Reflection

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All Praise be to Allah (swt), and may blessings and peace be upon the Messenger of Allah (saw). Almost everyone, if not everyone, has heard the saying, ضَعْها في رقبةِ عالمْ واطلَعْ منها سالمْ “Put it all around the neck of an alim and come out safe.” It is a saying so frequently repeated among the people that we sense its spread was not spontaneous. Instead the spread is the result of a deliberate act. There is no doubt that if this statement turns into a conviction for Muslims, it is a disaster. This is because it simply turns Muslims into mere blind followers of ulema, figures, and influencers that are manufactured and constructed by regimes to achieve their goals of tightening control over populations. The easiest way to control people is to create authorities or priesthoods that confer sanctity, and an aura of respect and reverence, upon themselves. Through these authorities, you can then lead people in the direction you desire, the direction that suits you, with ease and comfort. This is what the regimes in Muslim countries have done. These authorities came to issue fatwas declaring the prohibition of rebellion against rulers and the permissibility of obeying them, even in disobedience, from the principles of أهونِ الشرورِ “the lesser evil” and دَرءِ الفتنِ “warding off fitnah.” They also permit rulers to rule by a non-Islamic law out of necessity and inability. They also permit regimes to collaborate with the kuffar in war against Muslims in Iraq, Chechnya, and Afghanistan. They forbid people from forming parties and structures so that nobody can form that could destabilize the regime. They also issue fatwas permitting riba (usury) based banks and “Islamic” banks out of necessity, and the contemporary system of life. They also permit rulers to prohibit marriage before the age of eighteen, and many other fatwas and ideas, the list of which is long. Thus, the regimes have created idols for people to worship instead of Allah, without them even realizing it. Indeed, some of them believe that by following the fatwas of these ulema, they have done well and worshipped Allah (swt). This is a catastrophe. Consider with me the hadith of the Messenger of Allah, may Allah bless him and grant him peace, when Adi bin Hatim, a Christian, came to him and heard him reciting this verse: ﴿اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَهًا وَاحِدًا لَا إِلَهَ إِلَّا هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ﴾ “They have taken their rabbis and monks as well as the Messiah, son of Mary, as lords besides Allah, even though they were commanded to worship none but One God. There is no god worthy of worship except Him. Glorified is He above what they associate with Him!” [TMQ Surah At-Tawbah 31] Adi said: I said to him: “We do not worship them.” The Messenger (saw) said, أليسَ يحرمونَ ما أحلَّ اللهُ فتحرِّمونَه، ويحلُّونَ ما حرَّمَ اللهُ فتحلُّونَه “Do they not forbid what Allah has permitted, so you forbid it, and permit what Allah has forbidden, so you permit it?” Adi said: “Yes.” The Messenger (saw) said, فتلك عبادتُهم “That is their worshipping of them.” [At-Tabarani] It is clear from the noble Prophetic Hadith that the issue of making permissible and making forbidden is not a matter to be taken lightly, for it is a dispute with the Lord (swt) of all lords. It is clear that whoever takes this from other than Allah (swt) will fall into a huge disobedience of Allah. Therefore, the issue of leniency in blindly submitting to the alim, jurist, or mufti is a serious issue. This is just as a person in the affairs of his life finds himself striving and struggling to achieve goodness and success. He does not make a decision, even if it is simple, except after careful consideration. He is careful not to let anyone make a mockery of him or take advantage of him. Now, the basic principle is that his care in matters of Deen must be more intense and serious. A Muslim is not permitted to learn his Deen from an ‘alim simply because of his status, title, or prominence. Instead, he must strive to learn it from the most pious, the most pure, and the most knowledgeable. For example, abundant knowledge is not sufficient without piety (taqwa). Therefore, Al-Ghazali (may Allah have mercy on him) said: ولو كانَ في العلمِ دونَ التقى شرفٌ *** لكانَ أشرفَ خلقِ اللهِ إبليسُ “If there was to be any honor in knowledge without piety (taqwa), the most honorable of the creation of Allah would be Shaytan.” So let no one be deceived by the certificates and titles that have been created and given to many ulema and organizations. Indeed, the most prominent of them were created for the purpose of corrupting the Deen for the people. I conclude with the words of Ibn Sirin, may Allahhave mercy on him, in Sahih Muslim, on the authority of Muhammad Ibn Sirin, who said, إنّ هذا العلمَ دينٌ، فانظروا عمّنْ تأخذونَ دينَكُمْ “This knowledge is Deen, so examine carefully from whom you take your Deen.” Written for the Central Media Office of Hizb ut Tahrir by Eng. Baher Saleh Member of the Central Media Office of Hizb ut Tahrir

(Translated) One of the most dangerous paths taken by many individuals within the Islamic Ummah is the tendency towards a “low-cost” religiosity, i.e., worshipping Allah (swt) with the bare minimum, which the negligent believe will save them from the Wrath of Allah (swt) and absolve them of any blame regarding their Ummah, Deen, and lands. You will find many people tending towards resignation, and contentment with personal ritual ibaadah (worship), to the exclusion of the rest of the Islamic Shariah rulings, which are in the domain of conflict, challenge and change. This group of people convinces themselves that with the individualized acts of worship and behaviors alone, such as making Salah in the masjid, performing Tahajjud, growing beards, and memorizing and reciting the Noble Qur’an, they have done all that is obligated upon them. They mistakenly console themselves with the Words of Allah (swt), ﴿لاَ يُكَلِّفُ اللّهُ نَفْساً إِلاَّ وُسْعَهَا﴾ “Allah does not hold liable a person beyond their capacity” [TMQ Surah Al-Baqarah 286]. Some of them may even go so far as to support certain movements and parties, including jihad movements for example, without actually participating in their work. They think that by supporting them alone, they have done enough, even though they may only do so to evade the Shariah obligation of serious political work that leads to change. This is because they do not want to pay the cost of that, by confronting the rulers and regimes, a confrontation that would expose them to the wrath of the regimes, such as imprisonment, dismissal from work, restrictions on their business and daily dealings, and other methods of oppression and harm. The truth is that this behavior and approach is dangerous for the individual, and is even more dangerous for the Ummah, as it matures and grows. Reflect upon this with me. If this had been the approach of the Companions (ra) and their Tabi’oon (followers), for example, would Islam have reached us and would its status have risen? If strong men like the Companions (ra) of the Messenger of Allah (saw), such as Abu Bakr (ra), Omar (ra), Abu Ubaidah (ra), Hamza (ra), and Saad (ra), do not rise up for Islam, then who will bring Islam back to life?! Do we expect the West and the agent rulers, for example, to voluntarily give up their falsehood and their dominance over people, without confrontation, struggle, or conflict?! There is no doubt that the answer is obvious and clear, and it is certainly “no.” The struggle of the Messenger of Allah (saw) and his Companions (ra), their well-known struggle, and their great courage in confronting kufr (disbelief) and its system, is what strengthened Islam and forced the tyrants to retreat. The struggle of the Ummah and its sons today to regain their authority, and remove the rulers from their crooked thrones, is what will bring Islam back to the forefront, and force the West and its agent rulers to retreat and disappear. So reflect with me upon the hadith of the Messenger of Allah (saw), «إِنَّ أَوَّلَ مَا دخَلَ النَّقْصُ عَلَى بَنِي إِسْرائيلَ أَنَّه كَانَ الرَّجُلُ يَلْقَى الرَّجُلَ فَيَقُولُ: يَا هَذَا، اتَّقِ اللَّه وَدَعْ مَا تَصْنَعُ، فَإِنَّهُ لا يَحِلُّ لَكَ، ثُم يَلْقَاهُ مِن الْغَدِ وَهُو عَلَى حالِهِ، فَلا يَمْنَعُه ذلِك أَنْ يكُونَ أَكِيلَهُ وشَرِيبَهُ وَقَعِيدَهُ، فَلَمَّا فَعَلُوا ذَلِكَ ضَرَبَ اللَّهُ قُلُوبَ بَعْضِهِمْ بِبَعْضٍ» “The first defect in Deen which affected Bani Israeel was in the way that a man would meet another and say to him, ‘Fear Allah and abstain from what you are doing, for this is not lawful for you.’ Then, he would meet him the next day and find no change in him. However, this would not prevent him from eating with him, drinking with him and keeping in his company. When it came to this, Allah mingled their hearts together.” [Riyadh us-Saliheen] This hadith urges Muslims to be resolute and stand firm in their commitment to the Deen of Allah (swt), and not to be negligent or lenient towards sinners. If this stance and firmness is obligated regarding ordinary people and individuals, then how must it be regarding rulers and those in charge of people’s affairs?! Therefore, the Messenger of Allah (saw) urged the Muslim to command the oppressor to do good and forbid him from doing evil. He even encouraged to compel him to do what is right, so that commanding good and forbidding evil would be done with insistence and compulsion, not as a way of merely removing blame and reproach. The Messenger of Allah (saw) said, «كَلَّا، وَاللَّه لَتَأْمُرُنَّ بِالْمَعْرُوفِ، وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ، ولتَأْخُذُنَّ عَلَى يَدِ الظَّالِمِ، ولَتَأْطرُنَّهُ عَلَى الْحَقِّ أَطْرًا، ولَتَقْصُرُنَّهُ عَلَى الْحَقِّ قَصْرًا، أَوْ لَيَضْرِبَنَّ اللَّه بقُلُوبِ بَعْضِكُمْ عَلَى بَعْضٍ، ثُمَّ ليَلْعَنكُمْ كَمَا لَعَنَهُمْ» “Indeed, by Allah, you must enjoin good and forbid evil. You must seize of the hand of the oppressor. You must compel him to act justly and abide by the truth. Otherwise, Allah will mingle the hearts of some of you with the hearts of others. Then Allah (swt) will curse you as He had cursed them.” [Riyadh us-Saliheen] I conclude with the Words of Allah (swt), ﴿وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ﴾ “And amongst the people is the one who worships Allah on the very edge. If good befalls him he is satisfied therewith. However, if a trial befalls him he turns back on his face. He loses this world and the Hereafter. That is what is the manifest loss.” [TMQ Surah Al-Hajj:11]. Al-Qurtubi commentated, “It was said: on the edge; that is, on one side of the edge, which is that he worships Allah (swt) in ease, but not in hardship.” So, servants of Allah, beware of worshipping Allah only in times of ease but not in hardship, in times of prosperity but not in poverty, and in times of ease but not in difficulty. Written for the Central Media Office of Hizb ut Tahrir by Eng. Baher Saleh Member of the Central Media Office of Hizb ut Tahrir

All Praise be to Allah and peace and blessings be upon the Messenger of Allah ﷺ. And so: Talking about Islam necessarily means talking about a system of unity. Islam did not make the issue of Muslim unity an optional matter that depends on circumstances, time and place. Instead, Islam made it obligatory for the Ummah and the rulers and made it the only form of the Islamic system of government. The system of government in Islam is a system of unity, and therefore Islam has made the punishment severe for whoever tries to divide or separate the Ummah. The Saying of the Messenger of Allah (saw), إذا بُويعَ لخليفتينِ فاقتلوا الآخِرَ منهُما “If the Bayah of allegiance is given to two Khaleefahs, then kill the latter of them,” made it permissible to shed the blood of a Muslim who divides the Ummah by appointing a second Khaleefah for the Ummah, with the result that the Ummah is divided between him and the first Khaleefah. As an example, there is the hadith, «إنّه ستكونُ هَنَاتٌ، فَمَنْ أرادَ أنْ يُفرّقَ أمرَ هذهِ الأمةِ وهي جميعٌ فاضربوهُ بالسيفِ كائناً مَنْ كانَ» “Different evils will make their appearance in the near future. Anyone who tries to disrupt the affairs of this Ummah while they are united you should strike him with the sword whoever he be.” [Muslim]. It determined capital punishment for whoever wanted to divide the Ummah, thus was not deterred except by the sword. Similar to this is the hadith, «مَنْ أتاكُمْ وأمرُكُمْ جميعٌ على رجلٍ واحدٍ يريدُ أنْ يَشُقَّ عصاكُمْ أو يُفرّقَ جماعتَكُمْ فاقتلوهُ» “Whoever comes to you while your affairs are unified under one man, wanting to split your unity or divide your community, then kill him.” This is also very clear in the obligation to confront every attempt that would divide the community of Muslims or divide their unity. Therefore, the issue of the unity of the Ummah is one of the sensitive and vital issues that cannot be tolerated or neglected. The crime of the rulers these days, who have divided the Ummah into more than fifty countries, is a great crime and not simple or insignificant. When we talk about the necessity of the unity of the Ummah under the shade of a Khaleefah (Caliph) and in one state, we speak with full confidence and conviction in the rule by all that Allah has revealed, which must be applied and can be implemented. However, its application and implementation is inconceivable while the current rulers remain, who have divided the Ummah and have been keen to make it into states and enclaves, and have set for each one a flag, borders and a constitution, to ensure that they prevent the unity of the Ummah once again. Therefore, talking about unifying the Ummah necessarily means talking about removing the rulers, removing them from their thrones, and installing a single Khaleefah (Caliph) in their place. The rulers and regimes supported by the West are the rock that stands in the way of the unity and glory of the Ummah. We have seen with our own eyes what happened to us as a result of the state of division that colonialism created and the rulers of our country maintained. Gaza was slaughtered from artery to vein, and the Ummah was unable to support it because of the state of division that the rulers and the West created. Before that, Iraq, Afghanistan, Chechnya and Albania were invaded, and the Ummah was unable to support or rescue them because of the state of division in which they live. Thus, colonialism was able to dominate our countries one after the other, while the Ummah watched and cried without mobilizing. However, it has never happened in the history of the Ummah that it was defeated while it was unified. Therefore, the issue of the unity of the Ummah is a vital and fateful issue, not marginal or incidental. The unity of the Ummah is what makes the Ummah strong and feared, and through it the capabilities of the Ummah are gathered as one force, so it becomes resistant to fragmentation or defeat, and so it folds the ground under its feet, and roams the lands securing conquest and dominance. Written for the Central Media Office of Hzib ut Tahrir by Eng. Baher Saleh Member of the Central Media Office of Hizb ut Tahrir

(Translated) Islam has emphasized practical and successful mechanisms for implementing its Shariah rulings. Islam is neither utopian, nor an inapplicable theoretical philosophy, unlike other ideologies and ideas. Socialism, for example, touched the hearts of the oppressed and downtrodden, with some of its ideas. It agitated their feelings with idealism, and rose-colored models. However, it was impossible to apply or implement. This prompted the theorists of its thought to go beyond ideas and contradict convictions to achieve those dreams and goals, in a bid to escape from inevitable failure. Capitalism, on the other hand, has relieved itself, in many instances, of the trouble of explaining the method, and means of implementation, by depending on pragmatism and the principle of the end justifies the means. This is to give free rein to their minds to invent means and methods to achieve the ends. So, they fell into what they fell into, losing direction, values and principles. As for Islam, it has stated a method for every thought, and for every action and goal, with determinants, standards and Shariah rulings, until it has drawn out the lives of Muslims with a precision that has excelled in shaping society, the family and the individual. One of the most important matters that Islam has legislated, regarding working to change and advance societies, is the work of parties. Islam has made the work of a Hizb a path to change, and to influence existing societies and systems. Islam has emphasized that the efforts of the sincere and honest are unified in a structure that is able to create an effect, and compel those in power to respond. Therefore, the work by a Hizb was one of the most dangerous actions for the current regimes and rulers. They have always fought the idea of ideological structures and joining them, and alienated people from them in more than one way. They used intimidation and oppression, and exposing people to arrest, persecution and oppression, to alienate people from the Hizb. They have deployed groups and ulema, clothed in the Deen, who distorted the Shariah rulings of their Lord (swt), until they had the audacity to say that there is no concept of a Hizb in Islam. They have outlawed the work of a Hizb, and made it a crime. They have brought evidence that has nothing to do with the work of a Hizb, or collective work, in this context to deceive people, and alienate them from collective work and belonging to parties. They also worked to fight the serious work of a Hizb, with distraction and bad experiences. They created parties and movements for Muslims that are distracted by issues that are either trivial, and have no connection to real change, or are corrupt. This is with the aim of diverting their members from the truth and the path of the desired change. They attracted individuals and personalities to them, and made them into icons and figures to become the focus of the attention of the common people, and the admiration of the simpletons in order to divert them from serious ideological parties. They also worked to make fail models of parties and movements, after inflating them and magnifying their importance, until they led the Ummah to despair by groups and parties and to become convinced of the futility of the work of parties. All of this is because they do not want the Ummah to rally around ideological parties and adhere to the option of the serious work of a Hizb that is capable of changing conditions and overthrowing regimes. In this context, two things are sufficient to strengthen our conviction of the necessity and importance of the work of a Hizb: Firstly: The Saying of Allah (swt), ﴿وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ﴾ “Let there be a group among you who call others to goodness, encourage what is good, and forbid what is evil—it is they who will be successful.” [TMQ Surah Aali Imran 3:104] This noble ayah obliges the Ummah to establish a party or parties that make Dawah to goodness, i.e. to Islam, and command what is right and forbid what is evil. It indicates the permissibility of multiple parties. Secondly: It is the Seerah of al-Mustafa (saw). He (saw) was the leader of the structure of the Companions (ra) in Makkah Al-Mukarramah. Through his collective work with the members of his structure, he (saw) was able to change the Jahillayah system and establish the Islamic state. He (saw) did not work individually. Instead, he worked within a structure of the Companions (ra). Allah (swt) is Truthful when He says, ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيراً﴾ “Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often.” Written for the Central Media Office of Hizb ut Tahrir by Eng. Baher Saleh Member of the Central Media Office of Hizb ut Tahrir

(Translated from Arabic) One of the important issues, and fundamental issues, in Islam is the issue of collective work, and the collective spirit among Muslims and within Islamic society. Islam has been keen to form the collective spirit among Muslims, and the sense of responsibility towards others. This is in contrast to the capitalist thought that has an individualistic tendency, and is the enemy of the collective spirit. So reflect with me over the hadith of the Messenger of Allah (saw) who said, « مَثَلُ الْقَائِمِ عَلَى حُدُودِ اللهِ وَالْوَاقِعِ فِيهَا كَمَثَلِ قَوْمٍ اسْتَهَمُوا عَلَى سَفِينَةٍ فَأَصَابَ بَعْضُهُمْ أَعْلَاهَا وَبَعْضُهُمْ أَسْفَلَهَا، فَكَانَ الَّذِينَ فِي أَسْفَلِهَا إِذَا اسْتَقَوْا مِنَ الْمَاءِ مَرُّوا عَلَى مَنْ فَوْقَهُمْ فَقَالُوا: لَوْ أَنَّا خَرَقْنَا فِي نَصِيبِنَا خَرْقاً وَلَمْ نُؤْذِ مَنْ فَوْقَنَا. فَإِنْ يَتْرُكُوهُمْ وَمَا أَرَادُوا هَلَكُوا جَمِيعاً، وَإِنْ أَخَذُوا عَلَى أَيْدِيهِمْ نَجَوْا وَنَجَوْا جَمِيعاً» “The example of those who maintain Allah’s limits (Hudood) and those who surpass them is like the example of those who share a boat. Some would occupy its upper deck and some its lower deck. The occupants of the lower deck would have to go to the upper deck to have access to the water. If they said, why don’t we drill a hole in our part (to directly access the water) and do not cause any inconvenience to those above us. If those on the upper deck let them do what they wanted, then all of the passengers would sink. However, if they prevented them from doing so then all would be saved.” [Bukhari] This Hadith of the Prophet (as) is evocative in embodying the thought through a visualization that no one who visualizes it can help but accept the depth of the thought, and the correctness of the judgment. The hadith linked the fate of the individual with the fate of the society in which he lives. So he and the community will either survive together, or perish together. This is in contrast to the capitalist thought that has established individualism, to the point that it has formed a conviction among its adherents, that whoever interferes in what does not concern him, will encounter that which does not please him! That is why you see crimes and obscenities taking place in Western societies in public, and among crowds, without anyone intervening to support the oppressed or prevent the oppressor. The murderer kills, the adulterer rapes, and the thief steals, while the people around him watch, and perhaps record the scene for memory and entertainment. You find that the murderer, thief, or rapist only takes into account the police and security forces. He does not care about the number of people around him, large or small, as long as there is no security or police among them. How many scenes have been captured by cameras and shared by thousands, depicting a weak woman or a defenseless child being killed or tortured in cold blood, without anyone around him moving a muscle, so they pass by as if nothing happened. This is because of the individualistic outlook and individualistic thinking that capitalism has established in Western societies, to the point that they have come to believe that no one has the right to interfere in their private affairs, and that they themselves have no right to interfere in the affairs of others. As for Islam, the true Deen, it was keen to build a collective spirit, and a sense of responsibility for others, and it obligated upon the Muslim to enjoin what is right and forbid what is evil, wherever he finds it, and to change the evil that he sees if he is able to do so, and not to pass by it without moving a finger. On the authority of Abdullah bin Omar, may Allah be pleased with them both, on the authority of the Prophet (saw), he said, «أَلَا كُلُّكُمْ رَاعٍ، وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ، فَالْأَمِيرُ الَّذِي عَلَى النَّاسِ رَاعٍ، وَهُوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالرَّجُلُ رَاعٍ عَلَى أَهْلِ بَيْتِهِ، وَهُوَ مَسْئُولٌ عَنْهُمْ، وَالْمَرْأَةُ رَاعِيَةٌ عَلَى بَيْتِ بَعْلِهَا وَوَلَدِهِ، وَهِيَ مَسْئُولَةٌ عَنْهُمْ، وَالْعَبْدُ رَاعٍ عَلَى مَالِ سَيِّدِهِ وَهُوَ مَسْئُولٌ عَنْهُ، أَلَا فَكُلُّكُمْ رَاعٍ، وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ» “Indeed! Everyone of you is a guardian and is responsible for his charges. The Imam of the people is a guardian and is responsible for his subjects. A man is the guardian of his family and is responsible for his subjects. a woman is the guardian of her husband’s home and of his children and is responsible for them. The servant of a man is a guardian of his master’s property and is responsible for it. Surely, everyone of you is a guardian and responsible for his charges.” This hadith reinforces the sense of responsibility for others, as it made every individual in society responsible for others, and this is a distinctive case in relationships in society. I conclude with the hadith of the Messenger of Allah (saw) which obligated the Muslim to bear responsibility for his brother, whether he is a wrongdoer or wronged. He did not leave him room to abandon him if he was wronged, or to leave him if he was a wrongdoer, in order to instill a sense of responsibility and a collective spirit in the minds of Muslims. Anas, may Allah be pleased with him, said: The Messenger of Allah (saw) said, «انْصُرْ أَخَاكَ ظَالِماً أَوْ مَظْلُوماً»، فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ أَنْصُرُهُ إِذَا كَانَ مَظْلُوماً، أَفَرَأَيْتَ إِذَا كَانَ ظَالِماً، كَيْفَ أَنْصُرُهُ؟ قَالَ: «تَحْجُزُهُ أَوْ تَمْنَعُهُ مِنَ الظُّلْمِ فَإِنَّ ذَلِكَ نَصْرُهُ» “Help your brother whether he is an oppressor or an oppressed,” A man said, “O Messenger of Allah (saw)! I will help him if he is oppressed, but if he is an oppressor, how shall I help him?” The Prophet (saw) said, “By preventing him from oppressing others, for that is how to help him.” [Bukhari] Written for the Central Media Office of Hizb ut Tahrir by Engineer Baher Saleh Member of the Central Media Office of Hizb ut Tahrir