Bismillah Ar-Rahmaan Ar-Raheem. Alhumdulillah. Peace and blessings on Muhammad, his Noble Companions and Family.

Muslims who seek to live and to die for Allah

Islam and Revolution (Part 1 of 3)

Before I begin this subject, I would like to refer to the state of nature of man before Islam and Revolution gained their modern day connotations. In the generations of Nuh, Ibrahim, Moosa, (may Allahs eternal peace be upon them) etc., there was a serious difference between the content in of (for e.g.) Moosas message and the pattern of life within which he lived. The nature of this difference was a life and death issue. If Moosa insisted on pursuing his line of revelationary thought and methodology until its end, he and those that followed him could not escape the inevitable encounter with the established power of the day. This generalisation is applicable to the other prophets and emissaries who were commissioned by Allah. At that time there was no Islam as we (the victims of the media) understand it today. By the media I mean books, newspapers, television, movies, orientalists, professors, teachers, etc. that have robbed Islam of its quant-essential qualities and equated its meaning with a deviant slant toward Wahabism, Shism, Sunnism, Sufism, Black Africanism, etc. This is not to say that the above notions are correct or incorrect- some may be totally right or wrong and some may be partially right or wrong. The issue I want to refer to is the displacement of the Quranic meanings of Islam which encompassed a period of struggle beginning from the first days of Adam (alaih salaam). This is on one hand.

On the other hand the word revolution has suffered from the same quarters. Due to the desires and interests of the media kingpins, the word revolution wobbles between radical change on one end and disruption and lawlessness on the other end. As was the case with the medias connotations or suggestions concerning Islam, the same applies to revolution. We cannot find in the Qur'an a justification for these media connotations. Hence, we will deliberately avoid such general media implications as chaos, anarchy, pandemonium etc. However, the intention, will, purpose and ambition of the word revolution are to be found in the divine writ according to their unadulterated meanings and implications. Here, in passing, we may detect the virtue of those who preserved the meanings of the Quran and kept them alive viz. the Mujahideen.

To the awakening but still immature Muslim, revolution was synonymous with Atheism, Marxism, Socialism, Nationalism, Muammar Gaddafi, Gamal Abdel Nasser, Fidel Castro, etc. But amongst committed Muslims, the word revolution is associated with Muhammed (sallalahu alaihi wa sallam), Ahl Bait, Sahaba, Hassan al Banna, Sayyid Qutb, Ruhullah Khomeini,

Mohamed Asi, Usama bin Laden, etc. Here, we are talking about the sons of the general Islamic Movement. At this juncture, I cannot but recall what Malik ibn Nabi had cautioned against ie. the stigmatising of revolution in the Muslim mind. He was afraid of what is now the policy of some decision-makers who call themselves Muslim, viz. those liberals who subscribe to the notion of negating the status quo via the modern translation of revolution. These liberals are subjecting their postulates not to Quran and Sunnah but to the postulates of the counter civilisation. As an example, the word colonialism was translated by these pseudo-Muslims as Istimar. If we search for this word in the Quran, we would find it to have a positive meaning. It is He (meaning Allah) who has produced you from the earth and settled you there-in (Surah Hud verse 61) Therefore, the action of colonialism which is tyranny, humiliation and injustice does not blend in with the aromatic sense of Istimar as rendered in the Quran. This matter of manipulating words and jargon to alienate the revolutionary spirit is yet another field that is wide open for those sincere and committed Muslims who can readily recognise the discrepancy between the revolutionary language of the Quran and the phraseology of the establishment.

Since our medium of communication is English and for a lack of a better word but at the same time devoid of its connotations, I will use the word revolution and its derivatives to explain the idea of realistic rejection, practical objection and defiance of Taghut and Jahiliyya plus the constructive alternative (Islam) that cannot co-exist with its opposite.

The Muslims article of faith begins with a denial. The word la indicates a break from the prevailing anti-Islamic condition and circumstances. It is not a theoretical vote of no confidence, rather, it is a word that follows, not precedes the attitude and intention to destroy the overall structure of Taghut, as well as Taghut itself. Whoever rejects Taghut, i.e. A totalitarian government that is intoxicated with the excessive concentration of excessive power and believes in Allah is on firm grounds (Surah Al-Baqarah verse 256) It was this determination to abolish the material manifestation of Taghut in its political, economic, military, cultural, social, psychological etc. forms that highlights the discourses and instructions of the Quran and Sunnah. War was waged against this resolute determination throughout history. Moosa was not on the Pharoanic establishments wanted list because he was a person with an alternative set of tenets. He was wanted by the King of Egypt because the laws he had were the only system sanctioned by Allah. Ibrahim was not a transcendental guru, hopping

from one land to another to win over spiritual weaklings. He wasnt thrown into the execution chamber of the day because he wanted the people to be pious and righteous citizens of the powers that be. He was to be incinerated because he was a threat to the national security of Nimrud. As did all the emissaries of Allah, Ibrahim carried within him the unyielding determination to topple the Taghut. This uncompromising, revolutionary and daring spirit motivated and oriented all the prophets. It was this divine revolutionary drive that forced them into execution chambers, exile, political refuge, poverty, excommunication, banishment, alienation, prison, ridicule, assassination attempts, a crucifixion bid, etc. In todays political and intelligence climate, where do we find the monks, gurus, evangelists, popes, cardinals, priests and rabbis on the wanted lists of their respective governments? Where do we find qadis, mullahs, muftis, shaikhs, dervishes, etc. on the wanted list of their respective governments? You will not! Simply because they do not have the revolutionary impetus of Nuh, Ibrahim, Moosa, Isa and Muhammed (as).

Let me now demonstrate some revolutionary decisions by the beloved Messenger and let us see whether we have the revolutionary manhood to follow the Sunnah and Seerah of the last prophetic model.

There can be no doubt that among the first political decisions taken by the Prophet was to organise his followers into what is today called a party. This massing of members was never a political leverage which the Prophet used to gain power, popularity or privilege. The rejection of the establishment was an all out, hardcore and confident one, which did not break down into negotiations or accommodations half way through the struggle. On the contrary, the more the leadership of Muhammeds revolutionary purity persisted in its opposition and relentless struggle to seize the power and legitimacy from the forces of shirk andTaghut, the more these kaafir leaders tried to persuade the Islamic leadership to negotiate, compromise and accommodate. Their desire is that you should accommodate and compromise so they would accommodate and compromise (Surah Al-Qalam verse 9)

The clashes led by Quraish against the Islamic political and military emergence was natural because Muhammed (sallalahu alaihi wa sallam) was intent on popularising the divine doctrinal belief, and he was for all practical purposes declaring a war against the Quraishi establishment. The belief expounded by Muhammed was by its very nature the anti-thesis of a multi-power; multi-master and multi-divine Mecca. The war initiated by the Prophet was a revolt against the value system and its legal system simultaneously. The revolutionary spirit did not spare the royalty and the majesty of Quraish. This revolutionary commitment denigrated Quraishs futuristic vision, it vilified their lords and repudiated their cheap life. The revolutionary language of the Quran is unmistakable. It frankly and as a revolutionary guide is assails them by saying:

Verily you kaafirs and the false gods that you worship besides Allah are but fuel for Hell; to it will you surely come (Surah Al-Ambiya verse 98) Then the revolutionary spirit in the Quran goes on to fiercely assail usury which was the oppressive money generating mechanism of the Quraishi power structure: That which you lay out for increase through the property of other people will have no increase with Allah (Surah Ar-Rum verse 39)

The revolutionary justice in the following ayaat threaten those mercantile elements: Condemnation to those who deal in fraud; Those who when they have to receive from men exact full measure; But when they have to give by measure or weight to men give less than due (Al Mutaffifeen verse 1-3)

Was it prudent for the divine script to antagonise the financial typhoons, the multi-national merchants and the religious establishment within the Quraishi power structure all at once? Our present day liberals who are enjoying the claim that they are the true Muslims and thus causing a spurious commotion in the Muslim rank and file are the same ones who are attacking other Muslims because they are following this policy of the beloved Messenger. The consequence of these divine revolutionary guidelines was an increase in the persecution of Muslims. The revolutionary students and companions of Muhammad were tortured, but they did not leave their torture chambers convinced that the only way to power is by joining the Quraishi power structure and changing it from within. They did not depart their torture sessions and incarceration cells convinced that they had to align themselves with the devil to undermine the aristocracy of Quraish. Instead, they graduated from their torture chambers with a fervent revolutionary conviction that Allah will deliver them either to worldly power or heavenly peace, and this is represented by the statement of Muhammed (sallalahu alaihi wa sallam) Endure with patience Oh family of Yasir, verily your promise is Jannah Quraish instigated policies of boycotts and embargoes, it activated its mouth-pieces and media against the revolutionary impulse of the emissary and his deen but Muhammed (sallalahu alaihi wa sallam) continued to criticise them and he continued his struggle to undermine the prevailing Meccan order. He made no bones about it. Remember, he was one individual, unarmed, unassisted and unsupported by any secular power.

O You (Muhammed) who is enshrouded; arise and deliver the warning; and Magnify your Lord ; and keep your garments free from stain; and shun all abominations; nor expect in

giving any increase for thy self; but for your Lords cause be patient and be constant (Surah Mudatthir verse 1-7) Indeed the obedient revolutionary follows the orders of the only sovereignty in mans life and he calls for an assembly of people- who are anxious to hear what the truthful has to say. At 40, they knew him only to be honest and sincere. After they assemble, he asks them Have you ever known me to make a false statement, their answer was no, they never heard him lie to them. Then he asks them What if I had to tell you that there was an impending enemy beyond this mount, would you believe me? They said, yes they would. So he in the best of revolutionary candidness communicated to them the message of Allah, that he is appointed by Allah as a Messenger and that they should denounce the power and lordship over everyone and everythingand ascribe these attributes to Allah. Upon catching the intent of this revolutionary statement, Abu Lahab the Prophets uncle viciously reacted as anyone with an invested interest in the status quo would. Abu Lahab said to his nephew: May you perish O Muhammed for this! Did you only summon us here for this? Now if we were to think that the Quran is passive, neutral, apologetic or in any sense a nonrevolutionary text, then a statement such as Abu Lahabs would not invoke an eternal divine reply. But subsequent to that Abu Lahabi statement, the Quran responded in its revolutionary tone: Perish the hands of the father of flame, perish he; He will not profit from all his wealth and all his gains; Soon will he be burnt in a fire of blazing flame; his wife shall carry the crackling wood as fuel; a twisted rope of palm leaf fibre will be around her own neck (111) What is significant beside the fact that the dignity of the Prophet and Islam did not go unnoticed by divine attention is the second sentence. This sentence cuts down the Abu Lahabs to their size. The money and possessions of this capitalist will be of no value and comfort. Certainly, Abu Lahab could have been denounced for his harsh words, shirk and kufr, but the Qurans revolutionary cadence marches to the core of the issue, in this case, the wealth and affluence of this capitalist.

Islam and Revolution ( Part 2 of 3)

Let us take another revolutionary example from the Prophet (alaih salaam)s Sunnah. The decision-makers of Quraish pleaded with his uncle to talk some sense into his nephews head on behalf of the Quraishi power hierarchy. His uncle approaches the Prophet with these propositions: If it an issue of position and status that you want, the chiefs of Quraish are willing to elevate you to the most luxurious and comfortable status that you wish; If it is an issue of being in-charge of the whole Meccan order, they will appoint you as its supreme leader; If it is a matter of you being possessed by uncontrollable powers and spirits, then Quraish is willing to provide you with the best physicians there are.

The first two proposals are a dream come true. Any of the conformist Islamists and their superiors from the religious establishment in Saudi Arabia would jump at the opportunity of the Islamic end justifying the kaafir means. But was this the Sunnah of our political leader par excellence. Was he a fanatic not to accept an Islamisation process in Mecca, whereby he and a negotiated few of his partisans could join Quraish and then gradually change the kaafir system into a Muslim one? Was he politically naive not to accept the highest office in the Meccan Republic, or was he reacting to years and years of persecution, torture and malignment that he could not objectively decide. All of these accusations are thrown at the revolutionary Muslims who are struggling to implement the policies of this Prophet (alaih salaam). In those circumstances, and under those conditions, what were the Prophet (sallalahu alaihi wa sallam)s clarion reply for our Muslims to hear throughout the ages and years? By Allah, O my uncle, if they were to place the sun in my right hand and the moon in my left hand on condition that I abandon this business, I would still not leave it until Allah makes it victorious or I die doing it This prophetic statement has to be the epitome of revolutionary immunity for the manoeuvre of containment and vacillation. But containment and vacillation are the order of the day for the grand Quraish of today. Whatever happened to the Sunnah of these Sunnah-less leaders? Or should the Sunnah dare not have a political much less revolutionary meaning? It was this firm Prophetic revolutionary will that was liberated from all forms of fears. It did not fear the fortunes or mis-fortunes of the future and an uncertain tomorrow. No harm could afflict them except by Allahs permission (Surah Al-Baqarah verse102) If Allah most gracious should intend some adversity for me, of no use whatsoever will be their intercession (Surah Yasin verse 23) Say: Do you then take as protectors other than Allah; such who have no power to benefit or harm themselves? (Surah Ar-Rad verse16) Say: Nothing will happen to us except what Allah has decreed for us (Surah Taubah verse 51) And many other ayahs in the Quran which free the mind of any reservations as far as any costbenefit approach is concerned, and add to this the divine instructions which liberate the psychopolitical desire of potential deprivation and a consequent relapse into poverty and need. The thing that you adapt to, serve and worship besides Allah has no power to give you sustenance (Surah Al-Ankabut verse 17) Say: Who gives you sustenance from the heavens and the earth, Say it is Allah (Surah Saba verse 24) Truly such will be our provision to you, it will never fail (Surah Saad verse54)

And finally, the Qurans revolutionary force conquers death itself. A Muslim does not fear dying. This is not to imply that a Muslim is obsessed with killing and being killed. Rather, a Muslim welcomes death when it becomes an act of worship and devotion. The quiescent attitude of government sponsoredIslam dreads death. This inactive and secularly supported Islam flees in the face of these death challenging verses from the Quran: Verily it is We that give life and death and to Us is the final goal (Surah Qaaf verse 43) And verily it is Us who gives life and who gives death. It is Us who remain inheritors after all else passes away (Surah Al-Hijr verse 23) It is We who gave you life, will cause you to die, and will again give you life (Surah Al-Hajj verse 66) It is Allah who grants laughter and tears, and it is Allah who grants death and life (Surah Najm verse 43-44) We have decreed death to be your common lot, and We are not to be frustrated (Surah AlWaqiah verse 60)

It can only be a revolutionary mood in the dear book that erodes all elements and factors of fear. Thus the stage is set for the military assault against the forces of shirk and kufr. Only after being equipped with this revolutionary fervour can Muslims be ready for the military campaigns awaiting them. It was upon this revolutionary foundation that ayaat such as the following were revealed: Muster your strength to the utmost of your power, including steeds of war, to strike terror into the hearts of Allahs enemies and your enemies (Surah Al-Anfal verse 60) Indeed, Allah loves those who fight in His cause in battle array, as if they were a solid cemented structure (Surah As-Saff verse 4) But if the kaafirs turn renegade or return to enmity, seize them and slay them wherever you find them (Surah An-Nisa verse 89) Fight the Mushriks and Allah will punish them by your hands, cover them with shame and help you to victory over them (Surah Taubah verse 14) Fight those who dont believe in Allah or in the last day nor hold as forbidden which has been forbidden by Allah and His Prophet (Surah Taubah verse 29) And fight the Mushriks in an all out manner the way they fight you in an all out manner (Surah Taubah verse 36)

You will find people who desire security from you and their own folk. Whenever they are tempted to hostility, they are plunged there-in. But, if there is hostility, they are plunged therein. If they dont withdraw from you, nor offer you peace, nor restrain themselves against you. Then seize them and kill them wherever you find them (Surah An-Nisa verse 91) Fight in the cause of Allah those who fight you (Surah Al-Baqarah verse 190) And fight them on until there is no more tumult or oppression and Deen is for Allah (Surah Al-Baqarah verse 193)

The divine revolutionary was ordered by Allah to arouse the Mumin to do combat. O Apostle, arouse the believers to the fight (Surah Al-Anfal verse 65)

Those who compromise their revolutionary and military momentum during combat are warned and threatened. This is their ultimatum O you who are committed to Allah, when you meet the kaafirs in battle positions, never turn your backs to them. If any of you turns your back on this enemy, and it is not as part of a strategy of war or a retreat to join another battalion of your own, then you draw on yourself the wrath of Allah and your abode is hell an evil refuge indeed (Surah Al-Anfal verse 15-16)

These ayahs and many more in the Quran are enough to shatter the static, dormant. in-active, dull figure image that todays moderates want to make Muhammed (sallalahu alaihi wa sallam). This revolutionary example for all Muslims participated in 27 military battles and expeditions. Let us take a glimpse of this revolutionary model on the day of Uhud. The Prophets tooth was broken on the day of Uhud, his face was cut and blood was running there-from. He was wiping his blood and saying How can these people (the kaafirs) succeed when they shed the blood and stain the face of an envoy calling them to their lord.

The serious and assertive Prophetic mentality ordered the execution of 400 counter revolutionaries belonging to Bani Quraida. Revolutionary integrity in the beloved heart of our leader made it possible for him to personally eliminate a kaafir by the name of Ubaiy Bin Khalaf. The Prophets policy to his commanders on the conquest of Mecca was that they should not kill anyone unless the others were intent on killing the Muslims. But there were several who the Prophet wanted to execute even if they were found within the sanctuary of the Kaaba. Among them were Abdulla bin Saad, Abdulla bin Khattal and two of his women singers who often sang

songs of rhythmic diatribe against the Prophet. The Prophet ordered them killed in addition to others. His words still ring in the justice seeking and struggling revolutionaries: KILL THEM EVEN IF YOU FIND THEM HIDING BEHIND THE CURTAINS OF THE KAABA All of the above policies and actions taken by the beloved are subject to the outcry of international organisations, human rights associations etc. Even the conventional minds of ritualistic Islam would question the revolutionary portrait of the Prophet (sallalahu alaihi wa sallam) in the Quran Muhammed is the messenger of Allah, and those who are with him are strong and firm and ferocious against the kaafirs but compassionate amongst one another (Surah Al-Fath verse 29) And that is precisely the issue. The revolutionary figure of the Prophet has faded away. His revolutionary and combatant nature does not exist in the minds and hearts of the bulk of those who purport to follow him. Here lies the task of rehabilitating the revolutionary character of our supreme guide and teacher.

Islam and Revolution (Part 3 of 3)

And every time the revolutionary determination went into a higher gear, the anti-Islamic forces stepped up their dual stick and carrot approach. One of the carrots some Islamists are nibbling on today is a formula for sharing power. This is not new! What is new is the departure from the Prophets policy. The Kingdom of Quraishi Arabia offered the Prophet to rule and apply Islam for one or two years in their stay, and they would apply their system and regulations for one or two years. Some present day Muslims would celebrate for such an opportunity. Their argument would go as follows: Islam is intrinsically superior to the other ideologies and systems. The people are in dire need of Islam and they know it not. Some people are even Muslims and the only thing lacking in their lives is the implementation of the Islamic penal code and law. If we are given the opportunity to present people with the excellent qualities of Islam, then we should do so, because once they have tasted Islam, they will not settle for anything less. This abridged argument contains at least a couple of fallacies. First of all, it accepts the good faith of Taghut, and it assumes that Taghut is going to honour its word. So there is an element of reliance upon Taghut to establish Islam. The other false assumption is that Islam is capable of winning over adherents who will en masse make a difference simply by granting Islam a stage appearance. Besides, Allah Most High and Most Knowledgeable answered this Taghuti offer with a policy from above seven heavens: Say: O you who reject faith, I dont conform to that which you conform to, nor will you conform to that which I conform to, and I will not conform to that which you want me to conform to, nor will you conform to that which I conform to, to you be your way and to me mine (Surah Al-Kaafirun)

Muhammads lifelong struggle to destroy Taghut in the sphere of reality has to be resuscitated. Absolutely no-one in the history of mankind demolished in so short a period of time as many Taghuts as did this unique revolutionary. When we review twenty-three years of liberation and revolution led by Muhammed, we cannot but submit to the fact that this revolutionary was inspired by revelation. Virtually alone, and unsupported by any secular power, he managed to cause a radical change in the spiritual, social, economic, military, political and cultural activities of man. He was a revolutionary against the contorted concepts of God which cleansed the human mind and soul of false images and ideas of God and brought home the pristine oneness of Allah.

His was an all out war against bias in all its manifestations, especially racist and nationalist bigotry. This revolution anchored the policies of a single human family, thereby crushing the narrow mindedness of racial supremacy. Taqwa was to replace all other dogmatic criterion. There is revolutionary value, justice and law in the following Quranic principles: O Mankind, We created you male and female and made you derivatives of other peoples so that you may know each other, not that you may despise each other. Verily the most honoured of you in the sight of Allah is he who is constantly on guard against Allahs power presence (Surah Hujurat verse 13) O Mankind, revere your guardian Lord who created you out of a single nafs, created of like nature his mate and from them twain scattered like seeds countless men and women (Surah An-Nisa verse 1) The Prophet says Not among us are those who live, fight and die in the name of Nationalism. It was and still is a revolution against social and class discrimination. At that time, when the Quraishi feelings of superiority was at their peak, and when Quraish in the days of Hajj use to stand at Muzdalifa, and proceed from there while the rest of the pilgrims stood at Arafat, and proceeded from there. The revolutionary defiance and directives were revealed as Muhammed (sallalahu alaihi wa sallam) who belonged to the Quraishi citizenry stood with the rest of nonQuraishis at Arafat, and with the Quran addressing Quraish: Then pass on quickly from the place from where the multitude do so (Surah Al-Baqarah verse 199) This was a revolutionary method and measure which equalised all people. The Quraishi pomp and pride could not accept or see a Quraishi daughter or sister married to an average Arab or commoner. Then, along comes the Prophet who was from the best stock in Quraish and he adjoins his cousin Zainab bin Jahash in marriage to the socially inferior Zaid. Today, the daughters and sisters of Saudi Quraish are not wedded to the other Muslims, unless it may be out of some interest. Today, Quraish reincarnated as the royal family of Saudi Arabia performs its Tawaaf, after vacating the immediate vicinity of the Kaba from the presence of the other

Muslims, and there are no Muslim scholars, many of whom are swarming into the petro-domain of quick wealth, who have displayed the will to rehearse these meanings to the contemporaneous lords of the Saudi clan. Today there are heated debates in certain Islamic circles pertaining to the Islamic legality of revolutionary change in the regimes and dictatorships that have come into existence in Muslim lands. Menacingly, these establishmentarian sponsored Islamists dont favour a rupture with the Taghuti system. But, as a matter of Prophetic revolutionary discipline, we do not have a choice but to take issue with the established Taghuts, especially those that are mattressed by the affluence of petro-riches while their brothers and sisters in Islam and humanity are subjected to a general condition of oppression and injustice throughout Asia, Africa and the World at large.

The reasons for any Islamic Movements hostility towards the autocratic regimes are the following: Then We put you on the right way, so follow that way, and dont follow the desires of those who know not (Surah Jaathiyah verse 18) We have sent down to you the book in truth that you might judge between men as guided by Allah (Surah An-Nisa verse 105) If any do fail to judge by the light of what Allah has revealed, they are no better than the kaafirs (Surah Maidah verse 47) So judge between them by what Allah has revealed (Surah An-Nisa verse 48) And this He commands: judge between them by what Allah has revealed, and follow not their vain desires, but beware of them lest they beguile you from that which Allah has sent down to you (Surah Maidah verse 49) Do they then seek a judgement from the days of ignorance, but who can give better judgement than Allah (Surah Maidah verse 50) And, there are other hadiths from the Prophet (alaih salaam), that demand and suggest rebellion against the established Taghuts travelling in our Muslim lands. Today, there is no excuse, nor alibi for the Muslims to ignore or neglect this effort that belongs to the Muslim Ummah, and the mustadafin (oppressed peoples) of Allahs creation. Striving to achieve an Islamic Revolution is an embodiment of the revolutionary impulse of Muhammed (alaih salaam). It has become obvious, even to non-Muslims, that the super and regional powers, (the US, the SU, Britain, France, Saudi Arabia, Jordan, the Zionist occupiers of Palestine, Egypt, and virtually all the Taghuts in the world,) are involved directly more than indirectly against the revolutionary stance of certain Muslims, but let not the sons of the Islamic Movement take the side of the kuffaar as some moderates would like us to see. Throughout this khutbah, I tried to demonstrate the affinity between Islam and revolution. It should be clear by now, that the two are synonymous and inseparable. Whoever the implementers of the Prophets revolutionary concepts

are, be they the Ulema, the combatants, and the oppressed and committed sons of the Islamic Revolution, they are on the side of Allahs Messengers: On Shuaib (alaih salaam)s side against mercantilism, financial exploitation and money monopoly; On Moosa (alai salaam)s side against political corruption and super power arrogance; On Lut (alaih salaam)s side against moral degeneration and ethical degradation. These are the most chronic problems of our times, and if the leaders of Islamic associations, parties, organisations and local movements want to take the side of this historic procession, then the only step they have to take is the revolutionary march into the future as is outlined in the Quran, implemented by the Prophet and preserved by the Mujahideen. And if anyone puts his trust in Allah, the sufficient is Allah for him (Surah At-Talaq verse 3)

This document was created with Win2PDF available at http://www.win2pdf.com. The unregistered version of Win2PDF is for evaluation or non-commercial use only. This page will not be added after purchasing Win2PDF.