Muhammad Hussein Abdullah
Second Edition 1423h/2002
All praise belongs to the Lord of the worlds and all creation, who revealed the Qur’aan as guidance for the pious and sent Muhammad (saw) as a Rahmah (mercy) for the whole world. He sent His Messenger to bring mankind out of the darkness of disbelief and to bring them to the certain light.
The Muslims, since the destruction of their Khilafah in the year 1924, at the hands of the disbelievers and their agents, have lived and continue to live a life of divisions, instability, weakness and insignificance. So after they were the leaders of the world they have become led and after having been one Ummah to the exclusion of all people they have now become divided peoples separated by manufactured borders that lie between them. They are ruled by man-made systems and their weak entities, that number more than fifty, do not benefit them or take them away from being considered part of the third world and they are helpless before the disbelievers if they wish to usurp and take away parts of their lands like they have done in Palestine amongst other lands.
They have experimented with and been experimented upon with thoughts and man-made systems which have been taken from both the East and the West. These were taken so that they could revive and unify however these foreign imports gained nothing for them except further weakness upon weakness. This led them to reassess themselves and to search deeply within themselves for the reason of that great glory which had made them leaders and for the reason for this new weakness that had made them into followers of others. They were then guided to the first reason which was their holding fast to Islaam as an Aqeedah (Belief) and system of life and the second reason which was their abandoning of Islaam as a system of life. This sensation within the Muslims was focused in individuals and groups who held a higher level of sensation above others. So they started to embark upon calling for the return of Islaam and the resumption of the Islamic way of life whilst being armed with the Ijtihaadaat (derived opinions) that they had arrived at in regards to this issue. Therefore movements, political parties, groups and individuals arose in most of the Muslim lands calling towards that.
However the disbelieving states and other nations who follow other than the Deen of Islaam felt the seriousness and danger of this matter. Therefore they stood in opposition to it, to prevent it, using all available intellectual and material ways to accomplish that whilst employing many different styles and means. They described everyone who called for the return of Islaam to life as a political system with labels of extremism, militancy and terrorism. They began to hold conferences and seminars in the name of interfaith dialogue or a dialogue between civilisations. They made money available and recruited men in the name of dealing a decisive blow against terrorism and extremism. This was all to stand in the face of the return of Islaam whilst seeking assistance from some of the sons of the Muslims to stand by their side who had abandoned their Ummah because of their own ignorance of Islaam or due to their love for money. They did find this enough though but rather they attempted to influence some of the movements, political parties and groups. So they beautified some western thoughts about Islaam to them by portraying them to be from Islaam and this was in order to divert them from the Shar’iy (legal and legitimate) method that leads to the return of the Islamic Khilafah.
The Tareeqah (Methodology) to resume the Islamic way of life must be taken from Islaam alone because it is a complete and comprehensive ideology containing the Fikrah (thought) and the Tareeqah (method). Indeed it is a thought and a method and its method must be of the same type and kind as its thought. For this reason it is not permitted for those working in the Da’wah, to be diverted by even a hairs breadth away from the method because Allah (swt) has made this method Fard (obligatory). It is the Method that the Messenger of Allah (saw) proceeded upon until he established the Islamic State in Al-Madinah Al-Munawwarah, the Islamic State that lasted for over 1300 years before it was destroyed at the hands of the disbelievers.
Then after the destruction of the Khilafah State the Muslims did not have at their disposal clear, prepared and ready Shar’iyah rulings explaining the method by which the State should be restored and re-established. They had other Shar’iyah rulings (Ahkaam) at their disposal which were abundant in the books of Fiqh dealing with ‘Ibaadaat (worships), Mu’aamalaat (societal transactions) and ‘Uqoobaat (punishments). This was because the Muslims had been living an Islamic life within the Khilafah State and they had not imagined nor had it crossed their minds that this State would ever disappear. And because Fiqh according to the understanding of the Muslims is the ‘Knowledge of the practical Shar’iyah rulings’ then the Ahkaam (rulings) of the Tareeqah for the restoration or reestablishment of the Khilafah State were not previously looked in to. This is because the State had been present and had not yet been removed from existence. So this reality that we face today (since the removal of the Khilafah State) had not previously existed.
However after the Khilafah State was destroyed and the Muslims began to sense the new reality in which they were living, it became obligatory upon them to begin to deal with this reality in accordance to the Ahkaam (rulings) of Islaam. So they began to move towards the Shar’iyah method of resuming the Islamic life by examining the Seerah (life) of the Nabi (saw). As a result some of them viewed the method as raising arms and fighting anyone that stood in the way of the return of the Khilafah whilst some others viewed the method as being related to At-Tassawuf or Siyaahah in the way of Allah. Others still saw that the method for resuming the Islamic life rested upon charitable associations and the propagations of moralistic virtues, some viewed the method as being linked to reviving the Islamic heritage represented in knowledge of Tafseer, Hadeeth and Fiqh, whilst others saw that the methodology involved intellectual and political work. Every one of these views was based upon a Daleel (evidence) or a Shubhah (semblance) of a Daleel from the Qur’aan and the Sunnah. As such this study that we are concerned with, relates to the Shar’iyah Tareeqah (method) that is extracted and deduced from the Kitaab and the Sunnah, after first including a study of the current reality that we are living in.
I ask Allah (swt) for this study to act as an incentive for those who are proceeding upon the correct method to enrich their path so that their objective can be achieved. At the same time I ask Allah (swt) to make this study to be a spur and incentive for others in order for them to scrutinise and to be thorough in respect to the rulings of the Method. This is so that the Muslims as a whole can collectively proceed upon the correct path to achieve the honour of the Dunyaa and the reward of the hereafter:
وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ
And the honour belongs to Allah, and to the His Messenger and to the believers
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