Ash-Sheikh Haafizh (Fareed) Saalih (rh)
بسماللهالرحمنالرحيم
Since the middle of the twelfth century Hijri (eighteenth century C.E.) the Islamic world has been rapidly declining from its correct position and sinking horribly to the abyss of decline. Numerous attempts have been undertaken to revive it, or at least to halt the decline, but to no avail. The Islamic world remains in a state of gloom, anarchy and decline, and it still suffers the consequences of such backwardness and disorder.
Allah Ta’Aalaa created the human and distinguished him over all other created things by the ‘Aql (mind/intellect) providing him with great capabilities and possibilities which if utilised as they should with a correct realisation and understanding would make him worthy of being a Khaleefah of Allah upon His earth in truth. The priority of carrying the Deen of Allah Al-‘Azheem and conveying it to mankind would then be a priority for him and how could this not be the case when Allah (swt) has said:
كُنْتُمْخَيْرَأُمَّةٍأُخْرِجَتْلِلنَّاسِتَأْمُرُونَبِالْمَعْرُوفِوَتَنْهَوْنَعَنِالْمُنْكَرِوَتُؤْمِنُونَبِاللَّهِ
You are the best Ummah (nation) to have been raised up for mankind, you order the Ma’roof and you forbid the Munkar and you believe in Allah (Aali ‘Imraan 110).
Having said that, there are however, bases and principles that he must comprehend and understand, so that he can revive upon their basis. He would then be aware of what he is doing having defined and specified his aim. He would then follow the steps and path of the beloved Al-Mustafaa Muhammad (saw) without diverting from that by even the smallest amount whilst placing at the top of his scale of priorities the greatest objective that every Muslim strives for and that is attaining the pleasure of Allah (Ta’Aalaa). (Note: This is where the speech of Al-Marhoom Haafizh As-Saalih begins).
In this way he would have then proceeded in accordance to the practical and constant methodology which is: ‘A thought followed by action for the sake of an objective within the atmosphere of Imaan’. This requires a clear vision of the aim, specifying and defining it and connecting every thought with the Aqeedah. If a clash was to then occur between a Maslahah (benefit) and an objective or between an obstacle and an aim in addition to what can possibly result from the whispers of Shaytaan and what is attached to this in terms of bargaining and making decisions, then this connection to the Aqeedah and adherence to the Hukm Ash-Shar’iy would act as the ultimate barrier in the face of Shaytaan and would prevent him from being taken over by the Nafs that commands itself with badness. All that emanates from the Aqeedah or the pillars which the Aqeedah brought which make clear that which Allah (swt) has promised His believing servants in terms of everlasting bliss, gardens the breadth of which are the heavens and the earth and the pleasure of Allah which is the greatest of all, all of these aspirations would represent his reference point and focus at the time when bargaining and evaluating decisions arise. How can this not be the case for the one who believes in the Qawl (speech) of Allah Ta’Aalaa:
إِنَّاللَّهَاشْتَرَىمِنَالْمُؤْمِنِينَأَنْفُسَهُمْوَأَمْوَالَهُمْبِأَنَّلَهُمُالْجَنَّةَيُقَاتِلُونَفِيسَبِيلِاللَّهِفَيَقْتُلُونَوَيُقْتَلُونَوَعْدًاعَلَيْهِحَقًّافِيالتَّوْرَاةِوَالْإِنْجِيلِوَالْقُرْآَنِوَمَنْأَوْفَىبِعَهْدِهِمِنَاللَّهِفَاسْتَبْشِرُوابِبَيْعِكُمُالَّذِيبَايَعْتُمْبِهِوَذَلِكَهُوَالْفَوْزُالْعَظِيمُ
Verily Allah has purchased from the believers their lives and their wealth (in exchange) so that they will have Jannah. They fight in the way of Allah, so they kill and are killed. (It is) a true promise (binding) upon Him in the Torah and the Injeel and the Qur’aan. And who is truer to his covenant than Allah? So rejoice in your transaction which you have made and that is the great success (At-Taubah 111).
The meaning of the above is that we envision the reality that we wish to be moved to with a vision that dispels every ambiguity and vagueness and removes every obscurity. This is exactly what an architect does when he wants to build a house or a building. The very first thing that he does is to envisage that building and to consolidate that vision upon paper producing what is called a blueprint. He would then make this vision or plan concrete and clear as it would represent the blueprint for every correct action related to the building. This planned action would require knowledge of the nature of the ground which he wants to build upon and as such he would study it in a precise and detailed manner so as to known its condition, circumstances, all that is related to it and would neighbours it. The same applies to a society that one intends to move or transform to being another society that has been envisioned in the mind and for which a blueprint had already been placed down. Knowledge of the make-up of the society that one intends to work in is necessary and this includes knowledge of the relationships that regulate it, the bases upon which these relationships are established, the public custom (‘Urf ‘Aamm) that it has embraced, the thoughts that dominate it, the extent that the people are bound by these thoughts and the extent of the connection of these thoughts to the Aqeedah of the people. This is addition to questions around this such as: Is the Aqeedah of the people still clear and pure or has it been afflicted by obscurities and defects and flaws become attached to it? What are these defects? What formed these obscurities and lack of clarity and how is it possible to get rid of them?
It is only obvious and natural that an examination should take place in relation to the reasons for these defects and their ramifications in addition to understanding when the factors of this obscuring began, what brought them into being or assisted their existence. This must be undertaken so that we can make clear and get rid of these obscurities and remove these defects so that the thought (i.e. the Aqeedah) can return to being clear (Saafiy) and pure (Naqiy). It would be Saafiy in terms of it being clear that every Hukm (legal ruling) is attached to its evidence and every thought or opinion is attached to the Qaa’idah (basis) from which it emanated from or was built upon and it would be Naqiy (pure) as every thought, opinion, Hukm or Qaa’idah that is not from it is distanced and removed from it. This applies whether the thought, opinion, ruling, basis or principle was in opposition to it or not in opposition and whether it resembled it or did not resemble it. This is because every thought, opinion, Hukm, or principle must have been brought by the Aqeedah, built upon it, been encompassed by it or emanated from it. This then is the approach that anyone who believes in the obligation of making change must follow and I will summarize it in the following:
Firstly: (Acquisition of) Knowledge related to the causes that led to its current condition, the obscurities that overtook its fundamental thought and the defects that became attached to it.
Secondly: Knowledge of the reality of the society that he is living in, with all that it contains and all that surrounds it.
Thirdly: Embody (make concrete) the objective that is sought after to be accomplished and put down the Qawaa’id (principles) and the Usus (fundamentals) that it must be undertaken upon.
These fundamental Mafaaheem (concepts), which must be provided in a clear manner, so that the person who believes in the obligation of changing his reality, can be in compliance to the statement of Allah (swt):
إِنَّاللَّهَلَايُغَيِّرُمَابِقَوْمٍحَتَّىيُغَيِّرُوامَابِأَنْفُسِهِمْوَإِذَاأَرَادَاللَّهُبِقَوْمٍسُوءًافَلَامَرَدَّلَهُوَمَالَهُمْمِنْدُونِهِمِنْوَالٍ
Verily Allah will not change the condition of a people until they change what is in themselves. And when Allah intends ill for a people there is no repelling it and they do not have beside him any helper (Ar-Ra’d 11).
An examination of the causes or reasons that led the society to reaching the state and condition that she is currently in:
Since two centuries the Islamic world has been declining at a phenomenal speed from the level and standing that is fitting for it. It has fallen to the abyss of decline in a terrible and shocking way and as such it is essential to make a quick examination of the factors that drove it in to such a deep condition of decline and present the events or incidents that aided its decline and led to the fall of its State and the destruction of the Khilafah within it.
The intellectual and industrial revolution that took place in Europe in that same period of time and led to the transformation of thoughts and the ruling from Monarchical despotism to democracy and the sovereignty of the people. The people saw the certainty of the need to rid themselves from being under the yoke of slavery and feudalism and to liberate themselves, a matter that they began to believe in and adopt it as a Mabda’ (ideology or fundamental principle) to go forward and implement and carry (spread). In contrast the Islamic world was in a state of stagnation and in a condition of bad understanding and misapplication which weakened and enfeebled the body of the State and its entity and this does not even take into account the events that took place prior to that and accompanied that in a continual manner. The most prominent of these events, realities or instances are the following:
1) The effects of the crusader wars that continued for more than one hundred years.
2) Napolean’s campaign against Egypt and its occupation.
3) The exploitation of internal strife and attempts by the West to interfere in the internal affairs of the State like the strife instigated between the Christians and the Druze of Lebanon in the year 1840 lasting until 1860.
4) The war with Russia and which continued between 1762 and 1796 and the Russians occupied the Crimea and reached the shores of the Black Sea. It then raised itself as the protector of Christianity within the Uthmaani State and then severed Turkistan and the lands of the Caucusus.
5) France’s occupation of Tunisia in 1881.
6) Italy’s occupation of Libya in the year 1911.
7) Britain’s occupation of Aden (Yemen) in 1839.
8) Taking the Muslims away from the authority in India and handing it over to the Christians and the Hindus.
9) Britain taking over control of Egypt in 1882.
10) Britain taking over control of Sudan in 1898.
11) The Wahaabi uprising in the Arabian Peninsula.
12) The attempts of Muhammad Ali to make Egypt independent and the attempts of his sons to take over control of the lands of Ash-Shaam (the Levante).
As for Eastern Europe:
Uprisings in Eastern Europe began to attempt to become independent from the body of the State and the Western States alongside Russia extended assistance until their separation and severance from the body of the State was accomplished. The uprisings began in 1804 and continued until 1878 at which time all of the countries of Eastern Europe had become severed from the body of the State. The same occurred in respect to the Greek uprising in 1826 which ended with Greece’s independence in the year 1830.
The body of the State and its entity:
The arising of Nationalistic Parties like the Union and Progress Association and the Arab Platform Association amongst other nationalist parties which targeted the body of the State from the inside by implanting the nationalist thought amongst the sons of the Ummah which led to the fragmentation and rending apart of the Ummah’s unity and all of them worked to destroy this entity which protected them. It all came to an end with a bullet of mercy (to the head) in the First World War in which the Arab’s participated against their State through an Arab revolution led by Al-Hussein Bin ‘Ali which was named the ‘Great Arab Revolution’. So they removed the entity of the State and destroyed the Khilafah whilst Mustafa Kamaal announced the abolition of the Khilafah on the 3rd of March 1992 corresponding to the 27th of Rajab 1342 Hijriy.
The reason for its decline is due to one single factor, the severe weakness that destroyed the ability of the minds in understanding Islam. The cause for this weakness was the detachment of the capacity of the Arabic language from the capacity of Islam when the Arabic language was ignored both in understanding and carrying Islam from the beginning of the seventh century Hijri onwards. Accordingly, unless the capacity of the Arabic language is mixed with the capacity of Islam by making the Arabic language the language of Islam as a fundamental and inseparable part of it, the decline will continue to drag the Muslims down. This is because it is the linguistic capacity that carried the capacity of Islam and consequently intermingled with it, such that the perfect carrying of Islam cannot be undertaken except by it; and if it is neglected, Ijtihad (deriving of AHkam from texts) in Shar’a (divine law) cannot be undertaken. Knowledge of the Arabic language is a fundamental condition in Ijtihad. Furthermore Ijtihad is necessary for the Ummah since progress within the Ummah cannot occur except by utilising it.
The underlying factors behind the occurrence of these events:
The above relates to the events and the speed of the destruction of the Khilafah and the tearing apart of the Islamic world. As for the main underlying reasons behind these events, then the disbelievers had understood and realised that it was not possible to destroy the Islamic State by other than shaking and disrupting the Muslim’s confidence in Islaam within their breasts and by the Muslim’s poor understanding of Islaam and their misapplication of it. As for the weakening its understanding then much of this focused upon the texts which included that which was related to the language that leads to understanding whilst some of it related to its conformity and application upon the reality.
As for what related to the texts, then the true reality of what they (the disbelievers) intended in regards to them was attached to the burning hostility that dominated their hearts and which blinded their sight. As such they did not leave a single scheme or ploy except that they attempted to make the Muslims fall into it and this was after they had given up hope of being able to confront the State militarily. There was a group amongst them which was able to insert fabricated Ahaadeeth attributed to the Messenger of Allah (saw) which included the likes of Ibn ul-Muqaffa’ amongst others from the Zanaadiqah who had entered into Islaam under a false pretence and hypocrisy. However the Muslims were alerted to this danger and dealt with this conspiracy in their time period just as they dealt decisively with the Zanaadiqah’s campaign. The ‘Ulamaa began to collect the Hadeeth by way of its Riwaayah (report) and put into place the study of the date of the narrators and their characteristics until a science was founded called ‘Ilm Ar-Rijaal’ (Science related to the narrators). They similarly brought ‘Ilm ul-Hadeeth’ and ‘Ilm Qawaa’id Ad-Deen’ (Sciences of Hadeeth and the principles of the Deen) which enabled them to make clear and explain the Saheeh Hadeeth and those which were Da’eef (weak) and Mawdoo’ah (fabricated). At the same time the State dealt harshly with this group and as such that conspiracy was made to fail and was buried in its era. As such it did not leave a notable effect upon the Muslims or the Islamic State whilst the Ahaadeeth were recorded by the ‘Ulamaa who devoted themselves to it in the same manner that they were devoted to their Aqeedah and Deen.
As for the Qur’aan Al-Kareem, then the Muslims were alerted to that after the passing of the Messenger (saw) so Abu Bakr (ra) began the process of gathering together the Mus’haf and placed them between two covers whilst be assiduous in regards to what he collected having been written in front of the Messenger of Allah (saw). Follwoing the death of Abu Bakr (ra) the Ameer ul-Mu’mineen ‘Umar Ibn Al-Khattaab (ra) sought permission from Umm ul-Mu’mineen ‘Aa’ishah (ra) to take the Mus’haf from her and so she gave it to him and he then placed it in the house of Umm ul-Mu’mineen Hafsah (ra) so that he could return to it at anytime that he required. Then in the time of ‘Uthmaan (ra) when the Qiraa’aat (recitals) of the Mus’haf had become many and the occurrence of Fitnah was feared, ‘Uthmaan called the Sahaabah (rah) and wrote the Mus’haf upon one single tongue (language), the language of the Quraish. As such the Mus’haf could not have any doubt concerning it and it was as the Lord of the worlds and all creation stated:
إِنَّانَحْنُنَزَّلْنَاالذِّكْرَوَإِنَّالَهُلَحَافِظُونَ
Verily we have revealed the Dhikr (Reminder i.e. Al-Qur’aan) and verily we are indeed protectors for it (Al-Hijr 9).
The above relates to the texts i.e. the Qur’aan and the Sunnah.
As for the language then it is the language that Islaam cannot be understood without it. So the Muslims in the beginning of their efforts carried the language of Islaam alongside their carrying of Islaam to the lands that they opened. They and the non-Arab Muslims fully comprehended that the Arabic language was an essential part of Islaam and a pillar from amongst the pillars of the Islamic culture. This is because the Islamic culture is that which the Islamic Aqeedah has brought i.e. the Kitaab and the Sunnah in addition to all that the Islamic Aqeedah was the reason for its study. From one angle it represents the language which the texts have been brought in and as such it is not permissible for the Qur’aan to be in other than the Arabic language whilst its translation is not given the name of Qur’aan. Secondly, the meanings of the texts cannot be understood nor their scope and reach be realised and fully comprehended in other than the Arabic language. For this reason the Arabic language was a point of major concern and importance amongst the Arabs and non-Arabs from the Muslims. As a result many non-Arabs scholars of the Arab language appeared who were more outstanding than the original Arabs in their linguistic prowess just as many of them stood out as Mujtahideen in Fiqh and others became exceptional and creative poets exceeding the imagination. The concern and care for the Arabic language continued in addition to its sciences and areas of study until the sixth century Hijrah when the Khilafah was transferred to those who did not know the Arabic Language, hadn’t savoured it and did not fully perceive its value and worth. They therefore neglected it and it was no longer the official language of the State and it was even distanced from the State. This all led to confusion (or lack of clarity) in respect to understanding the Ahkaam and as such the State made errors in respect to the application of Islaam upon the newly occurring realities and issues. A result of this neglect in respect to the position of the Arabic language was the closing of the doors to Ijtihaad and the inability of the Muslims to keep up with the times and to treat and deal with its problems (and issues).
The conformity of Islaam upon the reality:
As for the conformity of Islaam upon or to the reality then discussions began to make Islaam proceed and go along with the reality and not to make the reality change in accordance to the Islamic concepts. On the back of this some of the Muslims attempted to change the meaning of Zuhd (asceticism) in Islaam in accordance to Hindu philosophy which demanded frugality and keeping away from the pleasures of the Dunyaa in addition to punishing the body so that the Rooh (spirit/soul) can ascend. They took to seeking the Aakhirah by keeping away from the Dunyaa and indeed they began to shape and utilise the Dunyaa to arrive to the Aakhirah, all of which led to a large force being made redundant from being active within the State, or from carrying Islaam by Al-Jihaad and opening new lands, or opening the treasures and resources of the land to utilise and invest them in order to raise the standing of the Muslims and Islaam.
Additionally a group arose that adopted another different direction and they were those who wished to refute the Nestorians and Jacobites with the very same weapon that they were using which was the ‘Ilm ul-Kalaam and found their purpose and aspiration within Greek philosophy. They therefore devoted themselves to its study and knowledge and attempted to reconcile between this philosophy and the Islaam that they held and they became absorbed into all of the areas and issues that the Greek philosophers were embroiled in. As a result of this schools of Kalaam arose which began to dominate the Islamic street as a whole. The matter in regards to this issue was not restricted to refuting the Nestorians and Jacobites alone and carrying the Da’wah in this way and according to this methodology but rather it went far beyond that to encompass philosophy that was mere fantasy which was completely detached from the practical and real reality. This is despite the fact that Islaam is a practical thought that came to treat the problems faced by the human in life. As a consequence of this local strife and internal clashes and struggles arose between these schools and so the Jabriyah refuted the Mu’tazilah whilst the Ahlu-s-Sunnah refuted both of them. The Fitnah that arose in regards to the issue of the ‘Creation of the Qur’aan’ and its effect upon the Muslims represented no more than a fruit of these struggles. When we bear in mind that these struggles had encompassed the entire Islamic street and how each group attempted to seek assistance of the State against their opponents, we would then realise the level of corruption of this matter, the extent of the loss that afflicted the Muslims and the size of the energies and potentials that became redundant or were diverted from proceeding upon the correct path and raise the position and standing of Islaam and the Muslims.
The Cultural attack and invasion:
Then there was the cultural invasion that the West undertook after its failure in the crusader wars and after realising that the Muslims could not be overcome by force. The intellectual and industrial revolution had begun and the West saw that the eyes of the Muslims had become dazzled by the European revival and this is when they began the intellectual and cultural invasion. They hid behind fake mechanisms like the missionary expeditions, educational missions and the provision of medical assistance as examples. They began to spread their poison within the body of the State and the minds of the Muslims. They carried to the Muslims a Hadaarah (civilisation) which was not their own, a culture (Thaqaafah) which was not their culture and concepts which were not their concepts. The Muslims persuaded themselves that this civilisation and these concepts were taken from Islaam, deducted from the spirit of Islaam. How often is that we have heard in our current time ordinary people saying that the West had taken and adopted our Islaam and revived upon it whilst leaving us as we were? It was not only the ordinary masses who were duped by this deception and trickery alone but rather it also encompassed the majority of the educated and even the Sheikh ul-Islaam passed a Fatwaa stating that whatever does not oppose Islaam is permitted to take whilst producing the principle: ‘That which does not oppose Islaam is from Islaam’. In this way our Sheikh passed a Fatwaa without understanding its danger whilst being ignorant of the fact that Islaam is the Wahi alone and nothing else! And there was ignorance in respect to distinguishing between the Aqeedah and its thoughts, and the Ahkaam Ash-Shar’iyah and their dimensions. His Fatwaa represented a great calamity and through it western laws were permitted to be inserted into the body and entity of the State.
Similarly they were given the picture that Islaam only came as a Rahmah (mercy) to mankind i.e. that it came only to bring Masaalih (benefits) and to ward off or repulse harms or corrupting matters (Mafaasid). So wherever the Maslahah the lay then that was the Shar’a of the Allah and based upon this for example they permitted the opening up of banks and dealing with a little Ribaa due to the bank presenting a great interest and benefit to the Muslims. It also led to other general concepts that tore up the Ummah like those thoughts of nationalism, freedom, justice and equality which the Muslims repeated without knowing their dimensions or consequences.
This is in respect to the texts and the understanding, and the conformity of Islaam to the reality and its proceeding along with it. However, in respect to the practical application of Islaam within life’s reality by the State, then many factors have come together which have led to the mis-application of Islaam. These include:
1) The political parties which arose and those which took the military actions as a means to reach the ruling like the a) ‘Umawiyyoon, b) the ‘Abbaasiyyoon and c) the Faatimiyyoon.
2) The thought of ‘Wilaayat-ul-‘Ahd (hereditary rule) or what is similar to this idea which led to those who were not capable of being entrusted with the affairs of the Muslims assuming the position of ruling.
3) The Wilaayah Al-Mutlaqah (unrestricted Wilaayah i.e. independent).
4) The silence of the Muslims in respect to the presence of two Khaleefah’s (or more than one authority in the Islamic lands) like what happened with Andalus and the Faatimiyyah State.
The negligence of the Arabic language:
The above represents some of the factors that led to the rapid decline of the Islamic world and its arrival to where she is today. And we also find that from the main reasons that led to this condition and indeed the reason for most of the calamities is the severe weakness that overcame the minds in respect to understanding Islaam. And the reason for this weakness was the separation of the power (or potency) of Arabic from the power (or potency) of Islaam and this occurred due to neglecting the affair of the Arabic language which is the language of Islaam and an essential part of it, it is the language that Islaam is understood by and the language which Islaam must be carried by.
It should not be said that Islaam is a Deen from Allah Ta’Aalaa for all of mankind:
وَمَاأَرْسَلْنَاكَإِلَّاكَافَّةًلِلنَّاسِبَشِيرًاوَنَذِيرًاوَلَكِنَّأَكْثَرَالنَّاسِلَايَعْلَمُونَ
And We did not send you except to the whole of mankind as bringer of glad tidings and as a warner. But most of mankind do not know (Saba’a 28).
And that the meanings that it comprises of and the thoughts that it came with have only come for (the benefit) of humans:
وَمَاأَرْسَلْنَاكَإِلَّارَحْمَةًلِلْعَالَمِينَ
And We did not send you except as a mercy for mankind (all of creation) (Anbiyaa’ 107).
And that its address to him is in his capacity as a human being and as such the address is not restricted to one people to the exclusion of others:
يَاأَيُّهَاالنَّاسُاتَّقُوارَبَّكُمُالَّذِيخَلَقَكُمْمِنْنَفْسٍوَاحِدَةٍوَخَلَقَمِنْهَازَوْجَهَاوَبَثَّمِنْهُمَارِجَالًاكَثِيرًاوَنِسَاءًوَاتَّقُوااللَّهَالَّذِيتَسَاءَلُونَبِهِوَالْأَرْحَامَإِنَّاللَّهَكَانَعَلَيْكُمْرَقِيبًا
O Mankind, fear your Lord, who created you from one Nafs and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you as one another, and the wombs. Indeed Allah is ever an Observer over you (An-Nisaa’ 1).
يَاأَيُّهَاالْإِنْسَانُمَاغَرَّكَبِرَبِّكَالْكَرِيمِ
O Man, what has deceived you concerning your Lord Al-Kareem (Al-Infitaar 6).
يَاأَيُّهَاالْإِنْسَانُإِنَّكَكَادِحٌإِلَىرَبِّكَكَدْحًافَمُلَاقِيهِ
O Man, indeed you are labouring toward your Lord with (great) exertion and will meet it (Al-Inshiqaaq 6).
وَمِنْآَيَاتِهِخَلْقُالسَّمَاوَاتِوَالْأَرْضِوَاخْتِلَافُأَلْسِنَتِكُمْوَأَلْوَانِكُمْإِنَّفِيذَلِكَلَآَيَاتٍلِلْعَالِمِينَ
And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colours. Indeed in that are signs for those of knowledge (Ar-Room 22).
يَاأَيُّهَاالنَّاسُإِنَّاخَلَقْنَاكُمْمِنْذَكَرٍوَأُنْثَىوَجَعَلْنَاكُمْشُعُوبًاوَقَبَائِلَلِتَعَارَفُواإِنَّأَكْرَمَكُمْعِنْدَاللَّهِأَتْقَاكُمْإِنَّاللَّهَعَلِيمٌخَبِيرٌ
O Mankind, verily We have created you from a male and a female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Verily Allah is Aleem Khabeer (Al-Hujuraat 13).
It should not be said based upon the above or questioned: How can this Deen be restricted to one single language?
If the Deen is not restricted to a particular Qawm (people/nation) then how can the remainder of humankind be expected to understand it and how can the argument and proof (Hujjah) be established over them? This should not be argued because the requirement is to understand these texts which the Wahi has brought from Allah is speech or expressed by the most noble of Messengers in his language, the Arabic language. So how can the understanding of these texts be realised if man was to abandon or neglect this language? As for the meanings which it has brought then it is permitted to transmit and carry them to the world. Indeed it is obligatory for them to be carried to the world and it is required from the inhabitants of the world to believe in them. They are truthful thoughts and sublime meanings which address the minds of humankind and as such there is no human who has the capability to use his mind except that he also has the capability and ability to comprehend its meanings and to understand their purposes and significance.
In the case where Islaam has overstepped the narrow sphere of nationalism and directed its call and invitation to the whole of mankind and made preference between men or between men and women based upon Taqwaa:
إِنَّأَكْرَمَكُمْعِنْدَاللَّهِأَتْقَاكُمْإِنَّاللَّهَعَلِيمٌخَبِيرٌ
Indeed, the most noble of you in the sight of Allah is the most righteous of you (Al-Hujuraat 13).
Then in this case, this human has been addressed with these thoughts and it is required from him to believe in them. He is not required to become a follower or second-class citizen but rather he has been addressed in his capacity as a human being. If he was to believe in these Afkaar (thoughts) then he will be allowed to become just like those who believed from the very first day from amongst the Arabs and the non-Arabs just as it will be open to him to take a position of leadership and undertake the responsibility of carrying the Da’wah which is the fundamental basic or original position of the Muslim and of the Islamic State. This is in addition to the fact that he has been requested or it has been demanded from him to regulate all of his actions within life by the Ahkaam Ash-Shar’iyah which emanate from the Aqeedah of this Deen. How then, in this case, will he be able to understanding these Ahkaam (rulings)? Yes there has been an easing in this matter as Taqleed has been made permissible despite the original position in respect to the person is for him to take the Ahkaam from its source (spring i.e. original water source)) and to not resort to (secondary) irrigation canals in other than in cases of necessity. As such the subject revolves around understanding and in the case where the understanding does not come about with other than this language, it then becomes obligatory to carry the language side by side with Islaam and where the one who embraces this Deen and believes in its Aqeedah learns the Arabic language in order to understand his Deen and to then rise up with this understanding to the seat or position of leadership and not to elevate in order to become an imitator or follower. This is particularly the case when he realises that his existence in this life is only for the sake of carrying the Da’wah.
This in respect to the individual Muslim and his attempt to elevate to the appropriate and fitting station or standing so that he can become in truth a Khalifah (vicegerent) of Allah upon the earth. As for the society and taking care of the affairs of the people, then it is well-known as an obvious matter that the problems in human life occur newly on a daily basis and that these problems are in need of solutions and treatments. Also that these solutions and treatments must be from that which the Shar’a has brought and that what this Shar’a has brought is manifested in the collection of texts (the Aayaat and Ahaadeeth). Therefore these solutions and treatments must be extracted from these texts and the process of this extraction is that of Ijtihaad. The process of Ijtihaad is to understand the problem in a precise (and accurate) manner and to gain understanding of it reaching a point and level that removes from it any obscurity, unclearness and ambiguity. This is followed by a study of the texts that are related to this problem in a precise manner leading to understanding their meanings (Ma’aaniy) , purposes (Maqaasid) and reasons (‘Illal), until a suitable solution is found within these texts. In the case where these texts are in the Arabic language it is therefore necessary for the Mujtahid (the one who undertakes Ijtihaad) to understand the Arabic language with an understanding that enables him to fully comprehend the meanings of these texts. Ignorance of the Arabic language leads to the halting of the process of Ijtihaad and the stopping of the process of Ijtihaad leads to the accumulation of problems and increases the difficulties and dilemmas. In the case where the problems necessarily require solutions in order to regulate the interests of the people then the situation will become such where solutions are sought from the Fiqh of others and their laws. Islaam will then appear to be incapable of keeping up with the times and age whilst a condition or state of stagnation and despair will manifest in the society and those in charge will slide into the abyss of subjugation and imitation to the Ahkaam (rulings) of Kufr.
The aforementioned relates to the effect of the language upon the individual Muslim and moving him from a position of subservience and imitation to a station of aptitude, competence and leadership in addition to its effect upon the society and treating its newly occurring problems which do not have a set limit and which must be treated in accordance to that which Allah (swt) has wanted them to be treated by. This is because He (swt) has made clear to us that He will account us for every word we utter and every act we undertake. Indeed He (swt) threatened to account us upon that which we speak (keep) within ourselves and then lightened our burden and made the responsibility related to the Kasb (what the person has gained of good) and Iktisaab (what he has earned of evil).
Allah (swt) said:
لِلَّهِمَافِيالسَّمَاوَاتِوَمَافِيالْأَرْضِوَإِنْتُبْدُوامَافِيأَنْفُسِكُمْأَوْتُخْفُوهُيُحَاسِبْكُمْبِهِاللَّهُفَيَغْفِرُلِمَنْيَشَاءُوَيُعَذِّبُمَنْيَشَاءُوَاللَّهُعَلَىكُلِّشَيْءٍقَدِيرٌ
To Allah belongs whatever in the heavens and whatever is in the earth. Whether you show what is within yourselves or conceal it, Allah will bring you to account for it. Then he will forgive whom He wills and He will punish whom He wills, and Allah is capable over all things (Al-Baqarah 284).
And the Messenger of Allah (saw) said: ‘The error, forgetfulness and what he speaks (kept) within himself, as long as he does not say it or do it, has been lifted from my Ummah’.
Yes, man will indeed be held accountable for each and every of his actions:
فَمَنْيَعْمَلْمِثْقَالَذَرَّةٍخَيْرًايَرَهُ (7) وَمَنْيَعْمَلْمِثْقَالَذَرَّةٍشَرًّايَرَهُ
So whoever does an atom’s weight of good will see it and whosoever does an atoms weight of evil shall see it (Az-Zalzalah 7-8).
Yes the human will indeed be accounted for what he gains (of good) and earns (of bad). The farmer, labourer and trader will all be held to account just as the governor, provincial leader and Ameer will be held accountable, and just as the daughter, woman and wife will be. Each and everyone will be held accountable for what they were entrusted with. This means that He (swt) has placed down a Shar’a (legislation and law) for the people to proceed upon and to then organise and regulate their actions in accordance to its requirements. The accounting is like the precision found in examination papers in the case where the examination must be in accordance to a pre-laid out curriculum.
لِئَلَّايَكُونَلِلنَّاسِعَلَىاللَّهِحُجَّةٌبَعْدَالرُّسُلِوَكَانَاللَّهُعَزِيزًاحَكِيمًا
So that mankind will have no argument against Allah after the Messengers. And ever is Allah exalted in Might and Wise. (An-Nisaa’ 165).
Establishing an argument necessitates making clear that which is wanted and required whilst understanding and knowing what is wanted cannot occur in other than the Arabic language.
So in regards to whoever wishes to put himself forward for examination in a German or English university, he will not be able to study its curriculum and answer its questions unless he has first learnt from the language that which is sufficient to understand the subject matter and answer the questions. This is an obvious matter and as such it is from one of the greatest of obligations for the person who has enrolled in the University of Islaam and committed to pass through its examination to understand the language of this university so that he can be successful and achieve what he wants to. And in the case where we believe that are main and original work in this life is only to carry the Da’wah to Islaam, then it becomes obligatory upon us to mix the power (potency) of the Arabic language with the power (Taaqah) of Islaam in respect to what it contains of the power to affect (influence), expand and spread. As long as we do not do this then we will absolutely not be able to make this Ummah revive and indeed we will not be able to stop the deterioration or put a limit to the decline until we reach rock bottom followed by certain extinction, as an Ummah and not as people.
The capability to affect, expand and spread:
As for what we mean by the capability or ability of affect (influence), expand and spread, then in respect to the Arabic language its ability to affect (At-Ta’theer) is made apparent by defining the meaning of affect and effect (influence). The Ta’theer occurs from the capability of embodying the reality and manifesting the aspects in which effect is sought after. By throwing an examining light upon the Arabic language and what it contains of worded expressions and words, there is within it that which has the ability to embody the thought that is wanted to be made clear. Being affected by it is an embodiment explaining its most precise details, picturing them in such a way that it makes them an expressed pronouncement of the idea in a manner where there is no barrier between it and the hearts which are ready to be affected, to react and be influenced.
The Arabs provided in their language words which were sufficient to describe the reality upon the condition or state that it was upon. So for example they provided seventy names for the lion and this not mean that they are synonyms where they have all been provided for one single named meaning but rather they were provided to express a multiple of situations, conditions or circumstances, different ages and contrasting behaviours. So they would utilise each individual word from these seventy to describe a certain condition, situation or age related to the lion when talking about it. Similar to the plurality of words attached to the naming of the lion the same has also occurred in respect to words provided for love, spite, awareness and knowledge and other than these.
In addition to the abundance of words there is that vivid and live picture that the language is capable of providing:
So when their poet said:
مِــكَــرٍّمِــفَــرٍّمُــقْــبِــلٍمُــدْبِــرٍمَــعــاًكَــجُلْـمُوْدِصَـخْرٍحَطَّهُالسَّـيْلُمِنْعَلِ
Reeling, fleeing, forward, back, all at once
Like a boulder rock descending upon him from above.
This provides the complete (embodied) vision within the listener of the picture of that hero when he drives forward to the point where the listener fears the collision with that rock that has descended from the top of the mountain.
There is also in addition to that the use (in the language) of the Majaaziy (metaphorical) in order to envision and embody the meanings which astound the minds and enchant the breasts.
The poet said:
وأمطرتْلُؤلؤاًمننرجسٍوسقتْورداً،وعضتْعلىالعِنابِبِالبـردِ
And pearls rained from the amaryllis (flower) and fed a rose and clung cold upon the fruits.
This excellent artistic usage of the Majaaz provides the vision of the descent of the tear drop from the eye upon the face in the state of sadness necessitating that there would be upon the lips a trace of the sadness and its effect.
This eloquent usage of the word and the precision of how it provides an accurate picture has been provided with an expression which is close to its real reality when it was described as ‘Sihr ul-Bayaan’ (Enchanting or magic speech). Utilising the appropriate word in respect to the meaning and its sound (tone) within a suitable sentence within a suitable (corresponding) paragraph or segment has an enchanting affect upon the hearts. It has been mentioned that one of the ‘Umaraa (leaders) commanded an enemy of his to be crucified. Then a poet who was a friend of the crucified person asked permission of the Ameer to eulogise him with some words and so the Ameer permitted him. He then read a poem after which the Ameer wished that it had been him who had been crucified:
عُلُوٌّفيالحَيَاةِوفيالمَمَاتِ .. لَحَقًّاأَنْتَإِحْدَىالمُعْجِزَاتِ
كَأَنَّالنَّاسَحَوْلَكَحِيْنَقَامُوا .. وُفُوْدَنَدَاكَأَيَّامَالصِّلاتِ
كَأَنَّكَقَائِمٌفِيْهِمْخَطِيْبًا .. وَكُلُّهُمُقِيَامٌللصَّلاةِ
مَدَدْتَيَدَيْكَنَحْوَهُمُاحْتِفَاءً .. كَمَدِّهِمَاإِلَيْهِمْبِالهِبَاتِ
Elevated high in life and in death** Truly you are one of the miracles
It is as if the people around you when they stood** (as) delegations to your generosity in the days of relations.
As if you are standing amongst them as a Khateeb** And all of them are standing for the Salaah
You extended your hands towards them in welcome** As if they were handing to them gifts
So how would it be when this great potency and power in expression is blended and mixed with the high and lofty meanings and elevated thoughts?! What kind of effect will it leave and which feelings will it move and stimulate.
Let us pay attention to some of these Aayaat:
يَاأَيُّهَاالنَّاسُضُرِبَمَثَلٌفَاسْتَمِعُوالَهُإِنَّالَّذِينَتَدْعُونَمِنْدُونِاللَّهِلَنْيَخْلُقُواذُبَابًاوَلَوِاجْتَمَعُوالَهُوَإِنْيَسْلُبْهُمُالذُّبَابُشَيْئًالَايَسْتَنْقِذُوهُمِنْهُضَعُفَالطَّالِبُوَالْمَطْلُوبُ
O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued (Al-Hajj 73).
لَهُدَعْوَةُالْحَقِّوَالَّذِينَيَدْعُونَمِنْدُونِهِلَايَسْتَجِيبُونَلَهُمْبِشَيْءٍإِلَّاكَبَاسِطِكَفَّيْهِإِلَىالْمَاءِلِيَبْلُغَفَاهُوَمَاهُوَبِبَالِغِهِوَمَادُعَاءُالْكَافِرِينَإِلَّافِيضَلَالٍ
To Him [alone] is the supplication of truth. And those they call upon besides Him do not respond to them with a thing, except as one who stretches his hands toward water [from afar, calling it] to reach his mouth, but it will not reach it [thus]. And the supplication of the disbelievers is not but in clear error [i.e. futility]. (Ar-Ra’d 14).
مَثَلُالَّذِينَاتَّخَذُوامِنْدُونِاللَّهِأَوْلِيَاءَكَمَثَلِالْعَنْكَبُوتِاتَّخَذَتْبَيْتًاوَإِنَّأَوْهَنَالْبُيُوتِلَبَيْتُالْعَنْكَبُوتِلَوْكَانُوايَعْلَمُونَ
The example of those who take allies other than Allah is like that of the spider who takes a home. And indeed, the weakest of homes is the home of the spider, if they only knew (Al-‘Ankaboot 41).
And similar to this is found throughout the Qur’aan Al-Kareem in its Suwar and Aayaat. Let us take a short pause to take not of a Hukm Shar’iy (ruling) that intends to encapsulate its frightening vision within the person (listening). It is the Hukm regarding the forbiddance to follow up the Sadaqah with Al-Manni and Al-Adhaa (reminders and harm):
أَيَوَدُّأَحَدُكُمْأَنْتَكُونَلَهُجَنَّةٌمِنْنَخِيلٍوَأَعْنَابٍتَجْرِيمِنْتَحْتِهَاالْأَنْهَارُلَهُفِيهَامِنْكُلِّالثَّمَرَاتِوَأَصَابَهُالْكِبَرُوَلَهُذُرِّيَّةٌضُعَفَاءُفَأَصَابَهَاإِعْصَارٌفِيهِنَارٌفَاحْتَرَقَتْكَذَلِكَيُبَيِّنُاللَّهُلَكُمُالْآَيَاتِلَعَلَّكُمْتَتَفَكَّرُونَ
Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age and has weak offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Allah make clear to you [His] verses that you might give thought (Al-Baqarah 266).
This inflames the feelings and stirs the emotions by providing a live moving vision that then invites to thought and reflection. Or like the Qawl of Allah (swt):
مَثَلُالَّذِينَيُنْفِقُونَأَمْوَالَهُمْفِيسَبِيلِاللَّهِكَمَثَلِحَبَّةٍأَنْبَتَتْسَبْعَسَنَابِلَفِيكُلِّسُنْبُلَةٍمِئَةُحَبَّةٍوَاللَّهُيُضَاعِفُلِمَنْيَشَاءُوَاللَّهُوَاسِعٌعَلِيمٌ
The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing (Al-Baqarah 261).
In this way the affecting an influencing occurs and generates the effect and reaction within the breast of the listener; elevated thoughts, sublime meanings, an amazing envisioning or picturing and a language that is rich in its words, easy in it expressions, powerful in its principles and pillars, and firms in its measures and scales. It is therefore obligatory to carry Islaam with the like of the this effect and influence so that the eruption can occur within the breasts and elevate with it as a whole to the most elevated levels of perfection and so that the glory of the Muslims returns to them, Islaam will have its ‘Izzah (might and honour) and will have its effect and influence upon the life.
This is in respect to the effect and influence. As for the Tawassu’ (expansion), then the capability and susceptibility of the Arabic language to be able to express any or everything that occurs or can possibly occur, in respect to sciences and areas of knowledge, has no limit. This experiment has been passed through when the Muslims went forth with it and brought a State that was the number one State in the known world at that time. They were able to generate enough words to absorb all of the areas of knowledge and sciences which arose in their time or those which were found in civilisations that had been forgotten. And how beautiful are the words of Haafizh Ibraheem when he described the language speaking from its perspective:
وَسِـعْتُكِـتَابَاللهلَـفْظَاًوغَـايــَة
وَمَـاضِـقْتُعَـنْآيٍبـهِوَعِظِاتِ
فـكيفَأَضِـيقُاليومَعَنْوَصْفِآلَةٍ
وتـنـسيقِأَسْـمَـاءٍلـمُخْتَرَعـَات
أنـاالبحرُفـيأحشائِهِالدرُّكَـامِنٌ
فَهَلْسأَلُواالغَوَّاصَعَنْصَدَفَاتي
I have provided width and expanse to the Book of Allah in worded expression and purpose.
And I was not too narrow to express and Aayah or admonitions (guidance).
So how can I be too narrow today to be able to describe an instrument.
And to arrange the names of all newly invented (things and matters).
I am the sea within which there is a stored abundance.
So will they ask the diver about my pearls.
There is a expansive subject area in the Arabic language which is the ‘Baab’ (subject) of ‘Al-Ishtiqaaq’ (derivation) through which it is possible to derive and extract wordings and expressions enabling us to express clearly and eloquently all that which we desire in a manner that allows us to realise its purpose. So the process of deriving an ‘Ism’ (noun) from a ‘F’il’ (verb) or deriving a ‘Fi’l’ from an ‘Ism’ is sufficient to enrich the language with new words and modern forms in which the meanings intended to reach the people are formed.
This is in addition to another area related to the Arabic language called ‘Ta’reeb’ (arabization). The process of ‘Ta’reeb’ is easy in the language and it occurs by doing no more than making the foreign wording conform and submit to the Arabic pattern (Wazn). In this way foreign words are taken in accordance to the Arabic pattern (Wazn) and these new words are then taken as they are i.e. as the people of the language have named them, and it does not require attempting to express its meanings from a vacuum left by what the Arab dictionaries have been silent upon. So the foreign word stays as it is if it is in conformity to the Arabic pattern like the word ‘Telephone’ for example. If however it is not in conformity with the Arabic scale (pattern) like the word ‘Television’ for example then either some of its letters are removed or more added so that it can submit and conform to the Arabic Wazn (measure). After that verbs can be derived from that word to produce for example from ‘telephone’ Talfana, Yatalfanu, Talfanah or for ‘television’ Talfaza, Yatalfazu and Talfazah. This therefore enables expansion (Tawassu’) and we mean by that the ability to extract new Ahkaam (rulings) for all new occurring problems.
This is because Islaam came to treat and solve problems of the human being in respect to him being human irrespective of his colour, Deen, affiliation or nation and regardless of the era and time that he exists in. It represents a comprehensive Rahmah (mercy) for this human from lasting the time that Muhammad (saw) was sent with Islaam until the Day of Judgement. These solutions and treatments for the problems of humans have come within broad guidelines specified by the Kitaab and the Sunnah. They are comprehensive and complete in respect to all that has happened and will happen in the world until the Day of Judgement. This is because the human is and remains a human in respect to what he has of instinctual drives or organic needs and what he possesses in terms of impulses or relationships requiring satisfaction. And this great compliant language addresses the mind of the human and invites him to think until his thinking leads to his belief in these texts and their ability to solve and treat all of his problems. As such the ability and possibility to expand (At-Tawassu’) in Islaam means the capability to solve all of the problems which the human being faces in the life of this world (Dunyaa). Indeed Islaam has described itself stating that it is a Tibyaan (explanation and clarifier) for every thing and matter and that it is the complete and perfect Deen and absolute blessing and favour for this human being (in this life).
Allah (swt) said:
الْيَوْمَأَكْمَلْتُلَكُمْدِينَكُمْوَأَتْمَمْتُعَلَيْكُمْنِعْمَتِيوَرَضِيتُلَكُمُالْإِسْلَامَدِينًا
This day I have perfected for you your Deen and completed my favour upon you and have chose for you Islaam as your Deen (Al-Maa’idah 3).
As for the Intishaar (spreading) then the Arabic language with its Alfaazh (worded expressions), its Taraakeeb (word constructions) and Qawaa’id (principles) is easy and uncomplicated. It is disciplined and kept in order by a Wazn (pattern), uncomplicated in its Qawaa’id (principles/rules) and light in expression. The language passed through examination and has been tried and tested achieving complete success. It was the language of most of the known world at that time and learning it was easy for all of the people which led to creativity and excellence in its usage from those who did not affiliate in origin to the Arabs like Seebaweih (pioneer of formulating Arabic grammar) amongst many others for example and this was when there was no obstacle in the way of the spread of Islaam.
As Islaam addressed the minds of humans and has the ability to affect the people and their minds which led the people to enter into the Deen of Allah in crowds and due to the Arabic language being the language of the Qur’aan whilst not being viewed from the perspective of being the language of a specific nation (or people), due to this the people approached its study with the consideration that the language was their own because it is the language of their Kitaab (Al-Qur’aan) and the language of their Islaam. So they hastened to understand its manners and its meanings so that they could taste and perceive the manner of the Qur’aanic Aayaat and understand its meanings. This was so that would be able by means of that to embody those meanings and envisage those thoughts that it contained in addition to enabling them to have a sense and feeling for the miracle of their Kitaab and undertake the ‘Ibaadah of its recitation.
These are some observations related to the importance of the Arabic language and the blending its potency (Taaqah) to the potency of Islaam due to what both hold in respect to the power (and capability) to influence (to affect), to expand and to spread. As long as the concern of the Muslims in relation to the Arabic Language does not return and their blending it with Islaam then there is no hope that can be hoped for. This is because it is the language of the Muslims and indeed the decline that is happening will not be halted without this and the consequences of this separation between the Arabic language and Islaam will represent a nightmare that dominates the Islamic world as a whole. This is due to as we have said that the Arabic language is an essential part of Islaam and its understanding does not occur except by it.
There are three reasons why the attempts undertaken to revive the Muslims with Islam
failed; The first is the lack of an accurate understanding of the Islamic fikrah (idea) by
those who assumed the burden of revival. The second is the lack of clarity of the
Tareeqah (method) of Islam in implementing its fikrah. The third is the failure of those
who assumed the burden of revival to link the Islamic fikrah with the Islamic Tareeqah tightly and inseparably.
Indeed this is the state and condition that we have reached and this is the reality of the Islaamic world, a reality which is witnessed by the senses whilst its decline is not hidden from anybody. However this does not mean that the Muslims have not been paying attention to this decline or that they have given in and surrendered to it. This is absolutely not what is meant because there have been many movements and many indeed which have been established in serious efforts to revive the state of the Muslim world or to stop its decline. However all of these failed and the Islamic world continues in its decline with speed towards the abyss whilst dark clouds threaten its environments and threaten the Islamic Ummah with extinction.
We have said that when the person senses the corruption of the reality that he is living in and the feelings (Ahaasees) of getting rid of this reality are activated within him that he begins to think about the process of change. When thinking about the process of change he finds that it is necessary for him to study the reality in addition to the reasons or causes that brought this reality into existence. This study includes acquiring knowledge related to the movements that preceded him and knowledge of the reasons and causes for their failure and this is so that he does not fall into the same errors that they fell in and so that he can benefit from their experiences. From this study we find that that the main reasons that led to the failure of these movements are three:
Firstly: A lack of understanding in respect to the Islamic Fikrah (thought) amongst those who undertook the work for revival in a precise manner.
Secondly: Lack of clarity in the Tareeqah (method) of Islaam that they had in respect to implementing its thought with a complete understanding.
Thirdly: Their lack of connecting the Islamic thought with the Islamic Tareeqah in a precise manner in a way which does not leave it open to separation.
These are the most important reasons that led to the failure of those movements and these are in addition to fundamental errors associated to the area of structuring which we summarised and detailed in the book ‘At-Takattul Al-Hizbiy’.
These represent the four points that we will summarize here as:
1) Not understanding the Fikrah. 2) Lack of clarity in respect to the Tareeqah. 3) The lack of awareness of those undertaking the work of the Takattul in respect to the thought and the method. 4) And finally the manner of binding (between its members) that these movements or structures undertook when structuring themselves.
As for these reasons (however) that we wish to discuss here then they relate to the reasons or causes of the failure of these Harakaat (movements) from the intellectual of thought based (Fikriy) perspective:
With regard to the Islamic fikrah, many factors affected it which diluted many of its
details for the Muslims. Such factors arose at the start of the second century Hijri and
continued until the arrival of imperialism. Foreign philosophies, such as Indian,
Persian and Greek had an impact on some Muslims, leading them to make attempts
to reconcile Islam with these philosophies, despite the complete contradiction
between the two. These conciliatory attempts led to erroneous interpretations and
explanations that confused and eliminated some Islamic facts from the mind of the
Muslims or at least weakened their understanding. Furthermore, some individuals who
harboured ill feeling towards Islam embraced it hypocritically and began introducing
concepts alien to Islam and even contradicting it. This led to an erroneous
understanding of Islam by many Muslims. Additionally in the seventh century Hijri,
the negligence of the Arabic language arose in the conveying of Islam. All of these
factors announced the decline of Muslims. From the end of the eleventh century hijri
(seventeenth century C.E.) up to the present day, the Islamic world has been subjected
to cultural and missionary invasions, followed by the political invasion of the West,
which added insult to injury and created further complications in the Islamic society.
All this had an effective influence on the Muslims incorrect understanding of the
Islamic fikrah, thus true crystallisation in the minds of the Muslims was lost.
The first reason from amongst them is the lack of understanding the Islamic thought by those personalities undertaking the work to bring revival in a precise manner. Based upon this, the importance of the Da’wah carriers’ awareness of their thought in a manner where it is embodied within them as an awareness and within their conduct, becomes apparent. This requires the exertion of effort to understand it and comprehend that which has attached to it in terms of defects and what has overtaken it in respect to obscurities. By examining precisely that which has overtaken and occurred to the Islamic thought in respect to obscuring factors we find the following:
The obscuring factors:
After the area of the Islamic lands expanded and Islaam spread to most of the known lands at that time, after the mixing of the Muslims with others of neighbouring peoples and cultures (Hadaaraat), after reading these cultures and philosophies and after the non-Muslims felt secured and reassured about their existence within the shade of the State, at that time the intellectual struggle began between the Muslims and others from amongst the Christians who were armed with Greek logic and their philosophies.
The Muslims then responded refuting them with the same style that they were being attacked with. This manner of response compelled them to study this philosophy and to learn its manner of argument. However they did not stop at that but rather they studied those philosophies and translated their books. The Muslims discovered areas of knowledge and ‘Ilm which was new to them and as such they engaged with them passionately. It did not take long after that until the society became fragmented into competing intellectual (or thought based) factions like the Mu’tazilah, the Jabriyyah and the Ahl-us-Sunnah and all that branched out from these divisions. This led the thought to be affected by some obscurities from those philosophies that they had been influenced by. These include the sanctification of the ‘Aql (mind) and making it the judge for every single matter. Indeed and even greater that that they made it the judge over the Qur’aan Al-Kareem and the judge over the Hukm Ash-Shar’iy whilst leaving the establishment of the Hasan and Qabeeh to it. The influence and effect of this still remains amongst the Muslims amongst some of its thinkers (intellectuals) and the vast majority of the masses so for instance when somebody hears a Hukm Shar’iy that appears strange to him he declares it ‘irrational’ as if the Hukm Ash-Shar’iy has to be in agreement to the minds of the people. Just as this had an effect on some and generated obscurities there was also an effect which happened with another group who were influenced by the same subject as the Jabriyyah or let us say the subject of ‘unseen (or divine) fate’, the effects and influence of which still have an effect upon a large number of Muslims today.
These intellectual schools and what they engaged in and what they engaged the people in for a period that was not short divided the society into three groups or factions:
The Mu’tazilah were those who spoke about the greatness and highness (exaltedness) of the mind and made it the judge upon every matter. The Jabriyyah were those who had an influence over a large section of the people who surrendered to every calamity whilst considering it to be their fate and the Ahl-us-Sunnah were those who attempted to reconcile between the first two groups. The most prominent of issues in which they differed and disputed was the issue of Al-Qadaa Wal Qadr the effect of which is still present whilst the stumbling in regards to its understanding remains perpetual. The situation reached such a point amongst the Muslims that they made it a Rukn (pillar) from amongst the Arkaan of the Aqeedah.
This is what occurred as a result of the effect and influence of the Greek philosophy. As for the effect of the Indian (Hindu) philosophy then this took the Muslims in another direction and left other effects which were no less dangerous than the effects and obscurities that the Greek philosophy left. The Indian (Hindu) philosophy was established upon asceticism and punishing the body so that the Rooh can be elevated. So Muslims saw within this the Islamic thought of Zuhd (abstaining from worldly matters) and all Soofiy groupings were built upon this thought which came upon those remaining from amongst the people.
This obscurity and lack of clarity still remains present to this day even if some of its actual practise has lessened and its presence become rarer. However as a thought it still remains in existence and continues to circulate amongst the Muslims. So they say that the human is composed of (both) matter and spirit (Rooh) and for the Rooh to be elevated to its highest levels then it is necessary to weaken the body. This is whilst we were in no need for that which brought woes to the society in addition to laziness, apathy and suspension of productive material activity amongst the people.
There were also efforts undertaken by the intellectuals from amongst the sons of the Islamic Ummah to reconcile between these philosophies and Islaam despite the contradiction between them being completely and plainly clear. This is because Islaam is a Deen which Allah (swt) divinely revealed to His Messenger Muhammad (saw) whilst the philosophy is a product of the human mind and his effort. Said differently: Islaam’s source is the Wahi (divinely inspired revelation from Allah (swt)) whilst the source of this philosophy is the mind and this is exactly the same rebuttal and refutation that is provided to the one that attempts to reconcile between Democracy and Islaam or socialism and Islaam. This is because it is sufficient to say (and point out) that the source of democracy is the human mind and the source (Masdar) of socialism is the human mind. As for Islaam then its source is the Wahi from Allah (swt) and whether there is something that resembles Islaam or some of its thoughts and rulings or there is no resemblance it still remains contrary and contradictory to Islaam and it is not permitted to attempt to reconcile between them or bring them close together.
It is known that attempting to reconcile between two contradictory and opposing thoughts inevitably leads to giving one of them an interpretation and an attempt to explain it with a meaning that is contrary to its true original reality. A result of these attempts was that they went about interpreting the Aayaat of the Qur’aan Al-Kareem and then explain them upon the angle that suited and was in line with those philosophies and fit with those thoughts. This is exactly like what happens today in respect to the attempt to explain democracy with the meaning of Shooraa as Shooraa is a Hukm from amongst the Ahkaam of Islaam. Or it is said that the ruling system in Islaam is Shooraa and that the ruling system in democracy is (also) Shooraa and as such democracy is actually a part of Islaam!
This then represents the essence of the effort of those who undertook the attempt to reconcile between these philosophies and Islaam. I do not say that as an accusation or as slander as an observation of what the likes of Al-Faaraabiy, Al-Kindiy and Ibn Rush amongst others left and what the Mu’tazilah, Jabriyyah and Ahl-us-Sunnah. They were those whose main concern was to defend Islaam and refute its opponents. Out of their love for Islaam they attempted to show that Islaam says the same as what those thinkers from the Greek philosophers said. What they brought however ended up being no more than providing an Arabic explanation for the thoughts of Plato and Aristotle and if we were to scrutinize what the ‘Ulamaa of Kalaam left behind like the Jabriyyah and the Mu’tazilah then we will find that they did not depart from the opinion of the Stoics and Epicureans. It was then only natural (once upon this path) that each of these groups or sides would then resort to interpretation and explanations that would be in harmony with the opinion and view that they had arrived at.
I add to this all that happened in terms of attempts to scheme and plot against Islaam by the enemies of Islaam who embraced Islaam in hypocrisy which began in its early days. This began with Al-Hurmazaan, Ka’b Al-Ahbaar and Abdullah Ibn Saba’ passing to Abdullah Ibn Muqaffa’ and Abdul Kareem Ibn Abi Al-‘Iwajaa and their likes from amongst the Zanaadiqah who attempted to fabricate against the Messenger of Allah (saw) by fabricating Hadeeth that are contrary to Islaam and in opposition to its concepts and understandings. This was particular the case as the Ahaadeeth of the most Noble Messenger had yet to have been collected at that time. The Muslims however were alerted to this terrible danger and the state struck powerfully against those people. Additionally this is when the ‘Ulamaa from the Muslims who collected the Ahaadeeth and exerted the utmost efforts in respect to examining the correctness (validity) of these Hadeeth became prominent. These included the likes of Al-Bukhaari, Muslim and At-Tirmidhi amongst many other ‘Ulamaa who collected the Hadeeth just as they brought into being a specific science related to Hadeeth called: ‘Ilm ur-Rijaal’ which related to the conditions of the narrators; their characteristics and histories amongst other precise measures which they relied upon when verifying the Ahaadeeth that reached them and came across, and may Allah reward them with goodness for what they did.
I also add to this the neglect in respect to status of the Arabic language since the time that the Khulafaa’ began to approach the Persian elements and then later the Turkish and when the people began to proceed to translate and learn foreign languages like Syriac and Greek followed by Greek and Turkish. As for Syriac and Greek then they did not bring about a significant impact as they were restricted to the work of translating the Greek philosophical books. As for Persian language impact then this was accompanied by many of its people ascending to high positions within the State and the Khulafaa’ becoming dependent upon them in relation to the undertaking of many matters and particularly those related to the army and the protection of the authority. This was like Banu Buwaih and others who not only remained upon their Persian language but rather attempted to restore it after it had died or nearly met its death.
Generally the policy of the ‘Abbaasiyyeen (Abbasids) in regards to conquest differed completely from the policy of the Umawwiyyeen (Omayyids). The Umawwiyyoon carried Islaam to the conquered lands and carried alongside it the Arabic language whilst the ‘Abaasiyyoon did not carry the language alongside it and as such this represented an advanced notice in respect to neglecting the status and affair of the Arabic language. And then came the seventh century when the Taaqah (potency and power) of Arabic became separated from the Islamic Taaqah and the Arabic language was distanced from being solely dominant in respect to the undertaking of the affairs of ruling and the State. This then declared the decline of the Muslims accompanied by weakness in their understanding of Islaam, the frozen state that was brought to Islaam and the inability that this brought in respect to Islaam being able to keep up with the affairs of the time. This is because this separation led to the closing of the door of Ijtihaad whilst the Fuqahaa’ of that time state that those who came before them did not leave any matter or issue except that they had remarked upon it (or dealt with it).
This was followed in the eleventh century by the missionary onslaught. The west expended its utmost effort in the cultural invasion under the cover and pretext of transferring knowledge and science. So they went about establishing missionary schools and universities and issuing papers and magazines using them to circulate their thoughts and beliefs into the minds of the Muslims. In spite of the Muslims passive resistance to this attack in the beginning the west were nevertheless not prevented or barred from utilising the means and styles that enabled them to accomplish an overwhelming triumph.
They were able to poison the thoughts of the Muslims, plant the thoughts of Qawmiyah and Wataniyah (Nationalism and patriotism) and implant the call for independence and the demand for freedom, justice and equality. These were campaign slogans that aimed to tear apart the Islamic society from the inside as has been detailed and mentioned in the book: ‘The intellectual and information (media) polluting of the Islamic World’ by Dr ‘Aayid Ash-Sha’raawiy. This book contains a chart explaining what the English, French and Americans exerted in terms of their efforts and what they managed to establish in the press and the people they were able to utilise in this area like the Christians for example.
So through this they prepared the environments for the political onslaught or invasion and managed to get the Muslims to take up arms alongside them and against their own state. Then the destruction of the Khilafah was completed during the First World War and the Muslim lands were torn apart thus compounding the misfortunes and adding a further problem on top of all the other already existing problems. So after the issue had been related to reforming and rectifying the affair of the Muslims and directing the State in the correct direction and to treat and address the previously mentioned causes (for her decline), the issue now became one of restoring the State and building the Ummah.
From what has been presented we can see the real effective effect in regards to the error of the Muslims in relation to the Islamic thought which reached the point where its true crystallisation was lost within the minds whilst the enemies of Islaam from the malicious West or aspiring East in addition to some of the sons of the Muslims did not hesitate and showed no restraint in relation to attacking Islaam, writing topics and authoring books which attacked Islaam and its thought. Indeed writing these topics became the main preoccupation of the disbelievers and those who had been impressed (by them) from amongst the Muslim ranks.
Regarding the Islamic Tareeqah, Muslims gradually lost the clarity of its understanding.
The Muslims used to understand their existence in life was for the sake of Islam, that the Muslims duty in life was to carry the da’wah of Islam, that the duty of the Islamic
State is to implement Islam and execute its rules internally and carrying the da’wah for
it externally, and that the method for this is Jihad, performed by the State. We say that
then after the Muslims clearly understood this, they began viewing the main duty of
Muslims as the acquisition of life firstly, and secondly preaching and giving guidance
whenever the conditions permitted. The State began to see no fault or sin in its
complacency in executing Islamic rules, and did not see any shame in abandoning Jihad
fee sabeel lillah (in the way of Allah) to spread Islam. The Muslims after they lost their
State - despite its weakness and shortcomings - saw the return of Islam in the building
of masaajids, the publishing of books and the educating of morals (Aqhlaaq) whilst
they kept silent over the domination of kufr on them and about its colonisation upon
them.
(Note: This following paragraph appears to be out of place in the Arabic version that I have and this has happened earlier in the book as well where a paragraph was completely away from the subject area being discussed. So please bear in mind that there may be some editing issues with this book and some parts may have become jumbled).
The Tareeqah (the method):
The above relates to the Fikrah (the thought) in regards to the absence of clarity and crystallisation within the minds of the Muslims. As for the Tareeqah then its case and situation is no better than that of the thought. This is due to the obscurities that fell upon it to the point causing its distinguishing features to be virtually removed and the Muslims to lose its conception. The Ahkaam of the Tareeqah and working for them is established upon a fundamental basic thought and that is that the Muslim only lives for the sake of Islaam:
قُلْإِنَّصَلَاتِيوَنُسُكِيوَمَحْيَايَوَمَمَاتِيلِلَّهِرَبِّالْعَالَمِينَ
Verily my Salaah, my sacrifice, my life and my death are for Allah the Lord of the worlds (Al-An’aam 162).
This is in addition to the fact that the basic and original work of the Islamic Ummah must be to carry Islaam to the world and that this represents a vital issue for her that she regards as a matter of life and death in accordance to the speech of Allah (swt):
وَكَذَلِكَجَعَلْنَاكُمْأُمَّةًوَسَطًالِتَكُونُواشُهَدَاءَعَلَىالنَّاسِوَيَكُونَالرَّسُولُعَلَيْكُمْشَهِيدًا
And as such We have made you an Ummah Wasatan (best) so that you be witnesses over mankind whilst the Messenger is a witness over you (Al-Baqarah 143).
How then is it possible for the Ummah to bear witness over mankind if it is not in a leading position amongst the nations enabling it to convey to the world in an effective manner that draws their attention or so that she can apply Islaam upon them so that it reaches them in a pure, clear and manner in the absence of false propaganda and distortion or barriers preventing it? In this way the Ummah would have fulfilled its main and original work which is the carrying of the Islamic Da’wah and by doing so it would have met the quality of witnessing over mankind and establishing the proof and argument over them.
Therefore the basic and fundamental thought from amongst the thoughts of the Tareeqah is for the human to examine himself and then comprehend that the meaning of his existence in this life is only for the sake and purpose of carrying the Da’wah, and to understand that all of the other life’s actions that he undertakes are only to assist him to discharge this Risaalah (message) and to carry this burden. This is exactly like the university student because he exerts his utmost efforts to obtain the final result which is his certification. So he listens to the lecturer during the day and then returns to his place of residence to revise and study during the night, eluding sleep and rest and when he eats he only does so in order to provide himself with enough strength and energy to continue his studies. Indeed many take vitamin supplements or pills to assist them to stay awake at night and this is all so that he can be from amongst the successful at the hour where no wealth or number of children can benefit anyone apart from the one who presents in his examination that which pleases the examination marker, so whosever saves himself from average has succeeded.
The existence of Insaan (the human) in this life of the Dunyaa has a lot of similarities with the life of the university student and this is in respect to the individual. As for the Ummah then we have stated that she exists for the sake of carrying this Da’wah so that she can be in compliance with what Allah (swt) has wanted her to be:
وَكَذَلِكَجَعَلْنَاكُمْأُمَّةًوَسَطًالِتَكُونُواشُهَدَاءَعَلَىالنَّاسِوَيَكُونَالرَّسُولُعَلَيْكُمْشَهِيدًا
And as such We have made you an Ummah Wasatan (best) so that you be witnesses over mankind whilst the Messenger is a witness over you (Al-Baqarah 143).
The use of the ‘Laam At-Ta’leel’ (LiTakoonoo) establishes reasoning where the ‘Illah (reason) for you to be present in the leading position is only for the sake of you witnessing over mankind and to establish the Hujjah (proof, argument) over them. This is not a strange matter for the Ummah as they realised and fully comprehended this matter from the dawn of its history and then took the leading position in the world for fourteen centuries and did not budge from this position until after she had lost this realisation and comprehension. She then gave up her position of leadership and began to run after the other nations and so lost her honour and dignity and began to live upon the crumbs of the other nations and their leftovers.
Indeed the Muslim individual had been clearly aware of the meaning and purpose of his existence within life and he acted in accordance to this realisation, just as the Ummah had understood the meaning of her existence and similarly built her conduct upon that realisation.
This vision was then lost and the Muslim who abides by the Ahkaam Ash-Shar’iyah began to view that Islaam only came for his happiness and to realise his interests. He would then satisfy his instinct of sanctification through ‘Ibaadah and acts that draw him close to Allah Ta’Aalaa whilst conducting (the rest of) his actions in accordance to what he views to be in his interest due to his view that Islaam only came to secure the interest or benefit (Maslahah) and to repel the Mafsadah (harm). So the acquisition of the Dunyaa then became the number one priority whilst Al-Wa’zh (preaching) and Irshaad (guidance) became a matter left to whenever the situation or circumstances permitted (i.e. it became a matter of convenience). As for when Islaam was found to be contrary and in opposition to a certain Maslahah then he would follow the Maslahah due to his consideration that Islaam revolves around the benefit or interest in absence and presence! (i.e. wherever the Maslahah lies so does Islaam). This was built upon the Qaa’idah (principle) that Islaam only came as a Rahmah (mercy) for mankind i.e. to secure the interests of the people. As for the Ummah and within her the Dawlah (state) then she departed from her obligation and moved away from the true reality of her existence leaving behind her initial realisation and comprehension. So she abandoned her main and fundamental work, the carrying of the Da’wah by way of Al-Jihaad thus affirming and showing the truth of the statement: ‘Whosoever abandons Al-Jihaad out of his own desire then Allah will dress him in the cloak of lowness covered in disgrace and shame’. It then did not take long after this for the State to collapse and the Ummah was then left without a shepherd or caretaker and became threatened with extinction. Despite sensing this imminent danger she began to envision the return of Islaam through the building of Masaajid, founding of hospitals and schools, the educating of Akhlaaq and through the economic flourishing of the land amongst other directions. This is whilst they remained silent over the sovereignty and dominance of Kufr and the application of its systems and laws over them in addition to their colonization.
This then is what changed within the Muslims which took them away from the basis upon which the method to bring Islaam into the reality of life is established upon. As for the obscurities that occurred in respect to the method and led to the absence of its clarity then these are represented in the following:
a) The idea of taking up arms in the face of the Khalifah and in accounting the rulers.
b) The idea of taking up arms to reach the position of ruling.
c) The idea of Wilaayat ul ‘Ahd or that which resembles the Wilaayat ul ‘Ahd.
d) The Muslims neglect in respect to being concerned with the Ahkaam of the Tareeqah.
a) Indeed Allah (swt) has made accounting the ruler Fard and has made it obligatory upon the Ummah to restrain the ruler upon the Haqq (truth) whilst there are an abundant number of texts relating to the obligation of ordering the Ma’roof and forbidding the Munkar. However despite this Allah (swt) did not permit the Muslims to take up arms in opposition to the Khalifah and the Sahaabah (ra) asked the Messenger of Allah (saw) about what position should be taken with the leaders of oppression and would ask: ‘Should we not oppose them by the sword?’ And he (saw) responded to one such questioning by stating: ‘No, not unless you see Kufran Bawaahan (clear/blatant Kufr)’.
Despite this some of the groups which arose to account some of the Khulafaa’ were unmindful or ignorant of this ruling and as such this led to the occurrence of massacres and the abundant spilling of blood. This type of action led to the formation of a negative concept in relation to accounting the rulers represented in the statement: ‘Sultaan Ghashoom Khairun Min Fitnah Tadoom’ (The unjust ruler is better than the Fitnah that never ends’.
Examples of this type of occurrence include that of the ‘Battle of the Camel’ and all of the tragedies or calamities that accompanied it in addition to the Fitnah of Ad-Daar that preceded it and the many that occurred after it.
b) As for the thought or idea related to taking up arms in order to arrive at and reach the position of ruling, then with great regret some of the groups and parties looking towards the rule have adopted this approach. Their affect still remains today and indeed many of the groups and parties aiming towards the rule proceed according to this path. This is despite the arrival at the position of the rule and reaching is a Hukm from amongst the Ahkaam (rulings) of the Tareeqah and as such it should be as clear to the people in exactly the same way as the Ahkaam of the Fikrah need to be clear and that the One who legislated the Fikrah (thought) Allah is also the One who legislated the Tareeqah.
c) It appears that the idea of the Wilaayat ul ‘Ahd (hereditary rule) and what Mu’aawiyah Bin Sufyaan did in terms of taking the Bai’ah (pledge of allegiance) for his son was the reason for many afflictions that came after because whoever aspires to attain the rule, whether a party or individual would find that the path towards that is closed before him. For that reason he would then resort to force in order to achieve his goal and reach what he wants and as such this means that this is the cause that led him to resort to taking up arms. Those who were successful in relation to reaching the position of ruling or those who opposed them did not return to the ruling of Islaam in this matter and bind themselves to that which the Ahkaam have adopted in this Mas’alah manifested in the Hukm of the Bai’ah being undertaken and given by consent and choice. So the people were all hostile towards the Umawiyyeen (Omayyads) due to the Wilaayat ul ‘Ahd and those who were most hostile were from the sons of ‘Ali Ibn Abi Taalib (ra) however it was unfortunate that they went on to implement the very same idea and gave approval to the same Hukm. So there was Al-Hasan Bin ‘Ali (ra) who gave the Bai’ah to Mu’aawiyah on the condition that it would belong to him after Mu’aawiyah’s death and then this idea was followed up by the sons of ‘Ali (ra) until the idea of the twelve Imaams resulted from it. The ‘Abbaasiyyoon then came to power in a bloody war and then followed the same way and carried the same idea in respect to the Wilaayat ul ‘Ahd and the same applied in respect to the ‘Uthmaaniyyoon and lasted until the very last Khalifah from amongst them before the Khilafah’s destruction.
d) As for the Muslims neglecting their concern for the Ahkaam of the Tareeqah: Then by the Tareeqah we can mean the manner by which the thought arriving to the rule is accomplished i.e. that which is concerned with the Stage of Da’wah in Makkah or the stages that the Messenger of Allah (saw) proceeded along until he made Hijrah to Al-Madinah and established the State within it. The Makkiy stage and what it included of Ahkaam (legal rulings) is a matter that the Muslims (of the past) were not concerned with and they did not pay attention to it in respect to it representing a stage from the stages of establishing the State which has specific rulings attached to it. Rather they only viewed it as being the Seerah of the Messenger (saw) in the Makkan stage i.e. they viewed it from a historical perspective and not a legislative one. This is because the legislative or Fiqhiy studies are those which relate to occurring practical realities and not to history and as such why be concerned about a period of time that existed, ended and will never come back? Exerting a Fiqhiy study in regards to it holds no value because it (Fiqh) does not aim to anticipate realities that might happen. The Islamic State extended from North Africa to the borders of China and so how could it have occurred in the mind of any of them that this State would vanish and that the Muslims would then be in need of Ahkaam Shar’iyah that would assist them to restore it. This thought would not occur to anyone and as such the study of the issue was completely neglected in this stage that represents the first part of the Tareeqah.
As for the second part (of the Tareeqah) then this relates to the manner of implementing the thought which refers to applying Islaam internally and carrying it to the world. This includes for example establishing the Hudood internally and preparing the armies and making preparations for Al-Jihaad and fighting the disbelievers in relation to carrying the Da’wah to the world. The Muslims undertook this practically and the Khulafaa’ proceeded in this course and so the Dunyaa (world) submitted to them and Islaam spread to most of the known world at that time. The world lived in ease in happiness from, those who entered the enclosure and domain of Islaam and those who did not enter. However the ‘Ulamaa of this age and period did not over concern themselves with the Ahkaam As-Sultaaniyah (related to governance) and the Ahkaam of Al-Jihaad, the Ahkaam related to preparation and the Ahkaam related to foreign relations like the Ahkaam of the Mu’aahadaat (treaties), the treaties of good neighbourliness for example or the treaties of necessity (or emergency). It is eye-catching in respect to this area and what still remains today in respect to the lack of creative ability in respect to them. So take for example the ‘Umari Treaty’ which was the agreement that ‘Umar (ra) convened with the people of Al-Quds. The treaty of ‘Umar with the people of Al-Quds does not differ in respect to its Shar’iy reality from any treaty that the Khulafaa’ of the Muslims convened however that does not mean that they implemented Islaam with other than the Ahkaam that it came with or brought. Indeed this is not the case as Islaam remained implemented and continued to be carried in accordance to the Ahkaam of the Tareeqah that it came with and this continued to be the case until the end of the 19th century. This is when systems and laws which did not come from Islaam began to enter into the body or entity of the State even if these were brought in by way of a Shar’iy Fatwaa issued by the Sheikh ul-Islaam under the argument and pretext that these systems and laws did not contradict or oppose Islaam.
With regards to the linkage between the Islamic fikrah and Tareeqah, Muslims started
to study the AHkam Shara’iah related to treatment of the problems, i.e. related to the
fikrah, and did not pay attention to the rules that demonstrate the manner of the
treatment, i.e. demonstrate the Tareeqah. Thus, they studied the rules detached from
their method of execution. They also concentrated on studying the rules of prayer
and fasting, marriage and divorce, and they neglected the study of the rules of jihad,
al-Ghanaim (spoils), Khilafah, the judiciary, land taxation (al Kharaj) and so on. Thus
they detached the fikrah from the Tareeqah, which resulted in the implementation of
the fikrah becoming inconceivable without its Tareeqah.
5) The aforementioned relates to the Tareeqah and the neglect of the Muslims in regards to it. As for the absence of the connection between the thought and the method then it is known that the thought comprises the Aqeedah and the Mu’aalajaat (treatments/solutions) and carrying the Da’wah. As for the Tareeqah it comprises the manner of preserving the Aqeedah, the manner of implementing the treatments and the manner of carrying the Da’wah. It is possible to view this issue in a comprehensive manner so that we can easily say that it is the Dawlah (the state) which represents the Tareeqah to implement the Shar’iyah. So this represents the manner by which the implementation of the Ahkaam is accomplished whether these Ahkaam are related to the Aqeedah like the killing of the Murtadd (apostate), or related to the ‘Ibaadaat like the punishment for the one who abandons the prayer, or related to the protection and safeguarding of property like cutting the hand of the thief, or to safeguard the dignity, mind, lineage, Deen an State amongst other matters. Therefore the Tareeqah (method) to implement the Ahkaam is the State whilst the rulings (Ahkaam) related to these issues (Masaa’il) are from the Ahkaam of the Tareeqah. However when examining these issues precisely it is necessary to first distinguish between the Ahkaam of the Fikrah (thought) and the Ahkaam of the Tareeqah (method) which are the rulings which have come explaining the manner of implementing the Ahkaam of the Fikrah.
So in respect to the preservation of the person’s property Allah (swt) said:
وَلَاتَأْكُلُواأَمْوَالَكُمْبَيْنَكُمْبِالْبَاطِلِوَتُدْلُوابِهَاإِلَىالْحُكَّامِلِتَأْكُلُوافَرِيقًامِنْأَمْوَالِالنَّاسِبِالْإِثْمِوَأَنْتُمْتَعْلَمُونَ
And do not consume one another’s wealth unjustly or send it (in bribery) to the rulers in order that (they may aid) you (to) consume a portion of the wealth of the people in sin while you know (it is unlawful) (Al-Baqarah 188).
And the Messenger of Allah (saw) said:
‘The property (wealth) of a Muslim individual is not Halaal except by Tayyib An-Nafs (i.e. in a Halaal way)’.
The Tareeqah for implementing this Hukm (ruling) is to cut the hand of the thief. The imposition of this punishment and not permitting overstepping it makes it a deterrent and preventative measure that would prevent the undertaking of this action. The same applies to all of the Hudood (prescribed set punishments) like the Hadd of Zinaa or the Hadd of Al-Qadhf (false slander against the woman’s honour) amongst others as these are Ahkaam that make clear and explain the manner of protecting and safeguarding human dignity, the human’s lineage or kinship, his honour and all that is built upon that. In respect to protecting and preserving human life Islaam has provided specific Ahkaam for that and these relate to the killing of the killer whilst it made the punishment of Al-Qisaas (equal retribution) for what is less than killing:
وَلَكُمْفِيالْقِصَاصِحَيَاةٌيَاأُولِيالْأَلْبَابِلَعَلَّكُمْتَتَّقُونَ
And there is for you in Al-Qisaas (the saving of) life O people of understanding so that you may attain Taqwaa (Al-Baqarah 179).
Just as it also explained the manner of safeguarding and protecting the State and the society and so it made death the punishment of those who rebel against the State and separate from the Jamaa’ah (Muslim collective). It explained that obedience to the Ameer is Fard and even if he devoured your wealth and whipped your back whilst it made it obligatory upon the Muslims to account him. However it prohibited them from rebelling against him by raising arms as the Messenger of Allah (saw) was asked: ‘Should we not dispute with them by the sword?’ and he responded (in the like of this questioning) by saying: ‘No, unless you see Kufr Bawaah (clear disbelief) about which you have a Burhaan (clear proof/evidence) from Allah’. In this way every treatment (or solution) was connected to a Tareeqah (method) to implement it and it is not permitted to separate between them. Therefore it is not permitted to exchange the punishment of cutting for that of imprisonment or the punishment for the one who drinks alcohol for imprisonment or a Ta’zeer or any other punishment. At the same time in which the Ameer is obligated to take care of the affairs or the people and develop their natural treasures, so as to return the profits to them, it has made it Haraam upon him to give these resources to a specific group, company or give discretionary preference to anyone in regards to them. This applies equally in all of the affairs of life because it is necessary for the Fikrah (thought) to be connected to its Tareeqah (method) i.e. the manner of implementation that has been specified by the Shar’a.
The main reason for not connecting between the thought and the method is the direction that was taken in respect to the Muslims’ study of the Fikrah which they studied in abundance. However whilst they did this they did not pay attention to and concern themselves with the study of the Tareeqah and for that reason we still find the least amount of concern and attention amongst the students of knowledge and the centres which teach Sharee’ah and Fiqh being given to the manner of implementing the solutions (i.e. the Ahkaam of the Tareeqah). For instance we would only find amongst tens of thousands of books which deal with the Mu’aalajaat (solutions) one single book dealing with the Ahkaam of the Tareeqah and if we did find one then we would find it separating the Tareeqah from the Fikrah. For instance it is very rare to find a book that deals with the Ahkaam of Sultaaniyah (governance) or books that study the subject of the Khilafah, the Khalifah and the manner of appointing him. The same can be found in respect to economics or economic policy or areas related to public life like the discussion related to public property and the responsibility of the State in regards to that. This also applies to the caretaking of the external affairs of the Muslims and what stems from that in terms of treaties, a State of war in ruling (Hukmiyah), a State of war in actuality (Fi’liyah), or the Ahkaam related to the Ahlu-dh-Dhimmah regarding the rights and responsibilities. This is in addition to the Ahkaam of Al-Jihaad and the Ahkaam which relate o it like the Ahkaam of ‘Al-Jawaariy’ and ‘Al-Imaa’u’ and the Ahkaam of Ghanaa’im and Fai’ (booty), of the Khumus and the Ahkaam related to Al-Kharaaj.
It reached the point where these names were almost completely wiped from the minds of the Muslims and it became impossible to envision the return of Islaam to life and the resumption of the Islamic way of life without exhausting efforts. Even in respect to the callers to Islaam today after having realised the obligation of bringing Islaam back to the reality of life still have not provided within their Da’wah methodologies any vision for the Tareeqah according to which they want to implement Islaam. As long as the image is not clarified and indeed embodied within their minds and the rulings of the Tareeqah become clear like they are in respect to the rulings of the Fikrah, then this separation and dislocation between the thought and the method makes the return of Islaam to the reality of life a matter that is near impossible if not impossible in itself. It needs to be known that one of the main reasons for the destruction of the Khilafah was due to the Muslim’s separating the Mu’aalajaat (solutions) from the manner of their implementation. This was through the insertion of western laws and the attempt to implement Islaam through them. This did not only occur in respect to the Islamic State in the last fifty years of its existence but this was also present within the political parties and structures that existed in that time and which continue to exist until this time. The process of mixing between that which is from the mandatory powers of the Khalifah and that which is from the mandatory powers of the individual still exists within the Islamic organisations whilst they see no fault in that and some of the parties and associations still grant themselves mandatory powers or some powers that belong to the Khalifah. The process of separating the Islamic thought from its Tareeqah (i.e. between that which Islaam brought in terms of solutions for human problems and the manner by which these solutions are implemented) and the separation between undertaking the obligation of the Islamic Da’wah and the manner by which the Messenger of Allah (saw) carried it with the argument that the times have changed, was enough to guarantee the failure of any movement that was established to revive the Islamic Ummah or prevent its further decline and deterioration.
At the end of the 13th century Hijri (19th century C.E.) the misunderstanding of the
Islamic Shari’ah and its application on the society became obvious. Islam was
interpreted in ways incompatible with its texts in order to adapt to the present society,
although what was required was to change the society to adapt with Islam, and not the
other way round. For the issue was the corruption of society which needed to be
reformed by an ideology (mabda’a), so the ideology had to be applied as it is, and the
society had to be changed completely and radically on the basis of this ideology. Thus,
it was necessary for those who attempted to reform the society to apply the Islamic
rules as they are, regardless of society, era, time or place. However, they didn’t do this;
rather they misinterpreted the Islamic rules to adapt them to contemporary life. The
excesses of this error could be seen in the derivation of general and detailed
principles. They derived general principles and detailed rules that agreed with this
viewpoint. Thus, they established numerous erroneous general principles, such as; “It
is not prohibited to change the rules according to the changing of the time”, and like, “Tradition is
the arbiter” etc. They issued fatwas without any support or evidence from Shar’a, and
some of them even contradicted the definite Qur’anic text. For example, they
permitted a little usury (riba) on the pretext that it is not multiple, and by the excuse
of its necessity for the funds of the minor (qassir). The judge who was called a Shar’ai
judge came to judge with usury (riba) on the deposits of the orphans. The judge,
whom they called the regular judge also ruled with usury (riba). They gave fatwa to
suspend Hudood (penal code) and allowed the Hudood to be taken from a source other
than Islam. Thus they laid down rules contradicting Shar’a using the excuse that these
agree more with the time, and it is necessary that Islam suit every age, time and place.
This resulted in the detachment of Islam from life. This erroneous understanding and
incorrect rules was used by the enemies of Islam to introduce their laws and
principles. The Muslims did not see in them any contradiction with Islam, due to
what had been established in their minds based on the erroneous understanding that
Islam suits every time and place. The misinterpretation of Islam to suit every school
of thought, ideology, incident and every principle - even if the interpretation
disagreed with the ideology of Islam and its viewpoint - became prevalent. This
helped in the separation of Islam from life and consequently the failure of every
reformist movement working according to this erroneous and poor comprehension
was inevitable.
The error in relation to understanding the Islamic Sharee’ah:
We have pointed out that the error in understanding the Islamic Sharee’ah is from the most important main reasons or causes for the weakness that has overtaken the minds of the Muslims in respect to understanding Islaam and we have witnessed the extent of decline that the society has reached. If we also take into account what happened in the thirteenth century Hijri (19th century) in regards to the attempts that were made to reconcile Islaam with western thoughts and attempts to interpret the Shar’iyah texts with meanings that they cannot possibly hold which pushed them to state that Islaam is suitable for every time and place, that it is represents the eternal message and is a mercy to mankind, and as such it is necessary to be in agreement with the time and in compliance to the reality. Based upon that it is then became necessary to re-examine the understanding of these texts and then acquire knowledge of the meanings that are particularly in agreement with the European renaissance or revival, the lights of which had dazzled them, its inventions had enchanted them and all of it had shaken the foundations of their own confidence. If we further take into account all what infiltrated them in terms of thoughts and systems as the result of the intellectual onslaught that pierced their minds and also the closing of the door to Al-Jihaad which gave a negative image of Islaam and its ability to keep up with the times. Then all of this in addition to their ignorance in respect to the foundations of revival and what is obligatory for them to do, made them head towards the shortest of paths which meant interpreting the texts to fit with the bad reality that they were suffering from.
So they interpreted the texts with that which cannot possibly be understood from them whilst they inserted into Islaam that which isn’t from it. Had they been aware of the foundations of revival (i.e. what revival is based upon) and the manner of how to build nations then they would have made the ideology the only intellectual basis and principle in order to launch the process and operation of reform. They would have targeted the change of the society as a whole in a comprehensive and radical manner, to remove the causes of decline and backwardness and then apply the Ahkaam of Islaam as they had come from Allah (swt). This is particularly because the Aqeedah of the ideology is the same Aqeedah of the Ummah and the people’s Imaan in the ideology in a general way is a firm Imaan that is unshakeable. The enemies of Islaam were not bold enough to attack the Muslim’s Aqeedah and as such this makes the process of changing the society and building the Ummah upon the basis of the ideology easier. This is in addition to the fact that the strength of the Ummah and the standing of her entity rests upon the strength of her trust in her ideology and the emanation of her system from it. The more the system continued to be distanced from the Aqeedah of the Ummah the more it represented the impending announcement of the disappearance of its entity and of how easy it would be to finish her off. As a result of this and the arising of their new perspective and understanding they embarked upon interpreting the Ahkaam of Islaam and its Nusoos (texts) in a manner that is not possible and they became intensely preoccupied in that. The matter was not restricted to some Ahkaam or an attempt to reconcile Islaam with other than it but rather went as far as placing down general principles and Ahkaam that even reached the Juz’iyaat (detailed rules) which were in opposition and contrary to the Qat’iy (definite) text of the Qur’aan. As a result they permitted a small amount of Ribaa with the argument that it was not Mudaa’af (compound interest) as Allah (swt) stated:
يَاأَيُّهَاالَّذِينَآَمَنُوالَاتَأْكُلُواالرِّبَاأَضْعَافًامُضَاعَفَةًوَاتَّقُوااللَّهَلَعَلَّكُمْتُفْلِحُونَ
O you who believe do not consume usury, doubled and multiplied, but fear Allah so that you may succeed (Aali ‘Imraan 130).
They also placed it (Ribaa) under the area of the Daroorah (necessity) using the principle: ‘Ad-Darooraat Tubeehu ul-Mahzhooraat’ (The necessities make permissible the prohibited matters). And in respect to the wealth of the minor, instead of depositing it and freezing it, and for the sake of preserving it and not allowing it to be hoarded and out of fear for any loss that could occur to it, they permitted the orphan fund (Sundooq Al-Aytaam) and then the Shar’iy Qaadiy (judge) began to judge with Ribaa just as the one who was called the Haakim An-Nizhaamiy (i.e. non-Shar’iy judge) would judge with Ribaa. The likes of this occurred a lot in respect to the Juz’iyaat (detailed rules) whilst the Qawaa’id (principles) that they provided to deduce the rulings included: ‘The custom dictates’, ‘The changing of the Ahkaam with the changing of times is not rejected’, ‘Wherever the Maslahah (benefit/interest) lies then that represents the direction of Allah’, ‘The origin in respect to the ‘Uqood’ (contracts) is the Maqaasid (aims/intentions) and meanings, not the worded expressions and contents’ and ‘The Shar’a Min Qablinaa (Sharee’ah of previous nations) is a Shar’a for us as long as it has not been abrogated’. These are amongst other principles that they made to be the basis and source of legislation in order to facilitate for then what they claimed to be keeping up with the age and conforming to the (needs of the) society.
They also due to their ignorance and bad understanding halted the Hudood because it did not fit with the modern age and in its place they instituted a new penal code thus laying down laws which were not from Islaam. This was particularly the case when the Sheikh Al-Islaam passed the Fatwaa that: ‘Whatever is not contrary to Islaam is permitted to take (adopt)’ and as such these Ta’zeeriy (discretionary) punishments are permitted to take. This then opened the door to the enemies of Islaam to insert their systems, rulings and principles without the Muslims being aware of the danger of that as long as those responsible were providing Fatwaas (verdicts) for that. The Muslims did not see the least of problems in this and they did not show any discontent towards that due to what had become concentrated in their minds in respect to the erroneous understanding based upon the statement that Islaam agrees with every time and place. The process of interpretation (Ta’weel) became a matter that was upon every tongue and in agreement to the desires of every alert person (i.e. whoever wanted to take advantage and exploit the principle). As a result systems in their entirety were brought into the State’s entity like the ‘Ottoman Jazaa’iy Law’ which was introduced in 1275 (1857), the law of ‘Rights and trade’ in the year 1278 (1858), the division of the courts into two ‘Shar’iyah’ and ‘Nizhaamiyah’ in 1288 (1870) and the law of the ‘Fundamentals of judicial and penal proceedings’ in the year 1296 Hijri. All of these systems and laws were instituted as Ahkaam (rulings) which Islaam permits whilst Fatawaa were issued by the ‘Ulamaa and the Sheikh of Islaam making it permissible to adopt them.
So all of this assisted in distancing Islaam from the reality of life and then to finish off the symbol that represents Islaam’s existence and presence in life, the Khalifah. The enemies of Islaam achieved what they had desired after having brought decay into the body of the State from its inside so that the existence of the Islamic System in life had become even flimsier than the spiders thread.
For this reason the failure of the movements that proceeded along this sick and erroneous understanding was an inevitable matter.
We will present a rebuttal of this sick and erroneous understanding later in its place and designate a specific chapter to it Inshaa Allah.
In the beginning of the 20th century C.E, a further problem was added that increased
the obstacles that stand between Islam and life. This amplified the already existent
problems that faced the Islamic movements. The Muslims, and in particular the
scholars (ulema) and the educated people were characterised by three things:
Firstly, they studied Islam in a way different from the method of study required to
understand it. Islam’s method of study is to study the Shari’ah rules as practical
questions for application by the State in what concerns it, and by the individuals in
their affairs as an individual. Scholars have defined jurisprudence (fiqh) as being,
“the knowledge of the practical Shar’ai matters that are derived from their elaborated evidences (aladillah
al-tafsiliyyah)”
Such a study would produce knowledge for the student and action for the society by
both the state and the individual. However, the ulema and educated people, even most Muslims, studied Islam for the purpose of mere theoretical knowledge as though it
were a fanciful philosophy. Through this the juristic rules (AHkam) became
hypothetical and impractical, and Shar’a came to be studied as a set of spiritual and
moral matters, and not as rules to treat the problems of life. This is as far as the study
is concerned. As to the Da’wah for Islam, the way of preaching and guidance as
practised by the missionaries prevailed instead of the method of study required by
Islam. Thus the people who studied Islam became either inanimate ulema, or guiding
preachers who regularly preach the boring sermons (khutba) without producing any
effect in society. They did not understand the meaning of culturing with Islam,
teaching Muslims the matters of their Deen in a way that produces a change in their
emotions, and reminds them of the punishment and wrath of Allah, so that a Muslim
becomes a dynamic personality when his emotions are linked to his mind as a result
of learning the verses of Allah and the method of its teaching. Indeed, they
understood none of this, and they replaced this deep effective method of teaching by
the method of “preaching and guidance” (wa’adh wa irshad), which is confined to the
shallow sermons (khutba). Due to this, people perceived that there was a contradiction
between the way the problems of society were addressed and Islam, and this required
reconciliation. Consequently it became common among people to interpret Islam in a
way to make it adapt to the contemporary life.
In addition to this, they misunderstood the verses of Allah, for example,
“And the believers should not all go out to fight. Of every troop of them, a party only
should go
forth, that they (who are left behind) may gain sound knowledge in the Deen and that they warn
their folk when they return to them, so that they may beware.” [TMQ At-Tawba:122]
They interpreted this Ayah to mean that some people of each group should set off to acquire
knowledge and to return to their people to teach them. Through this, they made learning of the
Deen fard kifayah (a collective duty), thus conflicting with the Hukm Shar’ai and the meaning of
the Ayah.
As for the Hukm Shar’ai - it is an obligation that every sane adult Muslim acquires knowledge from
Islam covering the matters of their daily life. This is because they are commanded to perform all
his actions based upon the commands and the prohibitions of Allah. There is no way to fulfil this
except through the knowledge of AHkam Sharai’ah related to their actions. Therefore, acquiring
comprehensive knowledge in the Deen about the rules necessary for the Muslim to follow in life’s
affairs is an obligation upon every individual (fard ayn) not a fard kifayah. As for Ijtihad, that
is to derive AHkam, it is a fard kifayah. With regards with their contradiction to the meaning of
this Ayah - the verse is about jihad, which means that Muslims should not all go out to jihad. When
a group sets out for jihad another group should remain to learn the AHkam at the hands of the
Messenger, so once the mujahideen returned back, those who stayed behind would teach them what
they had missed of the rules of Allah in a way that would produce an effect on them. This is also
indicated by the example of the Sahabah, who were so careful to learn the AHkam of the Deen, and
to be in the company of the Messenger. Some of them would set out on an expedition for jihad, and some would stay behind to learn the AHkam of the Deen.
When the mujahideen returned, those who remained would teach them the AHkam they
had missed.
The obstacles that have been placed in the way of Islaam and its return to the reality of life:
Similarly as a result of this poor understanding of Islaam matters arose and came to the fore in the beginning of the fourteenth century Hijri which reinforced the barrier between Islaam and life and increased the difficulties facing the Islamic movements. These represented difficulties which were no less dangerous and serious than those which preceded them and that is because the Muslims and particularly the ‘Ulamaa and the students from amongst them became overtaken by three matters:
1) The study of Islaam in a manner that is contrary to the Islamic method of study. 2) The acceptance of the ‘Ulamaa and students of knowledge for Islaam to stand accused and so they focused on attempting to defend it. 3) The diminishing shade (control) of the State over most of the Islamic regions which was then followed by the collapse of the Khilafah.
These are the most prominent matters which reinforced the barriers and obstacles between Islaam and life. These therefore represented an anguishing obstacle in the face of the Islamic movements which were working to return Islam back to the reality of life.
1.1 The Method of Islaam for study: Receiving in an intellectual manner:
The Messenger of Allah (saw) said: ‘Seeking knowledge is an obligation upon every male and female Muslim’ and he (saw) said: ‘Seek knowledge and even if it lies in China’ (Note: This Hadeeth is Da’eef in its Sanad although it became widespread). Indeed Allah (swt) has made it obligatory upon the Muslims for their actions to be undertaken in accordance to the Hukm Ash-Shar’iy i.e. in accordance to what Allah (swt) has commanded. This is from His Qawl (swt):
لِلَّهِمَافِيالسَّمَاوَاتِوَمَافِيالْأَرْضِوَإِنْتُبْدُوامَافِيأَنْفُسِكُمْأَوْتُخْفُوهُيُحَاسِبْكُمْبِهِاللَّهُفَيَغْفِرُلِمَنْيَشَاءُوَيُعَذِّبُمَنْيَشَاءُوَاللَّهُعَلَىكُلِّشَيْءٍقَدِيرٌ
To Allah belongs all that which is in the heavens and all that is in the earth. And if you manifest that which is in yourselves or conceal it, Allah will account you for it and then He will forgive whom He wills and punish Whom He wishes and Allah is over all matters Qadeer (Al-Baqarah 284).
And He (swt) said:
فَمَنْيَعْمَلْمِثْقَالَذَرَّةٍخَيْرًايَرَهُ (7) وَمَنْيَعْمَلْمِثْقَالَذَرَّةٍشَرًّايَرَهُ (8
So whoever does an atoms weight of good will see it. And whoever does an atoms weight of bad will see it (Az-Zalzalah).
In order to know the Khair (good) and the Sharr (bad) and in order to arrive at that which Allah (swt) has commanded us with seeking knowledge has become an obligation upon every Muslim so that he can know what Allah has wanted from him. All of these matters are found within that which Allah (swt) revealed to His Messenger (saw), within the Kitaab and the Sunnah and so they are all divinely revealed inspiration (Wahi) from Allah Ta’Aalaa. This is from one angle and from a second angle; then when Allah (swt) sent His Messenger with the guidance and the Deen of truth in order for it to prevail over all other Deens and even if the disbelievers hated that, He (swt) commanded for the minds of the people to be addressed. He (swt) demanded from them to reflect upon and think about the creation of the heavens and the earth, to examine everything that their sensation falls upon with thought and to work the mind until they arrive through examination and thought to Imaan in this upright Deen. He (swt) made the fundamental pillars of this rest upon the ‘Aql (mind) as the Imaan in Allah and all that this dictates in respect to His divine attributes are ‘Aqliy (intellectual and rational) and built upon the ‘Aql. So the Imaan in the Qur’aan Al-Kareem as the Kalaam of Allah is ‘Aqliy and built upon the ‘Aql and the Imaan in the Prophethood of Muhammad (saw) and what this message dictates is ‘Aqliy and built upon the ‘Aql. Therefore based upon this the study of this Deen to arrive to Imaan in it and to arrive at the knowledge of what Allah (swt) has demanded from the people, whether the study relates to the Aqeedah or the thoughts related to the Aqeedah or the Ahkaam Ash-Shar’iyah, that this study must be an intellectual (thought-based) study and that it must be received or provided in an intellectual manner. By receiving it intellectually I mean that the reality is studied precisely where its true reality is disclosed and uncovered whilst all obscurities are removed from it, which is then followed by studying the texts which relate to this reality where the meanings of it words and sentences are understood in respect to their Mantooq (explicitly expressed) and Mafhoom (implicit) meanings and then they are applied upon the reality. Therefore it is necessary first for the reality to be fully taken in, in a manner that agitates the sentiments (emotions) and activates the centres of alertness which is then followed by issuing the Hukm (judgement) upon the reality and providing the correct thought in respect to it. We notice this clearly in the style of the Qur’aan Al-Kareem of addressing the minds of the people whether this address related to the Aqeedah or the Ahkaam (rulings). For example the Qur’aan has utilised examples and parables so that the reality can be fully taken in and embodied and the centres of alertness and attention can be agitated.
Allah (swt) says:
يَاأَيُّهَاالنَّاسُضُرِبَمَثَلٌفَاسْتَمِعُوالَهُإِنَّالَّذِينَتَدْعُونَمِنْدُونِاللَّهِلَنْيَخْلُقُواذُبَابًاوَلَوِاجْتَمَعُوالَهُوَإِنْيَسْلُبْهُمُالذُّبَابُشَيْئًالَايَسْتَنْقِذُوهُمِنْهُضَعُفَالطَّالِبُوَالْمَطْلُوبُ
O mankind! An example is presented so listen to it. Indeed those you invoke besides Allah will never create (as much as) a fly even if they gathered together (solely) for that purpose. And if the fly would snatch away from them a (tiny) thing they would not recover it from it. So weak are the pursuer and the pursued (Al-Hajj 73).
So does there exist something that stirs the feelings and activates the centres of alertness and attention greater than the example that is presented here in this parable. The impossible agitating challenge here is presented in the creation of a fly and this impossible challenge striking at the inability and weakness is extended further in the words that challenge the ability to take back something that the fly has taken against your will. It then strikes and confounds the mind with a further and final strike when it ends by declaring the weakness of both the pursuer and the pursued.
And Allah (swt) states:
لَهُدَعْوَةُالْحَقِّوَالَّذِينَيَدْعُونَمِنْدُونِهِلَايَسْتَجِيبُونَلَهُمْبِشَيْءٍإِلَّاكَبَاسِطِكَفَّيْهِإِلَىالْمَاءِلِيَبْلُغَفَاهُوَمَاهُوَبِبَالِغِهِوَمَادُعَاءُالْكَافِرِينَإِلَّافِيضَلَالٍ
To Him (alone) is the supplication of truth. And those they call upon besides Him do not respond to them with a thing except as one who stretches his hands towards water (from afar calling to it) for it to reach his mouth but it will not reach it. And the supplication of the disbelievers is nothing but error (and to no avail) (Ar-Ra’d 14).
This agitation or provocation that addresses the mind and agitates around it the emotions and activates the centres of attention and alertness represented in the form of a parable or example that falls under their hearing and sight, brings out that the one who asks or make supplication to anyone other than Allah is like the one who stands stretching out his hands towards the river with the hope that the water will leap out into his hands and find its way up his arms until it reaches his mouth. This is an example that shakes at the feelings and emotions of anyone who hears it and the same applies in respect to the building of the Ahkaam Ash-Shar’iyah whilst what is demanded in respect to them is complete submission. In light of this we find that He (swt) says:
يَاأَيُّهَاالَّذِينَآَمَنُوااتَّقُوااللَّهَوَذَرُوامَابَقِيَمِنَالرِّبَاإِنْكُنْتُمْمُؤْمِنِينَ (278) فَإِنْلَمْتَفْعَلُوافَأْذَنُوابِحَرْبٍمِنَاللَّهِوَرَسُولِهِوَإِنْتُبْتُمْفَلَكُمْرُءُوسُأَمْوَالِكُمْلَاتَظْلِمُونَوَلَاتُظْلَمُونَ
O you who have believed, fear Allah and give up what remains [due to you] of interest, if you should be believers. And if you do not, then be informed of a war [against you] from Allah and His Messenger. But if you repent, you may have your principal - [thus] you do no wrong, nor are you wronged (Al-Baqarah 278-279).
And:
يَاأَيُّهَاالَّذِينَآَمَنُوالَاتُبْطِلُواصَدَقَاتِكُمْبِالْمَنِّوَالْأَذَىكَالَّذِييُنْفِقُمَالَهُرِئَاءَالنَّاسِوَلَايُؤْمِنُبِاللَّهِوَالْيَوْمِالْآَخِرِفَمَثَلُهُكَمَثَلِصَفْوَانٍعَلَيْهِتُرَابٌفَأَصَابَهُوَابِلٌفَتَرَكَهُصَلْدًالَايَقْدِرُونَعَلَىشَيْءٍمِمَّاكَسَبُواوَاللَّهُلَايَهْدِيالْقَوْمَالْكَافِرِينَ (264) وَمَثَلُالَّذِينَيُنْفِقُونَأَمْوَالَهُمُابْتِغَاءَمَرْضَاةِاللَّهِوَتَثْبِيتًامِنْأَنْفُسِهِمْكَمَثَلِجَنَّةٍبِرَبْوَةٍأَصَابَهَاوَابِلٌفَآَتَتْأُكُلَهَاضِعْفَيْنِفَإِنْلَمْيُصِبْهَاوَابِلٌفَطَلٌّوَاللَّهُبِمَاتَعْمَلُونَبَصِيرٌ (265) أَيَوَدُّأَحَدُكُمْأَنْتَكُونَلَهُجَنَّةٌمِنْنَخِيلٍوَأَعْنَابٍتَجْرِيمِنْتَحْتِهَاالْأَنْهَارُلَهُفِيهَامِنْكُلِّالثَّمَرَاتِوَأَصَابَهُالْكِبَرُوَلَهُذُرِّيَّةٌضُعَفَاءُفَأَصَابَهَاإِعْصَارٌفِيهِنَارٌفَاحْتَرَقَتْكَذَلِكَيُبَيِّنُاللَّهُلَكُمُالْآَيَاتِلَعَلَّكُمْتَتَفَكَّرُونَ
O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people. And the example of those who spend their wealth seeking means to the approval of Allah and assuring [reward for] themselves is like a garden on high ground which is hit by a downpour - so it yields its fruits in double. And [even] if it is not hit by a downpour, then a drizzle [is sufficient]. And Allah , of what you do, is Seeing. Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age and has weak offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Allah make clear to you [His] verses that you might give thought (Al-Baqarah 264-266).
And:
وَأَوْفُوابِعَهْدِاللَّهِإِذَاعَاهَدْتُمْوَلَاتَنْقُضُواالْأَيْمَانَبَعْدَتَوْكِيدِهَاوَقَدْجَعَلْتُمُاللَّهَعَلَيْكُمْكَفِيلًاإِنَّاللَّهَيَعْلَمُمَاتَفْعَلُونَ (91) وَلَاتَكُونُواكَالَّتِينَقَضَتْغَزْلَهَامِنْبَعْدِقُوَّةٍأَنْكَاثًاتَتَّخِذُونَأَيْمَانَكُمْدَخَلًابَيْنَكُمْأَنْتَكُونَأُمَّةٌهِيَأَرْبَىمِنْأُمَّةٍإِنَّمَايَبْلُوكُمُاللَّهُبِهِوَلَيُبَيِّنَنَّلَكُمْيَوْمَالْقِيَامَةِمَاكُنْتُمْفِيهِتَخْتَلِفُونَ
And fulfil the covenant of Allah when you have taken it, [O believers], and do not break oaths after their confirmation while you have made Allah, over you, a witness. Indeed, Allah knows what you do. And do not be like she who untwisted her spun thread after it was strong [by] taking your oaths as [means of] deceit between you because one community is more plentiful [in number or wealth] than another community. Allah only tries you thereby. And He will surely make clear to you on the Day of Resurrection that over which you used to differ (An-Nahl 91-92).
And so this then represents the Islamic methodology for the study, the intellectual taking in (receipt), where the reality is taken in and absorbed in a manner that removes all obscurities that may be attached to it and in a way that agitates the feelings towards it and activates the centres of attention or alertness. This is in order to facilitate the mind to pass judgement upon the reality in accordance to the information that he possesses and this is what we mean by the Talaqqiy Al-Fikriy (the intellectual receipt or receiving).
Continuation about the Islamic methodology for study, learning and teaching....
1.2) That the person believes that which he studies. Islamic study means be cultured with the Islamic culture and the Islamic culture is that which the Aqeedah has brought i.e. the Kitaab and the Sunnah followed by that which Islaam was the reason for its study like the areas of knowledge attached to the Arabic language for example. Therefore as the Islamic Aqeedah is the basis then based upon that the basis in regards to the study is that of I’tiqaad (belief). The Islamic Aqeedah as we have previously mentioned is an ‘Aqeedah ‘Aqliyah’ (Intellectual belief) and Yaqeen (certainty) is necessary in regards to it. The Imaan in Allah, the Imaan in that the Qur’aan is the Kalaam (speech) of Allah Ta’Aalaa and the Imaan in the Message of Muhammad (saw) and that what he came with is Wahi (divinely inspired revelation) from Allah (swt) are all matters of belief and mere knowledge of them is not acceptable. Similarly they are not taken by speculation or on the basis of what is preponderant (or most likely) but rather the attainment of Yaqeen (certainty) is necessary in respect to these bases which is then followed by an absolute surrender and submission to that which has been brought by the Wahi from Allah Ta’Aalaa. As such the belief in the existence of the Malaa’ikah (angels), the Last Day, the previous Prophets, the previously revealed Books, the resurrection, the account, Jannah (paradise) and Naar (hellfire) are all matters which do not fall under the senses so that the mind can be (directly) utilised in respect to them. However despite that we believe in them with Yaqeen (certainty) because the Wahi from Allah Ta’Aalaa has brought (the knowledge of) them and the same applies to all of the thoughts which are related to the Aqeedah. They are taken from the Kitaab and the Sunnah as given facts which it is obligatory to believe in because their origin has been affirmed and proven by the ‘Aql (mind/intellect). The role and task of the mind in this is to comprehend the meanings of the language that they have come in i.e. a comprehension of the Arabic language. This is through acquiring knowledge of its worded expressions (Alfaazh), its constructs (formations) and styles. The Aqeedah also came with the obligation for the actions of the humans to be restricted by the Hukm Ash-Shar’iy where the: ‘Asl Bil-Af’aal At-Taqayyud Bil Hukm Ash-Shar’iy’ (The origin is (respect to) actions is adherence to the Hukm Ash-Shar’iy). This is due to the Qawl of Allah (swt):
فَلَاوَرَبِّكَلَايُؤْمِنُونَحَتَّىيُحَكِّمُوكَفِيمَاشَجَرَبَيْنَهُمْثُمَّلَايَجِدُوافِيأَنْفُسِهِمْحَرَجًامِمَّاقَضَيْتَوَيُسَلِّمُواتَسْلِيمًا
But no by your Lord, they do not believe until they go to you in judgement in all disputes between them (and) then find nor resistance in respect to what you have decided, and submit with complete submission (An-Nisaa’ 65).
And due to His Qawl (swt) said:
وَمَاكَانَلِمُؤْمِنٍوَلَامُؤْمِنَةٍإِذَاقَضَىاللَّهُوَرَسُولُهُأَمْرًاأَنْيَكُونَلَهُمُالْخِيَرَةُمِنْأَمْرِهِمْوَمَنْيَعْصِاللَّهَوَرَسُولَهُفَقَدْضَلَّضَلَالًامُبِينًا
It is not for a male believer or female believer when Allah and His Messenger have decided a matter for them to have a choice in their affair and whoever disobeys Allah and His Messenger have gone manifestly astray (Al-Ahzaab 36).
In spite of Ghalabat Azh-Zhann (the preponderant view) being sufficient in regards to this study of the Ahkaam Ash-Shar’iyah the origin however must be believed in, in the case where these Ahkaam Ash-Shar’iyah were deduced from that which the Wahi has brought.
Its study also requires a wide knowledge of the Arabic language, a good thorough understanding of the reality and knowledge of its true reality so that a Hukm is not provided for a reality that it doesn’t apply to. For example the Haraam acquisition could happen by way of stealing or by taking by force or by gambling or by way of a lottery. All of this represents the Haraam acquisition however that which results or is built upon that upon that differs completely and this requires a precise knowledge of the presence of a resemblance between the two (i.e. the Haraam acquisition and what is built upon that). So for example it is not permissible for the Muslim to purchase a stolen property whether this is from the thief himself or from other than him if he knew that the property had been stolen and additionally the owner of the stolen property takes it back wherever he finds it whether it is in the hands of the thief or someone else. This is whilst it is permitted for the Muslim to purchase property upon which gambling has occurred or other than that and so on... Therefore gaining an understanding of the reality represents an essential matter in respect to knowing the Hukm of Allah which applies upon it. Arriving at the Hukm Shar’iy by way of Ghalabat Azh-Zhann (what is most preponderant) only means that it is a Hukm Shar’iy i.e. an understanding of what the Wahi which we believe in (with Yaqeen) has brought. This therefore means that we have adopted the Hukm Ash-Shar’iy built upon an I’tiqaad (belief) in its source(s).
The result of this manner of adoption is that the Islamic culture exists in an influential form within the people because it is built upon belief. The connection between the Hukm Ash-Shar’iy and its Daleel from which it was deduced represents an effective factor for the creation or generation of an atmosphere of Imaan in the Nafsiyyah (disposition) of the one who has adopted the rule. This generates within him a blazing source of power that illuminates the path for him and burns away that which in his way. This is because the culture (and culturing) does not mean gaining areas of knowledge and increasing the amounts of information as its reality has become today or as happened yesterday in the period of time that we have been discussing. Rather it means establishing the conduct of a person by establishing his concepts about life in the case where the human only is only regulated by his concepts about life and where his behaviour and conduct is in line with these concepts.
1.3) The Islamic method or way of studying necessitates that Islaam is studied in a practical manner and not a theoretical study that is based upon assumptions (theories) and fiction or imagined matters. The practical study means that the person examines the sensed reality or that which is possible for his sensation to fall upon, in respect to the inanimate object, animal, human or the realities and incidents which have taken place or could possibly occur. He examines all of that for the sake of specifying his position (stance) towards them and to define (or specify) his conduct in relation to them. So he comprehends them according to their true realities and then behaves or conducts himself towards them built upon this comprehension or understanding. So his view towards the Kawn (creation/universe) and what it contains in terms of celestial bodies (planets etc...), the earth and all that it contains in respect to its materials, the creations and all of the differences that exist amongst them, the human being and his relationship with them, his view towards all of these represents the subject or context of his study and examination. It is not undertaken for the sake of the study and investigation itself but rather it is only undertaken to define and specify a position or stance towards them and in order to know the possibility or potential to benefit by them in addition to the kind of relationship that binds him to them. This is so that he can decide whether the matter is obligatory upon him or forbidden or a matter of choice between undertaking it or leaving it. This then is what we mean and intend by the ‘practical study’.
So in the issues of the Aqeedah texts have come which encourage the investigation of the sensed reality and to take notice or pay attention to some of the aspects existing within the sensed reality. This is so that this study and investigation can lead to the realisation and comprehension of a particular true reality that connects to the life of the human being and his relationship with Allah (swt) the Creator of this existence or an aspect from the aspects of the Aqeedah which is explained clearly by way of a definite intellectual proof (Burhaan) or which through an amazing example indicates and guides to a thought from amongst the thoughts of the Aqeedah which is not easy or possible for the human to picture.
This is like the Qawl of Allah (swt):
يَاأَيُّهَاالنَّاسُإِنْكُنْتُمْفِيرَيْبٍمِنَالْبَعْثِفَإِنَّاخَلَقْنَاكُمْمِنْتُرَابٍثُمَّمِنْنُطْفَةٍثُمَّمِنْعَلَقَةٍثُمَّمِنْمُضْغَةٍمُخَلَّقَةٍوَغَيْرِمُخَلَّقَةٍلِنُبَيِّنَلَكُمْوَنُقِرُّفِيالْأَرْحَامِمَانَشَاءُإِلَىأَجَلٍمُسَمًّىثُمَّنُخْرِجُكُمْطِفْلًاثُمَّلِتَبْلُغُواأَشُدَّكُمْوَمِنْكُمْمَنْيُتَوَفَّىوَمِنْكُمْمَنْيُرَدُّإِلَىأَرْذَلِالْعُمُرِلِكَيْلَايَعْلَمَمِنْبَعْدِعِلْمٍشَيْئًاوَتَرَىالْأَرْضَهَامِدَةًفَإِذَاأَنْزَلْنَاعَلَيْهَاالْمَاءَاهْتَزَّتْوَرَبَتْوَأَنْبَتَتْمِنْكُلِّزَوْجٍبَهِيجٍ (5) ذَلِكَبِأَنَّاللَّهَهُوَالْحَقُّوَأَنَّهُيُحْيِيالْمَوْتَىوَأَنَّهُعَلَىكُلِّشَيْءٍقَدِيرٌ (6) وَأَنَّالسَّاعَةَآَتِيَةٌلَارَيْبَفِيهَاوَأَنَّاللَّهَيَبْعَثُمَنْفِيالْقُبُورِ
O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed - that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind. That is because Allah is the Truth and because He gives life to the dead and because He is over all things competent. And [that they may know] that the Hour is coming - no doubt about it - and that Allah will resurrect those in the graves (Al-Hajj 5-7).
In another example a group approached the Messenger of Allah (saw) and asked him about the moon; how it begins as a crescent and then enlarges until it is a full moon before reducing in size once again until it disappears as if they were enquiring about the moon cycle. So the Lord of the Worlds answered them disciplining them and directing their focus to the practical aspect in respect to thinking and thought.
He (swt) said:
يَسْأَلُونَكَعَنِالْأَهِلَّةِقُلْهِيَمَوَاقِيتُلِلنَّاسِوَالْحَجِّوَلَيْسَالْبِرُّبِأَنْتَأْتُواالْبُيُوتَمِنْظُهُورِهَاوَلَكِنَّالْبِرَّمَنِاتَّقَىوَأْتُواالْبُيُوتَمِنْأَبْوَابِهَاوَاتَّقُوااللَّهَلَعَلَّكُمْتُفْلِحُونَ
They ask you concerning the new moons. Say: These are the signs to mark fixed periods of time for mankind and for the pilgrimage. It is not Al-Birr (piety) that you enter the houses from the back but Al-Birr (is the quality of the one who) fears Allah. So enter the house through their proper doors and fear Allah so that you may be successful (Al-Baqarah 189).
This highlights that thinking about the moon should be undertaken in respect to that which concerns the human being (i.e. has a practical implication for the human). As such He (swt) guided them to its usage as timings for humans without addressing the astronomical system and moon phases or the reasons for the decrease and increase of the perceived size of the moon.
As for the issue of the Ahkaam Ash-Shar’iyah then in the studying and teaching of this subject the practical aspect is approached which comes from the very definition of Fiqh which is: ‘The knowledge of the practical Shar’iyah issues deduced from the detailed evidences (Al-Adilah At-Tafseeliyah)’. So when these Ahkaam are studied then they are studied from their practical reality and so for example it is not asked: ‘How do we fast upon the Moon’s surface?’ Or ‘Which direction would we face in prayer upon Mars?’ This is because Islaam only came for the human who lives upon the face of the earth and as such the examination revolves around this human being and what comes from him in respect to actions and his relationship with the things that surround him in addition to what can possibly happen in terms of developments or changes related to the forms of these relationships.
This then is the methodology of Islaam in respect to the study as it means gaining depth in the area of study, believing in that which is arrived at and then taking that in a real and practical manner in order to apply it to life’s arena.
This method makes the Muslim who follows it deep in thought and of a high level of sensation so that he is capable of solving the problems of life and to proceed upon the path towards revival in a natural manner. This is because this way of adopting thoughts makes them stirring and effective, realistic, practical and truthful whilst providing a beneficial treatment. It makes the Muslim establish and base his Aqeedah upon a solid and firm basis which is the rational (intellectual) and certain Aqeedah. He similarly establishes his Nafsiyyah (disposition) upon the same basis which then leads to harmony in his life, a coordination amongst his wants whilst making his connection to Allah (swt) continuous in all of his behaviours and conduct (i.e. actions) whether these are purely for worship or relate to the other matters of life.
Continuation about the Islamic methodology for study, learning and teaching....
As for what happened at the turn of the twentieth century and before that then it was completely in opposition to this (i.e. the correct manner of learning and teaching). This is because they employed the theoretical (Nazhariy) approach in respect to the study of Islaam under the principle: ‘Knowledge for the sake of knowledge’ or even worse than that: ‘Knowledge for the sake of a job’. So the ‘Ulamaa began to undertake their theoretical (or knowledge for the sake of knowledge) studies and research without paying any regard to whether they treat and solve the problems of life or not and whether they have a reality to them or not. Indeed they were the furthest of people from the occurring (life’s) realities and understanding them according to their true realities. Additionally they were unable to come up with anything new whilst there methodology was to memorise what those who had proceeded them had authored. It reached the point and situation where the Khutabaa (khateebs) of the Masaajid or the majority of them would take their speeches in the days when the people gathered from the book of Ibn Nabaatah which contains 52 Khutbahs arranged in accordance to the occasions occurring within the year. So for instance there would be the Khutbah for the beginning of Ramadhaan, a Khutbah for the ‘Jum’ah of the orphan’, another for ‘Eid Al-Fitr, for ‘Eid Al-Adhaa and the sacrifices, and one for ‘Aashooraa and so on... This relates to their study and their understanding of Islaam. As for their carrying of Islaam and the Da’wah to it; then they employed the Usloob (style) of Al-Wa’zh (preaching and exhortation) and Irshaad (giving guidance/direction) and giving reverberating Khutbahs on the (special) occasions. They did not proceed upon the methodology of the Qur’aan in respect to the Da’wah and so there was no thought that corresponded to the reality and no action that was connected to that thought or was there any goal or objective behind the Da’wah apart from (undertaking) the Da’wah alone!! For this reason they did not leave any positive or beneficial effect upon the souls of the individuals or the society.
This is in addition to the general methodology (or curriculum) which the leaders, the agents of the disbelievers, enforced over the people in the systems of education and teaching. Islaam lost any real existence within these curriculums in the case where it was placed within it as any other subject area and it was not provided as a main or fundamental subject by which the sons of the Ummah would be cultured so as to shape and mould their ‘Aqliyyahs (mentalities) and Nafsiyyahs (dispositions) by it. This is one angle and from another angle they put down a system which was deplorable and sorrowful as they arranged the admissions system to Universities in the following way:
- Whoever’s evaluation was Mumtaaz (distinguished) and his score was over 90% was entitled to be admitted into the faculty of medicine. - Whoever’s evaluation was very good and his score was over 80% was entitled to be admitted to one of the branches of engineering or pharmacy. - Whoever’s evaluation was good then he would be able to choose a scientific subject like Physics, Chemistry or something similar. - Whoever’s evaluation was acceptable (Maqbool) then he could choose one of the Adabiy subjects like geography, history and the Arabic language. - Whoever was not successful or was between failure and success then this would be acceptable enough for him to enter into the faculty of the Sharee’ah.
Due to this those who studied the Shar’iyah were not motivated to do so due to their Imaan (deep belief or conviction) in this study but rather the motivating factor was to attain a University certification so that he could gain employment and obtain his daily bread as a result. For this reason the study of Islaam became a means of attaining material gain. It therefore had no effect upon the Nafs of the one studying it and as a result had no effect within the society. This is if we were to forget and overlook the negative effect that it had upon the people whilst they witness the behaviour of those ‘Ulamaa being contrary to what it should have been upon or that which Allah (swt) had commanded the Muslims with.
Secondly, the malicious West hateful of Islam and the Muslims attacked the Deen of Islam, defamed it, fabricated lies against it on the one hand and denounced some of
its AHkam on the other, despite the fact that these rules are the correct solutions for
the problems of life. So the position of Muslims, particularly the educated ones, was
characterised by weakness in the face of this attack. Subsequently they allowed Islam
to stand accused and became defensive, a matter which caused them to misinterpret
the rules of Islam. For example they interpreted jihad as a defensive rather than
offensive war. They contradicted the reality of jihad, for jihad is a war against anyone
who stands in the face of the Islamic Da’wah whether he is an aggressor or not. In
other words it is the removal of any obstacle standing in the face of the Da’wah, i.e.
the call to Islam, and the fight for its sake; for the sake of Allah. When Muslims
conducted Jihad against Persia, the Byzantine Empire, Egypt, North Africa, Spain and
other places, they did so because the Da’wah required them to undertake Jihad to
propagate Islam in these countries. So this erroneous interpretation of Jihad resulted
from the weakness in not allowing Islam to be accused, and from defending it in a way
that would satisfy the accuser. Similar to this is the question of polygamy, the question
of cutting the thief ’s hand and other questions, which Muslims tried to respond to the
disbeliever’s accusations. They tried to interpret Islam in meanings that would
contradict the Islamic thoughts. Accordingly this distanced Muslims from
understanding Islam which subsequently removed it from action.
Secondly: The acceptance of the ‘Ulamaa and students of Islaam for Islaam to stand accused.
Since the sending of Muhammad (saw) and until the hour is established Islaam and Kufr will be two opposites and opposing forces that will not come in contact with each other apart from in the intellectual struggle or the military field. For this reason it is not strange or unusual for the Kuffaar to plot against Islaam and the Muslims and so when the Nestorians and Jacobites went out to attack Islaam and its thoughts using the style of Greek logic whilst this was a style which the Muslims had been unaware of. However due to their Imaan in Islaam they were motivated to study this logic, translate the Greek books and arm themselves with the same style in order to refute their opponent. This then led to a number of Fitan (strife and problems) and the arising of a great number of groups and schools of Kalaam. This led to wasting a great deal of the Muslim’s efforts and energies whilst bringing out from them and fragmenting them into different groups and parties like the Mu’tazilah, the Ashaa’irah and Al-Jabriyah amongst others. Therefore although this was undertaken initially to defend Islaam it nevertheless led to results which were not praiseworthy or beneficial whilst a methodology contrary to an in violation to the methodology of Islaam was followed i.e. the Minhaj (methodology) of the Qur’aan Al-Kareem in the Da’wah or in respect to how to refute the opponent. For more detail on this issue the chapter titled: ‘The error of the methodology of the Mutakallimeen’ can be referred to in the Book: ‘Ash-Shakhsiyah Al-Islaamiyyah’ Volume One.
As for what appeared prominently from the beginning of this century (I mean the twentieth) then another style was adopted to attack Islaam which included making false allegations against it at times and by attempting to make its rulings appear ugly at other times despite the fact that they represent the correct solutions and treatments for all of the problems of life. The stance and position taken by the ‘Ulamaa and educated towards this ferocious attack however was different from that taken by those in the second and third Hijriy centuries. This was due to the difference in regards to circumstances and the difference in respect to the Nafsiyyahs. Previously the Muslims had been at the summit of their glory and might whist at the beginning of this century and until now they have been in the lowest depths of decline and subjugation. This is particularly because they had become dazzled by the bright lights of Europe whilst their power weakened the Muslims within themselves. For this their responses to the attack were weak and fragile as they resorted to interpreting the thoughts of Islaam and its Ahkaam and attempted to explain them with the understanding that Islaam is not in opposition to modern concepts and progressive thoughts like the thoughts of freedom and democracy for example.
So when the Kuffaar attacked the Ahkaam of Islaam and said that Islaam does not provide freedom to the individual and does not acknowledge personal freedom they yelled back in defence of Islaam stating that Islaam is indeed the Deen of freedom! They would say for instance: ‘Have you not read what ‘Umar Ibn Al-Khattaab (ra) said: ‘Would you enslave the people whilst their mothers have given birth to them as free people?’ They assumed for Islaam to be accused whilst they were its defenders and they forgot to attack freedom and make clear that it represents the corruptor of this time, that it is an erroneous incorrect thought, that it is a thought which is impossible to implement and apply in reality, that the human can either be an ‘Abd (slave and servant) to Allah or he can be a servant and slave to the law and that in other than these two cases he would be like the one who lives in a jungle who does not make contact with anybody just as all animals behave, or he could be a slave to his desires and instincts whilst we hold the view that the highest and most lofty of attributes that a human being can be characterised with is for him to be a slave and servant of and to Allah (swt).
The attacks on Islaam and its thoughts:
When they attacked the Islamic ruling system or said that it was a system of dictatorship, the ‘Ulamaa and educated wanted to defend Islaam and so they said that the ruling system in Islaam is a just system as it is based upon Shooraa. Allah (swt) said:
وَالَّذِينَاسْتَجَابُوالِرَبِّهِمْوَأَقَامُواالصَّلَاةَوَأَمْرُهُمْشُورَىبَيْنَهُمْوَمِمَّارَزَقْنَاهُمْيُنْفِقُونَ
And those who have responded to their Lord and established the prayer and their affair is Shooraa (consultation) amongst them, and from what we have provided them, they spend (Ash-Shooraa 38).
And He (swt) said:
فَاعْفُعَنْهُمْوَاسْتَغْفِرْلَهُمْوَشَاوِرْهُمْفِيالْأَمْرِفَإِذَاعَزَمْتَفَتَوَكَّلْعَلَىاللَّهِإِنَّاللَّهَيُحِبُّالْمُتَوَكِّلِينَ
So pardon them and ask forgiveness for them and consult them in the matter. Then when you have decided then have Tawakkul (reliance) upon Allah. Verily Allah loves those who rely upon Him (Aal ‘Imraan 159).
This is whilst it was absent from their minds that the leadership in the ruling system in Islaamis singular and that the idea of collective leadership is an erroneous idea. Additionally whoever makes claim to the idea of the majority or ruling by the opinion of the majority then this idea is a nonsense idea and opposed to the realty (and negated by it). They are also not free of trickery so when they attack Al-Jihaad and they are unable to refute and deny the accusation that is made they then say (in defence) that Al-Jihaad is (only) a defensive war!! The battles that took place (in the early years of Islaam) were no more than measures to deter and prevent and even the battles against the Persians and the Romans were defensive wars as they were undertaken as a deterrent against forces which were gathering to strike against the Muslims. So for instance the Messenger of Allah (saw) was informed that the Romans were gathering in the south of Palestine and in response to this he (saw) declared a call to arms directed at anyone capable of carrying a weapon and He (saw) went out alongside them to meet the Romans in the South of Jordan in the Ghazwah of Tabook. This then led to the leader of ‘Ielyaa’ (Al-‘Aqabah) to become cowardly (and frightened) causing him to sign a truce. The expedition of Mu’tah was similarly explained as being a defence in response to Roman manoeuvres however what these ‘Ulamaa and intellectuals forgot or were made to forget was that Al-Jihaad is the Shar’iyah Tareeqah (method) for carrying Islaam to the world and that its reality is as the Fuqahaa’ (of the past) had defined it as: ‘The breaking of the material barriers that stand in the way of the return and the application of Islaam upon the people so that they are enabled through that to see that Noor (light), so that the clouds can be lifted from their sight and all false propaganda and misinformation spread by Islaam’s enemies is kept away and distant’. This is how the Messenger of Allah (saw) proceeded when he undertook the carrying of the Da’wah and he opened up the lands until the conquest of the Arabian Peninsula was completed in its entirety in his lifetime (saw). Then after him the rightly guided Khulafaa’ continued upon his path and so they defeated the Persians and the Romans continuing until the Muslims reached China in the East, Andalus in the West and the gates of Vienna in the North. This then is the true reality and meaning of Al-Jihaad.
The attempted interpretation that they made arose from their weakness and from their acceptance for Islaam to stand accused. Similar to the issue of Al-Jihaad was the Mas’alah (issue) of marrying more than one wife and so they undertook the motions of interpretation (Ta’weel) and stated that this matter was permissible in the case of Daroorah (necessity) in the case where they linked the Aayah of permissibility:
فَانْكِحُوامَاطَابَلَكُمْمِنَالنِّسَاءِمَثْنَىوَثُلَاثَوَرُبَاعَفَإِنْخِفْتُمْأَلَّاتَعْدِلُوافَوَاحِدَةًأَوْمَامَلَكَتْأَيْمَانُكُمْذَلِكَأَدْنَىأَلَّاتَعُولُوا
Then marry (other) women of your choice, two or three of four but if you fear that you will not deal justly (with them) then (only) one or (from) that which your right hand possesses. That is nearer ro prevent you from doing injustice (An-Nisaa’ 3).
To the following Aayah:
وَلَنْتَسْتَطِيعُواأَنْتَعْدِلُوابَيْنَالنِّسَاءِوَلَوْحَرَصْتُمْفَلَاتَمِيلُواكُلَّالْمَيْلِفَتَذَرُوهَاكَالْمُعَلَّقَةِوَإِنْتُصْلِحُواوَتَتَّقُوافَإِنَّاللَّهَكَانَغَفُورًارَحِيمًا
You will never be able to do (complete) justice between your wives even if you strove to do so. So do not incline completely to one so as to leave the other hanging. And if you rectify your affairs and fear Allah the verily Allah is Ghafoor Raheem (An-Nisaa’ 129).
So they stated that the absence of justice negates the permissibility!! The same applied to the issue of cutting the hand of the thief and the issue of divorce amongst other issues...
And so a book was authored in which denied that there was a ruling system in Islaam (‘Ali ‘Abdur Razzaaq). Others authored books to defend Islaam as a whole whilst another entitled his book: ‘slaam which is falsely accused: Between capitalism and socialism’ whilst another authored a book called: ‘Social justice in Islaam’. In this way we found the ‘Ulamaa and (Islamic thinkers) accepting Islam to be accused and to then go forth in its defence. The overall consequence of this was to distance the Muslims from the (correct) Islamic understanding and as a result this led to the distancing of Islaam from (the reality of) life.
Thirdly, due
to the waning authority of the Islamic State from many of the Islamic
countries,
its subjugation to the authority of kufr and later due to the collapse of the
Islamic
State and its termination, the existence of the Islamic State in the minds of
many
Muslims became an impossibility, as well as the improbability of ruling with
Islam
alone. Therefore they came to accept being governed by other than what Allah
had
revealed. They did not see any harm in this as long as the name of Islam was
kept,
though
there was no ruling by it. They started to call for the obligation of utilising
other
schools of thought (mazhabs) and ideologies to enable the application of Islam
in
life’s affairs. This resulted in abstaining from actions to restore the Islamic
State and
the
silence about the application of the rules of kufr on Muslims by their own hands.
Accordingly
all the reformist movements established to revive Muslims and to restore
the
glory of Islam failed. It was expected that such movements would fail, because
though
they were Islamic movements, they created even more complex issues,
complicated
the problems and distanced the society from Islam instead of working to
implement
Islam in it due to their misunderstanding of Islam.
It
thus became necessary to have an Islamic movement that understands Islam as a
fikrah and Tareeqah, to
make the link between them and work to resume the Islamic
way
of life in any country of the Islamic world. This country would then become the
starting
point (nuqTat ibtidaa), from which the Islamic call springs, and then becomes
the
departure point (nuqTat inTilaq) for the call to Islam.
Thirdly: Then when the Islamic movements failed to halt the decline and some of the Islamic lands began one after another to slip away from the body of the Khilafah and were then subjugated to the rulings of Kufr at the hands of the agents of the disbelievers or the disbelievers directly. This began from Eastern Europe reaching the Balkans and extended to North Africa, Egypt, Saudi and Yemen culminating with the destruction of the Khilafah. As a result of all this the minds of the Muslims became distanced from the return of the Khilafah or the restoration of the Islamic rule. The Muslims became convinced of defeat and became content to be ruled by the systems of Kufr. They did not see something bad in that as long as this did not prevent the Muslims from practising their Sha’aa’ir (rituals and symbols) and as long as the character of Islaam was not removed from them as had happened in the Balkan States where their constitutions confirmed that Islaam was the official Deen (religion) of the State or that Islaam was a source from amongst the sources of legislation within the State. They then began to voice and indeed demand the obligation of benefitting from other Mabaadi’ (principles/ideologies) in order to assist the application of Islaam in the reality of life. Indeed dangerous very concepts became focused and concentrated in the minds of the Muslims like the separation of the Deen from Siyasah (politics). It was stated that the Deen is holy and clean of everything and as such it is not permissible to mix it with politics which is full of hypocrisy, trickery and deceit and this reached the to the point where they prohibited political parties that called to Islaam.As a result of all of this all of the Islamic movements which were established to revive the Ummah and restore the glory of Islaam failed. Indeed their failure was only natural. This is because although they were Islamic movements they however suffered from what we previously mentioned in terms of their bad understanding of Islaam, their misunderstanding of the thought and the method and the obligation of making a connection between the thought and the method. This was in addition to their ignorance or lack of knowledge and understanding of the reality that they were living in, the nature of the society and its components and make-up and because of all that which had accumulated of filth and become attached to the Aqeedah and its thoughts in terms of obscurities and their ignorance of the main reasons that led them to all of this and their situation. The presence and existence of these movements, their failure and persistence to remain upon their same paths up until now brought with it a new major problem added to all the other problems that we have already discussed. They made the society more complicated and distanced it further from Islaam whilst they were working as they said to apply Islaam within it.
It
thus became necessary to have an Islamic movement that understands Islam as a
fikrah and Tareeqah, to
make the link between them and work to resume the Islamic
way
of life in any country of the Islamic world. This country would then become the
starting
point (nuqTat ibtidaa), from which the Islamic call springs, and then becomes
the
departure point (nuqTat inTilaq) for the call to Islam.
Proceeding upon the path of the solution:
The first step required in order to proceed upon the path of the solution is to acquire knowledge and understanding of the reality that we are (currently) living in. This is because the sound thinking demands that we have knowledge of the reality that we want to treat which is a knowledge that makes clear all of its defects and maladies in addition to all that which has accompanied those defects. It requires that we know the reasons (or causes) that led the reality to reach the state that it is in. This means knowing the illness and its causes and the phases that the patient passed through and the condition that the patient is suffering from when the examination is conducted upon him. If this acquisition of knowledge is completed in a complete manner and this malady (defect) has become known including its source and reasons then at that time the prescription for the treatment is possible in addition to knowing how to provide this treatment to the patient. In (regards to) the first step we have explained the reality of our society and the state or condition that she is in, in addition to the causes that led to that condition. In modern medical treatments the illness is diagnosed by way of a bed examination which is followed by acquiring knowledge about the bacteria or virus that has caused the illness. The necessary analyses and tests are then undertaken to determine the bacteria or virus but this is not sufficient as he must also have knowledge of the medicine that will kill it. This means that knowledge needs to be present in regards to the available medicines in the market that the bacterium responds to and based on that the treatment is defined and specified in addition to the manner that must be followed in respect to giving the treatment to the patient, and so on...
From here I say: That which we have spoken about so far is the illness with its effects, symptoms and the bacteria that has caused it. We have also studied that which this patient has taken in terms of previous medicines and the effects which these left behind. If were now to leave the answer we would find everyone shouting with one single voice ‘Islaam is the treatment’ and that the return to Allah represents the clear treatment and solution for every disease or malady. This answer however is similar to what is said to the patient if it was said to him that ‘medicine is the solution’. Even more than that could be specified so for instance it could be said that anti-biotics are the treatment or sulphur compositions. However general answers to general questions do not benefit in the least. For that reason we state that this state or condition of sickness which our society suffers from demands firstly the proficient and skilled doctor who undertakes the diagnosis of the illness, the specifying of the medicine and the manner of giving it including the timings it should be taken. And by this I mean that it is essential for there to exist an Islamic Jamaa’ah (group i.e. Harakah (movement)) that understands Islaam in accordance to its thought and its method and is aware of how to connect the thought with the method and then define its objective which is the resumption of the Islamic life. By this I mean that this movement places down a host of its thoughts with broad guidelines as bases and principles upon which all that is required when traversing its path is built upon or derived from them. Similarly it provides the Ahkaam explaining its methodology and makes clear the path it proceeds upon, and it must put down a blueprint (engineering plan) for its objective and all of this is connected to and emanating from the Aqeedah that this movement carries. Even when it calls the people it only calls them to defined (or specified) matters and takes their trust based upon clear bases and by doing so it plants healthy seeds in the fertile ground, it then takes it upon itself to take care of and safeguard these seeds until its stem becomes strong and then provides its fruits and reaps its goodness. This means that it works to bring this thought in its entirety to exist within a land from amongst the Islamic lands so that it sprouts and bears fruit. Then when its stem becomes strong, meaning when the readiness exists to carry the thought and to sacrifice, this complete thought then launches into the society until it is established within it or until it is lead by it. It would then lead the society until Islaam is restored to lie and is implemented completely by way of its only Tareeqah, its authority and power, i.e. the Khilafah.
On this basis Hizb ut-Tahrir was established, and started to work for the resumption
The first step required in order to proceed upon the path of the solution is to acquire knowledge and understanding of the reality that we are (currently) living in. This is because the sound thinking demands that we have knowledge of the reality that we want to treat which is a knowledge that makes clear all of its defects and maladies in addition to all that which has accompanied those defects. It requires that we know the reasons (or causes) that led the reality to reach the state that it is in. This means knowing the illness and its causes and the phases that the patient passed through and the condition that the patient is suffering from when the examination is conducted upon him. If this acquisition of knowledge is completed in a complete manner and this malady (defect) has become known including its source and reasons then at that time the prescription for the treatment is possible in addition to knowing how to provide this treatment to the patient. In (regards to) the first step we have explained the reality of our society and the state or condition that she is in, in addition to the causes that led to that condition. In modern medical treatments the illness is diagnosed by way of a bed examination which is followed by acquiring knowledge about the bacteria or virus that has caused the illness. The necessary analyses and tests are then undertaken to determine the bacteria or virus but this is not sufficient as he must also have knowledge of the medicine that will kill it. This means that knowledge needs to be present in regards to the available medicines in the market that the bacterium responds to and based on that the treatment is defined and specified in addition to the manner that must be followed in respect to giving the treatment to the patient, and so on...
From here I say: That which we have spoken about so far is the illness with its effects, symptoms and the bacteria that has caused it. We have also studied that which this patient has taken in terms of previous medicines and the effects which these left behind. If were now to leave the answer we would find everyone shouting with one single voice ‘Islaam is the treatment’ and that the return to Allah represents the clear treatment and solution for every disease or malady. This answer however is similar to what is said to the patient if it was said to him that ‘medicine is the solution’. Even more than that could be specified so for instance it could be said that anti-biotics are the treatment or sulphur compositions. However general answers to general questions do not benefit in the least. For that reason we state that this state or condition of sickness which our society suffers from demands firstly the proficient and skilled doctor who undertakes the diagnosis of the illness, the specifying of the medicine and the manner of giving it including the timings it should be taken. And by this I mean that it is essential for there to exist an Islamic Jamaa’ah (group i.e. Harakah (movement)) that understands Islaam in accordance to its thought and its method and is aware of how to connect the thought with the method and then define its objective which is the resumption of the Islamic life. By this I mean that this movement places down a host of its thoughts with broad guidelines as bases and principles upon which all that is required when traversing its path is built upon or derived from them. Similarly it provides the Ahkaam explaining its methodology and makes clear the path it proceeds upon, and it must put down a blueprint (engineering plan) for its objective and all of this is connected to and emanating from the Aqeedah that this movement carries. Even when it calls the people it only calls them to defined (or specified) matters and takes their trust based upon clear bases and by doing so it plants healthy seeds in the fertile ground, it then takes it upon itself to take care of and safeguard these seeds until its stem becomes strong and then provides its fruits and reaps its goodness. This means that it works to bring this thought in its entirety to exist within a land from amongst the Islamic lands so that it sprouts and bears fruit. Then when its stem becomes strong, meaning when the readiness exists to carry the thought and to sacrifice, this complete thought then launches into the society until it is established within it or until it is lead by it. It would then lead the society until Islaam is restored to lie and is implemented completely by way of its only Tareeqah, its authority and power, i.e. the Khilafah.
On this basis Hizb ut-Tahrir was established, and started to work for the resumption
of
the Islamic way of life in the Arab lands. This will result in the resumption
of the
Islamic
way of life in the Islamic World by establishing the Islamic State in one or
more
of its countries as a support point (nuqTat irtikaz) for
Islam. It would become a
nucleus
for the great Islamic State that resumes the Islamic way of life by the
application
of Islam completely in all Islamic lands and conveys the Islamic Da’wah to
the
entire world.
The constituent elements of these movements:
It is immediately apparent after this study of the reality of the society that we are undertaking (the society existing in the Islamic world as a whole) and after studying the causes and reasons that led to it reaching this current condition and state, the study of the movements which attempted to revive the society and halt its decline in addition to the main or fundamental reasons or causes that led to their failure. It is immediately apparent and obvious for this movement to avoid falling into that which occurred in respect to the movements that preceded it and to keep distant from the errors, pitfalls and slips which they perpetrated. This is where these pitfalls and errors related to the Takattul (structural) aspect and the sound (correct) bases upon which the correct Takattul is established, or it related to the clarity of the thought and the method and the connection between them. As such this movement or Takattul (party structure) in which there is hope that it will be able to halt the decline in the Islamic world, revive the Ummah and restore its high standing in respect to leading the world so that the proof and argument can be established over mankind. This is so that the Ummah can bear witness before Allah Ta’Aalaa that it has indeed undertaken its conveyance to this world in an eye-catching and powerful manner where no room is left for anyone to say to their Rabb on the Day of Judgement that they had not heard of this Deen, come across it or that nobody had conveyed it to them. This Ummah is responsible for that and has been legally made responsible and entrusted to bear witness over mankind just as the Muhammad (saw) bore witness.
Allah (swt) said:
وَكَذَلِكَجَعَلْنَاكُمْأُمَّةًوَسَطًالِتَكُونُواشُهَدَاءَعَلَىالنَّاسِوَيَكُونَالرَّسُولُعَلَيْكُمْشَهِيدًا
And in that way we have made the Ummah Wasat (best nation) so that you are witnesses over mankind whilst the Messenger (saw) is a witness over you (Al-Baqarah 143).
Yes, indeed this is the role and task of this Ummah and this represents the purpose of her existence and my main work (in origin).
In order to accomplish that the Harakah (movement) or Kutlah (party structure) undertakes the following:
1) Define its thought in a manner that distances generalities from it, purifies it from all blemishes (stains) which have come from the western thoughts which infiltrated it in the time of decline and makes it clear from all obscurities which took away its clarity from its sons. And so the Harakah places down fundamental principles or Ahkaam ‘Aammah (General rulings) emanating from the Aqeedah whilst making clear how these Ahkaam and principles emanate from it. This means that they connect any Hukm or Fikr (thought) that they have adopted to the Daleel Ash-Shar’iy (Islamic legislative source) from which it is deduced.
2) To adopt the Ahkaam, Araa’ (opinions) and Afkaar (thoughts) that are required in the following of its path or in respect to its future vision which it had planned to transport and move the society to. This means that the sought objective is just as clear as its Fikrah (thought) and Tareeqah (method) in the case where they become blueprints which require nothing other than implementation and the placing of people in their positions.
3) To make clear its method, whether this relates to reaching its objective (i.e. the stage that precedes the establishment of the Khilafah – and this resembles the Makkiy Staeg of the life of the Messenger of Allah (saw)) or relates to that which follows the establishment of the State and the giving of the Bai’ah to the Khalifah accompanied by it undertaking the implementation of the previously adopted solutions and that which the Ummah was been led to for its sake. This refers to the method of Islaam in respect to its presence within the life and the undertaking of its original main work and responsibility. This is to carry Islaam to the world and to establish the Hujjah (proof and argument) upon it which is done through the application of Islaam upon them and by keeping them away from all propaganda, deception and misdirection that prevents them from seeking the Haqq and prevents them from following it.
4) The elevation of the individual and the Ummah in order to understanding the meaning of their existence in life and that their existence is only for the purpose of carrying the Islamic Da’wah alone.
The implementation of these four points necessitates and requires that it be explained to the people so that the one who follows does so based on explanation (i.e. proof and evidence).
Allah (swt) said:
قُلْهَذِهِسَبِيلِيأَدْعُوإِلَىاللَّهِعَلَىبَصِيرَةٍأَنَاوَمَنِاتَّبَعَنِيوَسُبْحَانَاللَّهِوَمَاأَنَامِنَالْمُشْرِكِينَ
Say: This is my way. I call to Allah based upon clear vision (awareness). I and who follows me and Glory be to Allah. And I am not from the Mushrikeen (those who associate partners with Allah) (Yousuf 108).
The constituent elements of these movements:
It is immediately apparent after this study of the reality of the society that we are undertaking (the society existing in the Islamic world as a whole) and after studying the causes and reasons that led to it reaching this current condition and state, the study of the movements which attempted to revive the society and halt its decline in addition to the main or fundamental reasons or causes that led to their failure. It is immediately apparent and obvious for this movement to avoid falling into that which occurred in respect to the movements that preceded it and to keep distant from the errors, pitfalls and slips which they perpetrated. This is where these pitfalls and errors related to the Takattul (structural) aspect and the sound (correct) bases upon which the correct Takattul is established, or it related to the clarity of the thought and the method and the connection between them. As such this movement or Takattul (party structure) in which there is hope that it will be able to halt the decline in the Islamic world, revive the Ummah and restore its high standing in respect to leading the world so that the proof and argument can be established over mankind. This is so that the Ummah can bear witness before Allah Ta’Aalaa that it has indeed undertaken its conveyance to this world in an eye-catching and powerful manner where no room is left for anyone to say to their Rabb on the Day of Judgement that they had not heard of this Deen, come across it or that nobody had conveyed it to them. This Ummah is responsible for that and has been legally made responsible and entrusted to bear witness over mankind just as the Muhammad (saw) bore witness.
Allah (swt) said:
وَكَذَلِكَجَعَلْنَاكُمْأُمَّةًوَسَطًالِتَكُونُواشُهَدَاءَعَلَىالنَّاسِوَيَكُونَالرَّسُولُعَلَيْكُمْشَهِيدًا
And in that way we have made the Ummah Wasat (best nation) so that you are witnesses over mankind whilst the Messenger (saw) is a witness over you (Al-Baqarah 143).
Yes, indeed this is the role and task of this Ummah and this represents the purpose of her existence and my main work (in origin).
In order to accomplish that the Harakah (movement) or Kutlah (party structure) undertakes the following:
1) Define its thought in a manner that distances generalities from it, purifies it from all blemishes (stains) which have come from the western thoughts which infiltrated it in the time of decline and makes it clear from all obscurities which took away its clarity from its sons. And so the Harakah places down fundamental principles or Ahkaam ‘Aammah (General rulings) emanating from the Aqeedah whilst making clear how these Ahkaam and principles emanate from it. This means that they connect any Hukm or Fikr (thought) that they have adopted to the Daleel Ash-Shar’iy (Islamic legislative source) from which it is deduced.
2) To adopt the Ahkaam, Araa’ (opinions) and Afkaar (thoughts) that are required in the following of its path or in respect to its future vision which it had planned to transport and move the society to. This means that the sought objective is just as clear as its Fikrah (thought) and Tareeqah (method) in the case where they become blueprints which require nothing other than implementation and the placing of people in their positions.
3) To make clear its method, whether this relates to reaching its objective (i.e. the stage that precedes the establishment of the Khilafah – and this resembles the Makkiy Staeg of the life of the Messenger of Allah (saw)) or relates to that which follows the establishment of the State and the giving of the Bai’ah to the Khalifah accompanied by it undertaking the implementation of the previously adopted solutions and that which the Ummah was been led to for its sake. This refers to the method of Islaam in respect to its presence within the life and the undertaking of its original main work and responsibility. This is to carry Islaam to the world and to establish the Hujjah (proof and argument) upon it which is done through the application of Islaam upon them and by keeping them away from all propaganda, deception and misdirection that prevents them from seeking the Haqq and prevents them from following it.
4) The elevation of the individual and the Ummah in order to understanding the meaning of their existence in life and that their existence is only for the purpose of carrying the Islamic Da’wah alone.
The implementation of these four points necessitates and requires that it be explained to the people so that the one who follows does so based on explanation (i.e. proof and evidence).
Allah (swt) said:
قُلْهَذِهِسَبِيلِيأَدْعُوإِلَىاللَّهِعَلَىبَصِيرَةٍأَنَاوَمَنِاتَّبَعَنِيوَسُبْحَانَاللَّهِوَمَاأَنَامِنَالْمُشْرِكِينَ
Say: This is my way. I call to Allah based upon clear vision (awareness). I and who follows me and Glory be to Allah. And I am not from the Mushrikeen (those who associate partners with Allah) (Yousuf 108).
Therefore there does not exist a specific culture for the leadership, a specific culture for Mas’ools (those in position of responsibility), a specific culture for members, another culture for the Daariseen (students) and yet another that is declared to the people. Indeed that which this Kutlah (structure) adopts is binding upon all of its individuals irrespective of their positions and responsibilities and this culture is presented to the Ummah with all clarity and frankness so that this Ummah follows (and is led) by this culture and gives its trust (and confidence) to the Kutlah upon its basis. Indeed this is so that this Thaqaafah becomes the Thaqaafah (culture) of the Ummah and that the method of thinking in the Ummah is the same method of thinking existing in the Kutlah.
