Nussrah Magazine Issue 13 Jul/Aug 2013
Question:
As-Salaamu Alaikum,
I have read a question and answer about the inadmissibility of relying upon astronomical calculations to confirm the start of the month and Baarakallahu Feekum. However one point remains that I would like to be explained. It is that some have taken the use of astronomical calculations to negate the validity of a moon sighting meaning that if the correct calculation states that the Hilaal (new moon) will not be born and then someone appears giving witness to having seen it, then they will not take his testimony and witness and consider that he has imagined something that he thought was the new moon and as a result his testimony is rejected. And I have read a story from the Islamic history about similar situations in which the testimony and witnessing was rejected. This is the opinion stated by the Imaam and Qaadi (Judge) Taqi ud Deen Ali Bin Abdul Kaafi As-Sabki Ad-Dimashqi (the author of the book: Al-Ibhaaj Fee Sharh Al-Minhaaj Fee Usool il Fiqh) and this opinion has been quoted along with some situations or incidents in his book: Al-Alam Al-Manthoor Fee Ithbaat Ash-Shohoor. And it has happened in preceding years that the astronomers have announced the new moon has not been born until sunset and then announced the confirmation of the beginning of the month in the evening of the same day. I ask you to benefit us in this matter, Baarakallahu Feekum and let the victory proceed upon your hands.
Answer:
Wa Alaikumu assalaam Wa Rahmatullahi Wa Barakaatuhu,
My previous answer about relying upon the (actual) sighting (of the new moon) and not relying upon astronomical calculations is clear and comprehensive in dealing with the Mas'alah (issue) by the permission of Allah. However you say that you have read this and as such I say:
Dear brother, in regards to the fasting and the breaking of fast then the evidences are clear in indicating that the Ru'yah (sighting) is the Sabab (cause) for the fasting (Sawm) and the breaking of the fast (Fitr):
((صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ))
"Fast at its sighting and break the fast at its sighting."
This is just as we made clear in the answer that we issued previously.
As for the use of calculations for negation, then Allah (swt) has resolved this matter for us by making the witnessing of the month the Sabab (cause/reason) for the fasting and the Messenger of Allah (saw) has made clear to us that this witnessing is the Ru'yah (sighting)...
As for confirming the validity of the statement of the witnessing then this is the task of the Qaadi (Judge). Therefore he asks the witness and discusses with him and makes sure of the soundness of his eyesight and his vision in addition to those who were around him. I.e. he uses all that it is possible to confirm the validity of the testimony according to his human capabilities. And the story of that Qaadi (judge) who discussed with the witness after having given testimony to the sighting... Then the Judge through examination saw that the witness had a hair upon his eye and so he removed it and then asked the witness where the Hilaal (new moon) is, but he was no longer able to see it!
As for including the calculation into the subject of the birth of the month (new moon) or the non-birth of it, then the matter is not understood in this way. This is because we do not fast based upon the reality of the month but rather in accordance to its sighting and the Saheeh Ahaadeeth in regards to this are many including the Hadeeth recorded by Al-Bukhaari who said: Adam told us, Shu'bah told us that Muhammad bin Ziyaad said: We heard Abu Hurairah (ra) saying: The Prophet (saw) said, or (he said) Abul Qaasim (saw) said:
((صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ، فَإِنْ غُبِّيَ عَلَيْكُمْ فَأَكْمِلُوا عِدَّةَ شَعْبَانَ ثَلاَثِينَ))
"Fast at its sighting and break the fast at its sighting and if it is obscured (from your sight) then complete thirty days of Sha'baan."
This means that the new moon could be present but it is concealed by the clouds so that we do not see it and as such we complete the period of thirty days.
Therefore my dear brother, it is obligatory to stop at the text which has specified the sighting.
In regards to this issue I am reminded of the story of that meeting which was held by the ‘Islamic Conference' or the ‘Ulamaa of Muslims' or something similar, in Morocco some years ago. In this meeting some suggested that they should fly on a plane in the thirtieth night so that it is possible to see the moon without the obscurity of the clouds and so that there would be no obstacle in the way that would prevent the sighting of the Hilaal (new moon)!
Verily Allah (swt) has put down Asbaab (reasons/causes) for the acts of Ibaadah (worship) so commit to them and we should not make the matter more complicated upon ourselves and as a result make it difficult. Allah (swt) has intended ease for us:
((يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ))
"Allah intends ease for you and does not intend hardship for you."
And the ease comes through following the Shari'ah rules as presented in Islam.
Additionally there is another matter to be mentioned and that is that the astronomers differ in regards to the number of hours that need to pass by upon the birth of the new moon until it is seen after the sunset. As such it could be said according to calculations that it is not possible to see it or that it can be seen in this place but not another or that it could remain for two minutes here after the sunset whilst in another place it could remain for 15 minutes and so on...
Therefore involving calculations whether to affirm or negate the sighting of the new moon represents a complicating of matters that Allah (swt) has not commanded us with. Indeed, rather the texts are explicit and clear and do not accept alternative interpretation.
Your brother,
Ata Bin Khalil Abu Al-Rashtah
The link to the answer from the Ameer's Facebook page.
Question:
Assalamu alaikum waRahmatullahi wa Barakatuhu. Yaa sheikh, I would like to ask you a question about the 3-day deadline of nasb ul-Khaleefah after the retirement of the previous Imam. It is stated in the Ajhizah book that this time-span is based on Umar's (radhiyallahu anhu) order to kill any among the six Sahabas if they reject the agreement of the others after 3 days. My question is that there are some people who state that this Riwayat taken from Tarikh Thabari is categorized as dha'if (weak). What do you say about it? Baarakallaahu fiik wa jazaaka khayran jazaa.
Answer:
The subject of Umar (ra) specifying to the Sahaabah the time period of three days to elect the Khalifah... This command took place amongst a group of the Sahaabah and ‘Umar (ra) said to Suhaib in front of the group of Sahaabah:
»صَلِّ بِالنَّاسِ ثَلَاثَةَ أَيَّامٍ، وَأَدْخِلْ عَلِيًّا وَعُثْمَانَ وَالزُّبَيْرَ وَسَعْدًا وَعَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ وَطَلْحَةَ إِنْ قَدِمَ... وَقُمْ عَلَى رُءُوسِهِمْ، فَإِنِ اجْتَمَعَ خَمْسَةٌ وَرَضُوا رَجُلًا وَأَبَى وَاحِدٌ فَاشْدَخْ رَأْسَهُ أَوِ اضْرِبْ رَأْسَهُ بِالسَّيْف «
"Lead the people in prayer for three days and put together ‘Ali, ‘Uthman, Az-Zubair, Sa'd, Abdur Rahman Bin ‘Auf and Talhah if he returns. Stand over their heads and if five of them come together (in agreement) and choose one man whilst one refuses then smash his head or strike his head with the sword..."
This was related by Ibn Shabbah in ‘Taareekh Al-Madeenah', Tabari in his ‘Taareekh' (History) and Ibn Sa'd transmitted similar to this in ‘At-Tabaqaat Al-Kubraa'. This was in spite of them being from the people of Shuraa and from the senior Sahaabah. This occurred in front of the eyes and ears of the Sahaabah and it has not been transmitted that there was somebody who opposed or denounced this. As such it represents an Ijmaa' of the Sahaabah upon it not being permitted for the Muslims to be without a Khaleefah for more than three days and its accompanying nights. And the Ijmaa' of the Sahaabah is a Daleel (source of evidence) just like the Kitaab and the Sunnah.
Due to that the Muslims are not given time in regards to choosing a Khaleefah after the previous Khaleefah if his place becomes vacant other than three days unless they are prevented from achieving this due to overwhelming circumstances which they are unable to repel. The sin is lifted from them due to busying themselves with the obligation and due to being compelled upon the delay due to what is overwhelming upon them. Ibn Hibban and Ibn Maajah related from Ibn ‘Abbaas (ra) who said: The Messenger of Allah (saw) said:
«إن الله وضع عن أمتي الخطأ، والنسيان، وما استُكْرِهوا عليه»
"Verily Allah has put aside from my Ummah the mistake, forgetfulness and that which they was compelled upon them."
And if they were not busying themselves and engaging in that then they are all sinful until they establish the Khilafah "Caliphate" and at that time the Fard (obligation) falls from them. As for the sin that they commit by not engaging in the establishment of the Khilafah "Caliphate" then this does not fall from them, but rather in remains and Allah (swt) will account them upon it, just like any other act of disobedience that the Muslim commits when he abandons the Fard action.
Your brother,
Ata Bin Khalil Abu Al-Rashtah
The link to the answer from the Ameer's Facebook page.
Question:
As-Salaamu Alaikum to our honourable Sheikh may Allah keep you safe and sound.
I want to know the extent of the involvement of the Islamic State's authority in economics as a whole and then the extent of its authority in the enforcement of taxes (Daraa'ib). (And how are taxes regulated in general according to the Fiqhi understanding?)
Answer:
Wa Alaikum Assalaam Wa Rahmatullah Wa Baraakatuhu,
Your question regarding the involvement of the State in the Economy and taxation...
1. In relation to the involvement of the State in the economy accordingly the Economic System in Islam has specified the obligations of the State and its rights in addition to the obligations and rights of the people according to the Shari'ah rules which regulate the responsibilities or powers of both the one responsible for the people's affairs and those being cared for (the people). And because the Islamic Economic System has a major affect in relation to properties in terms of the means of ownership and expenditure. Therefore Islam has specified (or defined) these properties, maintained and safeguarded them from any aggression. So there are individual properties, State properties and public properties and none of these infringe upon another. Therefore, the design of state involvement displayed in the current day where private property is seized and turned into public or state property, or the public property is turned into private property like the giving of petroleum and mineral concessions to the local and foreign private sector, all of the above is not permitted in Islam. Rather each remains within the limits of its ownership: The individuals in their private ownership, the state in regards to its ownership like those of the Ghanaa'im (spoils) and Kharaaj, and the Ummah in regards to its ownership like those related to petrol, minerals and energy resources... As such the pattern of state involvement that is known within the economic systems in our current age does not exist in the Islamic State.
2. As for taxes (dara'ib) then in accordance to Islam there are no taxes that are taken from the people as the Prophet (saw) used to manage the affairs of the people and it has not been proven that he (saw) enforced taxes upon the people and there are no reports whatsoever to indicate that he ever did. And when he (saw) learnt that those on the borders of the State took taxes upon the goods that entered the lands he forbade that. It has been reported from ‘Uqbah Bin ‘Aamir that he heard the Messenger of Allah (saw) saying:
"لا يَدْخُلُ الْجَنَّةَ صَاحِبُ مَكْسٍ"
"He who imposes maks (custom duty) would not enter paradise" recorded by Ahmad and verified as Saheeh by Al-Haakim.
The Saahib Al-Maks is the person who takes taxes upon trade. This indicates the forbiddance of taking taxes according to the connotation defined by the West. In addition the Messenger of Allah (saw) said in a Hadeeth that is agreed upon narrated by Abu Bakrah:
"إِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي بَلَدِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا"
"Verily your blood, wealth (property) and honours are Haraam (to infringe upon) like the inviolability (Hurmah) of this day of yours, in this land of yours in this month of yours..."
And this Hadeeth is ‘Aamm (general) and it includes within its meaning every person which includes the State and the taking of taxes means the taking of the wealth (monies) of the Muslims against their will which indicates its inadmissibility.
However there is an exclusive case in which the Shar'a has approved of them and permitted to take wealth according to its measured requirement without excess and it is only taken from the wealthy from the surplus of their wealth.
This case is when spending has been obliged upon the Bait ul-Maal (State Treasury) and the Muslims and there are not sufficient funds in the Bait ul-Maal and as such is taken from the surplus wealth of the rich in accordance to the amount that needs to be spent in order to meet it.
However if the spending is obliged upon the Bait ul-Maal alone and not upon the Muslims, then money is not taken for this from the Muslims if the funds in the Bait ul-Maal are insufficient, rather the need is (still required to be) spent upon it from the Bait ul-Maal.
So for example fulfilling the fundamental (basic) needs of the poor in terms of food, shelter and clothing, this is obligatory upon the State to be taken from the Bait ul-Maal just as it is Waajib (obligatory) upon the Muslims. He (saw) said:
"وَأَيُّمَا أَهْلُ عَرْصَةٍ أَصْبَحَ فِيهِمْ امْرُؤٌ جَائِعٌ فَقَدْ بَرِئَتْ مِنْهُمْ ذِمَّةُ اللَّهِ تَعَالَى"
"In any local community, if a person becomes hungry amongst them then Allah has nothing to do with them." (Recorded by Ahmad and narrated by Ibn ‘Umar (ra))
So if there are insufficient funds to meet the basic fundamental needs of the poor in the Bait ul-Maal, then the amount required to meet these needs is taken from the rich without any increase above that.
And in the case of Al-Jihaad for example, it is also Fard (obligatory) upon the State and the Muslims due to the saying of Allah (swt):
((وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ))
"And make Jihaad with your wealth and lives in the way of Allah."
And His statement (swt):
((وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ))
"And those who make Jihaad in the way of Allah with their wealth and their lives."
Therefore meeting the needs of Al-Jihaad is treated in the same manner (as described in the first example).
And in this way it is understood that taxes are non-existent in Islam with the exception of this case in which it is obligatory for two conditions to be met:
First: That it is obligatory upon the Bait ul-Maal and upon the Muslims established by explicit (Sareeh) Shari'ah evidences.
Second: That there are not sufficient funds in the Bait ul-Maal to meet their needs.
So in this circumstance alone is the amount required to meet the need taken from the surplus wealth of the rich without any increase. And in regards to the surplus (faa'id) we mean that which is above the typical food of the rich, his clothing, housing, servants, wives and what he rides/drives to meet his needs, and all that is like this in accordance to the typical situation of those like him. This is because Allah (swt) said:
((وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلِ الْعَفْوَ))
"And they ask you what they ought to spend. Say: "That which is beyond your needs" [Al-Baqarah: 219]
Al-‘Afwa means that which does not require effort to spend which means what is over his requirements according to what is known to be typical from those like him. And the Messenger of Allah (saw) said:
"أفضلُ الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرِ غِنًى"
"The best Sadaqah is that which is spent from the back of the richness (Zhahri Ghina)." Agreed upon by way of Hakeem Bin Hizaam and Abu Hurairah. And the meaning of ‘the back of the rich(ness)' (Zhahri Ghina) is any increase upon his known (typical) requirements of what is known (bil-ma'rouf).
And in conclusion there are no taxes in Islam except for this case and it can only be taken to meet the amount required to meet the need without any increase and it is not taken except from the back of the richness and this case rarely occurred throughout the Islamic history because the permanent resources of the State that Islam has explained were sufficient. However if required it is permitted to take the taxes according to the explanation provided above.
Your brother,
Ata Bin Khalil Abu Al-Rashtah
The link to the answer from the Ameer's Facebook page.
Open Letter to Pakistan's Finance Minister, Mr. Ishaq Dar
Peace be upon those who tread the path of guidance,
We address you regarding your commitment to the colonialist economic policies, as manifested in your budget speech of 12 June 2013. By doing so, Mr. Ishaq Dar, you have condemned Pakistan's people to further economic misery and hardship. Your budget speech did not depart by one word from the damaging colonialist policies that were agreed with the International Monetary Fund (IMF) in the April 17-22 visit to the United States, by a six-member Pakistani delegation, including the secretaries for finance and economic affairs, the State Bank of Pakistan (SBP) Governor, as well as the additional secretary for external finance and chairman of the Federal Board of Revenue. It is these policies that dry up the economy and deny the people of the wealth of the country. Then each government throws up its hands and says that there is no money to spend upon looking after the affairs of the people. Just as the Kayani-Zardari government said before yours and the Musharraf-Aziz government said before that and just as your government is saying now!
Thus, Pakistan's Budget 2013-14 was made in line with the wishes of the colonialists, with democracy as a rubber stamp in order to claim that the budget is in line with the wishes of the people, even though colonialism is against their interests and their Deen! These destructive policies are elaborated in the IMF Country Report 12/35 of February 2012 and also the Letter of Intent to the IMF of 17 December 2010, which is a letter of commitment from both the State Bank and the Finance Ministry, to ensure implementation. And the pillars of the colonialist policies that are undermining the economy of Pakistan are three: privatization of Pakistan's electricity that cripples it, huge taxation that strangles economic activity and weakening of Pakistan's currency that causes inflation.
Firstly, privatization of Pakistan's electricity to make it prone to shortages and causes hugely expensive electricity, under the banner of "financial viability of the electricity sector" and "reducing the government's foot-print." Privatization raises electricity prices so that the private owners can profit in their business. So, whilst private owners amass huge wealth by owning electricity resources, the rest of society is stricken by increasingly un-affordable energy prices. In addition, regarding the electricity shortages, the government itself fell into debt to these private interests to the order of billions of Rupees. So, to maintain profits in the face of the government withholding payments, the private interests were compelled to reduce production. This "circular debt crisis" is the reason that only 10,000 MW or less electricity is being produced. This is even though the total installed capacity is 19,855 MW, dropping to 15,150MW at times of low river flow, against a peak demand that varies between 11,500 MW in the cooler months up to 17,500 MW, during the peak of the hot summer. All this is the result of making electricity a business and not a right for the people. And this privatization of the electricity sector will continue under Kayani-Sharif regime, just as it did under previous governments.
Privatization of electricity contradicts our deen, Mr. Dar. Islam ensures the distribution of wealth and one of its mechanisms is the public ownership of electricity resources as well as coal, oil and gas. These resources are neither owned by the state nor individuals. Instead, the state administers such resources to ensure that its benefit is used for all the citizens. RasulAllah (saw) said,
"الْمُسْلِمُونَ شُرَكَاءُ فِي ثَلَاثٍ الْمَاءِ وَالْكَلَإِ وَالنَّارِ"
"The Muslims are partners in three things, waters, feeding pastures and fire." (Ahmad) The Khilafah "Caliphate" will abolish taxes upon power and fuel which have further greatly inflated their prices far beyond the cost of extraction, refinery and distribution. Any profit from sales to non-hostile non-Muslim states will be put to use for taking care of the public's needs as it is the public's property. Thus Islam's treatment of public property will be a means of great comfort for the Muslims.
Secondly, the strangling of Pakistan's economy through huge taxation, crippling industry and agriculture, made with the claim to "strengthen public finances" and under the banner of "reformed General Sales Tax." Taxation is constantly being increased as a proportion of the total revenue. In 2011-12, the government extracted Rs. 730,000 million in income taxes alone, which is more than the entire revenue collected in 2002-3.This has meant that the labour force, blue and white collar workers are facing ever greater hardships, with increased taxation eating away at their wages. Moreover, in the 2012-13 budgets, the government is now chasing a target of a staggering Rs. 914,000 million. Consider also sales tax that has swollen from 9% to 43% of the state's major taxes. It is this sales tax that has made buying food, inputs for agriculture and industry unbearable for people, choking their ability to contribute to the economy and secure basic needs. In 2011-12, the government extracted Rs. 852,030 million in general sales taxes and in the 2012-13 budget, the target is Rs. 1,076,500 million. And your budget speech, Mr. Dar, confirms there is more trouble ahead.
This strangling by taxation contradicts our Deen, Mr. Dar. Islam does not rely on taxation on income and consumption as virtually the sole means to generate revenue. Its revenue generation is based on accrued wealth beyond the basic needs or upon actual production. Even when the Khilafah "Caliphate" does tax, it is with stringent conditions that are based upon accumulated wealth, so it does not penalize poor and under-privileged who are unable to secure their basic needs. And this is asides from the huge revenue that the state will generate from state owned and publicly owned enterprises such as energy resources, machinery and infrastructure manufacture, for example through sales to non-Muslim non-hostile states. Industry and agriculture will thrive in the Khilafah "Caliphate". They will not be strangled by taxes for all manner of crucial inputs, from energy and fertilizer to heavy machinery and engines. Instead, the state will generate revenue from profits of the trade and accrued trading merchandise or the land production. This allows the agriculture and industry to focus on production without fetters, whilst circulation is ensured through their giving of revenues from their profits or accrued wealth. Moreover the abundant revenues stipulated by Shariah prevent the need for the interest based colonialist loans, which has meant that Pakistan remains in huge debt because of the interest, despite having paid back the principal on the loans many times over.
Thirdly, the weakening of Pakistan's currency leading to the huge rise in prices, made with the claim to "safeguard the stability of the finance sector." Last year's budget speech, remarked how the Rupee has fallen in value from sixty Rupees to the dollar to eighty, but now at the time of your speech nearly one hundred Rupees are required to buy a single dollar! The cause is the colonialist policy of heavy borrowing from the central bank, which is called "monetizing" the deficit. Because this method always leads to the growth of monetary base and of money supply and ultimately inflation, it is often referred to as just "printing money."
Not only is this weakening of the currency the cause of damaging inflation, it contradicts our Deen, Mr Dar. Islam has mandated that the currency of the state is backed by precious metal wealth, ending the root cause of inflation, by building the currency on a powerful foundation. RasulAllah (saw) commanded the Muslims to mint Gold Dinars, weighing 4.25g, and Silver Dirhams, weighing 2.975g, as the currency of the state. This is why the Khilafah "Caliphate" enjoyed stable prices for over a thousand years. Return to the gold and silver standard for Muslims is eminently practical. The lands of the Muslims in which the Khilafah "Caliphate" state is likely to arise contains a lot of gold and silver resources, such as the Sandaik and Reko Diq fields in Pakistan.
By committing to these three key colonialist policies in your budget speech, you have expressed publically to implement other than Islam, by implementing the oppressive system of capitalism in the country. You did so even though you are a member of a party that considers itself as a league for Muslims and claims its roots to the time when Muslims of this region made huge sacrifice to escape from colonialism, to secure a state in the name of Islam. Did you imagine our forefathers sacrificed only to have that state be exploited and laid destitute by the colonialists, through their tools the International Monetary Fund (IMF) and the World Bank? Thus, by you doing what you have done, you will share in the blame of the heads of the regime, Prime Minister, Nawaz Sharif and General Kayani, when they are brought before the Khilafah "Caliphate"'s judiciary for trial. And above all of this you will share in the sin of your chiefs, though on the day of judgement you will wish you had not done so. Woe to you, Mr. Ishaq Dar, you have sold yourself in this life and the Aakhira and it is a poor trade! Allah (swt) said,
[وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلَ]
"And they will say: Our Lord! Verily we obeyed our chiefs and our great ones, and they misled us from the (Right) Way" [Surah Al-Ahzab 33:67]. And He said (swt),
[وَإِذْ يَتَحَاجُّونَ فِي النَّارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا نَصِيبًا مِنَ النَّارِ* قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا كُلٌّ فِيهَا إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ]
"And, when they will dispute in the Fire, the weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire'') 48. Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!'' [Surah al-Ghaafir 40:47-8]
Hizb ut Tahrir / Wilayah Pakistan has launched a campaign in response to the Budget 2013-14, which has been dictated by the colonialist institution, the International Monetary Fund. The post-budget campaign includes a distribution of an open letter to the Finance Minister as well as a booklet presenting how the Khilafah "Caliphate" will revive the economy of Pakistan
Hizb ut Tahrir / Wilayah Pakistan has sent a delegation to the Iranian Consulate in Karachi. The delegation members, Dr. Ismael and Engineer Tahir strongly denounced the role of the Iranian government in supporting the tyrant rulers of Syria. They handed in a leaflet from the global leadership of Hizb ut Tahrir exposing the role of Iran
On 18th June 2013, the Office of Islamic Emirate of Afghanistan has been officially inaugurated in Qatar. Thus, the dialogue between Taliban and U.S. authorizes it would be initiating using it as a base in the near future. In this regard, the spokesman of Taliban in Qatar said that, "the sole purpose of establishing the office is to take the political activities forward, for which they have agreed with the government of Qatar on some conditions, which they will abide by.
