Islamic Revival

The following is a translation from Arabic of an article entitled 'Leadership in Democracy Contradicts the Nature of Leadership In Humanity and in Islam': By Sheikh Yousuf Baadarani Man was created from clay; he didn't exist before Allah made him of clay and breathed into the clay the spirit of the body. The reality of birth is that it comes from death and not from life. Life in him is imposed and from the start; he wasn't given a choice regarding it. His lifespan is also imposed on him, confined to a limited time that he cannot affect nor can he remain behind when the time comes for it to end in him and to exit from him. He exits death according to a precise order, and forcibly; and in total absence of his will, life is born in him. And according to this same precise order, forcibly, and in total absence of his will, he exits life when it exits him. This person thinks of death from which he came before his life, and of life that fills his body and in which he enter

The following is the translation of an Arabic Q&A from the website of Sheikh Ata Abu Rashta , global leader of Hizb ut-Tahrir. Question: There are certain issues regarding the events that remain still unclear: 1: We learn that the events in Egypt and Tunisia began at home and we described them as good and blessed. Similarly in Libya and Yemen, they were started by huge crowds. Why did the revivalists then settle for a 'revolution' which is nothing more than mere cosmetic surgery on the Tunisian and Egyptian regimes as if the revolution had been accomplished...while the 'mainstay' of the regime remained intact and even the agents of the regime were not changed? 2: Similarly, the events in Tunisia and Egypt moved fast up to a point, but when it spread to Libya and Yemen, it dragged and drifted along, why is this difference? 3: During the last three days, the media has been reporting that Europe (Britain and France) are considering in

The following is a translation from the Usul Al-Fiqh masterpiece of the Arabic book “The Islamic Personality Volume 3” by Sheikh Taqiuddin an-Nabhani. Please refer to the original Arabic for accurate meanings. Al-Sabab is a sign whose presence necessitates the existence of a Hukm and that which, if absent, necessitates an absence of that Hukm. It is not the motive behind the legislation of the Hukm. Hence, al-Sabab is related to the existence of the Hukm in reality. It is not related to the legislation of the Hukm to deal with reality. The sighting of the month of Ramadhan is the Sabab for the obligation of fasting upon those who sight it: “So every one of you who is present (at his home) during that month should spend it in fasting.” [2-185] Hence, al-Sabab indicates the presence of the obligation, not the motive nor the reason for the obligation. The presence of the obligation is different to the reason for the obligation. Al-Sabab is contrary to the Illah, which is t