Jihadist Opposition To The United Nations and Human Rights - Study by 'Khayal Al-Manhaj' - Aymenn Jawad Al-Tamimi

16.03.
2021 Jihadist Opposition to the United Nations and Human Rights: Study by 'Khayal al-Manhaj' :: Aymenn Jawad Al-Tamimi
Jihadist Opposition to the United Nations and Human Rights: Study by 'Khayal
al-Manhaj'
by Aymenn Jawad Al-Tamimi
aymennjawad.org
March 16, 2021
http://www.aymennjawad.org/25212/jihadist-opposition-to-the-united-nations
How should the jihadist movement today relate to the international system embodied foremost in the concept of the nation
states, the United Nations and universal human rights? Should jihadists try to work within this system and perhaps make some
concessions to these concepts (in other words, 'moderate' in some way) and appeal to them in order to achieve some kind of
success? Or should they stick firmly to ideological principles and reject these concepts in their entirety? The debate is
especially relevant in the Syrian context, which has seen multiple United Nations Security Council resolutions passed on the
conflict, most notably Resolution 2254 that was adopted on 18 December 2015 and calls for an 'inclusive and Syrian-led
political process' as the solution to the crisis. Further, there are now multiple foreign powers intervening directly in Syria, with
Hay'at Tahrir al-Sham- a group that evolved out of an al-Qa'ida affiliate (Jabhat al-Nusra)- now effectively working with the
Turkish army to maintain a Turkish-Russian brokered ceasefire in the area of Idlib and its environs in northwest Syria.
It is in this context that the jihadist thinker 'Khayal al-Manhaj'- based in northwest Syria- has written this study on the bases of
kufr/disbelief (manatat mukaffira) and 'Shari'i violations' (mukhalifat shari'iya) in the United Nations Charter and the Universal
Declaration of Human Rights. Khayal is also known for his study on the apostasy of Hay'at Tahrir al-Sham and his calls for the
jihadists to attack Hay'at Tahrir al-Sham and the Turkish military presence in northwest Syria, something that has been borne
out in operations claimed by groups like the Ansar Abu Bakr al-Siddiq Squadron (which claims attacks on the Turkish army)
and the Abdullah bin Unais Group (which claims attacks on Hay'at Tahrir al-Sham). In his study on the apostasy of Hay'at
Tahrir al-Sham, it is notable that one of the main reasons Khayal thinks the group is an apostate sect is because it supposedly
supports and implements the outcomes of international conferences and United Nations resolutions. Indeed, it should be noted
that in the study on the apostasy of Hay'at Tahrir al-Sham, Khayal referred to his work on the United Nations Charter and the
Universal Declaration of Human Rights. Now, however, Khayal has re-published a second edition of this work, which I
translate for this post.
In summary, Khayal argues the following:
. The United Nations enshrines numerous concepts that go against Islamic law and the commands of God. For example,
membership in the United Nations requires agreement from the five permanent members of the Security Council, but these
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16.03.2021 Jihadist Opposition to the United Nations and Human Rights: Study by 'Khayal al-Manhaj' :: Aymenn Jawad Al-Tamimi
states are the leading powers waging war on Islam and the mujahideen. The charter likewise contains numerous bases of kufr,
such as the requirement to participate in suppression of designated acts of aggression in accordance with principles of justice
and 'international law,' which Khayal interprets as supporting the disbelievers against the Muslims (which would be considered
the eighth nullifier of Islam).
. The Universal Declaration of Human Rights likewise enshrines multiple bases of kufr, contradicting Islamic law and the
commands of God. For instance, the declaration calls for equality among human beings, when Islamic law actually makes
Muslims superior to non-Muslims. The declaration also stipulates freedom of religion, when Islam actually forbids apostasy by
Muslims and prohibits proselytisation by people of other religions. Similarly, Article 3 of the charter effectively amounts to a
prohibition on waging jihad against the disbelievers and hypocrites. Article 4 opposes slavery, when slavery is mandated in
Islam, and so Article 4 effectively deems God's commands to be criminal.
The conclusion is that anyone who grants legitimacy/acknowledgement to the United Nations Charter and/or the Universal
Declaration of Human Rights falls into apostasy and disbelief. It is not possible to say that one accepts these documents in so
far as they do not conflict with Islamic law, because these documents require that one accepts them entirely and in preference to
other treaties and concepts. Khayal urges those who profess affiliation with the jihadist movement and follow the path of true
monotheism to avoid appealing to or invoking any concepts of the United Nations, international law, international justice and
human rights.
Below is the work translated. Note that for the parts defining the United Nations as well as the articles of the United Nations
Charter and the Universal Declaration of Human Rights, I use the original English texts as available online.
--------------------------------
The Bases of kufr and the Shari'i Violations in the United Nations Charter and the Universal Declaration of Human
Rights
Written by Khayal al-Manhaj al-Shami
Second printing
Ansar al-Furqan Foundation
In the name of God, the Compassionate, the Merciful
Introduction
Praise be to God who makes Islam mighty by His victory, and lowers idolatry by His vanquishing, and dispenses with matters
by His command, and increases the bounties by thanks to Him. We praise Him and seek help in Him and we seek His guidance
and forgiveness.
We seek refuge in God from the evils of ourselves and the evils of our deeds. For the one God guides, there is no one to mislead
him, and the one whom He misleads, you will not find for him a guiding trustee.
And I bear witness that there is no deity but God alone, who has fulfilled His promise, and made mighty His soldiers, and
defeated the parties alone. There is nothing before Him or after Him. And I bear witness that Muhammad is His servant and
Messenger. God sent Him with the guidance and the religion of truth, in order to make it supreme over all religion, even if the
disbelievers and the criminals and idolaters and falsifiers hate it. The Almighty has said: 'Oh you who have believed, fear God
and say a right word. He will make your deeds just for you and He will forgive you for your sins. And whoso obeys God and
His Messenger, has attained a great rewards' (al-Ahzab 70-71).
So indeed the best hadith is the word of God Almighty, and the best guidance is the guidance of Muhammad, and the evil of
matters is their contrivances, and every contrivance is an innovation, and every innovation is error, and every error is in the fire.
Oh God Lord of Gabriel, Michael and Israfil, Creator of the heavens and the earth, Knower of the unseen and witness, You
judge between Your servants where they have differed. Guide us when there has been disagreement on the truth, by Your
permission. Indeed You guide the one You will to a straight path.
As for what follows:
When the just rulings of Shari'a have been absent, and those of the Muslims have been neglectful of them in the rulings of their
religion, and they have forsaken its principles and its firm values, and they have adopted the disbelievers as intimate friends
besides the believers, being near to them and making them on intimate terms and consulting them, the great majority has
deviated from the authentic path, and the rule of Islam has disappeared, and the people of disbelief have been enabled, and that
is merely through what the hands of the people from those neglectful of and ignoring God's command have earned. As He-
Almighty is He in saying it- has said: 'Corruption has appeared in the land and sea through what the hands of the people have
earned, to make them taste some of what they have done: perhaps they should then return' (al-Rum 41).
So in the absence of the just ruling, and the firm strong values that God revealed to His servants, and the absence of the force of
the people of truth, and their entry into the state of weakness, the manifold fitnas have become prominent and there is no door
of the doors of evil and error that the Satans of jinn and men have not adorned for the people, so the one whose fitra has
relapsed deems it good, and his efforts result in failure, and his religion deviates, and he ends up becoming a slave to his
whims: 'Have you seen those who have taken their whims as their god, and God has mislead them in knowledge, put a seal on
their hearing and hearts, and put a cover on their sight? So who will guide them after God? Do you not take note?' (al-Jathiya
23).
And on the authority of Abu Umama (may God be pleased with him): he said: the Messenger of God (SAWS) said: 'The bonds
of Islam will surely be undone one by one, so whenever a bond is undone, the people will cling to the one that follows it: so the
first one to be undone: ruling. And the last of them: prayer.'[i]
And from what has been adorned for the people of error, and in which there has been deception of the one whose heart God has
wanted to go astray: the so-called 'United Nations and human rights.' And I have seen that it is of God's right upon me that I
should make clear the bases of kufr in them, and the Shari'i violations, and show them to the people to render my excuse to God
(Almighty and Exalted is He).
And in particular I reviewed the words of some of those claiming affiliation with the jihad who correct the beliefs of those who
deem correct the beliefs of those who think that Shari'i is derived from the seats of the United Nations. Also some of them have
praised states that implement some of the laws, treating with disdain the issue of their affiliation with the 'United Nations' and
their acknowledging of its covenants and principles that contravene the principles of the Shari'a. And likewise I saw some
borrowing non-Shari'i terms, using them in their articles, statements, circulars and guidelines, with the aim of gaining a false
popular support base; but in them is what is in them- those terms- from terrible catastrophes, borrowed from the so-called
'Universal Declaration of Human Rights.'
Therefore I decided to seek help in God Almighty so that I should shed light on what is feasible and can be summarised
regarding some of the bases of kufr contained in the 'United Nations Charter' and likewise the 'Universal Declaration of Human
Rights.' In this I seek to advise and guide those who have been deceived in their ignorance by these idols.
So oh God I ask from You the right path, granting of success, sincerity and guidance on the right path and that You should show
us the truth as truth and provide us with the provision of following it and show us the falsehood as falsehood and provide us
with the provision of avoiding it.
Written by Khayal al-Manhaj al-Shami

Tuesday 23 Dhu al-Q'idah 1441 AH.
Chapter One: The Bases of Kufr and the Shari'i Violations in the 'United Nations Charter.'
Section One: General Overview of the 'United Nations.'[ii]
'The United Nations is an international organisation founded in 1945. It is currently made up of 193 Member States. The
mission and work of the United Nations are guided by the purposes and principles contained in its founding Charter.
Due to the powers vested in its Charter and its unique international character, the United Nations can take action on the issues
confronting humanity in the 21st century, such as peace and security, climate change, sustainable development, human rights,
disarmament, terrorism, humanitarian and health emergencies, gender equality, governance, food production, and more.'
I say: from the general definition or the general overview, we have a number of points around us that require detailed
discussion. Through this we can make clear 'the bases of kufr' that are attached to the one who acknowledges the principles of
this system of kufr and is content with them or seeks their guardianship.
Naturally what we mention from legal proceedings for the system without offering a note about them does not mean we
acknowledge them, or that they have a basis in the Shari'a, but rather merely being concise and limited to what is kufr and a
basis for kufr, for the purpose of clarification and explanation.
Membership of the 'United Nations' is when the new (state/government) obtains recognition from the 'United Nations':
'The recognition of a new State or Government is an act that only other States and Governments may grant or withhold. It
generally implies readiness to assume diplomatic relations. The United Nations is neither a State nor a Government, and
therefore does not possess any authority to recognise either a State or a Government. As an organisation of independent States,
it may admit a new State to its membership or accept the credentials of the representatives of a new Government.'
I say: the Muslim state that believes in God as Lord and Islam as a religion, does not gain its Shari'i legitimacy from a state of
kufr, or from democratic elections, or popular support, or the like from means that God (Almighty and Exalted is He) did not
mandate for His servants. And whoso acknowledges the words stipulated above has violated the clear stipulation of the Book
and Sunna, and has associated a partner with the Oneness of God (Almighty and Exalted is He) and has made for Him partners
in legislating.
'Membership in the Organisation, in accordance with the United Nations Charter, "is open to all peace-loving States that accept
the obligations contained in the United Nations Charter and, in the judgment of the Organisation, are able to carry out these
obligations". States are admitted to membership in the United Nations by decision of the General Assembly upon the
recommendation of the Security Council.
The procedure is briefly as follows:
1.The State submits an application to the Secretary-General and a letter formally stating that it accepts the obligations under the
Charter.'
I say: in that is refutation of the case of those who defend those who apply for membership and a seat in the 'United Nations':
because the condition of application includes an official statement of acceptance of the obligations that come in the 'United
Nations Charter.' This is sufficient to show the kufr and apostasy from the religion of God on the part of the one who
acknowledges it.
And if the application to join is rejected because the basis of kufr has been realised merely through the application as it is
acknowledging what the 'charter' contains from Shari'i violations and bases of kufr and making it a general legislation
incumbent on the applicant, therefore merely applying for membership is a basis of kufr. The one who makes the application
must repent, and one cannot accept the case of those who came ignorance of the state of the 'United Nations,' as its state is not
hidden the applicant for membership from the outset.
He- Exalted in His Loftiness- said: 'They swear by God that they did not say but they have said the word of kufr and they have
disbelieved after their Islam and they have plotted on what they have not obtained. And they have only been resentful because
God and His Messenger enriched them from His bounty! So if they repent, it is good for them, and if they turn back, God will
torment them with a painful torment in this world and the Hereafter. And they have no trustee or helper in the land' (al-Tawba
74).
'2. The Security Council considers the application. Any recommendation for admission must receive the affirmative votes of 9
of the 15 members of the Council, provided that none of its five permanent members — China, France, the Russian Federation,
the United Kingdom of Great Britain and Northern Ireland and the United States of America — have voted against the
application.'
I say: agreement on membership requires the contentment of five states that are the heads of the states waging war on Islam and
the mujahideen, as well as their contentment with the joining of the applicant. And the contentment does not come except
through submitting the offerings of kufr for that, and that is through practical steps that confirm that the state seeking to join is
committed to the 'charter' and its requirements.
He- Exalted in His Loftiness- said: 'And the Jews and Christians will not be content with you until you follow their path. Say:
indeed the guidance of God is the guidance. And if you follow their arbitrary whims after what has come to you from
knowledge, you will not have a trustee or helper from God'- (al-Baqara 120).
'3. If the Council recommends admission, the recommendation is presented to the General Assembly for consideration. A two-
thirds majority vote is necessary in the Assembly for admission of a new State.
4. Membership becomes effective the date the resolution for admission is adopted.
At each session, the General Assembly considers the credentials of all representatives of Member States participating in that
session. During such consideration, which routinely takes place first in the nine-member Credentials Committee but can also
arise at other times, the issue can be raised whether a particular representative has been accredited by the Government actually
in power. This issue is ultimately decided by a majority vote in the Assembly. It should be noted that the normal change of
Governments, as through a democratic election, does not raise any issues concerning the credentials of the representative of the
State concerned.'
Section Two: The Main Organs of the 'United Nations'
First Part: 'The General Assembly.'
. 'The General Assembly is the main deliberative, policymaking and representative organ of the United Nations. All 193
Member States of the United Nations are represented in the General Assembly, making it the only UN body with universal
representation. Each year, in September, the full United Nations membership meets in the General Assembly Hall in New York
for the annual General Assembly session, and general debate which many heads of state attend and address. Decisions on
important questions, such as those on peace and security, admission of new members and budgetary matters, require a two-
thirds majority of the General Assembly. Decisions on other questions are by simple majority. The General Assembly, each
year, elects a GA President to serve a one-year term of office.'
Second Part: 'The Security Council.'
. 'The Security Council has primary responsibility, under the United Nations Charter, for the maintenance of international peace
and security. It has 15 Members (5 permanent and 10 non-permanent members). Each Member has one vote. Under the Charter,
all Member States are obligated to comply with Council decisions. The Security Council takes the lead in determining the
existence of a threat to the peace or act of aggression. It calls upon the parties to a dispute to settle it by peaceful means and
recommends methods of adjustment or terms of settlement. In some cases, the Security Council can resort to imposing
sanctions or even authorise the use of force to maintain or restore international peace and security. The Security Council has a
Presidency, which rotates, and changes, every month.'
I say: and the basis of kufr in it is adhering to the commands of the disbelieving system in decision of peace and war, and
acknowledging their authority in that, and adhering to their decisions in their defining of aggression and their characterisation
of it on their foundations that are false in law and built on arbitrary whims and bare interests, and resorting to their arbitration in
that. Indeed there is also the point of participation by authorisation or by presence for any implementing force bound by the
established course that is built on the legislating of the idolaters. This participation mostly comes under provision of support
that causes kufr, or military service for the Tawagheet and disbelievers, and the details of the support or military service come
with us in the details of the 'charter' and we will point to them by the permission of God.
Third Part: 'The Economic and Social Council.'
. 'The 'Economic and Social Council' was established in accordance with the 'United Nations Charter' and it is the main organ
for coordinating economic and social activities, and what is connected with them from activities of the 'United Nations' and the
specialist agencies and institutions.'
Fourth Part: 'Trusteeship Council.'
. 'The 'Trusteeship Council' was established in accordance with the 'United Nations Charter' in 1945 CE, to provide the
international oversight for 11 regions brought under trusteeship, administered by seven member states and to guarantee
adoption of the appropriate steps to prepare these regions for autonomous rule or independence. By 1994 CE, all the regions
included under the trusteeship had obtained self-rule or independence, and the 'Trusteeship Council,' since its mission had been
completed, modified its internal system so that meeting should be available for it whenever and wherever the matter requires
that.'
Fifth Part: 'The International Court of Justice.'
. 'The International Court of Justice' whose base is located in 'The Hague' in the Netherlands, is the main judicial organ of the
'United Nations' and the 'court' is the sole main organ- of the six main organs of the 'United Nations'- that has its base outside
the city of 'New York' in America, and the court deals with resolving disputes between members and issuing advisory opinions
to the 'United Nations' and its expert agencies. And its foundational system constitutes an indivisible part of the 'United Nations
Charter.'
I say: and the basis of takfir in that is admitting and complying with man-made rulings that the 'United Nations' adopts and are
contracted in its 'charter': and contravening the principles of the Shari'a and resorting to its arbitration.
He- Exalted in His Loftiness- said: 'Have you not considered those who claim that they have believed in what has been revealed
to you and what has been revealed before you? They want to resort to the arbitration of the Taghut but they have been
commanded to disbelieve in him. And Satan wishes to mislead them far astray. And when it is said to them: come to what God
has revealed and to the Messenger, you see the hypocrites turning away from you. So how is it otherwise? For when a
catastrophe strikes them in what their hands have offered, then they come to you swearing by God and saying: we only wished
to do good and ensure success. God knows what is in the hearts of these people. So turn away from them and counsel them and
convey an eloquent word into their souls'- (al-Nisa' 60-63).
Sixth Part: 'General Secretariat.'
. 'The General Secretariat' is concerned with the various daily operations of the system, and it offers services to the other main
organs. It is also concerned with various assignments of the various causes that the 'United Nations' entrusts to it such as:
administration of peace operations, survey of social and economic directives, and preparing studies about human rights and
other missions.
And 'the General Secretariat' is an organ composed of international employees who work in the headquarters of the 'United
Nations' in 'New York' and in all areas of the world. And it is concerned with various daily operations of the system.
And 'the General Secretariat' is responsible for serving the other main organs of the 'United Nations' and administering the
programs and policies that it puts in place.
And 'the General Secretariat' is headed by the Secretary General, who is appointed by the 'General Assembly' in accordance
with recommendation from the 'Security Council' for a period of five years, subject to renewal. And in the framework of
serving peace in a world contaminated with violence, hundreds of men and women from the courageous intrepid ones have met
their deaths during their undertaking of their obligations.'
I say: and in this is submitting to the contracted operations and the decisions built on man-made foundations that contradict the
Shari'a, and acknowledging the non-Shari'i peace and the falsehood built on principles that contradict the Shari'a and that by
which the Legislator (sanctified be His name) legislated the jihad. There is also acknowledgement of principles of human rights
that contradict the Shari'a, and contributing to their preparation and studying them in a way that is built on false foundations in
the religion of God. These foundations have mandated contradiction of the scripture and violation of it in multiple aspects to
which we will come, by the permission of God.
Section Three: 'The United Nations Charter.'
Here we will mention the Shari'i violations that are contained in it without mentioning the 'charter' in its entirety, with the
documented attribution for the one who wants to go back for reference.
. The preamble, which includes: 'To reaffirm faith in fundamental human rights, in the dignity and worth of the human person,
in the equal rights of men and women and of nations large and small.'
I say: the fundamental human rights meant here is the 'Universal Declaration of Human Rights' and we will quote it with the
response to it- by the permission of God- and make clear in it the nullifiers and the bases of kufr.
. 'To practise tolerance and live together in peace with one another as good neighbours.'
I say: And in this is contradiction of the Legislator in the rulings particular to the sects that violate the Islamic Shari'a, and clear
impediment of the rulings of jihad built on the clear Shari'i texts, and deeming them criminal, and replacing them with man-
made rulings built on arbitrary whims of kufr.
He- Exalted in His Majesty- said: 'Fight those who not believe in God or the Last Day and do not forbid what God and His
Messenger have forbidden, and do not profess the religion of truth those who have been given the Book, until they should pay
jizya with the hand and they are subdued'- (al-Tawba 29).
He- Exalted is He who says- said: 'And fight them until there is no more fitna and religion belongs wholly to God. So if they
cease, then indeed God is aware of what they do'- (al-Anfal 39).
And He (Almighty and Exalted is He) said: 'And fight the idolaters entirely just as they fight you entirely, and know that God is
with the pious'- (al-Tawba 36).
. 'To unite our strength to maintain international peace and security.'
I say: and acknowledging this and embracing it, in accordance with the 'charter' means supporting and aiding in all that the
'United Nations' decides is aggression, regardless of the party of the aggression or the reason of classification.
The following clause affirms that in another way:
. 'To ensure, by the acceptance of principles and the institution of methods, that armed force shall not be used, save in the
common interest.'
I say: in this is impeding the jihad and subjecting it to the interests of the disbelieving states, and making use of weapons for the
service of their interests.
Chapter One: on the purposes of the 'United Nations' and in it:
. Article One:
'To maintain international peace and security, and to that end: to take effective collective measures for the prevention and
removal of threats to the peace, and for the suppression of acts of aggression or other breaches of the peace, and to bring about
by peaceful means, and in conformity with the principles of justice and international law, adjustment or settlement of
international disputes or situations which might lead to a breach of the peace;
To develop friendly relations among nations based on respect for the principle of equal rights and self-determination of peoples,
and to take other appropriate measures to strengthen universal peace;
To achieve international co-operation in solving international problems of an economic, social, cultural, or humanitarian
character, and in promoting and encouraging respect for human rights and for fundamental freedoms for all without distinction
as to race, sex, language, or religion.'
I say: the entirety of the aforementioned from the clauses in Article One contains a basis of kufr:
1. Participating in suppression of designated acts of aggression in accordance with principles of justice and 'international law':
i.e. supporting the disbelievers against the Muslims[iii] in accordance with this law that contradicts the principles of the Islamic
Shari'a. So the first aspect: it is the truth of resorting to the arbitration of the Taghut and being content with his ruling and
requirement. And the second aspect: armed support and affirmed support for that and embracing it.
2. Acknowledging the principle of equality between peoples, and that they have the right to self-determination, and taking
measures to reinforce that. And this is an acknowledgement of a false principle that contradicts the Shari'i principles, its basis
being the 'Universal Declaration of Human Rights' that contradict the principles of the Islamic Shari'a. And it has not been
sufficient merely to acknowledge the violations but also one must provide mutual support in the path of that, which means clear
and open support and calling for contradiction of the Shari'i principles and in this is multiple bases of kufr.
3. Taking up the following measures and practical procedures to reinforce the principle of human rights and the principle of
freedoms, contradicting the Shari'a, and repressing discrimination on religious bases.
He- Exalted in His Loftiness- said: 'So are we to make the Muslims like the criminals? What is the matter with you! How do
you judge?!' (al-Qalam 35-36).
And He said: 'The people of the fire and the people of paradise are not equal. The people of paradise are those who win'- (al-
Hashr 20).
And He (Almighty and Exalted is He) said: 'Or have those who have committed evil deeds reckoned that We will make them
equals of those who have believed and done just deeds, In their life and death? Evil has been what they judge'- (al-Jathiya 21).
And He said: 'And the blind and seeing are not equal, nor are those who have believed and done just deeds and the doer of evil.
Little is that which you remember'- (Ghafer 58).
And He said: 'Or are We to make those who have believed and done just deeds like the sowers of corruption in the land, or are
We to make the pious like the immoral'- (Sad 28).
So here is opposition to the ruling of God by making equal those who have believed in God and His Messenger and have
followed the path of the guided and those who have gone astray and disbelieved in God and His Messenger and followed the
path of the grossly immoral, and making that a principle to be called for and for which there should be mutual support. Doing
this is kufr and apostasy from the religion. For these principles are in contradiction with our Hanif law, and contradict its
manhaj, and providing support for those principles is clear apostasy whether the support for that is in acknowledgement or
contentment or by hand or by tongue.
. Article 2, and in it:
. 'All Members shall refrain in their international relations from the threat or use of force against the territorial integrity or
political independence of any state, or in any other manner inconsistent with the Purposes of the United Nations.
. All Members shall give the United Nations every assistance in any action it takes in accordance with the present Charter, and
shall refrain from giving assistance to any state against which the United Nations is taking preventive or enforcement action.
. The Organisation shall ensure that states which are not Members of the United Nations act in accordance with these Principles
so far as may be necessary for the maintenance of international peace and security.'
I say: the entirety of the aforementioned from the clauses in Article Two contains a basis of kufr:
1. Preventing the use of arms except in a matter that accords with the intentions of the 'United Nations' and immunity from
targeting or threatening as per the established principle of 'political independence.' And every use besides what the 'United
Nations' established according to its interests constitutes criminal aggression. And this is falsehood from multiple aspects, like
making the disbelievers and their intentions the authority and subjecting the force to them and being content with them, and in
this is kufr as established by Ibn Taymiyya and al-Shatibi (may God have mercy on them both).[iv]
In addition, you have compliance with their commands in that, and implementing an agenda and intentions that contradict the
Shari'a and violate it, and other things besides them.
2. Providing mutual support in the path of implementing the agenda of the 'United Nations' in accordance with its 'charter,' and
refraining from supporting any state or party hostile to the 'United Nations' or opposing its agendas. And this is clear loyalty to
the disbelievers, and supporting them against the Muslims, and clear disavowal of the Muslims whom the 'United Nations'
deems criminal according to its principles and its 'charter.'
3. Taking up the forcing of states or parties not in compliance with the 'United Nations' to comply with its 'charter' and agenda.
And this is among the most brazen types of mutual support on the basis kufr and falsehood.
'And they have wanted that you should disbelieve just as they have disbelieved so you should be the same. So do not take from
them allies until they should migrate in the path of God. But if they turn back, seize them and kill them wherever you find
them, and do not taken from them a trustee or a helper'- (al-Nisa' 89).
Chapter Two: on membership
. Article 4: 'Membership in the United Nations is open to all other peace-loving states which accept the obligations contained in
the present Charter and, in the judgment of the Organisation, are able and willing to carry out these obligations.'
I say: and this is a condition of affiliation and acknowledgement, so one cannot accept a claim from a side claiming lack of
undertaking of the violating deeds, or lack of their acknowledgement, after it has been established that there is the signature of
compliance with them or affirmation of compliance with them.
Chapter Four: on the 'General Assembly' and the functions and authority of the 'Assembly':
. Article 11: 'The General Assembly may consider the general principles of co-operation in the maintenance of international
peace and security, including the principles governing disarmament and the regulation of armaments, and may make
recommendations with regard to such principles to the Members or to the Security Council or to both.'
I say: and this disarmament is based on the recommendations of the 'Security Council' of kufr, and the international principles
of justice that contravene the principles of the Shari'a and its kufr law system comes under the realm of providing support that
brings about kufr and clear loyalty in their highest forms and imposing the disbelievers over the Muslims and handing them
over to them. This is because the outcomes of the 'Security Council' are built on the so-called 'International Justice System,'
which only call for the disarmament of those who pose a danger to the international hegemony and violate the circulars,
principles and foundations of the 'United Nations,' which themselves violate and contradict the principles of the Shari'a.[v]
. Article 18: 'Decisions of the General Assembly on important questions shall be made by a two-thirds majority of the members
present and voting. These questions shall include: recommendations with respect to the maintenance of international peace and
security, the election of the non-permanent members of the Security Council...'
I say: and this comes under the realm of resorting in the arbitration of peace and war to something besides the law and the
religion, and indeed it has granted authority in that to the disbelievers and the idolaters and this is apostasy from the religion.
Chapter Six: on the peaceful resolution of conflicts:
. Article 36: 'The Security Council should also take into consideration that legal disputes should as a general rule be referred by
the parties to the International Court of Justice in accordance with the provisions of the Statute of the Court.'
I say: and this is forcing compliance and clear imposed and necessary compliance and admission of resorting to the arbitration
of the court called the 'International Court of Justice' and acceptance of its law and compliance with its ruling and judiciary.
And this is clear kufr and infringement on the oneness of the Hakimiya of God (Almighty and Exalted is He) in a number of
ways.
He- Exalted in His Loftiness- said: 'Have you not considered those who claim that they have believed in what has been revealed
to you and what has been revealed before you? They want to resort to the arbitration of the Taghut but they have been
commanded to disbelieve in him. And Satan wishes to mislead them far astray'- (al-Nisa' 60).
Chapter Seven: concerning actions to be taken in events of threat to peace and infringement on it and occurrence of aggression:
. Article 39: 'The Security Council shall determine the existence of any threat to the peace, breach of the peace, or act of
aggression and shall make recommendations, or decide what measures shall be taken in accordance with Articles 41 and 42, to
maintain or restore international peace and security.'
. Article 42: 'Should the Security Council consider that measures provided for in Article 41 would be inadequate or have proved
to be inadequate, it may take such action by air, sea, or land forces as may be necessary to maintain or restore international
peace and security. Such action may include demonstrations, blockade, and other operations by air, sea, or land forces of
Members of the United Nations.'
. Article 43: 'All Members of the United Nations, in order to contribute to the maintenance of international peace and security,
undertake to make available to the Security Council, on its call and in accordance with a special agreement or agreements,
armed forces, assistance, and facilities, including rights of passage, necessary for the purpose of maintaining international peace
and security.'
. Article 44: 'When the Security Council has decided to use force it shall, before calling upon a Member not represented on it to
provide armed forces in fulfilment of the obligations assumed under Article 43, invite that Member, if the Member so desires,
to participate in the decisions of the Security Council concerning the employment of contingents of that Member's armed
forces.'
. Article 45: 'In order to enable the United Nations to take urgent military measures, Members shall hold immediately available
national air-force contingents for combined international enforcement action. The strength and degree of readiness of these
contingents and plans for their combined action shall be determined, within the limits laid down in the special agreement or
agreements referred to in Article 43, by the Security Council with the assistance of the Military Staff Committee.'
. Article 47: 'There shall be established a Military Staff Committee to advise and assist the Security Council on all questions
relating to the Security Council's military requirements for the maintenance of international peace and security, the employment
and command of forces placed at its disposal, the regulation of armaments, and possible disarmament.'
. Article 48:
'The action required to carry out the decisions of the Security Council for the maintenance of international peace and security
shall be taken by all the Members of the United Nations or by some of them, as the Security Council may determine.
Such decisions shall be carried out by the Members of the United Nations directly and through their action in the appropriate
international agencies of which they are members.'
I say: and these articles that are part of this chapter are a clear affirmation of the aforementioned from practical compliance and
forcing of compliance and clear open brazen support and clear resorting in arbitration to the disbelieving Tawagheet, and
indeed the heads of disbelief waging war on the religion of God (Almighty and Exalted is He), and indeed clear military service
for them and military service is of the highest ranks of loyalty.
1. Defining the nature of the current aggression or threat goes back to the so-called 'international principles of justice' and
'international law.'
2. Dealing with what this side defines by its criteria that contradict the religion of God in principles: it is to be done by
following the instructions and directives of the Security Council that will adopt the military measures for that.
3. All sides that sign the 'United Nations Charter' pledge to offer support in all its forms and put them at the disposal of the
'Security Council,' and this is among the clearest forms of support and standing with them: namely it is clear military service.
So these are wholesale foundational clauses in the 'charter,' and on them is the range of practical, directive points that bring
about kufr and from a number of angles.
He- Exalted in His Loftiness- said: 'Those who have believed fight in the path of God and those who have disbelieved fight in
the path of the Taghut so fight the allies of Satan. Indeed Satan's plot has been weak'- (al-Nisa' 76).
So whoso enlists in the rank of the people of kufr and pledges his weapons and decisions to them, and fights in the path of
implementing their commands and realising their agenda, and raising their banner: that is brazen apostasy, and whoso pledges
to the disbeliever and the disbelievers in that and acknowledges the entailed compliances, he and his companion are equally in
apostasy even if he undertakes no practical steps, for this is kufr and the practical steps are an increase in kufr.
Chapter Seven: on economic and social international cooperation:
. Article 55: '[...] there should spread in the world universal respect for, and observance of, human rights and fundamental
freedoms for all without distinction as to race, sex, language, or religion.'
I say: this is a call to implant and spread the principles that contradict the principles of the Shari'a, which we will come to
mention in making clear the Shari'i violations in the 'Universal Declaration of Human Rights.'
Chapter Twelve: on the international system of trusteeship:
. Article 75: 'The United Nations shall establish under its authority an international trusteeship system for the administration
and supervision of such territories as may be placed thereunder by subsequent individual agreements. These territories are
hereinafter referred to as trust territories.'
. Article 76: 'The basic objectives of the trusteeship system, in accordance with the Purposes of the United Nations laid down in
Article 1 of the present Charter, shall be:
a) to further international peace and security;
b) to promote the political, economic, social, and educational advancement of the inhabitants of the trust territories, and their
progressive development towards self-government or independence as may be appropriate to the particular circumstances of
each territory and its peoples and the freely expressed wishes of the peoples concerned, and as may be provided by the terms of
each trusteeship agreement;
c) to encourage respect for human rights and for fundamental freedoms for all without distinction as to race, sex, language, or
religion, and to encourage recognition of the interdependence of the peoples of the world; and
d) to ensure equal treatment in social, economic, and commercial matters for all Members of the United Nations and their
nationals, and also equal treatment for the latter in the administration of justice, without prejudice to the attainment of the
foregoing objectives and subject to the provisions of Article 80.'
. Article 84: 'It shall be the duty of the administering authority to ensure that the trust territory shall play its part in the
maintenance of international peace and security. To this end the administering authority may make use of volunteer forces,
facilities, and assistance from the trust territory in carrying out the obligations towards the Security Council undertaken in this
regard by the administering authority, as well as for local defence and the maintenance of law and order within the trust
territory.'
I say: and this is clear acknowledgement of the trusteeship of kufr, through which intervention occurs through matters of
education in order to implant poisons in the minds of the people through it, and likewise the vileness called 'protection from
types of doing harm,' which teaches the society 'the principles of the Universal Declaration of Human Rights' and the principle
of freedoms that contradicts the Islamic Shari'a.
And on the pretext of implanting security and peace, occupation forces are to be entered, and imposition of military supremacy
that is completely subordinate to the 'United Nations,' by the administration and oversight of the 'Security Council.'
And that is in what is agreed upon in 'international law' that contradicts the Shari'i principles and foundations.
And this is one of the types of supporting the disbelievers against the Muslims, under the pretext of self-rule, and in
consideration of the trusteeship, the 'United Nations' will impose its system that it establishes as a ruling system: namely, liberal
democracy. And as such this essentially amounts to serving the interests of kufr, enabling it and providing mutual support in
that in addition to putting the rule and authority in the hands of the disbeliever and paving the ways for him to attain those
things.
Chapter Fourteen: on the 'International Court of Justice':
. Article 92: 'The International Court of Justice shall be the principal judicial organ of the United Nations. It shall function in
accordance with the annexed Statute, which is based upon the Statute of the Permanent Court of International Justice and forms
an integral part of the present Charter.'
. Article 94: 'Each Member of the United Nations undertakes to comply with the decision of the International Court of Justice in
any case to which it is a party.
If any party to a case fails to perform the obligations incumbent upon it under a judgment rendered by the Court, the other party
may have recourse to the Security Council, which may, if it deems necessary, make recommendations or decide upon measures
to be taken to give effect to the judgment.'
I say: and this is complete and wholesale acknowledgement and clear compliance with resorting to the arbitration of something
besides God's religion and it is clear idolatry against the Oneness of God in His Hakimiya. Indeed it is provision of mutual
support in that and taking up compliance and compulsion of compliance by force on the one who extricates himself from these
things.
Chapter 16: miscellaneous rulings:
. Article 103: 'In the event of a conflict between the obligations of the Members of the United Nations under the present Charter
and their obligations under any other international agreement, their obligations under the present Charter shall prevail.'
I say: and this article is clear and open in affirming absolute compliance with this ;charter.'
So that is a refutation of the one who says: 'I comply with the 'United Nations Charter' in that which does not conflict with the
law of God.' For this is a false assertion that goes back on its claimant and an invalid pretext if anyone should assert these
words.
Chapter Two: The Bases of Kufr and the Shari'i Violations in the 'Universal Declaration of Human Rights.'
The monotheist is sorry to find the state of creed for those claiming affiliation with jihad is in decline. And many of them have
extricated themselves from the principles that used to be among the solid given points and foundations for the one raising the
banner of jihad and making supreme the word of Tawheed and took upon himself the establishment of the project of Hakimiya.
And the loss of these things has been brought about by the people of evil from those claiming authority for themselves and the
intruders who sow corruption who have claimed authority over the movement for themselves after the enemies of God killed
those who insisted on the establishment of the authentic religion. And likewise after the deviation of those deviated and fitnas
from the theorists, and from the impacts of this extrication and this loathsome loss, the Shari'i terminology has become mixed
up with others that are man-made law with ensuing confusion brought about upon the people, such that they have thought that
there is no problem in using those terms as they are nearer to the hearts of the people in this time of fitna, and this is of the great
mix-up and error.
And among these terms that the hypocrites have promoted is what has been concerned with so-called 'human rights,' and they
have promoted them through the letter of jihadist speech, and have replaced the Shari'i terms with others that are man-made.
Indeed they have begun to stipulate through their declared statements respect for so-called 'human rights' and the like which has
necessarily entailed disbelief in God (Almighty and Exalted is He), and refuge is to be sought in God. For the one following
them in that has either been using those terms intending their content for which those things were crafted by the people of man-
made laws, so he has made himself fall into open kufr, as he acknowledges what is contradicting the principles of the Shari'a; or
he has been using them in ignorance of the truth about them, not realising their content and what they necessarily entail.
So we have preferred to declare their state in definition to the people regarding the truth about them, with the intention of
raising awareness and reform. Hopefully the address should reach those concerned about the matter and the understandings
should be corrected, so they should establish the proof against the falsifiers and hypocrites and those who have diluted the
religion.
And in my discussion about so-called human rights I have limited myself to what has come in the 'Universal Declaration of
Human Rights' issued by the 'United Nations' as it is the most well-known and official document, and upon it is the range of
most of the acknowledged principles, and 190 states have agreed to it. In addition it has been translated into more than 500
languages around the world.
. The preamble and in it:
'Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the
foundation of freedom, justice and peace in the world,
Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of
mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and
want has been proclaimed as the highest aspiration of the common people,
Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and
oppression, that human rights should be protected by the rule of law,
Whereas it is essential to promote the development of friendly relations between nations,
Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the
dignity and worth of the human person and in the equal rights of men and women and have determined to promote social
progress and better standards of life in larger freedom,
Whereas Member States have pledged themselves to achieve, in cooperation with the United Nations, the promotion of
universal respect for and observance of human rights and fundamental freedoms,
Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realisation of this
pledge,
Now, therefore, The General Assembly, Proclaims this Universal Declaration of Human Rights as a common standard of
achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration
constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive
measures, national and international, to secure their universal and effective recognition and observance, both among the peoples
of Member States themselves and among the peoples of territories under their jurisdiction.'
I say: the preamble has summarised most of the words and foundations of the 'Universal Declaration' and we will bring the
response to each clause by its clause.
. Article 1: 'All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and
should act towards one another in a spirit of brotherhood.'
I say: as for equality in dignity and rights on the humanitarian bases, this is a falsehood in the religion of God (Exalted is He in
His Loftiness) for He said: 'So are We to make the Muslims like the criminals? What is the matter with you? How do you
judge?!' (al-Qalam 35-36).
And He said: 'The people of the fire and the people of paradise are not equal. The people of paradise are those who win'- (al-
Hashr 20).
And He (Almighty and Exalted is He) said: 'Or have those who have committed evil deeds reckoned that We will make them
equals of those who have believed and done just deeds, In their life and death? Evil has been what they judge'- (al-Jathiya 21).
And He said: 'And the blind and seeing are not equal, nor are those who have believed and done just deeds and the doer of evil.
Little is that which you remember'- (Ghafer 58).
And He- Exalted is He who says- said: 'Or are We to make those who have believed and done just deeds like the sowers of
corruption in the land, or are We to make the pious like the immoral?'- (Sad 28).
And this is the ruling of God on His servants in this world and the Hereafter, for our religion has made the monotheist Muslim
mighty and ennobled him and is made preferable to the disbeliever in what God has preferred him as a reward for his faith in
God and His messenger, while the disbeliever who turns away, is obstinate and ignorant of God, is made lowly in this worldly
life of his if he pays the jizya and is of the people of the dhimma from the People of the Book, and his blood can be shed and
his wealth is fair game if he is an idolater from those besides the People of the Book.
And the dhimmi is preferred to the people of idolatry who are not of the dhimma in the sacrosanctity of his honour, blood and
wealth. So the one who has made the Muslims like the criminals has lied, and the one who has asserted their claim and
acknowledged their legislation has apostasised from the religion.
For that is the justice of God (Almighty and Exalted is He) for His servants, and all claims of equality besides it are
wrongdoing and sin.
For a Muslim is not to be killed for a disbeliever as per the stipulation of the Messenger of God (SAWS),[vi] and the testimony
of the disbeliever against the Muslim is not to be accepted,[vii] and the disbeliever has no right to authority over a Muslim,
[viii] and other rulings by which God has preferred the people of Islam over the people of disbelief.
And as for the claim of brotherhood: there is no brotherhood except the brotherhood of kinship or the brotherhood of religion,
and both of the matters are lacking in the characterisation. For we only acknowledge that which our Hanif religion has
acknowledged and stipulated, and it is not allowed for a Muslim to apply the term of brotherhood to a disbeliever.
'And cling fast to God's rope entirely and do not separate. And remember the bounty of God upon you. When you were
enemies, He conciliated between your hearts so you became by His grace brothers and you were on the precipice of the Hellfire
but He saved you from it. And likewise God makes clear to you His signs so you should be guided'- (Al Imran 103).
And he (SAWS) said: 'The Muslim is the brother of the Muslim. He does not oppress him or hand him over. And whoso fulfils
the need of his brother, God fulfils his need.'[ix]
Article 2: 'Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such
as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.
Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or
territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of
sovereignty.'
I say: as for the freedoms, they are defined by the Hanif law with known and exact limits, with their limit set by Him in what
He has deemed halal and permissible for His servants, while their prohibition is in what He has forbidden and prohibited and
He rebuked those who have believed and have feared concerning the matter for He (Exalted in His Loftiness) has said: 'Those
are the limits of God, so do not transgress them. And whoso transgresses the limits of God, those people are the wrongdoers'-
(al-Baqara 229).
And likewise God has made for the people of faith a capacity that He has not made for the people of disbelief, for whoso
professes Islam, God has honoured him and made him mighty, and whoso claims the contrary of that, he has deemed God's
religion to be false and has spoken against God without knowledge in falsehood and slander: 'And do not follow that of which
you do not have knowledge. Indeed hearing, sight, and heart, all of these things man has been responsible for them'- (al-Isra'
36).
So it is not allowed for a Muslim to believe in equality and make humanitarianism a ruling in it, for this is one of the types of
deeming something to be false, turning away, obstinate opposition, and resorting to the arbitration of something besides the
religion of God (Almighty and Exalted is He).
. Article 3: 'Everyone has the right to life, liberty and the security of person.'
I say: and this contradicts the religion of God (Almighty and Exalted is He) as the Hanif religion commands us to wage jihad
against the disbelievers and the hypocrites and target them, strike them and disperse those behind them, because they wage war
on God and the Messenger (SAWS) by their kufr, and therefore offensive jihad has been mandated.
'Fight those who not believe in God or the Last Day and do not forbid what God and His Messenger have forbidden, and do not
profess the religion of truth those who have been given the Book, until they should pay jizya with the hand and they are
subdued'- (al-Tawba 29).
'And fight them until there is no more fitna and religion belongs wholly to God. So if they cease, then indeed God is aware of
what they do'- (al-Anfal 39).
'So fight them. God will torment them at your hands and ruin them and give you victory over them, and He will heal the hearts
of a believing people'- (al-Tawba 14).
'So fight the leaders of kufr. They have no faith. Perhaps they should desist'- (al-Tawba 12).
And there is no security for a disbeliever except for the one the Muslim has secured so that he should convey him to his place
of safety. He (Almighty and Exalted is He) said: 'And if one of the idolaters seeks protection from you, grant it to him so that he
should hear the word of God, then convey him to his safe place. That is because they are a people who do not know'- (al-Tawba
6).
The ruling and authority in that is the religion of God (Almighty and Exalted is He) and His Shari'i rulings only.
Article 4: 'No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.'
I say: slavery and enslavement are a Shari'i ruling of principle and foundation in the religion of God (Almighty and Exalted is
He). It has His wisdom that He mandated for the sake of it. Whether the people are aware of that wisdom or ignorant of it, the
ruling is of the original rulings, and deeming it a criminal act is disbelief in God, His Messenger and His religion. So whoso
acknowledges that deeming of the ruling to be criminal, and bans it on account of the legislation of these disbelievers, he has
disbelieved in what has been revealed to the Messenger of God (SAWS).
And this is the very sort of prohibition as in the interpretation of the verse: 'They have taken their rabbis and monks as lords
besides God and the Messiah the son of Mary, and they were only commanded to worship one God. There is no deity but He.
Exalted is He above what they associate as partners with Him'- (al-Tawba 31). On the authority of Adi bin Hatem (may God be
pleased with him). He said: I came to the Prophet (SAWS) and on my neck was a golden cross. He said: 'Oh Adi, remove this
idol from your neck.' So I removed it and came to him as he was reciting Surat Bara'a, so he recited this verse: 'They have taken
their rabbis and monks as lords besides God' such that when he completed reading it, I said: we do not worship them. So he
said: 'Do they not forbid what God has forbidden, so you forbid it, and do they not permit what God has forbidden so you deem
it permissible?' I said: yes. He said: 'So that is worship of them.'[x]
And God- Exalted in His Loftiness- mentioned the possession of the right hand in what He mentioned for He said: 'And if you
fear lest you should be unjust to the orphan girls, marry what has seemed good to you from women: two, three or four. But if
you fear that you should not be fair, only one or what your right hands have possessed. That is more suitable so you should not
commit injustice'- (al-Nisa' 3).
And He (Almighty and Exalted is He) said: 'And worship God and do not associate anything as partner with Him, and do good
to parents and relatives and orphans and the poor and the nearby neighbour and the neighbour further away and the companion
at your side and the wayfarer and what your right hands have possessed. Indeed God does not love the one who has been
arrogant and boastful'- (al-Nisa' 36).
And on the authority of Abu Sa'id al-Khudri (may God be pleased with him): that the Messenger of God (SAWS) on the Day of
Hunayn, sent an army to Awtas, so they found an enemy and fought them and gained victory over them, and captured sabaya
for themselves, but it was as though people from the Companions of the Messenger of God (SAWS) felt objections to lying
carnally with them for the sake of their spouses from the idolaters. So God (Almighty and Exalted is He) revealed this verse on
that: 'And the chaste of the women, except what your right hands have possessed.' That is: they are permitted to you when their
idda passes.[xi]
And on the subject of her- the sabi- the first verses in Surat al-Tahrim were revealed, as al-Shawkani mentioned in Fath al-
Qadir.
So whoso deems it forbidden, bans it and deems it criminal, has legislated and given himself the right to legislate, in
wrongdoing, enmity and disbelief in God, and whoso acknowledges the one who deems it criminal, bans it and deems it
forbidden, and subordinates himself to that has disbelieved.
. Article 5: 'No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.'
I say: and through this clause, the 'United Nations' deems criminal the Shari'i punishments of the hudud and the discretionary
punishments, like flogging, stoning, amputation, tossing from a high place, cutting the hands and feet from opposite sides, and
crucifixion.
And whoso acknowledges that has deemed the divine legislation criminal and has preferred the legislation of the disbelievers
and deemed it sound, and has made it authority for himself and ruling over himself. And this is clear kufr.
'Is it the ruling of Jahiliya they desire? And who is better than God in ruling for a people who are certain?'- (al-Ma'ida 50).
. Article 6: 'Everyone has the right to recognition everywhere as a person before the law.'
I say: and this is based on the supposed 'international law of justice,' and this is falsehood in the religion of God, as the sole
criterion that the law permits dealing with is the Shari'i criterion that is bestowed to people according to their Shari'i state and
characterisation. And to that are appended the rulings, and the hudud are known, and the circumstances arise. And it is not
permitted for a Muslim to acknowledge or consider any other criterion.
. Article 7: 'All are equal before the law and are entitled without any discrimination to equal protection of the law. All are
entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such
discrimination.'
I say: and through this clause the people of Islam and their preachers are deemed criminal, and they are pursued and chased
under the so-called clause of protection. And with regards to the claim of equality, we have refuted this in the first clause.
. Article 8: 'Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental
rights granted him by the constitution or by law.'
I say: a Muslim who believes in God and the Messenger does not have right to resort willing to the arbitration of a court that
does not possess the Shari'i quality and does not rule by what God has revealed.
'Have you not considered those who claim that they have believed in what has been revealed to you and what has been revealed
before you? They want to resort to the arbitration of the Taghut but they have been commanded to disbelieve in him. And Satan
wishes to mislead them far astray'- (al-Nisa' 60).
. Article 9: 'No one shall be subjected to arbitrary arrest, detention or exile.'
I say: they do not consider in this the Shari'i rulings, but rather all that contravenes 'international law' and the 'United Nations
Charter' of kufr and the 'Universal Declaration of Human Rights'; they consider to be arbitrariness, wrongdoing and tyranny.
And this contravenes and contradicts the principles of resorting to the arbitration of the Islamic Shari'a. And acknowledging
this clause is clear kufr, because it describes the Shari'i rulings as arbitrary.
. Article 10: 'Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the
determination of his rights and obligations and of any criminal charge against him.'
I say: We have refuted the particular of equality in the first clause.
. Article 11:
'1. Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public
trial at which he has had all the guarantees necessary for his defence.
2. No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence,
under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that
was applicable at the time the penal offence was committed.'
This is open and clear resorting to the arbitration of 'international law' that contradicts the Shari'a. And this is falsehood in the
religion of God and disbelief in His rulings, and replacing His law.
'Have you not considered those who claim that they have believed in what has been revealed to you and what has been revealed
before you? They want to resort to the arbitration of the Taghut but they have been commanded to disbelieve in him. And Satan
wishes to mislead them far astray'- (al-Nisa' 60).
. Article 12: 'No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks
upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.'
. Article 14:
'1. Everyone has the right to seek and to enjoy in other countries asylum from persecution.
2. This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary
to the purposes and principles of the United Nations.'
I say: the consideration of deeming something criminal or not, and immunity and lack thereof are according to the standard,
ruling and acknowledgement of the 'United Nations' of kufr, and its decisions and issuances and its international law. And this
is falsehood in the religion of God from a number of angles like resorting to the arbitration of the 'International Court of Justice'
and handing over the Muslim if he violates the intentions of the 'United Nations' and the like.
. Article 16:
'1. Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a
family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.
2. Marriage shall be entered into only with the free and full consent of the intending spouses.
3. The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.'
I say: this is clear kufr, because it permits marriage without restrictions and by mere contentment and this is legislation
contradicting God and idolatry against God in His oneness in legislation. For the Almighty and Exalted said: 'And do not marry
idolatrous women until they should believe, and a believing woman is better than an idolatrous woman even if the latter is
pleasing to you. And do not marry the idolaters until they should believe and a believing man is better than an idolatrous one,
even if the latter is pleasing to you. These people call to the Hellfire and God calls to Paradise and forgiveness by His
permission, and He makes clear His signs to the people in the hope that they should remember'- (al-Baqara 221).
Al-Qurtubi (may God have mercy on him) said: 'The Almighty's words- 'and do not marry (al-Baqara 221): i.e. do not marry
the Muslim woman to the idolater, and the Ummah has agreed by consensus that the idolater cannot lie carnally with the
believing woman in any way, because of the fault that contains against Islam.'[xii]
And Abu Hayyan al-Andalusi (may God have mercy on him) said: 'And the Ummah has agreed by consensus that the idolater
cannot lie carnally with the believing woman in any way, and the prohibition here comes under deeming it to be haram, and in
this line of address the conclusion has been drawn on guardianship in marriage and that that is a text stipulation on the
matter.'[xiii]
And He- Exalted in His Loftiness- said: 'Oh you who have believed, if the believing women come to you as migrants, test them,
for God is more knowing of their faith. And if you know them to be believing women, do not send them back to the
disbelievers. These women are not permitted to them and they are not permitted to these women'- (al-Mumtahina 10).
Ibn Qudama (may God have mercy on him) said: 'He said: 'And a disbelieving man is not to marry a Muslim woman in any
form...): as for the disbeliever, he has no guardianship over a Muslim woman in any way, by consensus of the Ahl al-'Ilm,
among them: Malik, al-Shafi'i, Abu Obeid, and the Ashab al-Ra'i. And Ibn al-Mundhir said: all those we learn from by memory
among the Ahl al-'Ilm have agreed on this.'[xiv]
And as for marrying the Muslim to a woman of the People of the Book without others besides her, God has allowed this and
legislated it. For He (Exalted in His Loftiness) said: 'And the food of those who have been given the Book is permitted to you
and your food is permitted to them, and the chaste women from the believing women and the chaste women from those who
have been given the Book before you'- (al-Ma'ida 5).
So those are the Shari'i restrictions which God has mandated for His servants and compliance with which He has commanded,
contrary to the restrictions based on man-made principles that contradict the clear legislation.
. Article 17:
'1. Everyone has the right to own property alone as well as in association with others.
2. No one shall be arbitrarily deprived of his property.'
I say: and their characterisation of arbitrariness is based on the rulings of so-called 'international law of justice,' and in that they
consider the rulings of the Muslims with regards to wealth of disbelievers and apostate in terms of war spoils, booty and
plunder to be arbitrariness and tyranny because it contravenes the principles established in the 'international law,' and likewise
the issues of imposing zakat and jizya, and fighting those refraining from undertaking these things.
'Fight those who not believe in God or the Last Day and do not forbid what God and His Messenger have forbidden, and do not
profess the religion of truth those who have been given the Book, until they should pay jizya with the hand and they are
subdued'- (al-Tawba 29).
He (Almighty and Exalted is He) said: 'Take from their wealth a charity that purifies them and cleanses them'- (al-Tawba 103).
On the authority of Abu Huraira (may God be pleased with him) who brought from Abu Bakr al-Siddiq (may God be pleased
with him) his words on the ones who prevent giving of zakat: 'By God I should fight the one who distinguishes between prayer
and zakat, for indeed zakat is the right of wealth, and by God if they were to prevent me from a she-goat they used to pay to the
Messenger of God (SAWS) I should fight them for the prevention of it.'[xv]
Ibn Buttal (may God have mercy on him) said: 'So Abu Bakr (may God be pleased with him) considered to fight all, and all the
Companions agreed with him on that after Omar disagreed with him on that, then the correctness of his words became clear to
him, so he came to agree with him.'[xvi]
Ibn Abd al-Barr (may God have mercy on him) said: 'And Abu Bakr, Omar and the rest of the Companions agreed on fighting
them until they should pay the right of God in zakat just as that is incumbent upon them in prayer.'[xvii]
Ibn Qudama (may God have mercy on him) said: 'And the Companions (may God be pleased with them) agreed on fighting
those who prevent it.'[xviii]
So these are the rulings of God (Almighty and Exalted is He) for His servants, and indeed they are justice entirely, and wisdom,
and the one who contravenes them is a tyrannical wrongdoer whatever he claims and fabricates. And whoso acknowledges
them in these claims of theirs, has acknowledged them in deeming the Shari'i rulings criminal and characterising them as
arbitrary ruling, and this is clear kufr.
. Article 18: 'Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his
religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or
belief in teaching, practice, worship and observance.'
I say: and this contradicts the Shari'i principles and rulings, as the Shari'a requires preventing people from apostasising from the
Hanif religion that abrogates the religions. On the authority of Ikrima who said: 'There were brought to Ali (may God be
pleased with him) heretics so he burned them. So news of that reached Ibn Abbas so he said: If I had been in his place I would
not have burned them, because the Messenger of God (SAWS) forbade that, and I would have killed them because the
Messenger of God (SAWS) said: 'Whoso changes his religion, kill him.'[xix]
'And whoso of you apostasises from his religion then dies, he is a disbeliever. For these people, their deeds have come to
nought in this world and the Hereafter, and these people are the companions of the Hellfire, abiding therein for eternity'- (al-
Baqara 217).
Also it- the Shari'a- requires putting in place restrictions on the people of the dhimma so they may not proselytise for their
religion, and may not call to it, and the jizya by hand is imposed on them and they are to fell themselves subdued or profess the
religion of Islam and follow the guidance of the Prophet (SAWS). And likewise it requires waging war on the one who does not
profess the religion of Islam, and therefore the Hanif law has put in place a limit on the one who changes the religion of Islam
or does not profess Islam. So whoso claims something besides that and acknowledges something besides it, he has engaged in
clear kufr.
. Article 19: 'Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without
interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.'
I say: and this is invalid in the law of God (Almighty and Exalted is He), for the opinions that contravene the religion of God,
the one who expresses them is to be held to account and asked about them. And al-iftiyat[xx] in opinion over the people of
specialisation is not allowed, for this is condemned and forbidden: 'And do not follow that of which you do not have
knowledge. Indeed hearing, sight, and heart, all of these things man has been responsible for them'- (al-Isra' 36).
So there is only to be opinion for those qualified for it in their field and specialisation, and the Hanif religion forbids the
spreading of contrary doctrines and calling to them, for the Hanif law deems that to be criminal and requiring punishment.
. Article 21:
'1. Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.
2. Everyone has the right to equal access to public service in his country.
3. The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine
elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting
procedures.'
I say: and this is acknowledgement of the democratic system, and giving authority and rule to the people, through a means that
contradicts the Oneness of the Hakimiyya of God (Almighty and Exalted is He), who (Almighty and Exalted is He) said: 'Rule
belongs only to God. He has commanded that you only worship Him. That is the true religion, but most of the people do not
know' (Yusuf 40). And acknowledgement of the aforementioned article and considering it and implementing it, is clear kufr.
. Article (26):
'1. Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary
education shall be compulsory. Technical and professional education shall be made generally available and higher education
shall be equally accessible to all on the basis of merit.
2. Education shall be directed to the full development of the human personality and to the strengthening of respect for human
rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious
groups, and shall further the activities of the United Nations for the maintenance of peace.
3. Parents have a prior right to choose the kind of education that shall be given to their children.'
I say: and this clause necessitates inserting sources of kufr thought and implanting their doctrines in the minds of students
through corrupt education that sows corruption and is imposed by the 'United Nations' and is overseen by a number of agencies
like the 'Organisation of the United Nations for Childhood' (UNICEF). And whoso acknowledges that and is content with it,
has participated with them in the damage and criminality, and these things constitute kufr for what has been mention from the
bases of kufr that we have previously mentioned in the preceding clauses.
. Article 28: 'Everyone is entitled to a social and international order in which the rights and freedoms set forth in this
Declaration can be fully realised.'
. Article 29:
'1. Everyone has duties to the community in which alone the free and full development of his personality is possible.
2. In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely
for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just
requirements of morality, public order and the general welfare in a democratic society.
3. These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.'
. Article 30: 'Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in
any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.'
I say: And these final clauses close the door on the those who have claimed interpretation of these articles on a basis besides
their intended and established face, as the person is bound to the understandings of the 'United Nations' and the 'international
law' of kufr.
And thus we reach the point that all those who have claimed acknowledgement of the human rights, or have stipulated respect
for them or called for them: they are bound by all that comes in it from Shari'i violations and contradiction of the principles of
the Islamic Shari'a.
Conclusion
This marks the end of what I have come to in pointing to the Shari'i violations and bases of kufr that the 'United Nations
Charter' and the 'Universal Declaration of Human Rights' have contained. Individuals of the students of 'Ilm may disagree with
me in verifying some of the bases that have appeared to me, but it is impossible to deny them in the totality, and it has been
sufficient to be certain of one basis to invalidate them, and deem criminal the one who acknowledges them, and hold that
person to account within the Shari'i frameworks.
This is so, and what is correct is from God alone, and what is from error or forgetfulness is from me and from Satan, and God
and His Messenger are innocent of that. And praise be to God the Lord of the Worlds.
Index of contents:
Introduction (p. 2).
Chapter One: The Bases of Kufr and the Shari'i Violations in the 'United Nations Charter' (p. 6).
Section One: General Overview about the 'United Nations' (p. 7).
Section Two: The Main Organs of the 'United Nations' (p. 12).
First Part: 'The General Assembly' (p. 12).
Second Part: 'The Security Council' (p. 13).
Third Part: 'The Economic and Social Council' (p. 14).
Fourth Part: 'Trusteeship Council' (p. 14).
Fifth Part: 'The International Court of Justice' (p. 14).
Sixth Part: 'General Secretariat' (p. 15).
Section Three: 'The United Nations Charter' (p. 17).
Chapter Two: The bases of kufr and the Shari'i violations in the 'Universal Declaration of Human Rights' (p. 34).
Conclusion (p. 58).
[i] Brought out by Ahmad in his Musnad (10/5209) with number (22590), and Ibn Habban in his Sahih (15/111) with number
(6715) (and the phrasing is his). Also al-Tabarani in 'al-Kabir' (8/98) with number (7486), and al-Hakim in his Mustadrik (4/92)
with number (7114).
[ii] The general definition, and likewise all of the clauses and articles that I quote, are taken word for word from the website of
the 'United Nations' and in their official translation.
[iii] Like mujahideen whose jihad has been classified as aggression against the principles of the 'United Nations' that are
established in 'international law.' You can see examples of that in order for the conception to be complete with you as in the
decisions issued in resolution number (2254) issued by the 'United Nations' in connected with the Syrian portfolio (the field of
al-Sham), and this issued resolution contains many of the bases of kufr taken up by those who acknowledges it, establishes it, is
content with it, aids it and demands it.
[iv] al-Shatibi (may God have mercy on him) said: 'And the likes of this person [meaning the disbeliever], the Ummah is not to
take him as a head at all, except that the Ummah should have become an entity of disbelievers' ['al-'Itisam' by al-Shatibi (t: al-
Shaqir, al-Hamid, al-Sini) (3/244)]. And the Sheikh of Islam (may God have mercy on him) said similar words in 'al-Fatawa al-
Kubra (6/146).
[v] See the outcomes of 'Security Council' resolution number (2254).
[vi] On the authority of Ali (may God be pleased with him) that the Prophet (SAWS) said: 'A Muslim is not to be killed for a
disbeliever' [brought out by al-Bukhari (1/33) with number (111)].
[vii] 'The jurists have agreed that the testimony of the disbeliever against or for a Muslim is not to be accepted, whether in
absentia or in person, because the disbeliever is not suited to give testimony' ['The testimony of non-Muslims (is the testimony
of a disbeliever to be accepted?), by Ali Abu al-Basl. See: 'Bada'i al-Sana'i' fi Tartib al-Shara'i' by al-Kasani (6/266), and
'Bidayat al-Mujtahid wa Nihayat al-Muqtasid' by Ibn Rushd (2/463), and 'Mughanni al-Muhtaj 'ila Ma'arafat Ma'ani Alfadh al-
Manhaj' by al-Khatib al-Sharbini (4/427), and 'al-Mughanni' by Ibn Qudama (9/182), and 'al-Muhalla bil-Athar' by Ibn Hazm
(9/405)].
[viii] The Almighty said: 'And God will not place a way for the disbelievers over the believers' (al-Nisa' 141).
[ix] Agreed upon: brought out by al-Bukhari (3/128) with number (2442) (and the expression is his) and (9/22) with number
(6951) and Muslim in (8/18) with number (2580) from the hadith of Abdullah bin Omar (may God be pleased with them both).
[x] Brought out by al-Tirmidhi in his 'Jami" (5/173) with number (3095), and al-Tabarani in 'al-Kabir' (17/92) with number
(218) (and the expression is his), and al-Baihaqi in his 'Sunan al-Kabir' (10/116) with number (20409).
[xi] Brought out by Muslim (4/170) with number (1456).
[xii] 'al-Jami' li-Ahkam al-Qur'an' (Tafsir al-Qurtubi) (3/72).

[xiii] 'al-Bahr al-Muhit fi al-Tafsir' by Abu Hayyan al-Andalusi (2/419).
[xiv] 'al-Mughanni' by Ibn Qudama (7/26-27).
[xv] Agreed upon: brought out by al-Bukhari (2/105) with number (1399) (and the expression is his), and Muslim (1/38) with
number (20).
[xvi] 'Sharh Sahih al-Bukhari' by Ibn Buttal (3/391).
[xvii] 'al-Istidhkar' by Ibn Abd al-Barr (3/214).
[xviii] 'al-Mughanni' by Ibn Qudama (2/427).
[xix] Brought out by al-Bukhari (9/14) with number (6922).
[xx] al-Iftiyat: being tyrannical in opinion ['al-Maghrib fi Tartib al-Mu'rab' by al-Mutarrizi (p. 367)].

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16.03.

In summary, Khayal argues the following:

Written by Khayal al-Manhaj al-Shami

Ansar al-Furqan Foundation

In the name of God, the Compassionate, the Merciful

As for what follows:

Written by Khayal al-Manhaj al-Shami

Section One: General Overview of the 'United Nations.'[ii]

The procedure is briefly as follows:

Section Two: The Main Organs of the 'United Nations'

First Part: 'The General Assembly.'

Second Part: 'The Security Council.'

Third Part: 'The Economic and Social Council.'

Fourth Part: 'Trusteeship Council.'

Fifth Part: 'The International Court of Justice.'

Sixth Part: 'General Secretariat.'

Section Three: 'The United Nations Charter.'

. 'To unite our strength to maintain international peace and security.'

The following clause affirms that in another way:

Chapter One: on the purposes of the 'United Nations' and in it:

. Article 2, and in it:

Chapter Two: on membership

Chapter Six: on the peaceful resolution of conflicts:

Chapter Seven: on economic and social international cooperation:

Chapter Twelve: on the international system of trusteeship:

a) to further international peace and security;

Chapter Fourteen: on the 'International Court of Justice':

Chapter 16: miscellaneous rulings:

. The preamble and in it:

Whereas it is essential to promote the development of friendly relations between nations,

. Article 9: 'No one shall be subjected to arbitrary arrest, detention or exile.'

I say: We have refuted the particular of equality in the first clause.

2. No one shall be arbitrarily deprived of his property.'

Introduction (p. 2).

First Part: 'The General Assembly' (p. 12).

Second Part: 'The Security Council' (p. 13).

Third Part: 'The Economic and Social Council' (p. 14).

Fourth Part: 'Trusteeship Council' (p. 14).

Fifth Part: 'The International Court of Justice' (p. 14).

Sixth Part: 'General Secretariat' (p. 15).

Section Three: 'The United Nations Charter' (p. 17).

Conclusion (p. 58).

[v] See the outcomes of 'Security Council' resolution number (2254).

[xi] Brought out by Muslim (4/170) with number (1456).

[xii] 'al-Jami' li-Ahkam al-Qur'an' (Tafsir al-Qurtubi) (3/72).

[xiii] 'al-Bahr al-Muhit fi al-Tafsir' by Abu Hayyan al-Andalusi (2/419).

[xiv] 'al-Mughanni' by Ibn Qudama (7/26-27).

[xvi] 'Sharh Sahih al-Bukhari' by Ibn Buttal (3/391).

[xvii] 'al-Istidhkar' by Ibn Abd al-Barr (3/214).

[xviii] 'al-Mughanni' by Ibn Qudama (2/427).

[xix] Brought out by al-Bukhari (9/14) with number (6922).

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