Explanation of the Book ‘Mafaaheem Hizb ut Tahrir’
Ash-Sheikh Haafizh (Fareed) Saalih (rh)
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Part Two - The explanation of Mafaaheem Hizb-ut-Tahrir by Ash-Sheikh Haafizh Saalih (rh)
The body of the State and its entity:
The arising of Nationalistic Parties like the Union and Progress Association and the Arab Platform Association amongst other nationalist parties which targeted the body of the State from the inside by implanting the nationalist thought amongst the sons of the Ummah which led to the fragmentation and rending apart of the Ummah’s unity and all of them worked to destroy this entity which protected them. It all came to an end with a bullet of mercy (to the head) in the First World War in which the Arab’s participated against their State through an Arab revolution led by Al-Hussein Bin ‘Ali which was named the ‘Great Arab Revolution’. So they removed the entity of the State and destroyed the Khilafah whilst Mustafa Kamaal announced the abolition of the Khilafah on the 3rd of March 1992 corresponding to the 27th of Rajab 1342 Hijriy.
The underlying factors behind the occurrence of these events:
The above relates to the events and the speed of the destruction of the Khilafah and the tearing apart of the Islamic world. As for the main underlying reasons behind these events, then the disbelievers had understood and realised that it was not possible to destroy the Islamic State by other than shaking and disrupting the Muslim’s confidence in Islaam within their breasts and by the Muslim’s poor understanding of Islaam and their misapplication of it. As for the weakening its understanding then much of this focused upon the texts which included that which was related to the language that leads to understanding whilst some of it related to its conformity and application upon the reality.
As for what related to the texts, then the true reality of what they (the disbelievers) intended in regards to them was attached to the burning hostility that dominated their hearts and which blinded their sight. As such they did not leave a single scheme or ploy except that they attempted to make the Muslims fall into it and this was after they had given up hope of being able to confront the State militarily. There was a group amongst them which was able to insert fabricated Ahaadeeth attributed to the Messenger of Allah (saw) which included the likes of Ibn ul-Muqaffa’ amongst others from the Zanaadiqah who had entered into Islaam under a false pretence and hypocrisy. However the Muslims were alerted to this danger and dealt with this conspiracy in their time period just as they dealt decisively with the Zanaadiqah’s campaign. The ‘Ulamaa began to collect the Hadeeth by way of its Riwaayah (report) and put into place the study of the date of the narrators and their characteristics until a science was founded called ‘Ilm Ar-Rijaal’ (Science related to the narrators). They similarly brought ‘Ilm ul-Hadeeth’ and ‘Ilm Qawaa’id Ad-Deen’ (Sciences of Hadeeth and the principles of the Deen) which enabled them to make clear and explain the Saheeh Hadeeth and those which were Da’eef (weak) and Mawdoo’ah (fabricated). At the same time the State dealt harshly with this group and as such that conspiracy was made to fail and was buried in its era. As such it did not leave a notable effect upon the Muslims or the Islamic State whilst the Ahaadeeth were recorded by the ‘Ulamaa who devoted themselves to it in the same manner that they were devoted to their Aqeedah and Deen.
As for the Qur’aan Al-Kareem, then the Muslims were alerted to that after the passing of the Messenger (saw) so Abu Bakr (ra) began the process of gathering together the Mus’haf and placed them between two covers whilst be assiduous in regards to what he collected having been written in front of the Messenger of Allah (saw). Follwoing the death of Abu Bakr (ra) the Ameer ul-Mu’mineen ‘Umar Ibn Al-Khattaab (ra) sought permission from Umm ul-Mu’mineen ‘Aa’ishah (ra) to take the Mus’haf from her and so she gave it to him and he then placed it in the house of Umm ul-Mu’mineen Hafsah (ra) so that he could return to it at anytime that he required. Then in the time of ‘Uthmaan (ra) when the Qiraa’aat (recitals) of the Mus’haf had become many and the occurrence of Fitnah was feared, ‘Uthmaan called the Sahaabah (rah) and wrote the Mus’haf upon one single tongue (language), the language of the Quraish. As such the Mus’haf could not have any doubt concerning it and it was as the Lord of the worlds and all creation stated:
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
Verily we have revealed the Dhikr (Reminder i.e. Al-Qur’aan) and verily we are indeed protectors for it (Al-Hijr 9).
The above relates to the texts i.e. the Qur’aan and the Sunnah.
As for the language then it is the language that Islaam cannot be understood without it. So the Muslims in the beginning of their efforts carried the language of Islaam alongside their carrying of Islaam to the lands that they opened. They and the non-Arab Muslims fully comprehended that the Arabic language was an essential part of Islaam and a pillar from amongst the pillars of the Islamic culture. This is because the Islamic culture is that which the Islamic Aqeedah has brought i.e. the Kitaab and the Sunnah in addition to all that the Islamic Aqeedah was the reason for its study. From one angle it represents the language which the texts have been brought in and as such it is not permissible for the Qur’aan to be in other than the Arabic language whilst its translation is not given the name of Qur’aan. Secondly, the meanings of the texts cannot be understood nor their scope and reach be realised and fully comprehended in other than the Arabic language. For this reason the Arabic language was a point of major concern and importance amongst the Arabs and non-Arabs from the Muslims. As a result many non-Arabs scholars of the Arab language appeared who were more outstanding than the original Arabs in their linguistic prowess just as many of them stood out as Mujtahideen in Fiqh and others became exceptional and creative poets exceeding the imagination. The concern and care for the Arabic language continued in addition to its sciences and areas of study until the sixth century Hijrah when the Khilafah was transferred to those who did not know the Arabic Language, hadn’t savoured it and did not fully perceive its value and worth. They therefore neglected it and it was no longer the official language of the State and it was even distanced from the State. This all led to confusion (or lack of clarity) in respect to understanding the Ahkaam and as such the State made errors in respect to the application of Islaam upon the newly occurring realities and issues. A result of this neglect in respect to the position of the Arabic language was the closing of the doors to Ijtihaad and the inability of the Muslims to keep up with the times and to treat and deal with its problems (and issues).
The conformity of Islaam upon the reality:
As for the conformity of Islaam upon or to the reality then discussions began to make Islaam proceed and go along with the reality and not to make the reality change in accordance to the Islamic concepts. On the back of this some of the Muslims attempted to change the meaning of Zuhd (asceticism) in Islaam in accordance to Hindu philosophy which demanded frugality and keeping away from the pleasures of the Dunyaa in addition to punishing the body so that the Rooh (spirit/soul) can ascend. They took to seeking the Aakhirah by keeping away from the Dunyaa and indeed they began to shape and utilise the Dunyaa to arrive to the Aakhirah, all of which led to a large force being made redundant from being active within the State, or from carrying Islaam by Al-Jihaad and opening new lands, or opening the treasures and resources of the land to utilise and invest them in order to raise the standing of the Muslims and Islaam.
Additionally a group arose that adopted another different direction and they were those who wished to refute the Nestorians and Jacobites with the very same weapon that they were using which was the ‘Ilm ul-Kalaam and found their purpose and aspiration within Greek philosophy. They therefore devoted themselves to its study and knowledge and attempted to reconcile between this philosophy and the Islaam that they held and they became absorbed into all of the areas and issues that the Greek philosophers were embroiled in. As a result of this schools of Kalaam arose which began to dominate the Islamic street as a whole. The matter in regards to this issue was not restricted to refuting the Nestorians and Jacobites alone and carrying the Da’wah in this way and according to this methodology but rather it went far beyond that to encompass philosophy that was mere fantasy which was completely detached from the practical and real reality. This is despite the fact that Islaam is a practical thought that came to treat the problems faced by the human in life. As a consequence of this local strife and internal clashes and struggles arose between these schools and so the Jabriyah refuted the Mu’tazilah whilst the Ahlu-s-Sunnah refuted both of them. The Fitnah that arose in regards to the issue of the ‘Creation of the Qur’aan’ and its effect upon the Muslims represented no more than a fruit of these struggles. When we bear in mind that these struggles had encompassed the entire Islamic street and how each group attempted to seek assistance of the State against their opponents, we would then realise the level of corruption of this matter, the extent of the loss that afflicted the Muslims and the size of the energies and potentials that became redundant or were diverted from proceeding upon the correct path and raise the position and standing of Islaam and the Muslims.
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