In the name of Allah, Most Beneficent, Most Merciful
Dear Reader,
As a reaction of the loss of the calipha in 1924 many Islamic groups arose, who claimed the right for themselves to work for the re-erection of the Islamic state. Among them there is also the group of the Hizb-ut-Tahrir.
What is wrong in working for the re-erection of the chalipha?
There is nothing wrong in working to re-erect the chalipha. Indeed all Muslims agree on it that it is it one the most important obligations of the Islam today to produce the chalipah again since the religion can never establishes itself correctly without the chalifa. So what’s the problem with the Hizb-ut-Tahrir?
1. For their legitimating they refer to a Quranvers but this verse looked in the context speaks absolutely against their intention.
„ The foundation of Hizb ut Tahrir is the fulfillment of the following words of Allah: “And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful“ (Sura Ali `Imran 3, Verse 104)“ (Hizb-ut Tahrir Seite 1/2)
But: Allah’s Messenger (peace be upon him) has said: “Religion is easy; and nobody makes the religion heavier without that it is overcoming him. Diverts therefore to the rightist and be moderate and be happy and ask for (Allah's) help early in the morning in the evening and in a part of the night.“ ( Abu Huraira, Buchari)
Allah’s Messenger (peace be upon him) has said: ”Who of yours sees something disgusting shall change it with the deed of his hand and if it is not able for it, then with (the words) of his tongue , and if it is not able for it (either), then with (the wish) its heart, and this is the least to faiths.“ (Abu Said al-Chudri, Muslim)
Further more: And hold fast by the covenant of Allah all together and be not disunited, and remember the favor of Allah on you when you were enemies, then He united your hearts so by His favor you became brethren; and you were on the brink of a pit of fire, then He saved you from it, thus does Allah make clear to you His communications that you may follow the right way. And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful. And be not like those who became divided and disagreed after clear arguments had come to them, and these it is that shall have a grievous chastisement. (Sura 3 Verse 103-105)
From the context of the ahadith it becomes considerably that everybody is asked to demand the good and to forbid reprehensible. If one reads the verses of the Quran in connection the ban on the splitting into groups so anyway proceeds very insistently. This has rather to be understood in the connection that if everybody does his best to demand the good and to forbid the bad, through this automatically a group within the Islamic community then naturally develops itself as authority.
2. They limit themselves only to a part and disregard all other aspects of Islam
“Hizb ut Tahrir is a political party whose ideology is the Islam.“ (Hizb-ut Tahrir page 1) „Hizb-ut Tahrir is a political block and no spiritual. As well it just not represents a scientific, educational or charitable block. The Islamic idea is the soul of his body, his core and his life secret.“ (Hizb-ut Tahrir page 1) ”This activity of Hizb-ut Tahrir is a political activity because the party takes care of the matter of the people in accordance with Islamic verdicts and its problem solutions..“ (Hizb-ut Tahrir page 1) “The complete work of the party is therefore of political nature, whether it is now within or outside the government.“ (Hizb-ut Tahrir page 26)
The following books were distributed by the Party:
(Hizb-ut Tahrir Seite 30/31)
But: ”…) And seek by means of what Allah has given you the future abode, and do not neglect your portion of this world, and do good (to others) as Allah has done good to you, and do not seek to make mischief in the land, surely Allah does not love the mischief-makers." (Sura 28 Verse, 77).
Does not therefore from that result tat the Islam consist from "Din wa Dunja" faith and worldly part? So how can one claim to represents the case of Islam while he is only concentrating on a part of the Islam?
3. They claim to follow the example of the prophet (peace be upon him)
Who pursued the life of the prophet (peace is with it) into Mecca until this set up the state in Medina will recognize that it passed through phases which stand out by special features. The prophet (peace is with him) has put certain concise actions in these phases. The party took the method of its procedure, the phases of its career and the type from the actions which it has to carry out in an exact compliance with the actions of the prophet in the different phases of its career in these phases. Building on it the party has divided up the procedure method into three phases. (Hizb-ut Tahrir page 34) (…) Who responded to it, was incorporated for concentrated studies into the teaching circles (Halaqat) of the party to internalize the ideas and right sayings which the party has acquired? (Hizb-ut Tahrir page 35)
Aber: His (Muhammad (peace be upon hin) (Authors note) call was first an attack against the idol service, the polytheists and the atheism: he emphasized insistently the necessity to believe in one single and supersensory God to the resurrection and the Last Judgement and asked for the charity. (The Islam, History Religion, culture, Prof. Muhammad Hamidullah page 20)
Further more: „Ibn Umar, Allahs mercy on both said: “The messenger of Allah, Allah´s peace be upon him, said: „Islam was build on five pillars: the testimonial there no-one is apart from Allah and that Muhammad this one sent by Allah the prayer, paying the Zakah, the Hadsh to the house (Allah) and fasting in this Ramadan.”” (Ibn Umar, Buchari)
„Allahs Messenger has said: ”No servant of Allah thinks (sincerely) as long as he does not believe in four things: He attests that there is no God apart from Allah and that I, Muhammad, is one sent by Allah, he has sent me with the truth and he believes in the death and he believes in the resurrection after the death and he believes in the predetermination..““ (Allah`s Messenger has said… page 39/40)
From this it results well anyway that the primary weighting of the mission of the prophet peace be upon him) laid in the area of the faith level and the socialist political situation took the secondary area.
4. What the Hizb-ut Tahrir regard as an Aqida.:
A declaration is only secured when it has resulted from an apodictic (qat'i) proof. Therefore the evidence of the Aqida must be an absolutely sure, incontrovertible proof and not only a credible one. (Hizb-ut Tahrir page 48)
In other words: The Hizb-ut Tahrir says that it includes only things in the Aqida which are safeguarded to 100 per cent. All other things are not included in the Aqida.
But:„ The ahadith have also been classified to the ways of the traditions i.e. one examined whether a certain hadith has been handed down at the same time on different ways or only on some or only a way. One distinguishes the following three large classes: mutawatir, i.e. in de first three generations hand down of so many persons, that the genuineness is of no doubt. According to some scholars there must be at least seven different witnesses for a mutawatir-ahadith.The number of such ahadith is not too large. Maschur, i.e. ahadith which were handed down by at least two or three or four sahaba and informed by many further persons later.
This class contains the big mass of the ahadith which we have. Ahad, i.e. ahadith originally these were attested by a single person (Allah´s messenger has said… page. 26)
Only the one who fulfilled the condition of a pure character and good, more decently lifestyle together with right frame of mind and the best memory was considered trustworthy. He who was of good character but a little inaccurate in the tradition, was regarded as saduq (truthful) while liars (kadhdhab) were rejected. (Allah´s messenger has said… page. 24)
Out of this it results that all ahadith have been subdivided into two categories: Authentic (true) and unauthentic (wrong) ahadith. So when the scholars declared an ahadith as authentic it was declared authentic thus an ahad-chain. That means individual persons who also hand down in the ahad chain have satisfied the claims be regarded as authentic.
But never the less the Hizb-ut Tahrir claim that the ahadith which was, hand down by a few chains could not be secured and therefore could not be accepted in the aquida. From this it results that the Hizb-ut Tahrir denies the Iman in the following points of the Islamic faith because all following traditions are "only" based on ahad ahadith.:
and a lot more.
Was ist so wichtig daran, dass die Aqida nicht so ist, wie die der Ahlus-Sunnah Wal Jama?
In the autentisc ahadith of Ahmad, Abu Dawud and Al-Hakim on the authority of the Muaawiyyah bin Abi Sufyaan said the prophet (peace be upon him): "My Ummah is devided in 73 tribes, of which all will be in hellfire except one (the saved tribe, in Arabic known as "Firqatun-Naajeyah"). When he was asked which one would be the saved tribe he (peace be upon him) replied: The one in which I an my companions are".
Finally:
The Quran says: “Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with Me; and whoever is ungrateful after this, these it is who are the. transgressors.” (Sura 24, Verse 55)
So if the Aquida of a person stands in contradiction to the Aquida of the Ahlus-Sunnah Wal Jamaah and he dies in this faith, he is not safe from the threat by Allah to be sent into the hell fire. If Allah wants he punishes him and if he wants then he pardons him.
This organization is the reason for it that large portions of the youth taken to false ways, indoctrinated with wrong Islamic faith contents and were and are blinded by the wrong methodology. By this they may find themselves in one of the groups being punished in the hell as it is being mentioned by the following verse and the following ahadith:
“And whoever acts hostilely to the Apostle after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort.” (Sura 4, Verse 115)
"And this community will be divided into 73 tribes; all will go to hell, except those, who followed what was bounding for me and my companions." (Hasan Hadeeth, At Tirmidhee)
1. The puns: secured stories are doubtful.
A common trick and play on words that many of those calling the ideology of the HT is to say that "... some classical scholars have said regarding ahad hadith... that it has doubt it in..... so therefore we cant it part of our aqeedah...
This confuses the ignorant and
those who have little knowledge of Arabic.
The scholars never use the word "doubt", rather they used the word "Dhan" which
has two opposite meanings. "Dhan" is sometimes condemned in the Qur`aan and
sometimes praised.
From the examples of praiseworthy "Dhan" is when Allah said: "Indeed, I believed (Dhanantu)that I shall meet my Account! So he shall be in a life, well-pleasing." (Sura 69, Verse 20-21)
Here Allah uses the word "Dhan" as a synonym for belief in the day of reckoning, which is indeed a decisive belief.
"...and they perceived (wa Dhannoo) that there is no fleeing from Allah, and no refuge but with Him." (Sura 9, Verse 118).
Again, Allah praises the "Dhan" of the three Sahaaba who were abandoned by the Prophet SAW and his companions, as a punishment for not responding to the call of Jihaad.
"(They are those) who are certain (Yadhunnoona) that they are going to meet their Lord, and that unto Him they are going to return." (Sura 2, Verse 46)
Again, Allah uses the word "Dhan" is a replacement for our decisive belief in the day of judgement.
"But those who knew with certainty (Yadhunnoona) that they were to meet their Lord, said: "How often a small group overcame a mighty host by Allah's Leave?"(Sura 2, Verse 249)
Yet again, Allah uses the word "Dhan" for certainty and not doubt.
So the question is, what is the understanding of this word "Dhan" for which the Mushrikeen are condemned for following, and the Muslims are praised for believing in?
The word "Dhan" , when it is blameworthy, then it is only a doubt, uncertainty and so it's condemned in all aspects of Sharee'ah whether belief or actions. But when it is praiseworthy, it is decisive belief with certainty. This is why the scholars of the Arabic language stated "Adh-Dhan - Shakkun wa Yaqeen" (meaning: adh-Dhan is doubt and certainty, see Lisaan al-Arab 13/272 and an-Nihaaya 3/163).
So the "Dhan" used in the Qur`aan in praise for the believers is known as "Dhan ar-Raajih" (the beneficial Dhan) which amounts to certainty, where as the "Dhan" that is condemned is know as "Dhan al-Marjooh" which amounts to doubt and uncertainty.
Therefore the "Dhan" mentioned by the scholars regarding Ahadeeth al-Ahad is Dhan ar-Raajih (beneficial Dhan), and this is why all of the scholars you mentioned below, accept Ahad narrations in Aqeeda, in spite of stating that Ahad narrations are Dhanni, as will be shown later on.
Al-Haafidh Ibn Abdil-Bir said: "And what we say is: That it necessitates actions but not knowledge, like the witness of two witnesses or four is the same. And upon this are most of the people of Fiqh and Athar, and all of them adhere to the just Khabr al-Waahid in al-I'tiqaadaat (belief) and show enmity to and befriend upon it, and make it a path and a Deen in their beliefs, and upon this is the Jamaa'ah of Ahlus-Sunnah" (at-Tamheed 1/8)
Secondly, lets say for the sake of argument, that the Dhan regarding Ahad narrations is of the doubtful type, and Allah said in the Qur`an, "And most of them follow nothing but conjecture. Certainly, conjecture can be of no avail against the truth. Surely, Allah is All-Aware of what they do." (Yunus 36), then from where did HT get the evidence to restrict this verse to only the doubts in belief and not actions? What proof do they have to restrict this verse to beliefs only and say, "it is condemned to follow doubts in belief, but one may follow doubts in actions"? Because the verse is 'Aam (general) without any Qaid (restriction) and if one wishes to make Taqyeed should come forward with another Shara'ee text in his support, as it is know from the rules of Usool al-Fiqh.
Also take a look at: http://www.htexposed.com ;-)