Bismillah al-Rahman al-Raheem

Question & Answer

Question: It is mentioned on page 58 of the official version of the book entitled The System of Islam that, “the Muttabe’ (follower) is the one who is lacking some accredited Shari’ah sciences”, whereas in fact, this description fits the Ammi (common) and not the Muttabe’, who should acquire some of the Shari’ah sciences!!??

Answer: It is mentioned in the book of “Islamic Personality” Volume 1: “Hence, the Muqallid is other than the Mujtahid; and one is either a Mujtahid or a Muqallid as far as the Shari’ah rule is concerned. In other words, one would either deduce the Shari’ah rule himself, irrespective of whether it had been deduced by someone else before him or not, or take the deduction of someone else. Hence, everyone who lacks the ability to perform Ijtihad is a Muqallid, irrespective of whether he is versed in some of the sciences approved by Shari’ah for performing Ijtihad or not. Hence, both the Ammi and the Muttabe’ are in fact both Muqallid. However, the Muttabe’makes Taqleed (imitates) on condition that he knows the evidence of the Mujtahid; as for the Ammi, he just imitates without any restrictions or conditions.”

Bismillah al-Rahman al-Raheem

Iman

Several questions and queries have reached us stipulating that Iman is the decisive assent that conforms to reality and is based on evidence; that this is a Shari’ah definition of Iman and that there are several Ayat denoting that Iman increases, such as the saying of Allah (swt) in Surat al-Anfal: “For, Believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear His signs rehearsed, find their Iman strengthened, and put their trust in their Lord.” [TMQ]. So does Iman increase? Does it also decrease? What is the opinion in the difference among the scholars of the Ummah in respect of this matter? Is it the assent (Tasdeeq) that increases or the effect of Tasdeeq, in terms of humility, piety and deeds? What is the denotation of the Ayat in which the increase of Iman is mentioned?

Bismillah-ir-Rahman-ir-Raheem

Ramadhan & Moonsighting

Question:

With regard to the affirmation of the legitimate sighting of the new moon, is it permitted to consider the scientific facts as either revocatory or consolidating of the testimony of he whose sighting confirms the beginning of the month of Ramadhan? In other words, if a Muslim were to say that he has sighted the new moon in one side of the space, and the astronomic facts dismissed the possibility of the new moon appearing in that part, while confirming that the new moon would be born in a different side, would it be fitting to consider the astronomic calculations in this context as a stipulation upon the witness in order to determine whether he is telling the truth or not? Thus, the testimony is either revoked or consolidated? I would be grateful if the emphasis were on the aspects related to the consideration of the witness’s testimony in this particularity.

Bismillah-ir-Rahman-ir-Raheem

Answers to Questions

1- The work towards establishing the Khilafah is Fardh upon all the Muslims. Hizb-ut-Tahrir is the only Party that works towards establishing the Khilafah. This should be clear to all the Shabab. If we were to scrutinise all the other movements, we would not find any of them working effectively towards establishing the Khilafah. A movement that works towards implementing Islam in an ambiguous and undefined manner does not work towards establishing the Khilafah and a movement that works towards establishing the Khilafah in one single country from among the Islamic countries so that Islam becomes implemented solely in that particular country, even if this movement combined sincerity and awareness, does not work towards establishing the Khilafah. This opinion has been derived from the study of the Islamic Movements’ reality. Therefore, he who does not work with Hizb-ut-Tahrir is sinful because he is not fulfilling the Fardh of working towards establishing the Khilafah. This is evident to us and it is at the centre of our discussions with the Islamic groups. Obviously, those who have a legitimate Shari'ah excuse for not fulfilling this Fardh, and those who are not aware of this Fardh, and they were from among those whom such a Fardh is usually unknown to them, all of those are excluded from this issue.