The deep enlightened view of man, life and the universe shows that they are only

material and not spirit, nor composed of material and spirit. By material we mean the

thing that is tangible and can be comprehended, whether defined as that which

occupies a space and has a weight, or defined as the overt or covert charged energy,

be it visible or not. This is because the discussion here is not about the nature of the

material, but rather about man, life and the universe - these tangible comprehended

things - which the Creator has created. By spirit we mean here the realisation of the

relationship with Allah, and not the ‘secret of life’. This is because the discussion is

not about the spirit in the sense of the secret of life; rather it is about the relationship

of man, life and the universe with the unseen, i.e. with the Creator, and the realisation

of such a relationship. In other words; is the realisation of the relationship between

man, life and the universe with their Creator, a part of them or not?

As a matter of fact the deep enlightened view of man, life and the universe -

concerning the meaning of the spirit as being the realisation of the relationship with

Allah, not in regard of the spirit as being the secret of life - reveals that they are

material only, not spirit, nor composed of material and spirit. As for being material;

this means they are visible and not concealed because they are sensed and tangible. As

for not being spirit, this is because the spirit is man’s realisation of his relationship

with Allah . This realisation of man of his relationship with Allah is neither man,

life nor the universe; rather it is different from them. As for not being composed of

material and spirit, this is clear in the reality of life and the universe. As for man, his

realisation of his relationship with Allah  is not part of his structure, but an

extraneous attribute, with the evidence being that the unbeliever denying the existence

of Allah does not realise his relationship with Allah even though he is a human being.

What some people claim, that man is composed of material and spirit, so if the

material in him dominates over the spirit he would become evil and if the spirit in him

dominates over the material he would become good; and that he has to make the spirit

dominate over the material in order to become good, is an incorrect claim. Man is not

composed of material and spirit, because the spirit discussed in this chapter according

to the view of all people who believe in the existence of a God is either the effect of

the Creator, the effects of the unseen witnessed by them, or the realisation that the

thing contains a matter which cannot exist save by Allah or the like i.e. the sense of

spirituality or the spiritual aspect. The spirit, in the sense of spirituality or the spiritual

aspect existent in man, is neither the secret of life nor resulting from it or related to

it. It is completely different to that, with the evidence that an animal has the secret of

life, and yet it has no spirituality or spiritual aspect, and nobody claims that an animal

is composed of material and spirit. This confirms definitely that the spirit, in this

context, is not the secret of life nor does it result from the secret of life and it has no

relationship with the secret of life. As the animal is not composed of material and

spirit though it has the secret of life, man is similar. This is because the spirit by which

man is distinguished and which he possesses, is not connected with the secret of life

and nor results from it, rather it is the realisation of the relationship with Allah.

Accordingly it is not true to say that spirit is a part of man’s structure, just because

man has in himself the secret of life.

Since spirit discussed in this context is the realisation of man’s relationship with Allah

and has no relationship with the secret of life, it cannot be a part of man’s structure.

The realisation of the relationship is not a part of his structure but rather an external

attribute, with the evidence being that the non-believer who denies the existence of

Allah, does not realise his relationship with Allah even though he is a human being.

Although man, life and the universe are material and not spirit, they do have a spiritual

aspect in them; which is the fact they are created by Allah , their Creator. That is, the universe is material, and being created by a Creator is the spiritual aspect which man realises. Likewise man is material, and being created by a Creator is the spiritual aspect which man realises. Life is also material, and being created by a creator is the spiritual aspect which man realises. Thus, the spiritual aspect does not result from

man, life and the universe, but from their being created by a Creator, by Allah . This

relationship is the spiritual aspect.

The origin of the meaning of spirit is that people who believe in the existence of a

God frequently use the words of spirit, spirituality, and spiritual aspect, to articulate

the effect of the creator in a particular place, or what is witnessed of the effects of

the unseen, or to comprehend in the thing an aspect that can not exist save by Allah.

These meanings, which they call spirit, spirituality and the spiritual aspect and that

which has a similar meaning, are general, ambiguous and are not crystallised meanings.

They have a reality in their mind and a reality outside their mind, which is the unseen

whose existence is realised and whose identity is not, and the effect of this unseen in

things. However this reality they can sense but cannot really define it nor is it

crystallised for them. Due to the lack of crystallisation of these meanings, their

understanding of these terms were confused. This confusion led to understanding the

spirit, as the secret of life. Thus due to their sensation of the existence of spirit in

man, which is the secret of life as well as the existence of spirituality and spiritual

aspect, they came to say that man is composed of spirit and material. Hence they

thought the spirit is the same as that or results from it, and they did not turn their

attention to the fact that the animal has a spirit, i.e. the secret of life but it neither has

spirituality nor the spiritual aspect. Moreover due to this ambiguity, man started to call

what he feels in himself of stimulation as spirituality. Thus the individual would say

about himself that he felt an incredible spirituality or that a certain person had a great

spirituality. Also due to its ambiguity, a person would enter a place and feel a delight

or elevation, so that place was described as having a spiritual aspect or spirituality.

Because of its ambiguity, a person would starve himself, torment and weaken his body

claiming that he wanted to strengthen his spirit. All this is a result of the ambiguity in

understanding the meaning of spirit, spirituality and the spiritual aspect. A similar

confusion occurred in the past when people tried to conceive the reality of the

‘intellect’ or the ‘mind’ (thinking). Mind is a word which means the comprehension

and judgement upon a thing etc. However those of ancient times perceived

comprehension and the like as effects of the ‘mind’ not the mind itself. The mind in

their view had a reality which they felt but they were unable to comprehend its reality

and was ambiguous to them. As a result of this ambiguity their perception of it

differed, their perception of its location and their comprehension of its reality

became more confused. Some of them claimed that it was located in the heart, to

others it was in the head, to others it was in the brain, whilst another group held

different opinions. In recent times some thinkers have proceeded to identify the

meaning of the mind and define it, but they in turn were confused because they failed

to comprehend its reality. Some of them said it is the reflection of material on the

brain, while others claimed it is the reflection of brain on the material. A correct

definition was in the end elaborated, by defining the ‘mind’ as the transmission of the

reality to the brain via the senses together with previous information through which

this reality is interpreted (or understood). By this definition the mind is correctly

comprehended. Likewise, it is necessary that some thinkers proceed to crystallise the

meaning of spirit, spirituality and the spiritual aspect in order that the mind

comprehends them and their reality. This is because there is a reality for spirit,

spirituality and spiritual aspect. For it is witnessed and sensed by man that there are

materialistic (tangible) things which man senses and touches, such as a loaf of bread

and others that he may sense but do not touch, such as the service rendered by a

doctor. There are moral things that man senses but does not touch, such as pride and

praise; or spiritual things which man senses but does not touch, such as the fear of

Allah and the submission to Him during times of calamity. These are three meanings,

each has a reality which man can sense and each is distinct from the other.

Accordingly, the spirit or the spiritual aspect or the spirituality has a specific reality,

felt by the senses. It is then necessary to define this reality and crystallise it to the

people, as the mind was defined and crystallised.

A close examination of the reality of the spirit, spirituality and the spiritual aspect

reveals that they are not existent in the atheist who denies the existence of Allah, but

only in those who believe in the existence of a God. This means that they are related

to the belief in Allah, whenever faith exists they exist and they are absent whenever

faith is absent. Belief in the existence of Allah means the conclusive conviction that

a Creator, who definitely created them, creates things. Thus the subject of discussion

is that a Creator creates things. The acknowledgement that a Creator creates them is

belief, and the denial that a Creator creates them is disbelief. Once acknowledgement

and definite belief is established the spiritual aspect is found, and what brought it into

existence is the belief. In case of non-acknowledgement and denial, the spiritual

aspect does not exist, for denial made it non-existent. Accordingly the spiritual aspect

is the fact that things are created by a Creator, i.e. the relationship of things to their

Creator in respect of being created out of nothingness. If the mind comprehends that

relationship of the things being created by a Creator, it will occur due to this

appreciation of the might of the Creator, feeling fear of Him and feeling of His

sanctification. So the realisation of this relationship, which yields such a feeling, is the

spirituality. Thus the spirit is the realisation of the relationship with Allah, and the

meaning of the spiritual aspect and that of the spirit becomes crystallised. Spiritual

aspect and spirit are not merely terms that have linguistic connotations for which

references are made to linguistics, nor are they technical terms set up by each people

to mean what they like. They are rather expressions which have a precise reality

regardless of whatever terms they are given. So the discussion is about the reality of

these meanings not about the meaning of certain linguistic words. The reality of these

meanings is that the spirit, in respect to the spiritual aspect in man, is the realisation

of the relationship with Allah; and the spiritual aspect in man, life and the universe is

the fact of being created by a Creator. Whenever these terms are mentioned they

indicate these meanings because it is these meanings that have a sensed reality which

can be proved. This sensed reality is also the rational and external reality to the people

believing in God, i.e. in the existence of a Creator of things.

As for the secret of life (rooh), it definitely exists and is proven in the definite Qur’anic

texts so we must believe in it. However it is not the subject of this discussion.

The term spirit ‘rooh’ is a common term like the word ‘ein’ in Arabic – that has more

than one meaning; such as ‘water source’, ‘eye’, ‘spy’, ‘gold’, ‘silver’ and others. The

term rooh came in the Qur’an with numerous meanings, such as the secret of life;

“They will ask you concerning the spirit ; say, ‘the spirit is by command of my Lord, of knowledge

it is only a little that is communicated to you, (O men!).’” [TMQ Isra’a:85]

Or as Gibreel,

“Which the true spirit have brought down. Upon your heart, that you be (one) of the warners.”

[TMQ Ash-Shura:193-194]

Or as the Shari’ah of Allah,

“And thus have We inspired to you (Mohammed) a spirit of Our command.” [TMQ Ash-

Shura:52]

All those meanings are not intended when saying there is in it a spiritual aspect or this

is a spiritual thing or detachment of the material from the spirit etc... There is no

relationship between this statement about the spirit and the meanings of spirit (rooh)

mentioned in the Qur’an. What is meant by the spirit in the usage explained earlier is

the meaning related to the creation of the material, i.e. in respect of things being

created by a Creator who is Allah , and man’s realisation of the relationship of

things with their Creator.

The deep enlightened view for life, the universe and the human being in respect to Ar-Rooh, Ar-Roohaaniyah and An-Naahiyah Ar-Roohiyah (the soul, spirituality and the spiritual aspect):

Even if this issue is from the issues that fall under the senses and even if the deep enlightened thought is capable of issuing a definite judgement upon it through an intellectual study or examination, it is nevertheless not the first time that this issue has been looked at and examined. Indeed it has deep roots, the opinion in relation to it has many obscurities and those who examined it had been affected by the opinions of some of the Greek philosophers and the opinions of the Muslim philosophers who had themselves been affected by the Greek philosophies. Similarly they were affected by the Indian philosophies and their opinions related to Zuhd (asceticism) and At-Taqashshuf (austerity) where the body would be punished and denied so that the soul (Rooh) could ascend.

It is not strange for the understanding of this reality being examined to be bad in the case where the matter did not rest upon a pure study alone but rather its study resulted from the ancient philosopher’s studies and from being influenced by their opinions. For this reason their falling into error was only natural. So the view of the ten minds and what is in surplus from the eleventh mind to the human body and the effect of the celestial bodies upon these tests that occur according to their claim (or pretence) were taken as matters of fact whether they were according to Plato, Aristotle, Al-Faarabi or Ibn Seenaa. Even if they attempted to dress these opinions with an Islamic dressing and on some occasions attempted to reconcile between the opinions of the Greeks and what they held of beliefs, they nevertheless made the basis and essence of their study always based upon that which the Greeks had discussed and they proceeded in accordance to the bases and principles which the Greeks had provided and set down. As a result their results and conclusions were similar.

These philosophers have said that the material collaborations and what happens within them in terms of the effect of celestial bodies upon them which makes them ready and prepared to receive the surplus from the active mind (the eleventh mind) from which the growing (or developing) power comes into being and then when these collaborations increase and the effect of the celestial bodies increase upon them so that they become ready to accept what floods it from the active mind to then become an animal power, then when the capacity of the materials increases and the effect of the celestial bodies upon them increases and is able to be this human body so that it is flooded from the active mind (the eleventh mind) to become the human power at which point the human Nafs (soul) comes into being, and this body would then be a prison for this Nafs which craves to ascend to its source and to attach to its origin that comes from the eleventh mind.  The strength of the body means perfecting (or making precise) the craving of this Nafs and preventing it from connecting to its spiritual world whilst the weakness of the body facilitates its contact with the spiritual world.

It is from this and from the Indian philosophy which says something similar in addition to the Soofiy schools this issue came into being accompanied by this (very) faulty understanding. This is despite its subject area is sensed by the individual and he comprehends the purpose of the study and examination which is the connection of this human being or this human Nafs with its spiritual world or Creator. In other words it represented attempts at understanding the effect of the hidden matter in things and the effect of the Creator who brought this human Nafs into existence upon the things and their relationship with Him. The purpose was not to examine the Rooh which is the secret of life however it was mixing (or mixed confusion) in respect to the study and mixing between the relationship and the human Nafs and the attempt to explain what is called the human Nafs as being the Rooh which is the secret of the life which led to arriving to these conclusions which they arrived at. This study is therefore an old one and the opinion that punishing the human body elevates the Rooh or causes it to ascend is an old opinion. Despite that this view and opinion still exists amongst the people although its practise is restricted to some of the Soufi groups. So its view still remains present amongst the people (in general) and as such it is necessary to examine and address it whilst it is necessary for this examination to be based upon a deep enlightened view of the universe, life and the human in order to arrive to the conclusion which can fill the mind with conviction and the heart with tranquillity.

The deep enlightened view of the life, universe and the human reveals that they are (all) matter. What is intended by the word matter (Maaddah) is the thing that the senses fall upon and as such every sensed thing is matter and this applies equally whether the matter is defined as being anything that occupies space and has a weight or if it represents that which is defined as (visible or hidden) charged energy or any other definition. Therefore every and anything upon which the senses fall is Maaddah (matter). The study here does not relate to the essence of the matter and what it consists of. So we have stated that everything that the senses falls upon is matter and as such when we want to examine the universe, the human being and life we see that it is all matter because our senses (or sensation) has fallen upon it either by sight, by touch or other than that. Our study and examination is not deep alone so as to comprehend the essence of the matter and to acquire knowledge of its post precise details or parts, its conditions, circumstances and the laws that control it which are requirements of the deep examination. But rather our examination towards these is a deep enlightened one which means gaining knowledge of that which relates to them in terms of them having a creator who created them and to answering questions like: Is there a connection between them and the Creator? Is this connection a part of the essence of the matter itself? Does this connection fall under the human senses? Does this matter perceive its connection to the Creator? So does the universe as a whole with all of its parts and every part within it (independently) realise and perceive its relationship with the Creator? Does this include all of the living creatures and every individual within it in respect to them realising that they are a creation of the Creator?  Does every human realise and perceive his relationship and connection to this Creator? Or is the process of realisation something that the human undertakes himself? Is it a process which is particular and specific to the human undertaken by an ability and capability that Allah (swt) has bestowed upon him? This is because he is the only thinking living creature that falls under his sensation. He has been entrusted with this process of realisation so he could undertake this process of realisation in order to comprehend and realise his connection to the Creator. He may also not undertake this process and as a result not realise his relationship and connection to the Creator. Yes, indeed the human has been entrusted with thought and he is the only one from all that falls under his sensation entrusted with thinking. The process of comprehension or realisation is the fruit of an intellectual process through which the human comprehends things and matters and distinguishes and differentiates between things and actions and other matters. This then represents the context of our study and examination.

First it is desired to know about the sensed matters; the universe, life and man and whether they are Azaliyah (eternal) or Makhlooqah (created)? Who is it then who wants to acquire this knowledge? Of course it is the human because the one who investigates now, before and until the Day of Judgment is the human being. The greatest problem he faces is to solve this equation whilst the human arrives to the answer through his Tafkeer (thinking) and Idraak (comprehension). So if through his thinking and comprehension he arrives to the truth (or their true reality) and declares that his study and examination of the sensed things has led him to the realisation that they are all created by a Creator, then the following question must follow that realisation and that is: Is there a relationship or connection between these sensed things and their Creator? It should then be obvious for him to answer his own question with a ‘Yes’ and this is the connection of creation and bringing into being in addition to the system that regulates and controls these sensed things. So it is a continual and permanent connection between them and their Creator. All of this is if his study was positive and he arrived through it to proving that they are not eternal and that they are created by a Creator and as a result he realises the connection between these things and this Creator.

If however the result of his study was negative and declared that these sensed things are matter and that this matter is eternal without anything having come before them where they have been in existence forever and shall remain existing forever, then this human has denied the existence of the Creator and as such as a consequence denied any connection between them and that which existed before them as there was (in their view) nothing before them. The issue then is one of the process of comprehending that the human undertakes in order to know the relationship between the Creator and these sensed things. This is the subject of the study, the subject of the human realising his connection and the connection of things to Allah Ta’Aalaa and this reality is what the terms ‘Rooh’ (spirit) and ‘An-Naahiyah Ar-Roohiyah’ (Spiritual aspect) are used for. It is the subject that we want to make crystal clear with the Muslims with a level of crystallisation that makes the mind comprehend and realise it and its reality.

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Let us now look at the following examples:

There are material things that we sense and touch like a loaf (of bread) amongst other things and feelings (Shu’oor) are generated inside us towards them in accordance to our need for them or in accordance to our love or hatred towards them. The kind of feeling generated rests and depends upon the concepts that we hold in respect to these things which are sensed and can be touched. There are also other material things that we sense but do not touch like the service of the doctor. So this is a material matter that we sense but are unable to touch. There are things which are intangible that we sense but cannot touch like thanks, praise, honour, compassion, warmth and passion amongst other realities. There are many matters that we sense but do not touch and at the same time do not comprehend their essence. There are also spiritual things that we sense but are unable to touch them whilst we believe in their existence and presence with certainty (Yaqeen). This is like the fear of Allah Ta’Aalaa, the love of the Messenger of Allah (saw), the holiness of the Qur’aan Al-Kareem which all exists within the (breasts of the) believers. This is in addition to other matters which the term: ‘Roohiyah’ (spirituality) has been applied to due to its connection to Allah (Ta’Aalaa).

So are these things perceived by sensation part of the human make-up? Or do they come into being due to a cause external from the human composition and his organic make-up? They exist within some people but not in others. Despite that the human senses them, perceives their reality and the effects of the feelings that come into being as a result of them are perceived. It has no relationship to the strength of his body, his health or his thinness or his weakness in respect to them. They come into being by an external stimulant and they interact with the concepts held by a person so that they generate specific sensations within him in accordance to those concepts and that external stimulant.

This applies to the reality of the Rooh (spirit), Ar-Roohaaniyah (spirituality) and An-Naahiyah Ar-Roohiyah (the spiritual aspect) and as such it is necessary to substantiate their meanings so that confusion does not occur in respect to them as has happened previously. This is in addition to what has resulted from that in terms of solutions to deal with this issue like their statement that punishing the body causes the Rooh to ascend. As such the issue is the realisation of the effect of the creator Jalla Wa ‘Alaa in respect to things. This realisation is only attained in the person through an intellectual (rational) process through which he arrives to the conclusion that the universe (or all that exists) has been created by a Creator who is Allah (swt). This means that the one who has arrived to this conclusion in his intellectual study has (also) in effect arrived to the connection (or relationship) between this Creator and the universe (all that exists). This means that he would have realised An-Naahiyah Ar-Roohiyah (the spiritual aspect) for the universe i.e. that it has been created by the Creator.

Then when he examines the life in the living creatures and the vital energy (At-Taaqah Al-Hayyawiyah) within them which distinguishes them from the inanimate things, and when he realises in his intellectual examination that these living creatures and this vital energy present within them are created by the Creator exalted is His Greatness, then this person through his rational study and examination would have perceived and realised the connection between these creations  and the Creator who created them. This means that this human being has realised the spiritual side within them in respect to them being created by the Creator. Similarly when he examines the human and that which he is distinguished with in terms of an intellectual power (or ability) that has distinguished him from other living creatures and from the inanimate objects and things and then arrives through this study and examination of his to the conclusion that the human is created by the Creator who is Allah (swt), he would have as a result of this intellectual study arrived at realising the spiritual aspect within the human i.e. that the human is created by the creator.

However it is highly probable that he will make mistakes in these examinations of his and then as a result not reach the same conclusion. This is like the conclusion of the atheists who have concluded that these material existing things are eternal which have transformed through material evolution from one state to another until they reached the state that they are upon now. The likes of this type of examiner or researcher did not therefore arrive to the realisation of the spiritual aspect in these things because he did not arrive to the knowledge of the connection or relationship between these things and the Creator who created them. Rather this person has denied that there is a Creator who created them and instead has said that they are eternal. Does that then take him outside of being a human being?   

This process of study or examination which has led to the realisation of the spiritual aspect in things; in the universe, the human and the life, continually pushes the human to think about them. This is because they fall under his sensation continuously whilst he witnesses frequently, indeed all the time, the greatness of this Creator in every aspect of his examination and in every issue that is presented to him. For that reason we find that Allah (swt) has exhorted the human continuously to apply thought to the signs of Allah and what He Ta’Aalaa has created for the human and the things that He has put under his disposal. This process of thinking as such stimulates the manifestations of reverence, sanctification, submission and fear of Allah within the person. As such his feelings are stirred and his sensations are moved driving him to search for that which is pleasing to Allah Ta’Aalaa. These feelings are the Roohaaniyah (spirituality) and we touch upon this feeling in a clear and manifest way when we enter places that agitate these sensations like if we enter a Masjid, the Bait ul Haraam or the room of the Messenger (saw). They also manifest when lightening or a mountain slide or other extraordinary events. This is in the case where what we witness daily, night after day, and what we see in terms of the mountains, the plains and rivers no longer stimulate our sensations due to our having got used to seeing them. The sensations (and feelings) are not stimulated unless we associate thought to them and then through this thought we extract some of the aspects of greatness in respect to them and their manifestations. In any case these feelings and sensations are what have been called ‘Ar-Roohaaniyyah’ (Spirituality) which is the object of our concern when these matters arise.

It follows that when this spirituality occurs in an individual and he feels the fear of Allah Ta’Aalaa, that he would expend his utmost effort in the way to realise his relationship and connection to Him and towards the action that pleases Him (swt). When the human reacts (or interacts) with these feelings and comprehends his relationship with Allah he would then make his actions proceed based upon this comprehension and realisation. This realisation for the connection of the human himself with Allah is the Rooh and as such I say: ’The realisation that the universe, the life and the human are created by the Creator represents the Naahiyah Ar-Roohiyyah (spiritual aspect) and that the feelings and sensations arising from that realisation like the fear of Allah, feelings of submissiveness, reverence and sanctification represents the Roohaaniyah (spirituality) which relates to the human in the like of those situations. This is whilst the human’s realisation of his relationship (or connection) to Allah (i.e. his realisation that he is an ‘Abd (servant and slave) to Allah (his Mawlaa)) represents the Rooh (spirit). This then is the intended meaning that needs to be fully comprehended (or taken in) and crystallised amongst the people.

So was this conclusion part of the human make-up (and internal to his composition as a human being)? Or was it the outcome of external effecting factors and the result of deep thought undertaken by the human by which he arrived to this conclusion?

/

In respect to the ambiguity and confusion that has happened then this relates to using the word ‘Rooh’ for the secret of life which relates to a different meaning. This is because the ‘Rooh’ which is the ‘secret of life’ is present within the human and is mentioned in the Qur’aan Al-Kareem:

وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا

And they ask you about the Rooh. Say: ‘The Rooh is of the affair of my Lord and man has not been given knowledge except a little’ (Al-Israa’ 85).

Even if it is not possible to know its essence its manifestation is movement and growth and it is present in every living creature whilst its absence means death. No two people differ in regards to its existence whilst all are incapable of comprehending its essence. It represents a different subject of study which is completely different from this study of ours. So when for example we say that this issue is spiritual, or that this is a spiritual value, or that these are spiritual actions, then what is intended in these statements is absolutely not that these actions, issues or values are the secret of life (or related to it). Rather what is intended by them is that they are issues related to the relationship between the servant and his Creator like the ‘Ibaadaat or that they are spiritual values like the reward (Ajr and Thawaab). Similar to that is what we say in respect to non-material issues and non-material values like the moral issues and the moral values, human issues and the human values (i.e. humanitarian). This is because these represent non-material (Ma’nawiy) issues and values which the human senses but is unable to touch. Despite that he is however capable of perceiving them and comprehend their meanings and what they indicate. The same applies in relation to the spiritual issues and spiritual values whilst these spiritual issues and values are well-known amongst the Muslims and anyone who believes in the existence of Allah. On the other hand nobody has said that was is intended by it is that ‘Rooh’ which is the secret of life or that it is the Taaqqah Hayawiyyah (vital energy) that is present within the living creature.

In summary and in accordance to this meaning the Rooh (spirit), the Roohaaniyyah (spirituality) and the Naahiyah Ar-Roohiyah (spiritual aspect) represent the human’s realisation of his connection with Allah and the emotions and sensations emanating from this realisation (Idraak). As for the spiritual aspect then it is man’s realisation that the Kawn (universe or all of creation) is created by the Creator, that the life is created by the Creator and that the human is created by the Creator. The realisation of this aspect is the spiritual aspect and it does not relate to its essence or make-up. For this reason the spirit and spirituality only come into being within the person who believes in Allah alone and they do not come about and arise within the atheist who denies the existence of Allah. The existence of the spirit and spirituality is tied inevitability to the existence of Imaan whilst the absence of Imaan (belief) (inevitably) means its absence in non-believers. Despite this it is essential for it not to escape the mind that these words (Rooh, Roohaaniyah and An-Naahiyah Ar-Roohiyah) or not words which have a linguistic meaning and they are also not terminological definitions that a group of people have agreed upon. Rather it represents an issue which has a sensed reality and meanings the reality of which can be comprehended irrespective of the names that are attributed to them and whatever the language that is used. This is because what is intended is the meaning that is intended and crystallizing that meaning whilst keeping clear of confusion between it and the linguistic meaning of the meaning of the word ‘Rooh’ which refers to the secret of life, like what has happened and still occurs amongst people. This is so that the human does not stumble around in regards to dealing with this issue and then as a result come to the same conclusion as others have done i.e. that punishing (or depriving) the body causes the Rooh to ascend and that the body is the prison of the Rooh that prevents it from circling high in its spiritual sky or other similar conclusions.

To make this issue clear we say that the word ‘Rooh’ is a ‘Lafzh Mushtarak’ (A word with a number of different meanings) just like the word ‘Ain’ (عَيْن) which carries multiple meanings. Indeed there are many words which carry multiple meanings so in respect to ‘Ain’ then it can be used to mean the ‘eye’ of sight and it can also be utilised to mean ‘spring’, ‘spy’, ‘gold’, ‘silver’ and a member of a council of leaders or influential people, and so on.      

Similarly ‘Rooh’ has been mentioned in the Qur’aan Al-Kareem with a number of meanings. So the word ‘Rooh’ has been mentioned with the meaning of the secret of life like in His Qawl (swt):

وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا

And they ask you about the Rooh. Say: ‘The Rooh is of the affair of my Lord and man has not been given knowledge except a little’ (Al-Israa’ 85).

It has also been mentioned in the Qur’aan whilst intending the meaning of Jibreel (as):

نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (193) عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ

It has been brought down with a trustworthy Rooh (Jibreel as). Upon your heart so that you be from those who warn (Ash-Shu’araa 193-194).

It also came intending the meaning of the Islamic Sharee’ah:

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا

And thus we have inspired a Rooh from Our command (Ash-Shooraa 52).

All of these above meanings are not the same as the meaning of the ‘Rooh’ that is intended in this study of ours. They are also not the same as the meaning in the expression ‘An-Naahiyah Ar-Roohiyyah’ (spiritual aspect), or spiritual value, or spiritual action, or the separation of the matter and separate or what is similar to these. This is because the meanings of all of these realities are opposed to the meanings that have been mentioned in the Qur’aan Al-Kareem. Rather what is intended by all of the above is the meaning related to the Creator of the matter. It is from the angle of these things and matters (the universe, the life and the human) all being created by the Creator who is Allah Ta’Aalaa and (then) the human comprehending (and realising) the connection (and relationship) of these things to their Creator.

After study, thought and investigation, Hizb ut-Tahrir adopted rules (AHkam

Shara’iah), some of which relate to the treatment of individual problems that occur

among individuals and in their relationship with each other, such as the prohibition of

leasing land for farming. Some are relevant to the general opinions that are prevalent

among Muslims and others (non Muslims), and others related to the relationship of

Muslims with others (non Muslims), such as the permissibility of concluding

emergency treaties (Mu’ahudat idtirariyyah) and the Da’wah for Islam before starting the

fight etc. Some are related to the thoughts, which are rules (AHkam Sharai’ah) like the

generally known rules such as collective principles and definitions, for example, the

principle which says;

“That which is necessary to accomplish a duty (wajib) is itself a duty (wajib)”

And the definition of Hukm Shara’i as being,

“the speech of the Legislator related to man’s actions” and so on.

The Hizb has adopted certain rules in every category and started advocating them in

the process of calling to Islam. These are merely Islamic opinions, thoughts and rules,

none of which are non-Islamic, nor affected by any non-Islamic thing; they are purely

Islamic, depending only on Islamic sources and texts. 

Based upon what has been mentioned the Kutlah adopts in the following areas:

1) It adopts Ahkaam Shar’iyah related to treating the individual problems that occur amongst and in relation to individuals.

2) It adopts Ahkaam Shar’iyah related to treating the problems that arise from the relationships of the individuals amongst one another.

3) It adopts general Shar’iyah opinions related to that which occurs between the Muslims in general and others (within the State).

4) It adopts Shar’iyah opinions related to the general relationships of the Muslims with others (external to the State).

5) It adopts thoughts (Afkaar) Shar’iyah which act as bases which a host of Ahkaam fall under.

6) It adopts Shar’iyah definitions which define the intended (or sought after) meanings.

This collection of Ahkaam Ash-Shar’iyah, Ahkaam, Aaraa’ (opinions) and Afkaar (thoughts) all represent Ahkaam Shar’iyah deduced from detailed evidences (Adillah Tafseeliyah) which the Islamic Aqeedah has brought. This means that they are all extracted and deduced from the Kitaab and the Sunnah.

This is in addition to what it adopts of thoughts, opinions and definitions which are not Ahkaam Shar’iyah which have been arrived at through intellectual (or rational) study and by political pursuance. This is like the political opinions relating to current events or incidents, understanding the international politics (between states), or like the definition of the ‘Aql (mind) and the society amongst other matters.

Similarly it adopts meanings and specific linguistic Madloolaat (indications) through which knowledge of the Ahkaam Ash-Shar’iyah is attained and arrived at.

This is what the Kutlah (party structure) is required to adopt in order to specify its current concepts (understandings), its concepts in regards to its future, its concepts related to the objective that it is working towards, the concepts related to the manner by which it will reach and accomplish this objective, its concepts about the manner of its Tafkeer (thinking) and its method in thinking. This is so that an Ummah can be built possessing a specific principle in respect to its thinking and a specific manner of thinking so that through this a true and real Nahdah (revival) can be achieved for the Ummah and so that she can return to Islaam its standing, position, honour and might, and in order for the Ummah to take her (rightful) position of leadership of this world.

Before going into more detail in respect to these six points I will first pause to define ‘At-Tabanni’ (Adoption) and its importance. So its definition is: Taking one of the meanings which the Nass (text) or reality realises. In this way the adoption would only exist in the case where there are two or more opinions within a Mas’alah (issue). However in the case where the Mas’alah (issue) is Qat’iyah (definite) then there is no room for adoption to take place because in this case the issue would be binding upon everyone (without exception). Therefore it cannot be said that we are adopting the Sawm (fasting) of Ramadhaan, the five prayers undertaken in the day or any other issue from amongst the issues which are Qat’iyah Ath-Thuboot and Qat’iyah Ad-Dalaalah (definite in transmission and in meaning). This applies equally whether the issues relate to Aqeedah like the Imaan in Allah Ta’Aalaa or in the Qur’aan Al-Kareem, or if they are from the issues which the Qur’aan Al-Kareem has brought, or from the Shar’iyah issues like the Salaah, obedience and good conduct to the parents or any other issue. At-Tabanniy (adoption) is therefore the choosing of one of the opinions associated to a Mas’alah (issue) in which there exists a number of opinions and then the Tabanniy (adoption) is the result of what is found to be most preponderant and likely (Ghalaba Azh-Zhann) to be the correct the opinion. This then is what I intend by the word At-Tabanniy and (as stated) this applies to the Aqeedah issues, practical Shar’iyah issues and to the general political opinions. Indeed it applies in all areas of knowledge which includes the administrative law that regulates this Takattul (party structure).

As for the importance of adopting in these issues in respect to the Kutlah, then this adoption represents its Rooh (spirit), its title, its unity and its distinguished personality. It is that which specifies its positions and stances, unifies the path that it proceeds upon. As such it (the Kutlah) appears as a single person, a single opinion, a single conduct and a single position towards all that it confronts in terms of situations and incidents (events):

1) The individual problems that occur amongst individuals. The obligation makes it inevitable for this Kutlah to be a distinguished personality and as such it is necessary for it to possess a specific way of thinking which each of its individuals abides by so that their problems unify to all of their problems associated with the formation of their Aqliyyahs (mentalities) and their Nafsiyyahs (dispositions) so that they will be Islamic personalities. This is so that they will understand the matters with one single understanding, so that they will look at the realities and events from one single viewpoint (or perspective), so that they are bound by a single principle by which these realities and incidents (events) are measured and so that their judgments passed upon them will then be one single judgement. For this reason it was necessary for this Kutlah to adopt a collection of principles (Qawaa’id) and Ahkaam Ash-Shar’iyah which would enable the Shaab himself to build his ‘Aqliyyah and his Nafsiyyah in a sound manner upon those principles and so that his individual composition is built upon a solid, firm and clear basis which is in conformity with the other individuals or members of the Kutlah. Therefore his individual composition, meaning his Aqeedah, his ‘Ibaadah, his Akhlaaq and his Mu’aamalaat, would all be pure and clear (Naqiy and Saafiy), built upon firm bases and a sound understanding. So in respect to the Aqeedah for example the Kutlah would adopt the following: ‘The Khabar Al-Aahaad are not a Hujjah (proof) in the Aqaa’id (beliefs)’ and ‘The Aqeedah is not taken except by way of Yaqeen (certainty)’. In regards to the Af’aal (actions) it would adopt for example that: ‘The Ahkaam Ash-Shar’iyah are taken by the Ghalabat Azh-Zhann (what is preponderant/most likely to be correct)’, ‘The Asl (origin) in respect to Al-Ashyaa’ (things) is Ibaahah (permissibility as long as there is no Daleel for its Tahreem (prohibition)’, ‘Al-Asl (the origin) in respect to the Af’aal (actions) is adherence (or being restricted) to the Hukm Ash-Shar’iy’, ‘The Hukm of Allah within a (given) Mas’alah (issue) is one (singular) for the single person and it is not multiple (or more than one)’, ‘The permissibility of moving from one Fiqhiy opinion to another based upon the strength of the evidence’ and ‘The ‘Awrah is from the belly-button to the knee’. These are merely some examples in order to highlight this issue and the area of adoption is not restricted to them. However it must be known that the Kutlah does not adopt in the ‘Ibaadaat (acts of worship) because it is not a new Madh’hab that deals with each and every issue and adopting in all issues would cause a great burden and difficulty upon its individuals and members. For that reason we view that adoption does not take place in the ‘Ibaadaat with the exception of Al-Jihaad and Az-Zakaat or that which relates to the unity of the Muslims like the beginning of the fasting in Ramadhaan and the start of ‘Eid.

2) The problems which arise between the relationships of the people amongst themselves. This is includes for example: The impermissibility of leasing land for agriculture, money exchange has to be undertaken hand by hand and equal amount when the two types (kinds) are alike whilst hand to hand is required if the kinds are different, the causes of acquiring ownership being five: money for the sake of living, what the State provides from its wealth (treasury), the gift, inheritance and will (Wasiyah) and Ijaarah (hiring) and its rulings, the relationship between the man and the woman, and in the economic affairs amongst others.

3) The adoption of general Shar’iyah opinions (Aaraa’) related to what occurs between the Muslims and others (within the State). This is like the Ahkaam related to the Dhimmiy (non-Muslim subject) in Daar ul-Islaam and their relationships with the Muslims including that which is obligatory upon the Muslim towards the Dhimmiy in terms of justice and what is due to him in terms of fairness (and rights) in addition to how the Muslims deal with him whilst he is residing amongst them and has permanent relationships with them. This includes: The Non-Muslims being left in respect to their beliefs and what they worship (without interference), non-Muslims are treated in respect to their foodstuffs and clothing in accordance to their religions within that which the (confines that the) Ahkaam Ash-Shar’iyah has permitted where for example they would not be permitted to sell alcohol and pig meat in public areas and the women would not be permitted to go out in public unveiled, and their personal matters will be dealt with by them in accordance to their religions, in addition to all that must be made clear in respect to the Ahkaam of the Ahlu dh-Dhimmah.

4) The adoption of general opinions (Aaraa’) related to what occurs between the Muslims and others (external to the State). This includes: The permissibility of convening good neighbourly treaties, truces and trade agreements/treaties amongst other agreements and treaties which regulate the relationships of the Muslims with others.

As for the thoughts (5&6 above)(Afkaar) then this Kutlah adopts Qawaa’id Kulliyah (comprehensive or all inclusive principles) and Qawaa’id ‘Aammah (general principles) which a host of practical branch or subsidiary Ahkaam fall under. These include for example:

1) The Qaa’idah (principle): ‘Al-Waseelah Ilaa-l-Haraam Haraam’ (The means to the Haraam is Haraam), the Qaa’idah: ‘Laa Darara Wa Laa Diraar’ (There is no harming and causing harm’ and the Qaa’idah: ‘Maa Laa Yatimmu-l-Waajib Illa Bihi FaHuwa Waajib’ (That which the Waajib (obligation) is not fuldilled except by it is (itself) Waajib (Obligatory)’ in addition to other Qawaa’id which assist the Kutlah to accomplish its goal and reach its objective.

2) Also in regards to thoughts (Afkaar) the Kutlah also adopts definitions and terminologies in addition to defining certain meanings it has committed to. This is like: The definition of the Hukm Ash-Shar’iy as being: ‘The address of the Shaari’ (Legislator) relating to the actions of the ‘Ibaad (servants) by way of Iqtidaa’ (request), Al-Wad’i (Ahkaam related to other Ahkaam like the Shart and Sabab) or At-Takhyeer (choice)’ or like the Ta’reef (definition)of the Sabab (cause), of the Shart (condition) and the ‘Illah (Shar’i reason for a ruling as mentioned or indicated by the text). This is in addition to other Shar’iyah definitions which are used to define intended meanings within an expression, word or speech.

The above collection of Ahkaam, Aaraa’ and Afkaar that we have highlighted are all considered to be Ahkaam and Aaraaa’ (opinions/views). This is because they relate to the actions (Af’aal) of the ‘Ibaad (servants) from one angle and because they are deduced from Shar’iyah Adillah (sources/evidences) (i.e. from the Kitaab and the Sunnah) from another angle.

Therefore the Kutlah must adopt from each type of these types what it requires in following its path, in respect to building its body, building the Ummah and in respect to drawing out its goal and embodying its objective. All of these are Islamic Ahkaam and there cannot be anything within them which is un-Islamic as they are Islamic alone and do not depend on other than the Islamic Usool and its texts. This is in addition to what we have highlighted in regards to the adoption of opinions, thoughts and definitions. However these are not Ahkaam Shar’iyah but rather rational (or intellectual) studies which are arrived at through intellectual and thought-based study (or research) because they represent a sensed reality, realities which are occurring or new events (and incidents) all of which must be understood and a view and stance be provided and specified for them. This is like acquiring knowledge of and understanding the international reality (situation), understanding the policies of the influential States within the international situation and understanding the conditions of the region and lands in which the Kutlah is undertaking its work. This also includes knowledge about the reality of the society, its components and elements, defining the Fikr (thought) and its core elements and it also requires a knowledge of what exists within the society in terms of corrupt thoughts, bad norms (customs), systems of disbelief. Then the appropriate styles in order to combat and confront all of these corruptions are drawn up.     

The above or something similar to the above in meaning therefore represents a collection (of areas in which) the Kutlah needs to adopt and produce a Thaqaafah (culture) for. It must make the Fikr (thought) and the Fikr alone as a way (method) for this adoption of the thoughts to take place. The Fikr alone represents the Tareeqah (method) by which the Islamic Da’wah is carried and that requires making the Islamic Aqeedah the Qaa’idah Al-Fikriyah (intellectual basis/principle) upon which all of the thoughts are built and from which all of the Ahkaam emanate. It must make the Islamic Aqeedah and the texts that it brought in addition to that which it was the reason for its study (i.e. like the Arabic language) the basis of the culture of this Kutlah and indeed as the basis to culture the Ummah as a whole and to make the Nahdah (revival) occur upon its basis.

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The Hizb when adopting,

depends on the thought, and considers the call for Islam to be based on thought, and

that it should be delivered as an intellectual leadership. This is because life is based on

the enlightened thought and man then progresses in accordance with it. Enlightened

thought also shows the reality of things and issues in a way enabling their correct

comprehension. Thought must be deep in order to be enlightened. The deep thought

is the profound view of things, whilst the enlightened thought is the profound view

of things, their conditions and everything which is related to them and drawing

conclusion from this so as to reach sound judgements. In other words, it is a deep

enlightened look towards things (and issues). Therefore it is necessary to have a deep

enlightened view about man, life and the universe, and about human beings and their

actions, so as to understand the rules assigned to them.

Al-Fikr (the thought):

Al-Fikr is the judgement of the ‘Aql upon a specific or particular reality and the thought would be measured to be correct and the judgment truthful in accordance to the applicability of the thought upon the reality that is being judged upon. This ability (of Al-Fikr) that Allah (swt) has granted the human being represents the greatest blessing and favour by which man has been raised above all other creatures and why Allah Ta’Aalaa made the Malaa’ikah (Angels) prostrate down before him. In addition He (swt) made it the object of Takleef (legal responsibility and accountability) in respect to this human being. Through it he distinguishes between the Khair and the Sharr (Good and bad) and he understands matters by it. As such it represents the means of comprehension and the way towards acquiring knowledge. The understanding of this issue has not been clear amongst the people since the oldest or eras as they were bewildered by its essence, the nature of its functioning and the place or location of its work and functionality. The issue preoccupied the majority of the philosophers, the Greek philosophers and even the Muslims who engaged in philosophy whilst it still remains a subject of examination and study to this very day. This is despite it being a sensed reality which can be comprehended with ease as it is not something that falls outside of the scope of the ‘Aql (mind) just as it is not from amongst the Ghaibiyyaat (unseen matters) which are in need of a transmitted text or report to affirm it. In spite of that these and those came with opinions which were close or similar at times and contradictory at others whilst none of them hit the mark.

The following were some of their opinions:

Plato viewed that the Nafs (soul) was created before the body and that it includes all of the areas of knowledge. As such if the person happens across a particular reality he recalls what he has in terms of information or knowledge about it and in this way knowledge is attained. In his view it therefore represents a surplus of the active intellect upon the human Nafs (soul) which has been there forever whilst knowledge is attained through recollection. Aristotle opposed Plato’s view and said that the knowledge is attained though human acquisition whilst Al-Faaraabiy tried to bring together the views of both Plato and Aristotle and said that human knowledge is attained by two causative factors: An internal factor which happens by a process of stripping things down completely until the mind is made ready to receive the surplus from the mind and as such the knowledge is provided from the mind which represents the external factor. So the knowledge does not result from the essence of the human being by itself but rather occurs by the surplus (or stored abundance of the mind) or from illumination from the active intellect, which happens upon the reacting mind in the case where the human readiness or propensity exits as a result of the complete stripping. This is through acquaintance of the sensorial and intellectual powers whilst he categorises the minds or intellects as follows:

The primordial intellect: This is a material that is present in the Nafs (soul) and it possesses the ability of comprehension like that which is present in the intellect of the child.

The intellect that is filled with cunning i.e. its power. This refers to the existence of the susceptibility for connecting the primordial material intellect with the active intellect as a starting point for comprehension and understanding.

The intellect by (way of) the action: This refers to the human mind or intellect when it becomes capable of distinguishing.

The intellect that has benefitted (gained): This is the mind by way of the action when it connects to the active mind.

The (all) capable mind: It is the Aql which is continuously connected to the active intellect.

As for Ibn Sinaa, he did not differ with Al-Faaraabi much in this issue and proceeded upon the same classification. So he differentiated between the matters which are perceived (and comprehended) by the senses and those which are perceived by the mind just as he differentiated between the external forces of comprehension and the internal forces. In respect to the live process of comprehension he says that it begins from the five senses so that a shared (overall) sensation is obtained, this shared sensation transfer to the five internal senses and this represents the imagined force that transfers this shared sensation to the power of conjecture which then in turn transfers it to the keeping power which assumes the responsibility of transferring it to the imaginative power and then is finally transferred to the mind when it is required to connect to the active intellect or mind where the comprehension takes place. He therefore defines the Ma’rifah (knowledge/understanding) as being the transferral of the partial sensation to the comprehensive reason. It is therefore not recollection like Plato has said and it is not merely stripping away everything like Aristotle said but rather it represents for him a human stripping and a divine illumination whilst there exists a selective pure number of people who attain the knowledge by way of divinely inspired revelation (Wahiy) and inspiration (Ilhaam) and these are the Prophets and the Philosophers just as there are those who say that it is all light which Allah flings into the hearts.

The Communists came saying that the Fikr (thought) is the reflection of matter upon the brain and as such the reality becomes the source of the thinking and knowledge (understanding) arises from the continuously evolving reality which leads to the renewal of areas of knowledge in accordance to and in line with the evolution of the matter.   

  

In this way, this area of study, relating to the attainment of knowledge, preoccupied the majority of thinkers and philosophers and this is despite as we have mentioned being a sensed reality which the human is able to place his finger upon. In spite of that,there are still all of these contradictions, disparity and difference in respect to defining the way that Ma’rifah (knowledge) is attained i.e. the Fikr (thought).

As for us and our judgement upon this sensed reality then we say: That the ‘Aql or Fikr or acquisition of Ma’rifah (knowledge/understanding) or Idraak (comprehension), all of which mean the same thing, occurs by way of four (essential) components whilst this comprehension would not take place if any one of these four components was missing or not functioning.

These are:  

1) An externally sensed reality or visualisation (or conception) of a sensed external reality.

2) A sense that is viable to transfer this sensation to the brain.

3) A sound fully developed brain that has the capability to connect.

4) Previous information that explains the reality which a judgment is intended to be passed upon and the information could be attained after witnessing the reality.

Therefore the brain performs the function of connecting the information explaining the reality with the sensed reality and built upon that it issues its judgment upon that thing or matter. This means that the process of comprehension is the connecting of information with the reality or the reality with the information followed by the issuing of the Hukm (judgement). In accordance to the level of the understanding of the reality and his depth in that in addition to his understanding of the explanative information for it the judgement would be correct and the comprehension would be sound. If however there existed faults in the information or faults in relation to the understanding of the reality or if the sense had been tricked or deceived in respect to the reality then in this case the judgment would be incorrect. In order for the judgement (Hukm) to be crystallized and clear it is necessary for there to be a Qaa’idah (principle) or host of Qawaa’id (principles) which are taken as measures (criteria) by which the information is measured at the time of the connection just as the reality will be measured by them or it (principle/s). The adoption of these principles is what makes the thinking and the comprehension proceed upon a single pattern and consistent method. In accordance to the level of the correctness of these principles which have been adopted as criteria and measures the judgment will be correct. For this reason it is essential for these measures (Maqaayees) to be definite (Qat’iyah) and given truths (facts) or established by certain information in regards to which no two people can differ. This is like the fact that two is greater than one or that bringing together two opposites is impossible and so forth.

This then is the issue of the ‘Aql, Fikr, Idraak (comprehension) or attainment of Ma’rifah (knowledge/understanding) which was the focus of argument, discussion and research amongst the ‘Ulamaa, philosophers and thinkers. As for how the ‘Aql (mind) or the brain undertakes the process of connection then this is a special attribute that Allah Ta’Aalaa has placed within the brain just as He (swt) provided the other parts of the body with particular and different attributes like for example the transformation of food to glucose and then to sugar and fat or like the process of internal combustion that occurs in the cells or like the effect of insulin in the process of burning and the functioning of the heart, kidneys, gall bladder and stomach, amongst many other attributes that have been placed by their creator within them just as special particular attributes have been placed in water and every material form has been provided with Khawaass (special attributes).

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In the case where this ‘Aql represents the place of the Takleef (legal responsibility and accountability) and through its loss the Takleef is lifted whilst through its inability the Mukallaf (one responsible) is excused, then for this reason it is necessary to take the Fikr (thought) as the only method (or way) for the Da’wah. It (the Fikr) is the only method (or (way) to adopt the intellectual leadership (i.e. the Aqeedah); so it is the way to belief and the way for adopting this Aqeedah as an intellectual leadership to be led by, to carry and lead other by it. Therefore it is obligatory for the Islamic Da’wah to be a Da’wah Fikriyah (intellectual Da’wah) because it addresses the minds of the people and Imaan (belief) in it is a purely intellectual (rational) process. And Allah (swt) has addressed the minds of humankind and demanded from them to think deeply and contemplate in the things that fall under their senses, so that Imaan in Allah Al-Mudabbir can be arrived at as a result of this sensation and thinking.

Allah (swt) said:

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآَيَاتٍ لِأُولِي الْأَلْبَابِ (190) الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

Verily, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. Who remember Allah while standing or sitting or (lying) on their sides and give thought to the creation of the heavens and the earth, [saying]: ‘Our Lord, You did not create this without purpose, exalted are You (above such a matter), then protect us from the Fire (Aali ‘Imraan 190-191).

Having said this, the process of thinking or thought differs and varies in strength and weakness and this is due to the natural or innate disparity in respect to capability of the human being. This refers to the disparity in respect to the strength of the Rabt (connect) among the minds (or intellects) of the people. This is in addition to the disparity in respect to the abilities related to sensation as amongst them there are those who have a heightened sensation whilst others are dull. All of this relates to the innate and natural disparities and there also exists disparity in respect to information and levels of knowledge which are used to explain the reality. This is because no two people are exactly equal in respect to the level of information and knowledge that they have acquired, the effect of which then manifests in respect to the understanding of the reality. This is in addition to the difference and contradiction in respect to the considered principles being utilised like the measures (or criteria) upon which the realities are measured and in respect to the information that is used during the process of linking the reality and the information. The requirement is to comprehend matters, realities and occurrences upon their true natures and this not happen by way of a mere sensation or by casting a superficial look over the reality or occurrence. As such it is necessary to shed an exploratory light upon them where no angle is left in the dark from its angles or some of its parts are ignored. Similarly it is not sufficient to accept any knowledge or information about the particular reality or occurrence but rather it is essential to explore and investigate the greatest possible amount of knowledge and information about the reality or occurrence. This applies equally whether this reality is of the type that falls under the senses or it is pictured in the mind, and whether this information that explains it is written or acquired or other than that. It is therefore essential to know the basis from which this reality arose, followed by knowing its circumstances and surroundings and then to know what is related to it in terms of externalities or matters that have an effect upon it. All of this information combined therefore is what leads to knowing the true reality of these matters.

Built upon this we see that the Fikr (thought) can either be Sat’hiy (superficial), ‘Ameeq (deep) or Mustaneer (enlightened) whilst obviously it is the Mustaneer (enlightened) that is desired. This is because what is desired is to know the true realities of things and matters so that the human is able to define the meaning of his existence in life and in turn specify the concepts which regulate him in this life and define the concepts about the reality that he wishes to transfer or take the society and Ummah to.     

The types of Fikr (thought):

Al-Fikr us-Sat’hiy (The superficial or shallow thought):

This is the judgement upon the apparent (or face value) aspect of things, realities and occurrences (events) with the simplest of knowledge and information which in most cases is not connected to a specific Qaa’idah (principle) during the process of connection. It therefore represents a superficial or shallow view of a particular reality whilst this view is explained with the simplest of information or knowledge related to the reality without paying attention during the process of connection to any principle, not in terms of the reality or in terms of the explaining information for the particular reality. For this reason the following is dominant in respect to the people who possess this type of thinking: Naivety (gullibility), hesitation, being fooled and deceived in addition to hasty reactions like straw that burns quickly before turning to ash and  they dance to the tune of every singer, and this very sadly is what most of the people are upon.

 

Al-Fikr ul-‘Ameeq (The deep thought):

This refers to the examination of the origins of things and matters, to know its precise details, to comprehend the meanings of the information which explains these things and to attempt to acquire greater and more complete information about them, before passing the judgment upon those things. By examining the origins of things and matters those utilising this type of thought study their circumstances, conditions and effects, they examine and explore the meanings of the information that explain them and connect this information and its roots just as they connect the things with their principles and measures (criteria). All of this is undertaken before issuing their Hukm (judgement) upon things and matters and attaining the correct results. Despite this they however neglect a very important aspect in their study and examination which is no less important than the study of the roots of things and knowing their most precise details. This neglect results from the fact that it relates to that which is not a part of the thing itself but rather it relates to that which is related to it. This refers to their neglect in casting sufficient light upon these things in order to know that which relates to them and the reasons for their existence under the consideration that the reason or cause of a thing does not represent the essence of the thing just as the condition of its occurrence is not part of its essence. For this reason their study was deep and the result that they arrived to was deep, meaning that their Fikr was deep (‘Ameeq). However they neglected an important and significant aspect in their study and examination and this aspect is what relates to it in terms of a reason or condition or other than that from those issues which have a relationship to it whilst not being part of its essence.

Al-Fikr ul-Mustaneer (The enlightened thought):

 This refers to the deep view of matters and bringing to the mind the greatest possible amount of explanative information for the particular reality and to know (understand) the reality with its circumstances, conditions (Ahwaal) and what relates to it in terms of the conditions (Shuroot) and reasons (or causes) that led to its existence. This is in addition to the acquisition of knowledge of the meanings of the explanative information for the matter, its dimensions and knowledge about the source of information in terms of its reliability (truthfulness and trustworthiness) which is then followed by putting all of this to judgment in respect to the reality and the information in respect to the specific principle or principles, and then finally the judgment is issued to arrive at the truthful result and sound thinking which is safe from error.

     

Example: A young man wanting to get married sees a beautiful young woman and so he goes ahead to engage her. This is shallowness and his behaviour arises from shallow (or superficial) thinking. When on the other hand he enquires about her to know her health, conditions and circumstances like: Is she already engaged? Is she physically sound? Is she fertile? Is she favourably disposed? Where does she reside? Who are her parents? If he was to acquire knowledge of all of this and was then pleased and satisfied with that leading him to decide to engage her (i.e. ask for her marriage), then in this case the thinking employed would have been ‘Ameeq (deep).

If however he was to increase upon that and he asked about her Aqeedah, he Deen, the extent of her adherence to this Aqeedah and Deen, then he would have been enlightened resulting from the utilisation of the enlightened thought (Al-Fikr ul-Mustaneer). Then when he has taken into account these matters which relate to her in accordance to the principles and criteria that he has, he would then decide to go ahead with this matter or to refrain from it.

Example: When a person looks to the existence and sees the universe (all that exists) around him and the life that exists on the earth, and then he does not take note of anything other than that which he wants to gain benefit from in terms of food, drink, security and producing offspring, then in this case this would represent the greatest degree of superficial and shallow triviality. 

However if this existence stirred his attention and he sees himself as a part of this existence and then begins to examine this existence, investigating and exploring it to the point where he is able to know the most precise material structures and constructions, and that he just like all materials submit to natural laws and rules which are impossible to sway away from, he witnesses the rotations of these materials in addition to the death of the human and the new birth of another and he sees that he is unable to think unless there exists a reality that can be pictured, he would then issue his judgement built upon these observations in addition to the information that he has acquired to explain them, issuing the judgment that matter is eternal and that it represents the source of his thinking, and in this way he would have been deep (‘Ameeq).

                                  

However he neglected a very important aspect and he did not shed light upon the results and conclusions that he arrived at. This means that he did examine that which is related to these matters in their collective or separately because he did not explore and look into the causes of their existence, or in who placed these specific attributes in these things, or who made them all submit to these laws or who regulated them all within this path that they all proceed upon. He neglected all of this and so he was like the person who saw a car going along without a driver whilst not paying any attention or regard to how it was moving but rather and instead he would be focused upon the shape, structure, power and component make-up of the car. He would study its parts and indeed every single part, piece or component from it whilst forgetting or being made to forget about how the car moves and what is causing it to do so. For this reason this would represent a deep study and not an enlightened one because acquiring a precise and detailed knowledge of a car and all of its parts, acquiring knowledge about the battery that moves it, the power of the battery and the voltage that it produces to move the car are no substitute for the knowledge related to the maker who made the electricity of the car proceed in accordance to a specific amount of volts. For this reason it was necessary for this person to look into and examine these laws regulating this existence as a whole, controlling how it proceeds by specific and constant proportions which are external to the essence of things and the human being. This is so that he can then establish the true reality and arrive at a truthful thought. This then mentioned above represents a simplified presentation in order to distinguish between the shallow, deep and enlightened thoughts.

/Al-Qaa’idah Al-Fikriyah (The intellectual basis or principle):

We have said that for the purpose of arriving at the crystallisation of the enlightened thought and for the sake of harmonization and accord to exist between the thoughts, that it is essential for there to exist a constant firm principle by which all of the thoughts can be measured. The main problem and greatest issue facing the human being within life is to understand and realise the purpose and meaning of his existence within the life of this world. Indeed he came into this life without his wish and he will leave it against his will and so what then is the meaning of his life within it? And how will he be able to know the meaning of his existence in it if he doesn’t know the source of his existence as a human being (not as an individual) and he doesn’t know the source of this life that he lives in as a living creature? This is in addition to not knowing the source of the inanimate material from which his body is made? This is because he is a material like any part of the parts of the matter that makes up this existence. He also possesses a vital energy (Taaqah Hayawiyah) like other existing living creature around him whilst he is distinguished from others by his intellectual power which enabled him to comprehend and perceive the things surrounding him. It is for this reason that he must take a deep and enlightened look towards the universe (i.e. creation), the life and the human being just as he must take a deep and enlightened look towards the human being and his actions so that he can comprehend the judgements (Ahkaam) that are built upon these actions. This is because it is necessary for man to know the meaning of his existence in this life so that he can then regulate and conduct his actions towards a goal and objective which he has specified (the meaning of his existence in life). This is so that he can make it an intellectual basis from which his thoughts emanate and upon which they are built.

The deep enlightened thought about man, life and the universe, produces the

collective thought about them, resolves the greatest problem of human beings,

establishes the ‘aqeedah for them and defines for them the purpose of life and the

objective of the actions which they undertake in the life of this world. This is because

human beings live in the universe; and unless the greatest problem about man, the life

existent in them, and the universe, which is the location of their life and their

existence, is solved, they will not be able to know the manner in which they have to

behave. Hence, the ‘aqeedah is the basis of everything.

The look towards the universe (creation), the human and the life:

The deep look towards the human, the universe and the life makes certain questions which call for answers inevitable. So it makes inevitable the first question about the sensed existing things which this deep view falls upon and this question is: Are these sensed existing things eternal? I.e. they don’t have a beginning. Or are they created by a creator? Then if they are not eternal then what existed before them? And as long as they have a beginning then they must have an end so what is there after them? Do they have a relationship with what existed before them? Indeed how can this deep look not bring about this question whilst we see that the person came into this existence without being consulted by anyone and will leave it against his will and as such is it not the least that we can do to think about this period of time and how we should spend it?

It is not possible for us to know this (i.e. what we should do in this life) unless we have first answered the above mentioned question. This is because it is the basis and nothing comes before it and the answer to it represents solving the fundamental problem that the human being faces. The answer to this question is what defines for the human the purpose (and objective) of this time period (that he lives). I would now like to present an example that I believe demonstrates this closely:

The student who enrols in university must know the subject that he wants to study in addition to the curriculum that has been set for the years of his study and he must know to the lecture times, times of the examinations and set books amongst other matters which he must know and the days that he is required to complete and fulfil tasks and other matters. This is all so that he can realise and accomplish the goal and objective for the sake of which he joined the university and so that he can achieve the certification which will enable him to move on. He could either move on happily holding a successful certification or he could lose out and be tied to failure and feeling let down.  

Allah (swt) said:

فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

And so whoever is drawn away from the fire and admitted into Jannah has succeeded and the life of this world is not except the enjoyment of deception (Aali ‘Imraan 185).

We have stated that the deep thought will lead the one using it to study the sensed matters, their fundamentals, branches and laws whilst continuing until the very small part of what he is studying has been examined. For this reason some aspects will remain in the dark as when the deep look is applied to this universe and man it will inevitably lead to its smallest parts. This could lead to the same conclusions as those reached by the communists or close to what they have arrived at. This thought would not then meet the answer for the question that has been presented and the question which every human must pose to himself. It is possible for this thinking to reach the conclusion that this existence is not Azaliy (eternal) in the case where it is easy to comprehend that matter is not eternal however what concern does the deep thinking have for that which lies behind the matter as it only concerns itself with a deep examination whilst this is not sufficient. This is because if for example we were to enter our own home and then found a cigarettes still burning or a cup of tea that was still hot then it is definitely given that this matter (in itself) would not agitate our main concern. Rather we would automatically go beyond the scene that we have witnessed to arrive at the definite conclusion that there had been somebody inside the house only a short time before that and had left these traces behind.

As such we would enquire about who had been in the house and ask the people of the household about who had been there whilst this does not reflect a deep examination in respect to the things. Rather the thinking has gone beyond the things to that which is related to them i.e. it means throwing light over that which is unclear to uncover and disclose it. For this reason the deep enlightened look is necessary and this is the look (or examination) that does not stop at the point of knowing the parts (and details) of things but rather extends to encompass the knowledge of its circumstances, conditions and all that relates to it until the answer is complete from all of its sides and aspects.

The deep enlightened thought of man, life and the universe leads to the Islamic

‘aqeedah. It explains clearly that a Creator creates them, and this Creator is He alone

who directs them, preserves them and guides them according to a specific system; and

that the life of this world is not eternal (azali) nor everlasting. Hence before this life

there is its Creator and Sovereign, and then there is the Day of Judgement after this

life. Consequently the actions of human beings in this life must proceed in accordance

with the commands and prohibitions of Allah  for we will be questioned about

them on the Day of judgement. Therefore it is compulsory on human’s to abide by

the Shar’a of Allah, which the Messenger Muhammad  has conveyed to us.

The deep enlightened view and the Islamic Aqeedah:

The deep enlightened view (examination) towards the Kawn (universe i.e. all that exists), the human and the life inevitably leads to the Islamic Aqeedah. This is because it does not suffice itself to the examination of the fundamentals of the sensory existing things that are in front of them but rather extends to examining their circumstances and conditions. As such this view found that everything is limited (Mahdood) and that every small part of these things is regulated by a precise system and they submit completely to specifically specified proportions. Light is therefore shed upon them in order to come rationally (and intellectually) to the conclusion that they are created by a Creator and that they are made to proceed in accordance to laws and proportions that cannot be escaped from. Then when their conditions and circumstances are examined it is found that the human lives upon this earth which is part of the solar system and then that this solar system is a part of a galaxy that proceeds in a precise way within the wide universe. This look and examination comprehended that the One who brought into existence this human and this life that is upon this earth, this earth and the planets that are connected to it, that the One who created all of it is Waahid Ahad (the One creator) as He is its manager and regulator within a defined system. And through this deep enlightened view it is possible to arrive at what the Siffaat (attributes) of the Khaaliq (creator) obligate, the Siffaat of Uloohiyyah. In addition this view realised that this life has a beginning and as such has an end which has been specified by the One who brought it into existence. Through applying the same examination toward the human he is found to be connected to this Creator in terms of his feelings towards Him and as such it is necessary for there to be a way through which the formation of the relationship between the human being and his Creator can be accomplished. The human as such has a thirst and craves to acquire knowledge about this relationship in respect to his life in this Dunyaa (world) and longs to know about the hereafter. In the case where the Islamic Aqeedah is established upon this rational study built upon the mind the person engaged in this study would find himself upon the doors of this Aqeedah then he would only have to apply the deep and enlightened view upon the Qur’aan Al-Kareem for his heart to be opened to it and then find the answer to the first question that we indicate earlier. He would then acquire knowledge the Siffaat (attributes) of this Khaaliq (creator) which He has described himself with and will know what there is after the life of the Dunyaa and about the Day of Judgment. He will realise that he will be accounted upon every action that he undertakes and will then study and examine the practical programmes for this life of the Dunyaa so that he does not fall into error and then fall down on the Day of Account before being cast into Jahannam (hellfire). He will arrive through his study to comprehending the methodology that Muhammad (saw) brought and came with and then abide by it and devote himself to that because he is sure about his end and destiny.

فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (7) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

So whoever does and atom’s weight of good will see it. And whoever does an atoms weight of evil (bad) will see it (Az-Zalzalah).

In this way we would arrive at the first principle related to the actions of the human being and say:

‘The origin (original position) in respect to the actions is adherence to the Hukm Ash-Shar’iy’.

Therefore the human does not undertake an action until he knows the Hukm Ash-Shar’iy for this action.