Important The Idea of the Party

Discussion in 'Global Affairs' started by Salahudin, Aug 16, 2012.

  1. Salahudin

    Salahudin Member

    Sallam all,

    I am posting the following article from 1998 that outlines the Idea of the Party. This will clarify many matters for the brothers. JZK.

    The Idea of the Party

    Bismillahi Al-Rahman Al-Raheem

    The Idea of the Party

    The Idea of the Party is reflected in what it has adopted from the Islamic Idea, according to its method of comprehension and its condition of adoption. The Islamic Idea is the Islamic Aqeedah and what emanates from it in terms of rules and what is built upon it in terms of thoughts. In order to highlight the importance of the Idea to Hizb-ut-Tahrir, there is nothing better than what the Party mentioned in a leaflet published on 23rd April 1974. To quote from the leaflet: “The Party is exclusively based upon the Idea, i.e. upon the ideology of Islam, according to its own perception of its thoughts and rules. Hence, it is based solely on the Idea. It is the secret of its life; it is the only thing that keeps it alive and that makes its life constant and even eternal. The party is not based on individuals, no matter how much knowledge, power and prestige they had. It also does not lend any importance to their multitude or scarcity, nor is it based upon people’s support, no matter how weak or how strong this support is, nor is it based on what provides for it the ability to work, no matter how tempting this ability were in terms of facilitation, simplification, progress and elevation, nor is it based on what draws it nearer to seizing power, or facilitates for it the seizure of the reins of power. The Party is rather based upon one thing, and that is the Idea.

    The Party considers this idea the secret of its life, i.e. its soul by which it exists, and which if it were to lose it, it would perish. Hence, the Idea is the basis of its existence, the basis of its life and the basis of its progress. The Party therefore attends solely to the Idea and diverts all its attention towards it. It considers all its activities related to the Idea, whether with regard to the adoption, or publication or implementation, or with regard to what is requisite to build society, or what is imperative to the establishment of the State, or indispensable to the revival of the Ummah, or what is incumbent to carry the Message to the world. While the Party works to wards establishing the State, shaping society, reviving the Ummah and carrying the Message to the world, it works by the Idea and for the Idea. Hence, the Idea is everything in Hizb-ut-Tahrir.”

    The Party has not adopted the Idea in a general manner, but rather in an elaborate manner; because the adoption of the Islamic Idea in a general manner does not turn it into a distinguished party, nor does it determine its identity accurately. Despite its adoption of the Islamic Idea in an elaborate manner, it has however restricted its adoption to what it requires from the Idea for the work that it undertakes, i.e. according to what its needs as a political party, that has the determination and resoluteness to establish its Idea in society and incorporate it into the relationships. Hence, it has adopted what it needs in order to achieve its duties with regard to reviving the Ummah, shaping society, establishing the State and carrying the Message of Islam to the world.
    Therefore, Hizb-ut-Tahrir has not adopted in Aqeedah issues save for what its actions made it incumbent to adopt in them. It also has not adopted in rituals save for what was indispensable for the spread of thoughts such as the rules of Jihad, nor has it adopted in legislation save for what its seizure of power necessitates it. Although the Party has adopted in the Ruling System, it has however not adopted in the Penal Code, and it has only adopted very little in terms of transactional matters. Therefore, the Party is not a school of thought, nor is it a specific order, nor is it one of the Mujtahids.

    Due to the fact that the Islamic Idea had been subjected to the various elements of haziness, distortion and perversion during the centuries of decline, be it as a result of the Muslims’ ignorance or their enemies’ malice, the Party shouldered the task of clarifying and crystallising the Idea, and purifying it from any blemish that came upon it, in order to restore its clarity, transparency and purity, as it was sent down through the Revelation.

    Therefore, the Party deemed it imperative to adopt a specific method of comprehension and made this method a requisite with regard to its adoption of Aqeedah matters, rules and thoughts. Its method of comprehension is reflected in a host of principles and criteria, which it laid down as a stipulation for the adoption of Aqeedah matters, rules and thoughts. Its method of adoption is reflected in the acquisition of the thought from the Mujtahid according to the requisite of the Party, i.e. according to its method of comprehension; then the thought is adopted and every Shab in the Party is ordered to adopt it.

    As for the thoughts related to Aqeedah matters, the Party does not adopt them unless the decisive evidence about their soundness and veracity is established, whether this evidence is brought by the Revelation or is rational according to the Party’s perception of the meaning of rationale. On this basis, the Party has adopted that the Islamic Aqeedah is the Iman in Allah, His angels, His Books, His messengers and the Day of Judgement, as well as the Qadaa’ and Qadar with both their good and bad from Allah (swt).

    Iman is the decisive assent that is conformable with reality and based on an evidence. In Iman, it is imperative to have an evidence, because if it lacked the evidence, it would not be Iman. It is also imperative for the evidence to be conclusive in order for the decisive assent to be established, because if it were doubtful, it would only denote sheer assent and not the decisive assent.

    The Party has adopted the forbiddance of taking the Aqeedah and all that is part of Aqeedah matters from the doubtful evidence. This is based on the conclusive prohibition of taking it by doubt. The evidences about the prohibition of taking the Aqeedah matters by doubt is reflected in Allah (swt)’s saying: [6-116] "They follow nothing but doubt, they do nothing but lie.." T.M.Q. Allah (swt) also says: [10-36] "But most of them follow nothing but doubt. Doubt can be of no avail against the Truth.." T.M.Q. Allah (swt) also says: [ 53-28] "But they have no knowledge therein. They follow nothing but doubt.." T.M.Q. In addition to other verses that are decisive in text and in meaning.

    On the basis of these evidences, it is forbidden upon the Muslim to build his Aqeedah on doubt, or to take as Aqeedah any doctrinal thought on the basis of a doubtful evidence; if he did this, he would be sinful.

    Therefore, the evidence of the Aqeedah matters must be either rational or textual, i.e. brought by the Revelation and conclusive in text and in meaning. According to the Party, reason, with reflection and perception as synonyms, is the process of transferring reality through the senses to the brain, with the presence of previous information through which the reality is explained. Therefore, the presence of a reality, senses, a brain and previous information, sufficient to the explain reality, is imperative for the reason, or the reflection or the perception to be occasioned. The Party’s comprehension of the meaning of reason is linked to another issue, though it has no bearing on the fact that reason is one of the evidences for Aqeedah matters, that is the method by which the intellectual texts are perceived. The Party makes the obtaining these texts in an intellectual manner a requisite, whether these were aural or written. According to the Party, the intellectual acquisition denotes that the recipient must perceive the meaning of sentences according to what they indicate, and not according to what the issuer or the recipient want them to be.

    Perceiving the intellectual texts cannot be generated unless the previous information about them exists in the mind of the recipient and unless this information is at the level of the thought that one aims to perceive, so that the recipient can perceive the reality of this thought in a manner that determines and distinguishes it from other thoughts and portrays its true image.

    The thought is acquired in order to perceive it and take a stance towards it. Hence, the recipient might either assent to it and then take it, or he might reject it or fight it, because the thought is not acquired just for the sake of knowledge. It is the conception of the thought in a sound manner that protects the thought from error and deviation, and makes one determine his stance towards it in a sound manner. The damage caused by the erroneous or the deviant thoughts does not end with the person adopting them, but they could also divert him from fundamental actions in his life, and they could also make him blunder and deviate, or even go far astray.

    In principle, the Muslim, and the Da'awah carrier in particular, should adopt the thoughts or reject them in analogy to the Aqeedah, i.e. by adopting the Aqeedah as an intellectual basis for him. Prior to judging the thought by the Aqeedah, it is imperative for him to recognise whether the thought is a fact or not. If it were a fact, i.e. if it had a reality with which it is compatible, he would then judge it by the Aqeedah. Otherwise, there would be no need for him to judge it by the Aqeedah; because either it is absolutely not a thought, because ut has no reality, or it is an erroneous thought, i.e. it is not totally compatible with its reality.

    By judging the thought by the Aqeedah, one should take into consideration whether the thought is conformable with the Aqeedah, in which case it can be taken. If it contradicts and clashes with the Aqeedah or with what emanates from it, it should not be taken; in which case it is either rejected or fought.

    It is Al-Aql i.e. reason that arrived, in a conclusive manner, at the fact that man, the universe and life do have a Creator who created all of them; also that the Qur'an is from Allah (swt) and that Mohammed is the Messenger of Allah. It is valid for reason to be the decisive evidence about these three fundamentals of the Aqeedah because they are part of what falls under the senses or whose effect can be perceived through the senses. Hence, issuing a decisive verdict about these three fundamentals is within the capability of Al-Aql. As for the rest of the evidences of Aqeedah, Revelation has brought them through definite texts that are decisive in meaning, to the exception of the issue of Al-Qadhaa’ and Al-Qadar; in other words, the determination of what is intended by the phrase “Al-Qadaa’ and Al-Qadar with both their Khayr and Sharr (good and bad) from Allah (swt).” is a rational issue.

    This is as far as what the Party has adopted in terms of Aqa’id, according to its method of comprehension, is concerned. As for the Shari'ah rules, the Party differentiates between two issues: 1- The “Usul” (foundations) of rules. 2- The practical rules i.e. the peripheral rules.

    As for the “Usul” of the rules, the Party has adopted that they are like the Aqa’id, and they should only be taken on the basis of certitude, i.e. they should be based on conclusive evidences before they could be considered as “Usul” for the rules.
    Therefore, the Party has confined the “Usul” of the rules, i.e. the General evidences, to four: The Book, The Sunnah, the Ijma'a of the Sahaba and Al-Qyyas. These four evidences are the only ones that the decisive evidence has been established for them to be considered as evidences. They are known as “Usul” of the rules and they are also referred to as “Usul”-ul-Fiqh i.e. the Foundations of jurisprudence.

    As for the practical Shari'ah rules i.e. the peripheral Shari'ah rules, the Party has adopted that it is permitted to obtain them from the doubtful evidences, and decisiveness is not a requisite for them, but it is sufficient to obtain them with the least amount of doubt.

    The doubtful evidence could be definite in text doubtful in meaning such Allah’s (swt) saying: [4-43] "Or if you have been in contact with women." T.M.Q. It could also be doubtful in text and decisive in meaning, such as the Messenger of Allah (saw)’s saying: “There is no will for an inheritor.” It could also be doubtful in text and in meaning such as the Messenger of Allah (saw)’s saying: “No divorce and no freeing when in blockage.” These are the types of doubtful evidences, and they are all valid as evidences for the practical i.e. the peripheral Shari'ah rules.

    If the doubtful evidences is from the Sunnah, the Party makes it a condition that this must be from either the Sahih or the Hassan Hadith, according to its own perception of the Shaih and the Hassan, even if it contradicted some of the Hadith scholars’ opinion in this issue.

    The Party does not content itself with understanding the texts when using them as evidences. it also imposes as a condition -in addition to understanding them- their conformity with reality. Therefore, the Party studies the reality a study of Ijtihad, and studies the text a study of Ijtihad; then it will implement the rule that it deduced from the text, upon the reality that it had studied. If it conforms with it, the Party will take it; if it does not, it will discard it and it will search for the rule that conforms with this reality until it finds it. If this rule conforms with it, the Party will adopt it; and if it does not and if it does not know of a rule that applies to this reality, it will either not adopt it, or adopt that it is not from among the rules of Islam.

    In order to ensure the accurate understanding of the rules and in order to regulate this understanding, the Party has adopted a host of Shari'ah principles and definitions, which conform with its method of comprehension and with its method of adoption.
    From among the Shari'ah principles which the Party has adopted as regulators is the principle of : “Actions should be in essence subject to abidance the Shari'ah rule.”

    It has also adopted the principle of : “Things are in essence permitted save for when the evidence of prohibition is mentioned.”, and the principle of: “Whatever is necessary to accomplish a duty is in itself a duty.” Among many other principles.

    The Shari'ah definitions are just like the Shari'ah principles, i.e. they are Shari'ah rules; from among these the Party has adopted the definition of the Shari'ah rule as being: “The address of the Legislator in relation to the actions of the servants, by way of compulsion, or choice, or according to situation.” It has also adopted the definition of Jihad as being: “Exhausting the effort in fighting in the way of Allah directly or by way of assisting with finance or opinion or increase of numbers or similar.” As for the Fiqh, the Party defined it as: “The knowledge of the practical Shari'ah matters that are deduced from their elaborate evidences.” The Party has also defined the Cause i.e. Al-Sabab as being: “That which its existence necessitates an existence, and whose absence necessitates absence.” In addition to many other Shari'ah definitions.

    The Party has drawn a distinction between the thoughts and the rules. It has demonstrated that the rules must emanate from the Aqeedah. In other words they must be taken from what Revelation has brought. Hence, the party refers to the Book and the Sunnah and to what they guide to in terms of Ijma'a of the Sahaba and Qyyas when establishing evidences for these rules.
    As for the thoughts, the party does not make their emanation from the Aqeedah a requisite; for they could emanate from the Aqeedah, as is the case with the doctrinal thoughts mentioned in the texts, and they could be built upon the Aqeedah, which is the wider and the more prevalent in the thoughts. Building the thoughts upon the Aqeedah means making the Aqeedah an intellectual basis by which the thoughts are judged. Whatever agrees with the Aqeedah is taken, and whatever contradicts or differs from the Aqeedah or from what emanates from it is rejected.

    Therefore, the thought of: “Revival is the intellectual elevation.” is a thought that did not emanate from the Aqeedah, nor was it mentioned in the Shari'ah texts. However, it is a thought that has a reality that confirms it and if judged on the basis of the Aqeedah one concludes that it is conformable with the Aqeedah, thus it can be built upon the Aqeedah.

    Just like the Party has adopted a host of Shari'ah principles and Shari'ah definitions, it has also adopted a host of intellectual terms, definitions and principles. What is intended by terms is the Party’s constant use of specific words and expressions in order to confine their indications to specific and determined meaning; such as its use of the word “Al-Mabda’” i.e. “Ideology” and the expression of “Universe, man and life” or the terms of “Al-Fikrah” i.e. “The Idea”, “Al-Jaou Al-Imani” i.e. “Atmosphere of Iman”, “Qyyadah Fikryya” i.e. “Intellectual Leadership”, “Viewpoint about Life”, “Al-Ihsaas Al-Fikri” i.e. “Intellectual sensation” and “Mantiq Al-Ihsaas” i.e. “Perceptual Logic”, in addition to other terms.

    Some of the Party’s definitions is that of the Aqeedah as being “a comprehensive idea about the universe, man and life, about what preceded this life, what is to follow it, and about the relationship of this life with what preceded it and what is to follow it.” Also its definition of the ideology as being “a rational Aqeedah from which a system emanates.”, and its definition of society as being “a group of people with permanent relationships between them”, in addition to other definitions.

    As for the intellectual principles adopted by the Party, some of these are: “The style is determined by the type of the action.”, “The thought should precede the action and both thought and action should be for an objective.”, “Administration must be marked by simplicity, facility and speed of effectuation.” and “The competence is individual and the activity is collective.”, in addition to other principles.

    Islam is an idea and a method of the same type. The Idea is the Aqeedah and the solutions emanating from it and the method is the host of rules related to manner by which the solutions are executed, the Aqeedah is preserved and the Da'awah is carried.

    The Party attends to the method in the same way it attends to the Idea, so that the method as well remains pure, clear and unblemished. Carrying the Da'awah is part of the method’s rules. Therefore, it is imperative to abide by these rules when carrying the Da'awah, whether in the Makkan or Madinan Phase. The source of these rules is the Qur'an and the Sira of the Messenger of Allah (saw). Just like we are prohibited from taking any rules of the Idea from other messengers, we are also prohibited from taking any rules of the method from them. These are taken exclusively from the Book of Allah and from the Sira of the Messenger of Allah (saw), because the Messenger of Allah (saw) is alone the model and the example, and any taking from other than the Messenger of Allah (saw) with regard to the rules of the method is considered a taking from other than Islam.

    The Party has outlined the rules of the Idea and the rules of the method. The rule prohibiting alcohol is from the Idea and the rule of implementing the punishment upon the alcohol drinker is from the rules of the method. Uttering the Two Shahadas is part of the rules of the Idea, and killing the apostate is part of the rules of the method. The prohibition of stealing is part of the Idea, while cutting the hand of the thief is part of the rules of the method.

    In the domain of carrying the Da'awah, restricting the activity to the intellectual aspect in the Makkan phase is part of the method, and carrying the Da'awah by way of Jihad in the Madinan phase is part of the method as well. Likewise, the stages of progress in carrying the Da'awah is also from the method.

    When studying the rules of the method, it is imperative to make a distinction between what is part of the method and what is part of the styles. Hence, whatever is part of the method one must be abide by and not deviate from it; because the method is a host of Shari'ah rules derived from the Sira of the Messenger of Allah (saw) and abiding by these rules is obligatory, while deviating from them is sinful. As for the style, since they are not related to a specific viewpoint about life, they are all permitted (Mubah), as long as no evidence about the prohibition of a specific style is mentioned. Styles are the temporary manner to perform the action. Also the means are the material tools utilised in the execution of the action. Hence, in their quality as things, they are all permitted unless there is an evidence about the prohibition of any of them.

    This is why it is imperative to distinguish between the method on the one hand and the styles and means on the other hand. Also, the styles and means must be realistic and practical. Being practical means that they deal with an effectively existent reality, while being practical means that they are drawn up in order to undertake the activity immediately.

    When the Party adopts certain styles in order to perform the actions of carrying the Da'awah, these styles must be adhered to, simply because they are adopted styles and nothing else. Just like the Party adheres to the Idea and the method, it also adheres to the adopted styles so long as no error in them emerges. If their error becomes manifest, the Party will discard them and will adopt other styles, the same way it will forsake its understanding of any thought from the Idea or from the method if its error becomes manifest.

    The Party deems that there should be no Ijtihad in the execution of the adopted styles, exactly as it deems that there is no Ijtihad in any adopted thought. This is so because Ijtihad in such instance could either be a flagrant mistake, if it were not deliberate, or a deliberate deviation if it were perpetrated intentionally and persistently.

    This is a brief account about the Idea of the Party, about its method of comprehension and about its method of adoption; in addition to the outlining that the Party’s progress in carrying the Da'awah is based upon what has come in the Qur'an and in the Sira of the Messenger of Allah (saw) to the exclusion of all other messengers, and to the outlining of the Party’s adherence to the adopted styles.

    There remains a host of topics pertaining to the issue of adoption which need to be crystallised and highlighted:

    1-Prior to the Party’s adoption of any thought or any rule or any opinion, whatever is to be adopted must undergo three stages: a- Study. b- Contemplation. c- Research and pursuance. After this, the opinion emerges to the Shabab and to people as an adopted thought.

    Despite all this, the Party maintains that its opinion is sound with the possibility of error, and what is contrary to it is wrong with the possibility of soundness. This is so because the Party aims at removing any sanctity from the opinions that it adopts. However, everyone must remember that the adopted opinions are in origin sound and that the error is just a possibility.
    Therefore, it is forbidden for the Amir of the Party to shift from an opinion adopted by the Party directly to another without any explanation. He must rather explain clearly and explicitly the error of the former opinion, and he must also explain the aspect of soundness in the new opinion.

    2- The Amir is forbidden from adopting anything that is based on other than the Party's condition of adoption, as explained earlier. For instance, he is forbidden from adopting on the basis of “Al-Masalih Al-Mursala” (public interests), or on the basis of “The Shari'ah of our ancestors”. It is true that the Amir reserves the competence of adoption, but this competence is subject abiding by the Party’s method of comprehension and its method of adoption.

    3- The Amir of the Party is forbidden from adopting in matters which the Party had committed itself not to adopt in them, or in matters which the Party does not need to adopt in them. For instance, the Party has decided not to adopt in certain matters of rituals such as fasting, Salat and Hajj, or in matters which the Party does not require to undertake its duties, such as the researches and studies that have no bearing on these duties, or such what is part of encouraging people to sacrifice or abide by certain high values. This obviously does not mean that the Party does not publish anything of the kind, but what it means is that it does not adopt what it issues with regards to such topics.

    4- The abidance of the Shabab is not merely restricted to that which is adopted, but they must also abide by all the rules of Islam, whether they were adopted or non-adopted. The Party does not adopt in the rules of Salat, but it does not accept within its ranks he who does not pray.

    5- Whatever the Party adopts is binding upon every Shab and this applies to the Amir and the Shab who has just been made member yesterday. Hence, every Shab adopts every rule and every thought and every opinion that the Party adopts. If he did not adopt one single opinion, or one thought or one rule, he would be out of the Party and he would not be part of it; because his membership in the Party is dependent on adopting all what the Party has adopted.

    Adoption does not destroy the inventiveness of the Shabab as some imagine; it rather generated in them the ammunition to think about the adoption and to judge it, and this opens to them the horizons of inventiveness. This is in addition to the fact that adoption is what makes the Party a specific political party that is distinguished from others, and it is what effectively turns the Party into an intellectual and emotional whole.

    This is the topic of the Party’s Idea. Its essence has been outlined. The principles and regulators of comprehension and adoption adhered to within the Idea have also been outlined. The importance of the Idea and its priority vis-à-vis the Party and the Shabab have also been highlighted.

    This priority that has been forgotten by some of the Shabab, when they started to place personalities ahead of the Idea, would not have needed all this explanation had it not been the long years of decline that the Party had suffered. The Party, which is the tool of revival, became itself in need of revival; because the former leadership lacked the minimum level of awareness, necessary to lead the Party, so that it could preserve, the purity, clarity and crystallisation of the Idea and prevent the introduction of any blemishes or any fluidity. This is why the priorities became unsettled and confused, and it was only natural for this to happen because the reality of the leadership reflects itself upon the Party and the Shabab.

    However, it is by the Grace of Allah (swt) that the majority of the Shabab did not surrender to the decline and remained vigilant; they perceived what the Party and the Shabab were suffering from, the cause of this suffering and the way to remedy it.

    Although the redress process was at first undertaken by a number of Shabab, it has however come as genuine expression to what hundreds of aware and sincere Shabab had been feeling throughout the Party areas. This is why those Shabab soon joined in the process of redress because they had been waiting for it.

    It is the Idea of the Party that determines everything in the Party. He who adheres to it, in its purity and clarity, he is a member of the Party, whereas he who concern himself with what befalls the Idea in terms of dilution, impurity and ambiguity, he is not effectively a member of the Party, regardless of the administrative aspect.

    Those who give preference to a person or persons at the expense of the Idea do not belong to Hizb-ut-Tahrir and their multiplicity or scarcity is of no value whatsoever, even if some people were to imagine that they are from the Party.

    This is evident because the Party is based on the Idea alone. It is the only bond between its Shabab and it is, together with the Party’s progress, the common matter between the Shabab and the Party.

    As for the aware and sincere Shabab, who are serious about carrying the Da'awah and who are prepared to sacrifice what is dear in order to proceed with it until the objective is achieved, those who perceive the importance of the Idea and its precedence, as well as the essentiality of maintaining its purity and lucidity, those who are vigilant and eager to maintain the Party on its right track, they are Hizb-ut-Tahrir, and they alone are the ones qualified to revive the Ummah and take her leadership, and they are the ones who are, with the help of Allah, capable of achieving the objective.

    Allah (swt) says: [22-40] "Allah will certainly help those who help His cause, for truly Allah is full of strength, exalted in might." T.M.Q.

    Hizb ut-Tahrir

    12th Thil-Qi’dah 1418h

    10th March 1998

    Hizb ut-Tahrir - The official website
  2. gag order

    gag order Anti-Troll

    the idea is just to party on

    al-suyuufi likes this.
  3. userzain

    userzain <A HREF="showthread.php?t=70991"></A>

    Brother khilafah cant be established without the struggle of jihad . You cant protest in the streets and expect that they will hand over you the government . This has to be done the hard way . Imam mehdi army will do it the hard way and mashAllah is doing it the hard way(terrorists) .Hazrat esa a.s will do it the hard way . Most of All it is the sunnah of our prophet Muhammad s.a.w.
  4. Salahudin

    Salahudin Member

    Dear brother, Jihad is the method to spread Islam once the option of accepting Islam or paying the Jizya have been rejected by the kuffar.

    The method to re-establish the Khilafah is a separate hukm and it has nothing to with protesting in the streets.

    Many would have you believe that there is more than 1 method but that is wrong. The Fard of re-establishing the State is fulfilled by following the Prophet(saw) who did not use fighting to establish the State in Medina even though he could have but he said we are not commanded to do that or words to that effect.
  5. Abu Sayyid

    Abu Sayyid Qutbist

    Actually, there is no method, there never needed to be an ijtihad. If the ruler apostates or a group of apostates/kuffar take over the Muslim lands, then they need to be fought till they are removed and the Muslims once again gain power and implement Allah's Shari'ah, and if they aren't strong enough then they need to prepare a group of Muslims that are strong enough to oppose the apostate leaders.

    Rasoolullah was in no position to fight as there were only a handful of Muslims at the time, now we are strong, we don't need to go around asking the armies of the tawagheet for assistance. Because of HT's manhaj, they have lead thousands of Muslims to death, like sheep to the slaughter, in places like Uzbekistan.
    userzain likes this.
  6. Salahudin

    Salahudin Member

    Again, you confusing ahkam and mixing them. The evidence to fight the rulers applies to those who were implenting Islam and then renegaded. i.e they were legitimate but then did kufr buwah (open kufr).

    Todays reality is different. Todays rulers were never implementing Islam or deemed legitimate. They do need to be removed by restoring the Khilafah in one place and to restore the Khilafah we need a method!

    Also, to imply that HT's method has led to muslims being killed is quite ridiculous. Muslims are obliged to defend themselves when being attacked. However that is one thing and the solution from Islam to establish Islam is another matter.

    Muhammed(saw) and his companions could have fought because he was asked too but refused and said he wasn't commanded to!

    Besides, establishing the State is not about grabbing power but more than that, its about preparing society, building the base for Islam, and then seeking the authority.
  7. abumuwahid

    abumuwahid <A HREF="showthread.php?t=70991"></A>

    The prophet [saas] established the Islamic State without shedding even a drop of blood.
    Last edited: Aug 16, 2012
    A.H likes this.
  8. abumuwahid

    abumuwahid <A HREF="showthread.php?t=70991"></A>


    What is HTs position of having a khalifa in a stage of weakness and do you have any material on the "Shadow Khilafah?"

    Also why is seeking nusrah only restricted to seeking it from armies.?

    What about from powerful tribes?
  9. Salahudin

    Salahudin Member

    Dear AbuMuwahid,

    Please clarify what you mean by a stage of weakness and 'shadow khilafah'?

    I do know that if the Party was able to achieve its objectives in a country where it is targeting to establish the Khilafah and if the security of that country was in the hands of the muslims and it had sufficient resources to ensure its establishment then it would proceed to establish it.

    It is expected that the kuffar west, their agents and allies will attempt to disrupt the Khilafah by sanctions and even war. (that is why it is important that the ummah is prepared to withstand the onslaught like the muslims of Medina did and be ready to sacrifice to protect the State).

    Also if I understand you correctly, ' the shadow khilafah' is the state that is likely to be established by the kuffar to sow confusion and discord among the muslims once the real Khilafah is established. I mean it would not be far fetched for the west to use some their agents to do this (i.e to have two Khalifs so muslims fight each other).

    As for Nusrah, it is used to protect the dawa ( an action in the Interaction Period) when the dawa carriers are being persecuted or can be used as a style to remove any obstacles in the way once the Party has completed the Interaction Period and enters the Support Point. This use of Nusrah will be dependant on the reality at the time for Nusrah may not be required if the existing ruling clique step down peacefully or leave; however, by this time the transfer of authority from the people of influence and representatives of the ummah will have taken place anyway and the removal of any regime will just be a formality.

    Nusrah is not exclusively sought from the armies for they are a part of the ummah; rather it is sought from those who hold influence; this includes the tribal chiefs, the people in positions of influence and leadership in their respective domains and others as deemed appropriate.
  10. Abu Sayyid

    Abu Sayyid Qutbist

    So do you believe that after 1924 it was obligatory to fight the apostate leaders? If yes, when did this obligation fall and HT's method come into play?

    Also saying that HT's method has led to Muslims being killed is not ridiculous. If you live in a state and call for it to be toppled, then you have to expect to be fought, and if you haven't prepared any means to defend yourselves with, then you will be slaughtered.
  11. userzain

    userzain <A HREF="showthread.php?t=70991"></A>

    Brother it has to be done by jihad . If muslims are not willing to risk their life for the sake of Allah then they are losing the battle here and in hereafter
  12. A.H

    A.H Ali Harfouch

    Dear brother, Sayyid Qutb rahimuhullah himself said that the key was interaction with the Jahili society and a correction of their concepts. In his last treatise 'Limadha 'Adamonee' he called for a mass ideological revolution. This stage necessarily precedes the armed clash with the state-apparatus. Muhammad Qutb also elucidated this in his book Kaayfa Nadu' an-Nas in which be critiqued the Jihadee movements for rushing towards armed conflict before creating a popular base and correcting the concepts of the Ummah. As Qutb points out, a correction of the communities concepts would necessarily provide them with a counter-hegemonic criterion for legitimacy based on Tawhid. Meaning that, the regimes are deemed illegitimate by 'the People' who would strip the existing state of its authority.

    Secondly, the Haadith you are pointing towards refers to Kufr having become manifest specifically by the Imaam. Ibn Hajar al-Asqalani rahimuhullah provided the context for this Haadith and the Shari' prescription.

    Would you agree that there is a key strategic and Shari' difference between an Islamic State in which the delegated Imaam commits kufr and a Secular State whose political system and society are based on external Jahili concepts/principles?

    Thirdy, HT calls for the toppling of the Taghouti state-apparatus however only after certain foundational concepts are carried by strong segments of society because you need an Islamic community to shift towards an Islamic State. Toppling these regimes, might or might not require an armed revolution.

    Fourthly, clashing with the political system can take many forms. We cannot reduce the only form of resistance against the Jahili state as being armed conflict. Attacking the principles and worldview which defines and shapes the Jahili state through a counter-hegemonic discourse as the Prophets did is in itself a manifest form of resistance. The Millah of Ibrahim 'Alaayhee as-Salaam and the Prophet Muhammad's Salallahu 'Alaayhee wa-Salam actions are a testimony to this.
    Last edited: Aug 17, 2012
  13. A.H

    A.H Ali Harfouch


    Abu Sayyid!
  14. المه‍ندس

    المه‍ندس Formerly - DeedsBySincerity

    One of HT's aims is to promote awareness of an Islamic state and its composition and responsibilities - that much is true.
    As for the method -
    A brave sheikh from Australia went to join the jihad and was rewarded with martyrdom inshallah, and so many HT members have been individually praising his sacrifice and there are FB groups of HT members promoting the Syrian jihad. Why would they do this if jihad was not the correct action to take at this time?
  15. abu Uthman

    abu Uthman New Member


    The prophet saw only established the state once, right?
    the khilaafah system is supposed to exist constantly, we are not to be in a position like our current one
    so we have not been given a method to re-establish the state, you are not following evidences you are just following the seerah of the propjet (saw).

    do we have any text specific to establishing the state, of course not
    the prophet saw made hijirah once
    but do we take that as e method to do hijirah, like leaving at certain time of day, taking a specific route
    riding a specific animal or hiding in certain caves?

    do we build mosques in the same way that he (saw) built his masjid?

    if during the individual (so called secret period or the interaction period as you like to call it) the leaders of quraysh accepted islam
    would the prophet (saw) still be looking for nusrah????

    that would be rather stupid. the prophet saw was doing what was required according to his means and according to his situation according to what he was guided towards and what was halal.
    and that applies to all of the seerah and applies to us now.
    any halal means is acceptable including fighting as we live in a situation when it has been legislated, it was not legislated in the early makan period.
    what specific evidence do you have that it is not allowed?
    wudu is a pre-requisite to salah and they both have a method, then prophet (saw) done this on many occasion and we have specific orders,
    but where we make wudu, how we get up for it, the set up of the wudu area all come before wudu , but we do not follow a method or follow the seerah in this, but we must stay within a halaal frame work.
    the prophet saw made a journey for hajj are we obliged to follow that method?
    or do we just follow the method of the hajj itself?

    in the same way the khilaafah system has a method or system to follow once established, but how to establish it, is simply within a halaal frame work
    seerah can offer ideas, hikmah, guidance but can not be applied if our situation or environment is different from that of the early makan society.

    have you ever heard of an alim suggesting that we should fight battles in the same way as the prophet (saw) in badr or uhud or do we just take hallal haram rules
    and fight battles according to our situation and environment?

    asalam alaykum
  16. A.H

    A.H Ali Harfouch

    Dear brother, who told you that HT's position is that this is not the "correct action to take at this time" ?
  17. Mansoor Ali

    Mansoor Ali Well-Known Member

    The founder of the party, Taqiuddeen Nabhaanee, told people to reject some beliefs of Islaam because he was a follower of the misguided mu'tazila. He propagated the misguided belief that it is haraam to affirm belief in hadeeth ahad as one's 'aqeeda.

    Then he brings verses in the Qur'an in which Allaah rebukes those who follow thann (speculation), amongst the disbelievers, using these verses as proof that khabar ul-aahaad are not to be used in 'aqeeda. These verses are in relation to those who follow their desires, and not what Allaah revealed.

    Nabhaanee stated that the khabar al-aahaad is not a proof (hujja) in beliefs.

    From this we see that Nabhaanee guided himself by the mu'tazila and not by rightly guided Muslims.
  18. المه‍ندس

    المه‍ندس Formerly - DeedsBySincerity

    HT opinion on jihad is: defensive/offensive is fard on khalif, and defensive is permissible for those under attack right? As carried out in Syria now. But if the dear Sheikh from hijaz, living in AUS, with no military background can do it, then why not all able bodied men, including HT members, in the tens of thousands? And if they remain after victory they have enough influence to make sure nobody gives in to secular/sellouts, by power and will of Allah swt. I hear there are pockets of HT on the ground there but no details on what capacity so why not go in with more force and make an impact.
    I originally meant, it seems HT does not believe jihad is a valid method to return to Islamic system, well it's being carried out there right now and is removing obstacles to dawah inshallah. It could result in a power vacuum like in madinah after the tribal wars, and nothing is stopping us from joining the effort. As for me: I won't publish any personal plans here but I am preparing to help inshallah.
  19. ahmed al-muhajir

    ahmed al-muhajir New Member

    This has clearly been abrogated by the following ayah:

    أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلَوةَ وَءَاتُواْ الزَّكَوةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً

    "Have you not seen those who were told to hold back their hands (from fighting) and perform Salah and give Zakah, but when the fighting was ordained for them, behold! a section of them fear men as they fear Allah or even more. They say: "Our Lord! Why have You ordained for us fighting Would that You granted us respite for a short period'' Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, and you shall not be dealt with unjustly even equal to the Fatil." </SPAN>[4:77]</SPAN></SPAN>

    وقال ابن أبي حاتم: حدثنا علي بن الحسين، حدثنا محمد بن عبد العزيز بن أبي رِزْمة وعلي بن زنجة قالا حدثنا علي بن الحسن، عن الحسين بن واقد، عن عمرو بن دينار، عن عكرمة، عن ابن عباس: أن عبد الرحمن بن عوف وأصحابًا له أتوا النبي صلى الله عليه وسلم بمكة، فقالوا: يا نبي الله، كنا في عزّ ونحن مشركون، فلما آمنا صرنا أذلة: قال: "إني أمرت بالعفو فلا تقاتلوا القوم". فلما حوله الله إلى المدينة أمره بالقتال، فكفوا. فأنزل الله: ( أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ [وَأَقِيمُوا الصَّلاةَ وَآتُوا الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللهِ أَوْ أَشَدَّ خَشْيَةً ] ) الآية.

    ورواه النسائي، والحاكم، وابن مَرْدُويه، من حديث علي بن الحسن بن شَقِيق، به

    And Abee Haatim said: that Ibn `Abbaas said that `Abdur-Rahman bin `Awf and several of his companions came to the Prophet while in Makkah and said, "O Allah's Prophet! We were mighty when we were pagans, but when we embraced the faith, we became weak.'' The Prophet said, </SPAN>«إِنِّي أُمِرْتُ بِالْعَفْوِ فَلَا تُقَاتِلُوا الْقَوْم»</SPAN></SPAN>
    (I was commanded to pardon the people, so do not fight them.) When Allah transferred the Prophet to Al-Madinah, He commanded him to fight (the idolators), but they (some Muslims) held back. So, Allah revealed the Ayah;</SPAN>
    ﴿أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ﴾</SPAN></SPAN>
    (Have you not seen those who were told to hold back their hands...)

    And it is reported by An-Nasaa'ee and Al-Haakim, and Ibn Mardowiyyah from hadith Alee Ibn Al-Hassan Ibn Shaqeeq.</SPAN>
    Last edited: Aug 21, 2012

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