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

14 u A Warm Call from Hizb ut-Tahrir to the Muslims
Likewise, there existed a similar situation before the advent of World
War II between the Nazis and the so-called free world. Before that it
was between Islam and Capitalism and so on and so forth. The reality of
life is that there are thoughts that are contrary to each other. These
thoughts are embodied in states and material power is utilised to spread
them and defend them using political, cultural, economic and military
means. This is the reality of Jihad. It is to fight using material force for
the sake of the thought after exhausting the political and cultural styles.
However, the Islamic army or the spirit of Jihad is not like the German
military that is a military power for the purpose of putting the (German)
people above the other peoples. Rather, it is the military force that
removes the material obstacles in front of the Islamic Call, in order to
make the people embrace Islam and join with the rest of the Muslims to
form one Ummah, in which there is no superiority for one Muslim over
another except in Taqwa (the fear of Allah).
Al-qaDaa' wal-qadar, as a meaning of these two words together, is the
actions that fall within the sphere that controls man, i.e. which take place
against his will, together with the attributes of objects. As for the specific
meaning of the word qadar, it is the knowledge of Allah. Thus it has
nothing to do with the voluntary actions of man for which he is
accounted by Allah, just as he is accounted in the Dunya by the state,
parents and guardians. Where is the fatalism in this understanding of
al-qDdaa' wal-qadar Where was the fatalism when the Muslims, with this
understanding, conquered the world and subdued other nations
Moreover, adoption of this concept forces the person to investigate,
study, and assess the outcome and consequences of an action before
undertaking it, so that he is clear on the aspects of blame and
accountability. There is also the view of the action after it has occurred
whether with or without his choice, is that it has occurred and it is
finished. Thus, one must accept that it has happened, but not necessarily
accept what has happened, and thus act to change it. Thus the event
that happened as a qadar (fate) according to the knowledge of Allah,
man must accept that it has happened and is finished. He should not feel
agitation or worry. Neither he should accept what has happened, thus
leaving it without remedy. Rather, he should not accept the situation
that arose due to what happened, so as to treat it after it happened.
Those two views together are indispensable such that life continues with
vitality and force in a real and practical manner in accordance with high
values.
A Warm Call from Hizb ut-Tahrir to the Muslims u 15
It is a fact is that he is accounted for the voluntary actions, whereas he
is not blamed for the non-voluntary actions, because they are not within
his ability to repel them. Beside that, every action that has happened
would not have happened except in accordance with the knowledge (‘ilm)
of Allah. This is the fact that every action that has happened would not
have happened except according to the knowledge of Allah. All of that
insures the presence of those two viewpoints. In other words, it makes
a person proceed in his actions not based on imagination, theoretical
hypotheses, or whims, nor linked to continuous sorrow and sadness over
what has already occurred; rather he moves forcefully in a real and
practical manner, in accordance with the high values required by life.
That is why the view of qadar on its own and qaDaa' and qadar together
incites man and makes him active, and it protects him from hopelessness
and sorrow, just as it protects him from laziness and lethargy. The focus
is not regarding the voluntary actions before undertaking the actions;
rather it is regarding the actions after they have been carried out and
the actions that took place outside the sphere of his control. This is
because such events have occurred and the matter is finished. So he
must not feel sorrow or pain that torments the soul and deviates it from
its sublime goal in life and from entering the mainstream of life. How far
is this from what the Capitalists have in terms of agonising pain and
distressful sorrow felt by the losers, which make the word 'luck' play
such a big role in their lives Consequently, belief in qadar and belief in
qaDaa' and qadar is one of the greatest blessings for the mind and one
of the greatest incentives to plunge into the battlefield of life with
courage and dignity. This is because in the sphere that man controls, he
is responsible for all his voluntary actions. He is obliged to be aware of
them and bear responsibility. If a mistake or misguided act took place
then he must bear the consequences. However, he must also realise that
what has happened, whether correct or incorrect, has happened with
the Knowledge and Comprehension of Allah . It was inevitable that it
would happen. Therefore he should not be preoccupied by it, rather he
should move on, i.e. persevere in life. As for the sphere which controls
him and in which the actions occur without his choice, he is not
responsible for them and he will not bear their consequences.
Furthermore, they happened with the Knowledge and Comprehension
of Allah , so it was inevitable that they would happen. Therefore man
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