Islamic Revival

The parts of Sharh (explanation) of At-Takattul Al-Hizbi compiled into one document: Word version https://www.dropbox.com/s/f3pyxkc3qdiq8cq/sharhtakeng.doc PDF https://www.dropbox.com/s/xbs85iiue5k8mjo/sharhtakeng.pdf

1) Leadership of the people is an art that differs completely from the leadership of theoretical thoughts because leadership by theoretical thoughts (Afkaar Nazhariyah) is only undertaken by a philosopher whilst the leadership of peoples is only undertaken by a politician. What is meant by teh philosopher here is the thinker who does not practical practise political work. If he was to practise politics practically whilst being a thinker like Lenin for example then he would be a politician and not a philosopher. Despite his reality as a thinker and philosopher he however became a politician and not a philosopher by practising these thoughts of his practically i.e. by practising politics. 2) The art of leading peoples is an art that connects to the true life of the society and as such it is distinguished by vitality. This means that the thoughts that the work is undertaken for and upon must be applied upon the reality that is present so that the people can sense it as it is actually o

Political selections (Creative political leadership): 1) The political thought: It is absolutely the highest kind of thought and it means the thought related to the Ri’aayah (caretaking) of the affairs of the Ummah. And it represents the highest of its types is the thinking related to the human being and related to the world from a specific angle. 2) Politics requires and demands a concern with the reality in a precise manner. 3) The following is necessary: a) Keeping distant from making generalisations in politics. b) Keeping distant from stripping (isolating) it from its (surrounding) circumstances and conditions. c) Paying consideration to the specific circumstances related to the reality. Therefore analogy is not made in anything between the conditions of a matter with another merely due to some similarity. This is because it is possible for there to be similarity in a matter whilst difference occurs in a number of matters. One of the most dangerous matters related to

By  Adnan Khan Janes intel­li­gence, the pres­ti­gious global secu­rity firm released new data recently that high­lighted the num­ber of oper­a­tions con­ducted by  ISIS  and the Bashar al-Assad regime. It found around 64% of ver­i­fi­able  ISIS attacks in Syria this year (Novem­ber 21 2013 – Novem­ber 21 2014) tar­geted other rebel groups. Just 13% of  ISIS  attacks dur­ing the same period tar­geted al-Assad’s forces. It also found al-Assad’s coun­tert­er­ror­ism oper­a­tions, more than two-thirds of which were airstrikes, skewed heav­ily towards groups whose names were not  ISIS . Of 982 coun­tert­er­ror­ism oper­a­tions for the year, just 6% directly tar­geted  ISIS .[1]  ISIS actions ever since its emer­gence has led to much sus­pi­cion of coor­di­na­tion between them and the Syr­ian regime. At  RO  we con­tinue to receive numer­ous ques­tions on the pos­si­bil­ity of  ISIS  being a  US  proxy and the sus­pi­cion of col­lu­sion between  ISIS  and the al-Assad regime. Due to th

(From the archives). The thinker whether he is superficial, deep or enlightened must be serious in his thinking. It is true in respect to the one who thinks superficially that the superficiality or shallowness of his thinking does not assist seriousness however by distancing himself from frivolity and from habitualness it is possible to be serious. Seriousness does not require depth even if depth encourages it, and it does not require enlightenment and even enlightenment dictates it. This is because seriousness is the presence of the Qasd (aim/purpose) and the effort to realise this aim accompanied by a good envisioning of the reality that he is thinking about. Therefore, the thinking about a danger does not mean examining (or researching) it but rather it is only for the sake of being cautious or protected from it. Similarly, thinking about eating is not done to research it but rather it is done to obtain it, whilst thinking about play is not to examine and study it but rather it

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