May Allah reward you on our behalf with all the best and may Allah grant Islam and Muslims the victory, by your hands. My question is: Is carrying the Dawah an obligation of sufficiency or an individual obligation? Does carrying the Dawah with the group is similar to carrying the Dawah as an individual?
Could you also explain to us regarding the opinion of Abu Hanifa, Sufyan al-Thawri and others that there is no Riba (usury) in Dar ul-Kufr inferring the hadith (There is no Riba between a Muslim and a harbi in Dar al-Harb) and the evidence that Al-Abbas dealt with usury in Dar ul-Kufr and also arguing that Abu Bakr bet the polytheists in Mecca and the Messenger (saw) supported him, is it permissible to follow such views?
May Allah bless you, our Sheikh, and may Allah grant you victory. I have a question, if you would be so kind to answer: Is Hizb ut-Tahrir considered an Ash’ari on the issue of creed, or does it have its own understanding on the issue of creed, thank you?
Some people say the Hizb will be working like in the third stage, and some people say that when the transition to power ends, the third stage ends and the party begins a completely new work, which is holding the rulers accountable and guardianship of society... Which statement is correct and more likely true?
My question is, in the United Kingdom the government gives our children a flu vaccination for the winter period each year so children do not get the flu. This is a precautionary matter and parents are allowed to opt out and not to give the flu vaccine to their children.
Hizb ut Tahrir also mentioned in the book, “The Starting Point: Therefore, the Da’wah must be done through the Hizb and in the name of the Hizb, i.e. the Da’wah is for Islam, and the work is for the resumption of the Islamic way of life, but the one who carries the Islamic Da’wah and works for the resumption of the Islamic way of life is Hizb ut Tahrir.”
I have a question regarding inferring from the consensus (Ijmaa') of the Sahaabah with evidence from the Qur’an and Sunnah; as came in the Islamic Personality, Volume III that the considered consensus of the Sahaabah (Companions) is only their consensus that a certain verdict (Hukm) is a Shar'i verdict, for it shows that there is a Shar'i evidence for this verdict, and that they had narrated the verdict and didn't narrate the evidence.