Monday, June 23, 2008

What is the mission of our Ummah?


Allah (swt) has sent us in this world only to worship Him alone without associating any partners with Him in any form. Allah (swt) stated in Quran :


“I did not create the Jinn and Mankind except for my Ebadah (complete obedience)” Adh-Dhaariyaat 56.

Meaning of Ebadah here is not confined in matters of rituals of worship only, it means obedience to everything we do until the day of judgement. Our objective of life is to obeserve complete submission to Allah's commands. Some of these commands has to be enacted as an individual and the rest has to be enacted as a community (one Ummah). Our obligation doesn't end just at fulfilling individual obligations. We as an Ummah of Mohammad (saw) have been ordained to enact the collective obligations as well. And this is our mission to achieve as one Ummah in this world.

The Qur’an describes the Prophet Muhammad's (saw) mission in the following verses:

“We have not sent you (0 Muhammad) not but as a Mercy for Al Ameen (mankind, jinns and all that exists).” (Al Anbiyya 21: 107)

“He it is Who has sent His Messenger with the Guidance and the Deen of Truth, to make it victorious over all (other) Deens even though the Mushrikeen (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah and in His Messenger) hate it.” (As-Saff 61:9)

“He it is Who has sent His Messenger with the Guidance and the Deen of Truth, that He may make it (Islam) superior over all religions. And Allah suffices as a Witness.” (A1-Fath 48:28)

“He it is Who has sent His Messenger with the Guidance and Deen of Truth, to make itvictorious over all (other) Deens even though the Mushrikeen (polytheists, pagans,idolaters, and disbelievers in the One-ness of Allah and in His Messenger) hate it.” (At-Tauba 9:33)

“0 Prophet (Muhammad)! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner. And as the one who invites to Allah by His Leave, and as a lamp spreading light (through your instructions from the Qur’an and Sunnah).” (Al- Ahzab 33: 45-46)

"And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah) and (all and every kind of) worship is for Allah (Alone)..." (Al Baqarah 2: 193)

The above ayats, among many others, make it clear that Rasulullah (saw) was sent as guide to mankind to establish Allah’s Deen eradicating all kinds of misguidance and batil forces and to make Islam victorious and dominant over all the way of life. He (saw) was not sent for mere spiritual conversion of individuals to Islam while allowing man to satisfy his instincts and build his life based on laws taken from a sovereign other than Allah (swt).

Allah swt says in the Quran:

“The Hukm (command) rests with none but Allah: He declares the Truth, and He is the best of judges.” (6:57)

[‘Hukm' (command) here means sovereignty ]


Rasulullah (saw) strove all his prophetic life to estalblish “La Ilaha IllAllah" (No One is worthy of worship except Allah) means that the society cannot refer to anyone or anything but Him. The Prophet’s (saaw) call to mankind at large was to invite them to accept Allah’s authority without any partner in His Sovereignty. This was the mission with which Rasulullah(saw) was sent and this is the mission for us as well and that is to establish the soveregnty of Allah on earth.

But the sovereigntly of Allah can't be established if the society keeps its systems, values and laws based on man-made systems. Keep in mind that a society cannot be subjected to two sovereignties. So establishing the sovereigntly of Allah means uprooting the sovereignty of man which exists in the current world in the form of democracy, capitalism, communism and so on. In other words our mission is to work to uproot all ideas, practices, traditions, systems which emanate from sources other than Allah and replace it with only Islam all over the world. And surely this is going to happen as Rasulullah (saw) said:


“This matter is as the day and night; Allah will make this Deen enter into every house of every inhabitant of the deserts, of villages, of towns, of cities, with either glory or disgrace. Allah will give glory to Islam, and Allah will bring disgrace upon disbelief (kufr).” (Ahmad ibn Hanbal, Al Tabarani)



[compiled from the book "Selections from the Seerah of Muhammad (saw)" - Alkhiafah Publications.]

Democracy is a system of Kufr

Democracy is the political framework of the Capitalist thought, i.e. the ruling system that the Capitalist states and their like implement. Democracy, for those who embrace it, means that people rule themselves by themselves with the systems that they choose. Oftentimes, Capitalists refer to their system as “The Democratic System”, but such a connotation is incorrect for more than one reason: Democracy was not innovated by the Capitalists but had been preceded by the Greeks. Moreover, they were not the only ones who implemented it; the Marxist-Socialists claimed that they were democrats and they consistently pretended that they implemented democracy.

The most important element of democracy is that it makes the human being and not the Creator as the legislator, which is logical for those who call for the detachment of religion from life because this detachment means to transfer the right to legislate from the Creator to the human being. The Capitalists, in this issue did not discuss whether the Creator has obliged man to follow a certain law and implement it in his life, nor did they even examine this issue at all, rather they appointed man as the legislator without any discussion.

For Muslims to adopt democracy means to disbelieve in all - may Allah forbid - the decisive and conclusive evidences, among which are many Qur’anic verses which oblige them to follow the law of Allah and to reject any other law. Moreover, these verses consider any one of them who does not follow or implement the law of Allah as either a Kafir, a zalim, or a fasiq,

“And those who do not rule by whatever Allah has revealed are non-believers
(Kafiroon).” [TMQ 5:44]

“And those who do not rule by whatever Allah has revealed are oppressors
(zalimoon).” [TMQ 5:45]

“And those who do not rule by whatever Allah has revealed are transgressors
(fasiqoon).” [TMQ 5:47]

Thus, whoever does not rule by whatever Allah has revealed, denying Allah’s right to legislate, as is the case with those who believe in democracy, is a Kafir according to the explicit words of the Qur’an, because by doing so he is rejecting those decisive verses, and denying a conclusive text makes a person a Kafir as the Muslim Fuqaha’ agreed unanimously.

The Kafiroon and their agents who rule the Muslim countries, as well as all those who call for democracy who are counted from among the Muslims, whether they are individuals or movements, realise that the basis for democracy is the rejection of the law of Allah and putting man in the place of the Creator. For this reason, they do not present democracy from this perspective, but instead claim that democracy means people ruling themselves by themselves, with equality and justice prevailing among the people, and the accountability of the ruler guaranteed. Although democracy explicitly implies the rejection of the laws of Allah and following
the law of His creation, the advocates of democracy intentionally avoid addressing the issue of rejecting the law of Allah.

The remaining claims of democracy have no actual reality; the claim that people rule themselves by themselves is a major fallacy. In all Capitalist Democratic societies, people do not rule themselves by themselves, because this is a fanciful idea. In reality, people are ruled by a certain group of influential people, such as the prominent Capitalists in the United States and the aristocrats in England, which are two of the most deeply rooted Capitalist Democratic countries. These influential groups in the Capitalist countries hold the necessary means to bring whoever they want into the government and legislative assemblies (parliaments) so that the laws that are passed and those charged with their implementation would be serving their interests. Regarding what is claimed about equality, justice, and accountability of the rulers, these are all theoretical, without any compatibility with reality. It is enough for one to look to America, the leader of the democratic world, to find that equality, justice, and accountability are all selective, enjoyed and practised by those who have a particular colour, religion, race, or financial wealth. The suffering faced by the blacks, Indians, those of Latin and Asian origins, those who are not Protestant, and those who are not from Western European backgrounds are evidence enough that what is claimed of democracy is - despite some exceptional cases - merely theory. Consequently, it is not allowed for a Muslim to accept democracy, because it is Kufr and gives man what is entitled exclusively for the Creator. It is obligatory upon every Muslim to reject it and to challenge all those who propagate it.

Source: The Americal Campaign to Suppress Islalm - Al Khilafah Publications

Thursday, June 19, 2008

Women and Equality

Women and Equality

Due to the current controversy on the issue of the veil sparked by the comments of Jack Straw of the UK the issue of the position of women in Islam has again come to the fore. The following is an excellent article related to the subject of women and equality.

The current debate on women's rights has until now been predominantly shaped by its progress in the west. Whilst attitudes towards women have changed significantly in the west through the endeavours of feminists and women's rights movements of different philosophical persuasions, Akmal Asghar questions some of the assumptions - and their universality - as well as the broader impact of their successes.

The treatment of women in any society has become, without doubt, a key marker in evaluating its progress. The accepted framework of the debate on women's rights has centred around the need for 'equality', to redress a historic imbalance that has empowered men considerably more than it has women, and to undermine patriarchy and societies modelled on its assumptions. It is without doubt that the perception, treatment and rights of women are now dramatically different to those of even the last century. But alongside the rapid changes that followed the 'domestic revolution', as some term it, a number of very key questions remain unanswered. While historical prejudices and assumptions may be slowly eroding in areas of opportunity, employment conditions, political rights, and marriage-particularly in the West-it would be difficult to argue that the debate on women's rights is now over. Many feminists and women's rights activists, while welcoming the changes of the last century, believe that there are many battles still to be fought, although they remain deeply divided on which battles they are.

These unanswered questions not only relate to the rights of women, but to the impact that the successes of women's movements have had on society as a whole. Their progress has fuelled increasingly complex dilemmas on issues such as the rights of children, relationships with the opposite sex, and the escalation of previously rare social problems. They have exposed shortcomings in the accepted framework and in its very assumptions, illustrated by the bitter divisions that plague post-feminist movements. Critically, one must ask if the discussions in the West-promoted as a template and international standard-have addressed the core issues of the debate. If, however, they have overlooked them we are in need of a new perspective.

The context

The currently accepted framework of debate on women's rights originated shortly after Europe's age of enlightenment. It was Mary Wollstonecroft, influenced by her company of liberal thinkers, who first applied the conclusions of the enlightenment to the issues of women in her 'Vindication of the Rights of Women' in 1792. It followed the publication of 'The Rights of Man' by her close friend Thomas Paine and challenged the 'domestic tyranny of men' as Paine had challenged the 'divine right of kings'. After nearly a century of campaigning, and through the turbulence of the French Revolution, another landmark work on the rights of women was the publication of 'The Subjugation of Women' by John Stuart Mill.

'Modern' perspectives on the rights of women are largely based on the liberal conclusions first articulated by Wollstonecroft and Mill. Also termed 'constructivism', liberal positions assert that men and women are fundamentally-'perfectly' as Mill puts it-equal. Accepting anything less is to promote the oppression of one sex over the other, rendering the other subordinate. Observed differences between men and women, they asserted, are neither biological nor innate but the product of centuries of conditioning. This is why feminists are keen to differentiate between 'gender' as a social construct and 'sex'. Simone De Beauvoir, one of the most significant voices after Wollstonecroft, famously remarked in her book 'The Second Sex': "One is not born, but rather becomes, a woman". Equality translated to equal political, economic, and social rights and opportunities, such as those to independent education, employment and political representation. The 'division of labour', between housewife female and breadwinning male, was deplored as a symbol of subjugation and patriarchy (male dominated society) and a consequence of the growing injustices of the industrial revolution. Liberal individualism, therefore, was the bedrock on which classical theories of women's emancipation were founded and which now form the foundations of modern perceptions.

The traditionalists, or essentialists, who maintained that the differences between men and women were a biological fact and not a social construct, are now less prominent in the debate on women's rights. Advocates such as James FitzJames Stephen, a contemporary of Mill, in his book 'Liberty, Equality and Fraternity' held that differing political, social and economic rights should follow from these determined differences. The Victorians held that men and women should operate in two separate spheres (with the women confined to the home) based on the long-established belief of the world as a naturally ordered whole, in which all was harmonious as long as things stayed in their ordained places. This is the division of labour feminists deplored. Although conservatives and traditionalists still maintain similar arguments, the liberals have the victory in the debate thus far.

Equality: The European context

Great significance and importance has been assigned to the discussion of 'equality', and to the specific meaning it has come to assume, by western writers. But its symbolism as a key tenet in the debate on women's rights, such that it has become the very prism through which emancipation is measured, is largely because of its European context. Movements who championed women's emancipation were defined by their struggle against a distinctly European mindset and the inconsistency with which it treated women in relation to men, particularly during its medieval to post-industrial period. It is events in Europe and post-revolution America-both of whom share a common European tradition-which have defined the accepted framework of the debate on women.

A number of contributions forged the historical context in which equality between the sexes was first suggested in Europe. Christian theology, a pillar of Europe's medieval monarchies, played a pivotal role in forming Europe's confused perspectives on women. The Decretum Gratiani, which formed the basis of Church law for nearly eight hundred years between 1140 and 1917, assigned roles and duties on the basis that "sin came into the world through them [women]" and that "because of original sin they [women] must show themselves submissive".i Apart from blaming Eve for original sin, and so condemning women, the belief that Eve was created out of the bent rib of Adam popularised their secondary nature. Indeed, even after the Reformation, the works of theologians that asserted women possessed an innately evil capacity, and that even their humanity was questionable convinced monarchs and senior clergy. Pope Innocent VIII's endorsement of the book 'The Hammer of the Witches' in 1484, which asserts: "What else is woman but a foe to friendship, an inescapable punishment, a necessary evil, a natural temptation, a desirable calamity, a domestic danger, a delectable detriment, an evil of nature, painted with fair colours",ii resulted in thousands of women being burned at the stake.

These theological traditions positioned women at the start of the industrial revolution. Industrialisation, however, did not liberate women from their historical treatment but merely compounded their subordination. The considerable wealth generated during the industrial age created a growing male middle class who increasingly disregarded women. Women either found themselves working for a pitiful wage in the large factories brought on by industrialisation or married to the expanding group of middle class industrialists to whom they deferred ownership of their property, control over wages they earned independently, and the major part of their marriage rights. Accompanying the increasing power middle class men enjoyed, was domestic abuse and violence. Women bemoaned their treatment at the hands of men, who justified their typically drunk and unruly behaviour on the pressures of increasing competition in commerce and industry and showed no interest in domestic matters other than to demand that their needs were met. Indeed, it was this situation in industrial Europe that formed the key notion of patriarchy, or male dominated societies, that feminists have opposed ever since.

Even the enlightenment's most eminent thinkers spoke of the subject in a manner reflective of more traditional attitudes. Rousseau in 'Emile', his seminal work on education, wrote: "Men and women are made for each other, but their mutual dependencies are not equal. We could survive without them better than they could without us. They are dependent on our feelings, on the price we put on their merits, on the value we set on their attractions and on their virtues. Thus women's entire education should be planned in relation to men. To please men, to be useful to them to win their love and respect…"iii

In this historical context, equality was significant and indeed very controversial when first suggested. The equality debate established the framework by which Europe dealt with the subjugation of its women, corrected perceptions of their inferiority and founded movements that worked for their emancipation. But if we separate the long history that formed the backdrop to the notion of equality, we find the assertion that neither men nor women are inferior to one another is a very simple, indeed obvious, truth. Correcting historical prejudice alone cannot be a basis for defining a relationship between people.

Evaluating the idea of equality

The simple assertion that men and women are equal-that women are not inferior to men-alone articulates very little if considered outside its historical context; it leaves a number of unanswered questions. It does not address how best men and women can cooperate to forge a socially cohesive society. In the wider context of human relationships, we are in need of more than just this simple assertion of equality to handle the disputes and organise the relationships that naturally arise between people. Indeed, we are in need of a body of additional ideas and principles.

Liberal individualism, however, may regard this an irrelevant criticism; it considers men and women as individuals and the unanswered questions justified because they represent the personal freedom for both men and women to conduct their lives in the way they see fit. The issue of social cohesion may, therefore, be of marginal importance if it means restricting the choices of individuals in the name of the health of the collective.

There are two important issues to consider in responding to liberal objections. Firstly, the need for a framework of additional ideas and principles arises from no more than human interactions that occur within families, social groups, and society as a whole. Liberal individualism, characterised sometimes as putting the 'individual before society', would articulate a deficient political theory if it were to ignore relationships that are often not a matter of much choice. Individuals could always choose to isolate themselves from family and society, but we are born with family and relatives and so naturally relate with them; we engage in social activity with friends, and relationships between men and women determine the very future of the human race through human reproduction. Some framework is needed to articulate rights, indeed responsibilities, that men, women and their offspring should be appropriated in order to produce a socially coherent society.

Secondly, the issue of difference. Differences between men and women can lead to specific needs and complex disputes, whose management is a key element of ensuring social cohesion. Any failure to acknowledge or manage them effectively in the name of equality can be just as oppressive and detrimental as believing they symbolise the superiority of one sex over the other. A simple assertion of human equality provides limited guidance on the issue of difference and gives rise to a need for additional, more elaborate, ideas and principles.

Differences between men and women

Elaborating on each of these points, let us briefly consider the issue of difference. Often received with scepticism, liberal and feminist thinkers asserted that perceived differences between men and women were a social construct, not biological fact, and that the discussion of differences had been used historically as a tool for condemning women to subordinate roles. Historically in Europe, there have been some perceived differences between men and women (whether or not women possessed deficient intelligence, reduced capability for sound verdicts, and a lower capacity to learn and reason) which were assumptions, not facts, about women. The distinction between gender and sex therefore appears justifiable and a helpful way to separate social construct from biological fact. But rejecting all differences by attributing them to the product of social conditions may equally result in a dishonest account of human nature.

There are observable differences between men and women, the nature of which have been the subject of many contemporary debates in science, indeed the themes of philosophical discourse over many millennia: from studies by evolutionary psychologists and neuroscientists, to the conclusions of Plato and Aristotle.iv In fact, among the increasingly fragmented post-feminist movements are those who assert, rather than deny, differences between men and women. They draw on differences between men and women to identify the uniqueness of women and refuse male assimilation that results from interpreting female characteristics in male terms. They assert femininity and characterise contemporary thinking in many ways.

The ‘Poet Psyche’ attempted to understand the uniqueness of women through the use of Freudian, amongst other, psycho-analyses. The early eighties saw the emerging popularity of the 'difference feminists', after the publication of Carol Gilligan's 'In a Different Voice' in 1982, following conclusions by Nancy Chodorow published in 'The Reproduction of Mothering'. Gilligan attempted to assert that women possessed a different type of intelligence, a more caring and emotionally sophisticated psyche that was uniquely different-although some went on to assert it more superior-to that of men.

The conclusions of these scientific and philosophical studies have been disparate and varied-some clearly disproved and erroneous, as have some of the methods used to understand them, particularly Freudian tools or Gilligan's surveys (as well as the questionable relevance of knowledge of the precise nature of differences in solving practical social problems). However, these discourses demonstrate that differences between men and women have been consistently observable and are not recent phenomena. It is crucial to note that unlike some conservative conclusions,v differences do not translate to the inferiority or superiority of either sex and must be considered in this context.

Addressing differences and relationships between men and women

Equality alone appears an unsophisticated conclusion in dealing with differences. This is because they may result in a demand for different treatment, indeed additional rights under certain circumstances. For example, it is women that give birth and carry the physical impact of doing so during pregnancy and delivery, just as they carry the burden of doing what they can to give birth to a healthy child. This may require specific medical treatment and care arrangements during pregnancy and after the birth of the child, for both mother and child. These are requirements that men will never need as the difference in treatment arises from biological differences between men and women. In simple equality terms, this may appear an endorsement of unequal treatment, and so demanding equality alone can be misleading.

Leaving aside simple differences due to biology, the issue is more complex when dealing with disputes. The issue of children is particularly divisive if not managed correctly, as they involve a collective group of individuals and the relationships between them. For example, if a couple decide to separate after the birth of their child, or even some time after that, who takes responsibility of the child if both want to do so? If one does take custody, what governs the relationship, access, the amount of time spent, financial assistance the mother or father have with that child if they are not the ones granted custody? Women may consider they have a greater right over the child because of the physical impact they endured carrying the child during pregnancy, a demand that asserts biology can justify different, indeed additional, rights. Such disputes have proven a challenge for western legislators, and lucrative for its legal profession; among other things, the increasing divorce rates present a number of complex scenarios. The failures of the current system (discussed in detail later) to deal with such situations have left both sexes, in different situations, complaining of unfair treatment. The 'Fathers for Justice' campaign in Britain is one public example of parents expressing their sense of anger at the unfairness with which they believe the system has treated them in relation to women. Such feelings of unfairness are unfortunate, as fairness rests at the heart of any pursuit for, or perception of, equality.

Indeed, a number of problems naturally confront men and women, regardless of the precise nature or extent of differences between them, simply because of the fact that the continuation of the human species depends on their mutual coming together. Politicians and thinkers have not only been preoccupied with disputes, but also with the ideal setting for their convening and the impact that fractured relationships can have on both sexes and society as a whole.

The need for a social framework

A simple assertion of equality alone, therefore, has limited practical use; there is a need for something more detailed and sophisticated. It provides limited insight into the rights either sex should be appropriated in such disputes. As the philosopher J R Lucas points out: "It is clear that formal Equality by itself establishes very little… Many of these differences we may wish to rule out as not being relevant, but since the principle of formal Equality does not provide, of itself, any criteria of relevance, it does not, by itself, establish much. It gives a line of argument, but not any definite conclusion".vi The words of Peggy Antrobus resonate these limitations as she describes 'equality vs difference' being amongst the woman's movement's "paradoxes and dilemmas"vii in her book 'The Global Woman's Movement'.

We are therefore in need of a social framework comprising additional, more elaborated, ideas and principles that tackle justice, rights and responsibilities, and how to administer them. Terms such as 'justice', 'equality', 'unequal', and 'fair' are closely associated, and do not always carry reciprocal meanings as has been briefly illustrated, but exactly how depends on this framework. Critics also point to the fact that a principle of equality provides insufficient guidance in, for example, arbitrating justice.viii

Criticising through the prism of equality

Indeed, feminist activists and thinkers implicitly acknowledge this. The meaning of 'equality' is heavily contested exactly because it has come to include perspectives on the ideal social framework, and how to attain it. For liberal feminists, it is largely correcting prejudices in the prevailing, western system; for some radical feminists it is primarily fighting patriarchy; for socialist feminists it is equalising economic conditions; for some it is even reasserting motherhood, and all these are among many others. These disagreements and disputes all centre on translating or 'practicalising' equality, which often results in fundamentally opposing conclusions. For example, the use of the women's body in advertising or pornography; whether to correct, undermine or replace the current system; whether or not to assert difference or to regard it as having no bearing in the appropriation of rights; whether or not the domestic mother is a subjugated role or a symbol of distinct femininity; whether or not the terms 'feminine' or 'femininity' themselves inherently depict subjugation and should be rejected, are just a few of the subjects that deeply divide contemporary feminist thought.

But although termed 'equality', it is essential to separate it from opinions on social framework and policy. Asserting that neither men nor women are inferior to each other can be accepted as universal; current opinions on social policy are not. Therefore, approaching the subject of women's right through the term 'equality' can be ambiguous, if not misleading, as can criticising alternative perspectives on women's rights through its use. The substantive debate is thus over the social frameworks used to manage the relationships between men and women, and not the somewhat nebulous labels used to describe them.

Failures of the current social framework

The predominant approach to social framework, labelled 'equality', in western liberal democracies has been to grant women the rights and opportunities that men have enjoyed historically. It has translated into a demand for equal employment, political, economic, and social rights and opportunities, and attempts to combat sexist prejudices. It is an approach that seeks to equalise rights and opportunities in the context of the existing system; not to replace it, but to equalise treatment under it.

However, a policy that seeks simply to equalise treatment in an existing system may also be oppressive. In fact, a considerable segment of feminist thought rejects it as a counterproductive approach. It does not correct inherent errors in the values that form the existing system, but assimilates women into them. Particularly if the existing system is institutionally at the service of men, women continually refer to their rights in male terms as they play catch-up in a system that is accepted as preferential to and prejudicing men, therefore institutionalising their disadvantaged status.

The issue of employment opportunities and rights has featured significantly in this approach. Feminist thinkers considered financial independence from men a key part of emancipation; that men's monopoly over earnings has meant that power has rested with the male half of humanity historically. Promoting economic independence, however, has led to difficulties of other kinds. For those couples, or single mothers, with children, liberation against domestication through pursuing paid employment has often made little financial sense, and has created concerns over relationships with children. Alongside increases in the number of women in paid employment has been an increase in demand for childcare, and with it substantial costs of hire, compounded by current shortages.ix The cost of day nurseries in the UK, nationally, is estimated to be nearly £7000 a year for a 2 year-old child, peaking to £168 per week in London,x and the cost for a nanny is estimated at averaging over £21,000 a year,xi above the national average wage. Even for most dual-income families this is a considerable financial burden, and says nothing of the mental and physical effort that is required to combine paid employment with responsibility for children. Indeed, the situation is rather ironic. A mother seeking employment creates an employment opportunity in doing so, through the need for someone to mind her child whilst at work; hiring the child-carer costs a considerable proportion of her own wage, and more often than not will hire a woman.xii Superficially, it appears a rather complicated reshuffle but with the same net effect-someone must care for the child. If the mother, or father, had remained at home it would not have considerably altered her, or the couple's, income or costs. But as current employment debate demonstrates, despite the financial paradox, employment has become an icon of empowerment and is demanding that women's child-bearing nature should not put them at any career disadvantage to men.

It is not only financial pressures that women and couples have come to endure. The onset of a number of social dilemmas and problems can be traced back to confusion and a lack of guidance over social responsibilities, although liberal individualists may interpret such shortcomings as welcome freedom. Men and women may lead independent, indeed irresponsible, lives but the birth of a child brings with it a shared responsibility that needs to be managed. Working parents have a limited amount of time with their children, an issue of considerable regret as surveys indicatexiii and there is confusion over responsibilities towards children in respect of time, commitment, values, and whether or not to divide or share tasks between couples. While women increasingly confront the assumption that they are primarily responsible for the care of children, it appears that the popular perception among men is that they are not.xiv Some couples may share responsibilities but the numbers of single parent families are rising, as are children available for adoption, teenage pregnancies, abortions, and 'unintended' births. The impact has been to burden parents with numerous social and financial dilemmas and to burden society with the impact of their inevitable mistakes.

A Great Disruption?

In his book 'The Great Disruption', Francis Fukuyama points to the, "…negative social trends, which together reflect a weakening of social bonds and common values in Western societies…" understanding the causes of which he dedicates a book. He contends that the onset of service based industries and the independence provided by the invention of oral contraceptives in the 60s and 70s unleashed women to the labour markets, a trend which has subsequently compromised traditional family structures. The breakdown in family structures and the loss of 'social capital' in the west he asserts, has subsequently created crime, insecurity and moral decline. But the technological advances which delivered the computer and the pill were not the cause of women entering employment; but rather tools for advocates of women's liberation, as the Economist magazine points out.xv It is ironic, that while heralding the triumph of liberal democracies in 'The End of History and the Last Man', Fukuyama admits that individualism (which consequently led to the basis of feminism) now compromises social stability: "The tendency of contemporary liberal democracies to fall prey to excessive individualism is perhaps their greatest long-term vulnerability and is particularly visible in the most individualistic of all democracies, the United States".xvi

This increasing confusion over social responsibility has prompted some to attempt to identify the most appropriate social setting for children, families and society as a whole. Indeed, none other than Jack Straw, when he was British home secretary, wrote in his introduction to 'Supporting Families': "The evidence is that children are best brought up where you have two natural parents and it is more likely to be a stable family if they are married. It plainly makes sense for the government to do what it can to strengthen the institution of marriage", a view fought vociferously by radical feminists in his own party.xvii But promoting 'stable' family structures in the context of expanding dual income families, as women seek empowerment in the labour markets, and the costs of childcare, is fraught with dilemmas, complications, and apparent paradoxes.

The heart of the problem in the current framework lies in the paradox created by trading-off liberal individualism and the need for social cohesion; liberating women from traditional family settings and the need for stable homes; challenging men's monopoly on earnings and the disadvantage created by women's child-bearing nature; seeking equality with men and appropriating for human differences. The logic of each creates an impasse.

Roles & Responsibilities

Western societies have increasingly rejected the notion of different roles and responsibilities between men and women to handle their increasing social dilemmas, as part of a social construct of gender and a disadvantageous division of labour. However, the questioning of social construct, both social roles and policy, by feminist thinkers has largely been to undermine historically western assumptions about women. No right to vote; to own property or to dispose of income as one wishes; denied access to education and work; considered meaningless in political and intellectual circles; regarded as inferior to men-all these describe the condition of women in European history. It seems appropriate to undermine these assumptions, indeed to reject them, as it does challenge this subjugated feminine construct. But it would be short-sighted to reject all beliefs about social relationships between men and women on the back of European experience and the roles it appropriated its women.

From the discussion on managing differences, it appears that even after deconstructing social roles and constructs, the reality of men and women lead us back to conclude that some social system is needed to regulate their relationships, to prevent subjugation, abuse of rights and manage disputes between them. A framework is needed to articulate responsibilities and rights that men, women and children have towards each other. Thus, should we reject the notion of a 'social construct' per se, or specifically those false 'social constructs' that lead to the subjugation of either sex?

But in a secular framework, an answer is difficult as it is trapped in gender polarisation. Either it is men that decide roles and responsibilities, or women. Whoever decides, they will fuel accusations of bias, preference, and privilege towards the deciding sex, by strengthening either patriarchy or matriarchy. In the development of the debate in the West these are the accusations that arguably rendered the appropriation of roles irrelevant in the first place.

Questioning the assumptions & presenting alternatives

The story of the modern woman is one of her journey through the history of Western Europe and North America. Whether the depiction of Mary Wollenstonecroft as the 'first feminist', the French revolution, Mill's work on the 'Subjugation of Women', the Pankhurst's and the suffragettes, or the 'successes' of 'second wave' feminism in the 60s and 70s; it is the European experience that has been taken as the global model for women's emancipation. It inspires, indeed defines, feminism in other parts of the world. But its European context has entrenched a number of Eurocentric assumptions.

This is most apparent when considering alternatives, such as the Islamic social framework. It is true that in the industrial middle class, men translated economic prowess as power both in society and in family, and the domestic mother in the context of advent of liberalism and capitalism came to represent a subjugated role. However, a domestic mother in the Islamic social framework is in an empowered and honoured position. She is afforded rights to property, is encouraged to learn and gain scholarship, to be politically active-indeed is granted the vote-and is afforded a number of marriage rights including access to divorce. This Islamic framework does not measure worth in terms of wealth or access to it, as has increasingly been the case in the West since the advent of liberal Capitalism, and so motherhood is valued no less, and often more so, than a highly paid role.

By the same token, Islam does not consider men predominating in the work place as representing patriarchy, or placing society at the service of men's needs. The Islamic framework is built on accepting that men and women are equally human, neither inferior to the other (indeed it did so well before Europe's enlightenment) and are judged equally before their Creator. Both men and women may choose to work and earn, and those earnings are measured by merit and not by sex; women will earn the same as men if undertaking the same work. Likewise, the validity of opinions is not measured by assumptions about the advocating sex, but as the product of human reasoning. It promotes different roles for men and women, but does not suffer from gender polarisation as it is not men or women who decide the preferred roles and responsibilities but their Creator.

It is common to hear criticisms of Islam's treatment of women because of the difference in, for example, dress code. This is interpreted as representing inequality and subjugation to men, or even sexist. But as the discussion earlier demonstrates, criticising difference as inequality is an unsophisticated outlook and practical views on equality are actually views on social framework. And so labelling Islam's social framework as promoting inequality is to do no more than say it is different; alone it represents no universal criticism as views on social framework are particular to broader viewpoints of ideology and disputed among feminists themselves.

Source: http://islamicsystem.blogspot.com/2006/10/women-and-equality.html

Monday, June 16, 2008

Understanding the role of Muslim women

The role of Muslim women in the Islamic world is one that is prone to much discussion and assumptions; unfortunately the discussion is more often than not a negative one. The most common perceptions are of women living under the oppressive dictatorships of their husbands and fathers, forced into marriage, and of course suffocated under the veil. In terms of her contribution and role in society the caricature is one of the woman restricted to five metres away from the kitchen sink.


The discussion of Muslim women and their roles is an important one for every Muslim, firstly because it's an area in which there are many misconceptions by non-Muslims which need to be corrected and secondly some Muslims treat women unjustly in the name of Islam when in actual fact their actions are often a result of cultural or tribal customs and not Islam.

Misconceptions surrounding the treatment of Muslim women arise from two sources; from Muslims who may justify their oppression and mistreatment of women on the basis of Islam. Also, some non- Muslims who have an agenda to take the Islamic teachings and want to depict Islamic civilisation as backward and oppressive. In recent times the treatment of women in Afghanistan has been used to present the picture of Muslim women being oppressed and abused and then blame the Shar'iah texts. An apt example of the former is the recent murder of Banaz Mahmood in the United Kingdom killed by her father and uncle for the sake of ‘honour'. There is also the example of Mukhtar Mai in Pakistan who was gang raped as a punishment due to her brother allegedly having a relationship with a village elder's daughter. Even though these actions are not from Islam the western media have linked this crime to Islam.

The role of the Muslim woman is clearly defined and outlined in Islam. In short her primary role is with the upbringing of her children and in being a dutiful wife. She is encouraged to carry out all the duties she takes up with devotion and enthusiasm. The following Ahadith remind her of the rewards and merits attached to undertaking her primary duties.

A woman came to ask the Prophet (saw) about some matter, and when he had dealt with it, he asked her, "Do you have a husband?" She said, "Yes." He asked her, "How are you with him?" She said, "I never fall short in my duties, except for that which is beyond me." He said, "Pay attention to how you treat him, for he is your Paradise and your Hell."
(Reported by Ahmad)

Abu Huraira narrated The Prophet (saw) said, "The righteous among the women of Quraish are those who are kind to their young ones and who look after their husband's property."

However the women's role of being a mother and a wife are not her only roles. Islam permits the women to perform Hajj (pilgrimage), to exercise the vote, engage in politics, to take up employment and even run her own business.

Allah (swt) mentions that Men and Women are equal in his sight. He (swt) mentions that the only difference is that of piety, of gaining reward and of obeying Him (swt). It is not physical equality. To state the obvious, Allah (swt) has made Men and Women different and in terms of roles he has made the means to gain reward different.

"Men are the protectors and maintainers [qawwamun] of women, because Allah has given the one more [strength] than the other, and because they support them from their means. . ." (Qur'an 4:34)

Certain commands in Islam are general and are applied on all Muslims irrespective of being male or female, certain duties fall specifically on men whilst others only apply to women.

The activities she can engage in are varied and in some cases duties upon her which she must not compromise. The notion that Muslim women cannot be educated or work is an absurd one. A basic understanding of the life of Muhammad (saw) and knowledge of the wives of the Prophet (saw) show examples of women excelling in their fields of knowledge.

The Prophet (saw)'s wife, Khadijah (ra) was not only a businesswoman but also a successful one at that. His (saw)'s wife Aisha (ra) is widely renown to have been an authority of hadith who related a large number of hadith.

Muslim women are not only allowed to receive an education and work but should be given and will be given opportunities under the Khilafah State to excel in their areas of expertise. The need to acquire knowledge is an obligation upon every Muslim whether male or female and the Khilafah State is obligated to provide women an education to the highest level. Women are seen as valuable citizens of the state who not only offer their knowledge but also educate, nurture and instil the Islamic personality in the next generation. In every way the Muslim woman contributes to and has a vital and honourable role to play in society.

From amongst the many activities that the Muslim woman is able to engage in, one of the most important is her right to enjoin good and forbid evil and discuss the affairs of the Ummah.

With the growing resurgence and political awakening of Muslims worldwide, the political voice of Muslim women in contributing to this must not be ignored. Indeed, examples of such activism exist from the time of the Prophet (saw) to the present day. Islam defines politics as taking care of the affairs of the Ummah, Muslim women do not live separately but live amongst and are part of the Ummah, they feel the problems that exist in society and the world at large, they feel the absence of Islam, and see the injustice of the oppressive regimes.

Muslim women engaging in politics is not a new phenomenon, an early example of this is at the time of the Prophet Muhammad (saw) when the leaders of Yathrib (Madinah) sent a party of Bani Khazraj to pledge their allegiance to him (saw). This group consisted of sixty-two men and two women who pledged allegiance; the pledge of Aqabah is well known to have had both spiritual and political implications. The pledge was not only a declaration of accepting Islam but was a promise of political support and military protection. Later examples continue to support the idea of women in politics. In the early fourth century A.H, Um Muqtadir Billah, the mother of the Abbasid Khaleefah set up a tribunal for the purpose of settling people's petitions and lawsuits and placed one of her female courtiers as judge.

A recent publication of Zainab Al Ghazali's book shows her commitment to the responsibility of carrying the dawah for Islam and working to establish the system of Islam. As a consequence she was imprisoned and tortured. She talks about this commitment in her book when reminding her husband of their duty to Allah (swt) "In the event of any clash between the marriage contract's interest and that of da'wah, our marriage will end, but da'wah will always remain rooted in me... I know that it is your right to command me and that it is my duty to obey you, but God in our souls is greater than our souls, and His da'wah is dearer to us than ourselves..." she goes on to explain the focus of her da'wah "...Those who have assumed the difficulties of this way and know -God willing- the secret behind the teachings of the Quran and Sunnah will never deviate from truth, good deeds and da'wah until the Ummah is re established and all humanity is under the banner of Allah."

Muslim women have for too long been told they are worthless and not capable of expressing themselves on a political platform, the tide however is changing more and more women in Pakistan, Indonesia, Egypt are expressing their views and concerns in a public arena; accounting rulers, having an opinion on educational and health matters, calling for Khilafah in the Muslim world. Muslim women are part of society; hence they have a key role to play in the development towards a truly Islamic society and beyond. In Islam a women is seen as an honour and an invaluable part of the Ummah. The role of the Muslim woman is that of being obedient to Allah (swt) to not worship man but to submit to the One that is worthy of worship.

Allah (swt) says:

"The believers, men and women, are protecting friends (Awliya) of one another; they join the ma'ruf (that which Allah commands) and forbid people form munkar (that which Allah prohibits); they perform salat, and give the zakat, and obey Allah and His Messenger. Allah will have mercy on them. Surely Allah is All mighty, All wise" [TMQ At Taubah: 71]

Allah (swt) had ordained upon us this Ummah the noble task of enjoining the ma'ruf and forbidding the munkar. The Muslim woman must undertake this duty as seriously and with as much enthusiasm as she undertakes the other duties ordained by Allah (swt).

source: http://www.khilafah.com/kcom/the-khilafah/social-system/understanding-the-role-of-muslim-women.html

The Re-establishment of the Khilafah is an obligation upon all Muslims

The Khilafah is a common leadership for all the Muslims in the world. Its role is to establish the laws of the Islamic Shari'ah and to carry the Da'wah of Islam to the world. The Khilafah is also known as the Imamah, both terms have the same meaning. Several Sahih Ahadith mention them with the same meaning, neither of the two terms has ever differed in meaning in any Shari'ah text i.e. the Qur'an or the Sunnah of the Prophet (saw), these being the only Shari'ah texts. It is not compulsory to hold to the term of Khilafah or Imamah, but rather it is compulsory to hold to the meaning of the term.


The establishment of a Khaleefah is an obligation upon all Muslims in the world. Performing this duty, like any of the duties prescribed by Allah (swt) upon the Muslims, is an urgent obligation in which there can be no choice or complacency. Negligence in performing this duty is one of the greatest sins, for which Allah (swt) punishes severely. The evidence that the appointment of a Khaleefah is obligatory upon all Muslims is found in the Sunnah and the Ijma'a (consensus) of the Sahabah.

As for the Sunnah, Nafi'a reported saying: "Abdullah ibn Umar said to me that he heard the Prophet (saw) saying: ‘Whosoever takes off his hand from allegiance to Allah (swt) will meet Him (swt) on the Day of Resurrection without having any proof for him, and whoso dies whilst there was no Bay'ah (allegiance) on his neck (to a Khaleefah), he dies a death of Jahiliyyah (ignorance).'" [Muslim]

So the Prophet (saw) made it compulsory upon every Muslim to have a Bay'ah on his neck, and described whoever dies without a Bay'ah on his neck that he dies a death of Jahiliyyah. The Bay'ah cannot be for anyone except the Khaleefah, and the Prophet (saw) made it obligatory upon every Muslim to have on his neck a Bay'ah to a Khaleefah. Yet he did not make it an obligation upon every Muslim to give Bay'ah to a Khaleefah. The duty is the existence of a Bay'ah on the neck of every eligible Muslim, i.e. the existence of a Khaleefah who accordingly deserves a Bay'ah upon the neck of every Muslim. So it is the presence of the Khaleefah which places a Bay'ah on the neck of every Muslim, whether the Muslim gave a Bay'ah to him in person or not.

Therefore, this Hadith of the Prophet (saw) is an evidence that the appointment of the Khaleefah is an obligation and not a proof that giving the Bay'ah is obligatory. This is because the Prophet (saw) rebuked the Muslim who has no Bay'ah on his neck until he dies, not the one who did not give Bay'ah.

Hisham ibn Urwa reported on the authority of Abu Saleh on the authority of Abu Hurayrah that the Prophet (saw) said: "Leaders will take charge of you after me, where the pious (one) will lead you with his piety and the impious (one) with his impiety, so listen to them and obey them in everything which conforms with the truth. If they act rightly it is for your credit, and if they acted wrongly it is counted for you and against them."

Muslim narrated on the authority of al-A'araj, on the authority of Abu Hurayrah, that the Prophet (saw) said: "Behold, the Imam is but a shield from behind whom the people fight and by whom they protect themselves."

Muslim reported on the authority of Abu Hazim, who said: "I accompanied Abu Hurayrah for five years and heard him talking of the saying of the Prophet (saw): ‘The Prophets ruled over the children of Israel, whenever a Prophet died another Prophet succeeded him, but there will be no Prophet after me. There will be Khulafaa' and they will number many.' They asked: ‘What then do you order us?' He said: ‘Fulfil the Bay'ah to them one after the other and give them their due. Surely Allah will ask them about what He entrusted them with.'"

Ibn Abbas narrated that the Prophet (saw) said: "If anyone sees in his Amir something that displeases him let him remain patient, for behold, he who separates himself from the sultan (authority of Islam) by even so much as a hand span and dies thereupon, has died a death of the days of Jahiliyyah."

In these Ahadith, the Prophet (saw) informs us that leaders will run the affairs of Muslims, and the Ahadith include the description of the Khaleefah as a shield, i.e. a protection. So the description of the Imam as a shield is informative of the benefits of the presence of the Imam, thus it is a command for action, because if the information conveyed by Allah (swt) and the Prophet (saw) contained rebuke then it is a command of abstention, and if it contained praise then it is a command for action. If the ordered action is necessary to implement a Hukm Shari'i (divine law), or by its negligence a Hukm Shari'i will be neglected, then this command is decisive.

In these Ahadith there is information also that those who run the affairs of Muslims are Khulafaa', which indicates an order to appoint them. They also include a prohibition for Muslims to separate from the authority, which indicates the obligation upon Muslims to appoint an authority for themselves, i.e. ruling. Moreover, the Prophet (saw) ordered the Muslims to obey the Khaleefah and to fight those who dispute his authority as the Khaleefah, which indicates an order to appoint a Khaleefah and to protect his Khilafah by fighting against whosoever disputes with him.

Muslim reported that the Prophet (saw) said: "He who pledged allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him you have to strike the neck of that man."

So the command to obey the Imam is an order to establish him, and the command to fight those who dispute with him is an evidence that this command is decisive in maintaining the presence of one Khaleefah.

In regards to the Ijma'a of the Sahabah they all agreed upon the necessity to establish a successor or Khaleefah to the Prophet (saw) after his death. They all agreed as well to appoint a successor to Abu Bakr (r.a.), then to Umar (r.a.), then to Uthman (r.a.), after the death of each one of them.

The Ijma'a of the Sahabah to establish a Khaleefah manifested itself emphatically when they delayed the burial of the Prophet (saw) after his death whilst engaged in appointing a successor to him. This was despite the fact that the burial of the dead person is a Fard, and that it is Haram upon those who are supposed to prepare for his burial to engage themselves in anything else until they complete the burial. The Sahabah were obliged to engage themselves in preparing the burial of the Prophet (saw). Instead, some of them engaged themselves in appointing a Khaleefah rather than carrying out the burial, and some others kept silent on this engagement and participated in delaying the burial for two nights despite their ability to deny the delay and their ability to bury the Prophet (saw).

So this was an Ijma'a to engage themselves in appointing a Khaleefah rather than to bury the dead. This could not be legitimate unless the appointment of a Khaleefah is more obligatory than the burial of the dead. Also, all the Sahabah agreed throughout their lives upon the obligation of appointing a Khaleefah. Although they disagreed upon the person to elect as a Khaleefah, they never disagreed upon the appointment of a Khaleefah, neither when the Prophet (saw) died, nor when any of the Khulafaa. al-Rashidun died. Therefore the Ijma'a of the Sahabah is a clear and strong evidence that the appointment of a Khaleefah is obligatory.

Furthermore, the establishment of Islam and the implementation of the Shari'ah rules in all walks of life is compulsory on Muslims through definitely proven evidences. This duty cannot be achieved unless there is a ruler who has an authority. The Qaa'idah (divine principle) states ‘that which is necessary to accomplish a Wajib (duty) is itself a Wajib.'

So the establishment of a Khaleefah is also compulsory according to this Qaa'idah. This principle can be realised by the following examples.

The Prophet (saw) has stated in one Hadith as narrated by Imam Bayhaqi (ra) in his Sunan that, "Nobody has the right vested in him to establish anything from the Hudood without the Sultan (authority of the State)."

Imam Tahawi also narrates a Hadith from Muslim ibn Yasar that the Prophet (saw) said, "The (collection of the) Zakah, the (implementation of the) Hudood the (distribution of the) spoils and the (appointment of the) Jumu'ah are for the Sultan." (A similar narration has been narrated by Ibn Abi Shaybah in his Musanaf and also by Imam Narghiyani. They have been deemed acceptable.)

Hence the obligation of establishing the Khilafah is the obligation upon which many other obligations rest, such as the Hudood (penal codes), collection and distribution of the Zakah, the organising of the main Jumu'ah and it's Khateeb and other obligations besides these.

The removal of Kufr depends upon the resumption of the Khilafah. Establishing Islam in actuality means the establishment of the Khilafah as that is the only method of implementing Islam. Indeed, without the Khilafah the Deen cannot exist in our societies. Hence the whole of Islam depends upon the Khilafah as that is the method that Islam defined to bring it into existence.

The current situation of the Islamic Ummah is a testament to this fact. The Islamic penal code is absent and is replaced with that of the European countries. The economic system of Islam has been replaced by that of the Capitalists and today the resources of the Muslim Ummah are the spoils that are distributed by the Kuffar. The Islamic lands are occupied despite the military capacities of the Muslim armies. The absence of the Islamic way of life in our countries is ever affecting the societal fabric with nightclubs and bars arising in the holy lands of al-Quds, as well as many other major cities and capitals in the Islamic world. These stark facts unfortunately clearly illustrate the absence of Islam and the truthfulness of the statements of the Messenger of Allah (saw).

Moreover, Allah (swt) has ordered the Prophet (saw) to rule between Muslims by that which He (swt) revealed to him, and the order of Allah (swt) to him was in a decisive manner. Allah (swt) addressed the Prophet (saw) saying:

"And rule between them by that which Allah revealed to you, and do not follow their vain desires
away from the truth which came to you." (TMQ al-Ma'idah, verse 48)

And He (swt) said:

"And rule between them by that which Allah revealed to you and do not follow their whims, and beware (be on the alert) that they may deviate you away from even some part of what Allah revealed to you." (TMQ al-Ma'idah, verse 49)

The speech of Allah (swt) to the Prophet (saw) is a speech to his Ummah unless there is an evidence which limits the speech to him. In this case there is no such evidence, so the aforementioned verses order all Muslims to establish the rule of Allah (swt). The establishment of the Khaleefah does not mean other than the establishment of the rule and the authority of Allah (swt). On the other hand, Allah (swt) made it obligatory upon Muslims to obey those in authority, meaning the ruler, which indicates that the existence of the ruler is obligatory upon Muslims. Allah (swt) said:


"O you who believe obey Allah and obey the Messenger and those in authority from amongst you." (TMQ al-Nisa'a, verse 59)

Allah (swt) does not order obedience to those who do not exist. This indicates that the existence of the ruler is obligatory. When Allah (swt) orders obedience to those in authority it is an order to establish them.

The implementation of the Shari'ah depends upon the existence of the ruler, thus, the establishment of the ruler becomes obligatory as its absence will result in the sin of neglecting the Shari'ah.

Therefore, it is clear from these evidences that the establishment of the ruling and the authority amongst Muslims is Fard, and it is also clear that the appointment of a Khaleefah who takes charge of the rule and the authority, is compulsory upon Muslims in order to implement the Shari'ah laws; and not for the sake of ruling and authority only.

Reflect upon what the Prophet (saw) said: "The best of your Imams (leaders) are those whom you love and they love you, who pray for you and you pray for them; and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you." The Messenger of Allah (saw) was asked: "Would we not declare war on them (face them with the swords)?" He said: "No, as long as they establish Salah (meaning Islam) among you."

This Hadith is clear in informing about the good and bad leaders, and clear in prohibiting the challenge of their authority as long as they establish the prayer, which in this context indicates upholding of Islam, and establishing its rule.

So the obligation upon Muslims to appoint a Khaleefah who establishes the laws of Islam and conveys its call is a matter which has no doubt with regard to its certainty in the sound texts of Shari'ah. Moreover, it is an obligatory duty due to the fact that Allah (swt) made it a Fard upon Muslims to establish the authority of Islam and to protect the honour of Muslims. However, this duty is a collective one, so if some people of the Ummah accomplished it, the Fard is fulfilled and thus responsibility drops from the rest of the Ummah. And if part of the Ummah was unable to accomplish the Fard, though they carried out the actions of establishing it, then the responsibility remains upon all the Muslims, and the Fard remains upon every Muslim as long as Muslims are without a Khaleefah.

To refrain from establishing a Khaleefah for the Muslims is a great sin because it is abstaining from carrying out a very important Fard of Islam, upon which the implementation of the divine laws depends, even upon which the presence of Islam in the battlefield of life depends as well. So Muslims as a whole commit a great sin by refraining from establishing a Khaleefah for all Muslims. And if they agreed to remain without a Khaleefah the sin would befall all Muslims in the entire world. If some of the Muslims embarked on working to establish a Khaleefah and the others did not, the sin will drop from the shoulders of those who started to work to establish the Khaleefah, while the Fard remains on them until the Khaleefah is appointed. This is because the involvement in establishing the Fard removes the sin for the delay of its fulfillment in its time, and for its non-fulfillment, despite one's engagement in the work for establishing it, and despite his hatred of that which prevents him from accomplishing it.

As for those who were not engaged in the work for establishing the Fard, the sin would remain on them as soon as the three days period has passed, from the departure of the Khaleefah until the appointment of a new Khaleefah. This is because Allah (swt) had entrusted them with a Fard, which they did not carry out nor did they engage themselves in the work which was required for its completion. Therefore, they would be sinful and would deserve the punishment and shame from Allah (swt) in this life and the hereafter. They would be sinful due to their slackness in establishing the Khaleefah or from the actions which (according to Shari'ah) establish the Khaleefah. It is clear and obvious that a Muslim deserves the punishment of Allah (swt) when he ignores any of the duties enjoined upon him, particularly the duty by which the other duties are implemented, the Shari'ah rules are established, the matter of Islam is brought aloft and the word of Allah (swt) is exalted in the Islamic world and elsewhere.

Accordingly, no Muslim on the face of this earth has an excuse to abandon the duty of establishing the Deen which Allah (swt) has ordered, that is, the establishment of a Khaleefah for Muslims, when there is no Khilafah on the earth, and no one to implement the limits (Hudood) of Allah (swt) to protect the sanctities of Allah (swt), and no one to implement the laws of the Deen and unify the Muslim community under the banner of Laa ilaha illa Allah, Muhammad al-Rasul Allah. There is no permission in Islam to abandon the work for this duty until it is indeed accomplished.

Source: http://www.khilafah.com/kcom/the-khilafah/issues/the-re-establishment-of-the-khilafah-is-an-obligation-upon-all-muslims.html

Khilafah: The vital issue

The Messenger of Allah (saw) said: "Verily, the knots of Islam will be undone one by one. Whenever one knot is lost then the people grabbed onto the one which came after it. The first of these knots will be the ruling and the last will be the salah." [At-Tabaraani]

The first knot of Islam was undone in 1924 with the destruction of the Khilafah. Since that time the Muslim Ummah has witnessed calamity upon calamity befalling her. Each year the Imam's du'a gets longer as more and more Muslim countries fall victim to occupation, killing and oppression. Charity organisations struggle to cope as scarce resources are spread ever more thinly. So many Islamic rules are neglected to the point where even those who pray salah are harassed and treated with suspicion.


As a result many Muslims are working to retie the knots of Islam. Witnessing the occupation of their lands, resistance movements are formed to expel the occupiers. Seeing the mass poverty and economic stagnation, charity organisations are formed to alleviate some of the suffering. Witnessing the moral decay and non-adherence to Islamic rules, schools and educational programmes are established to return Muslims to their deen.

Although this good work must continue we must realise that only by retying the first knot of Islam - the Khilafah will all other knots be retied as well.

The noble Sahabah of the Prophet (saw) understood this. Their consensus (ijma) on delaying the burial of the Prophet (saw) in order to appoint a Khaleefah is a shari'ah evidence for us.

When the Prophet (saw) died a multitude of problems arose within the Islamic State. False prophets emerged, tribes apostatised from Islam and the army's expedition to Syria was delayed. After the Sahabah appointed Abu Bakr (ra) as Khaleefah, he ordered the army under the command of Usama bin Zayd (ra) to Syria and fought the rebellious tribes. Only then was the disunity and chaos threatening the Islamic state finally abated.

Similarly the calamities we face today will only be resolved with the re-establishment of the Khilafah.

The Messenger of Allah (saw) said: "Behold, the Imam is but a shield from behind whom the people fight and by whom they protect themselves." [Muslim]

Without this shield Muslims have witnessed their lands stolen and occupied by the western colonialists. Abdul-Hamid II, one of the last Khulafaah of the Muslims predicted this when the Zionist tried to bribe him in to giving them access to Palestine. In 1901, Theodore Hertzil, founder of the Zionist movement visited Istanbul and tried to meet with Abdul-Hamid. Abdul-Hamid refused to meet him and told his Head of the Ministers Council:

"Advise Dr Hertzil not to take any further steps in this project. I cannot give away a handful of the soil of this land for it is not my own, it is for all the Islamic Ummah. The Islamic Ummah that fought Jihad for the sake of this land and they have watered it with their blood. The Jews may keep their money and millions. If the Islamic Khilafah state is one day destroyed then they will be able to take Palestine without a price! But while I am alive, I would rather push a sword in to my body than see the land of Palestine cut and given away from the Islamic state. This is something that will not be; I will not start cutting our bodies while we are alive."

Despite the brave efforts of Muslims resisting occupation, Palestine, Iraq, Afghanistan, Chechnya and Kashmir still remain occupied. A future Khilafah will utilise all in its ability so that it can re-take this occupied land.

The Messenger of Allah (saw) said: "The son of Adam has no better right than a house wherein he may live and a piece of cloth whereby he may hide his nakedness and a piece of bread and some water" [Tirmidhi]

It's estimated that nearly half the world lives on less than $2 a day, a measure the World Bank defines as ‘moderate poverty'. Muslim countries rank as some of the poorest in the world with interest based debt crippling their economies and leaving them at the mercy of oppressive IMF restructuring plans. Indeed the source of all economic problems in the Muslim world is the implementation of these Capitalist economic policies.

Additionally, corrupt Muslim governments siphon off the Ummah's wealth in to Swiss bank accounts and some even prop up western economies through their investments whilst their own people starve. Robert Baer, a former CIA agent in the Middle East wrote in Atlantic monthly, "The Saudis keep around a trillion dollars in US banks and another trillion on the stock market. If they were suddenly to withdraw all their holdings in this country, the effect ... would be devastating."

A future Khilafah will restructure the economies of the Muslim world on the basis of Islam. Natural resources such as oil and gas would be utilised for the benefit of the people not western companies. Exploitation through oppressive capitalist taxation and policies would come to an end.

During the Khilafah of Umar bin al-Khattab (ra), Medina suffered a famine. Umar utilised the resources of the whole state to combat the famine. He ordered his governor of Egypt ‘Amr bin al-As to dig a canal from the River Nile to the Red Sea to transport grain to the Arabian Peninsula.

Allah (swt) says in the Holy Qur'an:


"Read in the name of your Lord who created. Created man from a clinging (clot of blood). Read, and your Lord is most bounteous. Who taught by the pen. Taught man what he knew not."
[TMQ Al-Alaq: 1-5]

Some Muslims view poor education and literacy rates as a major source of problems in their countries. Great emphasis is placed on gaining higher education to alleviate the technological and industrial backwardness faced by much of the Muslim world.

On closer examination we find the Muslim world is not lacking in educated Muslims. Some of the world's top academics, scientists, engineers and doctors are Muslim. The problem is no system and infrastructure is in place in Muslim countries to utilise their skills. This is why the majority of these Muslims are found in the west. It's all too common to find taxi drivers and waiters in Muslim countries who are degree educated because their country cannot utilise their skills.

A future Khilafah will reverse this ‘brain drain' from the Muslim world and develop agricultural and industrial policies to develop the infrastructure and standard of living in the country.

After the Battle of Badr the Prophet (saw) ransomed some of the prisoners of war on condition they teach 10 Muslims to read and write. In this way he (saw) used the state to institute an educational programme for the Muslims.

It's well known that the Abbasid Khilafah was at the forefront of science and technology whilst Europe languished in the dark ages. The Khilafah provided the environment and motivation for Muslims to develop and utilise their skills.

The Messenger of Allah (saw) said: "The best amongst you is the one best in morals." [Agreed upon]

Corruption, criminality and non-adherence to Islam are attributed to lack of Islamic knowledge and bad morals. Schools, educational programmes and study circles are all established to teach the Muslims about Islam and thus increase their taqwa and observance of the Islamic rules.

It is true that Muslims hold corrupt concepts towards Islam today which affects their behaviour. However, society does not become corrupt solely by the behaviour of individuals. Society becomes corrupt due to a corrupt system and a corrupt political awareness among the people. Even the most pious person living in a Muslim country may find himself having to pay bribes, something which is haram, in order to function normally. The fault here is the system that forces people to become corrupt in order to function on a day-to-day level. The following principle certainly holds true:

"Reform the society and this will lead to reform of the individual constantly."

The conduct of many in the West shows their people have the lowest moral behaviour imaginable yet their systems and governments are less corrupt than the Muslim world. This is not due to secular-democracy being superior to Islam but due to their implementation of a functioning system that there populations believe in and adhere to.

The Khilafah's education system and societal environment will produce strong Islamic personalities who adhere to the law based on taqwa. Also a future Khilafah will establish an accountable government and effective judiciary based on taqwa that will eradicate bribery, corruption and criminality through the force of law.

The third Khaleefah of Islam, Uthman bin Affan said, "Allah deters by the power of government (sultan) those who are not deterred by the teachings of the Qur'an."

There is no doubt that the vital issue for Muslims is the re-establishment of the Khilafah in the Muslim world. All other calamities affecting the Muslims are symptoms of the Khilafah being absent. The scholars of Islam referred to the Khilafah as the ‘mother of all obligations (fard)' since so many Islamic obligations cannot be established without it.

Therefore, it is imperative for all Muslims to work with those sincere groups in this noble work and gain the greatest reward - the pleasure of Allah (swt) and entering His (swt) jannah.

Source: http://www.khilafah.com/kcom/the-khilafah/issues/khilafah-the-vital-issue.html

A Wolf in Sheep's Clothing: Democracy and Shura

A Wolf in Sheep's Clothing: Democracy and Shura

The slogan ''Islamic democracy'' has been coined and attributed to Umar ibnul Khattab (ra), the second Khaleefah, and even to Muhammad (saw). It is said that consultation, or ''Shura,'' is a fundamental aspect of Islamic governance, and that it is, in reality, democratic. However, those who describe democracy as being Shura, have dressed the proverbial ''wolf in sheep's clothing.'' Once some light has been cast onto the reality of Shura and democracy, the wolf will be unmasked. Firstly, let us look at the similarities.

Similarities between Shura and Democracy

Democracy entails ruling by the majority opinion. This is in terms of legislation through the parliament and the execution of ruling through a government, which acts (in theory at least) for the majority.

Shura is the verbal noun of the verb ''shawara,'' or consulted. It means seeking an opinion from the one who is consulted. The Khaleefah or any lawful authority can undertake the Shura. Allah (swt) said to His Prophet (saw) in the Qur'an:

''And do consult them in the matter...'' [ Ale-Imran: 159].

Abu Hurairah (ra) said, ''I have not seen anyone more willing to consult others then the Messenger of Allah (saw) in the consultation of his companions.''

Both Shura and democracy involve seeking an opinion from people. This is the only similarity.

Can we now say that democracy is Shura ? Could we even say that democracy is Islamic? The answer to both these questions is no. If the wolf has four legs just like the sheep, then are they the same? If the wolf is a warm-blooded mammal like the sheep, should they be kept together? Again, the answer is no! The wolf pup goes to its own mother for milk. Now imagine a newborn lamb that also drinks milk. Would it be wise to view any source of milk as its loving mother? The wolf and the sheep are proof that a similarity between any two things does not prove that these two things are the same.

To say that democracy is Shura, or that it is not Shura, requires a comprehensive understanding of both realities. Then we can see if they are indeed the same. We will see, in fact, that they differ in some fundamental issues. The differences are of such a nature that for the Muslims to drink from the milk of democracy would entail deviation from Islam.

In democracy, the majority opinion is always binding. However, in reality, opinions are of three types. Islam's verdict on Shura is different for each of these three types of opinion.

1) Shura is never considered in matters of legislation.


2) The expert opinion is taken, regardless of the majority or minority, in matters where an intellectual judgement is required about some subject.


3) The majority opinion is taken for matters of action only.

Let us examine the first point:

1) Shura is never considered in matters of legislation.

The opinions of people hold no value in the matters of halal and haram because it is Allah (swt) who has decided these matters for us in the Book and the Sunnah. Allah (swt) warned about deviation from His Book:

''Therefore fear not men but fear me and sell not my verses for a miserable price. And whosoever does not judge by what Allah has revealed, such are the disbelievers'' [ Al-Ma'idah: 44].

The ruler is specifically warned not to follow people's opinions in matters of revelation:

''Rule between them by that which Allah has revealed to you, and do not follow their vain desires'' [ Al-Ma'idah: 49].

Democracy is built upon following man's vain desires, without any restriction from the Creator. Democracy gives man the right to decide that sodomy is a crime, or that it is a respectable activity that our children should be encouraged to respect and practice. Democracy, therefore, is not simply a Western name for the Islamic principle of Shura!

The Prophet (saw) clearly refused to consider the people sovereign. On one occasion, the noble Sahabah were concerned about the treaty of Hudaybiyah, before Allah's (swt) word on the matter had been clarified to them. They expressed their opinions very strongly to the Prophet (saw), because they thought that this treaty would humiliate the Muslims. Nevertheless, he (saw) rejected the opinions of all the Sahabah in order to sign the treaty of Hudaybiyah in obedience to the command of Allah (swt).

Sometimes the Khaleefah may not be certain what Allah's (swt) rule is on a matter, and Ijtihad may be required. In such a situation, the Khaleefah may consult people of knowledge. This type of consultation is considered next.

2) The expert opinion is taken, regardless of the majority or minority, in matters where an intellectual judgement is required about some subject.

Umar b. Al-Khattab (ra) consulted the Muslims regarding the newly conquered lands of Iraq, whether they should be divided amongst the Muslims as booty, or left in the hands of its people subject to payment of Kharaj. Bilal (ra), Abdur Rahman (ra) and Az-Zubayr (ra) thought that the land should be divided in the same way that the Prophet (saw) divided the land of Khaybar as booty. Umar, however, made Ijtihad upon some ayat in Surah al Hashr to deduce that the land should be Kharaji land. Once Umar heard the views and was convinced with his own Ijtihad in preference to that of the majority, he rejected all other opinions and followed his own expert understanding of the text. During Umar's Khilafah, he consulted the Sahabah on many issues related to understanding the rules of Islam for new situations, and he adopted the strongest opinion and never the majority opinion. The general consensus of the Sahabah upon this makes it clear that the Khaleefah can consult until he finds the strongest opinion. It is the Khaleefah who decides which is correct and no one else.

The Prophet (saw) followed the opinion of a single expert, Habab bin Munthir (ra), over the selection of the place of the Battle of Badr. It was narrated in the Seerah of Ibnu Hisham that, ''when he (saw) camped at the near side of the water of Badr, Al-Habab b. Al-Munthir was not happy with this place. He said to the Messenger (saw), 'O Messenger of Allah! Did Allah make you camp in this place where we can't depart from it, or is it the opinion of war and strategy?' He (saw) said, 'It is rather the opinion of war and strategy.' Al Habab b. al-Munthir said, 'O Messenger of Allah, this is not the (right) place. Move the people till we come to the side of the water near to the people (enemy), we camp there..' The Messenger (saw) said, 'You gave the right opinion.''' Here, the Prophet (saw) followed the opinion of a single expert without asking for the majority view.

When a correct judgement on a subject, whether technical or Shari'ah, is required it is the correct opinion and not the majority that is followed. Only one man, the Khaleefah, has the right to decide which is correct. The ayah of consultation continues:

''...When you decided (azamta), put your trust in Allah'' [ Al-'Imran: 159].

This indicates that the final decision is with ruler and not with the people. This is because the verb ''to decide'' used in the text is ''azamta'' which means you (singular) decided. If the decision had been for the people then the verb would have been in the form ''azamtum'' meaning you (plural). Again, it is seen that Shura and democracy are not the same.

3) The majority opinion is taken for matters of action only.

There are many choices the Khaleefah can make between actions that are Mubah (permissible). To invest in schools or hospitals, to appoint this man or that man, to build a motorway through cornfields on the east side of a town or to build it through pastureland to the west, are some examples. It is natural for people to differ when faced with a simple choice between two actions. A technical study would not come up with a judgement that leads to only one right course of action. In such a case, a choice needs to be made which will be subjective to each person. The Khaleefah can consult the people, and this is recommended but not obligatory according to Islam. The Prophet (saw) decided many matters like this himself, but he also consulted the people such as in the consultation before the Battle of Uhud. The Mushrikeen came to attack the Muslims that day, and the Prophet (saw) and the more prominent Sahabah wanted to fight from inside the city of Madina. However, the majority of the people wanted to go outside to fight the enemy. The Prophet (saw) led the army out from Madinah into the battle in accordance with the wishes of the majority.

Conclusion

In the democratic system of ruling, man has the absolute right to do as he pleases. This is decided by the majority opinion. Democracy is Kufr because that would be to place man above his Creator! Shura ''consultation'' is not an absolute right of the people. The Khaleefah can consult with the people only in permissible matters (''Mubaah''). We have seen that the majority is accepted only if the matter is one of action and not some specialist subject. If an opinion, such as a strategy of war is needed, then the experts in this field are consulted, even if only one. This is because the ''correct'' opinion is sought, and the majority opinion has no worth here.

The difference between democracy and Shura is like the difference between water and fire. We should remember the words of the Prophet (saw) narrated by Muslim and Bukhari about the final hour, ''When Dajjal will appear he will have water and fire with him. The thing which the people may consider as water will actually be fire; and the thing which the people may consider as fire, will be the cool and sweet water.''

May Allah (swt) protect us from the fire.

Dr Abdullah Robin

http://www.adduonline.com/articles/wolf.htm

The Right to legislate is only for Allah (swt)

Glory to Allah (swt)! Glory be to Allah (swt), the One who guided us from the darkness of ignorance (jahiliyah) into the light of Islam.

We must reflect on the importance of guidance, so that we may be grateful. It is the most important blessing that we have received from Allah (swt). Allah (swt) has revealed:

“Ta Sin! These are the verses of the Quran and the Book that makes (things) clear. A guidance and good news for the believers” [TMQ 27:1-2]

Humankind is in desperate need of the light of the Message that came to Rasool-Allah (saw). We need this guidance for two reasons. Firstly, since worship is a part of our nature (Fitra), it is natural for us to sanctify the Creator. If this worship is not regulated by the Creator, it will lead to disorder, such as worshipping other than Allah (swt) or not worshipping Him (swt) in the proper manner. Since man does not know the essence of Allah (swt), what pleases Allah (swt), what displeases Allah (swt), and because Allah (swt) is not under man's senses– it is only Allah (swt) that can establish the way to worship Him (swt).

Secondly, human beings have biological needs, such as the need for food, sleep, drink and the like. Humans also have an instinct of survival manifested by love for position, fear, selfishness, and so on.

Prophet Muhammad (saw) said, "If the son of Adam were given a valley full of gold he would always want another." [Bukhari]

As a result, we need the Shari’ah from Allah (swt); a comprehensive guidance for life to regulate our biological needs and instincts. Only Allah (swt) can provide such a criterion, as He (swt) knows our exact needs, the extent of each need, the proper way of satisfaction for each need, and the exact balance in the way of satisfying all of them. Thus, we are in desperate need of the light of Islam that was revealed to Rasool-Allah (saw).

The annals of history are full of man's oppression towards his fellow man. Greed, selfishness, killing, monopoly, and crime are manifestations of man fulfilling his survival instinct. Without a criterion for action the striving for satisfaction of man's needs will lead him to constant conflict with others. For example, in the US almost 13% of its population has issues obtaining the food they need – even though it is the wealthiest nation on the planet. Since man has limited understanding of reality, and is unable to see into the future, whenever he makes and passes laws, we can be certain that disaster will soon follow.

Man is inherently unable to legislate. This is due to the fact that man is:

Prone to disparity. Different people will come to different conclusions on how to deal with a problem. For example in the U.S., the crime of murder will have different penalties depending on the state that the crime was committed in. In some states, a murderer will receive the death penalty; while in other states the murderer will receive a lengthy jail sentence – even though it is the same crime.

Limited in his capacity to think. For example, China limited the number of children each household could have to one. This resulted in female infanticide (i.e. families wanted to have a son; not daughters) and now there is a shortage of females in China, making it difficult for males to find a wife.

Influenced by the environment. For example, NAFTA was drafted by the government to reflect the interests of the corporate elite and not the workers. The legislators come from privileged backgrounds and therefore are prone to draft legislation that is affected by their environment.

Subject to change over time. For example, in Canada, homosexuality was considered a crime and considered an illness. However, today it is considered a legally acceptable relationship.

Due to these inherent limitations of the mind, man is unable to identify the proper solutions to humanity’s problems in a comprehensive manner. Examine the secular approach to the lending process of purchasing homes. The creditors are aware that the secular thought process (ie: they understand the way the system works) leads a person to greed, so they are afraid that the debtor will try to take the loan without repaying. As a result they charge amounts of interest, which effectively doubles or triples the amount borrowed. Furthermore, when a family has trouble paying for their mortgage, they are forced out of their home and their house is sold off to the highest bidder. Some families tend to break-up over such financial crises. This in turn leads to the single mothers taking care of the kids by themselves. In turn, the children see their mothers struggling to make ends meet and want to help. However, minimum wage jobs do not provide much money to fill the gap. As a result, they turn to criminal activities, usually dealing in drugs. Each of these issues – the loss of homes, break-up of families, and youth crime – are significant issues that need to be addressed. However, tackling the symptoms of these problems will not resolve them in a comprehensive manner. The underlying root cause of these problems is man-made legislation. Man must rely on Allah (swt) for making the laws that govern society. In contrast to man-made legislation, the laws of Allah (swt) are derived only from Him (swt) who has no limits, is free of bias, and has complete knowledge of all matters. Allah (swt) has declared Islam to be the final message and therefore it is not subject to changes.

Making Laws: Issue of Iman & Ibadat

In the following hadith, it becomes clear that the issue of legislation is also an issue of worship (ibadat).

The Prophet Muhammad (saw) recited this ayah: "They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah and (they also took as their Lord) Messiah, son of Maryam (Mary), while they were commanded to worship none but One Ilâh (God - Allah) Lâ ilâha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him)."

Adi bin Hatim replied: “They did not worship them.”

Upon which the Prophet (saw) said: “Yes they did. They (the rabbis and priests) prohibited the permissible for them (i.e. the Jews & Christians) and allowed the prohibited, and they obeyed them. This is how they worshiped them.” [Ahmed & Tirmidhi]

True submission to Allah (swt) means that He (swt) has sovereignty over all of our affairs and that we willingly submit to Him (swt). Since He (swt) is the Sovereign and we are His (swt) humble slaves, this means that we must refer to His (swt) guidance in all that we do. The issue of drafting laws to repeal or replace what Allah (swt) has revealed in the Quran, and through the practice of the Prophet Muhammad (saw), is to actually worship that entity – be it a scholar, a government, or another individual or institution. Just as we are forbidden from worshipping idols, we are also forbidden from granting anyone besides Allah (swt) the right to rule. This affirms the idea that we recognize that we need guidance from Allah (swt). That is, guidance is not restricted to the ritual acts of worship but extends to every single action. Allah (swt) has revealed:

“We have revealed the Book to you explaining clearly everything, and a guidance and mercy and good news for those who submit.” [TMQ 16:89] and

“Nothing We have omitted from the Book.” [TMQ: 6:38]

Also, Allah (swt) has made it a part of belief (iman) that we must submit to the law (hukm) of Allah (swt). Allah (swt) has revealed:

"But no, by your Rabb, they can have no Iman (faith), until they make you the judge in all disputes between them and find in themselves no resistance against your decisions and accept (them) with full submission”

[TMQ 4:65]

Regarding the first part of the ayah, (But no, by your Lord, they can have no faith, until they make you judge in all disputes between them,) Ibn Kahtir comments in his tafsir: “The first part of the ayah Allah swears by His Glorious, Most Honorable Self, that no one shall attain faith until he refers to the Messenger for judgment in all matters. Thereafter, whatever the Messenger commands, is the plain truth that must be submitted to inwardly and outwardly.” Regarding the second part of the ayah (and find in themselves no resistance against your decisions, and accept (them) with full submission.) ibn Kathir comments: “they adhere to your judgment, and thus do not feel any hesitation over your decision, and they submit to it inwardly and outwardly. They submit to the Prophet's decision with total submission without any rejection, denial or dispute.”

Importance of judging man-made rule according to the Quran and Sunnah

We must not blindly accept ideas held by the society around us simply because that is “what everyone else is doing”. Instead we must analyze the ideas from the light of the Quran and Sunnah and then arrive at a firm conclusion.

Firstly, the idea that people do what they want without limits is something that every Prophet (as) is familiar with. The key issue the elite (mal’a) had with the Prophets (as) is that the elite wanted to do as they pleased – they did not want to submit to the laws of Allah (swt) brought by the Prophets (as) that were sent to them. For example, when Prophet Shu`ayb (as) was sent to the people of Midyan who were ordered to worship none but Allah (swt) and to be just in their economic dealings, they replied to him:

“O Shu`ayb! Does your (way of) Salah command you that we give up what our fathers used to worship, or that we give up doing what we like with our property.”

[TMQ 11:87]

In Islam, sovereignty (i.e. the right to legislate) is for the rule of Allah (Shar’a) and not for the Ummah. Allah (swt) is the only Legislator; the Ummah, the whole of it, does not possess the right to legislate not even one single rule. If all the Muslims met and agreed to permit the haram (e.g. interest (Riba), alcohol, adultery, etc) and forbid the fard (e.g. zakat, fasting, implementation of Islam, etc) – it would have no value in front of Allah (swt). It is not allowed for us, the Ummah, to do any action which contradicts the rules of Islam, just as it is not allowed for us to legislate even a single rule. Therefore, Allah (swt) is the only Legislator. He (swt) said:

“The rule (Hukm) is for none but Allah, He has commanded that you worship none but Him, that is the straight Deen, but most men know not” [TMQ 12:40] and

“Have you seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which has been sent down before you, and they wish to go for judgment (in their disputes) to the Taghut (false judges) while they have been ordered to reject them?” [TMQ: 4: 60]

Referring for judgment to the Taghut constitutes referring for judgment to other than what Allah (swt) has revealed, i.e. it is referring to the rules made by man. He (swt) said:

“Do they then seek the judgement of (the Days of) Ignorance (Jahiliyyah)? And who is better in judgment than Allah for a people who have firm belief?” [TMQ 5:50]

Ibn Kathir in the tafsir of this ayah states: “Allah criticizes those who ignore Allah's commandments, which include every type of righteous good thing and prohibit every type of evil, but they refer instead to opinions, desires and customs that people themselves invented, all of which have no basis in Allah's religion. During the time of Jahiliyyah, the people used to abide by the misguidance and ignorance that they invented by sheer opinion and lusts. The Tatar (Mongols) abided by the law that they inherited from their king Genghis Khan who wrote Al-Yasiq, for them. This book contains some rulings that were derived from various religions, such as Judaism, Christianity and Islam. Many of these rulings were derived from his own opinion and desires. Later on, these rulings became the followed law among his children, preferring them to the Law of the Book of Allah and the Sunnah of His Messenger.”

Allah (swt) also condemns the idea that people should have the ability to act without limits, as Allah (swt) has revealed:

“Or shall man have what he wishes? No! For Allah is the hereafter and the former (life).” [TMQ 53:25-26] and

“Have you (O Muhammad) seen him who has taken as his ilah (god) his own desire (Hawah)? Would you then be a Wakil (disposer of his affairs) over him? Or do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path.” [TMQ: 25:43]

In the following ayat, Allah (swt) makes it clear that when He (swt) gives us an order, we have no choice – we must submit to Allah (swt) without reservations:

"It is not fitting for a believing man or a believing woman, when Allah and His Messenger have decided an affair (for them), that they should (after that) have any option in their decision; and whoever disobeys Allah and His Messenger, he has indeed strayed in plain error". [TMQ 33:36]

Such was the practice of the sahabah (ra): when they understood an ayat – they did not have any hesitation in implementing it. For example, when the law requiring the women to wear head coverings (khimar) and outer-garments (jilbab) was revealed, the Muslimahs grabbed whatever they could that was around them to cover themselves up in order to comply with the verse. When the ayat was announced that the qibla had changed from Al-Quds to Makkah – the sahabah (ra) changed direction from which they were praying - right in the middle of the salat! When the ayat we revealed about banning the consumption of alcohol, the sahabah (ra) immediately stopped drinking, spat out what was in their mouths, and some went as so far as to induce vomit. None of the sahabah (ra) appealed to the Prophet (saw) to allow a gradual implementation of the prohibition or even ask if they could sell their alcohol to non-Muslims. Instead, the people acted immediately to dump what ever alcohol they had to the point that the streets of Madinah were flowing with alcohol.

May Allah (swt) help us to follow the truth and refer solely to what He (swt) has revealed.

Source : http://awaremuslim.blogspot.com/2007/09/right-to-legislate-is-only-for-allah.html

Sunday, June 15, 2008

Does Islamic Civilisation Means Backwardness?

Does Islamic Civilisation Means Backwardness?



There is a difference between the hadharah (civilisation) and the madaniyah (material aspect of culture). The hadharah constitutes the whole concepts about life whereas the madaniyah means the material forms of sensed objects(SMS,internet,motorbike and the like) used in daily life affairs. The hadharah is based on a particular point of view in life and therefore it is specific. The madaniyah can be of two kinds: specific or universal.


Objects such as statues are specific and thus are a product of a specific hadharah. Material aspects produced by science and its progress, industry and its evolution, are general and thus are not particular to a specific nation, rather they are universal.

This distinction between hadharah and madaniyah must always be recognised and maintained. One must also be aware of the forms resulting from hadharah and the madaniyah forms resulting from science and industry. Therefore, when adopting an object of madaniyah, a distinction between its forms and the differentiation from hadharah must be clear. There should be no objection in acquiring the Western madaniyah resulting from science, industry, etc. However, Western madaniyah resulting from the Western hadharah must not be adopted on any account because we are not allowed to adopt the Western hadharah for it contradicts the Islamic hadharah from the very basis upon which it is established, its point of view in life, and its understanding of the meaning of human happiness.

The Western hadharah is established upon the separation of religion from life and it denies religion from having any impact on any of life's affairs and hence it separated religion from the state. This result is natural for those who separate religion from life and deny its impact in life. It was on this basis that the life and the System of Life were built. Its hadharah views the entire life as the pursuit of benefit. Thus, its standard for action in life is the benefit. Therefore, benefit is the basis upon which the system is established and the hadharah is built. Benefit is the most prominent and apparent concept in its system and in the western hadharah. Happiness in their view is constantly seeking and experiencing sensual gratification. It follows that the Western hadharah is established on the desire to reap benefits and gives no consideration or even recognition to anything except benefit, thus rendering it the measure of actions. (That's why they don't feel any remorse for carpet bombing and killing innocent people just for a drop of oil!)

The spiritual side is restricted to the individual and is not part of the social order. The spiritual affair of man is confined to the church and clergy. Consequently, there are no moral, spiritual or humanitarian values in the Western hadharah, rather only materialistic ones. Owing to this, humanitarian actions became affiliated to organisations separated from the state, such as the Red Cross and the missionaries. Every value, apart from the chief materialistic value of benefit was excluded from life. The Western hadharah consists of such concepts about life.

As for the Islamic hadharah, it is established upon the basis contradicting the Western hadharah. Its view about life and meaning of happiness are different from the Western hadharah. The Islamic hadharah is built upon the belief in Allah and that He has established a system for man, life, and the universe. He (saw) sent Muhammad (saw) with Islam as the one and only Deen for mankind. This means that the Islamic hadharah is established on the Islamic aqeedah, comprising the belief in Allah (swt), His (swt) Angels, His (swt) Books, His (swt) Messengers, the Hereafter, and al-Qadaa wal Qadar. Thus, the Aqeedah is the basis of the hadharah and consequently the hadharah is founded upon a spiritual basis.

Life in the Islamic hadharah is viewed from the outlook of Islam which emanates from the Islamic doctrine or Aqeedah. The way of life and actions are both established upon this Aqeedah. Viewing the mixing of matter and spirit as mans actions conducted by the ahkam Shariah constitute the Islamic outlook on life.

While mans actions are material, his observation of the relationship with Allah (swt) when he undertakes the action as haram or halal constitutes the spirit (ruh). It means that the mixing of matter with spirit has taken place. Accordingly, the commands of Allah (swt) regulate the actions of a Muslim. The Muslims ultimate objective in carrying out his actions in accordance with the commands of Allah (swt) is the attainment of Allah's (swt) pleasure and not benefit.

However, the immediate end in undertaking the action is the sought after value, which differs according to the type of action. The value may be materialistic for the person who engages in commerce or trade to make a profit, the exerted labour constituting a material action. Simultaneously, the person is guided by his awareness of his relationship with Allah (swt) through the commands of Allah (swt), thus seeking the pleasure of Allah (swt).

The value may be spiritual, such as prayer, zakat, fasting or pilgrimage. The value may be moral or ethical, such as upholding the truth, being honest, or exhibiting loyalty. The value could be humanitarian, such as rescuing a drowning person or helping the poor.

These values are sought by man when he undertakes the action. These values should not be viewed as the driving force for mans action nor as the ultimate objective. They should be viewed only as the specific action which differs according to the type of action.

Happiness is attaining Allah's (swt) pleasure and not the fulfilment of mans needs. Satisfying all such needs: organic needs and instinctual desires, are an essential means to sustain oneself, but happiness is not guaranteed by their fulfilment. In summary, this is the Islamic view about life on the basis of which lies the outlook which is the Islamic hadharah.

It is obvious that the Islamic hadharah contradicts the Western hadharah in every sense. Objects falling under the madaniyah objects resulting from hadharah which is specific to the Islamic hadharah contradict the first type of madaniyah which is specific to the Western hadharah. For example, a pornography by itself is a concept of western hadharah. The Western hadharah considers the photograph of a naked woman consistent about its view about women. Thus, an individual from the West views the nude photograph to be a piece of art which he could take pride in and a piece of art when it accomplishes artistic conditions. However, this object of madaniyah contradicts with the Islamic hadharah and the Islamic view about women which considers women as an honour that must be protected. Consequently, such nude photographs are to be prevented, because they provoke the sexual drive which triggers moral laxity in the society. Likewise, if a Muslim was to build a house, another object of madaniyah, he would have to take into consideration the women inside to not be exposed to those outside. Accordingly, the Muslim encloses the house with a wall and is sensitised to the positioning of windows, but the Western individual pays no attention to these attributes of a house because the hadharah he adopts.

This applies to all objects of civilisation produced by the Western hadharah, such as statues, clothing, etc. If clothing is part of the deen of the unbelievers, the Muslims are then forbidden to wear them because they carry a specific viewpoint on life. However, if the clothing is not part of the way of life of the unbelievers and are used for their practicality and utility, they are considered to be a universal object of madaniyah permissible for use by the Muslims.

Objects of madaniyah which are products of science and industry such as laboratory equipment, medical and industrial tools, furniture, carpet, etc. are all universal objects of madaniyah. The use of such objects which do not result from the hadharah are permissible.

A glance at the Western hadharah which casts its long dark shadows over the world reveals that it cannot guarantee tranquillity for man. On the contrary, the Western hadharah is the cause for man's deep rooted misery. This hadharah which adopts as its basis the separation of religion from life's affairs, thus giving no weight to the spiritual aspect in the social order, and it depicts life only as the fulfilment of desires and makes the attainment of benefit(oil and gas in Afghanistan,Iraq for example) as the foundation for a relationship between men.

This inevitably will produce nothing but perpetual misery and anxiety. As long as benefit is the basis, conflict over it will naturally increase and the reliance on force to establish relationships between people will be natural. Thus, colonisation is natural to the followers of this hadharah and since benefit alone constitutes the basis of life, any semblance of ethics will be unstable. Hence, it is natural for any good ethics to be shunned in life in the same way that the spiritual values were neglected and life established upon competition, struggle, aggression and colonialism. The spiritual crisis in the people, perpetual anxiety and widespread evil all over the world today serve as glaring and oppressively clear indictments of this Western hadharah it results in. It has dominated the world and has led to such grave results and consequently have constituted a great danger to the normal functioning of humanity.

A survey of the Islamic hadharah which dominated the world from the seventh century CE until the end of the eighteenth century CE reveals that it had no colonialist character. Indeed, colonialism is alien to Islam's nature, since it did not differentiate between the Muslims and other peoples in terms of meting out justice and securing rights for all people who submitted to it throughout its reign. It is a hadharah established upon a spiritual basis which fulfils all the values: materialistic, spiritual, moral, and humanitarian. The aqeedah is given the utmost importance in life, which is depicted as being governed by the commands of Allah (swt). Islam views happiness solely as the attainment of Allah's (swt) pleasure. When this Islamic hadharah dominates again, as it did before, it will guarantee resolving the crisis confronting the world and the welfare of humanity.

Source: http://www.adduonline.com/articles/meancivil.htm

Misconceptions regarding the Islamic State



When the term ''Islamic State'' is mentioned, many things come to mind. Unfortunately, much of what Muslims think to be an Islamic State is either a negative image or a gross misconception. To add to the confusion, some countries in the Muslim World have proclaimed themselves to be model Islamic States. However, these societies are characterized by oppression, iron-fisted ruling, backwardness, and an utter bankruptcy of any solutions to the existing problems of society. As a result, the picture of the Islamic State that exists in the minds of many Muslims is a police-style theocracy that is unable to address the issues of contemporary life in a meaningful way. Furthermore, the notion of Islam being implemented as a political force has been tainted with many misconceptions, all of which collectively lead to a generally dismal perception of life under Islamic rule.

At the same time, Muslims have a desire to return to Islam and to live under the Islamic system. And more Muslims are beginning to realize that the Islamic State is a vital issue because the Islamic State is the mechanism which defends Islam and Muslims, applies the Islamic system, and propagates Islam to the world. However, this desire and momentum must be guided by a clear, untainted picture of what the Islamic State is. In order to construct a clear picture of life under Islamic rule, some of these misconceptions must be addressed and clarified.

Is the Islamic State a Religious Theocracy?

One of the most common misconceptions is that the Islamic State is a theocratic state where the mullah is considered the Shade of God on earth and the ruling of the mullahs is absolute. This is a very dangerous concept which the West propagated to the Muslims. During the Middle Ages, the Church ruled the West in an iron-fisted manner which resulted in stifling of progress and widespread oppression. After adopting Capitalism and formally detaching the authority of the Church from the political life under the banner of Secularism, the West experienced a revival in science, arts, and technology. This history which the West experienced caused the Western intellectuals and philosophers to believe that the mixture of religion and politics is what resulted in the backwardness, the oppression, and the miserable conditions that characterized the Middle Ages. Therefore, according to them, any society must adopt Secularism and marginalize the role of the Church to the individual sphere for progress to materialize.

In order to promote the idea of Secularism in the Muslim World, the West propagated the false notion that the formula of separating Church and State can and should be generalized to include separation of any belief in the Creator from the life affairs. In addition, the West portrayed the historical transition that they underwent from Christian rule to Secularism as a universal phenomenon that any society will ultimately undergo and not as something unique to Western historical experiences. The Muslims began to mistakenly believe that because Islam, like Christianity, is a religion, then ''Islamic rule'' would produce the same results as ''Christian rule.'' As a result, Muslims began to believe that the reason for their decline was the ruling of Islam, much like the ruling of Christianity was the cause of the decline in the West. Furthermore, Muslims began to think that the way to revive themselves was to duplicate what the West did, which is to adopt Secularism and to marginalize the scope of Islam to the realm of the individual.

Clarifying this misconception begins by realizing that Islam and Christianity are very different from one another. This distinction becomes very noticeable when one scrutinizes the history of the West and compares it with the history of the Muslim Ummah. While the West revived when abandoning Christianity, the Muslims actually declined when they abandoned Islam. In fact, the more strongly the Muslims adhered to Islam, the more powerful they were, and their strength and power waned when their adherence and understanding towards Islam was weakened. It was Islam that uplifted the Arabs from backward, nomadic tribes into the superpower of the known world within a generation. And while Europe and the West remained in a state of backwardness under the rule of the Church, the societies in the Muslim world attained their zenith of technological and scientific advancement under Islamic rule.

The question that comes is: What difference between Islam and Christianity or any other religion caused the success of one and not the other? One crucial difference was that Islam is not a religion that was built upon rituals. Rather, Islam was a comprehensive ideology that came as a solution for human problems. Because the Christian doctrine was tampered with, the new doctrine was unable to address the reality. As a result, the Church did not even refer to the Christian doctrine in governing the affairs of the society. Rather, it was the opinions of the priesthood and clergymen which ruled the society. In order to justify this stance, the Church concocted the notion that only certain people were qualified to understand the Christian doctrine and their opinions were considered the opinions of God. Hence, the concept of the ''clergy'' took root in the West, and any opinion that challenged the opinions of the clergy was fought under the pretence that such opinions went against the ''Will of God.''

However, in Islam, such a conflict never occurred because the Islamic doctrine is intellectually proven to be consistent with the reality. Furthermore, Islam mandates its adherents to submit to Islam and to make Islam as the reference for life. No human being, regardless of his level of knowledge, can claim to be the representative of God's Will or the spokesperson for Islam. Any opinion or rule issued by anyone could be referenced to the ideology of Islam. Thus, the Islamic State was never a theocratic state in which the ruler was considered God's Shade on earth. Rather, the Islamic State was an ideological state in which Islam ruled, and all the people - whether rulers, scholars, or people in general - submitted to the Islamic ideology as their reference and standard.

Furthermore, Islam was a comprehensive system that addressed the human beings in a practical and relevant way, and not in an abstract, religious way that was far removed from their problems and issues. From the onset of its revelation to the Prophet Muhammad (saaw), it was clear that Islam came to address the problems that human beings were facing in a relevant manner. While the verses that were revealed to Muhammad (saaw) in Mecca were general in their implications, the examples that were mentioned directly addressed the practices, customs, and way of thinking of the people of Arabia at the time. For example, the concept of polytheism was attacked in Islam; however, the specific example that was mentioned was the idol worship that existed in Arabia at the time. Therefore, when Islam was applied upon the people, the implementation of Islam addressed the problems of the people and provided a comprehensive solution. The Islamic State always assumed an active role in attempting to resolve the problems of society. And under the tutelage of the Islamic State, many scholars and intellectuals produced books of Islamic Fiqh (Law/jurisprudence), Usul-ul-Fiqh (Basis of jurisprudence), and other works which testify that the Islamic State encouraged a rich intellectual atmosphere.

On the other hand, the theocracies of Europe failed to address the problems and issues that the people faced. When confronted with issues such as the widespread poverty, disease, gross inequalities in wealth, and intellectual backwardness, the Church, rather than attempting to undertake any concrete measures to resolve them, justified their existence that such societal diseases and inequalities were either ''God's Will'' God's punishment upon the sinful human race.

Is the Islamic State based on the principles of ''Democracy, Freedom, and Human Rights''?



Because of the absence of any Islamic State that applies the Islamic system, the Muslims cannot comprehend what life under the Islamic system truly consists of. Thus, it is natural for Muslims to try and think of the Islamic system in terms of systems that they feel being applied upon them. Furthermore, the regimes in the Muslim world are among the most corrupted regimes in the world, including those that have proclaimed themselves as ''Islamic.'' When Muslims are exposed to life in the West and realize that quality of life, concern for the human being, and the accessibility of services and rights, are better than what exists in the Muslim world on a relative scale, many Muslims become attached to the Western way of life.

To complicate matters, the West, in its plan to spread its way of life and culture throughout the Muslim world, propagates the notion that the ideals of Democracy, Freedom, and Human Rights are universal values. The West purposefully spreads these concepts detached from the Western outlook so that Muslims would not view them as Western ideas but rather universal ideas and norms. The end result of all of these factors caused the Muslims to believe that the Islamic State is a state modelled after Western principles of Democracy, Freedom, and Human Rights. And if the Islamic State is not based upon these principles, then it would degenerate into a dictatorial state that would be marked by oppression and iron-fisted rule.

In actuality, these ideas are not universal ideas but Western ideas that emanate from the Western way of life. Not only do these ideas contradict Islam, but they also contradict reality and fail to correctly address the human being. Democracy, which is derived from the Greek term Demos Cratus (''people power''), is based upon the notion that sovereignty and authority belong to the people. In other words, Democracy appoints the human being as the source of laws and rules for other human beings, and is based on the notion that the people should be left to rule themselves and implement any system of their choosing upon themselves. This concept contradicts the very basic notion in Islam that sovereignty belongs to Allah in the sense that Allah is the only source of laws and rules, and the people have only the authority to understand these laws and implement them. Furthermore, in Democracy, the people choose the frame or structure by which they will implement these laws and rules, whereas in Islam the laws and rules can only be implemented using the Islamic political system that was defined by Allah and applied by the Messenger of Allah.

Aside from this conflict with Islam, Democracy as an idea cannot be applied in reality because every society has a ruling structure that is charged with implementing the rules. Even in the Democratic societies of the West, there exists a ruling body that implements the rules upon the rest of the people. Thus, the idea that everybody rules his or her own self has no basis in real life.

As for Freedom and Human Rights, they are related in the sense that freedom is the basis from which human rights emanates. The Western intellectuals espoused the notion that human beings have certain freedoms, the most important being freedom of speech, freedom of belief, freedom of ownership, and personal freedom. This notion came from the idea that the human being is born naturally good, and only by restricting his freedoms does he commit evil. Thus, the securing of these freedoms and liberties is the basis of the call for human rights. According to the Western outlook, the source of evils in the society are the restrictions that are imposed upon the human being that limit his freedoms; thus, only by securing the freedom of the human being and enabling his inherently good nature to manifest itself will the problems of society be minimized.

Such terms were sold to the Muslims as very attractive slogans, which appealed to many given the oppressive conditions imposed upon the Muslims by the regimes. In reality, these terms not only contradict Islam, but like Democracy, failed to address the reality as well. First, the West was incorrect in its description of the human being as naturally good or evil because the human being is neither good nor evil by nature. Rather, the human being has certain instincts and needs, and a mind to choose which path to satisfy these needs. If he chooses to satisfy them according to Allah's rules, then he does good; and if he chooses to satisfy them according to any other way, then he will do evil. Therefore, the concept of good or evil is used to describe the actions of the human being to address his natural instincts and needs; good and evil cannot be used to describe the human being's natural state. And the idea of Freedom conflicts directly with the fundamental notion in Islam that all human beings are slaves to Allah. Furthermore, this idea of freedom conflicts directly with reality because in the real world, all societies, even the ''free'' societies, are governed by systems of laws and rules that restrict the actions and behaviour of human beings. When the U.S. Constitution says that all human beings have the right to free speech, religion, press, and assembly, it is the law of the land, and not ''freedom,'' which gives the citizens these freedoms, and the law can revoke, suspend, or modify these freedom when it sees fit to do so.

As for the four freedoms that collectively form the basis of human rights, they all contradict Islam because the Muslim does not have the freedom to renounce Islam. And while freedom of speech may allow someone to insult the prophets or ridicule Allah, Islam does not allow the uttering of such statements. Also, the Muslim does not have the right to own whatever he wants in any way he wants, nor does he have the right to exercise his sexual desires freely in the name of personal freedom. Islam regulates how the human being satisfies his sexual needs in addition to regulating what the human being can own and how he acquires this ownership in such a way that guarantees that his needs are satisfied and the high standard of society is maintained.

Furthermore, the West misunderstood the impact of allowing the human being to live freely like the animals in the jungle. The Western intellectuals mistakenly diagnosed the roots of the existing evils in the society as the restrictions imposed upon the human being, which limit his freedom. What they failed to realize is that all societies, by their nature, have restrictions, and the issue is not the presence or absence of restrictions but whether the restrictions are man-made or made by Allah. Thus, while the West believed that securing the freedom of human beings will result in good, in actuality the expression of these freedoms has caused so much evil in the society that even some Western thinkers and intellectuals themselves begun to doubt the validity of this idea. In the name of freedom of ownership, the wealthy nations have given themselves the freedom to exploit the world's resources and to keep the rest of the world in a state of poverty. And within each nation, the elite have consolidated virtually all the wealth of the society while the masses struggle among themselves for the few crumbs that the elite have left behind. And in the name of personal freedom, vices such as homosexuality, prostitution, and pornography, have reached epidemic proportions.

Therefore, the Muslims should be aware that the ideas of Democracy, Freedom, and Human Rights are specific ideas that emanate from a unique outlook and are not universal ideas. As a result of being man-made, such ideas are inferior to Islam and fail to address the reality, and the misery and suffering that they have resulted in attests to their inferiority. The question comes: If the Islamic State is not based on Democracy, Freedom and Human Rights, then what is the Islamic State based upon? The Islamic State is based upon the notion that sovereignty belongs only to Allah (swt). Such an idea is consistent with the reality because, if Allah is the Creator of human beings, then Allah (swt) is the only one fit to design a system of laws and rules for the human being to live by. In reality, the human being can never be free because, wherever he lives, he is subjected by the laws of the society. The human being will either be a slave to other human beings or a slave to Allah, depending upon whose laws he will submit to. The Islamic State provides the correct solution to this dilemma by subjecting the human beings to the justice of Allah's system. By correctly addressing the human being's relationship to Allah in this manner, Islam saves humanity from being slaves to other human beings and man-made system, as in the Democratic system. Therefore, the Islamic State is the state where all human beings are slaves to Allah and no human being is the slave of another human being.

Lastly, the Muslims should detach themselves from the concept of ''human rights.'' As illustrated, the notion of human rights is specific to the Western outlook, and is based upon an incorrect assessment of the nature of the human being. Furthermore, the concept of human rights is a subjective term, and as such, it is used as a political tool used by certain powers to consolidate their interests in the international scene. On the other hand, Islam correctly defines the rights of the human being, which are the Shariah rights given by the Creator of humanity. These Shariah rights and fixed and permanent, and they apply upon everyone at all times and places.

Is the Islamic State ''anti-science/anti-technology''?

The prevailing image is that the Islamic state is a state governed by simple-minded, camel-riding nomads who have a revulsion towards any kind of scientific or technological advancement. Some Muslims have a tendency to distance themselves from science or technology, not realizing that science and technology are universal and have no relation to any point of view. This revulsion stems from the way in which the West portrays the relationship between its outlook to science and technology. When the West adopted Capitalism, it experienced a tremendous explosion in scientific and technological advancement. In order to facilitate the spread of Western culture, the West propagated the notion that the scientific and technological progress that it experienced was a natural by-product of Western culture. The intertwining of Western culture with science was so effective that, in the minds of many, the terms ''science and technology'' became synonymous with Western culture. In response, many Muslims believed that by rejecting science and technology, they are in fact rejecting Western culture.

Such a position is a false one because it fails to distinguish between culture and the material aspects of a civilization. Culture, or hadarah, is a set of values, concepts, and ideas that define a unique outlook towards life, whereas the material aspects of a civilization, or madaniyah, are universal and are not related to any particular viewpoint in life. For example, the observation that water boils at a certain pressure and temperature is a scientific observation. This phenomenon is universal because, given the same conditions, water will boil at the same temperature and pressure for a Jew, a Muslim, a Christian, or a Capitalist. Similarly, a rocket is an object of technology that operates according to certain principles. The rocket will function according to the same principles for everyone, regardless of his belief. Thus, there is no such thing as a ''Muslim rocket'' as opposed to a ''Christian rocket'' or ''Jewish rocket.''

Therefore, what differentiates each nation from the other is not the sciences or the technological aspects but the culture and way of life that each nation adopts. The claim upheld by the West that science and technology are a unique aspect of Western culture is a false claim because science and technology are universal. This fact is proven by the history of nations. When the Arabs adopted Islam as a way of life, they advanced in the material sciences and technology. Furthermore, when the Russians adopted Communism, they also advanced in science and technology. If science and technology are unique to the Western culture, then why did Islam and Communism, which are distinct from Western culture, also result in the advancement of science and technology for their respective people?

Every nation adheres to a specific set of thoughts which defines a particular viewpoint of life, and based upon this viewpoint, the nation will proceed along a specific course of action. Each nation will use the available scientific knowledge and technology in order to implement, protect, and advance its culture. Today, we are witnessing the Western powers making tremendous strides in science and technology. However, what must be known is that this advancement is driven by a momentum, and this momentum stems from the belief that the Western people have in their culture and way of life. This belief is so strong that many in the West believe that Capitalism should be the way of life for all people of the world, including Muslims. It is this belief that is pushing the people in the West to utilize whatever knowledge of science and technology exists, in addition to encouraging the advancement of these fields, for the purpose of establishing the supremacy of their ideology and way of life in the world.

Similarly, the Muslims should look to science and technology in the same way - as tools that will be, and should be, used to establish the supremacy of Islam. In light of this, we witnessed the Prophet (saaw) incorporate the concept of the trench from the Persians and send some of his Companions to Yemen to learn how to manufacture swords. In addition, we noticed Umar ibn al Khattab utilizing the administrative system used by the Romans to maintain records of the military.

Thus, contrary to popular belief, the Islamic State will strive to be at the cutting edge of scientific research and technology. Assuming that the Islamic State is born today, if the West has already succeeded in landing men on the moon, then the Islamic State should strive to be the first to land men on Mars. If the West was the first to build cities on the water, then the Islamic State should be the first to build cities under the ocean. One only needs to be reminded of all the scientific and technological achievements that were made during Islamic rule - achievements that provided the seeds and momentum of the European Renaissance - to realize that there is no conflict between science and technology on the one hand, and Islam on the other.

Is the Islamic State a Police State?

The experiences that many Muslims have encountered with the regimes in the Muslim World have led many to believe that the Islamic State would resemble a police state in which the rules of Islam would be applied in an iron-fisted manner. In order to clarify this misconception, one must comprehend understand the nature of societies and the nature of Islam itself. It is a common notion among some individuals that the mere application of Islam amounts to iron-fisted rule. However, this is a false notion because of two reasons. First, the nature of any society is that they are governed by systems, and any system must be imposed upon the people. In other world, the people in any society are required by compulsion to obey the law; if they choose to disobey the law, then they are reprimanded and must be held accountable before the law. In this regard, the Islamic State would be no different than any other state. Like in any country, the Islamic State has rules and regulations that the citizens are expected to abide by once they are sworn as citizens of the state.

Similarly, the Islamic State is a state that is based upon a system of thoughts that emanate from a unique foundation, and this foundation must be protected. In the West, the regimes pay special attention to maintaining the integrity of their Capitalist foundation and the system of thoughts that shape their respective societies. Therefore, it would be expected for the Islamic State to have restrictions and to take measures in order to guard its foundation and the integrity of its system of thoughts. This aspect is characteristic of any state, particularly when it comes to the vital issues, which every nation has. The nation resembles the body, and like the body, there are parts which, if affected or damaged, will not result in the death of the body, such as losing a finger or even a hand. However, organs such as the heart and the brain, if affected, will result in the death of the body, which means that the body must ensure that these vital organs remain functioning. The protection of such organs is no longer a matter of convenience, but a matter of life and death. Similarly, every nation is faced with issues, some of which, if unresolved, will result in the death of that nation. The abortion issue is not considered by the United States to be a vital issue; therefore, the debate over abortion can rage on endlessly without taking a drastic toll on the nation. However, one issue that is considered a vital issue is the unity of the Federation. When this unity was threatened and some states seceded from the union, the rest of the country was willing to fight an entire civil war in order to bring the renegade states back into the union. Had the United States not fought the Civil War, the US today may have resembled Africa. While an outside observer may consider this a harsh measure on the part of the US government - to launch a civil war that consumed over a million lives - to any American, it was a necessary action taken to preserve the integrity of the country.

Likewise, the Islamic State has certain issues that are deemed a matter of life and death. The only difference between the Islamic State and other states is that, in other states, the vital issues are determined by the prevailing interests of the society and are therefore subject to change. For example, the Middle East was not considered a vital issue for the United States, until the Eisenhower Doctrine made it into a vital issue. However, in Islam, the vital issues are determined by the Islamic ideology and are fixed. In light of this, it should come to no surprise that the murtad (the one who openly renounces Islam and reverts to disbelief) is executed in Islam because somebody who renounces Islam is in fact rebelling against the Islamic State and is a cancerous threat that must be eradicated immediately. To an outside observer, this may seem like a harsh measure that only a police state would undertake; however, it is known to any Muslim that those who have renounced Islam and have become murtads have always been the greatest threat to the Islamic State and to the Muslim Ummah. It was the murtads who brought the Islamic State on the verge of collapse during the time of Abu Bakr, and it was a murtad, by the name of Mustafa Kemal, who collaborated with the British to destroy the Khilafah and worked to ensure that the Islamic State would never arise again.

Therefore, the very nature of societies and states will force the Islamic State to behave in a certain manner. Nobody would expect from a soldier to protect his arms and legs with armor while leaving his chest and head exposed before going to the battlefield. Therefore, the Muslims should not be asking for an Islamic State that will not pay attention to the vital issues and will not be willing to take serious measures to preserve its integrity and its system of thoughts. As for the nature of Islam itself, it is false to conclude that Islam must be implemented in an iron-fisted manner. The implementation of Islam will be done in a natural way. Before reaching to the stage of implementation, the society must be shaped in such a manner that the Islamic ideas are accepted and rooted and the people accept to live under Islamic rule. Only when this public opinion is prepared can the implementation of Islam be conducted in a smooth manner. The idea that the Islamic State will resemble a police state is a Western-style tactic used to frighten people from the implementation of Islam.

Is the Khalifah a Dictator?

The Muslim world today is essentially run by regimes who govern the society in a dictatorial fashion with no regard for the well-being of the people. Unfortunately, those regimes that have claimed themselves as Islamic are no exception to this phenomenon. In fact, these regimes are among the most authoritarian that exist in the world. The existence of these regimes has caused many to mistakenly perceive the Islamic State as a dictatorship with the Khalifah as some sort of totalitarian figurehead. To complicate matters further, the only other existing alternative available to the people are the Democratic societies that exist in the West, which comparatively offer a much better life than what exists in the Muslim world. As a result, many Muslims believe that the models of Democracy and Dictatorship are the only types of political systems that exist. This misconception has caused many Muslims to believe that, unless the Islamic State is modelled after the Democracies of the West, then it will resemble a dictatorial regime no different than what exists in the Muslim world today.

The reality is that both the Democratic and Dictatorial systems are man-made systems in which the sovereignty belongs to the human being. The only difference between the two systems is the relative concentration of power; in a democracy, power is more dispersed among several branches that comprise the elite ranks of society, whereas in a dictatorship, the power is typically concentrated in the hands of one individual. However, the common denominator between the two is that, regardless of the concentration of power, the sovereignty still resides with human beings, whether one individual as in a dictatorship or in a group of elite as in a democracy (In theory, democracy states that power is in the hands of the people; however, such a theory has no practical reality because the very nature of society will prohibit such a chaotic distribution of power. Therefore, democracy is best described as an ''Elitist'' society). Islam is unique from both systems in that the sovereignty belongs to Allah. In the Islamic State, the Khalifah, like the people, is a slave and servant of Allah, and he is confined by the Islamic rules. Although the Khalifah has the authority, he does not possess the sovereignty. And the sovereign, who is Allah, has determined conditions for the Khalifah's authority, including how this authority is given to him and when this authority can be taken away from him. The Khalifah is given the authority by the Muslim Ummah to implement the Islamic system, and obeying him is obligatory only if he exercises his authority for this purpose. However, once he begins to implement non-Islamic rules or he becomes unable to carry out this position, then he must be disobeyed. Furthermore, implementing non-Islamic rules is grounds for the Khalifah to be removed, and Islam outlines the procedures for selecting and removing the Khalifah.

Therefore, the Khalifah is far from the concept of dictatorship because the very basis of Islam, which establishes Allah (swt) and His Shariah as the sovereign, eliminates the source of dictators, which is the concept of designating sovereignty to human beings. Furthermore, the Islamic system, like any other system, has checks and balances to further ensure that the rulers do not overstep their boundaries. The most important of these checks and balances is the taqwa of the individual, which instills within the Muslims the Fear of Allah. This taqwa will motivate the individuals to continuously monitor the Islamic State's policies and hold the rulers accountable for their actions. In addition, there are many other checks and balances, such as the Islamic political parties, which serve as the eyes and ears of the Ummah; the Majlis as-Shura, which continuously advises the Khalifah and addresses the grievances of the masses; and the Madhalim courts, which have the power to judge cases between the citizens and the State and can remove a ruler from his post. With all of these checks and balances in place, the Khalifah will think one thousand times before attempting to enact any policy or engage in any action that defies the limits of the sovereign.

Is the Islamic State a National State?

When the Prophet (saaw) migrated to Medina and established the first Islamic State, he began the Islamic State's first constitution with the following statement: ''This Ummah is one Ummah, distinguished from all others.'' This statement set the tone for the structure of the Islamic State to come by declaring, first, that the Islamic State is a unique state and, secondly, that the Muslim Ummah is one Ummah. Islam does not recognize any borders between the Muslims on the basis of race, nationality, or ethnicity. Allah (swt) says in the Qur'an:

''Hold fast to the Rope of Allah, and do not be divided.'' [Al-Imran: 103]

''And those who disbelieve are allies to one another. And if you (Muslims) do not do so (become united), there will be Fitnah and oppression on earth, and a great mischief and corruption.'' [Al-Anfal: 73]

The second ayah is a clear warning to the Muslims of the consequences of allowing any division to emerge among themselves. From the onset of the Daw'ah, the Prophet (saaw) made it clear that Islam is a universal message that was not restricted by nationality. He incorporated into his group Shuaib, who was of Roman descent; Salman, who was of Persian descent; Bilal, a Black man from Abyssina; and Arabs from both the poor and elite sectors of society. This is a clear indication that Islam recognizes no nationality or ethnic divisions. The universality of Islam was also illustrated in the actions and policies of the Islamic State during both the time of the Prophet (saaw) and throughout its history. In choosing the location of the Islamic State, the concept of ''national homeland'' was not a factor. He chose to establish the Islamic State in Madinah, which was a different region altogether, and those who migrated with him were called Muhajiroon, or ''immigrants.'' After he established the Islamic State, the Prophet (saaw) worked to consolidate his position among the Arabs by undermining Quraysh. Had his vision been formulated along nationalistic tendencies, he would have relocated his capital to Mecca. However, he maintained the capital of the Islamic State in Madinah. Furthermore, the Prophet (saaw) would have ceased his efforts once he consolidated himself among the Arabs. However, towards the latter part of his life, the reason for him consolidating his position among the Arabs became clear. It was not to become the leader of the Arabs, but to establish the Islamic State as a strong enough power to confront the superpowers of the world and to carry Islam to the far regions of the world. In light of this, he sent delegations to the Romans, the Persians, and the Egyptians. And before he passed away, he initiated the Army of Usama in order to fight the Romans, which he did during the Khilafah of Abu Bakr. By the time of Umar, the Islamic State expanded to include many non-Arab countries, such as Egypt, Persia, and the territories of the Romans, and even some parts of central Asia. The people who lived in these newly liberated territories no longer associated themselves with their national or ethnic background but became Muslims united under one flag, one constitution, one central authority, and one capital.

Throughout its history, the Islamic State manifested the capacity of Islam to dissolve all types of borders. Today, people who reside in areas that were once non-Arab and were distinct from one another, such as the Berbers of North Africa, the Blacks of central and southern Africa, and the Turks of Central Asia, all embrace the same way of life and adhere to the same culture. These areas all adopted the Arabic language, which is the language of Islam, as their language, and many of the great scholars of Arabic were non-Arabs. This bond, which Islam produced, was so powerful that it took centuries of concentrated effort by the West to inject concepts such as Nationalism and Patriotism, which resulted in the artificial divisions that exist today. Even the capital city of the Islamic State moved at least four times throughout its history. From Madinah, the capital moved to Al-Kufa during the time of Ali, and then to Damascus during the Umayyad Era, which was a conquered territory inhabited by non-Arabs. From Damascus, the Abbasids moved the capital to Baghdad in present-day Iraq, and later the Uthmanis, who were Turks, moved the capital to Istanbul. Those who were conquered by the Islamic State, such as the Abbasids and the Uthmanis, became the rulers of all the Muslims worldwide.

Therefore, the Islamic State is not a national state that is confined to a certain territory. The Islamic State is a global state for all human beings. The Islamic State's jurisdiction is not based upon nationalism but is rather based upon who is a citizen of the state. And the citizenship of the Islamic State is not determined by the person's nationality or ethnicity, but is determined by his willingness to live under the rules of Islam and to accept the duties and responsibilities that this entails.

The idea of a global Islamic State sounds somewhat far-fetched because the concept of nationalism was injected into the Muslims, to the extent that many Muslims are unable to fathom the idea of removing the borders that exist between them. As a result, the notion of establishing an Islamic state within each Muslim country sounds more appealing and plausible to some. However, this scenario will strengthen the existing status quo because it will pacify the Muslims. The end result will be a strengthening of the existing nationalism that is keeping the Muslims in a state of perpetual weakness. The correct solution is for the Islamic State to open its borders and call the Muslims to annex themselves to its body. If the Prophet (saaw) was able to annex the territories around him which were inhabited by Kuffar at such a rapid rate, then the Islamic State would be able to easily unify the Muslims because the people around the Islamic State would already have Islam in their minds and hearts.

Did the Islamic State have a ''Bloody'' History?

After the West colonized the Muslim world, it utilized many means and styles to distance the Muslims away from the Islamic State in order to prevent its reemergence as a global power. Chief among these styles was to incorporate cultural and educational curricula into the Muslim lands, which had the net effect of creating personalities loyal to the Western culture and outlook among the Muslims, particularly among the educated class and elite. One of the most potent features of these curricula was the manner in which it presented the Islamic history. The Islamic State was depicted as being characterized by turmoil, bloody wars and internal strife, where the Khalifah was a ruthless tyrant who indulged in womanizing, drinking, and all sorts of vices. This type of history has been passed down through the generations and is now firmly entrenched, to the point that many Muslims ardently believe that the Islamic history is indeed a bloody history that should be put behind them and forgotten. When the Muslims do refer to their history, they do so with an eye of shame and regret, as something that should never be repeated or relived. And since the Islamic State was a part of this history, then the Islamic State, according to many Muslims, is a relic of history which the people can gloss over as historians but should be disregarded as a practical solution to the problems that Muslims face.

One extremely vital issue that Muslims cannot overlook is that history is simply an account of the actions of people. Therefore, history cannot be used as a standard to determine the correctness of the Islamic ideology or system, nor can it be used as a source for determining the obligations that Islam mandated upon the Muslims. Today, one witnesses that there is a gap between Islam and the behaviour of Muslims; however, the fact remains that the behavior of Muslims cannot be used to determine the correctness of Islam. Similarly, the behaviour of Muslims of the past -- which is what history essentially is -- cannot be used to determine whether or not Islam is correct. The correctness of the Islamic Aqeedah proves the correctness of Islam, in addition to everything that is built upon Islam, and this includes the political system that is designated with the task of implementing the system and conveying the message to the world. Therefore, the Islamic system, because it emanates from this correct Aqeedah, is the correct system for humanity. If there exists a gap between Islam and its application, then the fault lay in the mistakes that were made by those who applied Islam and not in the ideology itself.

Then the question remains: What kind of history does characterize the Islamic State? If history is the account of human beings, then the history of the Islamic State is an account of human beings who implemented Islam. Therefore, the Islamic State's history is not a ''bloody history'' but a human history, with all the characteristic features that a historical record of human beings would have.

One tactic that the Western-style educational curricula relied upon was to portray the application of Islam as a ruthless, bloody application that created civil unrest and problems. At the same time, they glorified the individual Muslim to such an extreme that many Muslims believed that the ideal Muslim individual should be almost angelic in character. What the Muslims did NOT realize was that this hypothetical angelic character - which was flawless and, therefore, unattainable by any human being - was incompatible with a system that was designed for human beings, because any system that is applied by human being will invariably result in mistakes being committed and, as a result, the emergence of problems of various sorts. As a result, this had the effect of keeping the Muslims attached to Islam as an individualistic religion while simultaneously distancing the Muslims away from the implementation of Islam as a system.

Therefore, it is incumbent for the Muslims to realize that the Islamic State will be applied by human beings and not by angels. The Islamic society will be a human society and not a hypothetical utopian society. Similarly, the Islamic State will be a state administered by human beings where the Khalifah is just another man who will implement the Shariah in a human manner and not in a godly manner. The mere fact that the Islamic system has a penal code to punish those who transgress the law and a judicial system to settle disputes is indicative that Allah (swt) created the Islamic system to accommodate the imperfect nature of human beings. If human beings were sinless, and the Islamic State were a utopian society, then there would be no crime and no disputes, and hence no need for a penal code and a court system.

In conclusion, one should not expect for the history of the Islamic State to be a perfect history without problems. Otherwise, if this were the case, then one would question: If the Islamic State's history were problem-free, then is the Islamic State truly compatible with the imperfect nature of human beings and human societies? The fact that problems did occur during the Islamic State's history indicates that the Islamic State was a human history and is very much compatible with the nature of human beings. At the same time, the Islamic State's problems were not as epidemic and widespread as depicted in the history that is administered to Muslims. The amount of faulty information and exaggerated accounts which surround the Islamic history is so tremendous that an extensive amount of filtering must take place in order to reach the truth. The Muslims should be intelligent enough to realize this and should approach their history in a careful manner in order to avoid being misled. Therefore, the Muslims should have in place some framework by which to study history. The details of this framework are beyond the scope of this article, but certain points should be mentioned.

First, history should not be taken from the non-Muslims because those non-Muslims, in particular the Orientalists, who have devoted themselves to writing about Islam and Islamic history, have demonstrated that they harbour hatred towards Islam. It would not be expected for Capitalists to view the history of Western civilization from the accounts of Communists. Therefore, it should not be expected for Muslims to depend upon non-Muslims for their history. Secondly, even when examining history written my Muslims, the quality and accuracy of the information must be scrutinized. It is a common misconception that by questioning the information transmitted by Muslims, one is doubting their sincerity or good intentions. However, the clear distinction between sincerity and accuracy must be maintained. The qualities of sincerity are different than the qualities which make an individual accurate. A person can be the most sincere Muslim and have the purest of intentions; however, this does not guarantee that he is accurate. A person who has the fear of Allah and the willingness to obey the rules of Allah makes that individual a sincere Muslim. Yet if this same individual is unable to sort information clearly, or he is not careful in verifying the information that he receives from others, or he has a tendency to forget easily, then this will affect his accuracy.

Lastly, when analyzing history, the Muslims should also incorporate some common sense, which can at times be a very powerful tool in filtering the historical information. An example which illustrates this is the description of many of the Khulafah, in particular those who existed during the Umayyad Era. The Ummayyad rulers are often depicted as the most ruthless, bloodthirsty, and tyrannical collection of rulers that ever presided over the Muslim world. And the society that is described is one of constant turmoil, strife, and chaos. However, at the same time, it is also known that most of the expansion of Islam occurred during the Ummayyad Era. It is also known that the Islamic State at the time of the Ummayyad Era was the superpower of the world, and it was leading the other nations in all aspects of life. People in general would not be attracted to ruthless, bloodthirsty tyrants. If the Ummayyad rulers were so tyrannical, then why did so many nations willingly embrace Islam and accept for themselves to be part of the Islamic State? Furthermore, how could the leading state of the world at the time maintain such a status and be plagued with internal strife and turmoil of such epidemic proportions? Therefore, common sense and some knowledge of certain basic realities is sufficient to rule out such stories as gross exaggerations of both the rulers and the society which existed at the time.

The Khilafah Was Practically Dead During its Final Stages.

What Difference Would It Have Made Not To Have One?

While the Islamic State, or the Khilafah, was in its prime, it was the guiding light of civilization and the superpower of the world. However, towards its final stages, which began after Napolean's invasion of Egypt, the Khilafah's status underwent a precipitous decline. During the latter part of the 19th century until World War I, the Khilafah was but a mere skeleton. Thus, while the official death certificate was issued when Mustafa Kemal abolished the Khilafah in 1924, the real death of the Islamic State happened, according to many historians, during the mid-19th century when the Muslims began to refer to sources other than Islam for rules and regulations. This declined status would naturally lead one to ask the following question: If the Khilafah was weakened to such a degree during its final stages and its international status was so ineffective towards its end, did abolishing the Khilafah truly make a difference?

Even in spite of the Khilafah's weakened status, abolishing the Khilafah made a tremendous impact upon the Muslim Ummah for two important reasons. First, it is the nature of any state to have periods of decline. Sometimes, a state or a nation may be in such a declined status that it approaches death. This happened even to the United States, when a large region of the nation split away from the central government and formed a renegade state. As a result of this, the United States was engulfed in a civil war which could have collapsed the entire nation had the events shifted the war in a different direction. The impact of the Civil War was so tremendous that, for the next several decades, the US was recuperating from its effects. However, eventually, with time the nation revitalized itself and emerged in the next century as the unparalleled superpower of the world.

Thus, as long as the system remains, be it in a declined or weakened state, the state has a chance to revive itself. There was a time when the Khilafah was in a tremendous state of decline. During this time, large regions of the State were controlled by renegade groups who were threatening to destroy the State. And the Ismailis, who later became the Fatimids and were not even Muslim, established a renegade Khilafah in Egypt that later assisted the Crusades in their invasion. When the Crusade Wars and the occupation of Jerusalem was added later on, the accumulation of these factors threatened to collapse the entire Islamic Ummah. However, the Muslims eventually dismantled the rebellious groups, repelled the renegade Khilafah established by the Fatimids, and emerged again as the superpower of the world. While the Uthmanis were never able to revive the Muslim Ummah to their previous glory, they did manage to maintain the title of superpower for several centuries, to the point that they were able to spread their influence into vast territories in Europe.

Secondly, and most importantly, Muslims must be aware of one fact of life: It is far more difficult to build a new system than to repair an existing system. Had Muslims been aware of this fact, they would not have allowed the destruction of the Khilafah to happen. The reason for this has to do with a fundamental reality of Allah's creation - there exists no vacuum. While the Islamic State remained, as weak as it was, it occupied a space. When the Islamic State was removed, a vacuum was created, and this vacuum was immediately filled by the Kufr systems imposed upon the Muslims by the West. Therefore, re-establishing the Islamic System now must come at the expense of removing these existing systems, and removing a system is a Herculean task. It is so difficult of a task that, when discussing the idea of changing the system, most people dismiss such an idea as impossible. It is no surprise that the Prophet (saaw) himself spent most of his time as a Messenger of Allah preoccupied with this task. By repairing the existing Khilafah, the Muslims would have saved themselves the agony of struggling with the Kufr systems and their apparatus that Muslims must now undergo in order to re-establish the Islamic State once more.

Thus, the Muslims must realize that the Islamic State is their state and is not something that is imposed upon them. The relationship of the Muslims to the Islamic State is like the relationship of the house to its inhabitants. Even if the structure of the house is damaged by a fire, repairing the house is far easier than having to demolish another house and rebuild the house and its foundation. The Islamic State is supposed to protect the Muslims in the same manner that the house is supposed to shelter its inhabitants and provide them with a place to live. And if the house is threatened or damaged, or it is suffering from a defect, then this puts greater responsibility upon its inhabitants to remedy the problem. Ignoring the problem and losing hope will only cause matters to deteriorate further. Similarly, if the Islamic State is in a state of decline or is not performing its duties, then the responsibility of the Muslims is to work to repair the Islamic State. The situation of Muslims with a weakened Khilafah as opposed to having no Khilafah can be likened to living in a shoddy house as opposed to living in the street. The one who owns a house still has property that he can call his own.

How Would the New Islamic State Survive?

Such a question is pressing in the minds of every Muslim. Given the status of the current world order, which is further entrenched by the hegemonic grip of the United States in the international arena, including the Muslim world, a question may arise: How can a newly-formed Islamic state survive its initial stages in such an environment. Many Muslims have a tendency to magnify the obstacles standing before them and the Islamic State, or they become so overwhelmed by the obstacles that they resign themselves to accepting the Islamic State as something that will never materialize. Others continue to reminisce over previous and current attempts at establishing an Islamic entity - all of which have failed - and come to the conclusion that creating a global Islamic State for the Muslims is a mission impossible.

Such a position is incorrect because the creation of a new state, while difficult, is not impossible. Throughout time, even during the last century, history has witnessed on several occasions the birth of a new state. The most striking recent examples were the Soviet Union and the State of Israel, both of which emerged in the 20th century. The most important elements in the creation of a new state are a favourable climate and an independent political movement that possesses the motivation and a certain level of awareness of its surroundings. The Islamic movement has a source of motivation that no other ideology has, which is Islam itself. The mere fact that Islam is the correct ideology, and that the Promise and Support of Allah is behind the Believers, are sufficient to abolish any doubt that Muslims may harbour regarding the inevitable success of this Deen.

What the Muslims require are a clear understanding of their objectives and the method to achieve these objectives, as well as a sharp political mentality to equip them with the necessary awareness that the new Islamic entity would depend upon to guide it through the task of establishing itself in a hostile environment. Whether the international climate is favourable or not for the creation of a new state, such an issue is subject to debate and is beyond the scope of this article. However, two points should be kept clear. First, the Islamic State not going to be a camel-riding state governed by simple-minded people who will have to depend upon others to sustain themselves. The Islamic State will be a state that is governed by sincere Muslims who possess a crystallized understanding of their Deen and a sharp political mentality which will enable them to carry out their responsibilities to the world. Secondly, the international climate is not a static climate that is fixed and perpetual but is a dynamic environment which is always subject to continuous change. It is a matter of finding the right combination of favourable elements in order to time the birth of the Islamic State to occur at the right moment.

No one is claiming that establishing the Islamic State is an easy task, and maintaining its existence, especially during the initial stages, will be even more difficult. However, like any other project, with serious planning, dedication, and preparation, the Islamic State will become a reality.

Conclusion

The Islamic State is as much a part of Islam as prayer and fasting. It is a very important and essential part for the simple reason that the State is the mechanism that protects and safeguards the ideology, implements the ideology as a practical system of life, and conveys the ideology to the world. Without the Islamic State, Islam will only exist in the minds and hearts of the Muslims and in the text of the Qur'an and the hadith, but will remain absent as a living system and a solution to the problems of humanity. It is for this reason that the West laboured for centuries to facilitate the collapse of the Islamic State and, after its demise, dedicated tremendous effort towards preventing its re-emergence.

Today, the Islamic State and the Islamic System are theoretical ideas that are taught more for academic consumption than for purposes of application. The Muslims must break from this spiral of looking towards the Islamic State as just another relic of history to be glossed over or a theoretical idea to be studied in the university halls. The issue of the Islamic State should be discussed as a practical solution to the problems that human beings face. Whenever the Muslims discuss Islamic rules - whether they are related to individual aspects such as prayer and zakat, or rules related to the life affairs such as jihad or the economic and social systems - they should begin to develop the habit of connecting these issues to the practical method of applying these rules, which is the Islamic State. This will instil within the Muslims the need for the Islamic State's existence, which will translate into a stronger and stronger momentum that will push the Muslims to work for the Islamic State's reestablishment.

Lastly, the Muslims must work to re-establish their confidence in the Islamic State and the Islamic System. There are many misconceptions and faulty information surrounding the issue of the Islamic State, and the existence of such misconceptions distance the Muslims away from Islam as a complete system of life. Allah (swt) has ordered the Muslims to implement the Islamic system in its totality and to convey this system to humanity. Such a task can only be achieved with the Islamic State; however, the existence of these misconceptions has created a gap between the Muslims and their obligation towards re-establishing the Islamic State. In order for the Muslim Ummah to fulfil its duties and responsibilities, they must make an effort to dispel any misconceptions that they may harbour towards any aspect of their deen, and this includes their perception of the Islamic State.

Source: http://www.adduonline.com/articles/myth.htm

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Islamic Personality

Islamic Personality


By Taquidin Nabhani

1. What does Personality consist of and what are the important factors?

Personality in every man consists of his mentality and his disposition (Nafsiyyah). His outward appearance, body, tidiness and all other aspects are irrelevant to his personality. These are only superficial appearances. It would be superfluous for anyone to think that any of them are a factor of personality or that they affect personality. This is because man is distinguished with his mind, and it is his conduct that is indicative of his elevation or degradation. Since the conduct of man in this life is in accordance with his concepts, his conduct is thus inevitably entwined with his concepts beyond separation. Conduct is the actions of man, which he performs in order to satisfy his instincts and organic needs. He inevitably acts in accordance with the inclinations that he has towards satisfaction. Consequently, his concepts and his inclinations are the backbone of his personality.

2. What are concepts? What makes them? What are their results?

Concepts are the meanings of thoughts, not the meanings of statements. A statement denotes a meaning that may or may not exist in reality,

Concepts are the meanings whose reality is comprehended by the mind, whether it be a tangible reality existent outside the mind or a reality that is accepted as existent outside it, provided this acceptance is based on tangible reality. Apart from this, the meanings of words and sentences are not called concepts; they are mere information.

The formation of concepts occurs as the result of associating reality with information or information with reality, and as the result of the crystallisation of this formation according to the basis or bases against which information and reality are measured when their association takes place, i.e. according to the person's understanding of the reality and the information when he associates them, i.e. according to his comprehension of them., Thus, a person acquires a mentality that understands words and sentences and comprehends meanings and their identified reality, and then it makes its judgement on this reality. So, mentality is the mode of comprehending things or understanding them. In other words, it is the mode in which the reality is associated with information, or in which information is associated with reality by measuring it against one basis or a number of specific bases. From this stem the discrepancies between mentalities, such as the Islamic mentality, the communist mentality, the capitalist mentality, the anarchist mentality and the monotonous mentality. As regards their results, these concepts determine the conduct of man towards the comprehended reality. They also determine his position in terms of inclination towards the reality turning towards it or away from it. In addition they provide him with a particular inclination and a specific taste.


3. What are inclinations? What causes them, and what effect do they have?

The inclinations are the drives, which motivate man to seek satisfaction, entwined with concepts he has about the things that are assumed to provide satisfaction. These inclinations are the outcome of the vital energy that pushes him to satisfy his instincts and organic needs, and the association between this energy and the concepts. These inclinations alone, i.e. the drives entwined with the concepts about life constitute man's Nafsiyyah (disposition). Nafsiyyah is the mode of satisfying instincts (paternal & maternal needs, love, care,o wning wealth etc) and organic needs(food,drink etc). In other words, it is the mode in which the drives for satisfaction are entwined with concepts. Thus it is a combination of the inevitable association that takes place naturally within man between his drives and the concepts he has about things entwined with his concepts about life.


4. What are the important influences in effecting a specific formation of personality?

It is of this Aqliyyah (mentality) and this Nafsiyyah that the Shaksiyyah (personality) consists. Although cognition or comprehension is innate in man and is definitely existent within every human, the formation of mentality is performed by man. Although inclinations are innate in man and are definitely existent within every man, but the formation of disposition (Nafsiyyah) is performed by man. Since the existence of a basis or a number of bases against which information and reality are measured in the process of association is what crystallises the meaning so that is becomes a concept; and since the combination that occurs between the drives and the concepts is what crystallises the drive so that it becomes an inclination. Thus the basis or bases against which man measures information and reality in the process of association has the most important influence in effecting a specific formation of personality. If this basis or bases according to which mentality is formed is the same basis or bases according to which Nafsiyyah (disposition) is formed, man achieves a personality that is distinguished with a specific colour. But if the basis or bases according to which mentality is formed is other than the basis or bases according to which disposition is formed, one's mentality will be different from his disposition. Because he would then be measuring his inclinations against a basis or bases that are deep rooted in him. Thus he would be entwining his drives with concepts other than those which formed his mentality. The result is that he becomes a personality that lacks distinctiveness, a personality with variance and discrepancy, one whose thoughts are different from his inclinations. Because he understands words and sentences and comprehends events in a mode different his inclination towards things.

Consequently, the treatment of personality and its formation can only be achieved through the establishment of one basis for both man's mentality and disposition. That is, the basis against which he measures information and reality when he associates them should become the same basis according to which drives and concepts are associated. Thus, personality is formed according to one basis and one criterion, and as a result becomes a distinctive personality.


5. What does Personality consist of, what are the important factors and does Islam provide a specific personality for man which is distinct from all others?

The 'Aqeedah (creed), treated his thoughts, making it an intellectual basis upon which his thoughts are built and according to which his concepts are formed. He distinguishes true thought from false when he measures it against the Islamic 'Aqeedah and builds it on the 'Aqeedah in its capacity as an intellectual basis. So his mentality is formed over this 'Aqeedah. This intellectual basis, the 'Aqeedah, thus provides him with a distinct mentality and a true criterion for thoughts. It thus safeguards him against erroneous thought; he expels false thought and remains honest in his thought and sound in his comprehension.

At the same time, man's actions, which stem from his instincts and organic needs are properly treated by Islam with Shari'ah rules, which emanate from the 'Aqeedah itself. The Shari'ah rules regulate but do not suppress instincts, they harmonise between them, not leaving them free without restriction. They enable him to satisfy all his needs in a harmonious manner that leads to tranquillity and stability. Islam has made the Islamic 'Aqeedah an intellectual one, thus making it suitable as an intellectual basis against which thoughts can be measured. It also made its 'Aqeedah a comprehensive idea about man, life, and the universe. This comprehensive idea has solved for him all of his complexities whether internal or external. This made it suitable as a general concept, i.e. a criterion that is used naturally when the association between drives and concepts occurs, that is a criterion according to which inclinations are formed. So, Islam provided man with a definite basis, which represented a definite criterion for both concepts and inclinations that is for mentality and disposition at the same time. Thus Islam formed the personality in such a special way so that it is distinct from other personalities.

We conclude that Islam forms the personality by means of the Islamic creed. This Islamic 'aqeedah forms both his Aqliyyah (mentality) and Nafsiyyah (disposition).


6. What is the Islamic Mentality?

The Islamic mentality is the one that thinks on the basis of Islam, i.e. that takes Islam and only Islam as the general criterion for thoughts related to life. It is not the mentality that is merely knowledgeable or pensive. Rather, the mere fact that a person actually and practically takes Islam as the criterion for all thoughts makes his mentality Islamic.


7. What is the Islamic Nafsiyyah?

The Islamic Nafsiyyah (disposition) is the one that makes all its inclinations based on Islam, i.e. that makes Islam the only general criterion for all satisfactions. It is not the one, which is merely ascetical or stringent. Rather, the mere fact that a person actually and practically makes Islam the criterion for all satisfactions makes his disposition Islamic. A person with this mentality and this disposition thus becomes an Islamic personality, irrespective of whether he is knowledgeable or ignorant, and irrespective of whether he confines himself to observing the fard (obligatory) and mandoub (recommended) rules and refrains from the haram (prohibited) actions, or he observes besides this, other recommended acts of obedience and avoidance of suspicious acts. In both cases, a person is an Islamic personality because anyone who thinks on the basis of Islam and makes his desires conform to Islam is an Islamic personality.


8. Is it important for the Muslim to strengthen his Islamic culture and mentality?

Islam ordered the Muslim to learn more Islamic culture, so that this mentality grows and becomes capable of measuring any thought. Islam also demanded performing matters beyond the fard (obligatory) actions and demanded the avoidance of matters more than the haram (prohibited actions) in order that this disposition is strengthened, so that it becomes capable of deterring any inclination that is incompatible with Islam. But all this is intended to enhance this personality and to set it to proceed towards a sublime pinnacle.


9. Can the Islamic personality vary in strength amongst man?

The common knowledgeable who act in accordance with Islam and the educated who confine themselves to performing the fards (compulsory rules) and refraining from the harams (prohibited actions) are all Islamic personalities. These types of personality only vary in strength but are all Islamic personalities. What matters when judging whether someone is an Islamic personality is whether he takes Islam as the basis for his thinking and inclinations. It is according to this that Islamic personalities, mentalities, and nafsiyyahs (dispositions) become disparate.


10. Is it correct to envisage the Islamic personality as akin to an angel?

Those who envisage an Islamic personality as an angel commit a grave misjudgement. Their harm in society is enormous, because they look for angels amongst people and never find them; they do not find an angel even in themselves. They thus despair and give up hope for Muslims. Those idealistic people verily serve as proof that Islam is utopian, impossible to implement, and is a host of admirable ideals that man cannot implement or endure. Consequently, they repulse people from Islam and render many people too paralysed to act; although Islam came in order to be implemented in practice.


11. How realistic is it to develop an Islamic personality?

Islam is realistic, i.e. it deals with realities and it is not difficult to implement. It is within the potential of every man, no matter how weak his thinking is and how strong his instincts and needs are. Such a man can implement Islam upon himself smoothly and easily after he has comprehended the Islamic Aqeedah and become an Islamic personality. This is because he definitely becomes an Islamic personality merely by making the Islamic Aqeedah the basis for his concepts and inclinations and maintaining this criterion.

The only task that he has to perform afterwards, is to strengthen his personality with the Islamic culture in order for his mentality to grow, and with recommended acts of obedience to strengthen his Nafsiyyah, so that he is on the path to a sublime pinnacle, which he would not only reach but also surpass towards ever-elevating peaks. This is due to the fact that Islam has treated man's mentality with its Aqeedah when it made this Aqeedah the intellectual basis on which to build his thoughts about life. So, he distinguishes true from false thought when he measures thoughts against the Islamic Aqeedah and builds them on it because it is an intellectual basis. Thus, he safeguards himself against erroneous thought, avoids false thought and remains true in his thought and sound in his comprehension.


12. How does Islam treat man's inclinations?

Islam has treated man's inclinations with Shari'ah rules when it treated his actions, which emanate from his instincts and organic needs. This treatment is sensitive; it regulates instincts but does not harm them by attempting to destroy them. It does not leave them free and unrestricted but puts them in harmony. It enables man to satisfy all his needs in a harmonious manner that leads to tranquillity and stability. So, a Muslim who embraces Islam through ration and evidence and fully implements Islam upon himself and understands correctly the rules of Allah (Subhaanahu wa ta'ala), this Muslim is an Islamic personality distinct from all others. He achieves the Islamic mentality when he makes the Islamic Aqeedah the basis for his thinking. And he achieves the Islamic Nafsiyyah when he makes this Aqeedah the basis for his inclinations. Hence, the Islamic personality is characterised with special attributes that distinguish the Muslim and mark him amongst people; he is as outstanding amongst them as a mole on the face. These attributes that characterise him are an inevitable result of his observance of Allah's commands and prohibitions and of performing his actions in accordance with these commands and prohibitions as a result of his awareness of his relationship with Allah (Subhaanahu wa ta'ala). Thus, his aim from observing the Shari'a is nothing but to please Allah (Subhaanahu wa ta'ala).


13. What are the qualities of the one who achieves the Islamic Personality?

After a Muslim has achieved an Islamic mentality and nafsiyyah, he becomes qualified for cadetship and leadership simultaneously. He combines mercy and toughness, luxury and asceticism. He truly understands life, so he seizes this worldly life, allocating for it only its due significance and he gains the hereafter by striving for it. Accordingly, he is not dominated by any of the attributes of the worshippers of worldly life. He does not drift with religious monomania or Indian asceticism. Simultaneously, he is a hero of Jihad and a resident of a prayer chamber. He humbles himself when he is a master. He combines within him leadership and jurisprudence, trade and politics. His most sublime attribute is that he is a servant of Allah's, his Creator. Therefore, you see him humble in his prayer; he refrains from futile talk; he pays his Zakaah; he lowers his gaze; he observes his trusts; he honours his pledge; he keeps his promise; and he performs Jihad.

Thus is the Muslim.
Thus is the believer.
Thus is the Islamic personality, which Islam forms and by which it makes a person most righteous amongst people.

Allah (Subhaanahu wa ta'ala) described this personality in the Holy Qur'an with a number of ayahs (verses) when He described the companions of the Prophet (pbuh) and when he described the servants of Allah Most Gracious and when He described those who perform Jihad.

''Muhammad is the Messenger of Allah; and those who are with him are strong against Unbelievers, but compassionate amongst each other,'' [29:48].

And:

''The vanguard (of Islam), the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in all good deeds, well-pleased is Allah with them as are they with Him,'' [100:10]

And:

''The believers must (eventually) win through. Those who humble themselves in their prayers; who avoid vain talk; who are active in deeds of charity'' [1-4:23]

And:

''and the servants of Allah Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, ''Peace!'' Those who spend the night in adoration of their Lord, prostate and standing.'' [63-64:25]

And:

''But the Messenger, and those who believe with him strive and fight with their wealth and their persons: for them are (all) good things: and it is they who will prosper. Allah has prepared for them Gardens under which rivers flow, to dwell therein: that is the supreme felicity'' [88-89:9]

And:

''Those that turn to Allah in repentance; that serve Him and praise Him; that wander in devotion to the cause of Allah; that bow down and prostrate themselves in prayer; they enjoin good and forbid evil; and observe the limits set by Allah; these do rejoice. So proclaim the glad tidings to the Believers'' [112:9]



14. What is the correct basis on which the Personality Formed?

When man cognises or comprehends things, i.e. when he comprehends them, in a specific mode, he achieves a specific mentality. When the drives for satisfaction, which have crystallised through their inevitable association with the concepts about things, are entwined by man with specific concepts about life, he achieves a specific nafsiyyah. When his concepts about life unite in controlling him when he cognises things and when he inclines to things as well, he achieves a specific personality. Therefore, personality is making the direction one has in cognising things and in inclining to them as one direction built on one basis. Thus the formation of personality is the establishment of one basis for both thinking and inclinations in man. Such a basis may be one or multiple, when it is multiple, that is if multiple guidelines were made bases for thinking and inclinations, one would have a personality, but it would be colourless . If the basis were one, that is if one principle was made the basis for thinking and inclination, one would have a specific personality of a specific colour. This is how man should be and this also should be targeted in the process of culturing individuals.

Although every general idea could be a basis for thinking and inclination, but such an idea could only be a basis for a limited number of things but not for all things. Nothing qualifies for a comprehensive basis for all things except a comprehensive idea about man, life and the universe. This is because it is the intellectual basis on which every thought is built, and because it determines every viewpoint in life. And because it is only the intellectual creed, which is fit to refer to with regard to thoughts that regulate life's matters and those that affect man's conduct in life.

Nevertheless, the fact that the comprehensive idea, i.e. the intellectual creed is exclusively fit as a general and comprehensive basis for thinking and inclinations, in no way this means that it is the correct basis. It only means that it is fit to be a basis, irrespective of correctness or incorrectness. What indicates the correctness or incorrectness of such a basis is its compatibility with man's fitrah (innate nature). If an intellectual creed was compatible with man's fitrah , it would be a correct creed, and , consequently, it would be a correct basis for thinking and inclinations, i.e. for the formation of personality. If it were incompatible with the fitrah, it would be a false creed and thus a false basis. Creed's compatibility with fitrah means its acknowledgement of the impotence and the need to depend on the Creator (The Governor) that are in man's fitrah, in other words its compatibility with the instinct of sanctification.

The Islamic Aqeedah is the only intellectual creed that acknowledges what is in man's fitrah, namely sanctification. This is because other creeds are either compatible with the instinct of sanctification by way of emotion not by way of ration, thus being non-intellectual creeds, or they are intellectual creeds but do not acknowledge what is in man's fitrah , i.e. they do not acknowledge the instinct of sanctification.

Therefore, the Islamic Aqeedah is the only correct creed. And it is the only creed that is fit to be the correct basis for thinking and inclinations. Hence, the formation of personality by man should be based on the intellectual creed as a basis for his thinking and inclinations. Since the Islamic creed (Aqeedah) is the sole correct intellectual creed and thus the sole correct basis, the formation of personality should take place by making the Islamic Aqeedah alone the sole basis for man's thinking and inclinations, in order for him to be an Islamic personality, i.e. to be a lofty and distinct personality. Hence formation of the Islamic personality is only accomplished by building both the thinking and the inclinations of the individual on the basis of the Islamic Aqeedah. By so doing, the Islamic personality is formed.

15. How is the Islamic personality maintained and developed

For this personality to remain based on the Islamic Aqeedah, there is no guarantee, since deviation from the Aqeedah might occur in man's thinking; it might occur in his inclinations as well. This deviation may be in the form of misguidance (kufr) or in the form of fisq (transgression). Therefore, a constant observance of building the thinking and inclinations on the basis of the Islamic Aqeedah maintained at every moment in life in order for the individual to remain an Islamic personality. After the formation of this personality, work is focused on developing it by developing the mentality and by developing the nafsiyyah. As regards the nafsiyyah, it is developed through worshipping the Creator and drawing nearer to Him through acts of obedience, and by constantly building every inclination towards any thing on the Islamic Aqeedah. Development of the mentality, on the other hand, is achieved through the explanation of thoughts built on the Islamic Aqeedah and conveying them in Islamic culture.


16. Is this the same method employed by the Prophet (Sallallahu Alaihi Wasallam) in forming the Islamic personality?

This is the method for forming the Islamic personality and the method for developing it. It is one and the same method employed by the Prophet (Sallallahu Alaihi Wasallam). He used to call people for Islam by calling them for the Islamic Aqeedah. Once they have embraced Islam, he strengthened this Aqeedah in them and ensured that they were committed to building their thinking and inclinations on its basis, as was reported in the Athar (material conveyed by the Sahaabah),''None of you shall be believer unless his disposition is in accordance with what I brought to you,'' and ''None of you shall be believer unless I am the intellect with which he comprehends.'' He then proceeded to convey the Quranic ayahs of Allah (Subhaanahu wa ta'ala) that were being revealed to him and to explain the ahkaam (rules) and to teach Islam to the Muslims. At his hands, and as a result of following him and adhering to what he conveyed, lofty Islamic personalities second only to the prophets were formed. We thus conclude that the starting point with the individual is the establishment within him of the Aqeedah; then, thinking and inclinations are built on it; afterwards, effort is exerted in performing acts of obedience and acquiring thoughts.

17. Does behaviour contradicting the attributes of a committed Muslim make him a non-Islamic personality or ostracise the person from Islam?

Many Muslims exhibit acts that are incompatible with their Islamic Aqeedah. Many Islamic personalities exhibit some behaviour that contradicts with their Islamic personalities. Some think that the acts, which are incompatible with the Islamic Aqeedah, ostracise the person from Islam, and that the behaviour contradicting the attributes of a committed Muslim divests him of his Islamic personality.

The truth is that gaps in the conduct of a Muslim do not divest him of his Islamic personality. This is because a person may inadvertently fail to associate his concepts with his Aqeedah; or he may be ignorant of the contradiction between such concepts and his Aqeedah or his Islamic personality; or Satan may overwhelm his heart and thus cause him to distance himself from this Aqeedah in one of his acts. So he would act in a manner that is incompatible with his Aqeedah or that contradicts the attributes of a Muslim adherent to his deen or against the commands and prohibitions of Allah (Subhaanahu wa ta'ala). He would do all this or some of it when he still embraces the Aqeedah and employs it as the basis for his thinking and inclinations. Thus it is incorrect in such cases to say that the person has abandoned Islam, or that he has become a non-Islamic personality. Because as long as the Islamic Aqeedah is embraced by him, he remains a Muslim, although disobedient in one of his acts. As long as one adopts the Islamic Aqeedah as the basis for his thinking and inclinations, he is an Islamic personality, even if he commits fisq (transgression) in a given instance of his behaviour. This is because what matters is the embracing of the Aqeedah and the adopting of it as the basis for thinking and inclinations, even though there are gaps in acts and behaviour.

A Muslim is not ostracised from Islam unless he relinquishes the embracement of the Islamic Aqeedah whether by speech or action. He is not divested of his Islamic personality unless he distances himself from the Islamic Aqeedah in his thinking and inclinations, i.e. if he does not take it as a basis for his thinking and inclinations. If he distances himself from it, he is no longer a Muslim. And if he does not distance himself from it he remains a Muslim. Therefore one can be a Muslim because he does not deny the Islamic Aqeedah, but in spite of being a Muslim he is not an Islamic personality. This is because despite his embracement of the Islamic Aqeedah he does not take it as a basis for his thinking and inclinations. This is due to the fact that the association of concepts with the Islamic Aqeedah is not mechanical in such a way that the concept does not function except in accordance with the Aqeedah. Rather it is a social association that is open to separation and back to restoration. Therefore no wonder that a Muslim commits a disobedience and violates the commands and prohibitions of Allah in one of his acts. Such a person might see the reality incompatible with associating behaviour with the Aqeedah. Or he might imagine that it was in his interest to do what he did but then he repents and comprehends the error of what he did and returns to Allah (Subhaanahu wa ta'ala). Such a violation of Allah's commands and prohibitions does not deny him his Aqeedah but it does deny him his commitment to the Aqeedah in this precise act. Therefore an 'aasi (disobedient person) or a faasiq (perpetrator of transgression) is not considered a murtadd (apostate), but he is considered a Muslim 'aasi only in the act in which he was disobedient, and he is punished for this act only. He remains a Muslim as long as he embraces the Aqeedah of Islam. So, it should not be said that he is a non-Islamic personality for the mere instance when he erred inadvertently, or when he was overwhelmed by Satan, as long as his adoption of the Islamic Aqeedah as a basis for his thinking and his inclinations is intact and free of any doubt.

The Sahaabah (companions of the prophet) were involved in a number of incidents at the time of the prophet (Sallallahu Alaihi Wasallam) where a companion of the prophet would violate a command or prohibition. Such violations did not deny him his being a Muslim and it did not compromise his Islamic personality. This is because they were humans not angels. They are just like all other people and they are not impeccable because they are not prophets. Hatib ibn Abi Balta'ah conveyed to the Kafirs of Quraish the news of the prophet's intention to invade them, although the prophet was cautious to maintain the secrecy of the invasion. The prophet twisted the head of Al-Fdl Ibn Al-'abbas when he saw him gazing, in a manner indicating inclination and desire, at a woman who was talking to the prophet. In the year of the conquest (of Mecca), the Ansar spoke about the prophet and said that he had abandoned them and returned to his kinsfolk despite his vow not to do so. The senior Sahabah fled the fight at Hunain and left the prophet with only few of his companions. These were only some of the incidents which the prophet did not consider undermining to the Islam of the perpetrators or blemishing to their Islamic personality.

This alone is sufficient evidence that gaps in conduct do not ostracise the Muslim from Islam, nor do they divest him of his Islamic personality. Yet, this does not imply the permissibility of disobeying Allah's commands and prohibitions, since it is indisputable that disobeying them ranges between haraam (prohibited) and makrooh (disliked). Nor does this imply that an Islamic personality is free not to conform to the attributes of a committed Muslim since all this is indispensable for the formation of an Islamic personality. Yet this does imply that Muslims are humans and that Islamic personalities are humans not angles. Thus if they erred they would be treated in accordance with the dictates of Allah's rule if their fault is punishable. But it should not be said that they became non-Islamic personalities.

The basis for judging whether someone is an Islamic personality is the intactness of his Islamic Aqeedah and the building of his thinking and inclinations on it. As long as the basis is intact and the building of thinking and inclinations is exclusively on the Islamic Aqeedah, rare inadvertent errors, i.e. gaps in conduct do not compromise his Islamic personality.


18. What are the factors that would make a person a non-Islamic personality and ostracise him from Islam?

But if a person's Aqeedah becomes faulty, this person is ostracised from Islam even if his deeds were built on the rules of Islam, because they would not then be built on belief but on something other that belief, either on habit, conformity to people, the benefit of such deeds or any other matter. If the building process becomes faulty due to his use of benefit as the basis on which to build his behaviour, or the use of the intellect as the basis on which to build his behaviour, the person would remain a Muslim due to the intactness of his Aqeedah. But he would no longer be an Islamic personality, even if he was among the carriers of the Islamic Da'wa or if all his behaviour is in conformity to the rules of Islam. This is because the building of thinking and inclinations on the Islamic Aqeedah due to belief in it is what makes an Islamic personality.

Therefore, those who love Islam and want it to be dominant and victorious but do not build their thinking on its thoughts and rules but rather on their own minds, interests or desires, they should be wary of such a deed because it distances them from being Islamic personalities; even if their Aqeedah is intact and even if they were highly knowledgeable of the thoughts and rules of Islam. Attention should be drawn to the fact that embracing the Islamic Aqeedah means belief in all of the prophet's message, as a whole, and belief, in the detailed, matters whose evidence is definite, and that the acceptance of all this be matched with contentment and submission. It should be known that mere knowledge is insufficient and that revolt against a most minor matter proven definitely as part of Islam ostracises the person and detaches him from the Aqeedah. Islam is an indivisible whole as far as belief and acceptance is concerned. Thus Islam can only be accepted as a whole; relinquishment of a fraction of it is kufr (disbelief). Hence the belief in the separation of deen from life or from the state is indisputable kufr.

''Those who deny Allah and His Messengers, and (those who) wish to separate Allah from His Messengers, saying , 'We believe in some but reject other' and those who wish to take a course midway, They are in truth (equally) unbelievers''[150-151: 2 Annisa'].

Saturday, June 14, 2008

Exposing the flaws in the Theory of Evolution

Exposing the flaws in the Theory of Evolution

[This article will describe and explore the Theory of Evolution. It will attempt to describe the theory, defining its main elements, and also take a brief look at the historical changes to the Theory – a kind of evolution of the Theory of Evolution! In addition, the article will seek to discuss the evidences used by the proponents of this theory and then provide a synopsis of the counter arguments. ]


Introduction

The Theory of Evolution has become the de facto standard used in the West, and indeed beyond, to explain the existence of creation and life. It is described as rational and scientific; many statements are made to demonstrate the strength of the Theory – such as the number of scientists who have given it their blessings and its widespread acceptance beyond the scientific community. Nonetheless, there is a strong perception existing in our day and age of the credibility of the Theory of Evolution. To some extent, it is discussed and taught in schools and educational establishments and promoted in the mainstream media. In stark contrast, other arguments that explain the existence of life are considered to be irrational, backward and steeped in ignorance borne out of belief in religion. In other words, there are essentially two clear camps: the ‘scientific’ and progressive camp which espouses the virtues of the Theory, and the apparently ‘unscientific’ contingent which clings to outmoded explanations such as the existence of a Creator. In recent times, thanks in no small part to various Christian elements in the U.S., the clashes between these two sides have become more visible and the tempo seems to have been raised. There have been calls for a restructuring to the way in which the Theory is taught to children, or at the very least provision for a balanced approach, so that the young are taught about other explanations as well. Many establishments have insisted on giving religious teaching the priority, leading to conflict with those who believe religion should have no such role in schools.

The Theory of Evolution

The theory of evolution is sometimes described using complex and convoluted language, which can be a significant source of confusion. What adds to the confusion is the fact that aspects of the theory do undergo change and revision. In this article I will try to explain the main points that constitute the theory, on which those who propose this theory are agreed, without getting bogged down in the finer details or indeed the many arguments and assumptions in relation to areas where there may be some difference of opinion and divergence of views. I have also tried to simplify the description so it can be understood without recourse to a dictionary and constant definition of scientific terminology.

To understand the thrust of the theory, it is useful to have an idea of some of the concepts that are used and an appreciation of the context.

Firstly, the definition: biological evolution is defined as descent with modification from a common ancestor. In this context, descent means going down from one generation through to the following generations. Modification alludes to alterations in genetic make-up and changes in gene frequencies. This definition encompasses what is known as small-scale evolution (changes in gene frequency in a population from one generation to the next) and large-scale evolution (the descent of different species from a common ancestor over many generations).

Of course biological evolution is not simply a matter of change over time. Lots of things change over time: trees lose their leaves, mountain ranges rise and erode, but they aren't examples of biological evolution because they don't involve descent through genetic inheritance.

Secondly, a key central idea of biological evolution is that all life on Earth shares a common ancestor, just as our cousins and we share a common grandmother. It is argued that through the process of descent with modification, the common ancestor of life on Earth gave rise to the diversity that we see documented in the fossil record and around us today. Evolution means that we are all distant cousins: humans and oak trees, hummingbirds and whales.

The process of evolution produces a pattern of relationships between species. As lineages evolve and split and modifications are inherited, their evolutionary paths diverge. This produces a branching pattern of evolutionary relationships. These relationships can be reconstructed and represented on a "family tree," called a phylogeny.

As a consequence of this ‘family tree’ understanding, it is important to remember that:

1. Humans did not evolve from chimpanzees. Humans and chimpanzees are evolutionary cousins and share a recent common ancestor that was neither chimpanzee nor human.

2. Humans are not "higher" or "more evolved" than other living lineages. Since these lineages split, humans and chimpanzees have each evolved traits unique to their own lineages.

Thirdly, another important aspect of evolution is the linking of speciation events to time i.e. trying to understand when different species evolved. Using various methods, such as radiometric dating, scientists are able to conclude that life began 3.8 billion years ago, and insects diversified 290 million years ago, but the human and chimpanzee lineages diverged only five million years ago.

To give an analogy for this, imagine squeezing the billions of years of the history of life on Earth into a single minute. Then it would take about 50 seconds for multi-cellular life to evolve, another four seconds for vertebrates to invade the land, and another four seconds for flowers to evolve — and only in the last 0.002 seconds would "modern" humans arise.

So, the claim is made that evolution is the process by which modern organisms have descended from ancient ancestors. Evolution is apparently responsible for both the remarkable similarities we see across all life and the amazing diversity of that life — but exactly how does it work?

Fundamental to the process is genetic variation upon which selective forces can act in order for evolution to occur. Evolution only occurs when there is a change in gene frequency within a population over time. These genetic differences are heritable and can be passed on to the next generation — which is what really matters in evolution: long term change. Therefore, we need to examine the actual mechanisms of evolution.

In essence there are four basic processes, which constitute the mechanisms of evolution. These are mutation, migration, genetic drift and natural selection.

Mutation refers to the actual changes in the DNA within cells. The DNA affects how an organism looks, behaves and so on. Thus a change in the DNA can alter all aspects of its life.

When cells divide the DNA is copied exactly as it is. However, on occasion, it is possible for they’re to be a discrepancy in the copying of the DNA. This difference is considered a mutation. It must be kept in mind that mutations are random – and so do not normally depend on external factors. That said, it is possible for there to be mutation as a result of exposure to radiation or chemicals, causing the DNA to break down. In this case, when the cells repair the DNA, the result is not a perfect repair – and so the resultant DNA is a mutation.

Whether a particular mutation occurs is not related to how useful that mutation would be. The mutation in the genes can yield a beneficial, neutral or harmful change for the organism.

Although mutation can occur with any gene, it is the mutation that affects genes, which can be transmitted from one generation to the next that is of interest, since this is a form of evolution. If genes mutate and cannot be passed to future generations, then these mutations cannot be considered as having any relation to evolution. These are called Somatic Mutations and occur in non-reproductive cells. Hence the genes that are affected by mutation related to biological evolution are the reproductive cells, like eggs and sperm. Any mutations in the sex cells mean that potentially the change (the mutation) can be passed onto following generations. These mutations are labelled Germ Line Mutations.

Migration is the flow of genes from one population to another. This Gene Flow can include various different events, such as pollen being blown to a new destination or people moving to new cities or countries. In a situation where genes are carried to a population where those genes previously did not exist, gene flow becomes a very important source of genetic variation.

Thus, as well as being mechanisms of evolution, Mutation and Migration also constitute sources of genetic variation. Another source of genetic variation is sex, which can introduce new gene combinations into a population.

Genetic drift refers to the situation where, just ‘by chance’, some individuals leave behind a few more descendents and thus genes than other individuals. This happens to all populations since there can be no avoidance of chance. So for example, every time somebody steps on an insect with a certain characteristic, this reduces the number within that particular population and hence means there is one less insect remaining to pass on its genes to a new generation. Conversely, this also means that there are now more insects with different characteristics within the same population, who are able to pass on their genes. Clearly, this shows that genetic drift affects the genetic makeup of a population through entirely random means.

Natural Selection is the fourth cog in the wheel of evolution. This in itself requires three components: variation in traits, differential reproduction and heredity. To understand this, consider a population of beetles. Some beetles are brown and others are green – this is a variation in a trait or a characteristic.

The environment is not able to support unlimited growth of the population and so not all individuals are able to reproduce to their full potential. For example, we could say that green beetles are easily visible on the ground and so tend to get eaten more by birds – so less survive to reproduce compared to brown beetles. In other words, we have differential reproduction.

Finally, the brown beetles have brown baby beetles since this trait has a genetic basis i.e. they pass on a gene that determines the colour to be brown. This is what is meant by heredity. Putting these components together, evolution by natural selection is seen at work. The more advantageous trait of brown colour becomes more common in the population with time and if this process continues, then eventually all the beetles will be brown.

It is claimed that natural selection is also able to shape behaviour. The mating rituals that many birds have, the wiggle dance that bee’s do or the human capacity to learn language, have genetic components.

In some cases, natural selection can be observed directly. Data shows that the shape of finches' beaks on the Galapagos Islands is related to weather patterns: after droughts, the finch population has deeper, stronger beaks that let them eat tougher seeds.

In other cases, human activity has led to environmental changes that have caused populations to evolve through natural selection. A striking example is that of the population of dark moths in the 19th century in England, which rose and fell in parallel to industrial pollution. These changes can often be observed and documented.

‘Fitness’ is a concept used to describe how good a particular organism is at leaving its set of genes in the next generation compared with others with a different set of genes. Going back to the example of beetles, if brown beetles were to consistently leave more off spring than green beetles, then they would be considered to have a higher fitness. Fitness however does depend on the environment in which an organism lives. Also, from this perspective, the fittest individual is not necessarily the strongest, fastest or biggest. What matters is leaving it’s genes in the next generation and so survival ability, finding a mate and producing off spring is more important. This sub-category of natural selection in relation to finding a mate and reproductive behaviour is labelled sexual selection.

Another category of natural selection is artificial selection. This is where, instead of nature, humans consciously select for or against particular features in organisms. For example, the human may allow only organisms with the desired feature to reproduce or may provide more resources to the organisms with the desired feature. Historically, farmers and breeders have used this idea of selection to cause major changes in the features of their plants and animals.

One key aspect of natural selection is known as adaptation. An adaptation is a feature that is common in a population because it seems to provide an improved function. Adaptations can take many forms: a behaviour that allows better evasion of predators, a protein that functions better at body temperature, or an anatomical feature that allows the organism to access a valuable new resource — all of these might be adaptations. For example, mimicry of leaves by insects is an adaptation for evading predators or the use of echolocation by bats to help them catch insects. Similarly, the creosote bush is a desert-dwelling plant that produces toxins that prevent other plants from growing nearby, thus reducing competition for nutrients and water.

To summarise, all of the mechanisms discussed above (mutation, migration, genetic drift and natural selection) can cause changes in the frequencies of genes in populations, and so all of them are mechanisms of evolutionary change. However, it is worth keeping in mind that natural selection and genetic drift cannot operate unless there is genetic variation — that is, unless some individuals are genetically different from others.

A historical perspective

Although Charles Darwin is synonymous with the Theory of Evolution, he was not the first naturalist to propose that species changed over time into new species i.e. that life evolves. In the eighteenth century, a naturalist called Buffon along with others began to introduce the idea that life might not have been fixed since creation. By the end of the 1700s, palaeontologists had swelled the fossil collections of Europe, offering a picture of the past at odds with an unchanging natural world. And in 1801, a French naturalist named Jean Baptiste Pierre Antoine de Monet; Chevalier de Lamarck took a great conceptual step and proposed a full-blown theory of evolution.

Lamarck was struck by the similarities of many of the animals he studied, and was impressed too by the burgeoning fossil record. It led him to argue that life was not fixed. When environments changed, organisms had to change their behaviour to survive. If they began to use an organ more than they had in the past, it would increase in its lifetime. If a giraffe stretched its neck for leaves, for example, a "nervous fluid" would flow into its neck and make it longer. Its offspring would inherit the longer neck, and continued stretching would make it longer still over several generations. Meanwhile organs that organisms stopped using would shrink (called vestigial structures).

Lamarck was mocked and attacked by many of his contemporary naturalists such as Cuvier. While they questioned him on scientific grounds, many of them were also disturbed by the theological implications of his work. Lamarck was proposing that life took on its current form through natural processes, not through miraculous interventions. For British naturalists in particular, steeped as they were in natural theology, this was appalling. They believed that nature was a reflection of God's benevolent design. To them, it seemed Lamarck was claiming that it was the result of blind primal forces. Shunned by the scientific community, Lamarck died in 1829 in poverty and obscurity.

In many ways, Darwin's central argument was very different from Lamarck's. He argued that complexity evolved simply as a result of life adapting to its local conditions from one generation to the next. He also argued that species could go extinct rather than change into new forms. But Darwin relied on much the same evidence for evolution that Lamarck did and Darwin wrongly accepted that changes acquired during an organism's lifetime could be passed on to its offspring.

Lamarckian inheritance remained popular throughout the 1800s, in large part because scientists did not yet understand how heredity works. With the discovery of genes, it was finally abandoned for the most part. But Lamarck, whom Darwin described as "this justly celebrated naturalist," remains a major figure in the history of biology for envisioning evolutionary change for the first time.

Throughout the nineteenth century, heredity remained a puzzle to scientists. How was it that children ended up looking similar to, but not exactly like, their parents? These questions fascinated and frustrated Charles Darwin deeply. After all, heredity lies at the heart of evolution.

Ironically, it was just as Darwin was publishing the Origin of Species in 1859 that someone got the first real glimpse of the biological machinery behind heredity. In a secluded monastery in what is now the Czech Republic, a monk named Gregor Mendel was studying heredity in a garden of peas. Through his experiments, Mendel discovered what later scientists called "dominant" and "recessive" alleles i.e. part of genetics.

Darwin and a British biologist called Alfred Russel Wallace had independently conceived of a natural, even observable, way for life to change: a process Darwin called natural selection. Within a few decades, most scientists accepted that evolution and the descent of species from common ancestors were real. But natural selection had a harder time finding acceptance.

Even in 1900, whilst many scientists were rediscovering Mendel's insights, they continued to remain opposed to natural selection. After all, Darwin had talked of natural selection gradually altering a species by working on tiny variations. But the Mendelist’s found major differences between traits encoded by alleles. In order to jump from one allele to another, evolution must make giant jumps—an idea that seemed to clash with Darwin.

But in the 1920s geneticists began to recognize that natural selection could indeed act on genes. For one thing, it became clear that any given trait was usually the product of many genes rather than a single one. A mutation to any one of the genes involved could create small changes to the trait rather than some drastic transformation. Just as importantly, several scientists — foremost among them Ronald Fisher, JBS Haldane and Sewall Wright — showed how natural selection could operate in a Mendelian world. They carried out breeding experiments like previous geneticists, but they also did something new: they built sophisticated mathematical models of evolution.

Known as "population genetics," their approach revealed how mutations arise and, if they are favoured by natural selection, can spread through a population. Even a slight advantage can let genes spread rapidly through a group of animals or plants and drive other forms extinct. Evolution, these population geneticists argued, is carried out mainly by small mutations, since drastic mutations would almost always be harmful rather than helpful.

Thus, population genetics became one of the key elements of what would be called the Modern Synthesis.

In 1937, a Soviet-born geneticist named Theodosius Dobzhansky wrote a landmark book called Genetics and the Origin of Species. Dobzhansky's ability to combine genetics and natural history attracted many other biologists to join him in the effort to find a unified explanation of how evolution happens. Their combined work known as "The Modern Synthesis" brought together genetics, palaeontology and many other sciences into one powerful explanation of evolution, showing how mutations and natural selection could produce large-scale evolutionary change.

While evolutionary biologists were fashioning the Modern Synthesis, geneticists around the world searched furiously for the molecules that carried genetic information. They knew that cells contained several different types of molecules, such as proteins and nucleic acids. But which had the capacity to bear information and be copied into new cells?

The answer came through the discovery of DNA by Francis Crick and James Watson, which revolutionized evolutionary biology. Mutations, researchers realized, change the structure of the DNA. A single base pair may change, or a set of genes may be duplicated. Hence, those mutations that confer a selective advantage to an individual become more common over time, and ultimately these mutant genes could drive the older versions out of existence.

Evidences used by the proponents of the Theory

The mechanisms covered thus far are the basic building blocks of the theory of evolution. The next logical step is to look at the evidence that is given to claim these processes are responsible for both micro and macroevolution. In other words, what evidence is there that evolution has occurred and is responsible for the variety of life around us, and also is there evidence that demonstrates the mechanisms discussed in this article are indeed behind all these changes?

Those who support the theory of evolution present proofs that can loosely be gathered into a number of categories. We will examine these in turn.
The primary source of proof for the theory comes from Fossil Evidence. The argument is that fossil records provide excellent snapshots of the past and when assembled they illustrate evolutionary change over many millions of years.

As well as being actual remains of organisms, and thus giving an understanding as to the shape, appearance and skeletal structure, fossils can give additional clues. For example, they can indicate interactions that took place many years previously. A fossil may contain punctures or holes that could be teeth records of various animals, allowing scientists to extrapolate about what kind of organism may have been responsible, the shape of its jaws, and so on.

Fossils can tell us about the growth patterns in ancient animals. For example, examining a cross section of a bone that has been found, it is possible to see the number of blood vessels; this in turn would indicate the speed of growth and so on.

An important section of fossil records are transitional forms. These are fossils or organisms that show the intermediate states between ancient organisms and their descendents. Since scientists have found so many transitional forms, it is claimed there is an abundance of evidence for evolution. An example of this is the case of the beluga whale. The beluga whale has its nostrils at the top of its skull. A fossil record of an animal that is considered to be related to today’s whales and dolphins, called Pakicetus, had its nostrils at the front of its skull. This animal lived about 50 million years ago. So scientists would expect that there might be a transitional form i.e. an animal that had some variation in the position of its nostrils compared to Pakicetus and the beluga whale. In fact, fossil records have been discovered of a skull, about 25 million years old, where the nostrils are in the middle of the skull. This animal has been labelled Aetiocetus.

So Aetiocetus could plausibly be the transitional form, linking Pakicetus to the beluga whale and demonstrating a steady evolution.

The second source of evidence is garnered from studying homologies. Evolutionary theory predicts that organisms that come from the same ancestor will share similarities. These similar characteristics are known as homologies. As mentioned earlier, the logic is essentially that historically every species shares a common ancestor. As we move forward in time, new species evolve, but since they share a number of common ancestors, so we would expect them to share some characteristics that exist or existed in those ancestors. A crude example would be that of humans and apes. At some stage, going back in time, there was a common ancestor from which both species evolved. So humans and chimpanzees would have similar characteristics, based on the fact that they share common ancestors. Another example of homology is that of leaves. If we were to examine the leaves of say the pitcher plant (which has leaves shaped to capture insects), the Venus Flytrap, the Poinsettia (which has bright red leaves) and the cactus plant (where its leaves are essentially spines) then we would see that each type of leave has a different shape and function. Yet they are all derived from a common ancestral form.

Yet another example of homology is the forelimb of tetrapods (vertebrates with legs). Frogs, birds, rabbits and lizards all have different forelimbs, reflecting their different lifestyles. But those different forelimbs all share the same set of bones - the humerus, the radius, and the ulna. These are the same bones seen in fossils of the extinct transitional animal, Eusthenopteron, which demonstrates their common ancestry.

Comparing the anatomies of different living things, looking at cellular similarities and differences and studying embryological development can reveal homologies.

Studying the embryological development of living things (i.e. prior to birth) provides clues to the evolution of present-day organisms. During some stages of development, organisms exhibit ancestral features in whole or incomplete form. For example, some species of living snakes have hind limb-buds as early embryos but rapidly lose the buds and develop into legless adults. The study of developmental stages of snakes, combined with fossil evidence of snakes with hind limbs, supports the hypothesis that snakes evolved from a limbed ancestor.

Similarly, toothed whales have full sets of teeth throughout their lives. Baleen whales, however, only possess teeth in the early foetal stage and lose them before birth. The possession of teeth in foetal baleen whales provides evidence of common ancestry with toothed whales and other mammals. In addition, fossil evidence indicates that the late Oligocene whale Aetiocetus (the same Aetiocetus - our transitional friend with the nostrils in the middle of its skull), which is considered to be the earliest example of baleen whales, also bore a full set of teeth.

From a cellular and molecular level we find fundamental similarities between the cells of living things, which can be explained by the theory of evolution. All organisms are made of cells, which consist of membranes filled with water containing genetic material, proteins, lipids, carbohydrates, salts and other substances. The cells of most living things use sugar for fuel while producing proteins as building blocks and messengers. Comparing a typical animal cell with that of a plant, there are only three structures unique to one or the other (these are the cell wall, the centriole and the chloroplast). All other aspects are similar, such as the nucleus, cytoplasm and the vacuole.

Comparison of genes between species also reveals striking similarities – for example, even roundworms share 25% of their genes with humans. In many ways, DNA is itself a homology for all living things – i.e. everything has DNA and so this is a common trait that must have come from a common ancestor.

In a nutshell, homologies are used as proof for the theory, since the existence of similarities between groups of organisms is an indication of common ancestors and thus evolution.

A third source of evidence for evolution is the fact that there has been sufficient time for this process to have produced the diversity we see. The age of the earth has been determined through both relative dating (i.e. examining the different layers of rocks on the surface of the earth) and numerical dating which relies on the decay of radioactive elements such as uranium and potassium. The conclusion made is that the timescales involved are adequate for evolution to take its course.

Artificial selection, mentioned earlier, is also an evidence for evolution. This is because people have been using selective breeding with plants and animals for many hundreds of years, and this breeding has shown how species can change dramatically. It can be argued that artificial selection has the ability to modify the forms and behaviours of populations to the point they are seemingly very different to their ancestors. So artificial selection is a model that helps with understanding natural selection.

The variation in the environment and ecology is also a proof of sorts. As predicted by evolutionary theory, populations evolve in response to their surroundings. In any ecosystem there are finite opportunities to make a living. Organisms either have the genetic tools to take advantage of those opportunities or they do not.

For example, house sparrows arrived in North America from Europe in the nineteenth century. Since then, genetic variation within the population and selection in various habitats, have allowed them to inhabit most of the continent. House sparrows in the north are larger and darker coloured than those in the south. Darker colours absorb sunlight better than light colours and larger size allows less surface area per unit volume, thus reducing heat loss — both advantages in a cold climate. This is an example of natural selection acting upon a population, producing microevolution on a continental scale.

Finally, experiments also show that populations can evolve. As an example, John Endler of the University of California has conducted experiments with guppies (a type of fish) of Trinidad that clearly show selection at work. The scenario is as follows: female guppies prefer colourful males for mating purposes. Predatory fish also "prefer" colourful males, but for a less complimentary purpose — a source of food that is easy to spot. Some portions of the streams where guppies live have fewer predators than others and in these locations the males are more colourful. Not surprisingly, males in locations where there are more predators tend to be less colourful.

When Dr. Endler transferred predatory fish to the regions with brightly coloured male guppies, selection acted rapidly to produce a population of duller males. So this demonstrates that persistent variation within a population provides the raw material for rapid evolution when environmental conditions change.

Arguments against the Theory of Evolution

The previous section outlined some of the proofs that are presented for the theory of evolution. We will now consider briefly a few of the arguments against the theory.

1. The theory of evolution is usually described as fact, and many people see it like this due to a moulding of public opinion. Yet the trouble is that it is simply a theory. And like many theories it is wont to constantly chop and change. Indeed we can see on numerous occasions how it has changed over time and undergone revisions. For example, according to Darwin himself, "If it could be demonstrated that any complex organ existed, which could not possibly have been formed by numerous, successive, slight modifications, my theory would absolutely break down”.

Another example is the proposition of a slightly different model in recent times. Called "punctuated equilibrium", this model rejects the Darwinist idea of a cumulative, step-by-step evolution and holds that evolution took place instead in big, discontinuous "jumps". This is because those who ascribe to it believe the fossil record does not support gradual evolution. Sadly for the proponents, Niles Eldredge and Stephen Gould (American palaeontologists) their own theory is bankrupt – since for one thing, it conflicts with the understanding that genes cannot undergo radical mutations.

2. The sources of proof given for the theory essentially rely on retro-fitting the supposed evidence to the theory i.e. the theory states evolution occurred from a common ancestor, and then study of fossils and homologies is used to indicate that indeed the theory is correct and evolution does occur. But equally we could state there is a creator who created the amazing diversity of life and also the similarities between species – in fact this is more plausible. Thus fossils and homologies would just as much, if not more, support this ‘theory’ of a Creator.

3. Fossils are a record of what may have existed. They do not indicate anything more than this. By examining a fossil we could equally state that the organism was created as opposed to evolving from an ancestor. The fossil record is also very much incomplete – there are massive, gaping holes. This presents a staggering problem for proponents of the Theory. The somewhat weak argument is that the bulk of the fossil record may have been destroyed or is yet to be discovered. According to Neville George, a professor of Palaeontology at Glasgow University:

“There is no need to apologise any longer for the poverty of the fossil record. In some ways, it has become almost unmanageably rich and discovery is outpacing integration…” Yet he goes on to say, “The fossil record nevertheless continues to be composed mainly of gaps”.

Contrary to what evolutionists claim, there are only limited (if any) transitional forms. Importantly, for example, we don’t see transitional forms that show the alleged evolution of apes to humans [and to try and explain the many loopholes regarding this, there is a current debate among evolutionists themselves about whether it occurred in steps or smoothly which we alluded to earlier i.e. punctuated equilibrium]. The fossil record back then (and still today) is nearly totally void of transitional species. If species are continually mutating, never constant, why do we find several of the same, certain prehistoric creatures, but never any that appear to be in transition? Why do palaeontologists find lots of dinosaurs but never where dinosaurs come from, nor what they turned into?

In Darwin's own words, 'Why, if species have descended by insensibly fine gradations, do we not everywhere see innumerable transitional forms? Why is not all nature in confusion instead of species being, as we see them, well defined?' It is an excellent question, which he answers himself, 'I can give no satisfactory answer.'

Indeed British evolutionist Derek Ager admits, “The point emerges that if we examine the fossil record in detail, whether at the level of orders or of species, we find - over and over again - not gradual evolution, but the sudden explosion of one group at the expense of another”.

Yet another problem in using the fossil record as evidence for evolution is that under closer examination, it appears to be a proof for exactly the opposite argument – i.e. creation. For example, one of the oldest strata of the earth in which fossils of living creatures have been found is that of the Cambrian, which has an estimated age of 500-550 million years. The living creatures found in the strata belonging to the Cambrian period seemed to emerge all of a sudden in the fossil record – there appeared to be no ancestors, although in relatively recent times palaeontologists believe fossils have been found dating from the preceding Vendian (or Ediacaran) period. The fossils found in the Cambrian rocks belonged to snails, trilobites, sponges, earthworms, jellyfish, sea hedgehogs, and other complex invertebrates. This wide mosaic of living organisms made up of such a great number of complex creatures emerged so suddenly that this miraculous event is referred to as the "Cambrian Explosion" in geological literature.

“A half-billion years ago, the remarkably complex forms of animals we see today suddenly appeared. This moment, right at the start of Earth's Cambrian Period, some 550 million years ago, marks the evolutionary explosion that filled the seas with the world's first complex creatures. The large animal phyla of today were present already in the early Cambrian and they were as distinct from each other as they are today”.

And one of the most vociferous advocates for atheism and evolution in today’s age, Richard Dawkins, comments “the Cambrian strata of rocks, vintage about 600 million years, are the oldest ones in which we find most of the major invertebrate groups. And we find many of them already in an advanced state of evolution, the very first time they appear. It is as though they were just planted there, without any evolutionary history. Needless to say, this appearance of sudden planting has delighted creationists”.

4. The basic mechanism for gene variation is mutation. And it is known that mutations are random and limited in their scope. We should note that what is not a point of debate here is the fact that genes undergo mutation; neither is there a point of conflict with the various biological processes within organisms. For example, we know that insects can build up resistance against forms of pesticide over time – in fact, in the same manner humans have long believed that taking poison in small quantities can help survive what would normally be a fatal dose. These observations do not really constitute evolution. However, even if we agreed to define these particular cases as examples of microevolution, the fact is that they can be explained by what we have come to know through scientific study and resulting conclusions. The argument for a Creator also accepts scientific facts and conclusions – it no more denies the laws of biology being created, than it denies the laws of physics being put in place by the Creator. Hence, change within the framework of the laws of biology is possible – and there is sufficient evidence for this. The main problem however is with macroevolution. To even begin to consider macroevolution, mutations would need to be dramatic – trying to get round this, it is claimed that there has been sufficient time for many small scale mutations to eventually yield the different species we see. But frankly this isn’t plausible – we have seen no evidence to support such a claim - and so this is again nothing more than a pure hypothesis.

In addition, there are many other problems with the mutation argument. If mutations occur, they actually cause harmful effects and not beneficial ones. We can witness the effects of mutations caused in humans following radiation poisoning at Hiroshima, Nagasaki and Chernobyl – that is, a litany of death, disability and illness.

According to the evolutionist scientist Warren Weavers commenting in the report prepared by the Committee on Genetic Effects of Atomic Radiation, which had been formed to investigate mutations that may have been caused by the nuclear weapons used in the Second World War:
“Many will be puzzled about the statement that practically all known mutant genes are harmful. For mutations are necessary parts of the process of evolution. How can good effects - evolution to higher forms of life - results from mutations practically all of which are harmful?”

Similarly, another scientist B.G. Ranganathan states in his book ‘Origins?’ that “Mutations are small, random, and harmful. They rarely occur and the best possibility is that they will be ineffectual. These four characteristics of mutations imply that mutations cannot lead to an evolutionary development. A random change in a highly specialised organism is either ineffectual or harmful. A random change in a watch cannot improve the watch. It will most probably harm it or at best be ineffectual. An earthquake does not improve the city, it brings destruction”.

Finally, mutations do not actually add any new information to an organisms DNA. During a mutation, the genetic information is either destroyed or rearranged, but since there is no new information, it is impossible for mutations to cause a new trait or organ within a living organism.

5. Artificial selection (breeding) and sexual selection do produce new combinations but these are limited in their scope. They are restricted to a finite set of possible gene combinations. So breeding cannot introduce a radically new species – it simply gives a result based on the limited pool of combined genes. It cannot give a result outside of this. E.g. Horse plus donkey gives a mule. Or an African married to a Caucasian can result in off spring described as half-cast. The latter cannot produce a human whose skin colour is red or purple, etc.

6. The odds are heavily stacked against evolution. Evolution cannot answer where the first cell came from. The best guess is that came about through a random coincidence. Fred Hoyle, a well-known English mathematician and astronomer, and someone who believes in evolution, made the analogy that the chances of the first cell forming in this manner were comparable with the chance that a tornado sweeping through a junkyard might assemble a Boeing 747 from the materials present. And according to Professor of Applied Mathematics and astronomy from University College (Cardiff, Wales), Chandra Wickramasinghe:

“The likelihood of the spontaneous formation of life from inanimate matter is one to a number with 40,000 noughts after it... It is big enough to bury Darwin and the whole theory of evolution. There was no primeval soup, neither on this planet nor on any other, and if the beginnings of life were not random, they must therefore have been the product of purposeful intelligence”. In other words the random formation of such a first cell is an impossibility.

But still let’s assume we suddenly have a cell. The first cell would then have to self-reproduce otherwise there would only ever be one cell. This becomes problematic for evolutionists so they suggest self-replication – i.e. the first cell has the ability to clone itself. However, organic matter can only self reproduces if it exists as a fully developed cell with existing support structures such as the particular environment and energy. This then requires more leaps of faith – so let’s make another assumption, this time that the cell does have a complex structure and the ability to reproduce. But, for evolution, mutation needs to happen. So firstly, since mutation is random, even given an absolute age, mutation might not occur. And secondly, mutation can only take place if the cell is forced to repair itself or if it makes a copy of itself. Thus, for a handful of cells, to copy and mutate successfully and form different cells and for this process to continue onwards to produce the complexity of life we see is something, which cannot happen. Leaving aside time, and the random nature of mutation, just the series of mutations necessary to produce even the simplest of species are impossible.

7. There is no actual hard evidence for the process of evolution itself. We don’t witness evolution. All that experiments (such as the one involving guppies) or observations in the field (such as the house sparrows example) demonstrate is a form of selection. But this is not real evolution – the fact that a population may change due to various factors (such as environment, predators, etc) or that it may become extinct is not a change from one species to another. So even if we can see natural selection of sorts, this is based on rational factors, and is not evolution.

8. Evolution cannot answer why only the human species has the clear faculty of intelligence, thought and reasoning that has allowed it to progress. It cannot explain the existence of emotions, except through an undefined notion such as chemicals within the body. And it is unable to offer any satisfactory explanation for issues such as the existence of the soul – indeed according to evolutionary theory, there cannot be a soul, rather life itself must be caused by the functioning of cells since after all everything has evolved from a single cell.

9. Adaptation is mentioned as a feature of evolution. That is, the manner in which organisms have evolved beneficial characteristics adapted to their environment, which help them survive. So one example we gave earlier was that of stick insects, where their body itself is a form of camouflage protecting them against predators. However, evolutionists themselves state that mutation is random and can lead to beneficial as well as harmful results. The environment cannot influence the occurrence or form of any mutation. So in this case, the evolutionary argument would have to be that today’s stick insects evolved from ancestors, which did randomly mutate to have this beneficial characteristic of camouflage. Those within the population that didn’t inherit this mutation would have died out due to their inability to survive. But once again, claiming that a series of mutations occurred, that lead to stick insects possessing characteristics that are suited to their environment, is nothing but conjecture. As before, we could equally state that a Creator has created various species and organisms of life with these inherent varying characteristics. So, organisms were in fact created with characteristics that we interpret as beneficial to them, instead of these traits evolving through time. Thus, the fact that many organisms seem well matched to their environments cannot be cited as any kind of proof or indication of evolution.

10. Let’s take a look at another argument that shows the fallacy of evolution. Many organisms and parts of organisms do not appear to have evolved from lesser things because they are 'irreducibly complex' life forms. Irreducible complexity is a concept that has been developed to describe something that is made of interacting parts that all work together. To understand this, take the example of a mousetrap. A mousetrap cannot be assembled through gradual improvement. You cannot start with a wooden base, catching a few mice, then add a hammer, and catch more, then add a spring, improving it further. To even begin catching mice one must assemble all the components completely with design and intent. Furthermore, if one of these parts changes or evolves independently, the entire thing will stop working. The mousetrap, for instance, will become useless if even one part malfunctions.

Likewise, many biological structures are irreducibly complex. Bats are a well-known example. They are said to have evolved from a small rodent whose front toes became wings. This presents a multitude of problems. As the front toes grow skin between them, the creature has limbs that are too long to run, or even walk well, yet too short to help it fly. There is no plausible way that a bat wing can evolve from a rodent's front toes. In fact, the fossil record supports this, because the first time bats are seen in the fossil record, they have completely developed wings and are virtually identical to modern bats.

Consider another example, that of the eye. Suppose that before animals had sight, one species decided it would be advantageous to be able to decrypt light rays. So, what is evolved first? The retina? The iris? The eye is made of many tiny parts, each totally useless without the others. The probability that a genetic mutation that would create each of these at the same time, in the same organism, is zero. If, however, one organism evolved just a retina, then the logic of Darwin suggests that the only solution is to rid oneself of useless traits replacing them with beneficial ones, so the idea of the eye evolving one segment at a time is also bogus.

Conclusion

In a time where the theory of evolution has been catapulted to the level of fact, it is useful for us to have a firm grasp of what this theory is, and with the emerging discussion gaining more and more profile (that between creationism on the one side and evolutionary thought on the other) it is vital that we are able to show the strength of the correct argument.

One big problem of presenting the topic of evolution is finding a reasonable balance: on the one hand, simplifying and leaving out some of the terminology risks not being able to convey the subject matter accurately; on the other, by not revising and simplifying at all, there is a distinct possibility that only those with a solid understanding of biology and science will grasp what is being presented. This article has attempted to run through the basic mechanics of the theory, proofs that are presented for it and some of the arguments against evolution. Many points are too elaborate and wide ranging to touch upon in this discussion. In any event, there is an abundance of material available regarding the theory and surrounding issues that discuss these aspects in much more detail and is worth exploring for those that are interested in doing so. The theory is often cloaked in scientific language and complex terminology, and presented as a solid and viable explanation for the existence of life. Although the focus and objective of the article was not to prove the fallacy of the theory, but rather to be informative with respect to the whole discussion regarding evolution as a concept, nevertheless it has hopefully been shown that evolutionary understanding, far from being fact, is nothing more than speculation and hypothesis.

Source: http://www.khilafah.com/kcom/islamic-thoughts/islamic-thoughts/exposing-the-flaws-in-the-theory-of-evolution.html

Is Islam Uncivilised ?

The following is the transcript of a talk delivered by Dr Imran Waheed at Sheffield Hallam University on 1 November 2001.]

Allah (Subhanahu Wa ta’ala) said (to the nearest meaning) “And We have sent down to you the Book as an explanation of everything, a guidance, a mercy and glad-tidings for those who submitted themselves to Islam.” [ An-Nahl: 89]

The question of whether Islam is uncivilised is a particularly pertinent question in the light of recent events in the world. Indeed this is a question that has been raised by many - Muslim and non-Muslim; by politicians, thinkers, writers, journalists and many others alike. The Italian PM Berlusconi said, “We must be aware of the superiority of our civilisation, a system that has guaranteed - in contrast with Islamic countries - respect for religious and political rights”. A writer in the International Herald Tribune said, “Islamic society, the West's equal at the time of the European Renaissance, failed to make the transition to a modern society…Islam since 1914 has failed to make a serious intellectual response to the modern West. Culture and intelligence, not power, decide the quality of societies.”

Although the Western leaders are at pains to point out that the current campaign against the Muslims of Afghanistan is not a war on Islam or the Muslims, there is a definite campaign to make Muslims forget any desires or wish of erecting an Islamic civilisation once again by corrupting the Islamic creed and by removing the political element of Islam.

The Western world is very proud of its achievements over the last century in which she has undoubtedly dominated the world politically, militarily, intellectually and economically. New inventions and discoveries pioneered by Western scientists have been paraded for all to see: penicillin, the double-helix structure of DNA, nuclear technology, e-commerce, and so on and so forth.

Consequently we are told that Western civilisation, or to be more precise capitalism, equates with progress and enlightenment; to the extent that nothing else is capable of producing progress and that everything apart from the Western culture leads to backwardness and darkness. Some say that progress can only occur once religion and state are detached from one another – they cite the example of the bloody struggle between the Church and Western philosophers that led to the Western Renaissance and the Industrial Revolution.

However what is not paraded by the West is the abyss of exploitation, chaos and despair that capitalism has created throughout the world. Humanity still stands at the crossroads, with capitalism unable to solve the problems of mankind correctly and in a manner that creates tranquillity throughout society.

At such a juncture in time, if you were to assemble a group of people from society in a room to discuss how mankind ought to proceed in life, and solve many of the problems that the world faces today we would hear a vast plethora of ideas and suggestions. Some may call for nationalism, others for secularism and increased freedom; others may call for a return to family values, or for an improvement in education. And some may pose the question “Isn’t Islam the solution to the problems that man faces?”

And this would often be met with derisory laughter and immense scepticism, since for many Islam is equated with being backward. The one who calls for the return of Islam as a world order is branded backward and intent on plunging the world into darkness. So many Muslims would come to accept that Islam is something old and antiquated, and not suitable for the rigours of modern life in the 21st century. Wouldn’t Islam take us back to the use of camels, and bows and arrows, and communication by horseback messengers? Wouldn’t we all have to live in caves and eat dates if Muslims had their way? What would Allah (Subhanahu Wa ta’ala) and Muhammad (Sallallahu Alaihi Wasallam) know about the Internet, neurosurgery or superconductor technology? So it would be said by the sceptics “Do you want to take us back to the days of wearing sandals and travelling by camel?”

When looking into this matter, the first issue that needs to be considered is whether or not the Islamic texts have the ability to deal with the ‘modern problems’ that are often encountered in twenty-first century life. Do the Book of Allah (Subhanahu Wa ta’ala) and the Sunnah of His Messenger (Sallallahu Alaihi Wasallam) have the ability to deal with the issues that we face nowadays and the issues that we will face in the future?

The simple issue which needs to be accepted by all of us is that the Islamic texts came to address men and women as human beings, not just as a man living in the Arabian desert in the seventh century. It neither addressed man with relation to a particular time or place but rather it addressed him whether he was living a century ago, today, or in a 100 years time. The simple issue remains that a human living today, is the same human who lived 1400 years ago and will continue to be the same human in another 1400 years time.

Allah (Subhanahu Wa ta’ala) said in the glorious Qur’an (to the nearest meaning) “You will not find in the creation of Allah any alteration”. Anyone could see that the human whom Allah (Subhanahu Wa ta’ala) addressed 1400 years ago when He (Subhanahu Wa ta’ala) said “Allah has permitted trade and forbidden usury” is no different in respect to a human who is addressed by the same speech today. And anyone could see that the human whom Allah (Subhanahu Wa ta’ala) addressed more than 1000 years ago when He (Subhanahu Wa ta’ala) said “Kill not your children for fear of want: We shall provide sustenance for them as well as for you: verily the killing of them is a great sin.” [TMQ Al-Israa: 31] is no different to mankind today. And indeed when Muhammad (Sallallahu Alaihi Wasallam) said “The son of Adam has no better right than that he would have a house wherein he may live and a piece of cloth whereby he may hide his nakedness and a piece of bread and some water.” [Tirmidhi] he was not only referring to the needs of the Bedouins of Arabia.

Indeed these needs are an unalterable reality that have existed since the time of Adam (as). Similarly we find that men and women find themselves attracted to the opposite sex, and that they have the maternal and paternal desires; this is an inherent part of the human make up. People throughout the ages have worshipped something, be it the Creator, Allah (Subhanahu Wa ta’ala), or something else such as a philosopher, a pop star, a politician, a king, or a planet. This again is an unalterable part of the human make-up that has never changed no matter whether the mode of transport was camel or Concorde. No one can claim to have 2 brains, or 4 livers, or 3 hearts. The air in the world today does not have more or less oxygen or nitrogen than 1400 years ago. Are we to somehow believer that Muhammad (Sallallahu Alaihi Wasallam) and the early Muslims were less civilised because they lived 1400 years ago? The fundamental point remains therefore, that no matter what time or place is considered, humans are fundamentally the same, with the same needs and desires, irrespective of any other considerations.

The Means to Solve Problems have Changed

So if mankind hasn’t changed and the Islamic texts address man, and haven’t changed, then what is so different today? Many would have us believe that the world is radically different today – and definitely they would say, this world is radically different from the one that Islam used to dominate over. What is clear is that what has not changed is the nature of the problems that mankind faces. They are the same problems that have existed from the very creation of man, life and the universe. However, what has changed are the tools that man uses to solve these problems; a few examples will suffice to illustrate this point. In the past people would live in very primitive houses; today we can see the skyscrapers and the like that populate the urban areas. In the past Muhammad (Sallallahu Alaihi Wasallam) sent messengers to other rulers on horseback; today a message could be sent by e-mail, fax or SMS. Muhammad (Sallallahu Alaihi Wasallam) and his Sahabah (ra) fought many battles using horses, bows and arrows; today wars are still fought, but using SMART technology, cruise missiles and satellite intelligence. In the past the Muslims learnt astronomy so they could locate the Qibla wherever they went; today an electronic watch will do the same. The fundamental point that these examples illustrate is that man, with respect to his needs, and the problems that he faces has not changed; and that any change that we perceive is merely a change in the tools or the devices that man uses when he solves his problems.

The obvious point which follows on from this is that since the Islamic texts deal with man and his problems, and not the tools that he uses to solve his problems, the Islamic Shari’ah is as relevant to mankind today as it was when it elevated the people of Arabia, and took them from the darkness of Kufr to the light of Islam. As a result of this we should not claim that Islam needs to be modernised to fit in with modern life or adapt to the Western way of life, as some have suggested so as to make Islam palatable to Western tastes. The predominance of man-made systems throughout the world has led to the belief by some that the laws need to be constantly changing; this is a fallacy and is nothing more than an illustration of the weakness of man-made systems and ideologies.

So whenever a shooting massacre occurs in the West like at Dunblane in the UK or at Columbine High School in the USA, we found that guns were either banned or a debate was launched about whether guns should be made illegal. But anyone who studied the reality of these tools, of which guns are an example, would find that many of them could be used to kill indiscriminately. For example, knives, chemical gases, planks of wood, even cars could be used to commit a massacre.

In Islamic jurisprudence (Fiqh) and its foundations (Usul al-Fiqh) it is well known that the general rule about things is that they are allowed. Allah (Subhanahu Wa ta’ala) said (to the nearest meaning) “He it is who has created everything in the Earth for your (disposal)”. However what Islam restricts is how such things, tools, means, devices, or technology are used. So Muhammad (Sallallahu Alaihi Wasallam) said, “Whosoever does something which is not from us, it will be rejected”.So in Islam we would view a knife as something allowed; but its use would be restricted; so it could be used to slaughter an animal in the Islamic manner or to perform a life-saving operation but it would not be allowed to use it to kill another unjustly. Also a fermentation plant is something allowed: however to use it to produce alcohol would be forbidden, but to use it to produce vinegar would be allowed.

After having considered these matters it becomes apparent that it is a gross misrepresentation and affront to Islam and Muslims to claim that the hopes, desires and aspirations of this Ummah, whom Allah (Subhanahu Wa ta’ala) described as “the best Ummah brought forth from mankind”, for the return of the Islamic State are associated with a wish to go back to the dark ages.

Ijtihad

Indeed, not only is the Islamic Shari’ah capable of dealing with existing problems, it is also capable of dealing with any problem that may occur in the future, even if it were to relate to technology which has yet to be invented or even conceived in the mind of a person. The nature of the Islamic texts are such that they allow the derivation of many rules from just one text. This is done by a process known as Ijtihad whereby effort is expended to understand the text and extract the Islamic rule related to a particular event.

Some examples will illustrate this point further; if you look to the problems which have befallen the Muslims; their lack of unity, their absence as an entity from the world arena, their corrupt rulers and the fact that their lands are the household of Kufr (dar al-Kufr) you may think that Islam is unable to deal with such realities. So some Muslims may fall into the trap of giving their own opinions about how the Muslims could revive and live under the rules of Islam, thinking that Allah (Subhanahu Wa ta’ala) and His Messenger (Sallallahu Alaihi Wasallam) had nothing to say about this issue. Allah (Subhanahu Wa ta’ala) is al-Hakim, the Legislator, and it is therefore inconceivable that the Islamic texts would not address this issue.

Indeed if one were to study the Book of Allah (Subhanahu Wa ta’ala), and the Sunnah of his Messenger (Sallallahu Alaihi Wasallam) one would see clearly the detailed methodology required to transform dar al-Kufr into dar al-Islam, and the corrupted society to an elevated one, since that is what Muhammad (Sallallahu Alaihi Wasallam) did when he carried the Islamic Da’wa in Makkah, and when he sought Nusrah from the tribes of Arabia, and when he implemented Islam in Madinah.

So the Qur’an and the Sunnah show clearly how the Prophet (Sallallahu Alaihi Wasallam) and his Sahabah (ra) reviled the idols of Quraish, attacked the burying of the female infant, the bonds of tribalism and nationalism, the cheating in the market place and sexual promiscuity, as well as the heads of Kufr of their time like Abu Lahab and Walid ibn Mughirah. They continued in this onslaught even though it brought hardship, propaganda and boycott. So the Islamic scholar would derive from such evidences the necessity to expose the false slogans of capitalism such as human rights, the freedom of speech, democracy or the notion of free trade. This is an illustration of the comprehensiveness of the Islamic texts - the deen of Islam gives the detailed rules to be followed in bringing back the Islamic way of life to the earth if it were to be removed.

We could consider other issues that might affect the Islamic state in the future. One such example would be the use of military intelligence and spying; for example satellite technology to spy on the enemy, would this be something that the Muslims could utilise? Could the bugging of the computers and phones of the enemy be acceptable?

Indeed we would find again that the Islamic texts are capable of dealing with such issues; so if we study the Qur’an we would find that it is not allowed to spy on the believers since Allah (Subhanahu Wa ta’ala) mentioned in Surah Hujurat (to the nearest meaning), “and spy not on each other”.

However we would see that Muhammad (Sallallahu Alaihi Wasallam) before the battle of Badr sent out scouts (Adi ibn al Zaghba and Bisbas ibn Amr) to spy on the enemy. In the battle of Ahzab (the Confederates) he sent Hudayfa bin al Yaman to find out the true state of affairs in the disheartened Confederate camp. In the same battle the Muslims used a codeword to recognise one another at night: “Ha-meem laa yunsaroon!” So the Islamic scholars would be able to look at the use of information warfare, bugging, spying and satellite technology from the angle of Jihad, which removes obstacles in the way of the Islamic Da’wa. So such things would not be used against the Muslims, unlike the tyrant Muslim rulers today who spy on the Muslims, especially those who work to place them in the dustbin of history, and establish the deen of Allah (Subhanahu Wa ta’ala) in their place.

Many other issues which have arisen in recent times such as IVF, cloning, life support machines, advanced weaponry, genetically modified foods or space exploration have also been addressed by the Islamic Shari’ah in the same manner that has already been discussed.

Conclusion

In conclusion, the fundamental points that we have seen are:

• The nature of man today is the same as man in the past, and therefore the Islamic texts which deal with man are suitable to be applied in any time or any place.

• What has changed throughout the ages are the tools which man uses to solve his problems; the problems however remain the same.

• The Islamic texts allowed technology and new devices but restricted their use to the Shari’ah rules.

• The Islamic texts can deal with any problem, in the past, at the present time or in the future

In consideration of all these points the glorious heritage of the Muslims in the past would come as no surprise: the advances at the hands of Muslims in chemistry, medicine, military science and astronomy would come as no surprise. The problem today is that the Muslims lack confidence in the ability of their deen to deal with the problems of life: this is due to their failure to understand Islam in this manner and also due to the absence of Islam practically in life’s affairs: so many of the sons and daughters of this noble Ummah who have excelled in their respective fields have been seduced into thinking that only capitalism equates with progress.

The backwardness of the Muslim world began when Islam was separated from the State If one were to look at Turkey today one would find a weak nation, with a weak economy, dependent on foreign aid and loans and not a force on the international arena. Compare the Turkey of today with the Islamic State of the past that was a beacon of justice throughout the entire world.

What is required from every one of us is to understand Islam in this manner and work practically to bring Islam back to the affairs of life by working for the return of the Islamic Civilisation – the Islamic Khilafah. It is not the Muslims who must question their way of life – indeed it is the West that ought to question their way of life – they are in constant need of updating and amending their laws since their whole way of life is built on the perverse premise that man can decide right and wrong. Indeed it is the Western secular thought that has hindered our progression and is indeed uncivilised.

The adherents of Capitalism are trying to twist Islam so as to reform it into a doctrine that resembles Christianity. The British poet Basil Bunting wrote: “Sooner or later we must absorb Islam if our own culture is not to die of anaemia”.

The Deen does not need to be revised; nor is it incapable of delivering solutions to human beings at any time or place, as the last 1400 years bear testimony to. Islam does not need to undergo a reformation, the like of Christianity. However for the revival that needs to take place the non-Islamic systems that rule in our lands need to be dissected out. In a matter of a few centuries the Muslim Ummah in the past were able to take Islam to most of the known world, when the means of communication was the pen and the means of travel was the camel. Imagine then what this Ummah, who carries the truth, could achieve in the age of the Internet and space travel.

“And who is better in speech than one who calls to Allah, does good deeds and says that ‘I am of those who bow down in submission’?” [Al-Fussilat:33]

Source: http://www.adduonline.com/articles/civil.htm

Does scientific knowledge revive a society ?

[This mixing between what should and should not be discussed scientifically was carried to Muslims, who began discussing intellectual issues from a scientific approach. For example, Muslims began discussing the ''Scientific Miracles of the Qur'an,'' not realizing that the Qur'an is not a book of physics or chemistry but rather, as Allah (swt) described it, ''Hudan lil-Muttaqin,'' which discusses truth vs. falsehood, halal and haram, and the previous prophets and nations in order Muslim to extract lessons from.]

Islam and Science

When one surveys the world situation, it is clear that the West stands as the dominant power. The Western powers have used this position to establishing the Western culture as the way of life for all people and nations around the world. In order to facilitate the acceptance of their culture and way of life, the West often points to their significant progress in many facets of life and attributes this success to the Western culture, particularly in the fields of science and technology. During the past half century alone, humanity has witnessed the deciphering of the genetic code, the successful cloning of animals, the landing of men on the moon, the explosion of internet and wireless technology, just to name a few of the landmark achievements that have sprung forth from the West. In fact, the West prides itself in its scientific and technological breakthroughs, claiming that such achievements are a natural outcome of the Western culture and way of life.

This claim that science and Western culture are intertwined emerged as a byproduct of the Middle Ages, where the theocratic authorities which dominated Europe stifled scientific and technological progress of any sort. All types of scientific innovation were branded as the work of the Devil, and many thinkers, intellectuals, and scientists were either forced to renounce their ideas or were executed. This iron-fisted policy resulted in a backlash among the intellectuals, ensuing into a centuries-old conflict that ultimately culminated in the birth of Capitalism with Secularism as its ideological foundation. From the onset of Capitalism, the West experienced the Renaissance and Enlightenment, a period of tremendous scientific and intellectual growth, which culminated in the Industrial Revolution. This remarkable achievement caused many in the West to believe that religion and science are mutually antagonistic – science belonging to the realm of reason, intellect, and rationale; and religion belonging to the realm of faith, metaphysics, and theology.

Today, the term ''science'' has become synonymous with progress and advancement, whereas religion is viewed as something backward that stifles progress and is counterproductive to reasoning. In order to promote the idea of Secularism among the masses, the West is attempting to sell the idea that science and intellect are one an the same, that intellect and religion exist in two mutually exclusive spheres, and that scientific and technological progress is a direct result of the Western Capitalist ideology. Muslims have become influenced with this idea, to the extent that many Muslims believe that Islam must be proven scientifically in order to give the Islamic viewpoint any credibility from an intellectual standpoint. Furthermore, many Muslims have begun to believe that, if they are to become scientifically and technologically advanced, they must emulate the West and detach Islam from the public life by confining Islam to a mere religion like the West did to Christianity and Judaism.

What is often overlooked is that, under the Islamic civilization when Islam was implemented as a system of life and the Shariah was the dominant system, science and technology flourished. This progress came as a result of the ability of the Muslims to understand the relationship between science and Islam. Nowadays, this relationship has been misunderstood. Therefore, in order to clarify the nature of this relationship, certain issues must be addressed:

Ø What is science and scientific thought?
Ø What is the relationship between scientific and intellectual thought?
Ø What is the relationship between science and ideology?

Only then can the relationship between Islam, Western Culture, and science be understood in the correct context.

Science and Intellect

Scientific and intellectual thinking are often thought to describe the same phenomena. However, the reality is that the scientific and intellectual thinking refer to two distinct ways of thinking. The intellectual method of thinking is defined as the process by which the reality is sensed by utilizing one or more of the senses, and this sensation being transferred to the brain where it is linked with relevant information relating to the reality in question, resulting in a conclusion or judgment relating to the reality. The intellectual, or ''rational,'' method entails linking the sensation with previous or relevant information to produce a thought. Thus, the intellectual method entails thinking about the reality or issue at hand as it is.

In contrast to the rational method, the scientific method of thinking is based upon performing experiments in which the experimenter subjugates a tangible reality to conditions, and based upon his observations and the data collected, the scientist reaches a conclusion. The scientific research does not depend on the situation or the reality as is but relies upon subjecting an object to an environment different than its natural environment and then observing the impact of these imposed conditions upon the object. This process is referred to as the scientific experiment, which constitutes the cornerstone of the scientific method of thinking.

Many people tend to confuse between the scientific and rational methods of thought because there are many similarities between the two methods. Both the rational and scientific methods of thinking requires a reality, senses in order to perceive the reality, and a human brain in order to perform the research and analysis needed to arrive to a conclusion. However, the difference lay in the type of reality involved, and as a result, the type of research and analysis performed in the scientific process will differ from the rational process. The scientific method cannot be used in all disciplines because not everything can be subjected to experimentation. While areas of knowledge such as physics, biology, and engineering, can be discussed based on experimentation, areas of knowledge such as philosophy, history, economics, law, and doctrines of belief cannot be discussed using the scientific method because such disciplines are not tangible material that can be subjected to experimental manipulation.
To elaborate further, the purpose of any scientific experiment is to determine the effect of certain conditions or factors on a tangible material. Establishing an experiment of any kind requires a means of comparison, which is achieved by designating two groups: the ''Control group'' and the ''Experimental group,'' where the control group is not subjected to the experimental conditions. Furthermore, in order for the experiment to have any credibility, the experimenter must select his control and experimental subjects in a manner that eliminates or minimizes as mush as possible the effect of differences between the two groups on the outcome of the study. These conditions place restrictions on the type of realities that can be subjected to scientific experimentation. Scientifically testing the effect of an ideology on the progress of a nation would require subjecting one nation to an ideology and stripping another nation of the ideology in order to determine whether an ideology would result in progress. Furthermore, scientifically testing the effect of Arabic language on the Islamic revival would require the experimenter to split the Muslim Ummah in half, impose Arabic on one part and deprive the other part of the Ummah from learning the Arabic language and then determine the outcome of these imposed conditions.

While these scenarios are unrealistic to implement as a scientific experiment, such issues can be discussed intellectually. For example, the effect of an ideology upon a nation can be determined by studying the nature of the human being and arriving to the conclusion that the human being asks certain fundamental questions which are essential to his existence, such as what is before and after life and what is the purpose of life. In addition, the human being possesses certain instincts and needs which must be satisfied. Furthermore, the human being lives in a society in which he is forced to deal with other members of the society. Based upon these observations, the human being requires a collection of ideas to provide answers to his questions, and this collection of ideas must provide a comprehensive system to organize his needs and to govern the relationships that exist in a society. Therefore, the human being requires an ideology, which is a system of life based upon a fundamental idea, where the idea shapes the thinking and orientation of the human being to proceed through life in a certain direction and the system that emanates from this idea serves as the practical mechanism by which the course of the human being is directed and organized. Without an ideology, the human being would be devoid of answers to his most basic questions, and he would live like the animals in the jungle. Therefore, it is impossible to expect any nation or society to progress unless it adopted an ideology.

This fact is further proven when one examines the course of nations, both in history and in contemporary society. The Arabs before Islam were the most backward societies that existed during their time. However, after adopting Islam as an ideology, they became the superpower of the known world within a generation, and the Muslim Ummah was able to maintain this status for over a millennium. Throughout the course of time, the Muslim Ummah increased its material strength tremendously, to the point that today the Muslims are a large portion of the entire human race and dominate the globe in terms of their capacity of natural resources. But in the absence of the Islamic ideology, the Muslim nations, with all of their material strength and capacity, are among the most backward societies in the world. The same phenomenon can be witnessed among other nations. Before the Communist Party assumed power, Russia was a feudal society which was far behind Europe. After the Russians adopted Communism, they initiated the Space Age after a generation. All of these facts were concluded based upon an intellectual study of the human beings and of nations, without any scientific experiments or research.

It is these subtle distinctions that differentiate the scientific and rational methods of thinking. Unfortunately, the West promoted the idea that scientific research can be conducted in areas of knowledge that are outside the scope of science under the guise of ''soft sciences'' (as opposed to the ''hard sciences'' like physics and chemistry). In addition, they promoted the notion that the only conclusion that has any value or credibility is the scientific conclusion. If an intellectual research was presented, even though it may have correctly described the reality or issue at hand, then it would not be given the same worth unless it was given the label of being a scientific study. The impact of this upon Muslims will be discussed later.

Science and Ideology

As stated earlier, the West prides itself upon the notion that the scientific and technological revolutions that it experienced is a natural byproduct of Western ideology and culture. However, the claim that scientific and technological growth is unique to Western ideology is one of the most frequently propagated myths. Science is the process of discovering the physical parameters of the system which Allah (swt) created to govern the universe and attempting to quantify these parameters in such a way that humans can understand. And technology is the application of this scientific knowledge to produce certain tools to assist the human being. Therefore, science and technology are universal phenomena that are not unique to any particular point of view of life. One will find that, given the same physical conditions, scientific experiments will produce the same results for all people regardless of their views. Water will boil at a certain fixed temperature, regardless of whether the observer is Atheist, Muslim, Christian, or Buddhist. Similarly, one will also discover that technological tools carry out fixed functions which depend upon their properties and not upon the belief of the user. A refrigerator works the same for a Muslims, a Communist, and a Capitalist. The same can be said about an airplane, a car, a gun, or a bomb. Thus, there is no such thing as a ''Communist bomb,'' a ''Capitalist bomb,'' or an ''Islamic bomb.''

In contrast, ideologies differ from one another, and each ideology – whether it is the ideology of Islam, Capitalism, or Communism – shapes the outlook of the individual and the society in a unique manner. When one surveys human history, a historical fact is realized: The adoption of any ideology will result in progress. The reason behind this has to do with the nature of the ideology itself. An ideology consists of a doctrine of belief which provides certain answers to the fundamental questions that every human being possesses. This doctrine of belief is known in Arabic as the Aqeedah, and this Aqeedah is the basis for distinguishing one ideology from the others. The Aqeedah also serves as the basis for a specific frame of reference, a unique culture, and a system of life to govern the affairs of human beings. The ideology gives the nation a specific objective to work towards, a vision to aspire to, and a frame of reference for extracting solutions to their problems. Therefore, adopting any ideology, even a false ideology, will provide a nation with a vision to work for and the necessary momentum to achieve these objectives in an organized fashion.
When the West adopted Capitalism as their ideology, they experienced a dramatic progress. They used whatever existing science and technologies were available at the time to advance, protect, and facilitate the implementation of their ideology. In addition, the momentum created by the ideology gave them the drive to explore new sciences and technologies to help them advance their ideology and viewpoint in life. When the Russians adopted Communism, they too advanced in science and technology. Similarly, the Arabs before Islam were a backward people. However, upon adopting the ideology of Islam, they experienced rapid scientific and technological advancement. And under the ruling of Islam, the Muslims were the pinnacle of technological and scientific achievement for over a millennium.

Therefore, it is the ideology which results in the revival. Science and technology are universal tools that are available for any nation or people to use in order to implement their system of life and propagate their culture. What resulted in the revival of the West was the adoption of Capitalism, the same manner in which Communism resulted in the advancement of the Russians, and Islam resulted in the advancement of the Arabs. However, because Capitalism and Communism are false ideologies, the advancement that was experienced was only limited to certain aspects of life. While both Capitalism and Communism achieved significant advancement in certain material aspects of civilization, as witnessed by the scientific and technological feats that were achieved by the West and the former Soviet Union, the quality of life remained substandard for the masses under both ideologies. In addition, both ideologies failed to create any type of tranquility for the human being because they failed to correctly address the most basic questions that the human being possesses. And today, under the dominance of Capitalism, the world continues to suffer from oppression, misery, and epidemic social illnesses. However, Islam, being the correct ideology, resulted in a comprehensive revival. Islam not only uplifted the society technologically and scientifically, but also uplifted the lifestyle of the human being in all aspects and elevated the society to a very high standard.

In summary, the relationship between science and ideology is clear. It is the ideology, and not the advancement of science, which will result in progress and advancement for the human being. Furthermore, the ideology is what will create the momentum for scientific and technological advancement. The Muslim Ummah graduates the highest number of scientists and educated minds of any part of the world, and yet the Muslim countries are among the most backward societies in the world. In contrast, when the West initially adopted Capitalism, very few people were educated, yet they were able to advance in a short period of time. Similarly, the Russians before Communism were not nearly as educated as the Muslim are today. Yet, after adopting Communism, they were able to initiate the Space Age within thirty years.

Science and Islam

The scientific method was embraced and promoted by the West after witnessing its impact on scientific and technological advancement. However, the West extended the application of this method to areas where it cannot be used. As a result, many non-scientific areas of knowledge were given the term ''scientific,'' such as anthropology, psychology, sociology, politics, and education, despite the fact that human beings, human behavior, economy, society, and politics, are intellectual fields that lay beyond the ability of science to address. Although these areas of knowledge require research, observation, and analysis, the type of research and analysis that such fields require is not scientific.
Many Muslims were confused by these areas of knowledge and began studying such ''soft sciences'' as global disciplines that are not influenced by any distinct point of view of life. In reality, such areas of knowledge were specific to the Western point of view and culture. Those who laid them down, such as Freud, Adam Smith, and Machiavelli, were not scientists but Western thinkers who studied human beings, human behavior, societies, and their relationships, based on Western culture. And the conclusions that they reached were also based on Western culture.

This mixing between what should and should not be discussed scientifically was carried to Muslims, who began discussing intellectual issues from a scientific approach. For example, Muslims began discussing the ''Scientific Miracles of the Qur'an,'' not realizing that the Qur'an is not a book of physics or chemistry but rather, as Allah (swt) described it, ''Hudan lil-Muttaqin,'' which discusses truth vs. falsehood, halal and haram, and the previous prophets and nations in order Muslim to extract lessons from. All that is mentioned regarding some natural phenomena, such as rain, the shape of the earth, and the development of the fetus, was mentioned as a proof of Allah's existence and signs of His Might and Wisdom. Thus, the Sahabah understood the Qur'an much more than the Muslims today, even though Muslims in today's age witnessed, and in some instances pioneered, great advancements in science and technology. The Sahabah studied the Qur'an and the Sunnah and implemented them as orders and systems that governed the society, whereas Muslims today began discussing the Qur'an and Sunnah using the scientific approach and started holding conferences and publishing books to this end, which distracted Muslims from their objective of establishing the Islamic system and carrying Islam to the world.

Islam clearly demarcated the lab and the physical universe, and not the Qur'an and the Sunnah, as the scope of applied and experimental science. It was reported in a hadith that a group of people came to the Prophet (saaw) asking him about the pollination of dates. He instructed them not to pollinate the date palms themselves since the wind may carry the seeds. That year there was no harvest; they informed him of this, and he told them, ''You know best regarding your worldly affairs,'' referring to scientific research. Also, Imam Muslim reported that the Prophet (saaw) said:

''I am a human being like you, but I receive the revelation. If I instructed you on something related to the Deen, then take it, but if I instructed you on something related to your worldly affairs, then you know best.''

Therefore, Islam clearly distinguished between the scope of science and technology, which is the lab and the physical universe, and the scope of the Deen, which is the life affairs and the systems governing the relationships and issues that human beings are confronted with. In spite of this distinction, there are so many shaykhs issuing fatwas on scientific issues based on their understanding of some ayahs and hadiths, such as the rotation and shape of the earth, the atom, the fetus and its development, and many other scientific issues. In addition, many Muslims are busy digging into the Qur'an and the Sunnah for a cure for cancer or diabetes rather than conducting the necessary research in the lab. The problem with such an approach is that those scientific fatwas may become part of the Deen itself, the way it happened with the Church during the European Middle Ages. Such a trend could lead either to not accepting any scientific theory or conclusion unless a fatwa exists supporting it, or a potential conflict between the Deen and science if the scientific research proves the error in any fatwa.

Conclusion

When Europe experienced their Dark Ages, the Muslims had the privilege of not experiencing it because they possessed the clear distinction between the scope of scientific thinking and the scope of the Deen. In addition, the Muslims understood the purpose of the Qur'an and the Sunnah, which was to govern the lives of the people and not to serve as the subject of laboratory research. However, it seems that the West is pushing the Muslims to undergo the same Dark Ages by blurring the distinction between the scientific and the rational thinking.

Therefore, it is imperative for the Muslims to understand the clear distinction between Islam and science. Science is a tool, which the Muslims can use for their benefit; however, science should not be the basis or foundation for any revival. Islam is the basis for the revival of the Muslims. Furthermore, the Qur'an and Sunnah are not lab manuals which explain the laws of physics and chemistry. Rather, the Qur'an and Sunnah are life manuals which instruct the human beings how to organize their lives and how to shape their thinking. Islam, as an ideology, is what will uplift the Muslims and provide the Muslim Ummah with the momentum to progress.

Understanding Islamic Aqeedah

Some say that the present declined situation is because the Muslims carry an incomplete belief in Islam, i.e. an incomplete Islamic Aqeedah or 'a decrease in iman'. They sermonise constantly that the Muslims must perfect their 'Aqeedah. This accusation is false and based on ignorance. For there is no question that the 'Aqeedah of any Muslim is complete, for if the 'Aqeedah of a Muslim became incomplete then he would cease being a Muslim. This article aims to explain that the present situation is not due to an incomplete Islamic Aqeedah, or the absence of it, but due to a failure to apply it correctly in life.

The Importance of the Islamic Aqeedah

The word for belief in Islam is 'Aqeedah, which itself is derived from the Arabic root word aqada. This root literally means 'he ties a knot firmly'. This root defines the sense of the word 'Aqeedah, in that it too is firmly tied. Hence belief in Islam is built on firm conviction in all of its elements. So a Muslim cannot believe in Allah (swt), yet deny His Messenger, Muhammad (saw). Nor can a Muslim believe in the Qur'an, yet deny the Day of Judgement. Hence there is no question that the 'Aqeedah of a Muslim is complete, for if the 'Aqeedah of a Muslim became incomplete he would cease being a Muslim.

However, this Aqeedah does not only explain the origin and the end of this life. It also defines with surety the purpose of life. Allah (swt) has revealed,

''And I have created jinn and man for no purpose but to worship Me'' [ 51:56]

In this way, the Islamic Aqeedah defines the purpose of life as being to worship Allah (swt), by following His (swt) commandments in each and every action. On the authority of Muslim, Abu Hurayrah (ra) narrated, that the Prophet (saw) said,

''A man sinned greatly against himself, and when death came to him he charged his sons, saying, 'When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no-one [else]. So they did that to him. Then He [Allah] said to the earth, 'Produce what you have taken'- and there he was! And He (swt) said to him, 'What induced you to do what you did?'. He replied, 'Being afraid of You, O my Lord' [or 'Being frightened of You']. Because of that He (swt) forgave him.''

Hence it can be seen very clearly that this life cannot be lived whilst ignoring the impact of the Islamic 'Aqeedah upon it. So, just as in any journey, no-one can ignore the eventual destination, in life no-one can ignore his inevitable return to Allah (swt). Hence the Islamic 'Aqeedah must be understood with great care and precision, as failure to do so will have the gravest consequences.

The Islamic Aqeedah is a Unique Aqeedah

In the world today there are many aqaa'id (beliefs or creeds), other than that of Islam. Aqaa'id such as Christianity, Hinduism, Judaism, Qaadianism, Communism and Capitalism. However, Islam stands alone amongst all the other 'aqaa'id in two important aspects. Firstly, it is the Truth. The conviction that others hold in 'aqaa'id other than Islam is false. Muslims today understand this very clearly, so they will not confuse the Islamic 'Aqeedah with other aqaa'id.

However some Muslims fail to grasp a second characteristic of the Islamic Aqeedah, even though they believe in Islam firmly and do not reject any of its elements. That characteristic is in the manner of application of the Islamic 'Aqeedah. They fail to understand that the Islamic 'Aqeedah is both a spiritual 'Aqeedah and a political 'Aqeedah. All other 'aqaa'id are either spiritual or political, but never both. This misunderstanding is due to the fact that some Muslims have been influenced by the beliefs of others.

What is a Spiritual Aqeedah?

A spiritual Aqeedah is one which addresses only issues of worship and ethical actions. Christianity and Hinduism are examples of this, as they provide guidance on actions of worship, such as prayer, fasting and pilgrimage, or individual actions of merit, such as not to lie or cheat. However, they do not give guidance regarding the affairs of society and its organisation, i.e. they do not give political guidance. This is clear when one considers the situation of the European countries, which are all essentially 'Christian-majority countries.' In their history, it can be seen that whilst they gathered for Sunday worship and Christmas celebrations, they competed with each other in trade, fought wars against each other, and failed to unify all together on issues such as economy. In this way, the spiritual 'Aqeedah gives guidance on worships and morals, but leaves people to be guided by political 'aqaa'id in the rest of life's affairs.

What is a Political 'Aqeedah?

A political Aqeedah is one which addresses only the affairs of society and its governance, but offers no instruction in the areas of personal worship like Captialism and Communism. Communism like capitalism focuses on political and economic issues, but denies worship and condemns religion as the 'opium of the masses.' Accordingly, it leaves worship, which is an innate instinct in human beings, without organisation. To this end, one may see bizarre scenes of people making 'pilgrimage' to the embalmed body of Lenin in Russia, and others making 'ruku' towards statues of the late Kim II Sung of North Korea.

The Islamic Aqeedah is both Spiritual and Political

Thus, the Islamic Aqeedah directs individuals to worship Allah (swt) in the way in which He commanded. This worship is not confined to their personal actions. For it does not only shape their conduct according to the Islamic adaab (etiquettes). It also gives comprehensive guidance for all affairs of the society and its governance. This characteristic of the Islamic 'Aqeedah allows all aspects of the life of Muslims to be ordered according to it, and the concept of the Shari'ah (Islamic Law) provides the practical codification for this purpose.

The Shari'ah provides laws which can be categorised into three areas. First, are those laws which govern the relationship between an individual and his Creator Allah (swt), such as praying, fasting and Hajj. Second, are those concerning the individual himself, like how to dress, what to eat etc. And third, those involving the relationships between people, including transactions, government, economy and foreign policy. In this way, the Muslims base all their actions upon their Islamic 'Aqeedah.

In reality, there is no distinction between Shari'ah laws, whether they are to do with individuals, or the society. Both emanate from the same Islamic 'Aqeedah, and none are more worthy to be followed than the others and there is no basis whatsoever for their separation. So there are ayat and ahadith which address personal worship, two of which are as follows: Allah (swt) commanded prayer and Qur'anic recitation,

''Perform salah from mid-day till the darkness of night, and recite the Qur'an in the early dawn.'' [ 17:78]

and the Messenger of Allah commanded wudu (ablution), ''He who performed his ablution well, his sins would come out from his body, even coming out from under his nails.''

However, there are also ayat and ahadith which address the affairs of society and governance: e.g. Allah (swt) forbade placing non-Muslims in authority over Muslims, such as the present rulers do by legitimising Israel's occupation of Islamic Lands through the 'peace' process, when He (swt) revealed,

''And Allah (swt) does not permit the Believers to place Kafireen in authority over them'' [ 4:141]

and the Messenger of Allah (saw) commanded that certain properties are public properties, which cannot be owned by individuals or the State, ''The people are partners in three things; waters, green pastures and fire-based fuels (oil, gas etc.)'' This, again, is not the case today in Islamic Lands.

All the above rules, whether emanating from the Islamic 'Aqeedah as a political 'Aqeedah or a spiritual 'Aqeedah, are to be implemented in the lives of the Muslims. Neglect of the Islamic 'Aqeedah in either sense is a violation of Islam and places Muslims under the wrath of Allah (swt). So, no-one can claim that he has a 'correct 'Aqeedah' if he strives to apply the Islamic 'Aqeedah as a spiritual 'Aqeedah alone. They must also strive to apply Islam as a political 'Aqeedah, in the form of a State. Furthermore, it is the Islamic State which ensures, by the authority it has over the citizens, that Muslims conform to the Islamic 'Aqeedah in its political and spiritual sense. That is what is meant by the saying of Uthmaan ibn Affaan (RA) when he said,

''The Sultan (government) corrects those who are not corrected by the Qur'an (i.e. taqwa).''


Conclusion

Therefore, the increase of Iman mentioned in some verses of the Qur'an means the strength of the link with Allah (swt) and the decrease of Iman means the weakness of the link with Allah. It does not mean the decrease in the decisive assent that conforms to reality and is based on evidence, because the decrease in the decisive assent means the creeping of doubt and suspicion, and this is Kufr. The meaning of, ''It increased their Iman'' and ''So that they may add Iman to their Iman'', is that their link with Allah (swt) has been strengthened due to their remembering that Allah will suffice them and that He is al-Qadir, and al-Nasser, who alone can bring benefit and inflict harm, that nothing will happen to them except for what Allah has prescribed for them. Hence, the reports about the increase reflect the increase in their link with Allah, with the presence of their Iman; this is due to their remembering that to Allah belong the soldiers of heavens and earth and due to their conviction that Allah will grant them victory. This link is strengthened through the remembrance of Allah, the reading and the reciting of the Qur'an. Also, in order to strengthen this link, one needs to crystallise the concepts that emanate from the Aqeedah, by illustrating the reality of these thoughts, perceiving their denotations and consolidating the assent in them by establishing their conformity to reality and delving into their evidences. Iman weakens when one engrosses his mind in worldly affairs and spends his time chasing the pleasures of this life.

Source: http://www.adduonline.com/articles/spiritualandpolitical.htm

Why are you Muslim?

‘Why are you Muslim?’ It may sound like an obvious question, but often many of us don’t have a clear answer to it. I remember being asked this question by my elder brother when I was fourteen years of age, my initial answer was ‘Well, our family is Muslim’, his reply to this made me think, he said, ‘If your family were Hindu or Christian, would you be as well?’. I replied with a strong ‘No, Islam is the truth’, the discussion that followed made me question the basis of my life and changed my life for ever. He triggered me to think about how to prove that Islam is the truth rather than just believing it emotionally or blindly. In fact Allah (swt) has condemned people for imitating their forefathers and adopting their belief without clear evidence.

In the Holy Qur’an, He (swt) says:

“And verily guess is no substitute for the truth.” [TMQ 53:28]

“They have no (certain) knowledge. They follow nothing but conjecture. For surely; they killed him not (‘Isa).” [TMQ 4:157]

"These are nothing but names which you have devised, you and your fathers, for which Allah has sent down no authority. They follow nothing but conjecture and what their Nafs desire. Even though there has already come to them the Guidance from their Rabb" [TMQ 53:23]

"Do you have Ilm (knowledge) for that which you claim so that you provide us with? You follow nothing but conjecture (Zann)." [TMQ 6:148]

The followers of other religions have no decisive proof for their belief, therefore they believe in their religions emotionally or through imitation. Some of them think that you just have to have faith without clear proof. However when it comes to normal things in life people apply a lot of thought such as buying a car, house, choosing a University course or which bank to join, so how can it be that when it comes to the most important questions about life; which define the purpose of our lives that we should just have ‘faith’ without being convinced absolutely.

It is therefore vital for a Muslim to believe in the existence of Allah (swt) without any doubt whatsoever and to believe in the Prophethood of Muhammad (saw) and that the Qur’an is the final revelation sent by Allah (swt) to humanity. Islam is unlike all the other religions as it has a decisive proof that convinces the mind.

Proof of the existence of God

Let us begin by discussing the proof of the existence of Allah (swt). Although we are taught theories regarding the origin of the Universe and origin of the Man such as the big bang theory and the theory of evolution, we should realise that they contradict the clear reality which everyone can sense.

The fundamental proof that God exists is that everything that we sense around us whether it is the mountains, the trees, the sun, the moon, the stars or animals and fellow human beings are limited things and are not eternal. By limited we mean that they have restrictions, a starting point and an ending point, and they have definable attributes i.e. they are all finite. Human beings are born and die. There is no-one alive who will not die. During their life span, they will grow to a certain height, weight and volume.

It is true that there are differences between the things that exist in the Universe however all of them share the quality of being limited and finite, the earth may be huge but it still has a certain shape, weight, volume by which it is limited, this applies to all planets, stars, solar systems and galaxies. Even though a galaxy may look huge to us as the earth looks huge to us and it is not eternal. Even if all of the galaxies and elements of the Universe are added together they do not become unlimited and therefore require an origin. No scientist could ever prove using hard facts that the universe has no bounds. In fact when they say that the universe arose from the Big Bang and is expanding they inherently admit it is finite in size, otherwise it could not expand! There is nothing in reality which is unlimited. No matter how hard we try, we are unable to find anything unlimited around us. All we can perceive is finite and limited.

It is a simple principle that something cannot come from nothing, therefore, where did the Universe come from? It cannot simply exist without having any cause as this contradicts the clear reality which everyone can sense, for example, if we see a car no one would ever think that it simply exists without any manufacturer, this can be applied to anything around us. The following example demonstrates this point well.

Imam Abu Hanifa was once asked by an atheist, "Is there any proof that God exists?" he replied, "Forget it! At the moment, I am busy thinking about this ship.People tell me there is a big ship; it contains different goods on board. There is no one to steer it, no one maintaining it. Yet, this ship keeps going back and forth; it even traverses big waves on the oceans; it stops at the locations that it is supposed to stop at; it continues in the direction that it is supposed to head. This ship has no captain and no one planning its trips." The atheist who posed the question interrupted and exclaimed, "What kind of strange and silly thought is this? How can any intelligent person think that some thing like this can occur?"

Imam Abu Hanifa said, "I feel sorry about your state! You cannot imagine one ship running without some one looking after its affairs. Yet you think that for this whole world, which runs exactly and precisely, there is no one who looks after it, and no one owns it."

The attribute of everything around us is that they are all needy and dependent in order to continue existing. They are not self-sustaining or independent. Man has needs he has to satisfy in order to survive. He has organic needs for example he must eat and drink if he is to survive. If he does not he will die. We see the need and dependency in plants and animals. They depend on other parts of the food chain for their existence. The water cycle is dependent on the sun, which is dependent on the laws of the galaxies and of burning mass, and so on... Nothing we can perceive is self-subsistent. So things exist, but do not have the power of existence. They cannot control when they die or when other bodies die. Thus what we see is that everything around us is limited and finite. Everything that is limited and finite is dependant and everything that is dependant is dependant upon something greater than itself. Applying this to everything we see will bring us to a conclusion. If everything in the universe is dependant because it has not the power of being in existence on its own accord, and is also finite and limited, then what is everything dependant upon for its existence? It must be an unlimited and independent creator.

Today the various theories that exist about the origin of the Universe such as the ‘Big bang theory’, ‘Big bang – Big crunch theory’ or ‘dialectic materialism’ they contradict the simple fact of the need for an unlimited creator.

One example that highlights this is that of the origin of life. Living things like plants, animals and human beings are different from inanimate or dead things as they have certain features such as independent growth, motion and reproduction. If people believe that the Universe has existed forever or that it evolved from single blast etc, this means that they believe that life also evolved from inanimate or dead matter such as gases, liquids or solids. If this is the case, then they should be able to show us one example at least of non-living things producing life, no such example exists. In fact some of them say that this happened by coincidence millions of years ago when certain amino acids and chemicals mixed together to produce the first life. If this is the case, then they should be able to reproduce this ‘coincidence’ with their billions of dollars worth of technology. But they are unable even to produce the most basic life form; an amoeba, which is a single celled organism. What scientists can do is manipulate the attributes that exist within living cells such as in genetic cloning; however this does not mean that they are creating life from dead matter. They are simply manipulating the attributes that Allah (swt) has placed within life, just as we manipulate metal to produce knives and cars.

Therefore, it is a simple fact that this universe must have a creator. The question remains is this creator like the universe i.e. limited or is the creator unlimited and eternal. If the creator was limited like the universe then He would also require a creator as this is the case with every limited thing. So if the universe was caused by a big bang as they claim, what was before the big bang? If it was something else like another universe then what was before that? This chain would continue until there would be a beginning or origin, this could only be caused by something which is uncaused or eternal, which we call God or Allah (swt).

Furthermore the amazing design of every part of the universe, man and life are testament to the fact that Allah (swt) exists. Imam Shaa'fi explained this when he said, "The leaves of Toot (berries) are all but one. Each leaf tastes exactly the same. Insects, honey bees, cows, goats, and deer live off of it. After eating these the insects produce silk; bees produce honey; deer give musk (a special kind of scent), cows and goats deliver off-springs. Is this not clear evidence that one kind of leaf has so many qualities, and who created these qualities? It is the Khaliq (Creator) who we call Allah (swt)) Who is the Inventor and the Creator."

We see that the Qur’an draws attention to everything around us and to conclude from this pondering the existence of Allah. There are hundreds of Qur’anic ayat expressing this meaning. Such as,

إنَّ فِي خَلْقِ ألسَمَاوَاتِ وَالأرْضِ وَاخْتِلافِ ألَّيْلِ وَالنَّهــارِ لأََيــاتٍ لِأُوْلـــىالْبــَابِ

"Behold! In the creation of the heavens and the earth and the alteration of night and day, these are indeed signs for men of understanding." [TMQ Al-Imran: 190]

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ إِنَّ فِي ذلِكَ لآيَاتٍ لِّلْعَالَمِينَ

"And of His signs is the creation of the heavens and the earth, and the difference of your languages and colours. Behold! herein indeed are signs for men of knowledge." [TMQ Ar-Rum: 22]

أَفَلاَ يَنظُرُونَ إِلَى الإِبْلِ كَيْفَ خُلِقَتْ وَإِلَى السَّمَآءِ كَيْفَ رُفِعَتْ وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ وَإِلَى الأَرْضِ كَيْفَ سُطِحَتْ

"Will they not look at the camels, how they are created! And the heaven, how it is raised! And the mountains, how they are set up! And the earth, how it is spread!" [TMQ Al-Ghashiya: 17-20]

فَلْيَنظُرِ الإِنسَانُ مِمَّ خُلِقَ خُلِقَ مِن مَّآءٍ دَافِقٍ يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَآئِبِ

"So let man reflect, from what he is created. He is created fom a gushing fluid, that is issued from between the loins and ribs." [TMQ At-Tariq: 5-7]

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَآ أَنزَلَ اللَّهُ مِنَ السَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ الأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَآءِ وَالأَرْضِ لآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

“Behold! in the creation of the heavens and the earth and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sends down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and in the ordinance of the winds, and the clouds obedient between heaven and earth are signs (of Allah's sovereignty) for people who have sense." [TMQ Al-Baqarah: 164]

"Were they created of nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay they have not firm belief." [TMQ At-Tur 35-36]

Proof of the Qur’an

Once we have concluded definitively that Allah (swt) exists the next obvious question that arises is that has Allah (swt) sent a revelation for us to follow. It is clear that we are not able to communicate with God and therefore we are unable to know what He wants us to do, how He wants us to worship Him and how we should solve the problems we face in life. All of these questions would remain unresolved unless there the creator has communicated with us and given us a guidance to follow.

As Muslims we believe that throughout history, there have been messengers and prophets, men sent from the Creator, bringing laws or revelation on how man should conduct his life. They were given miracles which proved to mankind that they had a communication with God and a revelation from Him. A miracle is something which goes against the laws of nature which is impossible for anyone else to do; by miracles the Prophet’s were able to prove their direct relationship with God. For example prophet Musa (as) had a stick which parted the Red Sea, Prophet Isa (as) had the ability to cure the sick by just touching them.

But how do we know if these messengers existed? The miracles performed by the above prophets were only miracles for that specific period of time. But how do we know that they were not just legends or fables? So what miracle do we have right now to convince us and guide us through our lives?

The Qur’an itself is the main miracle that the Prophet (saw) brought which is different to the physical miracles of the other Prophet’s as they were limited to their times only. The Qur’an is an intellectual miracle that proves Islam. It was revealed to Muhammad (saw) in the 6th Century, it exists today and has been revealed for all times.

It is an established fact that the Qur’an was proclaimed by Muhammad (saw) in Arabia over fourteen hundred years ago. In order for us to prove decisively that it is from Allah (swt), we must first consider the possible sources of the Qur’an and then eliminate these to arrive at its true origin.

The only possible sources for the Qur’an are:

a) The Arabs
b) Muhammad (saw) himself
c) Allah (swt)

At the time it was revealed, the pagan Arabs were deeply into poetry. It was an indication of nobility in society. People used to go to the desert for days just to write poetry. The Arabic language has great fluidity and depth of expression, so it was held high in esteem by the Arabs. Allah (swt) in the Qur’an challenged the Arabs to produce something comparable to it in language and they failed to do so.

Initially Allah (swt) challenged them to produce ten chapters (surah’s) similar to it:

"They may say: He forged it (the Qur’an). Say: "Bring you then ten forged surah (chapters) like unto it, and call whomsoever you can, other than Allah (to your help), if you speak the truth!" [TMQ 11:13]

They failed to do so. Allah (swt) then reduced the challenge to something that at first glance may sound easy, He (swt) said:

“If you are in doubt of what we have revealed to our messenger, then produce one chapter like it. Call upon all your helpers, besides Allah, if you are truthful” [TMQ 2:23]

The smallest chapter in the Qur’an, Surah al-Kauthar is only three sentences long, surely someone in history must have matched this challenge? The Arabs at the time of Muhammad (saw) failed to do so, although they were the best in the Arabic language. Furthermore no piece of Arabic literature before them or after them until today has even come close to matching the language of the Qur’an.

For non-Arabs sometimes this may be difficult to perceive as they do not appreciate the language of the Qur’an directly. However, everyone can agree that any piece of literature written by human beings can be matched; people can copy its style and produce something comparable to it in quality. If we look at great English authors like Shakespear no one would claim that they were Prophet’s and that their works are miraculous in nature. Even though they may have been geniuses in language, people can easily write something similar in excellence to three sentences from their books. Despite having the Arabic language, its letters, grammar, syntax and dictionaries available today, the Arabic linguists cannot construct any piece of language that is comparable to the Qur’an. Therefore, it is impossible that the Qur’an was written by any of the Arabs.

It is also inconceivable that the Qur’an is the speech of Muhammad (saw). After all he was one of the Arabs. Also, whatever level of genius people may assign to him, he was still a human being and one of his tribe and nation. Since the Arabs failed to bring the like of the Qur’an, this equally applies to Muhammad (saw). Moreover, Muhammad (saw) has left saheeh ahaadeeth (sound narrations) and mutawaatir ahaadeeth (definitive narrations) whose authenticity is beyond doubt. If any of these ahaadeeth were to be compared with any verse of the Qur'an, there would be no similarity between them in style. He (saw) used to utter the revealed verse and say the hadeeth at the same time and yet there is a difference between them in style. Whenever any man attempts to diversify his speech, it will remain similar in style, because it is a part of him. Since there is no similarity between the hadeeth and the verse in style, the Qur'an is absolutely not Muhammad’s speech. It is important to point out that none of the Arabs, who despised Muhammad (saw), particularly at that time, were the most acquainted with the styles of Arabic speech yet never claimed that the Qur’an was Muhammad’s (saw) speech, or even similar to his speech.

Since it is proved that the Qur'an is neither the speech of the Arabs nor the speech of Muhammad (saw), it is definitely the speech of Allah as this is the only rational possibility we are left with.

The Qur’anic challenge is unique because the Creator, Allah (swt), pushes man to use his ability to undermine the authenticity of the Qur’an. It is such a profound yet simple challenge. Imagine throughout the history of Islam, all her enemies needed to defeat this challenge to destroy the whole basis of Islam. Yet not one, non-Muslim Arab or non-Arab has been able to do this even though all the tools of the Arabic language are at their disposal. The Western government’s hatred of Islam is well known. All they have to do in order to defeat Islam and to make over one billion Muslims apostatise from it, is not to spend billions of dollars in invading Afghanistan, Iraq and launching a mythical ‘war on terror’. They simply have to produce one chapter similar to the Qur’an.

To this day Muslim and non-Muslim scholars have not been able to find any contradiction or mistake in the Qur’an. Moreover, if one was to compare word by word a copy of the Qur’an published today to one of the first copies of the Qur’an available then one would find that not a single word has been omitted or added. Copies of the Qur’an dating back to the first century of Islam can be found in Istanbul and Tashkent. Allah (swt) says:

"Do they not ponder about the Qur’an? If it had come from other than God they would surely have found therein much contradictions." [T.M.Q 4:82]

There are many texts available today claiming divine status from God, like the Bible of the Christians and the Torah of the Jews etc. However, they have no proof that they have been revealed by God, if they are not miraculous in nature then there is no reason to believe in them.

As Muslims we believe that Allah (swt) revealed different books through history such as the original Injeel (Bible) and Torah, Allah (swt) informed us of this in the Qur’an this is why we believe these. However, we have also been informed that these books have been altered and therefore the versions that exist today are not that which was revealed by Allah (swt). Besides this, the Qur’an is the final revelation from Allah (swt) which abrogates all others.

Allah (swt) says, "Say ye: "We believe in Allah, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) Prophets from their Lord: we make no difference between one and another of them: and we bow to Allah (in Islam)." [TMQ Al-Baqarah:136]

Once we have established through rational proof that Allah (Swt) exists and that the Qur’an is the Word of Allah, we must believe in everything that the Qur’an informs us of and commands us with, whether we can perceive them or not. Therefore, we must have Iman (belief) in the Day of Resurrection, in paradise (jannah) and hell, in reckoning and punishment, in angels, in jinn, in Shayaateen and all others that the Qur'an or hadeeth mutawaatir (definitive narrations) have mentioned. To believe in these things is therefore not irrational just because we cannot see them or sense them physically as we have conclusively proved the Qur’an being from Allah (swt) which informs us about all of these.


يَا أَيُّهَا الَّذِينَ آمَنُواْ آمِنُواْ بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَابِ الَّذِي أَنَزلَ مِن قَبْلُ وَمَن يَكْفُرْ بِاللَّهِ وَمَلآئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الآخِرِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيداً


"O you who believe! Believe in Allah and His messenger, and the Book which He sent to His Messenger and the Book which He sent to those before (him). Any who denies Allah, His Angels, His Books, His Messengers, and the Day of Judgement, has gone far, far astray." [An-Nisa: 136]

Once the Iman in Allah, His Messenger and the Qur’an has been proven, every Muslim is obliged to believe in the Islamic Shari’ah as a whole. We cannot pick and choose as we like. As the Shariah was revealed in the glorious Qur'an, and the Messenger (saw) conveyed it. If someone disbelieves in this he would be a (disbeliever) Kafir. Therefore, it is disbelief (Kufr) to deny the shariah rules as a whole, or any definite detailed rule amongst them. This is the case whether these ahkam (rules) are connected with worships (ibadaat), transactions (mu'amalaat), punishments (uqoobat), food, etc. So the rejection of the verse:

وَأَقِيمُواْ الصَّلاَةَ

"So establish regular prayer" [Al-Baqarah: 43]

Is the same as rejecting the following verses:

وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا

"But Allah has permitted trade and forbidden usury," [Al-Baqarah: 275]

وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُواْ أَيْدِيَهُمَا

"As to the thief, male or female, cut off his or her hands," [Al-Ma’idah: 38]

حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالْدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَآ أُهِلَّ لِغَيْرِ اللَّهِ بِهِ

"Forbidden to you (for food) are dead meat, blood, the flesh of swine, and that on which has been invoked the name of any other than Allah." [Al-Ma’idah: 3]

We must completely surrender to all the rules revealed by Allah (swt) whether we see rational reasons for them or not.

فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِي أَنْفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماً

"But no, by your Lord, they can have no (real) faith, until they make you judge in all the disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest submission." [An-Nisa: 65]

Source : http://islamicsystem.blogspot.com/2005/12/why-are-you-muslim.html

Monday, June 9, 2008

Lectures

Sunday, June 8, 2008

Videos


[Click on the title to watch the videos]


Oh Muslims - HOW MUCH LONGER CAN WE WAIT?

Peace Propaganda and the promised land

Hijacking Catastrophe

Occupation 101

Saudi America, Servant and Master.

American Campaign to Suppress Islam.

British or Muslim? - The Identity Dilemma!

The call for Khilafah 2007-08 and an ode to the Muslim Ummah!

How Khilafah was destroyed

Calls to Ban the Qur'an: How Should Muslims Respond


Sunday, June 1, 2008

[Click on the title to view the article]

Why are you Muslim?

Are you Muslim by birth or Muslim by choice ?

Whispers of Shaitan

Rational Proof in the Existence of a Creator

Exposing the flaws in the Theory of Evolution

Conclusive Proof that the Qur'an is the word of God

Understanding Islamic Aqeedah

Islamic Personality

Understanding the role of Muslim women

The Right to legislate is only for Allah (swt)

What is the mission of our Ummah?

Priorities of Obligation

The Messenger's (saw) methodology of establishing the Deen