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The Islamic State & The "Civil State"
First Edition 2011
Bismillah al-Rahman al-Raheem
Introduction
The Islamic world, especially in the Arabic-speaking countries, is currently experiencing severe birth pangs, the consequences of which will be decisive either in favour of the Islamic Ummah, or the Kuffar under the leadership of America, Allah forbid. The real plane of the battle is cultural, i.e. a battle of thoughts, or what America has labelled as the “Battle for Hearts and Minds”. Military battles result in killing people and destroying equipment and properties, whereas the battles of thoughts result in directing the behaviour of nations and individuals, transforming their way of life and changing their raison d’être. They are the most dangerous and the fiercest of battles and their knock-on effect on nations and peoples could last for decades and even centuries in some cases.
The real battle that toppled the Ottoman Islamic Khilafah was a battle of thoughts; the rules of Islam were attacked because they supposedly were behind the times, the bond of Islamic fraternity was attacked by the incitement of ethnic tendencies and the post of Khilafah was attacked, sometimes because it purportedly represented dictatorship and sometimes because it was allegedly theocratic, i.e. a divine authority, since the Khalifah to the Muslims was like the Pope to the Christians, though there was no room for comparison between the two posts. Some educated individuals smitten by the concepts of Western civilisation at that time were duped into thinking that separating religion from the state would achieve progress.
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Bismillah al-Rahman al-Raheem
Chapter 1 - The path to Iman
Man achieves revival with what he carries in terms of thought about life, the universe and man and about their relationship, as a whole, with what preceded life and what comes after it. Hence, in order for man to revive, it is imperative to radically and comprehensively change his current thought and generate another thought for him, because it is the thought that generates the concepts about things and concentrates them. Man shapes his behaviour in life according to his concepts about it. Hence, man’s concepts about a person he likes shapes his behaviour towards that person in contrast with his behaviour towards a person he hates and towards whom he holds concepts of hate, and also in contrast with his behaviour towards a person he does not know nor does he hold any concepts about him. Hence, human behaviour is linked to man’s concepts and when we wish to change the behaviour of the declined man and turn it into elevated behaviour, it is imperative to change his concept first. Allah (swt) says: "Truly Allah will not change the condition of a people until they change what is within them." T.M.Q. [13-11]
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Bismillah al-Rahman al-Raheem
The Method of Hizb-ut-Tahrir in Taking the Hadith
As for the method of Hizb-ut-Tahrir in taking the Hadith and using it as evidence, the Hizb has adopted a specific opinion in respect of this matter and listed this opinion in the Book of “The Islamic Personality” Volumes 1 and 3. The Party takes the Hadith according to this opinion. Hence it takes Ahadith from the six books and also from the books of the Imams, such as the Musnad of Ahmed and al-Muwatta’ among others. It also takes Ahadith from other than these books according to the soundness of the Hadith, without lending consideration to the book. The Party takes the Hadith also from the recognized books of Usul such as Jama’ al-Jawami’ of al-Amidi for instance, and from the books of Fiqh of most scholars such as al-Mughni , al-Mabsut, al Majmu’ and al-Mudawwana al-Kubra among others. That is where the Party takes the Hadith from and uses it as evidence, exactly like the way Omar Ibnul Khattab used to take it. Thus, it would seek evidence from the narration of a trustworthy, sincere and regimented narrator, whether the Hadith was Sahih or Hasan, and it would categorically reject the weak, whether in respect of the good deeds or otherwise. The Party does not deem the weak Hadith as part of what is permitted to be taken even if its reports were varied and multiple, because it deems that the weak remains weak; it condemns the use of a weak Hadith even as evidence for a good deed.
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Bismillah al-Rahman al-Raheem
Al-Mutlaq Wal-Muqayyad
“Unrestricted and Restricted”
Al-Mutlaq is the expression indicating a meaning that is widespread amongst its type. Al Muqayyad is what indicates a specific meaning, such as Zayd and Amru. Al-Muqayyad refers also to the expression indicating its unrestricted meaning with an extra adjective, such as “Iraqi Dinar” and “Egyptian Pound”.
Hence, the expression “Iraqi Dinar” is unrestricted within its type; so it includes every Iraqi Dinar, but in respect of the Dinar in general, devoid of its qualification, i.e. being Iraqi or Jordanian, it is restricted. Hence, it is unrestricted in one aspect and restricted in another aspect. In other words, this second type of restriction is one where the restriction is taken out in some aspect from a widespread meaning of its own type, such as taking out the unrestricted expression of Dinar by adding an adjective such as Iraqi, and such as taking out the unrestricted expression of Raqabah (neck)by adding an adjective such as Mu’minah (believer).
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Bismillah al-Rahman al-Raheem
The Science of Hadith
Al-Hadith al-Hasan
It is the category of Hadith where its extractor, i.e. collector, is recognized and its narrators are celebrated. Most of the Ahadith revolve around this category and are accepted by most of the scholars and by and large used by the Fuqaha’. This means that its Isnad is free from any narrators who may have been accused of lying, and that it is not regarded as an odd (Shath) Hadith.
Al-Hadith al-Hasan is two types:
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The Great Hoax - Arab Spring & GMEI
Excerpts