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بسم الله الرحمن الرحيم
The System of Islam
by Taqiuddin an-Nabahani
Hizb ut Tahrir
1423 AH - 2002 CE Updated version 20/11/2019
| TABLE OF CONTENTS | |
| The Way to Belief | 5 |
| Al-QaDaa wal Qadar | 21 |
| The Intellectual Leadership of Islam | 33 |
| The Way to Carry the Islamic Da'wah | 73 |
| The Islamic Civilisation (al-haDarah al Islamiyyah) | 81 |
| The System of Islam | 87 |
| Hukm Shar'ai | 95 |
| The Types of Ahkam Shar'aiah | 99 |
| Sunnah | 101 |
| Emulating (at-tassi) the Actions of the Messenger | 103 |
| Adopting Divine Rules (Ahkam Shar'aiah) | 105 |
| Constitution and Canon | 109 |
| A Draft Constitution | 115 |
| Morals in Islam (al-akhlaaq fil- Islam) | 165 |
Introduction:
The Way to Belief
(Tareeq al-Iman)
Man revives (yanhaDu) according to what he carries of thought (fikr) about man, life and the universe, and about their relationship, as a whole, with what preceded this life and what comes after it. Hence, in order for man to revive (yanhaD), it is necessary to radically and comprehensively change his current thought (fikr) and generate another thought (fikr) for him. This is because it is the thought (fikr) that generates the concepts about things and consolidates them. Man shapes his behaviour (sulook) in this life according to his concepts (mafaaheem) about it. So, man's concepts (mafaaheem) about a person he likes shapes his behaviour (sulook) towards him. This is in contrast with his behaviour towards a person he dislikes and holds concepts of hatred. Also he will exhibit different behaviour (sulook) towards a person he does not know or holds any concepts (mafaaheem) about. So, human behaviour (sulook) is linked to man's concepts (mafaaheem) and when we wish to change the behaviour (sulook) of the declined man and make it refined, it is imperative to change his concepts (mafaaheem) first. Allah says: "Allah does not change the circumstances of any people until they have changed what is within themselves." [Ar-Ra'd: 11]
The only way to change man's concepts (mafaaheem) is by generating thought (fikr) about this life in order to set up the correct concepts (mafaaheem) about it. Thought about this life will not be productively consolidated unless the thought about man, life and the universe and about what preceded this life as well as what comes after this life, and its relationship with what is before and after it, is generated. This can be achieved by giving the comprehensive idea (al-fikrah al kulliyah) about man, life and the universe, because it is the intellectual basis (al-qa 'idah al-fikriyyah) upon which all ideas about this life are built. Giving this comprehensive thought (fikrah) about these matters is the solution to man's greatest problem. Once this problem is solved all other problems are solved, because they are either partial compared to the main problem or branch from it. This solution wouldn't lead to the correct revival (nahDah), unless it is a true solution which is compatible with man's innate nature (fitrah) and convinces the mind and thus fills the heart with tranquillity. The true solution cannot be reached except through the enlightened thought (al-fikr ul-mustaneer) about the universe, man and life. Consequently, those who yearn for revival (nahDah) and pursue the path of elevation (ruqiy), must first solve this problem in a correct manner by utilising enlightened thought (fikr). This solution is none other than the ‘aqeedah which serves as the intellectual basis (al-qa 'idah al-fikriyyah) upon which every detailed thought about man's behaviour and the systems of this life are built.
Islam addressed the greatest problem and solved it in a manner that agrees with man's nature (fitrah), convinces his mind, and fills his heart with tranquillity. Islam made therational acceptance of this solution a condition for embracing it. Therefore, Islam is built upon one basis, i.e. the ‘aqeedah, which states there is behind man, life and the universe a creator (khaaliq), who created all of them and created everything: He is Allah. This Creator created everything out of nothing ('adam). His existence is indispensable (wajib ul-wujood) and He is not created - otherwise, He wouldn't be a Creator. The fact that He is a Creator makes it necessary that He is not created and that His existence is indispensable, because all things depend for their existence on Him and He does not depend on anything.