Islamic Revival

The following is a translation from Arabic of an article entitled 'Leadership in Democracy Contradicts the Nature of Leadership In Humanity and in Islam': By Sheikh Yousuf Baadarani Man was created from clay; he didn't exist before Allah made him of clay and breathed into the clay the spirit of the body. The reality of birth is that it comes from death and not from life. Life in him is imposed and from the start; he wasn't given a choice regarding it. His lifespan is also imposed on him, confined to a limited time that he cannot affect nor can he remain behind when the time comes for it to end in him and to exit from him. He exits death according to a precise order, and forcibly; and in total absence of his will, life is born in him. And according to this same precise order, forcibly, and in total absence of his will, he exits life when it exits him. This person thinks of death from which he came before his life, and of life that fills his body and in which he enter

The following is the translation of an Arabic Q&A from the website of Sheikh Ata Abu Rashta , global leader of Hizb ut-Tahrir. Question: There are certain issues regarding the events that remain still unclear: 1: We learn that the events in Egypt and Tunisia began at home and we described them as good and blessed. Similarly in Libya and Yemen, they were started by huge crowds. Why did the revivalists then settle for a 'revolution' which is nothing more than mere cosmetic surgery on the Tunisian and Egyptian regimes as if the revolution had been accomplished...while the 'mainstay' of the regime remained intact and even the agents of the regime were not changed? 2: Similarly, the events in Tunisia and Egypt moved fast up to a point, but when it spread to Libya and Yemen, it dragged and drifted along, why is this difference? 3: During the last three days, the media has been reporting that Europe (Britain and France) are considering in

The following is a translation from the Usul Al-Fiqh masterpiece of the Arabic book “The Islamic Personality Volume 3” by Sheikh Taqiuddin an-Nabhani. Please refer to the original Arabic for accurate meanings. Al-Sabab is a sign whose presence necessitates the existence of a Hukm and that which, if absent, necessitates an absence of that Hukm. It is not the motive behind the legislation of the Hukm. Hence, al-Sabab is related to the existence of the Hukm in reality. It is not related to the legislation of the Hukm to deal with reality. The sighting of the month of Ramadhan is the Sabab for the obligation of fasting upon those who sight it: “So every one of you who is present (at his home) during that month should spend it in fasting.” [2-185] Hence, al-Sabab indicates the presence of the obligation, not the motive nor the reason for the obligation. The presence of the obligation is different to the reason for the obligation. Al-Sabab is contrary to the Illah, which is t

The following is the English translation of a leaflet by Hizb ut-Tahrir published in 1989 followed by an answer to questions that arose from this important leaflet. Forbidding The Munkar Is An Obligation And Using The Physical Power To Remove It Depends On Capability Munkar (evil) is everything denounced and prohibited by Shar'a, like neglecting an obligation or committing haram. Forbidding munkar is a divine law (Hukm Shar'ai) prescribed by Allah the Supreme upon all Muslims, whether they are individuals, groups, parties, nation and State. Muslim narrated about Abi Said al-Khudri, he said, "I heard the Prophet (saw) say, 'Whoever of you had seen an evil (munkar) thing let him change it by his hand, and if he could not do that let him do that by his tongue, and if he could not do that let him deny it by his heart (i.e. hate it), and this is the weakest (degree of) faith'". Allah the Supreme made it obligatory upon Muslims to establish from themselves part

The following is a translation from the Usul Al-Fiqh masterpiece of the Arabic book “The Islamic Personality Volume 3” by Sheikh Taqiuddin an-Nabhani. Please refer to the original Arabic for accurate meanings. Al-Illah is the matter for which the rule comes into being. In other words, it is the motive behind the rule, i.e. it is the matter that indicates the intention of the Legislator for legislating the rule. It is imperative to have Shari’ah evidence that indicates it in order to perceive that it is the purpose of the Legislator behind the legislating the rule. As for al-Manat, it is what the Legislator has related the rule to, and linked it to the rule. In other words, it is the matter which the rule applies to and conforms with, however it is neither its evidence nor its illah. Al-Manat in Arabic is the noun that means the place of al-Inata, which means ‘the suspending and the attaching’. Since there is no Shari’ah meaning for the term al-Manat, this linguistic mea

Who needs an Islamic State is not a new book, and was pretty much ignored when it first came out, however, in these days when Britain has determined a new intellectual front in their attack against Islam it has gained a new popularity. Or rather, it’s author is enjoying some popularity as an ‘expert’ on the matter, as his view ‘happily’ coincides with that of Britain’s policy makers – that Islam really has no defined political system, so modern democracy is most suitable for the Muslims today. Abdelwahab El-Affendi is a Sudanese ex-diplomat, currently employed by Westminster University in London (formerly the Polytechnic of Central London) in its Centre for the Study of Democracy [Wmin 2007]. He has also been a journalist in Sudan. He studied philosophy and is not known to have studied Islam, and his writings imply that he is somewhat ignorant of the works of 1400 years of scholarship. Upon reading “Who needs an Islamic State” one is struck by the orientalist tone of the