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The series "Caliphate and Imamate in Islamic Thought" - By the writer and thinker Thaer Salama - Abu Malik - Part 46
The series "Caliphate and Imamate in Islamic Thought" - By the writer and thinker Thaer Salama - Abu Malik - Part 46

I have extrapolated the opinion of the scholar Taqi al-Din al-Nabhani on the semantic frequency of recurrence (tawatur ma'nawi) and concluded that he believes in the semantic frequency of recurrence. In response to a question dated 1973, he stated: "Then, the reality of the lives of Muslims in the time of the Prophet ﷺ is the separation of women from men, that is, the separation of women from men, and this separation means preventing the gathering of men with women."

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August 14, 2025

The series "Caliphate and Imamate in Islamic Thought" - By the writer and thinker Thaer Salama - Abu Malik - Part 46

The series "Caliphate and Imamate in Islamic Thought"

By the writer and thinker Thaer Salama – Abu Malik

Episode Forty-Six: The opinion of Imam Taqi al-Din al-Nabhani on the Semantic Frequency of Recurrence (tawatur ma'nawi)

I have extrapolated the opinion of the scholar Taqi al-Din al-Nabhani on the semantic frequency of recurrence (tawatur ma'nawi) and concluded that he believes in the semantic frequency of recurrence. In response to a question dated 1973, he stated: "Then, the reality of the lives of Muslims in the time of the Prophet ﷺ is the separation of women from men, that is, the separation of women from men, and this separation means preventing the gathering of men with women, that is, preventing the gathering of men with women. The general evidence for the Sharia rulings related to women towards men indicates definitively, and not speculatively, the separation of women from men, because it came with definitive evidence of proof and definitive indication from Quranic verses and frequently recurrent hadiths, until the separation of men from women among Muslims became something that is necessarily known from the religion, due to the strength of its establishment and its self-evidence1." End quote. The point here is his saying: frequently recurrent hadiths, and it is known that they are frequently recurrent in meaning.

As stated in the book "The Islamic Personality, Part One": "Praying the two rak'ahs of the Fajr Sunnah is a Sunnah; if one does not pray them, there is no consequence, and if one prays them, one will receive a reward equal to that of the two rak'ahs of Maghrib in terms of Sharia ruling. As for belief, believing in the two rak'ahs of Fajr is mandatory, and denying them is disbelief, because they have been established through the method of frequent recurrence." End quote. It is known that the hadiths about the two rak'ahs of Fajr in the books of Sunan are solitary reports, but the certainty of their establishment came from the method of frequent recurrence transmitted by consensus.

These two examples show that Imam al-Nabhani, may God have mercy on him, believes that the semantic frequency of recurrence (tawatur ma'nawi) may be obtained through extrapolation, such as extrapolating the separation of men from women in private life from the history of Islam. Perhaps we can describe this as a transmission of the ruling with a semantic frequency of recurrence (tawatur ma'nawi) that was transmitted to us "practically" through the nation's practice of it in the early eras.

Semantic Frequency of Recurrence (tawatur ma'nawi) on the Obligation of Appointing an Imam

This semantic frequency of recurrence (tawatur ma'nawi) to be certain of the obligation to appoint a Caliph is linked to the consensus on it, linking the consensus on it to it being frequently recurrent in meaning, transmitted to us by the nation, generation after generation, thus achieving the goal, which is to establish certainty in the obligation to appoint a Caliph, and therefore the obligation for Muslims to be ruled by a Caliph who is the head of an Islamic state that implements the rulings of Islam among them, that is, certainty in the obligation to establish the Caliphate, and the prohibition of the time being devoid of an Imam who rules according to God's law, which is the desired outcome.

Al-Iji said in "Al-Mawaqif" in the science of theology: "As for its obligation upon us according to transmitted texts, there are two reasons: The first is that the consensus of the Muslims in the early era after the death of the Prophet ﷺ on the impossibility of the time being devoid of an Imam is frequently recurrent (mutawatir)."

We have previously shown the consensus of the Companions on the obligation to appoint an Imam and the abundance of transmissions from scholars on this matter, and this consensus has been transmitted to us through frequent recurrence (tawatur), so it is a semantic frequency of recurrence (tawatur ma'nawi) on the obligation to appoint an Imam, which is the desired outcome.

Semantic Frequency of Recurrence (tawatur ma'nawi) on the Obligation of the Caliphate.

Sheikh Al-Taher bin Ashour said in (The Foundations of the Social System in Islam): "Establishing a general and specific government for Muslims is a principle of the principles of Islamic legislation. This has been proven by numerous pieces of evidence from the Quran and Sunnah that have reached the level of semantic frequency of recurrence (tawatur ma'nawi)."

1- Answer to a question for Hizb ut-Tahrir dated: 11th of Rajab 1393 AH, 9/8/1973 with modifications.

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Prepared by Professor Muhammad Ahmad Al-Nadi

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Praise be to God, Lord of the Worlds, and prayers and peace be upon the Imam of the pious, the master of the messengers, sent as a mercy to the worlds, our master Muhammad and all his family and companions. Make us with them, and gather us in their company with your mercy, O Most Merciful of the merciful.

Dear listeners, listeners of the Media Office Radio of Hizb ut-Tahrir:

Peace, mercy, and blessings of God be upon you. In this episode, we continue our reflections on the book: "Of the Components of the Islamic Psyche." In order to build the Islamic personality, with attention to the Islamic mentality and the Islamic psyche, we say, with God's help:

As for hatred for the sake of God, God Almighty has forbidden loving the infidels, hypocrites, and public evildoers, as He says: {O you who believe, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth, expelling the Messenger and you [simply] because you believe in God, your Lord. If you have come out for jihad in My cause and seeking means to My approval, [take them not] in secret affection. I am most knowing of what you conceal and what you declare. And whoever does it among you has certainly strayed from the soundness of the way}. (Al-Mumtahana 1)

And His saying: {O you who have believed, do not take as intimates those other than yourselves, for they will not spare you [any] ruin. They wish you were in distress. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly shown you the signs, if you will use reason. Here you are loving them while they do not love you, and you believe in the Scripture - all of it. And when they meet you, they say, "We believe." But when they are alone, they bite their fingertips at you in rage. Say, "Die of your rage." Indeed, God is Knowing of that within the breasts.}. (Al Imran 119)

Al-Tabarani narrated with a good chain of narrators from Ali, may God honor his face in Paradise, who said: The Messenger of God, may God bless him and grant him peace, said: "Three things are true: God does not make one who has a share in Islam like one who has no share in it, and God does not take a servant as a guardian and then entrust him to another, and no man loves a people except that he will be gathered with them." And in this is a firm prohibition against loving the people of evil, for fear of being gathered with them.

Al-Tirmidhi narrated in his Sunan, and said this is a good hadith, from Sahl bin Muadh bin Anas al-Juhani, from his father, from the Messenger of God, may God bless him and grant him peace, who said: "Whoever gives for the sake of God, and withholds for the sake of God, and loves for the sake of God, and hates for the sake of God, and marries for the sake of God, has completed his faith." Likewise, Muslim narrated from Abu Hurairah, who said: The Messenger of God, may God bless him and grant him peace, said: "When God loves a servant, He calls Gabriel and says, 'I love so-and-so, so love him.' He said: Gabriel loves him, then he announces in the heavens, saying: 'God loves so-and-so, so love him.' So the people of heaven love him, he said: Then acceptance is placed for him on earth. And when He hates a servant, He calls Gabriel and says, 'I hate so-and-so, so hate him.' He said: Gabriel hates him, then he announces to the people of heaven that God hates so-and-so, so hate him, he said: So they hate him, then hatred is placed for him on earth."

And his saying, may God bless him and grant him peace: "Then hatred is placed for him on earth" is news that is intended as a request, and that is by the indication of necessity, since there are many infidels, hypocrites, and public evildoers who are loved and not hated, so the truthfulness of the informant required that what is meant by the news be the establishment, that is, the request, so it is as if he is saying: O people of the earth, hate those whom God hates.

Therefore, the hadith indicates the obligation to hate those whom God hates, and under it falls the obligation to hate the most fierce adversary, mentioned in the hadith of Aisha agreed upon about the Prophet, may God bless him and grant him peace, who said: "The most hated of men to God is the most fierce adversary," and the obligation to hate those who hate the Ansar mentioned in the hadith of Al-Baraa agreed upon, who said: I heard the Prophet, may God bless him and grant him peace: or he said: The Prophet, may God bless him and grant him peace, said: "The Ansar are not loved except by a believer, and no one hates them except a hypocrite, so whoever loves them, God loves him, and whoever hates them, God hates him." And the obligation to hate the one who says the truth with his tongue that does not go beyond his throat, according to the hadith that Muslim narrated from Busr bin Saeed from Ubaid Allah bin Abi Rafi, the freedman of the Messenger of God, may God bless him and grant him peace, that when the Haruriyya emerged while he was with Ali bin Abi Talib, may God be pleased with him, they said: There is no judgment except for God. Ali said: A word of truth by which falsehood is intended, the Messenger of God, may God bless him and grant him peace, described people whose description I know in these "They say the truth with their tongues, but this does not pass beyond them - and he pointed to his throat - they are the most hated of God's creation to Him." His saying "does not pass" means does not exceed, and the obligation to hate the obscene and vulgar person mentioned in the hadith of Abu al-Darda' in al-Tirmidhi, who said this is a good, sound hadith that the Prophet, may God bless him and grant him peace, said: "... And God hates the obscene and vulgar person."

Some reports have been received about the companions' hatred for the infidels, including what Muslim narrated from Salama bin Al-Akwa, who said: "... When we and the people of Mecca made peace, and we mingled with each other, I came to a tree and swept away its thorns, and I lay down at its base, he said: Four polytheists from the people of Mecca came to me, and they began to disparage the Messenger of God, may God bless him and grant him peace, so I hated them, and I moved to another tree..."

And among them is the hadith of Jabir bin Abdullah in Ahmad that Abdullah bin Rawaha said to the Jews of Khaybar: "O Jews, you are the most hated of creation to me, you killed the prophets of God Almighty, and you lied about God, and my hatred for you does not make me act unjustly towards you..."

And among them is what was mentioned about hating those who show evil among the Muslims, for Ahmad, Abd al-Razzaq, and Abu Ya'la narrated it with a good chain of narrators, and al-Hakim in al-Mustadrak, who said it is sound according to the conditions of Muslim from Abu Firas, who said: Umar bin al-Khattab gave a sermon and said: "... And whoever among you shows evil, we will think evil of him, and we will hate him for it."

So love for the sake of God, and hatred for the sake of God, are among the greatest things that characterize a Muslim who hopes for God's pleasure, mercy, victory, and paradise.

Dear listeners: Listeners of the Media Office Radio of Hizb ut-Tahrir:

We will suffice with this amount in this episode, on the condition that we complete our reflections in the upcoming episodes, God willing Almighty, so until that time and until we meet you, we leave you in God's care, protection, and security. We thank you for your kind listening, and peace, mercy, and blessings of God be upon you.

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Know, O Muslims! - Episode Seventeen
November 16, 2025

Know, O Muslims! - Episode Seventeen

Know, O Muslims!

Episode Seventeen

That the Messenger, peace and blessings be upon him, used to choose his governors from among the righteous for judgment and the people of knowledge known for piety, and he would choose them from those who do good work in what they are entrusted with, and instill in the hearts of the people faith and awe of the state. From Sulaiman bin Buraidah, from his father, who said: "When the Messenger of God, peace and blessings be upon him, appointed a commander over an army or a detachment, he would advise him especially to fear God and to treat the Muslims with him well," narrated by Muslim, and the governor is a prince over his province, so he falls under this hadith.

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