Saturday, February 07, 2015


Explanation of the Book ‘Mafaaheem Hizb ut Tahrir’

Ash-Sheikh Haafizh (Fareed) Saalih (rh)

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Part Five - The explanation of Mafaaheem Hizb-ut-Tahrir by Ash-Sheikh Haafizh Saalih (rh)
There is a expansive subject area in the Arabic language which is the ‘Baab’ (subject) of ‘Al-Ishtiqaaq’ (derivation) through which it is possible to derive and extract wordings and expressions enabling us to express clearly and eloquently all that which we desire in a manner that allows us to realise its purpose. So the process of deriving an ‘Ism’ (noun) from a ‘F’il’ (verb) or deriving a ‘Fi’l’ from an ‘Ism’ is sufficient to enrich the language with new words and modern forms in which the meanings intended to reach the people are formed.
This is in addition to another area related to the Arabic language called ‘Ta’reeb’ (arabization). The process of ‘Ta’reeb’ is easy in the language and it occurs by doing no more than making the foreign wording conform and submit to the Arabic pattern (Wazn). In this way foreign words are taken in accordance to the Arabic pattern (Wazn) and these new words are then taken as they are i.e. as the people of the language have named them, and it does not require attempting to express its meanings from a vacuum left by what the Arab dictionaries have been silent upon. So the foreign word stays as it is if it is in conformity to the Arabic pattern like the word ‘Telephone’ for example. If however it is not in conformity with the Arabic scale (pattern) like the word ‘Television’ for example then either some of its letters are removed or more added so that it can submit and conform to the Arabic Wazn (measure). After that verbs can be derived from that word to produce for example from ‘telephone’ Talfana, Yatalfanu, Talfanah or for ‘television’ Talfaza, Yatalfazu and Talfazah. This therefore enables expansion (Tawassu’) and we mean by that the ability to extract new Ahkaam (rulings) for all new occurring problems. 
This is because Islaam came to treat and solve problems of the human being in respect to him being human irrespective of his colour, Deen, affiliation or nation and regardless of the era and time that he exists in. It represents a comprehensive Rahmah (mercy) for this human from lasting the time that Muhammad (saw) was sent with Islaam until the Day of Judgement. These solutions and treatments for the problems of humans have come within broad guidelines specified by the Kitaab and the Sunnah. They are comprehensive and complete in respect to all that has happened and will happen in the world until the Day of Judgement. This is because the human is and remains a human in respect to what he has of instinctual drives or organic needs and what he possesses in terms of impulses or relationships requiring satisfaction. And this great compliant language addresses the mind of the human and invites him to think until his thinking leads to his belief in these texts and their ability to solve and treat all of his problems. As such the ability and possibility to expand (At-Tawassu’) in Islaam means the capability to solve all of the problems which the human being faces in the life of this world (Dunyaa). Indeed Islaam has described itself stating that it is a Tibyaan (explanation and clarifier) for every thing and matter and that it is the complete and perfect Deen and absolute blessing and favour for this human being (in this life).
Allah (swt) said:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا
This day I have perfected for you your Deen and completed my favour upon you and have chose for you Islaam as your Deen (Al-Maa’idah 3).
As for the Intishaar (spreading) then the Arabic language with its Alfaazh (worded expressions), its Taraakeeb (word constructions) and Qawaa’id (principles) is easy and uncomplicated. It is disciplined and kept in order by a Wazn (pattern), uncomplicated in its Qawaa’id (principles/rules) and light in expression. The language passed through examination and has been tried and tested achieving complete success. It was the language of most of the known world at that time and learning it was easy for all of the people which led to creativity and excellence in its usage from those who did not affiliate in origin to the Arabs like Seebaweih (pioneer of formulating Arabic grammar) amongst many others for example and this was when there was no obstacle in the way of the spread of Islaam. 
As Islaam addressed the minds of humans and has the ability to affect the people and their minds which led the people to enter into the Deen of Allah in crowds and due to the Arabic language being the language of the Qur’aan whilst not being viewed from the perspective of being the language of a specific nation (or people), due to this the people approached its study with the consideration that the language was their own because it is the language of their Kitaab (Al-Qur’aan) and the language of their Islaam. So they hastened to understand its manners and its meanings so that they could taste and perceive the manner of the Qur’aanic Aayaat and understand its meanings. This was so that would be able by means of that to embody those meanings and envisage those thoughts that it contained in addition to enabling them to have a sense and feeling for the miracle of their Kitaab and undertake the ‘Ibaadah of its recitation.
These are some observations related to the importance of the Arabic language and the blending its potency (Taaqah) to the potency of Islaam due to what both hold in respect to the power (and capability) to influence (to affect), to expand and to spread. As long as the concern of the Muslims in relation to the Arabic Language does not return and their blending it with Islaam then there is no hope that can be hoped for. This is because it is the language of the Muslims and indeed the decline that is happening will not be halted without this and the consequences of this separation between the Arabic language and Islaam will represent a nightmare that dominates the Islamic world as a whole. This is due to as we have said that the Arabic language is an essential part of Islaam and its understanding does not occur except by it.

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