A Warm Call from Hizb ut-Tahrir to the Muslims - MyKhilafah.com

34 u A Warm Call from Hizb ut-Tahrir to the Muslims
And He said:
"Say: I warn you only by the revelation" [TMQ Al-Anbiya:45].
With this, the decisive and rational proof has been established that
the Book and Sunnah are revelation from Allah . Since only these two
constitute the Islamic Shari’ah, then it has been proven by the rational
and decisive evidence that the Islamic Shari’ah is revelation from Allah .
So every thought mentioned in the Qur'an or Sunnah must be revelation
from Allah. Consequently, anything deduced from the Book and Sunnah
must also be from the revelation. Therefore, it becomes clear that the
Islamic Shari’ah is not a set of speculative theories applied to new
incidents. Rather the Shari’ah has general meanings brought by the
Rasool as a revelation from Allah . These meanings are applied on
new incidents. By applying these meanings, rules for these incidents are
deduced. These deduced rules are themselves considered part of the
revelation. This is why the 'Ulema have defined the Shar’i rule as: "the
speech of the Legislator pertaining to the actions of the servants (of
Allah)". Thus, it is what Allah has addressed the Rasool with, so that he
may convey it to the people, because it has been taken from the wording
or meaning of the Legislator's Speech.
This is the premise on which the study of the Islamic Shari’ah should
be based, i.e. that it is a revelation from Allah . This is the viewpoint
to which the approach should be restricted. It is a Shari’ah that has come
from Allah . Once it is proven that it has come from Allah , then it
should be studied in this capacity, i.e. in the capacity that one is studying
the Shari’ah of Allah. When a rule is deduced, it is also deduced in the
sense in which it is taken from the Shari’ah of Allah. When one studies
its solution to a problem it should be studied as a solution from Allah.
So the criterion of this solution is taken in terms of the origin from
which it emanated, and not in terms of whether it agrees or disagrees
with the taste of the one who uses the solution. Nor it is judged upon
in terms of whether it agrees or not with what prevails in the (current)
age. This is because the aim of the solution is to be true, and the truth
is only that which came from Allah.
Thus, the issue of explaining the validity of the Islamic Shari’ah and its
suitability for people in every age and every generation requires one to
ask: Is it revealed from Allah as a Shari’ah for people Once this issue has
been proven, then it is definite that it is the true Shari’ah. This is because
one of the attributes of the deity, which is necessitated by the divine
power, is to acquire the attribute of absolute perfection and the
infallibility from any deficiency. It has been proven that His Law is
correct and suitable in the form it has come; and it has also been proven
that it has come for all people for all ages and for every generation; He
said:
"And We have not sent you except to all of mankind" [TMQ Saba: 28],
And Say:
A Warm Call from Hizb ut-Tahrir to the Muslims u 35
“O mankind! Verily, I am sent to you all as the Messenger of Allah" [TMQ Al-
A’raf: 158]
It is inevitable that this Shari’ah should also be a source for thought
from which all the human relationships would be deduced. It is also
inevitable that it should be wide-ranging, thus including all new and
diverse incidents. Then certainly it will be a fertile soil for establishing
comprehensive principles and general thoughts. As long as it is for
human beings as human beings, then it will undoubtedly solve the
problems of all peoples however much they may differ in their
nationality or environments. All of this is necessitated by the fact that it
is a Shari’ah from Allah , which He has revealed to His Prophet so
that he may convey it to the people in order to act upon it. This is the
issue regarding the Islamic Shari’ah, which is the speech of the Legislator
relating to the actions of the servants, i.e. that it is a solution to all
problems, which was revealed by Allah. So when He prohibited usury,
one does not ask whether this prohibition is in agreement with the age
or not, or whether it agrees with modern civilisation or not. The only
thing to be asked is whether this prohibition has been deduced from
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