Bismillahi Al-Rahman AlRaheem
Answers to the Questions:
(( Ruling on Working with ‪#‎Network_Marketing_Companies‬))
To Zdig For'Allah and Houssem Eddine
(Translated)
======================
‪#‎Questions‬:
Question by Zdig For'Allah
Our respected Sheikh, As-Salaam Alaikum Wa Rahmatullah Wa Barakatuhu, my question is regarding the rule of working with network marketing companies, Barak Allahu feek and protect you to support the dawah.
Question by Houssem Eddine:
As-Salaam Alaikum Wa Rahmatullah Wa Barakatuhu, I would like to ask about the ruling on Q-net company based on the idea of network marketing, with the knowledge that the sales in this company is carried through marketing the products in a network, and the more clients a salesperson gets into the network increases his commission, even if he does not put effort to sell. For example, if the person No. 100 carries out the sale, then the founder of the network receives money, although he has not put in any significant effort, but he receives it only because he is the founder or is one of the parties of the sales network. Please provide us with the answer because this type of sale has spread rapidly in nearly all of the Islamic country including the Arabic countries.

‪#‎Answer‬:
Wa Alaikum As-Salaam Wa Rahmatullah Wa Barakatuhu to both of you,
Your questions are about the same subject, and although you did not provide details of the‪#‎subject‬, but this kind of selling is widespread. I have received questions about it from more than one area, and I will mention some of the questions that came from Southeast Asia and Central Asia to clarify the picture, then I will respond to this type of sale:

1. Question from Southeast Asia:
“A trading company for health products dealing with its customers as follows:
If a customer bought a health product he gets the right to take the commission on two buyers he brings to the company. Once they buy a health product of the company, each one of them has the right to bring two customers and take commission for that, in addition to the right of the first buyer to take additional commission for the four who were brought by the two customers brought by the first customer. And so on and so forth. Is this permissible?” End.

2. Question of Central Asia:
“We have business transactions of the Quest Net company, which are as follows:
"The Quest Net ‪#‎Network‬ has products, and requires anyone who wants to market their products to buy something from these products, and then after their purchase of products, they have the right to also bring others to buy from it for a commission for those they bring. If he was able to bring six customers to buy its products, the company will pay him a commission of 250 ‪#‎dollars‬, and then the process trickles down. For example, the first marketing customer brings two to buy products from the company, then each of these two customers bring two customers, the total is six, the first marketer receives 250 dollars, the other two marketers receive nothing until each and every one of them bring six buyers, and then each receive 250 dollars, and the first marketer gets 500 dollars for the fact that all of them are his ‪#‎followers‬ to buy products ...
If the buyer wants to market the company's products, he would receive a fortune! This is the motive behind the incentive purchase of the company's products, i.e. the expectation of attaining a fortune, and not the desire to buy the products, since the value of the product is not worth the tenth of the price set by the company for this product.

But if the buyer was not able to market the products, i.e. to bring buyers to buy from the company, then the product remains in his hand which he bought for an expensive price, without taking any money from the company. This leads to depriving the buyers who are not able to bring others or who are in the last row of buyers. In ‪#‎Central_Asia‬ many operate in this manner. Is this transaction permissible?" End.
It is clear that the issue is the same with a different number of customers that entitles the marketer who brought them to get a commission for, there was a question from Southeast Asia and Central Asia, no doubt that this is the reality of both your questions, and the answer for them is one, and because the question of Central ‪#‎Asia‬ is the most comprehensive, I will focus on it in the answer:

After considering the reality of the Quest Net company, with its different methods of transactions, and even though the idea is the same, which is that the company deals with marketers who will bring buyers "customers," for it and it will give them a commission in return, under certain conditions, i.e. they are brokers to the company, who bring buyers and take a commission in return ...and from analysing the reality of this transaction shows the following:

First, this type of companies deal with this network of marketing for several products, these companies require from those who market its ‪#‎products‬ to buy something from these products, and then it gives him the right to bring customers to it, in return for a commission, "i.e which makes him a broker for the company who brings buyers and takes commission for that." It does not give him a commission until he brings six of the buyers, according to the question of Central Asia, and until he brings two customers according to the question of the other region, i.e. according to the program prepared by the company for this purpose.
In other words, the first buyer takes a commission for the two, "or six" whom he‪#‎brought‬ plus another commission for the four customers brought by the first two, or six brought by the first two ...

Marketing continues "brokering" in such a sequence in the form of brokerage or marketing network.
Secondly, this type of trading business is contrary to Islam, and here is the explanation:

1. The company requires the marketer to purchase their products to have the right to become its broker, for a commission, i.e. he brings clients and takes commission in return, whether the commission is after he brings six buyers or after bringing two buyers.

This means that the purchase contract and the brokerage contract are two contracts in a single contract, or two transactions in a single transaction, because each is a condition of another. This is haram.
«نَهَى رَسُولُ اللهِ عَنْ صَفْقَتَيْنِ فِي صَفْقَةٍ وَاحِدَةٍ»
The “Messenger of Allah (saw) has forbidden two transactions in one transaction” (Extracted by Ahmad on the authority of Abdul Rahman bin Abdullah bin Masood from his father). It is as if I tell you: If you sell for me, I will hire from you or become your broker or buy from you ... etc. It is clear that this is the reality according to the question, selling and brokerage are in one contract, i.e. the obligating of purchasing from the company is a condition for the brokerage, i.e. marketing for a ‪#‎commission‬ for buyers brought for the company.

2. The brokerage is a contract between the seller and those who bring the customers, and the brokerage commission in this contract must be for the person who brings them to the company, and not for the one brought by others. As the brokerage commission is in the transaction of the company mentioned. The broker “marketer” takes it, in return for customers he brings to buy from the company, as well as the ones brought by others; this is‪#‎contrary‬ to the brokerage contract.

3. The purchase price from the company is accompanied by exuberant injustice, that the buyer is aware of, however, it is not free from deception as a result of the "twisted" methods used by the company to promote its ‪#‎business‬so that it leads the buyer to pay the high price for the company’s product, which cost a small fraction price ... 

And all because of what the company promotes of a bright future for the buyer because he will have the opportunity to market the company's product for a commission for the buyers he bring to the company, as well as for the buyers that his first customer will bring!

When the buyer fails to bring buyers, especially those in the last chain of the buyers, he will be entrapped by deception, and loses the high price he paid for the product which is not worth the tenth of the payment! Deception is forbidden in Islam. 
The ‪#‎Messenger‬ of Allah (saw) said, «الخَدِيعَةُ فِي النَّار»ِ “Deception leads to the fire ...” (Extracted by Bukhari on the authority of Ibn Abi Awfa). 
The Messenger of Allah (saw) said to the man who deceives in sales: «إِذَا بَايَعْتَ فَقُلْ لاَ خِلاَبَةَ»“If you sell and buy then say no Khilabah” Narrated by Bukhari from Abdullah ibn Umar (ra), and Khilabah is deception. This is the literal text of the hadeeth and it meaning shows that deception is forbidden.

Thus, this transaction is not permitted in Shariah.
In summary, the transaction of the ‪#‎Quest‬ Net company in the manner explained in the questions violates the Shariah, I ask Allah (swt) to help us with His ‪#‎grace‬ and virtues to establish the ‪#‎Khilafah‬ and to implement the economic system in Islam, which shows the pure and transparent ‪#‎economic‬ transactions that provide a comfortable living and tranquil life to all its citizens and Allah is Mighty and Wise.

Wa Alaikum As-Salaam Wa Rahmatullah Wa Barakatuhu

Your brother,
Ata Bin Khalil Abu Al-Rashtah

4 Dhul Qiddah 1436 AH
19 August 2015 CE
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INTRODUCTION

An ideology can generally be defined as a set of related concepts and beliefs that constitutes the basis of the political, economic, social system. Upon further scrutiny of the fundamentals and essence of any ideology and application, one arrives at the understanding that an ideology invariably includes a method or technique by which its ideas can be realised. Hence, we understand that an ideology consists of two main elements: Idea and Method.

In light of this, we must seek to confine all out actions, in the pursuit of the revival, to the method which emanates from our ideology. Failure to do this will result in our carrying out actions which do not emanate from the Islamic ideology, thus negating the Islamic goals and objectives.

In order to comprehend the realm of actions considered as part of the Islamic method, we must understand the nature and distinction of what constitutes Means, Style, and Plans as well as the concept of Strategy and Tactics.


IDEA (Fikrah)

The term Fikrah can be translated as an idea or thought. The most fundamental thought, the doctrine of creed, is termed the 'Aqeeda. The resultant thoughts and a system dealing with all aspects of life emanate from the 'Aqeeda.

Thus, the Idea - in the sense of it being one of the two elements of an ideology - can refer to the 'Aqeeda, and the resultant thoughts.

1. 'Aqeeda or doctrine itself is the fundamental thought about the universe, man and life.

" Say, Allah is One." ( Al Ikhlas; 112:1 )

This ayah is an idea directly related to the 'Aqeeda.


2. Resultant rules ( Ahkam ) are derived from the doctrine and used for solving the issues of life in general.

" ...Allah has permitted trading and forbidden Riba. " ( Al Baqara; 2:275 )
This ayah results in thoughts related to specific relationships, i.e. the economy and
acts of worship. Other ayat have thoughts related to the conditions for and conformation of the Khalifa, the Islamic viewpoint towards men and women, rules related to business transactions, food, clothing, etc.

METHOD (Tareeqah)

The method is the material manifestation of the idea which seeks to bring the ideology into application. The method addresses the following subjects;

A) Implementation of the solutions.
B) Preserving the 'Aqeeda ( creed ).
C) Conveying the ideology.

The Islamic method for the implementation of Islam in the society is through the Khalifa. The Khilafa is a complete structure of the state, tasked with over seeing the implementation of Islam in the affairs of life, including the Khalifa, his Executive and Delegated Assistants, the Judiciary, and the rest of the system.

To categorise an action as part of the method, it has to be validated by Daleel or evidence. Additionally, any action which is part of the method has to be validated by a Daleel to categorise it as such. For example, Jihad is a method from which many actions branch off. Each one of them is based on an evidence. For example, initiating combat of how Islam is to be presented to those whom we are to fight with, are all based on evidences. Other evidences specifically describe and clarify the circumstances in which fighting is allowed to be temporarily suspended. It becomes quite clear that these actions are part of the method which have to be adhered to by performing the acts exactly the way they were performed by the Prophet ( saaw ). Hence, it is totally forbidden to modify ( add, delete, or alter ) any of these acts. It is totally forbidden to deviate even slightly from these acts because they all stem from the method.

From the aforementioned, it is clear that the Idea and the Method comprise the Ideology. Therefore, both should be adopted and adhered to with a full and strong conviction because it is forbidden to adopt the Idea and relinquish the Method just as it is forbidden to adopt the Method and relinquish the Idea. Consequently, discarding the Salah is just as forbidden as forsaking the penalty of cutting the hand of the thief, and abandoning the payment of Zakah is just as forbidden as neglecting Jihad, and committing cannibalism is not any worse than conspiring against the Muslims, and drinking alcohol is just as forbidden as the political disunity of the Muslim Ummah. All of these thoughts and concepts are a coherent part of Islam which have to be adopted comprehensively because Allah, The Most High, says:

" And you who believe is a part of The Book and disbelieve is a part. The punishment of those who do that among you is the humiliation in this life, and they will be subjected to the most severest chastisement in The Hereafter. And Allah is not unaware of what you do." ( Al Baqara; 2:285 )

Thus, Islam clarifies both the Idea and the Method and commands us to uphold and adhere to both of them and prohibits us from abandoning either one.
Now that the Idea and Method have been expounded upon, we will elucidate the Style, the Means, and the Plan of the 'Aqeeda. These three concepts may sound synonymous in meaning, but in reality they differ from one another. Each one of these terms has to be clearly defined so that we can deliver Islam in the correct manner, and the clarity of these terms has to maintained at all times to safeguard ourselves against any deviation from the correct path. One may question the importance of clarifying the differences amongst these terms and to define them separately.
The importance of realising these differences becomes quite relevant when we look in retrospect to the recent annals of Islamic history, where the Muslim Ummah could not distinguish between technology and culture. The Ummah imported and adopted many cultural elements from the Western civilisation.
The lack of understanding and awareness of the differences amongst the Style, the Means, and the Plan have led Muslims to the weakest and darkest period of their history and the Ummah is still suffering from the consequences of this lack of awareness. The Muslims took from the Western civilisation what Islam prohibited and renounced and left what Islam allowed them to adopt from it. Thus, it is important for the Muslims to fully understand the Style, the Means, and the Plan of the 'Aqeedah and to clearly distinguish between them.

THE STYLE ( Usloub )

The Style is an act which branches from the Method. However, it differs from the Method in that no Daleel is specifically prescribed for this type of action. In this instance, the Daleel for the fundamental act is considered as an enactment and reinforcement of the Style.
For example, in Jihad, there is evidence that compels us to prepare as much power as possible to fight the enemy.

"...And prepare as much power for them ( the enemy ) as possible. "
( Al Anfal 8:60 )

This preparation entails many acts of preparation, such as using a specific style for manufacturing weapons, adopting certain military techniques styles and so on. All of these acts are implicitly included within the word 'prepare', so there is no need for evidence to prescribe each act since the general evidence that ordains the preparation is considered adequate for all of the acts.

Similarly, selecting one Khalifah for all Muslims is an act from which branches out several acts such as adopting certain procedures of election and tallying votes. Adopting certain styles to prepare a force against the enemy, and a certain procedure to select the Khalifah are all acts that do not need specifically prescribed evidence. The Style, which is a set of branching acts, assumes the same verdict or ruling as the one for the fundamental act without the need for a specific evidence. Adopting certain martial arts, a certain procedure of tallying votes, a certain traffic system and dividing the military forces into subdivisions are all considered styles adopted to accomplish a certain objective and allowed for adoption. The exception is when a specific style has to be adopted, in which case this specific style becomes obligatory because the legal rule states:

" That which is required to accomplish the obligation, is itself obligatory."

From this we can see that no one is obliged to follow a certain style ( except when a specific style is obligatory ) because it is considered to be a natural part of an individual's personality. For this reason, the style may differ from one person to another, such as in writing a letter, a book, or expressing oneself. Styles take on different forms and shapes and are receptive to changes from one situation to another.

Moreover, it is not prudent to be confined to a certain style as a standard upon which all other styles are evaluated. This is because one style may be very successful in a given situation and a total failure in some other situations. The Style is dictated by the nature of the action. For this reason, it is not accepted to be stagnant and depend upon certain styles in refusal of adopting and other style.

`Moreover, it is obligatory that we relentlessly search for the most effective styles. In many instances, effective styles led to marvellous outcomes, like the manoeuvring of Khalid Bin Al-Walid when he withdrew his army in the Mut'ah battle. The outcome was that he saved the army from immanent destruction.

DIFFERENTIATING BETWEEN THE METHOD AND THE STYLE

Throughout the history of the Da'wah, one can see that there are many circumstances that clarify the differences between the Method and the Style, and that we are obliged to adopt and uphold the Method without any deviation. It should be made clear that we are not obliged to adopt a specific style. The Sunnah of the Prophet Muhammed (saaw) is considered to be an inseparable and coherent part of Islam. The Sunnah explains and describes in detail, many thoughts and rules that are ordained in the Qur'an. The explanation and illustration of a certain thought has the same verdict and ruling as the thought itself. For example, how to pray is an illustration and enactment of the order of Allah to pray. Allah, The Most High ordained the performance of prayers and Hajj and its details. All of these acts carry the same verdicts as the thought itself because these acts only illustrate how these thoughts are to be enacted.

However, some of the acts of the Prophet Muhammed (saaw) were not an illustration of a thought. In this case, these acts need to have supporting evidences to prove that they are either obligatory, recommended, permissible, or are exclusively reserved for the Prophet (saaw). To know whether a given act of the Prophet (saaw) is obligatory, recommended, or allowed, rules outline in Usul ul Fiqh need to be considered.

By investigating the acts of the Prophet (saaw) throughout the different phases of the Islamic Da'wah, certain acts are part of the Method and others are part of the Style. The Prophet (saaw) conveyed Islam following a method and initiated some acts through the course of conveying Islam. It is obligatory to follow the Prophet Muhammed (saaw) when his (saaw) acts are considered to be a Method and recommended to follow when his (saaw) acts are only recommended.

For example, the method of the Prophet (saaw) in conveying Islam and moving from one phase of the Da'wah to the next and his initiation in every phase of a new act that was not done in the previous phase, and his persistence and perseverance to carry out the same acts despite the potential dangerous outcomes are all considered to be an abundant number of supporting evidences that these types of acts are obligatory and part of the method. Specifically, the fact that the Prophet (saaw) was relentlessly persistent in concentrating his effort on culturing individuals in sessions and educating the general public and his steadfastness and endurance in this act undoubtedly presents a mountain of supporting evidence that educating the public and the individuals is part of the Method. Consequently, it has to be adopted. The initiation of the second phase of the Islamic Da'wah by the Prophet (saaw) involved two acts which were not initiated in the first phase:

A) Addressing the abominable practices of the society in the manner mandated by Islam as when the Prophet (saaw) attacked fraud, cheating in the scales and burying of young girls.

B) His initiation to uncover the plots of the pagans against the Muslims as occurred during the war between the Romans and the Persians.

All of these acts indicate that uncovering the plots of the non-Muslims and addressing the issues of the society on the basis of Islam are part of the Method. The fact that the Prophet (saaw) initiated these kinds of acts in the second phase of the Da'wah, but not in the first, indicates that these specific acts are necessary and obligatory in that particular phase.

Also, the initiation of the Prophet (saaw) of seeking the protection for the conveyance of Islam and his persistence in doing so and his sending of Mus'ab Bin Umayr to Al-Madina indicates that seeking the protection for conveying Islam is part of the Method as well. Thus, to convey the Islamic Call, it is necessary to implant the Islamic thoughts into the life of the general public in the first phase of the Islamic Call. It was also necessary to uncover the plots of the non-Muslims and address the issues of society on the basis of Islam in the second phase of the Islamic Call. Subsequently it was necessary to establish the Islamic State, which is considered the third phase of the Islamic Call. Additionally, it was required to confront the ideology of the pagans and persevere in doing so. All of these are part of the Method. The persistence of the Prophet (saaw) and the initiation of these acts was to illustrate the obligation of these acts in conveying Islam. The evidence that these acts are obligatory is the ayah:

" Indeed, there is an exemplary character in the Messenger (saaw) for you."
( Al-Ahzaab 33:21)

Following the steps of the Prophet (saaw) is accomplished by the initiating the acts which are performed by the Prophet (saaw) in the exact manner that the acts are carried out. This is an issue that is discussed in detail in the books of Al 'Usool. Imaam Al Qurafi dedicated one chapter in his book Al Furooq, in which he explained that what the Prophet (saaw) did as an Imaam or Qadi cannot be performed by anyone else unless he is an Imaam or Qadi, and what the Prophet did as a Caller to Islam is obligatory upon us as carriers of Islam.

Thus, it is not allowed, when we carry the message of Islam, to initiate any material actions prior to establishing the Islamic State, since only the Islamic State conducts a material struggle. This is because the Prophet (saaw) initiated material actions only when he became the Imaam of the Islamic State. For this reason, the Prophet (saaw) did not initiate any material actions in Makkah because he (saaw) was not ruler in Makkah.

In addition, we find that the Prophet (saaw) initiated some acts when he (saaw) was conveying the Message of Islam. The actions of educating the public took on different forms while the intensified education delivered in the private arena took on the forms of study circles ( like the sessions of Al Khabab). The speech addressed to the general public assumed different styles such as when the Prophet (saaw) invited some people to a meal with the objective of delivering the Message if Islam or when he stood on Al Safa and broadcast the call of Islam.

All these acts are to be considered branches from a fundamental concept, which in this case is public education. Here, the obligatory issue is public education but the but the style that were employed differed, and thus we are not obliged to follow the same styles adopted by the Prophet (saaw). We can speak to the people where people gather, such as the mosque, weddings, or funeral; through the media, such as buses, trains, planes, etc. Similarly, the Prophet (saaw) initiated a number of acts what he (saaw) was seeking protection. He (saaw) sought protection only from Muslim tribes and strong Muslim individuals.

Consequently, we can seek the protection of tribes, military commanders, or the masses as long as they are Muslim. These are classified as styles, which take on many forms and shapes according to the circumstances. Seeking protection from the positions of power does not change but the positions of power themselves may change. In summary, the style is defined as how a given obligatory issue is executed, not requiring a specific Daleel since it is already substantiated by the evidence for the main or root action and objective that may be pursued. For example, the preparation of forces to confront the enemy is an obligatory act that can be accomplished through many styles, that can be effectively used to accomplish the objective.

THE MEANS (Waseelah)
The Means are the physical tool that are permitted for adoption when initiating a particular act. Using a sheet of paper for writing, or a radio station for talk, or the sword as a means of fighting are all classified as a Means. The Qa'idah in 'Usul al Fiqh states that all objects are allowed except those that are specifically forbidden by textual evidence. For example, we can utilise ballot boxes as a means for election, we can adopt certain means of fighting such as possessing intercontinental ballistic missiles, or use satellites as a means for communication. Furthermore, we can address the people through a pamphlet, leaflet, or periodicals. All of these means are allowed. The Prophet (saaw) once sent someone to Yemen to master the manufacture of swords and adopted this new technology.

THE PLAN (Khittah)
The Plan is a general policy directed towards accomplishing a particular goal dictated by the 'Aqeedah and the Method. The Prophet (saaw) viewed this world from a specific perspective. He (saaw) conveyed the Message of Islam to the society at large. The Quraish in Makkah were the first State in Arabian Peninsula and a major obstacle in the path of the Islamic call. For this reason, we find that the Prophet (saaw) engineered the appropriate plan to deal with this obstacle. The plan reveals that the Prophet (saaw) sought to isolate the Quraish from the other tribes. So he (saaw) had the Quraish surrounded with tribes who submitted to Islam or who had peace treaties with the Muslims. Following this, the first task that the Prophet (saaw) performed after he (saaw) settled in Al Madina was to establish a treaty with the tribes who inhabited the are between Al Madina and the Red Sea, such the tribes of Johinah and Bani Doomarah and Ghaffar, and monitored the movements of the Quraish.

As a result of this plan, the battles of Badr, Uhud and Al Ahzaab occurred. Subsequently, when the Prophet (saaw) became aware of the communication between the tribe of Khaibar and Quraish, he (saaw) devised anther plan that established a treaty between the Muslims and the Quraish. This way, the Prophet (saaw) poured all his efforts to subdue Khaibar after he (saaw) could not establish any treaty with them. Then, the Prophet (saaw) initiated acts that would help accomplish the goal of this plan until it materialised in the treaty of Hudaybiah. Then, when he (saaw) subjugated Khaibar, Makkah was next, so he (saaw) engineered another plan that dictated the suppression of the Quraish. As a result, the conquest of Makkah took place.
The Prophet (saaw) devised another plan, to carry Islam outside as a universal Call. He (saaw) sent a letter to the Kings in the Arabian Peninsula and all the Kings of the surrounding lands. Letters were sent to the King of Egypt, Muqawqas; Emperor of Rome, Hercules; and the King of Persia, Kisrah. Thus, we find that the Prophet (saaw) devised plans to accomplish certain goal and changed the plans when the goal changed. In addition, the Prophet (saaw) adopted certain styles to accomplish a certain plan which he (saaw) initiated. Suppressing the Quraish dictated the monitoring of the Quraish and establishing communications with the tribes around Quraish. Also, establishing a treaty with the Quraish dictated certain acts that happened in the treaty of Al Hudaibiya, and certain manoeuvres performed by the Prophet (saaw) immediately prior to and after the ratification of the treaty. When a state implements plans, it does so to accomplish certain goals that are dictated by the policy of the state. When it is needed to change the plans, the state has to change them and it is forbidden not to abandon plans because it is necessary for the Islamic State to function as the leading state in the world.

Abandoning the execution of adopted plans means abandoning the message of Islam, which in turn means abandoning the leadership position which translates into the suppression of the State's power as was characterised by the Ottoman State towards its end. Planning is necessary for the State and for the Da' wah carriers because the Prophet (saaw) laid out plans in Makkah and in Madina. He (saaw) did not abandon planning any at any phase of the Islamic Call. Every phase of the Islamic Call may dictate a certain plan. For example, gaining the public support for the Islamic thought dictates interaction with the society, which in turn dictates living with the society. Living with the society does not happen until we enter the society. For this reason, entering the society is a necessary plan that dictates many styles and public speech and political struggle.

Two additional terms that one ought to be aware of are strategy and tactics. Initially, strategy and tactics were used as military terms. However, today they have a broader connotation. The relationship between the strategy and tactics is similar to the relationship between the plan and style.


THE STRATEGY (Estrateegya)
The strategy is defined as the art of employing the political, economic, psychological, and military forces of a nation or a group of nations to afford the maximum support to adopted policies in peace or war. The policies are built on the ideology of the nation. Some people also refer to this as the grand or higher strategy to distinguish it from the original purely military use of the word strategy. Since the war is nothing but an action to accomplish a goal, which the state could not accomplish by diplomacy, it is appropriate to discuss strategy in its broader meaning. The strategy deals with the entire theatre of operations of a state, at the diplomatic, economic, and military level. It is concerned with determining which resources the state will use and to what extent in order to achieve the objective. In other words, the strategy is the global plan to the State.

As an example, the Prophet's (saaw) objective was to carry Islam to the Arabs and non-Arabs. This required a strategy to enable the Islamic State to first, survive in and then dominate the Arabian Peninsula. In the regard, Muhammed (saaw) sought to isolate the major tribe, the Quraish, be entering into a series of treatise with her neighbours. The he (saaw) sought to politically and militarily engage the Quraish. As a result of this engagement, Muhammed (saaw) was able to neutralise Quraish. This enabled him (saaw) to dominate the arabian peninsula, after which the state continued to carry Islam to the rest of humanity.
The Prophet's (saaw) objective was to carry Islam to the Arabs and non-Arabs. This required a strategy to enable the Islamic state to first dominate the arabian peninsula. First, in this regard, Muhammad (saaw) sought to isolate the major tribe, Quraish, by entering into a series of treaties with her neighbours. Then he (saaw) sought to politically and militarily engage the Quraish. As a result of this engagement, Muhammad (saaw) was unable to neutralise the Quraish. This enabled him (saaw) to dominate the arabian peninsula, after which the Muslims continued to carry Islam to the rest of humanity.

THE TACTICS (Takteek)

The tactics, in warfare, is the art of fighting battles on land, on sea, and in the air and the execution of movements for attack or defence. In general, it is the art or skill employing available means to accomplish an end. It is concerned with the handling of one or more strategic resources in a specific manner to serve the object of strategy. Similar to a style, the tactics too will be based on what is thought to be effective at a particular time. It does not need a Daleel to make it permissible, unless if a specific tactic or style involves haram actions. If that is the case, then the tactic will be haram, i.e. sitting with people who are drinking wine with the objective of carrying the dawah to them.

The tactic requires creativity, as it will be a function of the situation that one is faced with. It should also be flexible, such that one would be able to adapt to the changing situation. For example, the Prophet (saaw) knew about the communications between the tribes of Khaibar and the Quraish. He (saaw) tried to cut off these communications. This was the tactic he adopted initially. When this failed, the Prophet (saaw) changed to a new plan, which was to establish a treaty with the Quraish. For this, he initiated new tactics, such as the Umrah to Mecca, and the stance he took during the campaign at Al-Hudaibiyah, near Mecca. Thus, the tactic changed during this campaign according to the new plan and circumstances.
For example, the Prophet (saaw) knew about the communications between the Khaibar and Quraish tribes, so he (saaw) tried to cut off these communications. He (saaw) first made contact with Khaibar to establish a treaty, but his attempts were of no avail. The Prophet (saaw) then changed his tactic to establishing a treaty with the Quraish. He (saaw) initiated actions or tactics to accomplish this goal. Thus, the tactic changed according to the circumstances.

These are the conventional meaning of these concepts that should be upheld and advocated by Muslims and especially the callers to Islam. Also, since the callers of Islam are future statesmen, they should develop and increase their awareness of all the issues that are related to these concepts. We should live up to the statement of Umar Bin Al-Khattab (ra), when he said: " I am not a deceiver and the deceiver cannot deceive me."

All praise is due to Allah, and peace be upon our master Muhammed, the seal of the prophets and messengers and the best of all creation, and peace be upon his family and companions, and upon those who followed their guidance and followed their path. 

Allah, subhanahu wa ta’ala, stated in His Book: “And I have not created Jinn and man except to worship Me”; a verse recited by all Muslims, but many Muslims restrict the meaning of “worship” to rites and individualistic rituals, such as Salat, fasting, Zakat, Hajj, Du’a, and other acts to come closer to Allah, subhanahu wa ta’ala. Their understanding of “‘Ibadah” (worship) does not go beyond these things, even in the slightest. In their view, the economic system, politics, ruling and transactions are all totally unrelated to ‘Ibadah. Truly it is a narrow, limited and impotent understanding of the meaning of ‘Ibadah, far from the vast and comprehensive meaning that Allah has given it, and from what our scholars, from amongst Al-Salaf Al-Saalih, had understood it to mean.

Al-Fayrooz Abaadi said in his dictionary, Al-Qamoos Al-MuHeeT: “Al-‘Ibadah: Obedience”. Al-Tabari said in the Tafseer of the verse in Surat Al-Faatiha “Iyyaka Na’budoo” (You [alone] we worship): “Oh Allah, it is to You alone that we have Kushoo’, that we submit to, and that we depend on, acknowledging your Lordship over us, you alone and none other that you”. 

The original meaning of ‘Ibadah with all the Arabs is “to lower one’s self”. It is also called “the path that is lowered due to feet stamping it down”, and “the travelers lowered it”. From this, a mule that is lowered for riding is called “Mu’abbad”, and from this a person who is enslaved is called a “’Abd”, due to his being lowered before his master.

Al-Zajaj said: “The meaning of Al-‘Ibadah: Obedience with submission”. And Al-Zamakhshari said: “Al-‘Ibadah: The most extreme level of submission and lowering one’s self”. And Al-Baghawi said: “Al-‘Ibadah: Obedience with lowering one’s self and submission, and the slave was called ‘Abd due to his submission and his obedience”. 

Therefore, ‘Ibadah, with its vast and comprehensive implications, means: Obedience with submission, and lowering one’s self, and accepting being led by Allah, subhanahu wa ta’ala, in everything that He has ordered and everything that He has forbidden. 

This is what the Messenger of Allah, sallAllahu ‘alayhi wasallam, taught ‘Uday Ibnu Haatim, may Allah be pleased with him, as narrated by Imam Ahmed, Al-Tirmithi, and Ibn Jareer: When ‘Uday Ibnu Haatim heard of the call of the Messenger of Allah, sallAllahu ‘alayhi wasallam, he ran away to Al-Shaam – as he was a Christian before Islam. On the way, his sister, as well as a number of other members of his tribe, was taken captive. The Messenger of Allah then had mercy on her and let her go. When she returned to her brother, she persuaded him to consider Islam and meet the Messenger of Allah, sallAllahu ‘alayhi wasallam. ‘Uday was one of the leaders of his tribe, and his father, Haatim Al-Taa’i, was famous for his generosity. ‘Uday then proceeded to Madina and the people there began talking about his coming. When he entered upon the Messenger of Allah, sallAllahu ‘alayhi wasallam, he was wearing a silver cross around his neck; the Messenger of Allah, sallAllahu ‘alayhi wasallam, was reciting the verse “They took their Rabbis and Priests as lords besides Allah”. When he heard this ‘Uday said: “They did not worship them”. He (the Prophet) replied: “Yes they did. They (the Rabbis and Priests) made what was Halal into Haram for them, and what was Haram into Halal for them, and they (the people) followed them; that was their worshipping them”.

It is clear in the Hadith that ‘Uday Ibnu Haatim, may Allah be pleased with him, understood ‘Ibadah in the exact same way that most Muslims today understand it; an understanding that limits it to individual rituals. It is as if he is saying: “By Allah, oh Messenger of Allah, we did not pray Salat to the Rabbis and Priests, nor did we slaughter animals for them or to come near them, nor did we take them as Gods that we directly worshipped besides Allah”. But the Messenger of Allah, sallAllahu ‘alayhi wasallam, wanted to teach him, as well as us today, the complete meaning of ‘Ibadah of Allah, and said to him: “They made what was Halal into Haram for them, and what was Haram into Halal for them, and they (the people) followed them, and that was their worshipping them”. Therefore, the Christians and Jews worshipped their Rabbis and Priests by obeying them in everything that they said, to the extent that they made the Halal into Haram and the Haram into Halal, and the people accepted it all.

Therefore, oh Muslims, worshipping (‘Ibadah) of Allah is not limited to a small section of what Islam has come with, such as personal rituals like Salat, fasting, Zakat, and Hajj; rather ‘Ibadah of Allah means to implement all of what Islam has come with, without abandoning even a single ruling and without differentiating between one command and another. 

Thus, just like Salat and fasting are ‘Ibadah, equally Jihad and ruling with what Allah has revealed are ‘Ibadah as well. And just like Hajj and Zakat are ‘Ibadah, equally removing harm from the path and undertaking economic transactions according to the Shari’ah are also ‘Ibadah. And just like Tasbeeh, Tahleel and Takbeer are all ‘Ibadah, equally working to re-establish the Khilafah according to the method of the Messenger of Allah, sallAllahu ‘alayhi wasallam, is also ‘Ibadah. 

So why, oh Believers in Allah, is there this differentiation between the laws of Allah that has lead to the abandonment of some of His laws? The statement of Allah “And I have not created Jinn and man except to worship Me” means: “And I have not created Jinn and man except to obey Me”.

In conclusion, the true, untainted ‘Ibadah of Allah is genuine obedience to Him. In other words, ‘Ibadah means implementing Allah’s commands and abstaining from His prohibitions, and applying everything that He legislated.

We ask Allah that we are of those who worship Him as He should be worshipped by obeying all His commands and abstaining from all His prohibitions, and we ask Him that He makes us from those who listen to what is said and follow the best of it.

And the last of our words is Alhamdulillahi Rabb Al-‘Alameen.

Wal Salamu Alaykum wa Rahmat Allah wa Barakatuh

In response to the question you raised about whether Saudi Arabia is an Islamic State (Dar al Islam) or not, we need to first define the meaning of Dar al-Islam and Dar al-Kufr (Land of Kufr) and then look to whether Saudi Arabia or any Muslim country today matches this definition.

The following article explains this subject in detail together with the evidences, please check it: Clarfiying the meaning of Dar al-Islam and Dar al-Kufr
1) According to Shariah terminology, Dar al-Islam is defined as the land which is governed by the laws of Islam and whose security (Aman) is maintained by the security of Islam, i.e. by the authority and protection of Muslims inside and outside the land, even if the majority of its inhabitants are non-Muslims.

Dar al-Kufr is the land which is governed by the laws of Kufr, and whose security is not maintained by the security (Aman) of Islam, i.e. by other than the authority and security of Muslims, even if the majority of its inhabitants are Muslims.

So what matters in determining whether the land is Dar al-Islam or Dar al-Kufr is neither the land itself nor its inhabitants, rather it is the laws and the security. So if its laws are Islamic and its security is maintained by Muslims then it is Dar al-Islam. When its laws are the laws of Kufr (disbelief) and its security is not maintained by Muslims then it is Dar al-Kufr. These definitions have been derived from the Islamic evidences and discussed by the Ulema (scholars) in history.

2) When we look to Saudi Arabia it fundamentally contradicts Islam in a Qati (definitive) manner in many areas such as:

- Being part of the United Nations - every member of which has to agree with international law set by the UN. This puts the law of man above the law of Allah.
- Allying with the Kuffar against the Muslims. Saudi Arabia allowed America to use it to attack the Muslims of Iraq in the Gulf wars. America also has a military base in Saudi which is well known.
- Accepting the legitimacy of the different countries in the Muslim world this is clear by the fact they are part of the OIC and Muslim League and have ambassadors in these different countries. This is definitively prohibited from different ahadith and the Ijma of the Sahaba:

The Prophet (saw) said: "When the oath of allegiance has been taken for two Khalifs, kill the latter of them". (Narrated in Sahih Muslim by Sa'id al-Khudri)

The Prophet (saw) also said: "Whoso comes to you while your affairs has been united under one man, intending to break your strength or dissolve your unity, kill him." (Narrated in Sahih Muslim by 'Arfajah)

3) Just because Saudi Arabia may implement part of Islamic laws such as in the judiciary, it doesn’t mean that it is an Islamic state or Khilafah

"So rule between them by that which Allah has revealed, and follow not their desires, but beware of them in case they seduce you from just some part of that which Allah has revealed to you" (TMQ 4:49).

"Then it is only a part of the Book that you believe in and do you reject the rest? But what is the reward for those among you who believe like this but disgrace in this life and on the day of judgement they shall be consigned to the most grievest chastisement." [Al-Baqarah: 85]

4) We cannot compare Saudi Arabia and say it is similar to the Khilafah after the Khulafah ar-Rashideen. As in those periods it is unanimously accepted by the Sunni Ulema in history that they were Khilafah and Dar al Islam, some of them misapplied some of the Islamic rules but they never implemented open kufr. There is a difference between the mis-implementation of some of the Shariah rules and the non-implementation as we see in Saudi Arabia.

Some of the Khulafah were better than others and some of them were even oppressive, nevertheless the system of Islam remained implemented. Even though some of the rulers misapplied some rules and were oppressive, the Prophet (saw) foretold of this and instructed the Muslims to accept them as Khulafah and obey them as long as they did not implement open Kufr (Kufr bu’ah). Some of these ahadith are:

Muslim reported that Salama b. Yazid Al-Ja‘afi asked the Messenger of Allah (saw): "O Prophet of Allah, if we were to be ruled by Ameers who ask us for their dues and deny us our dues, what do you order us to do then?" The Messenger of Allah(saw) turned his face away; he asked him again and Allah’s Messenger (saw) avoided him; then he asked for the second or the third time and he (saw) was pulled by Al-Ash‘aath b. Qays, so the Messenger of Allah (saw) said: "Hear and obey, for they shall be accountable for their actions and you shall be accountable for yours."

Muslim reported from ‘Auf b. Malik who reported: I heard the Messenger of Allah (saw) say:"The best of your Imams are those whom you love and they love you and you pray for them and they pray for you; and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you." We asked: "O Messenger of Allah, shall we not then declare war on them?" He (saw) said: "No! As long as they establish prayer among you. Behold if anyone was ruled by a Wali and saw him committing a sin, let him hate the sin committed against Allah, but let him not withdraw his hand from obedience."

Muslim narrated from Huzayfah b. al-Yamaan that the Messenger of Allah (saw) said: "There will be Imams after me who will not be guided by my guidance, nor will they act according to my Sunnah; some men will rise amongst you with satans’ hearts in human bodies." Huzayfah asked: "What shall I do, if I were to reach that time?" He (saw) said: "You should hear and obey the Ameer even if he whipped your back and took your money; do hear and obey."

Ahmad and Abu Dawood reported that the Messenger of Allah (saw) said: "O Abu Dharr, what would you do if some Walis possessed the booty and deprived you of it?" He said: "By He Who sent you with the Truth, I would raise my sword and fight until I join you." Upon this he (saw) said: "Let me tell you something that would be better for you than that. Remain patient and bear it until you join me."

Al-Bukhari narrated on the authority of Junada b. abi Umayyah who said: We went to ‘Ubadah b. as-Samit when he was sick and we said: May Allah (swt) guide you. Inform us of a Hadith from the Messenger of Allah (saw) so Allah may benefit you from it. He said, the Messenger of Allah (saw) called upon us and we gave him the Bai’ah, and he said, of that which he had taken from us, that we should give him the pledge to listen and obey, in what we like and dislike, in our hardship and ease, and that we should not dispute the authority of its people unless we saw open Kufr upon which we had a proof from Allah. And it was also narrated by Tabarani. He said: “Unless you see open Kufr.”

The Khulafah ruled by Islam and did not implement Kufr Bu’ah (open Kufr) that is why we find the great scholars of Islam such as Imam Abu Hanifah, Imam Shafi, Imam Malik, Ahmad ibn Hanbal, Jafar as-Sadiq and the like accepted that they were Khalif’s but accounted them. In fact the two most famous students of Abu Hanifah who recorded his Fiqh, most of us in India follow the Fiqh they recorded - Qadi Abu Yusuf and Muhammad As-Shaybani were appointed as Qadi al Quda (the chief judge) in state in the time of the Khalifah Haroon ar-Rasheed.

Some of the great scholars wrote books about the history of the Khulafah such as Imam Suyuti known as al-Jalalayn, who died in 1505 CE – he wrote the book Tarikh al Khulafah, ‘History of the Khulafah’. Imam Mawardi who died in 1058 CE who was appointed as a Qadi and later an ambassador by the Abbasid Khalid Al-Qaim bi Amr Allah wrote the famous book, ‘Al Ahkam As-Sultaniya’, about the ruling system in Islam.

Whereas today all the countries in the Muslim world including Saudi Arabia implement Kufr Bu'ah in many areas such as those mentioned earlier.