On Saturday 10/10/2015, sessions of the National Dialogue Conference got underway which had been called for by President Bashir on Monday 27/01/2014 in his speech named ‘A bold undertaking’ in which he solicited the political forces and the armed movements to hold a dialogue that would traverse four issues: identity, freedoms, poverty and peace. Bashir envisages that the treating of these four issues will lead to government reform and will solve all of Sudan’s problems. The political forces became harmoniously active with this invitation, drawing out dreams and hopes, placing conditions and convening conferences in Paris and Addis Ababa amongst others whilst relying upon and seeking assistance from the foreigner and applying pressure to secure their goals. This was before the high coordinating body for the dialogue and the ‘7+7’ body were to add two items which were ‘Ruling and Administration’ and ‘Foreign Relations’ so that the conference’s committees would undertake a discussion upon six issues which are: peace, identity, freedoms and rights, economy, foreign relations and ruling and administration. The two bodies announced that they are in the process of producing a main national strategic document for the state of Sudan (News Today Newspaper, 09/10/2015).
We in Hizb ut Tahrir in the Wilayah of Sudan would like to emphasize the true reality of matters to the people by answering the following questions:
What is the background of this National Dialogue? What is intended to be accomplished by it? What is the actual reality of the crisis that is intended to be treated or solved by this dialogue? How will these problems be solved? And what is the Islamic opinion in respect to the six issues of the dialogue?
First: The background of the Dialogue and the reality of the advocator of the invitation:
On the 13th of August 2013, the former American Presidential Envoy to Sudan, Princeton Lyman, and Jon Temin, Director of the African Horn programme affiliated to the American Centre for Peace, co-authored a paper under the heading: ‘The Path towards National Dialogue in Sudan’ issued by the American Centre for Peace under the issue number: Peace Summary Number 155. This paper was mentioned the following: ‘The time has come for Sudan to begin a real internal dialogue and reform process that leads to a broad base government and democracy that is capable of striving towards a serious reconciliation process amongst the Sudanese’.
This paper is an expression of the American policy that wishes to reform the rule in Sudan through an invitation to all parties to hold a dialogue. This was after the American government made the message reach stating that it would not allow the regime to be brought down through armed actions. This message was delivered through the same man mentioned previously when he was the envoy to Sudan. This was when Lyman said in an interview with the Middle East Newspaper on 03/11/2011: “Frankly we do not to bring down the regime or change the regime. We want to reform the regime by constitutional democratic processes”. He also said, “Like I said, we helped them in the past in accordance to our interests and our interests now are stability in Sudan and in the south of Sudan” (Ash-Sharq Al-Awsat Issue No. 12058, 3rd December 2011).
In the same context, the United States sent former American President Carter to meet with Bashir on Tuesday 21/01/2014 and after the meeting Carter stated, “We discussed the horizons of a comprehensive and democratic national dialogue, elections in 2015 and the forming of a new constitution”. And to get the dialogue going, only six days after this meeting on 27/01/2014, Bashir invited all of the political forces and armed groups to a national dialogue!
On 25/08/2015 the current American envoy to Sudan and South Sudan, Donald Booth, visited Khartoum where he met with officials in closed rooms. His meeting was cloaked with complete secrecy and according to the statement issued by Booth the meeting dealt with ‘the necessity to undertake an open political and national dialogue to treat the root causes of the continuous internal struggles in Sudan in addition to realising arrangements for the ruling which are more comprehensive’. This was before he was travelling to Paris to meet alongside the British and Norwegian envoys, the EU envoy and the head of African Affairs of the French Foreign Ministry, with the leadership of the revolutionary front (The Southern People’s Movement and Darfur movements). This was during the period between the 8th and 10th of September with the aim of incorporating these movements into the national dialogue (Sudan Tribune, 11/09/2015).
From all of this we summarise by saying that America gave birth to this dialogue and established it. So in that case how can it be a national dialogue when its origin is from overseas? And indeed from the bitterest of enemies to the Islamic Ummah!! It is America that wishes to realise its interests through this dialogue just as Lyman stated when he talked about reforming the current regime and preventing its downfall!
Secondly: What is intended from the National Dialogue?
By examining the four issues: ‘identity, freedoms, poverty and peace’ which were instigated by the speech ‘A Bold Undertaking’, the talk of the political forces of a democratic transformation and the talk of American politicians about democracy and constitution. By examining all of that, the features of what is being sought to be brought to fruition in the process of the national dialogue become clear. And this is:
1) Setting the foundation of a secular state that fights against all manifestations of Islam. The regime that has always claimed to be working to implement Islam has now returned to casting doubt upon the Islamic identity of the land and is making it a subject area for back and forth discussion! This is in spite of the people of the land being Muslims who do not accept any alternative for Islam and its systems… This regime wants to make this country transform towards secularism which is prohibited in the Shar’a whilst it associates itself in bizarre harmony with America in its war against Islam and its description of Islam with the labels of extremism and terrorism.
Then came adoption of the ideas of secularism, of democratic governance, which makes the legislation belong to man in accordance to a mechanical majority. This is instead of the clear guidance and proof manifested in the legislation of the Lord of all men which is taken from the Shariah texts in accordance to the strength of the evidence. These secular thoughts also include reverence to the notion of freedom which allows a person worship his lusts, wants and desires. This is instead of the concept of adhering to the Hukm Shar’i which makes the person worship his Creator Al-Lateef Al-Khabeer! Therefore America wants from those holding the dialogue to formulate a secular constitution of agreement through the widest consensus of the political forces within Sudan.
The discourse about freedoms and the discourse about identity in a land, where the vast majority of its people are Muslims, confirms that the government wants to abandon the Islamic slogans that it had previously raised and which America does not wish to hear so that the regime is secular just as it is now. As such the government believes that it has saved face before the masses whilst at the same time it has implemented what America has demanded in respect to abandoning the slogan of Islam.
2) Constant watering the tree of land division and harvesting its bitter fruits after this government has already separated the south of Sudan through the idea of self-determination to please America. It is this thought that has represented the gravest precedent in the history of Sudan. Then America returned this time to detach Darfur through the notion of providing broad autonomy to the region which was stipulated in the Doha Agreement. The acceptance of the armed movements with their banners and slogans to be included under the umbrella of the National Dialogue, the search for a consensual constitution and the recognition of these entities and their circumstances, represents a step that the government is treading towards division and fragmentation. It already has a precedent in South Sudan whilst the ground is being prepared for that in respect to the particular situation for Darfur through a constitution based on agreement (accommodating all parties) that wishes to have stipulated within it upon the basis of notions of autonomous rule and federalism amongst other such views. This is manifested in the demand of the ‘Southern People’s Movement’ for autonomous rule in the region south of Kordofan and the Blue Nile following their meeting in Dar es-Salaam (capital of Tanzania) which was held between October 7-12, 2015 (Sudan Tribune, 15/10/2015).
3) The reproduction of the secular ruling regime in a more comprehensive image with support provided by new faces and parties including new bases in order to consolidate the regime in its efforts to proceed upon the path to complete the American plans whilst all of that is taking place under the slogan of ‘reforming the rule and the state’.
This then is what America wants to achieve from the National Dialogue: Secularism and more division and fragmentation!!
All of this is in harmony with the American plans that seek to divide Sudan into multiple entities disputing with each other.
Thirdly: The reality of the crisis in Sudan:
There is no doubt that our lands suffer from a real crisis and when pausing to examine it, the manifestations and symptoms of the crisis must not be confused with its causes.
From amongst the manifestations of the crisis is the circumstance of failure that the state suffers from and is represented in the following:
1) The rulers and politicians not resolving the issue of identity as they are most concerned about pleasing the western Kafir (America, Britain and France). This is because they have taken the political thought from the West in addition to the systems of life such as democracy and the freedoms amongst others. At the same time they are forced to address the people with Islam because the Ummah is not motivated by other than Islam. You therefore see that they are not honest and truthful to themselves and live a condition of a split personality and blatant contradiction. This is what makes them undertake dirty acts to push the people in the direction of adopting an emotional identity based upon being ‘Sudanese’, ‘African’, ‘Arab’ or something similar based on rotten bonds. This is whilst they facilitate through that the taking of western systems of life from the West without any quibble.
2) The absence of an ideological vision for the rule amongst the political mediums that lead the Ummah today from the rulers and politicians. There therefore does not exist amongst these political mediums any ideological vision to solve any problem from the country’s problems. Indeed they are the real problem. We find them being greatly concerned to please one another by dividing the authority and resources between themselves which are in origin the possession of the people of the country.
3) The continuous begging of these mediums for solutions from the foreigner which is either from the enemy (America, Britain, France and Russia) or from the tools of the enemy like the African Union and the Arab League… This represents the very meaning of political suicide.
4) The experimentation of the rulers and political mediums with experiments of the invalid false political thought manifested in the separation of the Deen from life and the application of secular systems for decades under a number of various banners and headings like: ‘Democracy, Totalitarian Military and Moderate Islam…’ And now they want to reproduce the very same failed system itself through the National Dialogue.
5) This group of benefit seekers from the rulers and political mediums are not satisfied with the tree of misery (the separation of the Deen from life) that they have planted and made a covenant with. Rather they have gone beyond that in order to reap the fruit of disunion and tearing up the land through providing the South with the right of self determination which then lead to its separation!!
6) As for poverty then these rulers are the ones who have created it by handing over the natural resources of the land and its capabilities to the enemy. This is when they entered willingly and obediently into the trap of usurious loans and as a result ransomed the land and its people to the international monetary fund and its curded prescription and to the World Bank and the policy of loans… Xavier Furtado the World Bank representative in Sudan said, “The total external debt of Sudan is approximately $46 billion whilst the original debt is only 15% (approximately $6.9 billion) of this sum. As for the 85% (i.e. $39.4 billion) of the debt then these are the sanctions for not paying and the loan servicing (i.e. the Riba)” (At-Tayaar Newspaper).
These then are the manifestations of the political crisis in this country.
As for the real cause that has given rise to all of these manifestations then it lies in not placing Islam in the position of application and implementation due to the absence of the rightly guided Khilafah upon the methodology of the Prophethood which is the Shariah method for the application of the Islamic systems. Therefore the true reality of the problem is that the life that we are living today in this country is not an Islamic life. The silence of the people in respect to those failure rulers and politicians, not accounting them upon the basis of Islam and not working to change them is considered to be an act of disobedience and participation with them in sin. The Messenger of Allah (saw) said:
«سَتَكُونُ أُمَرَاءُ فَتَعْرِفُونَ وَتُنْكِرُونَ فَمَنْ عَرَفَ بَرِئَ وَمَنْ أَنْكَرَ سَلِمَ وَلَكِنْ مَنْ رَضِيَ وَتَابَعَ»
“There will be leaders, you will recognise and you will deny. The one who recognises will have been free (of sin) and the one who denies will have been safe (from) sin but the one who was content (accepted) and followed (i.e. he will not be free or safe from sin).” (Narrated by Muslim)
Fourthly: The ideological treatments:
Indeed the reality of this crisis and what it has reached to indicates to us that the treatment must be a treatment from the roots and that the great ideology of Islam, which is a Deen and from which is the State and all of the systems of life, makes it obligatory upon the Muslims to work seriously and diligently to resume the Islamic life through the establishment of the rightly guided Khilafah upon the methodology of the Prophethood.
Therefore the obligation is as follows:
1) To have awareness about this National Dialogue and to perceive its poisonous flavour through which America wants to reproduce the failure via a secular regime that facilitates the breaking up of what remains of Sudan and the distancing of Islam from the life of the people.
2) To regard all issues in our description as Muslims. We embrace an Aqeedah which is a Deen and systems of life. Therefore we do not adopt solutions nor do we propose visions except upon the basis of Islam which is not applied except by the Shariah method that the Messenger (saw) defined. That method is the Khilafah Rashidah upon the methodology of the Prophethood.
3) To have awareness about the true reality of the disbelieving Kaffir West (America, Britain, France and Russia) in its description as being an enemy that covets and has greedy exploits within our lands. It is therefore obligatory to cut off its meddling hand within the country. Just as there needs to be awareness about the prohibition of seeking assistance from the West in respect to the disputes and issues occurring in the land.
4) The real work for change and the application of the systems of Islam is in accordance to the Shariah method which the Messenger (saw) followed. It is the ideological political work and patient perseverance upon that path. It is not a material work which in addition to being contrary to the Shariah method it also leads to the tying and ransoming of the will to the enemy and speeds up the implementation of the enemies’ plans within our lands. What happened with the separation of South Sudan is not far from our memories.
Fifthly: The six issues: A vision upon the basis of Islam:
Firstly: Issue of Identity:
The Islamic Ummah was not exposed to an identity crisis since the time the Prophet (saw) established the first Islamic State in Al-Madinah Al-Munawwarah. He (saw) defined the Ummah’s identity as being Islam and this was written in the document of Al-Madinah where it was written that the Muslims are: ‘One Ummah to the exclusion of all people’. There was no identity crisis until after the Kaffir West destroyed the State of the Muslims (Khilafah) and tore up the lands through the Sykes-Picot Agreement into disfigured entities which do not reflect the Muslims. This is what made the idea of identity be provided to the Muslims who are living within these small national disfigured states in a persistent effort to separate them from their Islamic identity and to tie them to a history and heritage that contradicts the Aqeedah of Islam!
Indeed the people of Sudan are Muslims. They embrace the Aqeedah of Islam and belong to the best Ummah raised up for mankind. Allah (swt) says:
((كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّـهِ))
“You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah” [Aali ‘Imraan: 110].
And He (swt) says:
((إِنَّ هَـٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ))
“Verily this Ummah of yours is one Ummah and I am your Lord so worship me” [Al-Anbiyaa: 97].
The people of Sudan have honour and pride in their Islam and they yearn to live under the shade of systems of Islam and its rulings, in the shade of the Khilafah Rashidah upon the methodology of the Prophethood, combining the goodness of the life of this world and the Hereafter.
Secondly: Freedoms and rights:
The idea of freedoms is a western political idea and is a necessary requirement of the democratic system of ruling which makes the sovereignty belong to the people and where the people are the source of the authorities. In order for the people to be their own masters and so that they are enabled to practise their sovereignty and their will completely by themselves by placing down laws and systems of life in addition to all other legislations and choosing their rulers, for this to happen it is necessary, in accordance to the western political thought, for there to be general freedoms. These are four: Freedom of belief, freedom of expression, freedom of ownership and personal freedom. These freedoms are the basis in their view upon which rights and obligations are established.
The thought of the four freedoms is a false thought which is contrary to the Aqeedah of Islam. This is because the Muslim is not free in his actions and his speech to do whatever he wishes. Rather he is the Abd (slave) of Allah (swt) and if he was to change his Deen away from Islam then he would be killed and this is in contradiction to the freedom of belief.
And if a Muslim was to speak openly about an opinion which was Kufr or with an opinion that was opposed to the Shar’a, he would be presented before the Shar’i judiciary to be punished and this is in contradiction to the freedom of expression.
And if he owned property through means that were not Shar’i (i.e. unlawful) like through Riba or gambling then he would be sinful and this is in opposition to the freedom of ownership.
And if the woman came out into the public life revealing her nudity she would be punished by way of Ta’zeer (discretionary punishment) and this is contrary to the personal freedom.
Therefore these freedoms which they want to establish and embed in National Dialogue are contrary to the Islamic Aqeedah as a whole and in the details. In addition the western Kaffir political framework, represented in the democratic system of ruling, for the sake of which the idea of the freedoms was brought, also contradicts the Islamic Aqeedah.
The basis for rights and obligations in respect to the Muslims is only Islaam; the Kitaab of Allah and the Sunnah of His Messenger (saw) in addition what these two have indicated to in terms of Ijmaa’ As-Sahaabah and the Shar’i Qiyaas (analogy). It is prohibited for the Muslims to take from other than the Islamic Aqeedah. Allah ‘Azza Wa Jalla says:
((وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا وَاتَّقُوا اللَّـهَ إِنَّ اللَّـهَ شَدِيدُ الْعِقَابِ))
“And whatever the Messenger has given you take it and what he has forbidden you refrain from it. And fear Allah; verily Allah is severe in punishment” [Al-Hashr: 7].
And Al-Mustafaa (saw) said:
«مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ»
“Whoever does an act that our matter is not upon then it is rejected” (Narrated by Muslim).
Thirdly: Ruling and administration:
The ruling system in Islam which the Lord of the Worlds made obligatory is the Khilafah system. It is the system in which a Khalifah is given the Bai’ah (pledge) upon the Book of Allah and the Sunnah of His Messenger (saw) to rule by what Allah (swt) has revealed. The evidences for this are extensive in the Book of Allah, the Sunnah and the Ijmaa’ As-Sahaabah. From amongst these is His Speech (swt):
((فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ))
“So rule between them by what Allah has revealed and do not follow their desires away from what has come to you of the truth” [Al-Ma’idah: 48].
As for the departments of the ruling and administration in Islam which the Shar’iyah evidences have guided to then they are: The Khalifah, the Mu’awinun (Wuzaraa’ At-Tafweed) (Delegated assistants), the Wuzaraa’ Al-Tanfeedh (Executive assistants), the Wulaah (Governors), the Ameer of Jihad (the army), the Internal Security, the foreign (department), industry, judiciary, the people’s interests, the Bait ul-Maal (State Treasury), the media and the Majlis Al-Ummah (Ummah Council).
Fourthly: The economy:
There is no doubt that the application of the capitalist economic system upon the people is what has brought about this condition. This is because the land is abundant in its resources whilst its people suffer a harsh life, from crippling price hikes and poverty… There is no solution for the condition that the Ummah is living apart from the Islamic economic system. Some of its most prominent concepts are:
• The economic problem is the distribution of wealth and its benefits from all individuals holding citizenship and enabling them to benefit from them through enabling them to acquire them and to pursue them.
• The guarantee of the satisfaction of the basic needs for all of the individuals holding citizenship, each and every individual, one by one, with a complete satisfaction. And the guarantee of enabling every individual to satisfy his luxury needs to the great capable level.
• The ownership is of three types: individual ownership, public ownership and state ownership.
• Conduct associated with the ownership is restricted by the permission of the Shaari’ (Legislator) whether this relates to spending or increasing wealth. For that reason the capitalist companies are forbidden as well as Riba, monopoly, gambling and gross fraud…
• The forbiddance of renting agricultural land absolutely and everyone who owns land is made to utilise it and is to be provided from the Bait ul-Maal (State Treasury) what is possible from this utilisation. Whoever neglects his land for three years without utilisation has the land taken from them and given to someone else.
• All that which falls under the public amenities like the open spaces of the land and the roads in addition to the countable minerals that are not interrupted like the oil wells and also the matters that by their nature prevent the individual taking possession of it; all of that is regarded to be from the public properties.
• Customs are not taken from the state’s citizens at the lands’ borders just as all indirect taxes which are imposed today upon commodities and services are Haraam in accordance to the Shar’a and are regarded as consuming the wealth of the people by Baatil (falsehood). These are from the direct causes of price increases and poverty which the people suffer from.
• The state guarantees the generation of work for all of its subjects just as it guarantees spending upon all those who do not have money or work and does not have someone upon whom it is obliged to spend upon him. The state also has the responsibility of providing housing to those who are incapable and those who suffer disabilities.
• The state forbids the exploitation of foreign money and investments in the lands of Muslims just as it forbids providing the foreigner with any special privileges.
• The state issues its own specific currency based on gold and silver providing it with independence and it is not permitted to be tied to any other currency.
These are the Ahkaam of economics in Islam and in addition to eliminating poverty and realising a life of ease and comfort these rulings also put a stop to the western Kaffir and the old and new forms of colonisation. They lead to building an independent Ummah and a great state which takes the people out of darkness and into the light.
Fifthly: Foreign relations:
What is intended by foreign relations, in respect to it being one of the focuses of discussion within the National Dialogue, is to solve the situation of isolation that the state is suffering as a result of its stumbling foreign policy in all areas. This was especially after the issuing of the Security Council resolutions that brought about the fragmentation of its land, the violation of its sovereignty through tens of thousands of soldiers, placing it under the directive of the Human Rights Council and the IMF and international financing institutions not providing further loans to the government. This led to the aggravation of the foreign currency problem after the state presented its main resource for foreign currency (oil) to the disbeliever as a result of its separation of South Sudan in 2011 and in doing this it wrapped the executioner’s rope around its neck by itself!!
The foreign relations of the colonised (subservient) state cannot possibly be independent relations built upon the interests of the people. Rather it is inevitable for them to be built upon the interests of the major colonial states and against the interests of these weak states. We therefore see in respect to our rulers this state of floundering in addition to hypocrisy and subservience to the Kaffir enemy.
The most prominent foreign policy features in the Khilafah state which is a global state due to the global nature of the great ideology of Islam are:
• Politics is the caretaking of the Ummah’s affairs internally and externally and is undertaken by the state and the Ummah. The state is what undertakes this caretaking practically whilst the Ummah accounts the state upon that.
• It is not permitted for any individual, political party, bloc or group to have a relationship with any state from amongst the foreign states whatsoever. The relationship with states is restricted to the state alone because it alone has the right to foster the affairs of the Ummah practically. It is the duty of the Ummah and party or group structures to account the state upon this foreign relationship.
• The ends do not justify the means because the method is from the same mould as the ideology. As such the Haraam is not used to reach the Wajib (obligation) or the Mubaah (permissible). The political means is not permitted to be contradictory to the political method.
• Frankness in disclosing the crimes of the states, making clear the danger of phony policies and exposing the dirty conspiracies, and destroying misleading figures are from the most important political styles.
• Manifesting the greatness of the Islamic thoughts in the caretaking of the affairs of the individuals, nations and states is considered to be from the greatest political methods (paths).
• The political issue for the Ummah in Islam is the strength of the character of its state, its excellence in the application of its rulings and its diligence upon carrying its Da’wah to the world.
• Carrying the Islamic Da’wah is the pivot around which the foreign policy revolves and the relations of the state with all other states are built upon its basis.
• State-based relationship with other countries in the world are based on four considerations:
First: The states existing in the Islamic world are considered as if they exist within one single land. They therefore do not fall under the category of foreign relations and relations with them do not fall under within the foreign policy. It is obligatory to work to unify all of them within one state.
Second: The states in which there exists between us any economic, trade, good neighbour and cultural treaties are dealt with in accordance to the stipulations of the treaty. Their citizens have the right to enter the lands by identity without a passport if the treaty stipulates that upon the condition that they offer exactly the same. The economic and trade relations with them are limited to specific items and particular descriptions on the basis that they are essential and do not lead to the strengthening of those states.
Third: The states that we do not have treaties with and the actual colonising states like Britain and France in addition to those states that have designs upon our lands like Russia are all considered to be warring states in principle. As such all precautions are taken in respect to them and it is not valid to establish any diplomatic relations with them. The citizens of these states can enter our lands but with a passport and a visa for every individual and traveller unless these states become actual warring states.
Fourth: In respect to the actual warring or belligerent states like ‘Israel’ for example, a state of war must be taken as the basis for all conducts and dealings with it as if we are in actual war with it and whether or not there exists a truce between them and us. In addition all of its citizens are forbidden from entering the (Islamic) lands.
• Military treaties are absolutely forbidden and what falls within this category or is attached to it like political treaties and agreements to hire out bases and airports. It is permissible to convene good neighbour treaties, economic, trade, financial and cultural treaties in addition to truces.
• Institutions that are not established upon the Islamic basis or apply rulings other than the Ahkaam of Islam are not permissible for the state to participate in. These are like the international institutions like the UN, the International Court of Justice, the IMF and World Bank. It also includes the regional institutions like the Arab League.
In the context of the National Dialogue what is intended by ‘peace’ is the prevention of the spilling of blood, the cessation of wars which had previously been upon one single front; the South, in the case where the Kaffir colonialist fed it with the pretext of it being fighting between Muslims and Christians. However the solutions and treatments that followed under the same glossy banner of ‘peace’ led to the separation of the south of Sudan and the spread of fighting and war in all parts of the land. This is in the case where today there are tens of factions which are increasing in number continuously and who fight the government whilst at other times they fight each other.
This fighting that is taking place today is the fruit of two factors: The oppression befalling the people and the western Kaffir interference through the neighbouring states and dubious organisations which are utilised to kindle the wars. This is for the purpose of dragging the people of the land to the booby trapped tables of dialogue in order to accomplish the western Kaffir’s plan to secularise the land and fragment what remains of Sudan.
The application of the just Islamic system, binding the people with the Islamic bond of brotherhood and cutting the arms of the dubious and trouble seeking disbeliever in our lands including the embassies and humanitarian and civil society organisations is all sufficient a guarantee to put an end to these wars.
This is the vision of Hizb ut Tahrir in the Wilayah of Sudan. It represents a vision that solves this crisis with ideological solutions upon the basis of the great Islamic Aqeedah. It is a firm and deeply rooted visions which is guided to by the Shariah evidences. It is what we are working to bring to the office of ruling relying upon and seeking the help of Allah (swt) and thereafter our Ummah; the best Ummah and from its sincere sons amongst the people of power and protection who have the capability to stop this destructive playing with our lives.
O brothers gathering in the National Dialogue conference:
Has it not occurred to you for your hearts to submit to the remembrance of Allah and to what has been revealed of the truth! For how long will you remain disjointed from your Ummah that yearns for honour and dignity in the shade of the systems of Islam and its rulings! This is whilst you repeat the calls of the western Kaffir from rotten solutions and systems?
Has it not occurred to you to come to your senses and gather your affair upon the return of Islam and its systems by make the declaration for the rightly guided Khilafah upon the methodology of the Prophethood. If you were to do that then you would have freed yourselves of your responsibility, fulfilled the trust and given victory to your Ummah:
((إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا))
“Indeed, Allah commands you to render trusts to whom they are due” [An-Nisaa’: 58].
And if you turn upon your heels and reproduce the same system that makes war against Allah, His Messenger and the believers then you would have brought hardship and misery to your people. In that case you would have not fulfilled your responsibility, betrayed your Ummah and provided your enemy with victory:
((وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ))
“And those who have transgressed will know to what [kind of] return they will be returned to” [Ash-Shuaraa’: 227].
Allah (swt) says:
((وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً))
“And fear a trial which will not afflict those who have wronged among you exclusively” [Al-Anfaal: 25].
And the Messenger of Allah (saw) said:
«إِنَّ اللَّهَ عَزَّ وَجَلَّ لا يُعَذِّبُ الْعَامَّةَ بِعَمَلِ الْخَاصَّةِ حَتَّى يَرَوْا الْمُنْكَرَ بَيْنَ ظَهْرَانَيْهِمْ وَهُمْ قَادِرُونَ عَلَى أَنْ يُنْكِرُوهُ فَلا يُنْكِرُوهُ فَإِذَا فَعَلُوا ذَلِكَ عَذَّبَ اللَّهُ الْخَاصَّةَ وَالْعَامَّة»
“Verily Allah ‘Azza Wa Jalla does not punish the masses for the action of the specific until they (the masses) see the Munkar amongst them and they were capable of denying it but did not. So if they did that Allah will punish the specific and the general (i.e. the masses)”.
Your silence over these rulers and politicians who meddle with your Islam, your land, wealth and honour has gone on for a long time and there is no light at the end of the tunnel apart from supporting the Ummah’s project and objective by aiding and supporting it. This is the great project of the Khilafah that Hizb ut Tahrir is working for by generating awareness in the Ummah, remaining vigilant over its interests and by seeking support from the people of power and protection. The time has come for you to join the ranks of Hizb ut Tahrir and to be a source of help, assistance and support for it. That is because it represents the single path of salvation whilst there is no salvation other than it.
O People of power and protection amongst the Muslims:
We are seeking your support so join those who have preceded you in providing us with support. We are stretching our hands out to you so grasp hold of them and join those people who are already protecting us. The ship is about to sail so join us in the reward and path:
((وَيَقُولُونَ مَتَى هُوَ قُلْ عَسَى أَنْ يَكُونَ قَرِيبًا))
“And they say: When will it be? It may be that it will be soon” [Al-Israa’: 51].
This is whilst we are confident and assured of Allah’s victory:
((وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ * بِنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَشَاءُ وَهُوَ الْعَزِيزُ الرَّحِيمُ))
“And on that day the believers will rejoice. With the victory of Allah. He gives victory to whom He wishes and He is Al-Azeez Ar Raheem” [Ar-Rum: 4-5].