will be obtained as a result. In other words, it is through conveying the Islamic Da'wah in its political path, i.e. by the work to bring back the Islamic Khilafah through the dissemination of the Islamic thoughts and the struggle for this cause. This is the path with which the Rasool ul-Allah brought about the Islamic Ummah and the Islamic State. Apart from the fact that this is a tangible reality that drives the person to take this path and adopt no other path, it is a Hukm Shar'i which the Muslim must adhere to and he must restrict himself to its path and not follow any other paths. Consequently, this alone is the path that Muslims are obliged to follow. So the only work Muslims are obliged to undertake today before they undertake any other action is the establishment of the Islamic state, i.e. the re-establishment of the Islamic Khilafah. The method for this is the intellectual and political revolution that destroys the false thoughts and demolishes the corrupt ruling.

Political Islam

Forming the Islamic Political Angle


Throughout the Muslim world, there is a reawakening of political thought based upon Islam. Many Muslims having realised that Islam is not just about rituals and religious rites are increasingly following events and occurrences and trying to view issues from the Islamic perspective. The thinking of years gone by, where Muslims would view the politics and occurrences in the world – from the angle of Western capitalism are fast fading. The battle for Muslim hearts and minds that some Western politicians talk about is about reversing the increasing trend for Muslims to view issues on the basis of Islam. The desire of the west is that Muslims form their thinking on the false and rotten basis that the West would like Muslims to embrace.

In order to further refine this reawakening of Islamic political thought – Muslims today need to have a more precise understanding of politics and Islam. Muslims must understand that Islam provides a special angle for them when viewing events in the world and without it their politics will be weak and ineffective- even if they understood the realities of events and occurrences well.

Building Politicians

An effective politician has to have clear thinking about what his politics are about. This means that he has to develop an angle on the basis of which he views events and occurrences. If he does not possess this angle then he would be confused in a fog of often-conflicting situations, events and occurrences. He would be become ineffective in achieving his aims and his politics would be chaotic and contradictory.

In the Western world, kafir politicians have a very precise angle with which to view events and occurrences. They view it from the basis of capitalism and its fundamental ideas like secularism, democratic principles, the notion of freedoms and pursuing ones interests. When they engage in politics they understand that the nations foreign policy is about securing the national interest. They understand how to view other nations and what to seek in any relationship from them. Domestically they are aware of what the meaning of the state’s responsibility in looking after the affairs of the people is. They have ideas about how individuals should live their life, what the rights of people should be. They are aware of their ideology and embrace it and view the world through the framework laid down by it.

They also develop political concepts as they engage in political life gaining experience- through the political traditions in their countries. They learn self-preservation, duplicity, spin, justification and lying to cover their tracks when they are involved in potentially scandalous activities. They learn that the way to judge an issue is not about right and wrong rather it’s about how it meets with their interests; they pick up the ability to use incidents to their advantage and the disadvantage of others. They understand that there is a public face that they must portray a certain image in public regardless of what they truly feel and think. They learn that in their politics it’s the law of the jungle and a person may be a friend on one day and an enemy on the next. It is in this way that the western politician develops an angle about how to view events and occurrences- and what political actions he feels are important to him and his country.

Islam condemns most of the characteristics that are acquired by western politicians. As well as condemning the basis used by them to form an angle on the basis of which to engage in politics. Islam seeks to build politicians on the basis of the values of its unique principles and values. Instead of selfishness for example, Islam builds selflessness, instead of using dirty tactics to achieve an agenda Islam encourages truthfulness and frankness. Islam teaches that what a Muslim wants for himself he wants for his brother- the West predominantly teaches that individual interests come first before those of all others.

For the Muslims, politicians carrying the Islamic viewpoint almost disappeared during the decline of the Uthmani Khilafah. The colonialist enemies of Islam succeeded in poisoning the political thinking of the Muslims and distorting their political angle. They introduced and inflamed many alien political thoughts – like nationalism where Muslims from Arabia started viewing themselves distinctly from Muslims from Istanbul. After the Islamic state was destroyed in 1924 - politics in the Muslim Lands became dominated by socialistic or capitalistic ideas. The politicians and the political movements that worked within the state structures that replaced the rule of Islam became totally ineffective and were merely used as tools. Their political angle was devoid of Islam and as can be witnessed today is only fundamentally concerned with their remaining in power.

A list of such people involved in politics in the Muslim lands in the past century includes– Mustafa Kamal, Muhammad Ali Jinnah, Jamal Abdul Nasser, Anwar Sadat, King Hussein of Jordan, Yasser Arafat, Saddam Hussain, Nawaz Sharif, Pervez Musharaff and Benazir Bhutto. All of these individuals were very far from the politics of Islam and all served the interest of Western powers rather than their own people. Those that wanted to build their nations tried to do so on a weak political basis – the likes of Jamal Abdul Nasser had the weak basis of Arab Nationalism upon which to base his politics.

All engaged in a political system that was installed by the West and built upon Western concepts. For this reason it was not possible that anyone from within government or parties working within the system bring any good for the Muslims. The colonialists appreciate that as long as the angle held by politicians of the Muslim world is corrupted they can carry on with exploiting their lands.

It is for this reason that a band of Muslims began to culture themselves about Islam as an ideology and a way of life so that once again there would exist a political block amongst the Muslims that would allow the decline of the Ummah to be reversed.

The fruits of this study of the Islamic culture can be seen far and wide throughout the Muslim world and beyond. However as the Khilafah state has not yet been established- true political experience is lacking. For Muslims politics is about accounting the state when not in power and practically looking after the affairs of the ummah domestically and internationally when in ruling. In the absence of the state the most important and vital political work is that to establish a the Khilafah state- for Muslims to engage in any other type of political activity, through the existing government structures or to attempt to secure every immediate interest that ummah faces would be a distraction from the vital political issue- the re-establishment of the Khilafah state.

The Special Angle

When engaging in politics the Muslim must understand his viewpoint and his angle correctly. If he does not then it is possible for others to manipulate him for their agenda. If the angle and the viewpoint are not clear in the mind then this may lead the individual have weak political will that may lead him to abandon his aims.

The angle for politics that is taken on the basis of Islam is distinct and unique and therefore it may be described as the special angle. The special angle will act like a compass for the Muslim politician that will lead him to the correct political action and steer him in the correct direction.

The special angle from which Muslims should view events is not based upon their whims or desires rather it comes from their aqeeda. From the Islamic texts it is well established that Islam came to mankind as a deen and the angle of la-illa-ha-il- Allah is the prism from which all events must be seen. This means that the hukm shari rules and the understanding of the Islamic ideology are the lens through which the Muslim politician views occurrences.

The special angle of a Muslim towards events, occurrences and the issues faced in life must be built upon Islam and its rulings. It should not be built upon factors such as benefit or utility as is the case for the capitalists. This would corrupt the politics of that individual, movement or indeed the state. Understanding the why, where and the agendas of different political actors is not enough to engage politics effectively.

Forming the Islamic Political Angle

In normal circumstances for Muslims to form the special angle would be a simple matter. If Islam was implemented in state and society the concepts of the Islamic ideology would be well established in society and therefore in the individuals. The unfortunate situation that Muslim societies face today, where societies are based upon a jumble of ideas rather than having Islam as the basis of society leads to a corruption in the angle held by politicians.

Politics is often defined as looking after the affairs of the people – meaning that politicians act to address how the problems, needs and wants of the people might be met. In this age the Muslim Ummah faces many issues- in the Muslim world there is military, political and cultural occupation, hunger, starvation, inadequate opportunities for education and health care systems that do not work even for those that can afford to pay. Considering this is the condition of many Muslims around the globe – it would be only natural for individuals to try to address these issues

Many of those that start off sincerely trying to improve the situation of the people but often end up becoming corrupt and tools of the ruler in the Muslim world today. In some places in the muslim world trying to do something for the people is outlawed, often carrying punishments of imprisonment and torture as this type of activity, talk or even thought is seen to be a threat to the existing regime. In these circumstances many political movements have come and gone, or have been transformed to become something that is very far from the vision of their founders.

Before Muslims embark on an attempt to bring change or address the needs of the people, they need to form a very clear angle on the basis of which they will engage their work upon.

The Islamic Political Angle must be based Upon the Islamic Ideology.

The Islamic ideology is the basis upon which a Muslim conducts his life – and this applies to the politics he engages in. Therefore his political angle must be built upon Islam and the correct ideological understandings of what Islam is. He must view the realities and occurrences from this basis.

For example if some Muslims were to claim that power sharing in the existing regimes was the way to implement Islam, and they were to demonstrate in reality that they have indeed been successful in applying parts of Islam. He would reject their call on the basis of understanding the Islamic ideology, as there cannot be any partial implementation of Islam and co-existence of the system of Islam with the system of kufr. This would be a fundamental understanding of the Islamic ideology, which would allow the Muslim politician to form the correct angle about the issue.

Similarly if others were to claim that democracy is the way to bring good for the Muslims – he would reject their call as democracy is kufr and is contrary to the Islamic belief.

Some claim that the Khilafah is a distant reality and not likely to be established soon; in the meantime let us work for some immediate aims like helping individuals in the locality. If the angle was based upon the Islamic ideology – the individual would understand that whilst helping individuals in his community is an act of charity and is an action that Allah (swt) will reward for – but if his angle were correctly formed, it would tell him that his actions towards re-establishing Khilafah were more of a priority. He would give no consideration to the thinking Khilafah was a long way from establishment or not. In this way the correct understanding of the Islamic ideology is indispensable in forming the correct political angle.

If the fundamental understandings of the Islamic ideology are weakly held in the minds of those that seek to bring political change then, it is easy for them to be diverted and even abandon their political call. Therefore those that are interested in bringing political change must be very diligent in culturing themselves with the Islamic ideology otherwise they may stumble at the first hurdle. The political angle of a Muslim politician must always remain anchored to the Islamic ideology and he must never deviate away from this. The Muslim must first develop his sight i.e. his concepts with which to see, then he must develop his understanding of the world around him, events and incidences and then he must undertake his political actions- which today must be centred around reviving the ummah and re-establishing the Khilafah.

Arrests of Egyptian Army

Armies Growing Resentment Within The Egyptian Army Over Gaza

Watan Newspaper: An online news report that was widely distributed on the Internet today quoted unidentified diplomatic sources as saying that Egyptian authorities have arrested a number of high-ranking army officers and put military police on high alert following signs of growing resentment within the army over the way President Hosni Mubarak has handled the current situation in Gaza. The arrested officers were accused of forming a secret cell linked to outside political powers opposing the Egyptian regime. The sources said that the current political situation might change in the coming few days because the Egyptian administration feels it was deceived and manipulated by the U.S. and Israel to scapegoat the current military operation in Gaza. The sources also said that security will be tightened around Cairo as of today and more police will be deployed around key areas and around the residences of the big figures of the Egyptian ruling party.

Cairo - APA. Loyal position of the Egyptian government on Israel's military aggression against Palestine raised protest in the country. APA reports that protest actions condemned the government's position in various cities. Tens of thousands of Egyptians marched towards Rafah checkpoint to help the Palestinians in Gaza Strip and chanted slogans against Mubarek government. Officers of the Egyptian army threatened the government with military coup. They said if Mubarek government supports Israel, the army will stage a coup.

Allah (swt) has revealed the Quran has a guidance to all of Mankind, Islam has the solutions to our problems, including the currant crisis in Palestine:

Allah (swt) says:

“And We have revealed the Book to you as an exposition to all things, a guide, a mercy and glad tidings to Muslims."

[TMQ 16:89]

O Muslims Armies,

Why are you sitting in your barracks, The Muslims world calls out to you ! to protect and Liberate Palestine and re-establish the Khilafah.

India calling on Muslim Armies to Defend Gaza

Thousands protest in Bhopal, India calling on Arab Armies to Defend Gaza

Approximately ten thousand Muslims held a large protest against the horrific attacks against Gaza by the illegal state of Israel on Friday 9th January 2009 at 2pm at Iqbal Maidan in the Indian City of Bhopal.Various Islamic organizations both Sunni and Shia, activists, scholars and the Qazi (Islamic judge) of Bhopal, Mufti Abdul Lateef came together to protest against the Israeli terrorism towards Gaza and the complicity of the Arab and Muslim rulers who have betrayed their responsibility to aid the besieged Muslims of Gaza. They called upon the armies of the Muslim countries to defend Gaza and liberate Palestine.

The protest was advertised around the city under the Urdu title ‘Aaj ka Karbala: Gaza!’ (Today’s Karbala: Gaza!), the organizers chose the title as the slaughter in Gaza is taking place in the Muslim month of Muharram, the same month in which Hussain ibn Ali the grandson of the Prophet Muhammad (peace be upon him) was killed in Karbala.The Islamic scholar, Sheikh Farooq Abbas, one of the organizers of the demonstration said, “As the Israeli entity continues shedding the blood of our brothers and sisters in Gaza, Arab regimes remain silent. Instead of releasing their armies, the Saudi king phoned George Bush (the butcher of Baghdad) and the Egyptian regime blamed the Palestinians, highlighting their complicity in Israel’s aggression.”

“Arab countries surrounding Palestine have over 2 million soldiers, spend over $100 billion on arms annually and dwarf Israel’s forces. Egypt alone has 220 F-16 fighter planes and 450,000 soldiers. It is time these armies move to defend Gaza and remove these rulers, re-establishing the Islamic Caliphate which will unify the Muslim lands and answer the cries of the Palestinians, Iraqis, Afghanis, Somalis and all Muslims living under oppression.”The chair of the event, Maulana Masih Alam from Madrsassa Tarjume Wali Masjid and representative of the Milli Council emphasized the need of a Khalifah for the Muslim Ummah whom we can unite behind.