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Misconception: Our visa’s and its likes are granted Amāns,  

Sunday, September 6, 2009

A little letter clearing some misconceptions regarding the matter of covenant.

by:martyred brother Sayyid ( rahimahullah.)

الحمد لله العلي المتعال ذي القدرة و الجلال و الصلاة و السلام على النبي الضحوك القتال

أما بعد

A little letter clearing some misconceptions regarding the matter of covenant.

Misconception: Our visa’s and its likes are granted Amāns,

It is enough for the invalidity of the claim to understand the nature of this treaty, as the people who says this overlooks the facts of this, hastening to what they desire, leveling it with any ordinary pact between a Muslim and a kāfir,

While in reality it is; not a treaty with this Muslim and the Kāfir country, rather he is using a treaty which has been accomplished in the centre of the Tāghūtic rulings; United Nations. As under the tāghūtic laws of UN, these pacts are made between countries, based on nationalities, not related to any religion. This can be verified by the fact that the same person can try to enter one of the western countries with his Pakistani passport and he would be seen rejected easily, when the same person, if applies with his American or other similar passport, he would be seen admitted immediately.

Do go in to detail of the corruption of this so called ‘Ahd or Amān, lets first go in to the facts of these Amāns in some points:

The period: it is known with nessecity that; it is not allowed for the Muslims to go in to an eternal peace/ Amān/ ‘Ahad with the Kuffār, as the fundamental in the Kuffār is that they must be brought under Islāmic system and the covenants are temporary Rukhsas made for the benefit of the Muslims;

As for the period of these covenants, the scholars differed upon it. Some limits it to ten years as this was what was proven from the Prophet صلى الله عليه وسلم , basing this method on the base that Fighting the Kuffār is the real fundamental and as the limit of the Rukhsah needs a proof, this proof is only available to state a period.

The second opinion; which is the correct opinion, is that the matter is open for the Imām to exceed more than ten years if he sees a benefit for it for the Muslims.

As for the scenarios in which the covenants could be made with the Kuffār in which there is no period; then it could be either:
1- Saying to them, we make a peace with you and we have the right to break it when we see it fit. Like when the Prophet صلى الله عليه وسلم said the to the Jews of Kheibar “I shall keep you on it as long as Allāh keeps you”, but an enough period must be given for the Kāfris before the covenant is broken.
2- It is to agree upon the condition that; it is allowed for the Muslims to break it after giving a known certain period of time. Like saying “I shall break this treaty having given you an year”. And some limited this period to 4 months due to the verse in Sūrah Barāah.

But the current covenants doesn’t carry neither of the two mentioned scenarios, rather the tawāghīt has made covenants for eternity and this is apostasy from Islām, as Abū Abdullāh Usāmah bin Lādin states “whoever thinks that there is can be an eternal covenant between us and the jews has disbelieved with what was revealed upon Mu’hammad صلى الله عليه وسلم ”. So if any covenant nullifies a rule of Islām in total, is kufr, either with;
1- Denying the rule of Islām, like the one who makes and ‘Ahd or vows never to fast until he dies or never to fight the Kuffār until he dies.
2- Or thinks that Jihād is an obligation, yet it is allowed for him to make a treaty with the kuffār in which it is allowed for him to leave fighting for eternity.
And both of this is kufr, as it consists of leaving what Allāh has made obligatory. So leaving the fighting under this is kufr, and saying that he would leave it is another kufr, and doing it for a tāghūtic law is another kufr and doing it to obey the kuffār (UN) is another kufr.

As for the one who conducts the covenant is from the tawāghīt who base it with the UN, so their entering this is in reality under the law of UN, which is given the power to legitimate and prohibit. So this treaty is not from Muslim to a kāfir rather a tāghūt conducting it under another Tāghūt. And all these treaties are but branches from the laws of UN. As it is UN who gives them rights to do make the treaty, not the ordinary Muslim.

As for the results of these covenants, then it is seen that the UN does obligate many kufr rulings while entering this, like giving the person to choose whatever religion he may want, be it even a Muslim becoming an apostate.

So it is seen that these covenants are no correct in itself neither from the period nor the one who conducts it now from its results.

So having known all this facts, we clearly understand that the visa or similar entries like that we take is not an ‘Ahd we make, and that ‘Ahd is void due to the above mentioned factors.


Misconception: ”The Kāfirs tourists are under Amān when they enter lands of Islām”

This is the wording we found from those who speak in this matter without any knowledge, as if thinking everything which bends is an elbow and cannot differentiate between an elbow from knee. And this is done either with ignorance or due to deception with which they want to blind us from the reality.

Coming to this sentence shows us that the person who says this is in his own dream world, for reasons:

The claimed “Lands of Islām” which he says are but either Lands of Riddah (apostasy), as apostate regimes, with the help of the masses have taken controls of these lands, as the masses vote for such regimes. Or lands who have added to their apostasy for being Dār ul ‘Harb due to fighting against Muslims. And these claimed “Lands of Islām” doesn’t have the Sharī’ah implemented, so there is no way these lands could be termed thus. At most one can say “Lands where Muslims live as a majority”, but yet that doesn’t make these lands Islāmic lands.

His making the official acceptance of these tourists from government in the level as an Amān granted from the Muslims.

Even his claim that these tourists come under the Amān of Muslim is a deception or a dream as mentioned above.

Now the explanation for our claims:

The reason we are saying this is due to the fact that these tourists do never ask for any Amān from the Muslims, they never care whether the Muslims in that place gave the Amān or not, rather they come based on a visa (call it a treaty) from the tāghūtic regime. As they see it as an insult if one Muslim stands up to them and declares his Amān. And these tourists whenever there is a problem for them, goes to the govt, to solve their problem, and this is clear proof that they have obtained their Amān from the Tāghūt.

See the word used for these people if we color it with Islām, it would be “Mustaminīn” (People who seek Amān), so how can a person who seeks an Amān from the Tāghūt be considered that he is a one under the protection of the Muslims? The words of the Imām’s they quote without any shame to fit it where it doesn’t fit are for the Kuffār who seek the protection of the Muslims and not for the Kāfir who comes to a Dar ul ‘Harb while taking Amān from the Tāghūt of its place.

Another fact the dreaming person has left out is that; these govt’s never grant any of its citizen any right to give Amān to any tourists but they claim that it is the full right of the state to reject or accept any tourist. So why does the self deluded person who accuses everyone of being ignorant overlooks these facts as if it is not there? So it is being blind to the realities

And they take proof from ‘urf, then the above mentioned reality is the ‘Urf. Lets its claimer go to any tourist and say that you are under my Amān, and see whether the tourists would not think of calling the “Institute for the mental disabled people”

So this Amān is of no sacredness to the Muslims.

The misconception from taking the verse “Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of Allāh as well as those who gave (them) asylum and help, - these are (all) allies to one another. And as to those who believed but did not emigrate (to you O Muhammad (Salallāhu Alayhi Wasalam)), you owe no duty of protection to them until they emigrate, but if they seek your help in religion, it is your duty to help them except against a people with whom you have a treaty of mutual alliance, and Allāh is the All-Seer of what you do. [al-Anfāl 8:72]

The deluded takes this verse and claims that if one is in a treaty with a Dār ul ‘Harb then it is not allowed for him to his Muslim brother by fighting the Dār ul ‘Harb he made the treaty with, as the verse is ‘clear’.

As to answer this misconception we say:

The obligation of helping has been dropped due to them not migrating to the lands of Islām and leaving migration. So where doesn’t Migrate then his protection and helping falls from the Muslims. And if the Walāyat is pronounced with “Fat’hah”, then the meaning would be helping only and if it is with kasrah as pronounced as Wilāyat, then it consists of the meaning of Helping and other similar meanings. So Allāh has made the reasons of the people who are seeking help, to not to be helped is their leaving Hijrah and as soon as they make Hijrah, then they must be helped.

So the proof which can be taken from this verse is that they can say that the Muslims who have the fault of not doing Hijrah if they are fighting against Kuffār with whom we have treaties, then they cannot be helped (even if they call for it) and the treaties must abided. But these Muslims must be staying the Lands of Kufr. As the ruling of the verse is not upon those Muslims who stay in the Lands of Islām, as Hijrah is not Wājib upon them. So if Hijrah is not Wājib upon them, then they must be helped as they do not come under this verse.

And for the sake of argument we agree to what they say; even then the verse is for Istinsār (seeking help) and not Istighāthah (seeking help, the difference is explained). The difference between the Mustaghīth is the one who is attacked by the enemy or overcame him upon his place or country, as for the Mustansir, he is the one who fights the enemy either as a person who fights him or fights equally, then could not overcome the enemy, so he needs who would help them. Thus the Mustansir is the one who seeks help upon the enemy and Mustaghīth is the one who calls for to be saved and from the invading enemy.

Sometimes the word ‘Nasr’ is used and the meaning is to save from the enemy then it would be said “Nasarahū Min ‘Aduwwihī” and not “Nasarahū ‘Alā ‘Aduwwihī”. So if “min” is used then it means he was saved ‘from’ the enemy, and if “ ‘alā” is used then it means helped upon the enemy. And the ‘Nasr’ in the verse is made Muta’addī (something which affects the person upon whom the impact lands) with ‘Alā {فعليكم النصر إلا على قوم بينكم وبينهم ميثاق}. So here Allāh سبحانه و تعالى is asking the muslims not to break a covenant if it means the other muslims are equal to the Kuffār or started the war and then they wanted their help to overcome, not for the ones who are calling to be saved from the enemy when they invade.

As when an enemy enters an Islāmic land then the matter to save them remains a Fardh Kifāyah, and for the people of the land it becomes a Fardh Ayn, and if they are incapable or fails to defend due to any reason, then the individual obligation falls on the people on the Land next to them until it expands to all the Ummah. So how can we maintain a ‘ahd with the Kuffār while we make a fardh ‘ain to become void? But every ‘ahd which consists of leaving a fardh ‘ayn is void.

And if the deluded person of this claim found a muslim woman on a land of kufr where a person from whom they made a covenant tries to rape her, then will he leave her ‘respecting’ his ‘valubale’ covenant?

But it is known with necessity that she must be helped! So is it only for her or others like her? So is it not obligatory upon him to help her likes from the ones weak in other lands who are oppressed? NO? then leave the first woman to be raped in front your eyes and hear her cries and see her pain and wait ‘respecting’ your covenant!

So if these Kuffār with whom you made a covenant plans to take over Makkah and Medīnah, then still will you stay waiting while ‘respecting’ your treaty? No? then other cities also are sacred.

But again if we look at the matter the reality is very different from the what deluded makes you to dream like him; as these kuffār not only fight others, but also they fight the Muslims to whom they give the so called Amān, with their laws in the conditions of the Amān, which prevents them to declare their full religion, like Jihād and its rulings. So is it allowed even for a person to enter in to it? When they know they are betrayed and when they make conditions to expose some of Islām? Where did the “expose your religion go?”

The Misconception that the Prophet صلى الله عليه وسلم returned the Muslims who came to him:


As to answer this; then the above one is enough for this,

And in the Hadīth; the prophet صلى الله عليه وسلم did say when the Sahābah disliked it, that Allāh would show them a way and an opening, so this is special for the prophet صلى الله عليه وسلم .

And even for the sake of argument, it is for those about whom we surely know that Allāh will open a way for them.

As it is not allowed to give up a Muslim due to the saying of the Prophet صلى الله عليه وسلم : “A muslims is a brother of his fellow Muslim, he doesn’t submit him nor oppress him and neither betrays him”

And Allāh asks us to fight for those who are weak and their weakness is of the reasons we must fight, for He تعالى said “why do you not fight when the weak….”

So this is the general ruling and the established fundamental. As for that action, it was specific.

Ibn Al ‘Arabī رحمه الله says in “A’hkām al Qurān” 4/1789 (as for his صلى الله عليه وسلم ‘s covenant to return those who come while embracing Islām to him, thus it is not allowed for anyone after the Prophet صلى الله عليه وسلم . for verily Allāh has made it permissible for him due to his knowledge of the wisdom in it….”

But the reality is more matched with the incident that the Prophet صلى الله عليه وسلم broke the treaty when they helped their allies who are not in their hands against Muslims who were allies of the Prophet صلى الله عليه وسلم . So now we are also allies of our Muslim brothers all over so we must see that the covenant is void were the Kuffār to attack them or help to attack them.

And again for the sake of debate if this is allowed, then do not misplace it, as it is in the right of few Muslims who were not in a state and who are thought to have most probably a way out.

And again this was for men only; as for women Allāh said “thus do not return them to the Kuffār”, so it is not allowed for him to leave the Muslim Woman for the Kuffār.

Misconception from the Hadīth of Hudheifah رضي الله عنه :


I would not have missed Badr if my father and I had not been outside Madīnah. The disbelieving Quraysh met us and asked whether we intended to meet Muhammad. We said we were going to Madīnah. We insisted that we only wanted to go to Madīnah. They allowed us to go only after they extracted from us an undertaking not to help Muhammad against them and not to fight along with them. When we came to the Prophet we told him about our undertaking to the Quraysh and asked him what we should do. He (Salallāhu Alayhi Wasalam) said: ‘Go away. We will fulfill our pact with them, and seek God's help against them. [Sahīh Muslim]


Saying that this is also a proof that one can have an ‘Ahd with an enemy while they are fighting with the Muslims.


We answer to the self deluded person:


This incident was when the later verses of Qitāl was not revealed, and the going out for badr was not obligatory.. And the above mentioned reasons are enough an answer to this.


And in reality this is against them as did not Hudheifah رضي الله عنه fight later in other battles with the Prophet صلى الله عليه وسلم ? did he make that ‘Ahd to be for eternity as these people who have entered in to such ‘Ahd’s done? Did he declare his disowning the ‘Ahd before he fought? No. so here we have a proof that when it is fardh Ayn, then it cannot be thrown away to respect an ‘Ahd of a Kāfir.



This is what I examined from some of the misconceptions and I hope to answer if there are anymore.


(the information, most of it was take from the book “انتقاض الاعتراض على تفجيرات الرياض” by عبد الله بن ناصر الرشيد)


And our last call is with Al’hamdulillaahi Rabbi l ‘Aalamīn.


Sayyid bin Sayyid

http://pathtomartyrdom.blogspot.com/

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