Enjoining The Good & Forbidding The Evil

What is the difference between enjoining good and forbidding evil collectively and individually?
Allah (SWT) makes it an obligation upon the Muslims to forbid the evil and there are many ayat and ahadeeth which point to this fact. This is an individual obligation upon every responsible individual. However, Allah also orders the Muslims to fulfil this obligation collectively in 3:104, not as individuals. Thus the methods of fulfilling the obligations differ.

How is enjoining good and forbidding evil done as an individual?
Firstly we need to appreciate that there are two aspects to this duty which are firstly to enjoin good and secondly to forbid evil. As an individual, enjoining good is done following the ayat 16:125 and the actions of the prophet (saw) in this regard and forbidding evil is done according to the example of the prophet (saw), bearing in mind the conditions that exist for the completion of the task.

Is it an obligation to address the evil every time we see an evil?
Yes, we need to address the evil when it is present, because the obligation to remove the evil comes into effect when the evil is present. It also must be understood that evil is of two types, standard evil, and evil assassi. Ordinary evil is that which the state does not permit e.g. stealing, rape etc, and these evils must be addresses when they arise. As for other evils such as the woman walking around semi-naked, or the prevalence of alcohol, this is permitted by the State, thus it is the state that is addressed here, rather than the particular action.

How is it done collectively?
It needs to be appreciated that the obligation to enjoin good and forbid evil is composed of two parts. The first is the enjoining of good, which takes the method of 16:125. The method to forbid the evil collectively is composed of three parts which are al-tandeed, al-ta�teer and al akhez ala yad.

Does addressing one evil remove the obligation?
No, the obligation is a continuous obligation and needs to be done continuously as long as the sabab (cause) and (asharaat) conditions exist. For example, we do not pray Maghrib once in our life-time, although the obligation does not stipulate the continuous action, we pray whenever the cause (in this case the setting of the sun) brings the order into effect.

What is the difference between enjoining good and forbidding evil and calling to the Khair?
Calling to the Khair entails the general call to Islam for the society. As for the calling of the Ma�ruf, it is more precise in calling for specific good if they are absent and the forbidding of the evil is specific address to the evil that is present.

How is enjoining good and forbidding evil related to the work to establish the Khilafah?
Enjoining good and forbidding evil is a rational pre-requisite to the work to establish Khilafah, and it is an obligation and duty that a group needs to arise for. This means that the enjoining of good and forbidding of evil must be done in order to establish the Khilafah, but are not divine conditions stipulated by Allah.

Does the prioritisation of the ma�ruf necessitate that the work for Khilafah is more important than calling for other ma�ruf or forbidding other munkeraat?
No. Each hukm has its own method to fulfil. As for the prioritisation of the maruf and mukar, this has certain method for it to be fulfilled which is the way that the prophet (SAW) showed us how to fulfil. As for the work to establish Khilafah, this has its own method and the two are not dependant upon each other. Addressing one ma�ruf or addressing one munkar does not fulfil the obligation; rather it is continuous for whatever munkar may arise and whatever ma�ruf may be absent.

Why is it an obligation to speak, rather than send a fax or e-mail? And what about giving an interview live on TV or on a recorded show?
The method to call to the khair and enjoin maruf and forbid the munkar is ahkam al-ta�assee meaning it is the Allah has prescribed for us to fulfil a duty the way that the Messenger of Allah (SAW) fulfilled the duty. To discuss has certain etiquettes such as the obligation to look at the person being addressed, not to turn your back nor shake your head while the person is addressing you etc. All of these conditions deem it necessary to be live and face to face.

Why is it necessary for the group to address evil in locality, rather than in the global sphere? For example, why address evil in UK or in Pakistan when the group is addressing it in Arab country?
The obligation to forbid the evil is caused by the presence of evil and the call for the good is caused by the absence of good. Thus whatever evil is present in a society must be forbidden, and the absent good called for. We cannot address the ills of the society in a different locality to where they exist. It cannot be said either that the Muslims are one society, or the world is one society, because society is composed of Muslims and non-Muslims, resident in a particular area with continuous transactions amongst themselves that is managed by a particular authority. The obligations are not the same for a resident and a traveller.

What sort of obligation is enjoining good and forbidding evil, i.e. is it fard ain or kifaaya?
For individuals, it can be fard, mundoob or mubah to forbid the munker dependant upon the reality. As for collectively, it is fard kifaaya, and if the fard is not removed, it becomes fard muhattam

How can you enjoin good and forbid evil to Kaafir and in a Kaafir society?
It is not necessary to enjoin in the good and forbid the evil amongst the Kufaar, because they have their own definitions of good and evil, whereas the Muslims take good and evil from the commands of Allah. However, it is not correct to use the term Kaafir society, because societies are not Muslim or Kaafir, they are Islamic or non-Islamic and the Shari�ah terms used are dar ul Islam and dar ul Kufr. As an example, the aqeedah of London is not kufr, because London doesn�t have aqeedah. The individuals within London have their own aqeedah, some believe in Islam and others do not. Thus in dar ul Kufr, it is the society that is addressed which is done by addressing the evil in society linked to the State that allows the evil.

What is the difference with forbidding the evil and removing the evil and what is the obligation on the group and the individual?
The forbidding of the evil is dependant on the nature of the evil and the mechanism to forbid it. As for the collective fulfilment of the duty, it is responsible to forbid the evil that a State permits. So if the State were to allow the evil, then the state is addresses verbally and if possible overthrown physically. If the evil is present amongst individuals and is nothing to do with the State, then if the capability exists to remove it, it is removed otherwise it is addressed verbally, and if the capability to do that does not exist then it is hated in the heart.

Is Nussrah the method, or a part of the method to establish Khilafah?
Nussrah is the method to take authority, and the Khilafah is the method to implement Islam. Thus the method to establish Khilafah is composed of the seeking of authority and implementation of Islam.

What are the conditions of Nussrah?
There are only two conditions which are that the Nussrah must be Muslim and that they must have the Kifaala (i.e. they already maintain the balance of power). Although the prophet (SAW) sought Nussrah from the Kaafir tribe of Bani Sa�sa�a and later invited them to Islam, this has been abrogated for the Muslims by the verse in Surah A-Nisaa which reads, �Allah will never allow the unbelievers to have authority over the believers� [4:141]

Do you work to establish Khilafah in the UK?
The work to establish Khilafah cannot be restricted by time and place because the command of Allah is general, and the area of responsibility of the Muslim is in the whole world. Thus any Muslim that is responsible for his or her action is obliged to fulfil the obligation to establish Khilafah unless Allah has stipulated a divine permit not to engage in the work. However, it is also wrong to assume that by working to establish Allahs deen in the UK negates the work to establish it anywhere else in the world. The obligation is fulfilled in the UK, by someone who resides in the UK, but the Nussrah can be sought from anyone from any area that fulfils the divine conditions. As an example, the Prophet (SAW) sought Nussrah from Medina from tribes that didn�t belong to Mecca while he was resident in Mecca.

How can you seek the Nussrah in the UK?
Nussrah is sought from anyone that is in a position to give the Nussrah that resides or visits UK, as long as the Islamic conditions are met. It must be pointed out that Nussrah is being sought by members of Al-Muhajiroun in many countries around the world and links in armies are being created which would insh�Allah support the Islamic Authority when it is established.

From whom is Nussrah sought?
Nussrah is sought from anyone who can fulfil the conditions of being a Muslim and secondly, with someone who has the authority to make a change.

How is Nussrah sought?
There are various stages to seeking Nussrah, from making initial enquiries with someone about potential links with the people of kifaala to having clandestine meetings with the appropriate members to carry out the obligation of the coup.

Can we take Nussrah from Mujahideen rather than the Armies?
Nussrah is sought from those who have the kifaala which means they are responsible for the security of the people, managing their affairs. Were the Mujahideen in a position of kifaala, there is no doubt that they will implement shari�ah and hence there would be no need to seek Nussrah from them. If they are not in a position of kifaala then Nussrah cannot be sought from them. This does not mean that they cannot participate in a coup; they can as long as they are under the command of the kifaala in making the change.

Why is Nussrah Fard?
The obligation to seek Nussrah is the method to fulfil the obligation of seeking authority. Thus the obligation to have authority is derived from verses of the Qur�an such as 2:143 and 4:141 and ahadeeth about the bayah. Because these verses are decisive, the obligation is decisive and hence the method takes the same hukm shariah value as the thought.

Is Nussrah an individual duty or a collective duty?
Seeking Nussrah is collective duty because the obligation to seek authority is collective obligation, and the hukm of method takes same value as the hukm of the thought.

What type of Fard is it?
The obligation to seek Nussrah is Fard and the classification has little bearing except for the ulema. However, the ulema have defined the obligation as fard Kifaaya muhattum.

Did the Prophet (SAW) seek Nussrah as an individual?
The prophet (SAW) sought Nussrah along with his companions such as Abu Bakr and Ali (ra)

When was the prophet (SAW) asked to seek Nussrah?
Most of the ulema agree that in the tenth year of Hijra, the prophet (SAW) was commanded by Allah to seek the authority with the revelation of the verse of Nussrah (17:80)

Can we reject authority if the people are not ready?
The obligation to take authority is decisive and needs to be undertaken within the specified time limit. Upon the expiration of the time limit, it becomes an immediate obligation of urgency which can only be delayed if the conditions that are stipulated by Allah are not fulfilled. The conditions for the Nussrah are that they must be Muslim, have kifaala, and give Nussrah unconditionally. Thus whether the people are ready or not is not a textual condition and to stipulate it requirs evidence, otherwise it is a distortion of Allah�s deen.

Can we reject authority if it seems that the state would not be able to protect itself from neighbours?
No. The fact that the prophet (SAW) asked question related to the ability to defend from Persians and Romans was to determine independence and the willingness to engage in battle, were the situation to arise, as victory in battles is from Allah. Thus the judgement on the ability to defend itself is to ensure that absolute trust in Allah exists.

Does every Muslim need to seek Nussrah or can a select few seek it?
The obligation to seek Nussrah is upon the Mukallaf, meaning the responsible that has been commanded by Allah. Providing no divine permits exist, such as insanity etc, every Muslim is obliged to seek Nussrah in order to take authority to implement Allah�s Deen. To restrict it to a few individuals in a group is incorrect, but if everyone seeks it but present another better and more informed person to speak directly to the ahl ul Nussrah, then it is permitted.

Can we liken our situation to those Muslim in Abyssinia who were told to keep a low profile?
The question has a fundamental flaw in that it makes an incorrect assumption. When the Muslims migrated to Abyssinia it was for a particular reason which was the inability for them to practice and convey their deen due to threat of life. Thus Allah permitted them to leave in order to safeguard their deen and their lives. The instructions of the Messenger (SAW) were to stay in Abyssinia because the King would not persecute them, as they needed to practice their deen which included speaking the truth wherever they were. When Amr ibn al-Ass arrived to take them back to Mecca, and raised the issue of Isa ibn Maryam (RA), the Muslim did not compromise the deen, but continued to speak the truth wherever they were. As for us likening our situation, it is irrelevant as our role model is not Sahaabah, but Rasool Allah (SAW). The actions of the Sahaabah cannot constitute evidence during the life of the prophet (saw) unless the prophet (saw) consented. The consent of the prophet (SAW) has particular conditions which were not present in this case. Furthermore, the verses of seeking Nussrah had not yet been revealed and hence it was not obligation on the Muslim there anyhow.

Who did the prophet (SAW) seek Nussrah from?
From over 70 tribes in the fairs of Mina and others especially during the Hajj season.

What was the role of Mus�ab ibn Umayr in Medina?
He was sent upon the request of the ansaar as al Muqrain.

When did the prophet (SAW) secure the Nussrah, first pledge of aqaba, second pledge or later?
The actual pledge of kifaala was secured after the second pledge of Aqaba when he (SAW) met the twelve naqeeb after two thirds of the night had passed.

Can you move onto the stage of seeking Nussrah before the culturing stage and interaction stage?
There are no stages for us when we undertake divine actions. The �stages� were administrative terms that were used to classify the struggle of the Messenger of Allah (SAW) before revelation had been completed. Thus when the revelation to convey the Message was to individuals, this was termed the �culturing stage�. When the revelation to convey the message to society was revealed and the prophet (SAW) undertook a different set of actions, this was termed the �Interaction stage�. When the verses to seek Nussrah were revealed, this was termed the �Seeking authority� stage. In our time we are not in a position to ignore revelation and are obliged to fulfil all duties simultaneously. To apply the stages to our struggle and assume they all need to be passed through displays a gross misunderstanding of Islam.

Is the obligation upon the Nussrah to seek more Nussrah from other personnel and to enjoin the good and forbid evil, as well as fulfilling other obligations even if it blows their cover?
Yes it is obligation upon all Muslims unless Shari�ah provides a divine permit (Rukhsa). In the case of a military officer, there is not permit no matter how much the command of Allah may not agree with mankind�s limited ration and logic.

A hadeeth says that we should keep away from all groups if there is no leader of the Muslims, so why do you say that we need to establish a leader?
This is a grossly abused understanding of the hadeeth of Hudhaifah ibn Yamman (Bukharee 9.206, Muslim 4553). Firstly, it refers to sects rather than groups, secondly, it refers to a time when there is not main body of the Muslims, thirdly if one takes the hadeeth literally, then they should have a tree between their jaws. This hadeeth merely informs us of bad times that exist and ask Muslims not to engage in fitna when it is not known who is correct. It does not detract from the obligation to appoint a leader as was done during the time of the Khulafah rashida. They did not bite trees, instead they appointed khulafah and that includes Hudhaifah ibn Yamman.

Why is Saudi Arabia not an Islamic State?
The conditions for an Islamic state are that it implements Islam internally and externally with one ruler for all Muslims. Leaving aside the fact that Saudi Arabia is a State for Saudi nationals and not Muslims which is borne testament by visas during Hajj, Saudi Arabia is a part of the United nations which gives sovereignty to man rather than Allah with clear contradictions to Islamic values in its charter. Furthermore the sovereignty is of Kingship not based on Shari�ah with the permission to deal with interest and sell Alcohol given despite the fact that Allah forbids it. So one who forbids what Allah permits or who permits what Allah forbids is clearly not ruling in accordance with what Allah has commanded.

What are the obligatory conditions of an Islamic State and did Afghanistan not fulfil the conditions?
Afghanistan�s Taliban regime were the closest we have had to an Islamic State. The only flaws that they had were the acceptance of Pakistan and other Muslim countries as �friendly� nations and that they did not condemn the UN. They did not implement Kufr at all, although they had not completely implemented Islam as far as the foreign policy of Islam is concerned. The conditions of an Islamic State are for the authority to be in the hands of the Muslim and to implement Islam internally and externally.

Why do you always insult the Muslim rulers when you don�t know their intentions and Allah says it is haraam to insult?
As for the one who legislates over the legislation of Allah, he violates the sanctity of Allah and thus there is no backbiting. Furthermore it is an obligation upon Muslims to speak out against these rulers.

Why do you do Da�wa so forcefully and emotionally, it makes Muslims look yobbish?
The method to do dawa has not been left to us, rather it has been given to us by Allah (SAW) in the ayat, �Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious� [16:125]. In this ayat there are three components to Da�wa which are hikmah, mo�izza and jidaal. Hikmah means to have evidence for what you say, rational or textual as ibn Abbas explained in his tafseer. Mo�izza means to be emotional and stress it rather than just explain, and jidaal means to be debating in style. Thus whether it makes Muslims yobbish or not, the criteria to do is the command of Allah rather than what people think. The prophet (SAW) didn�t pay attention to what people said, rather he paid attention to passing the message to his full capability.

Is it not better to start concentrating on more important things such as prayer and fasting before we talk about the Great institution of Khilafah?
Allah (SWT) is the legislator, meaning He is the one who commands us to do and not to do. He is the One who stipulates the conditions and the times and places of fulfilment of duties. No one else has the right to stop someone from praying, unless he has a divine permit from Allah. Thus we are not permitted to concentrate on salat while neglecting fasting or the work to establish Khilafah. They are separate duties and must be done simultaneously.

Should we not establish Khilafah in ourselves, before we start talking about it and?
This statement reflects extreme ignorance of the understanding of Khilafah. Khilafah is not a state of mind; rather it is the implementation of the laws of Allah in societal affairs. As an individual, you cannot follow Islam if you ignore others, because a fundamental part of Islam is looking after others. For example, it is not permitted for someone to be full while he knows his neighbours are starving and have no food. So Islam cannot be restricted to the individual, it needs to be taken to society as well as perfected in the individual.

I have heard that the mahdi will establish the Khilafah. Is this true?
The obligation to establish Allah�s command is not solely upon the mahdi, rather it is upon Muslims. Thus the work to establish the Khilafah needs to be undertaken by those Muslims and not neglected. The ahadeeth about the mahdi are transmitted to us from the Sahaabah who did not wait for the mahdi after the death of the prophet (SAW). They elected from amongst themselves a Khaleefah and implemented Shari�ah. We are not better then them in understanding the deen.

Was there any Khulafah after the Khulafah Rashida?
Yes and the evidences are many, including the fact that the most renowned ulema such as Imam Abu Hanifa , Imam Malik, Imam Shaafi�ie and Ahmed Ibn Hanbal all gave the bayah to the Kahleefah at that time. Obviously they would never do that and would work to ensure that Islam was dominat if there was no Khaleefah. Furthermore the Prophet (SAW) praised the Khaleefah who opened the city of Constantinople and that was Muhammed al Fateh in 1458

Is it allowed to have a woman ruler?
No, Abu Bakra narrated that when the Prophet heard the news that the people of the Persia had made the daughter of Khosrau their Queen (ruler), he said, �Never will succeed such a nation as makes a woman their ruler.� Sahih Al-Bukhari Hadeeth vol.9 #219

Do you believe in the Punishment of the Grave?
Yes. Although this question has nothing to do with the work to establish the Khilafah, there has been much confusion over this issue. The punishment of the grave is a huge topic and is one raised frequently by those who wish to accuse others of having a deviant aqeeda. The belief in it varies in that there are some people who accept it as definitive, others believe in it but not to the level of absolute certainty. As for Sheikh Omar Bakri Muhammad, he rejects the conclusion of punishment of the grave from ahad hadeeth but accepts it as definitive from the Ijma.

If I am a member of a group that works to establish Khilafah, and the Amir tells me not to do anything, am I absolved?
No. The membership of a group exists merely to facilitate a collective obligation and the obligation must be undertaken by the person in that group. The amir has no right to over rule the command of Allah. The amir can command in areas of permissibility, but cannot prevent anyone from fulfilling a command or recommendation of Allah. Thus it is necessary to understand that the obligation rests with the individuals within the group and not the group itself. It is the individual that will be accounted, rewarded and punished on the day of Judgement, not a group.

How can we follow the method of the prophet (SAW) when his reality was different to ours?
Every reality does have its own hukm. As for the reality of the Prophet (SAW) and our time, it is the same. To define reality, we need to appreciate that there are two types of reality, rational and textual. Rational reality is a man washing, textual reality is him making wudu. Rational reality of land is that it has grass, trees and mountains, textual reality is that it is Dar ul Islam or Dar ul Kufr. To define the type of land, we assess the law and order. If the Law is solely Islamic it is classified as dar ul Islam and if it is kufr then it is dar ul Kufr. There are many subdivisions of types of dars, but they do not depend on the belief of the people, the technology used in the countries or anything else. So rationally, wheras the prophet (SAW) worked to establish Islam in a desert, even though the majority of people were Kaafir, and the ruler was a Kaafir and Islam had never been established before, we can work to establish Islam where there is no desert, where the majority are Muslim, a Kaafir ruler and where Islam had once been established.

We need to focus on Khilafah rather than being distracted by other issues such as enjoining good and forbidding evil or Jihad
It is Allah that lays down our obligations and it is Allah that lays down our priorities. It is not permitted for us to make priorities from our ration, ignoring the command of Allah. To do that may lead us outside the fold of Islam. The work to establish Khilafah is important, but so are the other obligations. Thus in some areas, depending on the reality, Jihad may take priority and in other areas, the work to establish Khilafah and to enjoin good and forbid evil.

Is it not better to select and concentrate our efforts in one area to establish Khilafah, rather than everywhere?
There is no harm in selecting and defining a particular area of work and engaging in that work. However, it is not permitted to select an area of work, and not be in that area and hence not do the work. As an example, it is permitted to select an area to pray salat, such as the lounge. But to then stay in the bedroom and not engage in salat is an act of sin. Thus the obligation is upon the individual wherever he or she is, unless Allah restricts the area of work.

Why have so many groups, is it not dividing the Muslims more?
In fact Allah (SWT) obliges groups to exist in order to maintain unity. Thus groups are a method of uniting the Muslims rather than dividing them. In Surah 3:102 Allah (SWT) asks the Muslim to hold fast to the rope of Allah and not be divided, and in the next ayat He commands a group to arise. Thus the existence of many groups is not the problem, rather the problem is the fact that many groups do not fulfil the obligations outlined in the ayat and are unwilling to co-operate together, some being blatantly partisan with an air of superiority and self righteousness.

To establish the Khilafah, it is necessary to ensure that the Muslims have an understanding of the deen, so we should be correcting their understanding of Tawheed first?
No. Allah SWT did not ask us to correct the aqeedah of other Muslims while neglecting the work for the implementation of Shari�ah. For one who says that we must call to Tawheed before asking people to engage in their obligations, implicitly accuses the Sahaaba of not understanding Islam because people like Amr ibn Uqaysh became a Muslim and fought Jihad immediately rather than learning about his aqeeda. The hadeeth says he is in Paradise. [Sunan of Abu-Dawood Hadeeth 2531]

Allah will never give success to those who do not follow the Sunnah, so we should follow the Sunnah strictly first?
Firstly we need to understand that we are not the ones who determine who Allah will give success to, rather we fulfil all of our obligations, and let Allah be the acceptor of our actions. Thus we do not say that we will not pray until we work to establish Khilafah as Allah may not accept our prayers. Likewise we cannot say that we will not work to establish Khilafah until our prayer is perfect, as Allah may not give us victory. Both are separate duties and must be undertaken upon the command of Allah. As for the Sunnah of the Messenger Muhammad (SAW), we must follow his example, because Allah tells us that he has the perfect example. His Sunnah was to address the society and seek authority and these actions of his are obligatory. Other actions of the Prophet (SAW) are recommended and so should be done, however anyone who neglects them cannot be dispraised, because this would lead to dispraise of the prophet (SAW) who may not have done a particular action all the time.

What is the aqeedah of al-Muhajiroun?
Al-Muhajiroun is not a sect, rather it is a collection of individuals with an ameer that exists to fulfil a particular obligation. Thus there could be members of various schools of thought that unite for a particular purpose. Hence there is no aqeedah for a group, but there is for an individual. For example, if four people are on a journey including Ahl ul Hadeeth, Hanafi, and a Sheeah, we cannot attribute an aqeedah to the group.

Are the Rulers of Muslim countries Kaafir and why?
Yes, the rulers of the Muslim countries are Kaafir. This is based on the fact that they permit what Allah has forbidden and thus have set themselves up as partners with Allah.

Are the Armies and politicians in Muslim countries Kaafir?
This question has two elements. Firstly we will address the politicians. To determine apostasy from Islam via ruling, it is dependant upon the one who legislates. Thus if the politicians are a part of the legislative process and undertake legislation, it is sufficient to be called a Kufr action, and thus can be classified as non-Muslims when an alim declares so after the specific conditions of the pronounciation of takfeer have been completed. As for the armies, they are composed of individuals who may or may not be Kaafir. Thus it is important not to term the entity as Muslim or Kaafir, but the individual. It is not permitted for us to seek Nussrah from Kaafir.

Sometimes I hear Al-Muhajiroun calling for Jihad and other times Khilafah, What is the priority?
The priority is not and cannot de defined by anyone; rather it is defined by Allah. Thus we need to be clear that whatever we may think the priority to be, may not be the priority unless Allah commands us via text. Only in the realms of permissibility are we allowed to define our priorities. For a matter of obligation, there are specific rules. Thus in an area where foreign occupying forces have entered Muslim land, the obligation is to fight regardless of numbers, etc. This obligation overtakes other obligations such as the work to establish the Khilafah. Thus in areas that are not occupied or adjacent to occupied areas, the obligation of fighting Jihad does not exist, hence the obligation to work to establish Khilafah must be undertaken. The supporting of Jihad is a separate obligation on Muslims wherever they are.

Is Jihad fard ain?
Absolutely not. The term Jihad is a divine term and entails fighting Kufaar physically to make the deen of Allah superior. Thus Muslims in Saudi Arabia, United Kingdom, Poland, Norway etc are not obliged to start fighting, as the hukm of fighting comes into effect when the enemy is present. Furthermore there exist the text which stipulates that all the believers should not all go out which categorically enforces the fact that Jihad is obligation only on some.

What is difference between fighting Jihad and supporting it?
The command to support Jihad is different than the command to fight Jihad. To fight Jihad entails the physical warfare, whereas the obligation to support is fulfilled verbally and financially.

Allah tells us to �fight them until there is no fitna (oppression)� so is this not a direct command for us to fight the rulers that oppress the Muslims?
The application of the ayat is not correct as this ayat addressed the Muslims to fight those who were fighting against the Islamic State. The method of the prophet (SAW) to establish the Islamic State cannot be replaced by any verse of the Qur�an unless it is linked to the obligation. This verse is an obligation to fight to remove fitna and the method to fulfil this command is via the example of the Prophet (SAW) who sent the Muslim armies.

Islam is complete now, so why can we not use Jihad to establish Dar ul Islam?
To use Jihad as a method to establish the Islamic State is contrary to the Sunnah of the Messenger Muhammed (SAW), and thus evidence to abrogate the actions undertaken by the prophet (SAW) are needed to uphold this view. There is no doubt that Allah commanded the prophet (SAW) to establish the Islamic State and there is no doubt that Allah commanded the prophet (SAW) how to do it, and there is no doubt that he (SAW) is an example for us to follow. Thus fighting Jihad is the method to protect the deen and expand it, not to establish the Islamic State.

Why do you say that you cannot fight to establish dar ul Islam, but then accept fighting while doing a military coup?
Jihad cannot be fought to establish the Islamic State because we are commanded to follow the Prophet (SAW) and he did not engage in Jihad. However, he did undertake a military coup after he had taken the pledge of fighting from the Ansaar. There is no dispute that the prophet did actions that were inspired to him and hence it is the command of God. It would greatly display ignorance and disrespect of the noble Sahaabah if we were to assume that the greatest warriors of Islam such as Hamza, Umar, Ali (RA) were cowards unable or unwilling to fight. Infact they were ready to fight, but the prophet (SAW) forbade them, but allowed the Ansaar. Thus the Ansaar are permitted to raise arms but not the Muhajireen.

Allah asks us to fight the ruler who implements clear cut kufr, so why do you say that we should not?
The hadeeth of Ubaada ibn Samit [Sahih Bukhari Vol. 9 #178] makes it clear that arms are to be raised against the ruler who are seen to change from Islam to non-Islam. Thus were the ruler to be implementing Islam, there is a set pattern, again defined by Shari�ah, that is undertaken of accounting the Khaleefah. Were he to ignore the judgement of the Qaadi Muthaalim and continue in his kufr in the law and order, the Muslims are obliged to remove him, even if this involves armed struggle. As for the one who doesn�t make the transition from Islam to Kufr, the hadeeth cannot be applied.

Rather than working to establish Khilafah and doing Da�wa, is it not better to collect money and support the Mujahideen?
Both actions are determined by Shari�ah and to assess which takes priority if both cannot be done simultaneously requires Shari�ah evidence. Thus as we do not say it is better to pray than fast, we do not say that to support Mujahideen is better than the work to establish Khilafah. Both actions are undertaken simultaneously as Shari�ah permits.

Is the UK dar ul harb?
Amongst the silly arguments that exist today, to define the UK as dar ul harb is indeed a manifestation of the gross ignorance of Islam. The term dar ul Harb is a divine term which is applicable to a land at war with the Islamic State. Thus if there is no Islamic State, there exist no dar ul Harb. Furthermore even if an Islamic State existed, it would need to explicitly engage in war with a nation to deem it as dar ul harb. In Dar ul harb, the Muslim would not be permitted to trade, to marry, to pray Jummah etc, and would merely have a shoot to kill policy.

Why is it not permitted to take power by running for election?
The method to take power is defined by Shari�ah and it is not permitted for us to deviate from it without evidence.

It is almost impossible to implement Islam immediately, so we need to implement Islam gradually. The Qur�an was revealed gradually and so was the prohibition of alcohol?
The fact that defines an Islamic State is that its basis is Islam and that it does not legislate Kufr. As for the implementation, it may be possible that certain areas exist which do not adhere to the commands of the Khaleefah, and the command of Allah. This would not negate the title of Islamic State, but the state is obliged to undertake work to rectify the situation. Just as in the time of Abu Bakr when people in Oman ignored the orders of Abu Bakr or other refused to pay Zakat, it was nevertheless an Islamic State. Thus the implementation is a separate issue to the legislation. And it is not permitted to implement part Islam and part Kufr. Incidentally alcohol was not forbidden gradually, it was forbidden instantaneously, and the hadeeth are clear that when the revelation came down, the streets were filled with alcohol that had been thrown out.

The Jews control the American system by being politicians and journalists so should we not do the same?
The commands to do and the command not to do are determined by Shari�ah. The method to do is taken from Shari�ah as exemplified by the prophet (SAW). Thus our role model to follow is the prophet (SAW) and not Jews and Christians and infact we have been commanded NOT to follow them in strict terms. Hadeeth Termidhi 171

We need to portray a good image of Islam and not a bad one, and sticking stickers and posters is not good. We might instigate a backlash. ?
The sheer stupidity of this question is apparent if we understand Islam as the command of Allah. Hence what bad side can Islam have? Firstly it needs to be made clear that Islam is all good regardless of whether it accords with our ration or not. Secondly good and bad are defined by Allah and to classify actions as good or bad is done by the Shari�ah of Islam. As for the sticking of stickers and posters as long as they call for Islam and by doing so do not violate Shari�ah they cannot be classified as bad. As for the reaction of the society which may cause a backlash, it is a sad excuse not to fulfil the command of Allah. Muslims are obliged to fear Allah and adhere to his command and not fear the Kufaar. The example of the prophet (SAW) is clear that regardless of the backlash, he continued in his da�wa rather than neglect the duty and he is the perfect example (SAW). We cannot possibly regard ourselves as better than the prophet (saw). They Kufaar reacted to the actions of the prophet (saw) because this is the nature of Kufr.

We need to contribute to this society and give an example of the compassion and love Islam has to offer, rather than be aggressive?
The only way we can contribute to any society is by displaying Islam in all spheres of our lives which includes addressing the evils in society. We cannot turn away and ignore the evil because we don�t want to be seen as aggressive. Allah demands nothing less from the Muslims than the application of his law wherever we reside. Hence our love and hate is for the sake of Islam and we love what Allah loves and hate what Allah hates and we make that apparent.