On Hizbut-Tahrir | 1
by The Albaani Site
The following is the translation of a lecture by the Shaikh. I’ll be posting it in parts, and the PDF will follow at the end, inshaa Allaah.
باب كلمة حول مصادر الاستدلال عند أهل السنة، مع بيان التعرض لبيان موقع العقل من هذه المصادر، وبيان خطأ تقسيم الأحاديث إلى ظنية
ويقينية وما يترتب على ذلك
Chapter A Talk Concerning the Sources which the Ahlus-Sunnah Derive Proofs from, along with an Examination of the Position of the Intellect in Relation to these Sources, and an Explanation of the Incorrectness of Categorising the Sayings of the Prophet into Hypothetical and Absolute and what that Entails
The Imaam said, “All Praise is due to Allaah, we praise Him, and seek His help and forgiveness. We seek refuge in Allaah, the Most High, from the evils of our own selves and from our wicked deeds. Whomsoever has been guided by Allaah, none can misguide him, and whomsoever has been misguided by Allaah, none can guide him. I bear witness that there is no true god worthy of being worshipped except Allaah, Alone, without partner or associate. And I bear witness that Muhammad is His true slave and Messenger.
O you who believe! Fear Allaah as He should be feared, and die not except in a state of Islaam (as Muslims with complete submission to Allaah). Aali Imraan 3:102
O mankind! Be dutiful to your Lord, Who created you from a single person (Adam) and from him He created his wife, and from them both He created many men and women, and fear Allaah through Whom you demand your mutual (rights) and (do not cut the relations of) the wombs (kinship). Surely, Allaah is ever an All-Watcher over you. An-Nisaa 4:1
O you who believe! Keep your duty to Allaah and fear Him, and speak (always) the Truth, He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger, he has indeed achieved a great success. Al-Ahzaab 33: 70-71
As for what follows:
Then the best of speech is the Speech of Allaah, and the best of guidance is the guidance of Muhammad (صلى الله عليه وسلم). The worst of affairs are the newly-invented matters, and every newly-invented matter is an innovation and every innovation is misguidance and all misguidance is in the Fire.
In front of me are two questions which both centre around one point, which is: a question about Hizb at-Tahrir.
The first question says: I have read a lot about Hizb at-Tahrir and many of their ideas appeal to me. So I would like that you explain or that you give us a synopsis of Hizb at-Tahrir.
The second question is talking about the same topic but he wants an explanation and says: We would like an extensive explanation from you about Hizb at-Tahrir, its goals, its ideas, their mistakes, and whether their mistakes have permeated and caused corruption in the matters of creed?
In answering these two questions, I say: any sect–and I do not only mean Hizb at-Tahrir to the exclusion of the other Islamic groups, or the [other] Islamic fronts, or the [other] Islamic factions–any one of these groups whose sect or group is not established on the Book of Allaah and the Sunnah of the Prophet of Allaah (صلى الله عليه وسلم), and in addition to the[se] two sources I say: the methodology of the Pious Predecessors … any group which is not established on the Book, the Sunnah and the methodology of the Pious Predecessors then without doubt the outcome of its affair will be loss.
And that no matter how sincere it is in its call … and my research and answer is only concerning these Islamic groups which it is assumed are sincere to the Religion of Allaah, the Mighty and Majestic, and [sincere] in their advice to the ummah, as occurs in the authentic hadith, which indeed is his saying (صلى الله عليه وسلم), “The religion is sincere advice. The religion is sincere advice. The religion is sincere advice.” They said, “To whom, O Prophet of Allaah?” He said, “To Allaah, His Book, and the leaders of the Muslims and their general masses.” [Muslim, no. 205].
So when the call of any one of these groups is not based upon the Book, the Sunnah and the methodology of the Pious Predecessors, then it will not reap anything except loss from its call. This is because the affair is as our Lord, the Mighty and Majestic, has said in the Noble Quran, “And those who strive for Us, We will surely guide them to Our Ways.” [Ankaboot 29:69].
So whoever’s striving is for Allaah, and is upon the Book of Allaah and the Sunnah of the Prophet of Allaah, upon the methodology of the Pious Predecessors, then these are the ones to whom the saying of Allaah, the Mighty and Majestic, applies, “If you help [in the cause of] Allaah, He will help you.” [Muhammad 47:7]. I repeat this great principle to you which every Muslim group has to base its call upon: the Book, the Sunnah, upon the methodology of the Pious Predecessors.
So when the affair is as such, then I say based upon my acquaintance with all of the groups and sects established on the face of the Islamic earth today, that all of them, except for one group, and I do not say, ‘[except for] one ‘sect,’’ because this [one] group does not split into sects, and does not form a coalition, nor show partisanship or bigotry, except towards the previous principle we just mentioned, which is: the Book of Allaah, the Sunnah of the Prophet of Allaah, and the methodology of the Pious Predecessors …
I know very well that no one apart from this group calls to this principle which we have just clarified and which I have repeated many times, over and over again, to you. Rather they recourse back to the Book and the Sunnah only, and do not join our previous saying, i.e., ‘… on the methodology of the Pious Predecessors,’ to the Book and the Sunnah.
At that moment the importance of this third principle, ‘… on the methodology of the Pious Predecessors,’ will become clear to you, it will become clear to you through the reality of the [situation of the] Islamic groups, rather the Islamic sects, from the day they first raised their heads, or showed their horns, amongst the first Islamic groups: i.e., from the day the Khawaarij revolted against Ali ibn Abi Taalib, and from the day of Ja’d who called with the call of the Mu’tazilah, and those who came after him, following him in his I’tizaal, to other than those groups whose names were well-known in the past, and which are reviving their ideas in recent times using new names.
These groups, all of them, the old and the new, no group can be found among them that says and [openly] declares, “We are not on the Book and the Sunnah.” All of these sects, bearing in mind the differences between them, whether these differences are in creed, fundamentals, or whether in [matters of] rulings or subsidiary issues, all of these who are split in their religion say, as we do, “The Book and the Sunnah,” but they split away from us for they do not utter our saying, which is the completion of our call, ‘… on the methodology of the Pious Predecessors.’
So, what is it that judges between these groups when all of them, at least verbally and in their call, affiliate themselves to the Book and the Sunnah? What is the determining judge between [all of] these who say the same thing?
The answer is, ‘… on the methodology of the Pious Predecessors.’
Here, as they say nowadays, a question presents itself with regard to some people, and it is: where did we get this addition from, i.e., ‘… on the methodology of the Pious Predecessors?’
We got it from the Book of Allaah and from the hadith of the Prophet of Allaah (صلى الله عليه وسلم) and what the Imaams of the Pious Predecessors and the masses of the Ahlus-Sunnah wal-Jamaa’ah, as they say nowadays, traversed upon.
The first of that is His Saying, the Blessed and Most High, “And whoever contradicts and opposes the Messenger after guidance has become clear to him and follows other than the way of the Believers we shall keep him in the path he has chosen and burn him in Hell–and evil it is as a destination.” [Nisaa 4:115].
So you hear His Saying, the Mighty and Majestic, in this aayah, “And whoever contradicts and opposes the Messenger…” so if Allaah, the Mighty and Majestic, had not mentioned, “…and follows other than the way of the Believers …,” if the aayah had been: “And whoever contradicts and opposes the Messenger after guidance has become clear to him, we shall keep him in the path he has chosen and burn him in Hell–and evil it is as a destination,” [then] according to the call of those groups of the past and the modern ones … they would not have lost out on anything if this good sentence was not part of the aayah, i.e., His Saying, the Most High, “…and follows other than the way of the Believers …,” because they say, “We are on the Book and the Sunnah.” It is obligatory, firstly, to implement this saying by following the Book and the Sunnah completely and secondly by implementing it practically.
For example, His Saying, the Mighty and Majestic, which is well-known amongst the scholars, “And if you disagree over anything, refer it to Allaah and His Messenger, if you believe in Allaah and the Last Day. That is better and more suitable for final determination.” [An-Nisaa 4:59]. The blind followers from all of the Islamic world when called to Allaah and His Messenger, [when called] to the Book of Allaah and the hadith of His Prophet, they say, “No, we follow our madhhab,” this one says, “My madhhab is Hanafi,” and this one, “My madhhab is Shaafi’ee,” and so on.
So have these [people] who have established their blind-following of the Imaams in place of following the Book of Allaah and the Sunnah of the Prophet of Allaah (صلى الله عليه وسلم) implemented this noble aayah which I mentioned lastly, “And if you disagree over anything, refer it to Allaah and His Messenger …?”
The answer is that they have not done anything from that, [and] thus their saying, “We are on the Book and the Sunnah,” did not benefit them because they do not practically implement the Book and the Sunnah. This is an example by which I wanted to make clear the topic [at hand] firstly, because I am referring to the blind followers through this example …”
Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani, of Shaikh Shady Noaman, vol. 1, pp. 230-234.