Shaykh Abdul Qadim Zallum: The One Who Solidified the Structure of Da’wah
“And those who strive for Us — We will surely guide them to Our ways. And indeed, Allah is with the doers of good.” (QS. Al-Ankabut: 69)
In the year 1924 CE, in the holy city of Al-Khalil (Hebron), Palestine, a baby boy was born into the world. There was nothing special about that birth — at least to the naked eye. There were no special signs, no predictions from righteous people, no natural phenomena accompanying it. Just a crying baby, like millions of other babies born every day.
But there was one thing that made this birth — if contemplated with the eye of the heart — laden with heartbreaking symbolism: the child was born in the very same year when the Ottoman Khilafah was officially abolished by Mustafa Kemal Atatürk in Turkey. Muslims worldwide lost their political protector. The banner of tawhid that had flown for more than 1,300 years was lowered. And at almost the same time, in a small, blessed city in Palestine, Allah ﷻ brought into the world a child who one day would dedicate his entire life to restoring what had been lost.
That child was named Abdul Qadim Zallum. And the irony of history — that he was born when the Ummah lost its shield — seemed to become a destiny that shaped the entire direction of his life.
1. Al-Khalil: City of the Prophets, Birthplace of Steadfastness
A Land That Chooses Its People
Al-Khalil — or what the world more commonly knows as Hebron — is no ordinary city. This is a city that bears the footprints of Prophet Ibrahim ‘alaihissalam, a city where Masjid Al-Ibrahimi stands as a silent witness to thousands of years of tawhid history. This city has been conquered, destroyed, rebuilt, and conquered again countless times throughout history. And every time that happened, its inhabitants showed extraordinary steadfastness.
From this land, young Shaykh Abdul Qadim absorbed — not through formal lessons, but through the very air he breathed and the stone walls he touched every day — values of steadfastness and courage. In Al-Khalil, one does not learn about steadfastness from books. One learns from the reality that every day, their city is a contested city, and every day they must choose: to persevere or to surrender. And the people of Al-Khalil never choose to surrender.
Journey of Knowledge: From Al-Khalil to Al-Azhar
As a young man, Abdul Qadim showed extraordinary intelligence. He memorized the Qur’an from a young age — not because he was forced, but because there was something within him that longed for the Book of Allah. When the time came to continue his education to a higher level, the most natural choice was Al-Azhar University in Cairo — a university that for a thousand years had been the lighthouse of Islamic knowledge.
He pursued his education at Al-Azhar and completed his studies in 1949 CE with expertise in the field of Shariah law. He graduated with the distinction of ممتاز (excellent) and demonstrated profound specialization in fiqh mu’amalah — the laws governing economic transactions, trade, and finance.
Allah ﷻ says:
يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَوَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
“Allah will raise those who have believed among you and those who were given knowledge, by degrees. And Allah is Acquainted with what you do.” (QS. Al-Mujadilah: 11)
But what made him different from thousands of other Al-Azhar graduates was not his achievement. What distinguished him was the restlessness he carried from Palestine — the restlessness of one who saw his Ummah living in humiliation and asked: “What can I do?“
2. An Encounter That Changed Everything
When Two Currents of Thought Met
It was at Al-Azhar that destiny brought him together with Shaykh Taqiuddin An-Nabhani. This encounter was no ordinary meeting between two scholars who respect each other. It was a meeting that changed the course of history.
Imagine the atmosphere: a young Palestinian who had just arrived in Cairo, carrying with him restlessness about the fate of the Ummah, sitting in a majlis of knowledge and listening to an older shaykh speak about Islam as a complete system — not merely ritual, not merely morality, but a system that regulates government, economy, social interaction, education, and all aspects of life. And that shaykh did not merely speak. He had written books that designed that system in detail.
For young Abdul Qadim, this was like someone who had been walking in darkness for years, then suddenly seeing light. He recognized in Taqiuddin’s thought something he had been searching for: a complete, rational answer sourced from Islam itself — not borrowed from the West, not romantic nostalgia for the past, but a solid building of thought ready for implementation.
Becoming One of the First Cadres
From that moment, he became one of the first cadres of Hizbut Tahrir — the party founded by Shaykh Taqiuddin in 1953 in Al-Quds. He was not merely a member. He was a loyal companion who accompanied Shaykh Taqiuddin in every step of da’wah, discussing, debating, formulating, and building.
The relationship between Shaykh Taqiuddin and Shaykh Abdul Qadim can be likened to the relationship between an architect and a structural engineer. The architect designs the building — beautiful, magnificent, visionary. But that building will not stand without the engineer who ensures that every pillar is strong enough, every foundation is deep enough, and every joint is sturdy enough to bear the load. Shaykh Taqiuddin was the architect. Shaykh Abdul Qadim was the structural engineer.
Table 1: Shaykh Abdul Qadim’s Role in the Founding Period of HT
| Period | Role | Main Contribution |
|---|---|---|
| 1949-1953 | Al-Azhar student, early cadre | Studying and deepening Shaykh Taqiuddin’s thought |
| 1953-1977 | Senior cadre, companion of the founder | Accompanying Shaykh Taqiuddin in building HT’s structure |
| 1950s-1970s | Writer and researcher | Developing Islamic economic thought (Nizhamul Iqtishadi) |
| 1977 | Leadership successor | Bearing the trust as Second Amir of Hizbut Tahrir |
3. Intellectual Contribution: Answering the Chaos of the World’s Economy
Why Islamic Economics?
If there is one field where the contribution of Shaykh Abdul Qadim Zallum is most deeply felt, it is Islamic economics. And this is no coincidence. In the mid-20th century, the world was split into two warring economic blocs: Capitalism under the leadership of the United States and Socialism/Communism under the leadership of the Soviet Union. The Muslim Ummah, colonized and divided, had no economic system of its own — they could only choose between becoming followers of Capitalism or followers of Socialism.
Shaykh Abdul Qadim saw this as a fundamental problem. How could the Muslim Ummah, which possesses the Qur’an and the Sunnah — which regulate everything from how to trade in the marketplace to how to manage natural wealth — have to choose between two defective man-made systems?
An-Nizhamul Iqtishadi fil Islam: The Book That Changed the Perspective
His monumental work is the book An-Nizhamul Iqtishadi fil Islam (The Economic System in Islam). This book is not merely a fiqh mu’amalah text that discusses the laws of buying and selling, riba, and zakat. It is a complete economic system — from philosophy to technical details.
The following are the main pillars he built in this book:
Gold and Silver Currency: The Forgotten Foundation
One of the most visionary contributions of Shaykh Abdul Qadim was his emphasis on the Dinar (gold) and Dirham (silver) as Islamic currency. At a time when almost the entire world had switched to paper money (fiat currency) — money whose value is not based on anything except trust in the government that issues it — he firmly stated that Islam has a different monetary standard.
He explained that gold and silver have real, intrinsic value. One gram of gold today is still worth one gram of gold from a hundred years ago. Unlike paper money, which can be printed limitlessly by central banks — resulting in inflation, devaluation, and concealed theft of the people’s wealth.
The Messenger of Allah ﷺ said:
الْوَزْنُ وَزْنُ أَهْلِ الْمَدِينَةِ وَالْمِكْيَالُ مِكْيَالُ أَهْلِ الْمَدِينَةِ
“The weight is the weight of the people of Madinah, and the measure is the measure of the people of Madinah.” (HR. Abu Dawud)
From this hadith and other evidences, he demonstrated that Islam establishes an objective, stable standard for economic transactions — a standard that cannot be manipulated by rulers or bankers.
His prediction about the weakness of paper money was dramatically proven in the 2008 financial crisis, when the global financial system based on fiat currency nearly collapsed entirely. And to this day, his call to return to the gold and silver standard is increasingly heard by economists who have become disillusioned with the existing system.
Three Types of Ownership: Structured Justice
Shaykh Abdul Qadim formulated with clarity that Islam recognizes three types of ownership, each with different rules:
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Individual Ownership (Al-Milkiyyah Al-Fardiyyah) — Personal property rights protected by Islam. A person may own a house, land, vehicles, and other wealth. Islam does not prohibit personal wealth.
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Public Ownership (Al-Milkiyyah Al-‘Ammah) — Resources that are the collective property of the entire Ummah, such as water, pasture, fire (energy), and minerals. These may not be privatized or owned by a particular individual or corporation.
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State Ownership (Milkiyyah Ad-Daulah) — Wealth managed by the state for the benefit of the people, such as unclaimed lands, fay’ wealth, and revenue from public ownership.
This distinction is very important because it answers two extremes that are equally destructive: Capitalism, which privatizes everything (including water and minerals), and Socialism, which nationalizes everything (including private homes and shops). Islam is in the middle — protecting individual property rights, but ensuring that vital resources for communal life remain collective property.
Baitul Mal: The Heart of the Islamic State’s Economy
He also detailed the role of Baitul Mal (the State Treasury) in the Islamic economic system. Baitul Mal is not merely a “government bank.” It is an institution that manages the Ummah’s wealth — collecting zakat, managing revenue from public ownership, distributing wealth to those entitled, and ensuring that no one in the Islamic state goes hungry while others live in excessive luxury.
Table 2: Comparison of Economic Systems
| Aspect | Capitalism | Socialism | Islam (according to Shaykh Abdul Qadim) |
|---|---|---|---|
| Ownership | Absolute private | Absolute state | Three types: individual, public, state |
| Currency | Fiat (paper), can be printed without limit | Fiat, state-controlled | Dinar (gold) & Dirham (silver) |
| Wealth Distribution | Free market, wide gap | Forced equalization, no incentive | Zakat, inheritance, prohibition of riba, Baitul Mal |
| Role of State | Minimal (night watchman) | Total (controls everything) | Active: guarantees basic needs of the people |
| Riba | Permitted, even foundational | Prohibited (but replaced by state control) | Absolutely prohibited, replaced by profit-sharing system |
Critique of Capitalism: Not Merely Shouting
What makes Shaykh Abdul Qadim’s work different from other critiques of Capitalism is that he does not merely criticize. He offers an alternative. He points out the rottenness of the Capitalist system — how it benefits capital owners, oppresses the weak, produces increasingly wide inequality, and is based on riba that is explicitly prohibited by Allah ﷻ.
But then he does not stop there. He designs the complete Islamic system — from currency to ownership, from tax (not tax in the modern sense, but zakat and kharaj) to international trade — so that the Ummah not only knows what is wrong, but also knows what must replace it.
The Messenger of Allah ﷺ said:
نِعْمَ الْمَالُ الصَّالِحُ لِلْمَرْأَةِ الصَّالِحَةِ
“The best wealth is that which is righteous for the righteous woman.” (HR. Bukhari)
This hadith shows that Islam is not anti-wealth. Islam is anti-oppression in acquiring and managing wealth. And this is what Shaykh Abdul Qadim conveyed: Islam has a fair economic system that allows people to become rich without oppressing others, and that ensures wealth does not merely circulate among the rich.
Allah ﷻ says:
كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ
“…so that it will not be a perpetual distribution among the rich from among you.” (QS. Al-Hasyr: 7)
4. Leadership in the Midst of the Storm: 25 Trembling Years
A Trust That Was Not Asked For
In the year 1977 CE — or 1986, depending on the version believed — Shaykh Taqiuddin An-Nabhani passed away to the mercy of Allah. And the trust of leadership of Hizbut Tahrir passed to Shaykh Abdul Qadim Zallum.
This was no light trust. Imagine what he faced: Hizbut Tahrir at that time was already in several countries, but still relatively small. In many Muslim lands, being a member of Hizbut Tahrir was a crime punishable by imprisonment — or worse. And he, as the leader, was the most sought-after person by the intelligence agencies of various countries.
He did not ask for this position. But when the trust came, he accepted it — not out of a desire to lead, but out of the realization that someone had to lead, and he was the person who most understood the thought and method built by Shaykh Taqiuddin.
A Storm That Never Stopped
His leadership period (1977-2003) — lasting 25 years — was filled with tremendous challenges. Hizbut Tahrir under his leadership faced pressure and pursuit from various tyrannical rulers in many Muslim lands.
Table 3: Pressure Faced by HT in the Era of Shaykh Zallum
| Country | Form of Pressure | HT Response |
|---|---|---|
| Syria | Killing of members in Hama (1982), imprisonment without trial | Continued da’wah, did not retreat |
| Egypt | Mass arrests, torture in prison, military trials | Cadres remained steadfast |
| Iraq | Total ban, execution of members under Saddam’s regime | Underground da’wah |
| Jordan | Restriction of activities, dismissal from work, imprisonment | Open dialogue, did not retreat |
| Uzbekistan | Mass torture, indefinite imprisonment, forced disappearances | Cadres grew precisely because of pressure |
Patience as Solid as Rock — But Not Rigid
Shaykh Zallum was known as a leader who possessed patience as solid as rock. But the rock meant here is not a rock that is rigid and inflexible. Rock in the ocean is hard, but it has the ability to adapt to currents. It does not fight the waves directly — it lets the waves come and go, and it remains standing.
Such was his leadership. He was not hasty in making decisions. He did not panic when cadres were arrested. He did not change methods when pressure increased. He remained on the manhaj laid out by Shaykh Taqiuddin — the manhaj of the Messenger of Allah ﷺ — and he believed that patience was not surrender, but strategy.
Allah ﷻ says:
يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
“O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.” (QS. Ali Imran: 200)
Refusing Shortcuts: Principles That Cannot Be Bargained
In the midst of such great pressure, there was always temptation to take “shortcuts.” Some Islamic movements at that time chose the path of violence — forming militias, carrying out attacks, trying to overthrow rulers by force of arms. Others chose the path of compromise — participating in elections, joining the democratic system, accepting the rules of the game set by secular rulers.
Shaykh Zallum refused both. With firmness and without hesitation, he declared that:
- Military coups are not the manhaj of the Messenger of Allah ﷺ. The Prophet never seized power by force of arms. He built thought, gained the support of the Ummah, and then received power.
- Violence deviates from Islam. Hizbut Tahrir is a political party that struggles with thought, not with weapons.
- Compromise with rulers sacrifices principles. There is no use getting a seat in parliament if one must accept the sovereignty of man over the sovereignty of Allah.
- Participating in democratic elections means accepting a system of disbelief. Democracy places sovereignty in the hands of man — and this conflicts with the Islamic aqidah that establishes that absolute sovereignty lies in the hands of Allah.
This was not a popular stance. At a time when many people were looking for quick results, he chose the long and winding path. But he knew that results achieved through wrong means would not last. And he preferred slow truth over fast falsehood.
The Messenger of Allah ﷺ said:
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا
“There has certainly been for you in the Messenger of Allah an excellent example for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.” (QS. Al-Ahzab: 21)
5. Astonishing Expansion: When Pressure Became Fuel
A Paradox That Does Not Make Political Sense
One of the most astonishing things about the leadership of Shaykh Zallum is this: the harder the pressure faced by Hizbut Tahrir, the wider its spread. This is a paradox that does not make political sense, but makes perfect spiritual sense.
Under his direction, the da’wah of Hizbut Tahrir flourished and spread to regions that had never before been touched:
| Region | Period of Entry | Notes |
|---|---|---|
| Central Asia | 1990s | Uzbekistan, Tajikistan, Kyrgyzstan — grew rapidly despite pressure from authoritarian regimes |
| Europe | 1980s-1990s | Britain, France, Germany, Netherlands — through students and Muslim diaspora |
| Australia | 1990s | Muslim communities seeking a complete Islamic identity |
| America | 1990s | Through networks of Muslim intellectuals |
| Southeast Asia | 1980s | Indonesia, Malaysia — through Al-Azhar alumni and da’wah networks |
Why Did HT Grow in the Midst of Pressure?
There are several factors that explain this phenomenon:
First, the network of Al-Azhar alumni. Graduates of Al-Azhar who had been exposed to the thought of Hizbut Tahrir returned to their respective countries and brought with them a different understanding of Islam — an understanding that is complete, systematic, and political.
Second, Muslim students in the West. Muslim students studying in Europe and America found in Hizbut Tahrir an answer to their identity confusion: they could be devoted Muslims without having to reject modernity, and they could be good citizens without having to sacrifice their aqidah.
Third, and most importantly, the pressure itself. When a Muslim in Uzbekistan was imprisoned merely for reading a book of Hizbut Tahrir, the question that arose in the minds of those around him was: “What kind of book is so dangerous that a person must be imprisoned just for reading it?” And when they read that book, they found not teachings of violence, but clear and systematic thought. Pressure, far from killing da’wah, actually became the most effective tool of promotion.
6. Personal Life: A Leader Who Lived Simply
No Luxury at the End of the Road
Although he led a global movement whose members were spread across more than 50 countries, Shaykh Abdul Qadim Zallum lived with striking simplicity. He did not own a luxurious house. He did not accumulate wealth. He did not enjoy facilities usually enjoyed by leaders of large organizations.
This was not a pose. This was not image-building. This was a sincere conviction that one who strives for Islam should not live differently from the way Islam teaches its Ummah to live. How could a leader of Hizbut Tahrir — who criticizes the economic inequality of Capitalism — live in luxury while his cadres in Uzbekistan were imprisoned and tortured?
True Humility
He was known as a humble leader. He did not ask people to call him with grand titles. He did not build a cult of personality. He never said “follow me because I am the leader.” He said “follow this thought because this thought is true.”
And this is what distinguished him from many other leaders: he did not want people to follow him. He wanted people to follow the truth.
7. The End of the Journey: The Relay Baton Is Passed
Resignation and Death
After leading the struggle for 25 years — a quarter-century full of storms, pressure, arrests, and sacrifice — he resigned due to health and advanced age.
He passed away to the mercy of the Divine in 2003 CE in Beirut, Lebanon, at the age of 79. He died in exile — not in his homeland, Palestine. A heartbreaking irony, but also an apt symbol: a man who spent his life striving for the liberation of his homeland, but did not live to see that land free.
A Legacy That Cannot Be Erased
| Legacy | Description |
|---|---|
| A Resilient Movement | Hizbut Tahrir exists in 50+ countries, with millions of followers |
| Treasury of Islamic Economics | An-Nizhamul Iqtishadi fil Islam becomes the main reference |
| Model of Leadership | 25 years of leading without compromise, without violence, without despair |
| Sincere Cadres | Thousands of bearers of da’wah ready to shoulder the trust |
He bequeathed something rare in the history of Islamic movements: a movement that did not change direction even though its leader changed. Hizbut Tahrir under Shaykh Zallum was the same Hizbut Tahrir as under Shaykh Taqiuddin — the same in thought, the same in method, the same in goal. And this is a very difficult achievement, because usually when a leader changes, the direction of the movement also changes.
But Shaykh Zallum understood that what matters is not who leads, but what is being striven for. And as long as the “what” remains safeguarded, the “who” can change without altering the direction.
Allah ﷻ says:
وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ
“And whoever turns away from My remembrance — indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind.” (QS. Thaha: 121)
8. Lessons from the Life of Shaykh Abdul Qadim Zallum
About Strategic Patience
He taught that patience does not mean doing nothing. His patience was active patience — patience that keeps working, keeps building, keeps calling to Islam, even though the results are not yet visible. He led for 25 years, and for most of that period, Hizbut Tahrir was still considered a small, insignificant movement. But he never stopped.
There is an apt analogy to describe his patience: a farmer planting a teak tree. A teak tree does not bear fruit in one year. It does not produce quality wood in five years. It takes decades before that tree can be utilized. But a wise farmer does not stop caring for that tree just because the results are not yet visible. He knows that every day he waters, every month he prunes, and every year he waits — all of it is part of a process that cannot be rushed.
Shaykh Zallum was that farmer. And Hizbut Tahrir was the teak tree he cared for during those 25 years. He knew that civilizational change cannot be achieved in one generation. But he also knew that if no one starts planting today, the next generation will never enjoy the harvest.
About Rooted Knowledge
He was a scholar who wrote, not merely an activist who shouted. He understood that shouting might wake people from sleep, but only thought can change their way of thinking. And changing the way of thinking — not merely changing behavior — is what changes civilizations.
This is what is often forgotten by many movements: they focus on action without building a foundation of thought. They want quick results without building deep understanding. And the result is always the same: a movement that is large on the surface but fragile within, like a building whose exterior paint is beautiful but whose foundation is rotten.
Shaykh Zallum did not fall into this trap. He knew that before the Ummah could move, the Ummah had to think. And before the Ummah could think, the Ummah had to understand. This is why he spent so much time writing, formulating, ensuring that every argument of Hizbut Tahrir was solid and irrefutable.
About Principles That Cannot Be Bargained
At a time when many people said “a little compromise is okay,” “what matters is that the intention is good,” “later after we are in power we can fix it” — he stood tall and said: “No. Wrong means will not produce a right goal. The manhaj of the Messenger of Allah ﷺ is the only path.”
This was not a popular stance. When people around him chose easier paths — participating in elections, joining coalitions, accepting the existing system — he remained on his course. And he knew that this would make him criticized, ignored, even mocked. But he also knew that truth is not measured by its popularity.
Allah ﷻ says:
وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ ۚ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ
“And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying.” (QS. Al-An’am: 116)
About True Simplicity
He proved that one can lead a global movement without losing humility. That position is not a reason to live lavishly. That one who strives for justice must begin with justice in his own way of living.
And this is a very relevant lesson in today’s age — an age where many leaders of Islamic movements live in luxury that contrasts with the message they convey. Shaykh Zallum showed that integrity is not only about what we say in public, but also about how we live behind closed doors.
About a Vision That Never Faded
Throughout 25 years of leadership, he never lost his vision. The Khilafah was not merely a slogan for him — it was a real goal, being prepared step by step. And although he did not live to see the Khilafah re-established, he never doubted that it would be established. Because this was not a matter of blind optimism. It was a matter of conviction in the promise of Allah ﷻ.
The Messenger of Allah ﷺ said:
ثُمَّ تَكُونُ خِلَافَةٌ عَلَى مِنْهَاجِ النُّبُوَّةِ
“Then there will be a Khilafah upon the manhaj of Prophethood.” (HR. Ahmad)
This hadith is not a prophecy that can fail. It is a promise from the Messenger of Allah ﷺ — and the promise of the Messenger of Allah ﷺ will surely come to pass. Shaykh Zallum understood this in a very profound way. And this understanding is what made him never despair, even though storms came one after another.
10. Three Amirs, One Struggle: An Unbroken Relay Chain
Shaykh Abdul Qadim Zallum is the second link in the relay chain of Hizbut Tahrir’s leadership. He received the baton from Shaykh Taqiuddin — the founder who designed the building of thought — and he ensured that that building not only stood, but was also sturdy.
He was not merely a “guardian” who defended what already existed. He was a solidifier who added new pillars — especially in the field of Islamic economics — that made the building even stronger. And when the time came to pass the baton, he chose Shaykh Ata Abu Rashta — someone who brought a unique combination of systematic thought and depth of Shariah.
Three Amirs. Three different personalities. Three different eras. But one and the same thought, one and the same method, and one and the same goal.
This is the miracle built by Shaykh Taqiuddin and safeguarded by Shaykh Zallum: a movement that does not change direction even though its leader changes. Because what leads is not a person — what leads is thought. And thought does not die when the thinker dies.
11. Closing: The Rock That Remains Standing
Shaykh Abdul Qadim Zallum is a true mirror of a scholar who was able to unite the gentleness of the heart in worship, the depth of knowledge in thought, and the courage of politics in conveying the truth.
He is the one who solidified the structure of da’wah built by Shaykh Taqiuddin. Without him, perhaps Hizbut Tahrir would not be as solid as it is now — perhaps it would have changed direction under pressure, perhaps it would have compromised its principles, perhaps it would have lost its identity. But he kept that building standing, even though storms came from every direction.
He was born when the Ummah lost its shield. He lived to restore that shield. And although he did not live to see that shield reinstalled, he ensured that the generation after him knew exactly where that shield was and how to take it.
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
“Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good, and protect us from the punishment of the Fire.” (QS. Al-Baqarah: 201)
May Allah ﷻ have mercy on Shaykh Abdul Qadim Zallum, accept his jihad, and gather us together with him in His Paradise. Aamiin.
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