Following is a question posed to the Amir of Hizb ut-Tahrir on matters relating to Turkey (and Erdogan’s) moves regarding Syria and Russia, and an elaborated response from the Shaykh in kind. This Q&A was issued on the 7th of December, a few days before the final collapse of the resistance in Aleppo. It contains some points well worthy of consideration in relation to what has finally taken place in the besieged city.
The Mujaddid, or Reviver, is a concept known to us through the ahadith. He is an individual or even group of people, known by his/their efforts, who/m Allah sends every century to revive what is abandoned from the Quran and Sunnah. Unlike the Prophets عليهم السلام the Mujaddid is not infallible, and he can not come with anything new. Here we present a piece adapted from a detailed response of the Amir of Hizb ut Tahrir, Shaykh Ata ibn Khalil abu al Rashta, to one who asked him regarding the hadith of the mujaddid.
On the American, Russian and Iranian dilemma in Syria.
We present here an answer from the Hizb’s Ameer, Sheikh Ata Abu Al Rashta, on the question of taxation under the Islamic system of governance. (more…)
The leaked Panama Papers are still the subject of discussion amongst the media and politicians, especially those named in the documents (more…)
Assalamu alaikum wa Rahmatullah wa Barakatuhu. Dear respected Shaykh, may Allah (swt) protect and safeguard you. Why has the United States allowed Iran to escalate in its relatively rapid diverse military capabilities which has become one of the more important countries in the region in terms of playing influential roles on the course of events in both Iraq, Syria, the Gulf and the enflamed region in general? What is the American policy in containing this evasive role? May Allah (swt) reward you. (more…)
Question: Assalamu alaikoum wa Rahmatuh Allahi wa Barakatuh dear sheikh, after this greeting, I would like you to help me in finding an answer to the matter of supplication (dua’a)… it is mentioned in the Holy Quran that Allah سبحانه وتعالى responds to the supplication (dua’a) of the person if he supplicates to Him سبحانه وتعالى. The Sunnah also showed us that the response to the supplication (dua’a) could be sooner or later, or is replaced with something better than it in Dunya or Akhira. The Hizb shows in the book of The Concepts of Hizb ut Tahrir that supplication (duaa) achieves a spiritual value but its effect is non-tangible results such as the reward. My question is how can you limit the effects of the supplication (duaa) to the reward only even though Allah سبحانه وتعالى can respond to the supplication (duaa) in the Dunya? May Allah سبحانه وتعالى bless you.
From Abu Abdallah Khalaf
Question: Assalamu alaikum wa Rahmatullahi wa Barakatuh,
A question from the book, The Institutions of State in the Khilafah (in Ruling and Administration) regarding money of Riba (usury) after the establishment of the Khalifah state of giving its capital to its owners … Question: What we will do with the money of Riba? Is it permissible for the state to confiscate it and invest it? Is the cash that comes from the property of Riba as banknotes is haram in itself, or is it due to the action?
From Safeer Al-Khilafah
Question: The recent developments in Yemen were ambiguous to me, particularly the signing of the Peace and National Partnership Agreement on 21/09/2014, as though these developments have shuffled the papers… How were the Houthis able to reach Sanaa and lead its power and influence without effective resistance from the authorities? Does it imply that the influence of the British in Yemen has ended, and America that supports the Houthis has become the influential initiator in Yemen or is it the sharing of influence? Please clarify these matters, May Allah reward you with goodness.
Question: Assalamu alaikum wa Rahmatullahi wa Barakatuh,
It was mentioned in the book “The Islamic Personality: Part III” on the second category of the Hasan Hadith, after dividing it into two types, the following:
“The narrator must be renowned for his sincerity and honesty even though he has not achieved the standard of the Sahih narrators in terms of memorisation and accuracy. The Hasan Hadith is used as proof exactly as the Sahih Hadith. What is listed of Ahadith in the books of the Imams, their students and other ‘Ulema and Fuqahaa is considered part of the Hasan Hadith and is advanced as proof because they used it as evidence on Shari’ah rule (Hukm) or extracted a rule from it. It is a Hasan Hadith, whether it is contained in the books of Fiqh or Usul Al-Fiqh, on the condition that the books are approved books such as: al-Mabsut, al-Omm, and al-Mudawwana al-Kubra and the like, and not like the books of al-Bajuri and al-Shanshori and their example. However, the reported Ahadith in the books of Tafseer (interpretation) they are not considered and are not advanced as proof even if the interpreter is a Mujtahid Imam, because it was mentioned in the interpretation of a verse and not to extract a rule, and there is a difference between them, and because the commentators usually do not care about checking the Ahadith they cite, because of this these Ahadith are not considered merely for their appearance in the interpretation as is the case in the books of Fiqh of the Imams and scholars, but it is necessary to search for a Hadith even through Taqleed, by asking the people of Hadith or referring to a book of the considered the books of Hadith”.
Question: How do we determine that what was quoted by the Fuqahaa and Usuliyyoon (scholars of Usul) in the pioneered Fiqh or Usul books as Hasan? Is our trust in their knowledge and their status sufficient for what they use as proof to be correctly attributed to the Messenger of Allah صلى الله عليه وسلم knowing that the great Imams differed in the Science of Hadith?
And how we direct the saying of Imam Al-Shafi’i and other Imams: “If the Hadith is true, strike my saying by the wall?” As if it gives an indication to investigate what he says, question it and audit it? Is it sufficient for a Hadith to be mentioned in one of the approved pioneered Fiqh or Usul books or is it required to be mentioned in a number of them? And if it is required to be in a number of them shall not there be present other controls for example, that the mentioning of the Hadith must not be in a number of books of one Madh’hab, but it should be mentioned in the approved books of more than one Madh’hab?
May Allah help you Abu Hanifa.
From: Aladdin Abdullah