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

50 u A Warm Call from Hizb ut-Tahrir to the Muslims
considered Dhalaal (misguidance) a synonym to Kufr (disbelief) that
resulted from following conjecture that is nothing but falsehood. As for
those who worship idols, Allah said that by worshipping Allah and
ascribing idols to Him and believing that they would benefit from
this, such people are following speculation and devising lies. It is
therefore clear that these verses are confined to the creeds. These verses
are also explicit in rebuking those individuals who build their creed on
conjecture and speculation and not on certainty by describing them as
liars and followers of their own desires, but that which these individuals
follow will be of no avail against the truth. All of this is a clear command
to build the creed on decisive, certain and definite knowledge (‘ilm), and
at the same time it is a clear prohibition for building the creed on
conjecture and speculation. It also clearly indicates that those who build
their creed on speculation, for them such belief will be of no avail before
Allah . Instead such people must search and examine closely to ensure
their belief is built on certainty and absolute truth, so the evidences
must be conclusive and cannot be speculative.
Thus, the thought which is from the ‘Aqeedah must be established by a
definite evidence (Daleel Qatai) and it cannot be established by a
speculative evidence (Daleel Zanni), even if it is a Shar’i evidence. The one
who builds his belief on a speculative evidence is not accused of Kufr,
because when Allah censured it in the verses He did not say that the
person had gone astray or had become a disbeliever, but only said that
he is lying, following his desires, and that whatever he has followed will
not avail him of the truth. This does not make him a Kaafir, but he will
be sinful and will have committed Haram by building his ‘Aqeedah on
speculation (Thunn). This because he has violated a command that Allah
has enjoined upon him. Allah has obliged the building of the ‘Aqeedah
on certainty (Yaqeen), while he built his belief on speculation (Zann). So
he did what Allah decisively forbade him to do, therefore he has
committed Haram. Allah decisively forbade him from building his belief
on speculation but he did so. (Hence, the mechanism to establish Islam
in both the individual and in society has been clearly defined). As for the
nature of the conclusive evidences from which the ‘Aqeedah is taken, we
find from examining the Shar’i evidences of Islam that the conclusive
evidences are restricted to three categories and they are ration, the Noble
Qur'an and Mutawatir (recurrent) Hadith, for which it has been definitely
proven without a shadow of a doubt, that the Rasool said it. The
A Warm Call from Hizb ut-Tahrir to the Muslims u 51
‘Aqeedah is not taken from anything other than these three evidences. It
is forbidden to take the ‘Aqeedah from anything other than them because
it would be speculation (Thunn) and not certainty (Yaqeen).
As for Ahkam, the evidences for their adoption are not stipulated to be
conclusive; rather it is sufficient for them to be speculative (Thunni).
When a Muslim has the least amount of doubt that this Hukm is the
Hukm of Allah on the issue, then it is permissible for him to adopt it; in
fact it becomes the judgement of Allah with respect to him. Thus, when
an Ayah of the Qur'an is open to interpretation, then its evidence for the
Hukm Shar’i is a speculative one (dalaalah THunniyyah). One person may
understand it in a certain manner, while another person may understand
it in another manner, and both are valid Hukm Shar’i. The same view
applies to the Mutawatir Hadith. When it is open to a number of
meanings, then its evidence for the Hukm Shar’i is a speculative one
(Dalaalah Zanniyyah). Also, non-Mutawatir Hadith is speculative in its
indication and not definite. It is an evidence for the Hukm Shar’i and it
is speculative, whether its wording indicates only one meaning or a
number of meanings. It is, however, allowed for one to adopt the Hukm
that it indicates. The evidence for the fact that a speculative evidence is
sufficient for adopting a rule is from what Bukhari has narrated from
Nafi', who narrated on the authority of Ibn 'Umar (r.a.), who said that
the Prophet on the day of Ahzab said:
"Let none of you pray A'sr except in Bani Qurayzah." 'Asr time
came when some of them were on their way to Banu Qurayzah, so some
of them said, "we shall pray now for the time of 'Asr came. Some of
them said, we shall not pray until we reach it (i.e. delaying the prayer),
while others said, we should rather pray, for it is not that what was
wanted from us. This was mentioned to the Prophet who did not
rebuke any one of them. This demonstrates that the Rasool
acknowledged the adoption of the Shar’i rule with the least amount of
doubt. Not to mention that the Prophet sent, at one time, twelve
messengers to twelve kings, calling them to Islam. Each messenger was
sent individually to each location. If conveying the Da’wah through the
report of one person had not been obligatory to follow, the Rasool
would not have been content to send one person to convey the da'wah.
This is clear evidence from the action of the Rasool that the report of
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