Adoption

Questions and Answers
on Adoption (Tabanee’y)
1) An ideological party is a structure established upon an ideology and
whose members believe in this ideology and seek to implement it in the society. In
other words, it is an idea that is embodied in a group of people who aim towards
implementing this idea in the relationships of the society.
The ideology would be considered the foundation or the soul of the party. The
existence of the ideological party would be manifested in the life through the party’s
structure being based on the ideology and the embodiment of the ideology in the
individuals of the party. However, this comes after a person is guided to the idea.
Also, the strong inclination to establish the ideology in the society is the factor which
distinguishes an ideological party from other types of parties.
Therefore, to consider any structure as an ideological party, it
has to meet the following requirements:
• The ideology itself,
• The structure of the party based on this ideology along with its
individuals manifesting the ideology within themselves,
and
• This ideologically embodied party structure must aim to establish the
ideology in the society.
If these three requirements exists in any structure then it is considered an
ideological structure. Whereas, if any one of the requirements is missing then the
structure cannot be categorized as ideological. This is the reality of the nature and
setup of an ideological party. Therefore, the adoption by each member in the party to
each and every rule or idea which the party has adopted is a critical matter. Adoption
is as necessary as the soul in necessary for life. Without adoption the individual would
not be from the party. As a matter of fact, without adoption the structure would not
exist. Because the structure is composed of a group of people adopting the ideology.
Consequently, without the ideology there would be no amassing to the structure
Therefore, the membership of the individual in the party will not happen unless that
person adopts the ideas of the party. Therefore, any individual who seeks to be part of
an ideological structure has to adopt the ideas or the ideology which the structure
itself has adopted. This is a basic and vital matter, and a prerequisite for joining the
party.
The idea which Hizb-ut-Tahrir is founded upon and which exists in its
members is the Islamic idea, or Aqeedah, the rules derived from it. and ideas or
thoughts built on it. However. the Islamic Aqeedah is not exclusive to HIzb-ut-Talirir
since the entire Ummah, and each individual in the Ummah, embraces it. This also
includes other Islamic groups with their members. Consequently, it is not sufficient
for the structure of Hizb-ut-Tahrir to be based upon the Islamic Aqeedah in a general
form to be classified as a well-defined party. This party must be based upon the
Islamic ideas which are required for it, as a political party. In other words, the party
must have the necessary Islamic culture enabling it to establish Islam in the life.
Therefore, Hizb-ut-Tahrir must adopt specific rules and ideas which emanate from the
Islamic Aqeedah and have the aim of having these rules and ideas govern the
relationship in the society and thus govern the affairs of the Ummah. So, to consider
Hizb-ut-Tahrir a political party it must meet these three requirements:
• The ideology itself,
• The structure of the party based on the ideology along with its
individuals manifesting the ideology within themselves, and
• The ideologically embodied party structure aiming at establishing the
ideology in the society.
Hizb-ut-Tahrir has adopted, and is established upon, specific ideas and rules.
The adoption was required in order to implement them in the society. The ideas and
rules which it has adopted are undoubtedly Islamic and are considered to be the soul
of the party, its ideas and rules enable Hizb-ut-Tahrir to be political in nature and
without these ideas and rules the Hizb would not exist. Adopting what the Hizb has
adopted in its entirety is what earns the individual membership and the ability to be
part of the Hizb. Without the full adoption, membership would not occur and thus he
would not be part of the Hizb even if he was associated with the Hizb. One of the
requirements of being a member or part of Hizb-ut-Tahrir is to adopt whatever the
Hizb has adopted. The individual has to be structured based upon the same ideas
Hizb-ut-Tahirir is established upon. if he refuses to do so then he would not be part of
Hizb-ut-Tahrir.
One would argue that the individual would adopt the ideas of the Hizb in
general but would not adopt some ideas due to not being convinced with them or
feeling that the daleel for the adoption is weak. And as such, base on this arguement,
this member would still be part of the Hizb because he adopted these ideas, and that
fact that he didn’t adopt a few ideas doesn’t exlcude him from memebership in the
Hizb
The answer to this argument is that the issue is not just the ideas or adopting
specific ideas. The issue at hand is the concept of adoption. The fact that the Hizb is
established upon a specific set of ideas is in reality what constitutes the adoption.
which is the subject at hand. The embodiment of the ideas is considered the adoption
for the idea. Establishing the party based on this idea is what is considered adopting it.
This is the adoption, by itself, as a concept. The adoption of the Hizb-ut-Tahrir to any
idea or rule, regardless of their type or quantity, makes the Hizb a party. The
individual becomes part of this party by adopting these ideas. Not adopting the ideas
forces the person to be outside the party. Therefore, it is incorrect for the member not
to adopt what the Hizb has adopted, regardless of its type or quantity. If he does so, he
will not be considered part of the Hizb, even if it is one thought. Therefore, it is not
correct for any member not to adopt any thought, since this is equivalent to rejecting
the idea of adoption and rejecting the concept of establishing the party based on a
specific idea.
Therefore, the question of adopting a specific set ideas and rules is necessary
and required since these adopted ideas transform the structure to be political and
distinguishes it from other parties. In summary, the adoption of each member to each
rule and the ideas of the Hizb is a fundamental and vital requirement in order to be
from the party.
2) Hizb-ut-Tahrir works to create the revival in a correct manner. After
achieving the revival it will work to maintain it and to prevent any decline.
Consequently, it paves an ascending path for the Ummah. The method which Hizb-ut-
Tahrir views for revival is through the thought. Revival is defined as an intellectual
elevation and maintaining it is through the thought, this is because the decline is also
due to the thought. The Hizb restricts its actions to carrying and discussing the idea.
The Hizb embraces the idea which creates the revival in the Ummah. The Hizb
engages in the intellectual struggle throughout all times, which is based on ideas.
However, upon being in a ruling position, in addition to the intellectual struggle, the
Hizb will initiate a fierce material campaign against any ideology which opposes
Islam. In order to maintain the revival the Hizb adopts ideas in a correct manner from
the Aqeedah of the ideology since it is the only source for the revival in the Ummah
and it is the Ummah’s ideology.
An idea is an understanding to an issue, whereas laws are specific ideas that
provide solutions to a problem. Both the ideas and the laws have to be taken from the
Quran and Sunnah by either being derived from them, or being built on them.
Adopting necessary ideas and laws for the revival requires accuracy in understanding
the issue along with the text of both Quran and Sunnah. However, the understanding
could be subject to mistakes, meaning it could be right or wrong. So, there must exist
a correct standard which guarantees the purification of ideas from mistakes and also
works to minimize such mistakes from occurring, allowing the Hizb to easily return to
the correct understanding. Due to this, the Hizb has adopted:
a) a standard which is to adhere to perfection, and
b) to measure its ideas based on the following principle:
“What the Hizb has adopted is correct but could be wrong. What
others have adopted is wrong but could be correct.”
So that the Hizb will maintain the trust in the adopted ideas and rules, the Hizb
will continuously scrutinize its thoughts in order to purify it from any alien idea
which could be attached to it. The Hizb also listens to any opinion related to
what the Hizb adopts. It also listens carefully to anything that happens in the
society regarding the thoughts and rules. All of this is in order to maintain that
what the Hizb adopts is utmost, and cannot be surpassed by anyone with respect
to correctness, truthfulness, strength, and relevance. Additionally, the Hizb
instills in itself, as an entity and in each of its members, not to attach any concept
of holiness to its ideas. The Hizb has always categorically mentioned that what it
has adopted is correct but could be wrong. Therefore, there is no holy or sacred
adoption while at the same time we do not overlook the soundness and accuracy
of our adoption either. The original case is that the adoption is correct but it
could be wrong (which is not the original case). In such a case, it has to be proven
that Hizb’s adoption is wrong. By not viewing our adoptions from a holy or
sacred point of view and maintaining a high standard for perfection this will lead
to the revival and prevent any backwardness. If the adoption is viewed in this
manner then it will not be considered an obstacle in the path of progress.
The adoption done in this manner will never be an obstacle in the revival since
Hizb-ut-Tahrir is a political party. This is because a political party addresses issues
related to life’s affair whether it is in authority or not. The Hizb is the best in
understanding life’s affairs since it is in a continuous interaction with individuals and
groups which enables it to perform research. Therefore, it should be the best in
understanding the text or its application in the life. Consequently, Hizb-ut-Tahrir is
the most capable group amongst the people to understand ideas and recognize the
factors required for progress along with the factors which will cause backwardness.
Therefore, the Hizb should be the most proficient in carrying and choosing ideas
which will lead to revival and fighting the factors which lead to the decline.
Therefore, adoption by itself is the best tool to create the revival and to prevent
backwardness.
It cannot be said that adoption prevents its members from progress and
creativity. On the contrary, adoption is the force behind creativity. It makes each
member to be the party. The party is one homogenous entity both emotionally and
intellectually. Since. Hizb is a homogenous entity then its ideas and culture will
manifest itself in its members not just as members but even as individuals. Therefore,
the adoption in this way produces creativity not only amongst its members but in the
individuals of the Ummah.
3) There is a point which is misunderstood by some Shabab which is the
difference in the Yameen (oath) between adoption and executing a order. The
Yameen (oath) does not say that I will adopt even if it goes against my opinion. It just
says, “adopt.” When the Yameen talked about obeying an order, it said “executing the
order even if it is against my opinion”. If an order is issued it has to implemented even
if it goes against the persons opinion. This is a natural law in the Universe since the
beginning of humanity till the Day of Judgment.
Adoption of the party is different from that of the Khalifah. Adoption by the
Khalifah is an order which all Muslims have to obey regardless of their opinion. It is a
Fard to obey the Khalifah whether publicly or privately. His decision has to be
implemented even if it goes against the opinion of the one who is implementing it.
The adoption of the Khalifah is not to be taken as an adoption rather as a command
that people do not have to adopt but implement. However, when it comes to the
adoption of the party then it is an adoption for each and every member. The issue is
not an order to be implemented, rather it is an opinion which represents the party. The
Hizb is the entire Shabab and its apparatus. The definition of tile Hizb as mentioned is
a structure built upon an ideology which its members believe in and are willing to
apply it. Tile structure is a collection of people based on one idea, so whatever the
structure adopts it has to be adopted by each and every member. The Issue of
agreement or disagreement should not arise on this matter and is not an issue to begin
with. This is because the adopted opinion for the takkatol is the opinion of each
member in this takkatol. So whenever it is adopted it will be explained and published
as tile opinion of the Hizb, and consequently represent the opinion of each individual
in the Hizb.
However, everyone has the right to discuss, investigate, research the daleel,
implementation of the daleel. He has to continue discussing this while he considers it
as his own opinion. Since, it is the opinion of the party. If a person comprehends the
adoption and the strength of the daleel, then it is his opinion. Similarly, if he did not
comprehend or agree then it is still his opinion and he should leave his personal
opinion. The example of a Mujtahid leaving his ijtihad for others ijtihad is common to
muslims . Even the great Sahabah practiced this. It was well known that Umar left his
opinion for Ali's, Abu Bakr left his opinion for Ali’s, and Uthman left his opinion for
Umar's. Thus let such an leave his opinion and adopt the Hizb’s opinion. After Hizb
adopts an opinion it becomes his opinion.
This is the difference between adopting the ideas and performing the
decisions. The adopted ideas of the Hizb automatically becomes the adopted ideas of
each member in the party. The decisions to perform an order is not an adoption but
orders to be carried out and performed. They are not adopted but are implemented
even if it goes against the opinion of the one who executes it. This is also another
difference between the adoption of the Khalifah and the adoption of the Hizb. The
adoption of the Khalifah does not bind the Ummah to adopt his opinion, rather it only
binds the Ummah to implement it. Whereas, the adoption of the Hizb does not
necessarily manifest in the implementation of the idea. Rather it as an adoption that
may stay with a person for his entire life even if it is not implemented. Therefore, it is
a major error and ignorance on the part of the member to claim that this is Hizb
opinion whereas my opinion is something else. No member should have another
opinion other than what the Hizb has adopted because every member is the party and
the party is one homogenous entity in its thoughts and emotions.
Consequently, even if a member is Mujtahid Mutlaq (Absolute Mujtahid), he
must leave his opinion adopt the ideas of the Hizb immediately. If he refuses to do
this then he has to leave the party since his membership is no longer valid even if he
did not adopt one single idea. Not completely adopting what the Hizb has adopted
means abandoning the concept of adoption. When the Shab joined the Hizb he studied
the Aqeedah of the party and was aware and convinced of its culture and ideas. He
accepted and committed himself to adhere to it. This could have happened whether
through studying the ideas in detail or having a general satisfaction with the Hizb.
Therefore, after the Shab joined the Hizb he automatically and naturally
adopted whatever the party has adopted and will adopt in the future. The question is
not being convinced in each and ever single idea, rather it is being convinced in the
entire set of ideas and its details. The issue is not of Taqleed, a fellowship, ijtihad, or
research requiring investigating in every idea and its daleel. The matter is having one
party based on one idea and to be part of this group the person has to adopt the party’s
opinion. If he does not then he does not have to join the party.
8th of 2nd Thaniyah 1387 A.H.
14th August, 1967.