Thursday, January 01, 2015

Q&A: Three decades to transform the Ummah

Question and Answer: Three decades to transform the Ummah
The following was mentioned in the book ‘Tafkeer’ (p104): ‘And for that reason the Ummah does not require generations or hundreds of years but rather every thought and every action to bear fruit in the Ummah requires less than a decade. Therefore the transformation of the Ummah can take place in one single decade. If however the Ummah is subservient (or in position of subjugation) to her enemy then it will require more than a decade but will not require more than three decades’.
And Allah (swt) said:
وَعَدَ اللَّهُ الَّذِينَ آَمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ
Allah has promised those who have believed from amongst you and undertaken the righteous acts that he will of a surety grant them succession upon the earth (An-Noor 55).

The questions:
Question 1: Does the statement mean that if a Jamaa’ah (group) is established calling for the Khilafah then it is necessary for the Khilafah to be established within thirty years?
Question 2: Does the Hizb (still) adopt this statement?
Question 3: Does this statement have a Daleel Shar’iy (evidence)?
The above relates to the statement in the book and as for the Aayah Al-Kareemah:
Question 1: Is it included within the meaning of the Aayah that if a group (Jamaa’ah) is established calling for the establishment of the Khilafah, then it it is necessary for the victory to come to it before its members come to an end?
Question 2: Has the obligation of the deliverance of their victory been specified with a particular period of time or a period between two numbers?
Question 3: If it was assumed that the ages of those who initially undertook the work is fifty years, then is the obligation of the occurrence of their victory also before their deaths?

The answers:
Yes this is what the statement means however it is necessary to be aware of the following:
a) This statement is not the Qur’aan that is recited or a Hadeeth that has been narrated. Rather it is the opinion from the Ijtihaad of a human being and is therefore open and susceptible to being correct and in error.
b) The lack of achievement of this statement within the specified period of time does not mean that the Fikrah (thought) and the Tareeqah (method) is not valid (and correct). And we are aware that some of the Anbiyaa’ were denied and were not responded positively to by their peoples, as has been mentioned in the Qur’aan Al-Kareem, despite the fact that they came with that which Allah (swt) had revealed upon them of the Haqq (truth). The lack of positive response from their nations did not mean the lack of correctness in what they had been sent with just as it does not mean that they made an error in the method of their conveyance. This is because that which they were sent with was Wahi (divinely inspired revelation) from the heavens and falsehood does not approach it from before it or behind it.
c) The Ummah is under the subjugation of enemies and not just one single enemy and the thought was found in circumstance which can be considered to be the most severe of circumstances whilst the region it is in situations and circumstances which are not normal and have no precedence. The Ummah has been embroiled and busied in temporary actions (for quick/partial solutions) and in material actions, by leaders who lead her in these contrived and manufactured acts whilst diverting and distancing her from other actions, and as such we have been delayed from arriving (at our objective and goal).
d) That the following was mentioned after the statement: ‘And for that reason it is necessary for the movement or action or thought to bear fruit in the Ummah upon the hands of those who are striving to realise this thought and this action’. And the people who established and formed a structure in Hizb ut Tahrir are still present and even if some of them have passed away.
2) This statement did not conform to the reality and as such has become a non-subject.
3) The statement is not a Hukm Shar’iy so that it can be asked about its Shar’iy Daleel (evidence). It is rather Ijtihaad taken from a study of the reality and as such is susceptible to being incorrect and correct.

As for answering the questions concerning the Aayah, then the Aayah was revealed in respect to the Messenger of Allah (saw) and his honourable companions (rah) and Allah (swt) indeed accomplished that for them. He (swt) gave them possession over the land of the Arabian Peninsula, Ash-Shaam, Al-‘Iraaq and Misr (Egypt) and made them its leaders and rulers. He (swt) made the Deen of Islaam dominant in these regions, manifested it and firmly established it until Shirk was completely defeated. He (wt) provided them with Amaan (security) after the Khawf (fear) that they had been suffering at the hands of the Mushrikeen in Makkah and due to them never leaving their weapons from their hands whilst they were in Al-Madinah. They would say: ‘O Messenger of Allah, will there come to us a day that we will be secure and we can lay down our weapons?’ Then he (saw) said: ‘You will not have to be patient except for a little until a man from amongst you will sit in a great gathering, sitting cross legged whilst not in the possession of any iron’. So Allah (swt) revealed this Aayah. The accomplishment and realisation of the Aayah was from amongst the signs of the Prophethood because it came as a confirmation to what the Messenger of Allah (saw) had said to his Sahaabah (ra).
And when the Aayah is understood in its generality: Then it indicates that if a Jamaa’ah is established and it carries Islaam in a correct manner and in a manner that is truly correct in its method (Tareeqah), then by the permission of Allah it will arrive (at its objective) and establish the Khilafah before its members end. For that reason our hope in Allah is great and our confidence that He will grant us victory is great, and that He will enable us to establish the Khilafah as a realisation of His promise, even though He (swt) has not specified a specific time (or period). Additionally, the promise is for the Jamaa’ah (group) and not an individual or individuals.

8th Muharram 1404


Anonymous said...

AsalamOAlykum !
How can a thing be ijtihad and not hukum sharai. We have learned ijtihad is exertion over zanni nusus for reaching to a hukm sharai..
Waiting Reply
Jazak Allah

Anonymous said...

Ws what is meant in the statement is in the linguistic meaning of ijtihad i.e. that it is an extraction and opinion of reality. Only ijtihad related to hukm shari based on evidence is a shariah rule for the one who follows it i.e. ijtihad in the terminological meaning.