After study, thought and investigation, Hizb ut-Tahrir adopted rules (AHkam
Shara’iah), some of which relate to the treatment of individual problems that occur
among individuals and in their relationship with each other, such as the prohibition of
leasing land for farming. Some are relevant to the general opinions that are prevalent
among Muslims and others (non Muslims), and others related to the relationship of
Muslims with others (non Muslims), such as the permissibility of concluding
emergency treaties (Mu’ahudat idtirariyyah) and the Da’wah for Islam before starting the
fight etc. Some are related to the thoughts, which are rules (AHkam Sharai’ah) like the
generally known rules such as collective principles and definitions, for example, the
principle which says;
“That which is necessary to accomplish a duty (wajib) is itself a duty (wajib)”
And the definition of Hukm Shara’i as being,
“the speech of the Legislator related to man’s actions” and so on.
The Hizb has adopted certain rules in every category and started advocating them in
the process of calling to Islam. These are merely Islamic opinions, thoughts and rules,
none of which are non-Islamic, nor affected by any non-Islamic thing; they are purely
Islamic, depending only on Islamic sources and texts.
1) It adopts Ahkaam Shar’iyah
related to treating the individual problems that occur amongst and in relation
to individuals.
2) It adopts Ahkaam Shar’iyah
related to treating the problems that arise from the relationships of the
individuals amongst one another.
3) It adopts general Shar’iyah
opinions related to that which occurs between the Muslims in general and others
(within the State).
4) It adopts Shar’iyah opinions
related to the general relationships of the Muslims with others (external to
the State).
5) It adopts thoughts (Afkaar)
Shar’iyah which act as bases which a host of Ahkaam fall under.
6) It adopts Shar’iyah
definitions which define the intended (or sought after) meanings.
This collection of Ahkaam
Ash-Shar’iyah, Ahkaam, Aaraa’ (opinions) and Afkaar (thoughts) all represent
Ahkaam Shar’iyah deduced from detailed evidences (Adillah Tafseeliyah) which
the Islamic Aqeedah has brought. This means that they are all extracted and
deduced from the Kitaab and the Sunnah.
This is in addition to what it adopts
of thoughts, opinions and definitions which are not Ahkaam Shar’iyah which have
been arrived at through intellectual (or rational) study and by political
pursuance. This is like the political opinions relating to current events or
incidents, understanding the international politics (between states), or like
the definition of the ‘Aql (mind) and the society amongst other matters.
Similarly it adopts meanings and
specific linguistic Madloolaat (indications) through which knowledge of the
Ahkaam Ash-Shar’iyah is attained and arrived at.
This is what the Kutlah (party
structure) is required to adopt in order to specify its current concepts
(understandings), its concepts in regards to its future, its concepts related
to the objective that it is working towards, the concepts related to the manner
by which it will reach and accomplish this objective, its concepts about the
manner of its Tafkeer (thinking) and its method in thinking. This is so that an
Ummah can be built possessing a specific principle in respect to its thinking
and a specific manner of thinking so that through this a true and real Nahdah
(revival) can be achieved for the Ummah and so that she can return to Islaam
its standing, position, honour and might, and in order for the Ummah to take
her (rightful) position of leadership of this world.
Before going into more detail in
respect to these six points I will first pause to define ‘At-Tabanni’
(Adoption) and its importance. So its definition is: Taking one of the meanings
which the Nass (text) or reality realises. In this way the adoption would only
exist in the case where there are two or more opinions within a Mas’alah
(issue). However in the case where the Mas’alah (issue) is Qat’iyah (definite)
then there is no room for adoption to take place because in this case the issue
would be binding upon everyone (without exception). Therefore it cannot be said
that we are adopting the Sawm (fasting) of Ramadhaan, the five prayers undertaken
in the day or any other issue from amongst the issues which are Qat’iyah
Ath-Thuboot and Qat’iyah Ad-Dalaalah (definite in transmission and in meaning).
This applies equally whether the issues relate to Aqeedah like the Imaan in
Allah Ta’Aalaa or in the Qur’aan Al-Kareem, or if they are from the issues
which the Qur’aan Al-Kareem has brought, or from the Shar’iyah issues like the
Salaah, obedience and good conduct to the parents or any other issue.
At-Tabanniy (adoption) is therefore the choosing of one of the opinions
associated to a Mas’alah (issue) in which there exists a number of opinions and
then the Tabanniy (adoption) is the result of what is found to be most
preponderant and likely (Ghalaba Azh-Zhann) to be the correct the opinion. This
then is what I intend by the word At-Tabanniy and (as stated) this applies to
the Aqeedah issues, practical Shar’iyah issues and to the general political
opinions. Indeed it applies in all areas of knowledge which includes the
administrative law that regulates this Takattul (party structure).
As for the importance of
adopting in these issues in respect to the Kutlah, then this adoption
represents its Rooh (spirit), its title, its unity and its distinguished
personality. It is that which specifies its positions and stances, unifies the
path that it proceeds upon. As such it (the Kutlah) appears as a single person,
a single opinion, a single conduct and a single position towards all that it
confronts in terms of situations and incidents (events):
1) The individual problems that
occur amongst individuals. The obligation makes it inevitable for this Kutlah
to be a distinguished personality and as such it is necessary for it to possess
a specific way of thinking which each of its individuals abides by so that
their problems unify to all of their problems associated with the formation of
their Aqliyyahs (mentalities) and their Nafsiyyahs (dispositions) so that they
will be Islamic personalities. This is so that they will understand the matters
with one single understanding, so that they will look at the realities and
events from one single viewpoint (or perspective), so that they are bound by a
single principle by which these realities and incidents (events) are measured
and so that their judgments passed upon them will then be one single judgement.
For this reason it was necessary for this Kutlah to adopt a collection of
principles (Qawaa’id) and Ahkaam Ash-Shar’iyah which would enable the Shaab
himself to build his ‘Aqliyyah and his Nafsiyyah in a sound manner upon those
principles and so that his individual composition is built upon a solid, firm
and clear basis which is in conformity with the other individuals or members of
the Kutlah. Therefore his individual composition, meaning his Aqeedah, his
‘Ibaadah, his Akhlaaq and his Mu’aamalaat, would all be pure and clear (Naqiy
and Saafiy), built upon firm bases and a sound understanding. So in respect to
the Aqeedah for example the Kutlah would adopt the following: ‘The Khabar
Al-Aahaad are not a Hujjah (proof) in the Aqaa’id (beliefs)’ and ‘The Aqeedah
is not taken except by way of Yaqeen (certainty)’. In regards to the Af’aal
(actions) it would adopt for example that: ‘The Ahkaam Ash-Shar’iyah are taken
by the Ghalabat Azh-Zhann (what is preponderant/most likely to be correct)’,
‘The Asl (origin) in respect to Al-Ashyaa’ (things) is Ibaahah (permissibility
as long as there is no Daleel for its Tahreem (prohibition)’, ‘Al-Asl (the
origin) in respect to the Af’aal (actions) is adherence (or being restricted)
to the Hukm Ash-Shar’iy’, ‘The Hukm of Allah within a (given) Mas’alah (issue)
is one (singular) for the single person and it is not multiple (or more than
one)’, ‘The permissibility of moving from one Fiqhiy opinion to another based
upon the strength of the evidence’ and ‘The ‘Awrah is from the belly-button to
the knee’. These are merely some examples in order to highlight this issue and
the area of adoption is not restricted to them. However it must be known that
the Kutlah does not adopt in the ‘Ibaadaat (acts of worship) because it is not
a new Madh’hab that deals with each and every issue and adopting in all issues
would cause a great burden and difficulty upon its individuals and members. For
that reason we view that adoption does not take place in the ‘Ibaadaat with the
exception of Al-Jihaad and Az-Zakaat or that which relates to the unity of the
Muslims like the beginning of the fasting in Ramadhaan and the start of ‘Eid.
2) The problems which arise
between the relationships of the people amongst themselves. This is includes
for example: The impermissibility of leasing land for agriculture, money
exchange has to be undertaken hand by hand and equal amount when the two types
(kinds) are alike whilst hand to hand is required if the kinds are different,
the causes of acquiring ownership being five: money for the sake of living,
what the State provides from its wealth (treasury), the gift, inheritance and
will (Wasiyah) and Ijaarah (hiring) and its rulings, the relationship between
the man and the woman, and in the economic affairs amongst others.
3) The adoption of general Shar’iyah opinions (Aaraa’)
related to what occurs between the Muslims and others (within the State). This
is like the Ahkaam related to the Dhimmiy (non-Muslim subject) in Daar
ul-Islaam and their relationships with the Muslims including that which is
obligatory upon the Muslim towards the Dhimmiy in terms of justice and what is
due to him in terms of fairness (and rights) in addition to how the Muslims
deal with him whilst he is residing amongst them and has permanent
relationships with them. This includes: The Non-Muslims being left in respect
to their beliefs and what they worship (without interference), non-Muslims are
treated in respect to their foodstuffs and clothing in accordance to their
religions within that which the (confines that the) Ahkaam Ash-Shar’iyah has
permitted where for example they would not be permitted to sell alcohol and pig
meat in public areas and the women would not be permitted to go out in public
unveiled, and their personal matters will be dealt with by them in accordance
to their religions, in addition to all that must be made clear in respect to
the Ahkaam of the Ahlu dh-Dhimmah.
4) The adoption of general opinions (Aaraa’) related to
what occurs between the Muslims and others (external to the State). This
includes: The permissibility of convening good neighbourly treaties, truces and
trade agreements/treaties amongst other agreements and treaties which regulate
the relationships of the Muslims with others.
As for the thoughts (5&6 above)(Afkaar)
then this Kutlah adopts Qawaa’id Kulliyah (comprehensive or all inclusive
principles) and Qawaa’id ‘Aammah (general principles) which a host of practical
branch or subsidiary Ahkaam fall under. These include for example:
1) The Qaa’idah (principle):
‘Al-Waseelah Ilaa-l-Haraam Haraam’ (The means to the Haraam is Haraam), the
Qaa’idah: ‘Laa Darara Wa Laa Diraar’ (There is no harming and causing harm’ and
the Qaa’idah: ‘Maa Laa Yatimmu-l-Waajib Illa Bihi FaHuwa Waajib’ (That which
the Waajib (obligation) is not fuldilled except by it is (itself) Waajib
(Obligatory)’ in addition to other Qawaa’id which assist the Kutlah to
accomplish its goal and reach its objective.
2) Also in regards to thoughts
(Afkaar) the Kutlah also adopts definitions and terminologies in addition to
defining certain meanings it has committed to. This is like: The definition of
the Hukm Ash-Shar’iy as being: ‘The address of the Shaari’ (Legislator)
relating to the actions of the ‘Ibaad (servants) by way of Iqtidaa’ (request), Al-Wad’i
(Ahkaam related to other Ahkaam like the Shart and Sabab) or At-Takhyeer
(choice)’ or like the Ta’reef (definition)of the Sabab (cause), of the Shart
(condition) and the ‘Illah (Shar’i reason for a ruling as mentioned or
indicated by the text). This is in addition to other Shar’iyah definitions
which are used to define intended meanings within an expression, word or
speech.
The above collection of Ahkaam,
Aaraa’ and Afkaar that we have highlighted are all considered to be Ahkaam and
Aaraaa’ (opinions/views). This is because they relate to the actions (Af’aal)
of the ‘Ibaad (servants) from one angle and because they are deduced from
Shar’iyah Adillah (sources/evidences) (i.e. from the Kitaab and the Sunnah)
from another angle.
Therefore the Kutlah must adopt
from each type of these types what it requires in following its path, in
respect to building its body, building the Ummah and in respect to drawing out
its goal and embodying its objective. All of these are Islamic Ahkaam and there
cannot be anything within them which is un-Islamic as they are Islamic alone
and do not depend on other than the Islamic Usool and its texts. This is in
addition to what we have highlighted in regards to the adoption of opinions,
thoughts and definitions. However these are not Ahkaam Shar’iyah but rather
rational (or intellectual) studies which are arrived at through intellectual
and thought-based study (or research) because they represent a sensed reality,
realities which are occurring or new events (and incidents) all of which must
be understood and a view and stance be provided and specified for them. This is
like acquiring knowledge of and understanding the international reality
(situation), understanding the policies of the influential States within the
international situation and understanding the conditions of the region and
lands in which the Kutlah is undertaking its work. This also includes knowledge
about the reality of the society, its components and elements, defining the
Fikr (thought) and its core elements and it also requires a knowledge of what
exists within the society in terms of corrupt thoughts, bad norms (customs),
systems of disbelief. Then the appropriate styles in order to combat and
confront all of these corruptions are drawn up.
The above or something similar
to the above in meaning therefore represents a collection (of areas in which)
the Kutlah needs to adopt and produce a Thaqaafah (culture) for. It must make
the Fikr (thought) and the Fikr alone as a way (method) for this adoption of the
thoughts to take place. The Fikr alone represents the Tareeqah (method) by
which the Islamic Da’wah is carried and that requires making the Islamic
Aqeedah the Qaa’idah Al-Fikriyah (intellectual basis/principle) upon which all
of the thoughts are built and from which all of the Ahkaam emanate. It must
make the Islamic Aqeedah and the texts that it brought in addition to that
which it was the reason for its study (i.e. like the Arabic language) the basis
of the culture of this Kutlah and indeed as the basis to culture the Ummah as a
whole and to make the Nahdah (revival) occur upon its basis.
/
The Hizb when adopting,
depends on the thought, and considers the call for Islam to be based on thought, and
that it should be delivered as an intellectual leadership. This is because life is based on
the enlightened thought and man then progresses in accordance with it. Enlightened
thought also shows the reality of things and issues in a way enabling their correct
comprehension. Thought must be deep in order to be enlightened. The deep thought
is the profound view of things, whilst the enlightened thought is the profound view
of things, their conditions and everything which is related to them and drawing
conclusion from this so as to reach sound judgements. In other words, it is a deep
enlightened look towards things (and issues). Therefore it is necessary to have a deep
enlightened view about man, life and the universe, and about human beings and their
actions, so as to understand the rules assigned to them.
Al-Fikr (the thought):
Al-Fikr is the judgement of the
‘Aql upon a specific or particular reality and the thought would be measured to
be correct and the judgment truthful in accordance to the applicability of the
thought upon the reality that is being judged upon. This ability (of Al-Fikr)
that Allah (swt) has granted the human being represents the greatest blessing
and favour by which man has been raised above all other creatures and why Allah
Ta’Aalaa made the Malaa’ikah (Angels) prostrate down before him. In addition He
(swt) made it the object of Takleef (legal responsibility and accountability) in
respect to this human being. Through it he distinguishes between the Khair and
the Sharr (Good and bad) and he understands matters by it. As such it
represents the means of comprehension and the way towards acquiring knowledge.
The understanding of this issue has not been clear amongst the people since the
oldest or eras as they were bewildered by its essence, the nature of its
functioning and the place or location of its work and functionality. The issue
preoccupied the majority of the philosophers, the Greek philosophers and even
the Muslims who engaged in philosophy whilst it still remains a subject of
examination and study to this very day. This is despite it being a sensed
reality which can be comprehended with ease as it is not something that falls
outside of the scope of the ‘Aql (mind) just as it is not from amongst the
Ghaibiyyaat (unseen matters) which are in need of a transmitted text or report
to affirm it. In spite of that these and those came with opinions which were
close or similar at times and contradictory at others whilst none of them hit
the mark.
The following were some of their
opinions:
Plato viewed that the Nafs
(soul) was created before the body and that it includes all of the areas of
knowledge. As such if the person happens across a particular reality he recalls
what he has in terms of information or knowledge about it and in this way
knowledge is attained. In his view it therefore represents a surplus of the
active intellect upon the human Nafs (soul) which has been there forever whilst
knowledge is attained through recollection. Aristotle opposed Plato’s view and
said that the knowledge is attained though human acquisition whilst
Al-Faaraabiy tried to bring together the views of both Plato and Aristotle and
said that human knowledge is attained by two causative factors: An internal
factor which happens by a process of stripping things down completely until the
mind is made ready to receive the surplus from the mind and as such the
knowledge is provided from the mind which represents the external factor. So
the knowledge does not result from the essence of the human being by itself but
rather occurs by the surplus (or stored abundance of the mind) or from
illumination from the active intellect, which happens upon the reacting mind in
the case where the human readiness or propensity exits as a result of the
complete stripping. This is through acquaintance of the sensorial and
intellectual powers whilst he categorises the minds or intellects as follows:
The primordial intellect: This
is a material that is present in the Nafs (soul) and it possesses the ability
of comprehension like that which is present in the intellect of the child.
The intellect that is filled with
cunning i.e. its power. This refers to the existence of the susceptibility for
connecting the primordial material intellect with the active intellect as a
starting point for comprehension and understanding.
The intellect by (way of) the
action: This refers to the human mind or intellect when it becomes capable of
distinguishing.
The intellect that has
benefitted (gained): This is the mind by way of the action when it connects to
the active mind.
The (all) capable mind: It is
the Aql which is continuously connected to the active intellect.
As for Ibn Sinaa, he did not
differ with Al-Faaraabi much in this issue and proceeded upon the same classification.
So he differentiated between the matters which are perceived (and comprehended)
by the senses and those which are perceived by the mind just as he
differentiated between the external forces of comprehension and the internal
forces. In respect to the live process of comprehension he says that it begins
from the five senses so that a shared (overall) sensation is obtained, this
shared sensation transfer to the five internal senses and this represents the
imagined force that transfers this shared sensation to the power of conjecture
which then in turn transfers it to the keeping power which assumes the
responsibility of transferring it to the imaginative power and then is finally
transferred to the mind when it is required to connect to the active intellect
or mind where the comprehension takes place. He therefore defines the Ma’rifah
(knowledge/understanding) as being the transferral of the partial sensation to
the comprehensive reason. It is therefore not recollection like Plato has said
and it is not merely stripping away everything like Aristotle said but rather
it represents for him a human stripping and a divine illumination whilst there
exists a selective pure number of people who attain the knowledge by way of
divinely inspired revelation (Wahiy) and inspiration (Ilhaam) and these are the
Prophets and the Philosophers just as there are those who say that it is all
light which Allah flings into the hearts.
The Communists came saying that
the Fikr (thought) is the reflection of matter upon the brain and as such the
reality becomes the source of the thinking and knowledge (understanding) arises
from the continuously evolving reality which leads to the renewal of areas of
knowledge in accordance to and in line with the evolution of the matter.
In this way, this area of study,
relating to the attainment of knowledge, preoccupied the majority of thinkers
and philosophers and this is despite as we have mentioned being a sensed
reality which the human is able to place his finger upon. In spite of
that,there are still all of these contradictions, disparity and difference in
respect to defining the way that Ma’rifah (knowledge) is attained i.e. the Fikr
(thought).
As for us and our judgement upon
this sensed reality then we say: That the ‘Aql or Fikr or acquisition of
Ma’rifah (knowledge/understanding) or Idraak (comprehension), all of which mean
the same thing, occurs by way of four (essential) components whilst this
comprehension would not take place if any one of these four components was
missing or not functioning.
These are:
1) An externally sensed reality
or visualisation (or conception) of a sensed external reality.
2) A sense that is viable to
transfer this sensation to the brain.
3) A sound fully developed brain
that has the capability to connect.
4) Previous information that
explains the reality which a judgment is intended to be passed upon and the
information could be attained after witnessing the reality.
Therefore the brain performs the
function of connecting the information explaining the reality with the sensed
reality and built upon that it issues its judgment upon that thing or matter.
This means that the process of comprehension is the connecting of information
with the reality or the reality with the information followed by the issuing of
the Hukm (judgement). In accordance to the level of the understanding of the
reality and his depth in that in addition to his understanding of the
explanative information for it the judgement would be correct and the
comprehension would be sound. If however there existed faults in the
information or faults in relation to the understanding of the reality or if the
sense had been tricked or deceived in respect to the reality then in this case
the judgment would be incorrect. In order for the judgement (Hukm) to be
crystallized and clear it is necessary for there to be a Qaa’idah (principle)
or host of Qawaa’id (principles) which are taken as measures (criteria) by
which the information is measured at the time of the connection just as the
reality will be measured by them or it (principle/s). The adoption of these
principles is what makes the thinking and the comprehension proceed upon a
single pattern and consistent method. In accordance to the level of the
correctness of these principles which have been adopted as criteria and
measures the judgment will be correct. For this reason it is essential for
these measures (Maqaayees) to be definite (Qat’iyah) and given truths (facts)
or established by certain information in regards to which no two people can
differ. This is like the fact that two is greater than one or that bringing
together two opposites is impossible and so forth.
This then is the issue of the
‘Aql, Fikr, Idraak (comprehension) or attainment of Ma’rifah
(knowledge/understanding) which was the focus of argument, discussion and
research amongst the ‘Ulamaa, philosophers and thinkers. As for how the ‘Aql
(mind) or the brain undertakes the process of connection then this is a special
attribute that Allah Ta’Aalaa has placed within the brain just as He (swt)
provided the other parts of the body with particular and different attributes
like for example the transformation of food to glucose and then to sugar and
fat or like the process of internal combustion that occurs in the cells or like
the effect of insulin in the process of burning and the functioning of the
heart, kidneys, gall bladder and stomach, amongst many other attributes that
have been placed by their creator within them just as special particular
attributes have been placed in water and every material form has been provided
with Khawaass (special attributes).
/
In the case where this ‘Aql
represents the place of the Takleef (legal responsibility and accountability)
and through its loss the Takleef is lifted whilst through its inability the
Mukallaf (one responsible) is excused, then for this reason it is necessary to
take the Fikr (thought) as the only method (or way) for the Da’wah. It (the
Fikr) is the only method (or (way) to adopt the intellectual leadership (i.e.
the Aqeedah); so it is the way to belief and the way for adopting this Aqeedah
as an intellectual leadership to be led by, to carry and lead other by it.
Therefore it is obligatory for the Islamic Da’wah to be a Da’wah Fikriyah
(intellectual Da’wah) because it addresses the minds of the people and Imaan
(belief) in it is a purely intellectual (rational) process. And Allah (swt) has
addressed the minds of humankind and demanded from them to think deeply and
contemplate in the things that fall under their senses, so that Imaan in Allah
Al-Mudabbir can be arrived at as a result of this sensation and thinking.
Allah (swt) said:
إِنَّ
فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ
لَآَيَاتٍ لِأُولِي الْأَلْبَابِ (190) الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا
وَقُعُودًا وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ
وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ
النَّارِ
Verily,
in the creation of the heavens and the earth and the alternation of the night and
the day are signs for those of understanding. Who remember Allah while standing
or sitting or (lying) on their sides and give thought to the creation of the
heavens and the earth, [saying]: ‘Our Lord, You did not create this without
purpose, exalted are You (above such a matter), then protect us from the Fire
(Aali ‘Imraan 190-191).
Having said this, the process of
thinking or thought differs and varies in strength and weakness and this is due
to the natural or innate disparity in respect to capability of the human being.
This refers to the disparity in respect to the strength of the Rabt (connect)
among the minds (or intellects) of the people. This is in addition to the
disparity in respect to the abilities related to sensation as amongst them
there are those who have a heightened sensation whilst others are dull. All of
this relates to the innate and natural disparities and there also exists
disparity in respect to information and levels of knowledge which are used to
explain the reality. This is because no two people are exactly equal in respect
to the level of information and knowledge that they have acquired, the effect
of which then manifests in respect to the understanding of the reality. This is
in addition to the difference and contradiction in respect to the considered
principles being utilised like the measures (or criteria) upon which the
realities are measured and in respect to the information that is used during
the process of linking the reality and the information. The requirement is to
comprehend matters, realities and occurrences upon their true natures and this
not happen by way of a mere sensation or by casting a superficial look over the
reality or occurrence. As such it is necessary to shed an exploratory light
upon them where no angle is left in the dark from its angles or some of its
parts are ignored. Similarly it is not sufficient to accept any knowledge or
information about the particular reality or occurrence but rather it is
essential to explore and investigate the greatest possible amount of knowledge
and information about the reality or occurrence. This applies equally whether
this reality is of the type that falls under the senses or it is pictured in
the mind, and whether this information that explains it is written or acquired
or other than that. It is therefore essential to know the basis from which this
reality arose, followed by knowing its circumstances and surroundings and then
to know what is related to it in terms of externalities or matters that have an
effect upon it. All of this information combined therefore is what leads to
knowing the true reality of these matters.
Built upon this we see that the
Fikr (thought) can either be Sat’hiy (superficial), ‘Ameeq (deep) or Mustaneer
(enlightened) whilst obviously it is the Mustaneer (enlightened) that is
desired. This is because what is desired is to know the true realities of
things and matters so that the human is able to define the meaning of his
existence in life and in turn specify the concepts which regulate him in this
life and define the concepts about the reality that he wishes to transfer or
take the society and Ummah to.
The types of Fikr (thought):
Al-Fikr us-Sat’hiy (The
superficial or shallow thought):
This is the judgement upon the
apparent (or face value) aspect of things, realities and occurrences (events)
with the simplest of knowledge and information which in most cases is not
connected to a specific Qaa’idah (principle) during the process of connection.
It therefore represents a superficial or shallow view of a particular reality
whilst this view is explained with the simplest of information or knowledge
related to the reality without paying attention during the process of
connection to any principle, not in terms of the reality or in terms of the
explaining information for the particular reality. For this reason the
following is dominant in respect to the people who possess this type of
thinking: Naivety (gullibility), hesitation, being fooled and deceived in
addition to hasty reactions like straw that burns quickly before turning to ash
and they dance to the tune of every
singer, and this very sadly is what most of the people are upon.
Al-Fikr ul-‘Ameeq (The deep
thought):
This refers to the examination
of the origins of things and matters, to know its precise details, to
comprehend the meanings of the information which explains these things and to
attempt to acquire greater and more complete information about them, before
passing the judgment upon those things. By examining the origins of things and
matters those utilising this type of thought study their circumstances,
conditions and effects, they examine and explore the meanings of the
information that explain them and connect this information and its roots just
as they connect the things with their principles and measures (criteria). All
of this is undertaken before issuing their Hukm (judgement) upon things and
matters and attaining the correct results. Despite this they however neglect a
very important aspect in their study and examination which is no less important
than the study of the roots of things and knowing their most precise details.
This neglect results from the fact that it relates to that which is not a part
of the thing itself but rather it relates to that which is related to it. This
refers to their neglect in casting sufficient light upon these things in order
to know that which relates to them and the reasons for their existence under
the consideration that the reason or cause of a thing does not represent the
essence of the thing just as the condition of its occurrence is not part of its
essence. For this reason their study was deep and the result that they arrived
to was deep, meaning that their Fikr was deep (‘Ameeq). However they neglected
an important and significant aspect in their study and examination and this
aspect is what relates to it in terms of a reason or condition or other than
that from those issues which have a relationship to it whilst not being part of
its essence.
Al-Fikr ul-Mustaneer (The
enlightened thought):
This refers to the deep view of matters and
bringing to the mind the greatest possible amount of explanative information
for the particular reality and to know (understand) the reality with its
circumstances, conditions (Ahwaal) and what relates to it in terms of the conditions
(Shuroot) and reasons (or causes) that led to its existence. This is in
addition to the acquisition of knowledge of the meanings of the explanative
information for the matter, its dimensions and knowledge about the source of
information in terms of its reliability (truthfulness and trustworthiness)
which is then followed by putting all of this to judgment in respect to the
reality and the information in respect to the specific principle or principles,
and then finally the judgment is issued to arrive at the truthful result and
sound thinking which is safe from error.
Example: A young man
wanting to get married sees a beautiful young woman and so he goes ahead to
engage her. This is shallowness and his behaviour arises from shallow (or
superficial) thinking. When on the other hand he enquires about her to know her
health, conditions and circumstances like: Is she already engaged? Is she
physically sound? Is she fertile? Is she favourably disposed? Where does she
reside? Who are her parents? If he was to acquire knowledge of all of this and
was then pleased and satisfied with that leading him to decide to engage her
(i.e. ask for her marriage), then in this case the thinking employed would have
been ‘Ameeq (deep).
If however he was to increase
upon that and he asked about her Aqeedah, he Deen, the extent of her adherence
to this Aqeedah and Deen, then he would have been enlightened resulting from
the utilisation of the enlightened thought (Al-Fikr ul-Mustaneer). Then when he
has taken into account these matters which relate to her in accordance to the
principles and criteria that he has, he would then decide to go ahead with this
matter or to refrain from it.
Example: When a person looks to
the existence and sees the universe (all that exists) around him and the life
that exists on the earth, and then he does not take note of anything other than
that which he wants to gain benefit from in terms of food, drink, security and
producing offspring, then in this case this would represent the greatest degree
of superficial and shallow triviality.
However if this existence
stirred his attention and he sees himself as a part of this existence and then
begins to examine this existence, investigating and exploring it to the point
where he is able to know the most precise material structures and
constructions, and that he just like all materials submit to natural laws and
rules which are impossible to sway away from, he witnesses the rotations of
these materials in addition to the death of the human and the new birth of
another and he sees that he is unable to think unless there exists a reality
that can be pictured, he would then issue his judgement built upon these
observations in addition to the information that he has acquired to explain
them, issuing the judgment that matter is eternal and that it represents the
source of his thinking, and in this way he would have been deep (‘Ameeq).
However he neglected a very
important aspect and he did not shed light upon the results and conclusions
that he arrived at. This means that he did examine that which is related to
these matters in their collective or separately because he did not explore and
look into the causes of their existence, or in who placed these specific
attributes in these things, or who made them all submit to these laws or who
regulated them all within this path that they all proceed upon. He neglected
all of this and so he was like the person who saw a car going along without a
driver whilst not paying any attention or regard to how it was moving but
rather and instead he would be focused upon the shape, structure, power and
component make-up of the car. He would study its parts and indeed every single
part, piece or component from it whilst forgetting or being made to forget
about how the car moves and what is causing it to do so. For this reason this
would represent a deep study and not an enlightened one because acquiring a
precise and detailed knowledge of a car and all of its parts, acquiring
knowledge about the battery that moves it, the power of the battery and the
voltage that it produces to move the car are no substitute for the knowledge
related to the maker who made the electricity of the car proceed in accordance
to a specific amount of volts. For this reason it was necessary for this person
to look into and examine these laws regulating this existence as a whole,
controlling how it proceeds by specific and constant proportions which are
external to the essence of things and the human being. This is so that he can then
establish the true reality and arrive at a truthful thought. This then
mentioned above represents a simplified presentation in order to distinguish
between the shallow, deep and enlightened thoughts.
/Al-Qaa’idah Al-Fikriyah (The intellectual basis or principle):
We have said that for the
purpose of arriving at the crystallisation of the enlightened thought and for
the sake of harmonization and accord to exist between the thoughts, that it is
essential for there to exist a constant firm principle by which all of the
thoughts can be measured. The main problem and greatest issue facing the human
being within life is to understand and realise the purpose and meaning of his
existence within the life of this world. Indeed he came into this life without
his wish and he will leave it against his will and so what then is the meaning
of his life within it? And how will he be able to know the meaning of his
existence in it if he doesn’t know the source of his existence as a human being
(not as an individual) and he doesn’t know the source of this life that he
lives in as a living creature? This is in addition to not knowing the source of
the inanimate material from which his body is made? This is because he is a
material like any part of the parts of the matter that makes up this existence.
He also possesses a vital energy (Taaqah Hayawiyah) like other existing living
creature around him whilst he is distinguished from others by his intellectual
power which enabled him to comprehend and perceive the things surrounding him.
It is for this reason that he must take a deep and enlightened look towards the
universe (i.e. creation), the life and the human being just as he must take a
deep and enlightened look towards the human being and his actions so that he
can comprehend the judgements (Ahkaam) that are built upon these actions. This
is because it is necessary for man to know the meaning of his existence in this
life so that he can then regulate and conduct his actions towards a goal and
objective which he has specified (the meaning of his existence in life). This
is so that he can make it an intellectual basis from which his thoughts emanate
and upon which they are built.
The deep enlightened thought about man, life and the universe, produces the
collective thought about them, resolves the greatest problem of human beings,
establishes the ‘aqeedah for them and defines for them the purpose of life and the
objective of the actions which they undertake in the life of this world. This is because
human beings live in the universe; and unless the greatest problem about man, the life
existent in them, and the universe, which is the location of their life and their
existence, is solved, they will not be able to know the manner in which they have to
behave. Hence, the ‘aqeedah is the basis of everything.
The look towards the universe
(creation), the human and the life:
The deep look towards the human,
the universe and the life makes certain questions which call for answers
inevitable. So it makes inevitable the first question about the sensed existing
things which this deep view falls upon and this question is: Are these sensed
existing things eternal? I.e. they don’t have a beginning. Or are they created
by a creator? Then if they are not eternal then what existed before them? And
as long as they have a beginning then they must have an end so what is there
after them? Do they have a relationship with what existed before them? Indeed
how can this deep look not bring about this question whilst we see that the
person came into this existence without being consulted by anyone and will
leave it against his will and as such is it not the least that we can do to
think about this period of time and how we should spend it?
It is not possible for us to
know this (i.e. what we should do in this life) unless we have first answered
the above mentioned question. This is because it is the basis and nothing comes
before it and the answer to it represents solving the fundamental problem that
the human being faces. The answer to this question is what defines for the
human the purpose (and objective) of this time period (that he lives). I would
now like to present an example that I believe demonstrates this closely:
The student who enrols in
university must know the subject that he wants to study in addition to the
curriculum that has been set for the years of his study and he must know to the
lecture times, times of the examinations and set books amongst other matters
which he must know and the days that he is required to complete and fulfil
tasks and other matters. This is all so that he can realise and accomplish the
goal and objective for the sake of which he joined the university and so that
he can achieve the certification which will enable him to move on. He could
either move on happily holding a successful certification or he could lose out
and be tied to failure and feeling let down.
Allah (swt) said:
فَمَنْ
زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ وَمَا الْحَيَاةُ
الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ
And
so whoever is drawn away from the fire and admitted into Jannah has succeeded
and the life of this world is not except the enjoyment of deception (Aali
‘Imraan 185).
We have stated that the deep
thought will lead the one using it to study the sensed matters, their
fundamentals, branches and laws whilst continuing until the very small part of
what he is studying has been examined. For this reason some aspects will remain
in the dark as when the deep look is applied to this universe and man it will
inevitably lead to its smallest parts. This could lead to the same conclusions
as those reached by the communists or close to what they have arrived at. This
thought would not then meet the answer for the question that has been presented
and the question which every human must pose to himself. It is possible for
this thinking to reach the conclusion that this existence is not Azaliy
(eternal) in the case where it is easy to comprehend that matter is not eternal
however what concern does the deep thinking have for that which lies behind the
matter as it only concerns itself with a deep examination whilst this is not
sufficient. This is because if for example we were to enter our own home and
then found a cigarettes still burning or a cup of tea that was still hot then
it is definitely given that this matter (in itself) would not agitate our main
concern. Rather we would automatically go beyond the scene that we have
witnessed to arrive at the definite conclusion that there had been somebody
inside the house only a short time before that and had left these traces
behind.
As such we would enquire about
who had been in the house and ask the people of the household about who had
been there whilst this does not reflect a deep examination in respect to the
things. Rather the thinking has gone beyond the things to that which is related
to them i.e. it means throwing light over that which is unclear to uncover and
disclose it. For this reason the deep enlightened look is necessary and this is
the look (or examination) that does not stop at the point of knowing the parts
(and details) of things but rather extends to encompass the knowledge of its
circumstances, conditions and all that relates to it until the answer is
complete from all of its sides and aspects.
The deep enlightened thought of man, life and the universe leads to the Islamic
‘aqeedah. It explains clearly that a Creator creates them, and this Creator is He alone
who directs them, preserves them and guides them according to a specific system; and
that the life of this world is not eternal (azali) nor everlasting. Hence before this life
there is its Creator and Sovereign, and then there is the Day of Judgement after this
life. Consequently the actions of human beings in this life must proceed in accordance
with the commands and prohibitions of Allah for we will be questioned about
them on the Day of judgement. Therefore it is compulsory on human’s to abide by
the Shar’a of Allah, which the Messenger Muhammad has conveyed to us.
The deep enlightened view and the Islamic Aqeedah:
The deep enlightened view
(examination) towards the Kawn (universe i.e. all that exists), the human and
the life inevitably leads to the Islamic Aqeedah. This is because it does not
suffice itself to the examination of the fundamentals of the sensory existing
things that are in front of them but rather extends to examining their
circumstances and conditions. As such this view found that everything is
limited (Mahdood) and that every small part of these things is regulated by a
precise system and they submit completely to specifically specified
proportions. Light is therefore shed upon them in order to come rationally (and
intellectually) to the conclusion that they are created by a Creator and that
they are made to proceed in accordance to laws and proportions that cannot be
escaped from. Then when their conditions and circumstances are examined it is
found that the human lives upon this earth which is part of the solar system
and then that this solar system is a part of a galaxy that proceeds in a
precise way within the wide universe. This look and examination comprehended
that the One who brought into existence this human and this life that is upon
this earth, this earth and the planets that are connected to it, that the One
who created all of it is Waahid Ahad (the One creator) as He is its manager and
regulator within a defined system. And through this deep enlightened view it is
possible to arrive at what the Siffaat (attributes) of the Khaaliq (creator)
obligate, the Siffaat of Uloohiyyah. In addition this view realised that this
life has a beginning and as such has an end which has been specified by the One
who brought it into existence. Through applying the same examination toward the
human he is found to be connected to this Creator in terms of his feelings
towards Him and as such it is necessary for there to be a way through which the
formation of the relationship between the human being and his Creator can be accomplished.
The human as such has a thirst and craves to acquire knowledge about this
relationship in respect to his life in this Dunyaa (world) and longs to know
about the hereafter. In the case where the Islamic Aqeedah is established upon
this rational study built upon the mind the person engaged in this study would
find himself upon the doors of this Aqeedah then he would only have to apply
the deep and enlightened view upon the Qur’aan Al-Kareem for his heart to be
opened to it and then find the answer to the first question that we indicate
earlier. He would then acquire knowledge the Siffaat (attributes) of this
Khaaliq (creator) which He has described himself with and will know what there
is after the life of the Dunyaa and about the Day of Judgment. He will realise
that he will be accounted upon every action that he undertakes and will then
study and examine the practical programmes for this life of the Dunyaa so that
he does not fall into error and then fall down on the Day of Account before
being cast into Jahannam (hellfire). He will arrive through his study to
comprehending the methodology that Muhammad (saw) brought and came with and
then abide by it and devote himself to that because he is sure about his end
and destiny.
فَمَنْ
يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (7) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ
شَرًّا يَرَهُ
So
whoever does and atom’s weight of good will see it. And whoever does an atoms
weight of evil (bad) will see it (Az-Zalzalah).
In this way we would arrive at
the first principle related to the actions of the human being and say:
‘The origin (original position)
in respect to the actions is adherence to the Hukm Ash-Shar’iy’.
Therefore the human does not
undertake an action until he knows the Hukm Ash-Shar’iy for this action.
