Tahreek Al Ummah Charter

Preamble

The level of humiliation and misery the Ummah has reached because of its distance from its Deen (religion) is no secret, which is the protection of its affairs and the reason for its existence. A division that led to the loss of its authority, the disappearance of the laws of its Deen from the reality of life, and then the fall of its state. The Ummah of Islam became robbed of its will, and the Muslim countries, their sanctities, honor and wealth were opened to their enemies, the enemies of Allah. The Ummah came to be on the verge of extinction, and its character almost annihilated had it not been for the grace and mercy of Allah (swt).

The enemies have embellished in humiliating the Ummah, degrading it in its Deen, insulting its messenger, and persecuting its preachers, scholars, and thinkers. This created a general feeling of the bitterness of defeat and the necessity of working to restore the Ummah’s pride and glory. So, movements rose, parties, groups, and organizations were established, and individual scholars, thinkers, preachers and others moved to raise the Ummah by reviving its self-awareness and reshaping its personality and defending its faith, prophet, sanctities, lands and wealth. The arena of Islamic activism was crowded with diverse forms, opinions, and viewpoints that reached the point of contradiction, whether in diagnosing the disease or describing the treatment.

Although nearly a hundred years have passed since the demise of the Ottoman Caliphate, the last symbol of the Ummah’s unity and the authority of Islam, none of these movements have succeeded in liberating the Ummah from the colonial domination imposed on it, let alone in advancing the Ummah, and pushing it to the fore in the caravan of human civilization.

The problem is not in the multiplicity of movements, nor in the multiplicity of jurisprudence (Ijtihad) and differing opinions in diagnosing the reality and the ways and means to changing it – this is a cosmic reality, and an inevitable destiny since the creation of the heavens and the earth. Rather, the problem is the transformation of differing understandings in the speculative (Dhanni) matters into conflict and discord and enmity and hatred in the Ummah, because of the desire of leadership and worldly gains, and self-righteousness. Instead of holding oneself accountable, and overcoming desires:

وَآتَيْنَاهُمْ بَيِّنَاتٍ مِنَ الْأَمْرِ فَمَا اخْتَلَفُوا إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

“And We gave them clear proofs of the matter [of religion]. And they did not differ except after knowledge had come to them – out of jealous animosity between themselves. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ” [TMQ Jaathiyah; 45: 17]

“Etiquettes of disagreements” (Adab al-ikhtilaf) turned into bad manners and lack of ethics, and the majority threw out the words of Allah, The Almighty:

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

“The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.” [TMQ Surah Al Hujurat: 10]

And:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

“And hold firmly to the rope of Allah all together and do not become divided.” [TMQ Aali-Imran: 103]

It was supposed to be a multiplicity and diversity of complementary positions that leads to a cross-fertilization of understandings, and the development of ideas. As well as calls for cooperation and coordination of efforts among them, in obedience and compliance to the words of God Almighty:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

“And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.” [TMQ Surah Al-Ma’idah: 2]

And motivated by the Saying of the Almighty (swt):

وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

“And they enjoin each other to truth and to patience.” [TMQ Surah Al-Asr: 3]

But instead of that, differences and diversity have become a cause for division, accusation, wasting efforts and scattering energies. This is only because of the whims of personalities, foremost of which is partisan and sectarian fanaticism, which blinds its possessor from distinguishing between conjecture (Dhanni) and certainty (Qati’i). Even though the definitive, which is knowledge (Al-‘Ilm), is in our hands:

وَآتَيْنَاهُمْ بَيِّنَاتٍ مِنَ الْأَمْرِ فَمَا اخْتَلَفُوا إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

“And We gave them clear proofs of the matter [of religion]. And they did not differ except after knowledge had come to them – out of jealous animosity between themselves. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ” [TMQ Jaathiyah; 45: 17]

Rather, the situation may become worse than that: abandoning the decisive (Al-Muhkam) and following the allegorical (Al-Mutashabih):

هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

“He is the One Who has revealed to you ˹O Prophet˺ the Book, of which some verses are precise—they are the foundation of the Book—while others are elusive. Those with deviant hearts follow the elusive verses seeking ˹to spread˺ doubt through their ˹false˺ interpretations—but none grasps their ˹full˺ meaning except Allah. As for those well-grounded in knowledge, they say, “We believe in this ˹Quran˺—it is all from our Lord.” But none will be mindful ˹of this˺ except people of reason.” [TMQ Aali Imran: 7]

Therefore, those working for the cause of Islam became groups and sects accusing each other in their religion and their sincerity. Hardship against the infidels was extended to include the Muslims. Rather, the situation of some relapsed, so they became:

أعزة على المؤمنين، أذلة على الكافرين والمنافقين

“Humble with the believers but firm towards the disbelievers and the hypocrites”.

Granting victory to the movement, its views, and its stances prevailed over the support of Islam and Muslims. The link between the movement’s followers and their fanaticism overtook the brotherhood of Islam, until the movement became ‘the tribe’ of its adherents, and the views of the movement and the positions of its leadership are their religion. So, they are hostile to dissenting views and they love those who agree.

Indeed, Allah Almighty has said:

وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ

“And do not dispute and [thus] lose courage and [then] your strength would depart.” [TMQ Al Anfaal:46]

The fragmentation of the Ummah, into parties, groups, adherents of sects, scholars, preachers, and activists, and their discord, was one of the most important reasons for the failure of the movements in advancing the Ummah and ridding it of the obstacles that stood in the face of freeing the Ummah from the colonial bondage. Thus, fragmentation and disagreement due to nationalism, tribalism, patriotism, madhhabism, sectarianism became an additional obstacle facing the Ummah.

The truth that must remain present in the minds and must be held on to firmly is that the advancement of the Ummah and its liberation from the bondage of colonialism cannot be achieved unless the Ummah – as (one Ummah) – bears the burdens of the process of liberation and change. This requires unifying and focusing the efforts of the sons of this one Ummah, individuals and groups, mobilizing their energies, and pushing them in one direction to break barriers, removing obstacles, and initiating the process of change.

Some may have assumed that the way to unify efforts and mobilize energies is to unify understandings about the concepts and methodology of change or to make efforts to unify movements, groups, and individual activists, preachers, and scholars into one party-like entity. This is a dangerous misleading illusion that this is impossible to achieve:

Firstly: Because the legal texts related to change, including the method of carrying the da’wah, its stages, and the emergence of the (Islamic) state, are speculative (dhanni ad dalalah). There are different understandings on the subject, both traditional and contemporary.

Secondly: Due to the complex circumstances surrounding the reality that is to be changed.

Thirdly: The natural disparity between people in understanding and mental capacities, whether in perceiving reality and knowing its truth or in understanding the legal texts and understanding the reasons and purposes of rulings.

It was natural and inevitable that people differed in understanding the reality and in realizing how to change it. In addition to the partisan and sectarian fanaticism that spread in groups, parties and associations made the unification of opinions in speculative (dhanni) matters as well as the unity within one (party) entity impossible.

Therefore, the solution and treatment is not to establish a new party with a different understanding of reality and how to change it. Even if this new party is the most conscious and sincere movement and it is the closest to the truth in its understanding of reality and how to change it. As its role and the limits of its influence in the Ummah will not exceed the movements and parties that preceded it, for the same reasons mentioned above, which are: the speculative legal texts, the circumstances of the existing reality and the natural disparity between people in understanding and perception. The effect of a new party in the old structures, and their affiliates, would be small or negligible.

For these reasons, no new party, alone and in its distinct partisan capacity, will be able to unite the Ummah – in its masses and majority – and take its leadership on its understanding and on the path it has chosen.

The treatment, then, must be based on the facts of reality (Waaqi’) and the facts of change (Taghyeer), which are:

First: Acceptance of the multiplicity of understandings and opinions in speculative matters, and the consequent multiplicity of movements and parties as well as the differences of scholars, preachers, and the general Muslims regarding what the Sharia permitted us to differ in. This requires purifying minds and hearts from the mentality of:

نحن الفرقة الناجية، والطائفة المنصورة

‘We are the saved sect, and the victorious group.’

In compliance with the command of Allah (swt):

الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَإِذْ أَنْتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ فَلَا تُزَكُّوا أَنْفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى

“Those who avoid the major sins and immoralities, only [committing] slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure; He is most knowing of who fears Him.” [TMQ An Najm: 32]

And in realization of the purpose of his (saw) saying, upon him and his family, be the prayers and peace of Allah:

من قال: هلك الناس فهو أهلكُهم

“Whoever says: ‘the people are ruined’, he himself is the most ruined of them all.”

Second: Any party, no matter how conscious, sincere, and ingenious of a leadership it has, by its power alone, in isolation from the rest of the Ummah, individuals, and groups does not have the ability. Nor has it achieved enough to bear the burdens of advancing the Ummah and stand in the face of the forces of colonialism at home and abroad.

Third: It is sufficient for the unity of the Ummah and its advancement to have the consensus of the Ummah and its agreement on the principles (Usool), constants (Thawabit), and definitive matters (Qat’iyat) of Islam, and not on speculative (Dhanniyat), as Islam permits the multiplicity of opinions.

Fourth: What serves as a basis for the Ummah’s unity and revival must be the common factor and the basis for establishing cooperation, coordinating efforts, and mobilizing energies among those working for Islam in the service of the Ummah’s major issues and to achieve resolution of its crucial matters.

Fifth: The difference of opinion in speculative (Dhanni) matters should not be a reason according to Islamic law to prevent cooperation and coordination between the sons of the same Ummah. The only way for the process of liberation and change (Taghyeer) to move from the work of individuals, groups, and organizations scattered efforts, scattered energies in multiple directions, preoccupied with each other, instead of engaging their enemy. To the movement of a single Ummah possessing the will to engage in the battle of liberation and advance to its full potential is to unite the efforts of its progeny in one direction, about which there is no difference or dispute.

Sixth: Allah (swt) said:

وَالَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِيرٌ

“And those who disbelieved are allies of one another. If you do not do so [i.e., ally yourselves with other believers], there will be fitnah [i.e., disbelief and oppression] on earth and great corruption” [TMQ Surah Al Anfal:73]

If the believers do not become allies to each other just as the disbelievers and the oppressors are allies, there will be a great strife (fitna) and corruption (fasaad) on the earth, as is the case today. Therefore, there needs to be cooperation (Ta’awun) and assisting for the sake of the Deen in the Ummah, both at the level of individuals and groups, so that we can fulfill the ayah:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

“The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakāh and obey Allah and His Messenger. Those – Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.” [TMQ Surah At Tawbah:71]

For all these reasons the necessity to establish a collective was realized. Such a collective would be a link, the link of cooperation (Ta’awun), and the means to unite hearts, exchange opinions, mobilize energies, and coordinate efforts in the Ummah at the level of individuals and groups. The charter (meethaaq) of this collective is a connection of the mind and heart between the sons of one Ummah, which is represented by the principles (Usool), constants (Thawaabit) and definitive matters (Qat’iyat) of Islam. This means that the meeting, coordination, and cooperation among people of the same Ummah takes place without prejudice of the distinct personality of individuals or the independence of the entities of groups, parties and bodies.

Charter

Following the command of Allah (swt) to cooperate:

“And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.” [TMQ Surah Al-Ma’idah: 2]

And In response to the statement of the Most Exalted on how to protect (ourselves) from the loss in this world and the Hereafter:

وَالْعَصْرِ * إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ * إِلَّا الَّذِينَ آَمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

“By the ˹passage of˺ time! Surely humanity is in ˹grave˺ loss, except those who have faith, do good, and urge each other to the truth, and urge each other to perseverance” [Surah Al Asr: 1-3]

And to save ourselves from the catastrophes of division and differences:

؛وَلاَ تَكُونُواْ كَالَّذِينَ تَفَرَّقُواْ وَاخْتَلَفُواْ مِن بَعْدِ مَا جَاءهُمُ الْبَيِّنَاتُ وَأُوْلَئِكَ لَهُمْ عَذَابٌ عَظِيمٌ

“And do not be like those who split ˹into sects˺ and differed after clear proofs had come to them. It is they who will suffer a tremendous punishment.” [Surah Aal Imran: 105]

We have established this collective.

Foundational Principles:

Islam is the Deen that Allah (swt) has revealed to our Prophet, Muhammad (saw), in the form of a divine revelation which is the Qur’an and the Sunnah. The Qur’an is a revelation from Allah (swt) in its form and wording. It is has reached us through Tawattur, exactly in the same form as it was revealed. As for the Sunnah, it is the sayings of the Prophet (peace and blessings be upon him and his family) as well as his actions and consent.
Islam is a rational doctrine and a comprehensive system that regulates all relationships and addresses all of life’s problems at all times and places. The provisions of Islam regulate the relationship of man with his creator, with other fellow human beings, and with the universe around him as a whole. Islam’s systems and solutions are not limited to man’s relationship with Allah (creed, spirituality and rituals), nor individual matters (morals, food and clothing), or family issues, known as personal law (i.e. marriage and inheritance). Rather, its systems and solutions include societal issues (transactions and penalties), the provisions of the state, authority, administration, judiciary, the resolution of disputes, public affairs, war and peace, international relations, and the environment. It is a system distinct from capitalism, communism, and other ideologies.
The Iman (belief) in Islam is Ilm (knowledge). It is the firm belief corresponding to the reality, either undeniable by the necessity of sensation and reason or by establishing its proof. It cannot be established by imitation or acceptance without proof, nor by superstition, imitation or heritage. The definitive evidence has established the oneness of Allah, the creator of everything with His will and choice, and that the Qur’an is His word and His revelation to Prophet Muhammad (saw), His final Messenger, and Prophet to all humankind and Jinn. There will be no Prophet nor a Messenger after the Prophet Muhammad (saw).
The divine revelation i.e., the Qur’an and the Sunnah is the final supreme source. It is the only source of legislation and enactment of laws and regulations by the authority. It is also the only source of devising provisions regulating all relationships, solutions for all problems, thoughts, and beliefs related to the unseen.
The door of Ijtihad is open in the Dhanni (speculative) matters and not in the Qat’i (definitive) matters. Qat’i is a matter whose Thuboot (transmission) and Dalala (meaning) both are definitive. One of the Qat’i (definitive) matters of Islam includes the authority of the Dhanni (speculative) texts, not its understanding. That is, the text being Dhanni (speculative), in terms of transmission and meaning, does not annul its authority nor does it invalidate the divergent views derived from it.
The unity and revival of the Ummah are achieved by unifying it on the fundamentals and Qat’i (definitive) matters of Islam, not on the Dhanni (speculative) matters in which it is permissible to have different understandings and multiple opinions. Al Wala wal Bara’ (allegiance and renunciation) be based exclusively on this. Therefore, nationalism, racism, tribalism, and sectarianism should be categorically rejected.
Enjoining good and forbidding evil is a Fard (obligation) on the Ummah, and its highest form is holding the rulers accountable. Through this, the greatness of this Ummah is achieved over other people and nations. It will be applied in Qat’i (definitive) matters in which there is no place for Ijtihad. As for the issues in which difference of opinion is permissible then it is for the Mujtahideen and their followers to encourage others to follow their views. Therefore, calling towards the opinion of a Mujtahid would be to adopt the preponderant view, and not enjoining the good and forbidding the evil.
It is Fard to rule by what Allah (swt) has revealed in its entirety in any land where the Ummah has sufficient authority and strength. The ruling in that land should be by Muslims, and the internal and external security should be in their control. This excludes the countries under colonial domination, which must be liberated first.
The ruling system in Islam is founded on the following agreed upon principles:

First: The divine revelation, i.e., the Qur’an and the Sunnah, is the ultimate supreme reference and the only source of legislation, enactment of laws and regulations by legislative authorities, prosecution by judicial authorities, implementation and administration by the executive organs.

Second: The Sultan (authority) belongs to the Ummah and Shura (Consultation) is one of the pillars of Islamic life. It is the basis for choosing the ruler, holding him accountable and in exercising ruling.

What is the Tahreek (Movement):

We are an intellectual and political gathering based on the principles and Qat’i (definitive) matters of Islam. Our objective is to revive the Ummah by achieving cooperation (ta’awun), communication, and mutual consultation (tawaasu) among all Muslims, individuals, and groups.
The movement consists of groups, institutions, scholars, intellectuals, media professionals and activists. It accepts all Muslims regardless of gender, race, color, place of residence, and whether they belong to any Islamic parties and groups or not, as its members. We are neither a party nor a substitute for existing parties and groups, nor do we represent a particular group. We are not a Fiqhi Madhab (school of jurisprudence) or a school of thought. We are not a sectarian, racial, national, or patriotic movement, nor do we represent any government or other entity.
The Movement undertakes the following:

Active collaboration to develop, refine and crystalize ideas necessary for the advancement of the Ummah, but not limited to the Ijtihad necessary for a modern Islamic society and government, refutations of western orientalist fallacies and confronting un-Islamic post-modern thoughts.
The enhancement of the participants respective activities by connecting the participants to each other. Giving them a wider reach, and exposing them to new thoughts, styles, and means.
The promotion of the aforementioned fundamental principles such as campaigns highlighting key principles or related to political events, production of quality literature and multimedia content etc.

The Movement is administered by an elected steering committee that operates based on Islamic Shura, decisions will be made on the vote of the majority. For an initial period until an elected steering committee is instituted, the founding steering committee will comprise of key founding members.
The steering committee will appoint a secretary general only for the necessary administrative matters for a specified term.
The Movement is not funded by governments or government affiliated entities. It is self-funded by member contributions and unconditional donations that are accepted from halal sources.

How to join the Movement?

One can join the Movement by declaring adherence to all the principles and communicating his intention to join the Movement to its Steering Committee.
The Steering Committee will validate this request and issue an acceptance note.