AN ARTICLE TITLED:
THE BATTLE:
“DEMOCRACY VS ISLAMOCRACY”
By
Salim Ishaq Hassan
Education Department Bayero University Kano.
salimanology@yahoo.com
INTRODUCTION
BRIEF HISTORICAL NOTE ON DEMOCRACY
They say that Democracy begins in ancient Athens of Greece where all the entire matured members of the society have the right to elect their leaders, make decision-making, serve the Juries, and establish Justice (1). These aspects and others constitute the components of modern Western Democracy. It is not only that, most of the English words have their root in Greek language. Western way of life, thought, building, and philosophy were Greek in nature. This portrays the extent of impact that Greek culture has upon Europe and West in general. The fact that our religion has come to establish such acts of good governance, human right, rule of law, justice and freedom on earth, it makes the Muslim independent of Western democracy which has its root in Athens. But, some of the Muslims fail to take heed of this fact as they hastily chasing the West to borrow their system of democracy.
Nearly 3,000yrs ago democracy had become a quest in ancient Greek. Before, only the elites and aristocrats of the society could have access to government and power; slaves and the masses had no right to participate or even to vote or be voted for. Those elites and aristocrats on power exclusively reserved the authority and power and distributed it among them. They sat to discuss, decide and elect leaders personally. Such was the habit of Greek government before the quest of democracy did arise.
The next important scene of democracy was known to have flourished in ancient Roman Italy after it became a big city with extensive territory. Even the ordinary citizen could have right to vote for their leaders who only drew from the elites and the aristocrats. But women were banned to vote. Shortly after, democracy fell in Rome when it collapsed under the ruling of independent Emperor.
It was not only towards 1200s, when mid-modern societies began to take meaningful life in Europe that Democracy was reborn. One typical example was England. It was ruled by a king; but the king has power only in the consent of the parliamentary members, and that makes it democratic. Soon, British England became very powerful at the time. This gave it power to penetrate and colonize foreign nations first, in Latin America, then Asian and Middle East nations, and finally in some other parts of Africa. In America, British power had partitioned and annexed over ten different territories.
Towards the end of 1700s, in America, thirteen colonies revolted against the British colonial powers. Having broke out; they declared their independence. They called themselves United States and founded their government based on Democracy. By 1920, Democracy grew speedily and forcefully in America; it extended its hands to foreign countries with fast and energetic power, subjugating socialist, communist, and Nazis government. And this was how the U.S.A came to be as a democratic state up-to-date. Recently, democracy is being exaggerated to mean a country; but this is just a Western propaganda. In democratic countries – whether a pure one or a pseudo-democratic one (e.g. Nigeria) – people choose how they will be governed and they usually elect their leaders mostly through vote election which is more vulnerable to corruption and rigging. And this is mainly because democracy employs the idea of multi-party system which increases disintegration, discord, hostility, and competition for power among the society members. In such a competition all parties will resort to every legal and illegal means to justify their aims. Even though democracy claims that people elect leader to serve the public citizens’ interest and to protect and ensure their right and freedom, it is not necessary that the elected leaders are doing as such. While some countries uphold the explicit idea of social welfare provision for the citizens, other do not even considered that as compulsory upon the government, the elected leaders there are too often appear to become tyrants and dictators. Today, citizens of developed democratic countries have fundamental rights in the constitution, but most of these rights are only exist in illusionary theory which has never become established in reality. Such were some fallacies and deceptions of democracy.
COMPARE AND CONTRAST
Globally speaking, Democracy today means American hegemony upon other nations. The American power still exerts pressure upon the world nations especially the Muslim ones that to must accept Democracy willy-nilly. And by imposing democracy on other nations, American has been enforcing their cultures, civilization, and evilization upon other world communities.
From the brief introduction we have just presented one can realize that democracy tries to incorporate some basic essential and inherent messages of Islam such as good governance, Justice to people, ensure of people’s right and freedom. However, it views these aspects from atomistic view of point and in a reductionist manner when it separates them from spiritual faith and belief in God as such it fails to establish them truly on the earth. All such kind of democratic aspects are just secondary in human life which could not be established truly unless the primary aspect is established. And this primary aspect is the question of faith and belief in God whose laws and orders must be the basis of human constitutional way of life. In fact this is the first right to be established prior to human right. The fact that Western democracy deliberately or ignorantly fails to address the question of spirituality as a primary focus in human life makes all its ideas to become fallacious, deceptive, and reductionist. But, Islam as a most perfect and most comprehensive political way of life, a fully-detailed and all-encompassing principle upon which all the nations can found their system of social, economic, and political life. Islam does address both the spiritual and material aspect of human life; thus creating balance between the soul and the body, and between this world and the hereafter. Hence, we can realize that democracy tries to re-interpret the basic messages of Islam pertaining to good governance and Justice, meanwhile distorting them via introducing secularism which has never existed in Islam. Islamocracy comes as an alternative to Western reductionist Islamocracy seeks to eliminate all the negative sides of Democracy; thus Islamizing it and re-defined it to Islamocracy. While Democracy is an agent of the global order of ‘Kufr’ (Secularism) Islamocracy is an agent of the global order of Islam. While Democracy is an agent of the global order of war, economic conflict, and political hegemony and invasion Islamocracy is an agent of the global order peace, unity, and model political emancipation of the world nations. I appreciate the attitude of some Western writers for they have objectively understand the essential components and principles of Islam is basically of peace, Justice, good governance, rule of law, people’s right and freedom and so many other aspect that Western reductionist democracy to have come to establish them on earth. It is Just as John O. Voll and John L. Esposito wrote: “The Islamic heritage, in fact, contains concepts that provide a foundation for contemporary Muslims to develop authentically Islamic programs of democracy (2). So, we can say that Democracy could be acceptable by the Muslims if its entire programmes are basically Islamic or based on Shari’ah Ruling System. And the same time, in this regard, we can also define Islamocracy as a re-defined and Islamized system of Democracy that to be founded on the basis of Shari’ah Ruling System. Voll and Esposito also, they objectively understand that even if that the Muslim system of government appear to be a Theocracy, it will still remain a Democracy for that theocracy in Islam is not like that in European Christianity: “A more apt name for the Islamic polity would be the "kingdom of God" which is described in English as a "theocracy." But Islamic theocracy is something altogether different from the theocracy of which Europe has had bitter experience. . . . The theocracy built up by Islam is not ruled by any particular religious class but by the whole community of Muslims including the rank and file. The entire Muslim population runs the state in accordance with the Book of God and the practice of His Prophet. If I were permitted to coin a new term, I would describe this system of government as a "theo-democracy," that is to say a divine democratic government, because under it the Muslims have been given a limited popular sovereignty under the suzerainty of God. The executive under this system of government is constituted by the general will of the Muslims who have also the right to depose it” (3). These writers have put forward a very impressive notion such like ‘Theo-democracy’ for that I appreciate their philosophical effort; but I can still correct them some slight err – that in Islam there is nothing like theocracy. From the time of our noble prophet of Allah (Peace be upon him) down to his pious predecessors and until now Muslims have never practice theocracy. All of their system of government and leadership is based on communal politics through Shura (legislative/parliamentary) council. Hence, I am sorry for Voll and Esposito to say that we could not accept their proposed notion of ‘Theo-democracy’. If any word that contains ‘cracy’ is to be probably accepted by the Muslims should not be other than ISLAMOCRACY that means an independent system of Shari’ah government that governs the social, political and economic life of the people. Under no circumstance Islamic and Western values can be complete friendly relation. That is to say Democracy as it is perceived in Western thought must be antithetical to Islam as such Muslim would not accept it in its vague and heretical ideas; unless that Democracy is re-defined by the Muslims that it can be established in the Islamic state. When Democracy IS re-defined and Islamized by the Muslims then it becomes ISLAMOCRACY.
Therefore, the Islamic worldview of government must be superior, more effective and most supreme over any other system of government, being it democracy or otherwise. So then, we ought to know that the Islamic way of life – religious, political, social, and economic – is what we called “Shari’ah” in Islamic terminology. Since we have our own set of rules, laws, norms, policies, philosophy, and cultures, we must depose and suspend democracy from our nations meanwhile putting “ISLAMOCRACY” which denotes a government ruled by Shari’ah Ruling system and by a constitution which is based on the foundation of eternal verities of God (Islamic laws). In this discussion, we are going to objectively expose the heresies, deceptions, fallacies, and illusions of Western conventional Democracy while resorting to ISLAMOCRACY (Government ruled by Shari’ah) as being the most comprehensive system of government and leadership. Such discussions would be the central theme of this article.
CONCEPTUALIZATION OF ISLAMOCRACY
Anagrammatically, the word ‘ISLAMOCRACY’ is composed of two words i.e. (Islam and Democracy). The conception of this word came to be when I became anxious to see that Shari’ah system of government should rule the Muslim nations. I used to meditate very carefully over why some secular-minded Muslims do not will to be ruled by Shari’ah even though all what they admire in democracy such as good governance, right to vote and elect leaders, Justice, Rule of Law are therein the Shari’ah also; and they are even more truly and practically established in Islam than in deceptive democracy. Such fact disappointed me a great deal. I took a long mull to realize the reason that causes this unwanted attitude in the mind of some Muslims. At last, God unveiled the secret of the matter. Soon, I realized such people do so just because they were captured by the admiration of pronouncing the word ‘Democracy’. Such people if they hear the word ‘democracy’ is pronounced you will find them vibrantly and happily appreciating and admiring it; but when the word ‘Shari’ah’ is mentioned they shrink and feel disappointed as if the word seems to be odd and démodé to them. So, in order to avoid such problem and to resurrect the defeated mind of such people we decided to develop this new technical English word (Islamocracy) in an anagrammatic form to mean a System of Shari’ah government which is more effective, comprehensive, fully-detailed, and all-encompassing than Western democracy. Therefore, to cut it short, the political worldview of government is what we called Shari’ah Government System and in technical sense is called “ISLAMOCRACY. This word aims to fight and to diminish the evil side of democracy; it comes to rectify and eradicate some of the mistakes, errors, and deceits of democracy which rendered it evil and bad system of government. It comes to emancipate the Muslim nations from the political hegemony of U.S power. It comes to restore the vibrant spirit of religion in the world politics and economy. It comes to grant man his full right and freedom which has been for long an illusionary in Western democracy. We ought to know that human right or freedom in Western democracy is only a deception as the founding fathers (Jews) of democracy proclaim: “We have included in the constitution such rights as to masses appear fictitious and not actual rights. All these so-called “people’s rights” can exist only in idea, an idea which can never be realized in practical life” (Jewish Protocols: p.36). Hence, Democracy is a fallacy and all its principles and components are illusion. We are now beyond the question of Democracy; we now speak vehemently of “ISLAMOCRACY”. We are indeed ‘ISLAMOCRATS’ and not Democrats. This is what we proposed to all our members of ‘Ummatul Islam’ to adopt and to advocate for it to the whole humanity.
IS DEMOCRACY A TRUE SYSTEM OF GOVERNMENT?
Democracy, suppose it is good, in Nigerian and many other nations it is bad and the situation is irony in most of the world nations (4). One of the main features of Nigerian democracy is tyranny and dictatorship. And even in the US itself as mother of democracy, there is element of injustices and subjugation of citizens’ will and interest. The current foreign policy of War on Muslim Nations by American military power is a clear testimony where the majority of the citizens condemn it, but few leaders on power insist and legalize it. Hence, any idea of human right, consideration of public citizen interest, and freedom of religion becomes an illusion and fraudulence in democracy. Obviously speaking, democracy denotes the supremacy of U.S will and interest as it is imposed upon other world nations especially the Muslim ones. International perspective of democracy entails that the world nations should be under the hegemony of U.S villain power. It further means the predominance of U.S will and policy over the world. Even though the West still desperately claims that democracy is good for all because it advocates justice, rule of law, good governance, human right, liberty and freedom, capitalism and secularism. All these aspect are good in democracy with the exception of capitalism and secularism. The both are antithetical to socio-moral values and standards of humanity. With this exception, all what they have claimed to have been guaranteed for man under democracy is not something new to our way of life (Islam/Shari’ah). All good aspects of democracy that commands universal consent and regard is part of the principal messages of Islam; they are part of essential aspects of life that are fundamentally emphasized and enforced in Islam in favour of establishing the standard values of humankind and for the development of their material, spiritual, and moral well-being. Hence, it is irrational for the West to introduce democracy to the Muslim world. We can consider democracy as good only in reference to the developed countries. Despite of this fact it is not the democracy in itself good but the leaders of those countries. We can justify this fact as we focus Nigeria. Our leaders are evils, wolves, dictators, and tyrannical.
At the top level, the founding fathers of democracy are the Jews – the ‘incubators’ of world evils – who dominate the world leadership and economy through the proxy of American power. These evil people (Jews-the super-terrorists) have created their political tools to mislead and destabilize the world and humanity, and these tools are among others, Democracy, Freedom of Speech, Liberty Capitalism and Interest (Riba). Their first target is to destroy the political power of Christianity in European countries and they have achieved this aim because the whole European continent is now dominated by democracy and is hardly Christianity and Church priest have any power or authority to say in the state politics and laws. Their second target is the Muslim world and they are currently proving their aims successful to the extent that there is hardly a Muslim nation that uphold Shari’ah Ruling System including Saudia itself despite of their desperate claim to have been practicing it. Their final aim is to eradicate Islam with its entirety from socio-political life and to depose it from the leadership of the world. Thus, they introduced Secularism which has been hither to, advertised and advocated by American leaders and politicians. All these are some of the Jewish schemes and conspiracies that are documented in their protocols of Jewish learned elders of Zion. The agent of Secularism is Democracy; and Democracy has its authoritative power in Constitution whose laws and provisions are venerably regarded as superior and supreme over any other laws of a divine religion (5). This is the main reason why all of the Muslim nations were deprived of their right and liberty for full implementation of Shari’ah Ruling System. Thus, Islamic laws and principles are drastically limited and restricted by democratic constitutional provisions in the Muslim states. Now our mission is to break those barbaric policies of constitutional restrictions over Shari’ah Ruling System.
It is here we have come to the question of ‘ISLAMOCRACY’ – a system of government based on Political Islam. Both the word Islamocracy and Political Islam denote a system representing a model of Islamic government, Shari’ah, and politics. Islamocracy, though the word is somehow new and strange to the people, it is not something extrinsic or barbaric to Islam; rather it is just a new technical English word which we devised to denote a system of government based on the provisions of Islamic constitutional system of leadership (i.e. Shari’ah Ruling System). Only what I know to have been the effective system of good governance is “ISLAMOCRACY” i.e. liberal Shari’ah government which is emancipated from all the clutches of Western imposed foreign wills and policies. Though democracy has more good than bad, it has lost its recommendable spirit from the onset of its basis i.e. it usurps God’s sovereignty and transfers it to man. That is to say, in democracy the will and laws of man is supreme over the God’s divine laws. Let me remind you that you should never accepts any word begins with a prefix “Demo”, for any word begins with “Demo” entails disgrace, lowness, misfortune, unluckiness, disaster, and all sorts state of undesirable condition and situation. Think of the words like demotion, demoniac, demobilization, and many more others all of which denotes undesirable and disgusting things. Likewise, democracy should not be exempted from such evil words category. As thus, one needs not to repent when he declares that democracy is evil and bad.
Democracy is a peaceful way of tyranny and subjugation of human right; it is a reductionist of justice, idea of rule of law and equality before the law. Yet, in democracy the powerful subjugates and dominates the right of the weak; the rich still exploits the poor through its tool of capitalism; those in power tyrannize and victimize their citizens; those who wield power replace the elected leader with whom they so wish by betraying and rigging the election; and finally, people are being duped that through representatives their rights and interests are ensured and protected when the situation is fraudulent and full of deceit.
The western fathers of democracy headed by American super-terrorist power argues that Islam repulses the democratic idea of tolerance, rule of law, capitalism, secularism, human right, liberty and freedom of religion. This is a gross misconception from them; Islam is only against capitalism, secularism and all other evil side of democracy. This is because they are all antithetical to socio-moral values and standards of humankind. For instance, capitalism emphasizes economic classes by subjecting majority of the people to perpetual abject poverty while favouring the few rich individuals in the society. It also helps the rich to exploit the poor by perpetrating interest. In fact, all these are against social justice. Likewise, secularism negates and ignores the fundamental focus of human life and i.e. the question of faith and belief which constitutes the spiritual nature of man. Thus, man is from the onset, deprived of his fundamental right and liberty to regulate social life as enunciated in his faith and religious divine laws.
Should Islam be repulsed? In normal worldview of social life all people want peace, justice, good governance and security, while repelling tyranny, injustice, conflicts, and war. Hence, Islam should be accepted universally because it has come to establish the aforementioned fundamental aspects in all dimension of human life. Islam is not only a religion of mosque but also a fundamental way of life as such it is not only for the Muslims but the entire humankind of all races, religions, continents, and nations. Presumably, Islam as a religion of mosque, only the ritual aspects of worship is preserved exclusively for the Muslims; as such, other people out of it are not enforced to accept it as their religion of worship. But, the universal concept of Islam as a fundamental and complete ideology and a way of life is for all humankind. In this way, Islam should be accepted, supported, endorsed, and advocated wholeheartedly by the universal men. Therefore, non-Muslims should not be bothered or anxious when they hear us proclaiming this religion as a social and political ideology of human life. Nor should they oppose us when they hear that Islam is the only solution to current world predicaments and political malaises and instabilities.
What the entire world can see now from international conflict to insecurity, war and clash of civilization especially between the West and the Muslim world is a result of political tyranny, domination and hegemony of U.S villain power over the world nations particularly the Muslim countries(6). By all means of political and military power, the U.S super-terrorist power seeks to impose its will and foreign policy upon the Muslim countries. This in consequence, forced the Islamists and the Jihadist to defend their religion, nations and laws; thus, culminating in formidable reaction and resistance of American foreign policy by the Islamists. American villain power has won war by subjugating the leaders of the Muslim nation. Even though the Arab and Muslim leaders have abandoned the cause of Shari’ah and liberation of the Palestinian land, the Islamists and the Jihadist vowed to undertake it. This is the essence of Middle East conflict; and this is the essence of clash of civilization between the West and the Muslim world. American villain power wanted to impose its foreign policy upon the Muslim nation which the Muslim described as antithetical to their Shari’ah and norms and values. As a matter of fact, Islam does not accept or tolerate injustice, tyranny, or imposition of other’s will upon it especially when this comes from its enemies. To accept this, is a disgrace and Islam has never dare to voluntarily or forcefully accept or tolerate disgrace. What the Muslims demand is that the U.S villain power should stop imposing its wills and policies upon the Muslim nations. It should let them regulate their state, politics, and life as bounded by their Shari’ah Ruling System. The only solution to the ongoing war between the Jihadist Muslims and the American power is that the U.S should accept and abide by the aforementioned proposal (i.e. the Muslim nations should be let freely to regulate their socio-political life based on their Shari’ah system of government). What we notify people is that the true concept of Western democratic idea of justice, rule of law, human right, and so forth, are not barbaric to the principles of Islamic concept of government (Islamocracy). If any discrepancies could be found would probably arise in the issue of capitalism and secularism because Islam does not accept these two aspects which is fundamental in democracy. This is because Capitalism is an element of injustice while secularism is an element of ignorance. This is where the road split; Islam cannot tolerate capitalism and secularism while the West insists on them. This is where the clash erupted.
Now, let us directly focus the following discussion on what Islamocracy entails.
ISLAMOCRACY: The Revived System of Government
“All sovereignty and Authority belongs to Allah Alone,
The supreme legislator and the law-giver;
And that Man is entrusted with temporal power to govern.”
The above basis is the universal political concept of Islamocracy. Islamocracy! What does it mean?
Islamocracy means an independent system of Shari’ah government that governs the social, political and economic life of the people. Islamocracy is the government of peace for the people whose values, norms, honours, nobility, rights and freedom must be granted and protected to ensure the development of their peculiar socio-political and spiritual well-being. Islamocracy is a government of God formed by the people to serve the interest and right of the people as bounded by Shari’ah. Islamocracy negates the split of the religion and the state politics; both are one and the same. In fact, the religion (Islam) is the mover of the state politics under Islamocracy. We now preserve the right to speak about ‘Political Islam’. By Political Islam we mean that Islam is not only a religion of mosque but also a political ideology that interprets and addresses the problems, goals, and developmental needs of the state and society; it organizes and orders the state political affairs and administrations. Thus, there must be a conspicuous disparity between the concept of religion in democracy and the concept of religion in Islamocracy. Hence, the difference between democracy and Islamocracy becomes succinctly conceivable. While democracy asserts sovereignty of man Islamocracy strongly asserts sovereignty of God – the creator of man – and that man has a temporal power and will as prescribed for him by Allah. Islamocracy challenges the world that if the people are unable to take control of their lives and deaths, then they most recognize the sovereignty of God in all aspects of life. It also argues that if the laws of God (Shari’ah) are to be suspended from human life then there would be no any human to impose his man-made laws on other men since man is not the creator of man. This fact renders man ineligible to be the master, legislator and law-giver of himself. And therefore, he could not be the legislator and law-giver of other men. As democracy tries to detach human beings from God by assigning sovereignty to man Islamocracy comes to re-attach man to God by explaining to him (man) that sovereignty belongs to God alone and that he (man) is entrusted with temporal power to govern through a systematic machinery of leadership popularly called the Government. And this government can be positive or negative. Positive government is that aims at establishing laws and orders based on belief in God. In other word, it is a government that recognizes the sovereignty of God in the state politics. Whereas, the negative government is that which establishes its laws and orders based on unbelief and secularism. Such negative government tends to usurp the power of God by claiming sovereignty in the hands of man or the state. Thus, Islamocracy explains to man, as a representative of God, his duties and responsibilities on this earth as enunciated in Islam and Shari’ah. It comes to liberate men from the servitude of other men to the servitude of God alone – the creator of men. Liberty, right, freedom of speech are all placed in their appropriate positions under Islamocracy and were given their original meanings. Man can enjoy liberty, right, and freedom only when it is in accordance to the laws of God or the Islamocratic state. In Islamocratic state each and every Muslim and non-Muslim citizen is subjected to the laws as prescribed in his peculiar religion.
Islamocracy rejects the delusive idea that man could be a supreme legislator and law-giver to other men; but it recognizes man to be the guidance of other men to the laws of God. According to Islamocracy there is what it calls the ‘Ultimatum Adaptation’. This means that if a leader or a government suspends the laws of God in the states there shall be no more obedience to it by the citizens; and that the citizens have the legal, legitimate, and constitutional right to depose such leader or government from power. It further means that if the government rebels against the laws of God, it is then become an obligatory duty upon the citizens to rebel against the secular laws of the state/government. In Islamocracy, any act of new political and legal legislation or decision-making should be in conformity with the eternal verities of God. To make that possible Islamocracy employs the application of ‘Shari’ah Privatization Policy-making’ (7). In Islamic Juristic terminology is called ‘Al-Ijtihad or Al-Ijma’ This is a process by which prominent jurists, judges and lawyers of the Islamic state interpret the original divine eternal laws of Shari’ah in order to arrive at a credible and acceptable conclusion in deriving new laws as it is required by the changes of times and modernity. This is an inherent nature of Islam and Shari’ah in essence. In fact, in the Qur’an Allah confirms the dynamic nature of His religion (Islam) and Islamic Law (Shari’ah) by proclaiming the Qur’an as all-encompassing and dynamic book of inspiration, information, and instruction. We therefore, ought to know that Qur’an which constitutes the bases of all Islamic laws, is a guidance at all time (Q2:2); it is an explanation for all things and affairs (Q3:138); it is an reminder to mankind (Q43:1-2); it is an exhortation to whole mankind (Q10:57); it is a complete and succinct message (Q14:52); nothing left unmentioned in it i.e. it addresses all aspect of human life and affairs (Q6:38); it contains all the records of past, present, and future events (Q11:6); nor human invention of falsehood that can penetrate it (Q41:42); it is free from flaw (Q18:1-2); it never cast aspersion on the believers’ mind (Q2:2); it leads to what is best and effective for human life (Q17:19); and finally, it remains valid forever (Q15:9) (8). All such was the divine nature of the Qur’an and therefore we should not hesitate to uphold it as our basis of doctrinal and political constitution.
Back to subject matter, in Islamocracy only God is the sovereign and the supreme legislator and law-giver. Hence, all new matters on the table of legislation should be in conformity with the will of Shari’ah. Islamocracy seeks to create a strong egalitarian Islamic society and state for the development of righteous individuals within it. It further seeks to create an Islamic state where social justice and welfare service prevails – a state where wealthy and powerful leader could not use his authority to exploit or victimize the masses and weak among the people. All men are born equal and noble. The basic aim of this Islamocratic government is to develop, in its all political implementation, legislation, and decision-making, the manifestation of the divine guidance and laws for all men to flourish. Such an Islamocratic government is responsible for maintaining social justice and provision of social welfare for all the citizens. It should be emphasized here that each and every citizen under Islamocratic government must attain the level of ‘Three Goals Satisfaction’ and i.e. nourishment, shelter and basic education for his family. This is the most obligatory duty of an Islamocratic government. This is the meaning of social welfare provision and this is indeed, the meaning of social justice though the basis of social justice is equality before the law. The state is responsible for its economic and social development. It is responsible for security of the public lives and properties. In Islamocratic state also, the private ownership has some limitations under certain conditions especially when the owner of such properties or wealth monopolizes the public commodities; or when he exploits the poor and weak among the citizens. In Islamocratic state the annual payment of Zakat share is enforced emphatically by the law and the entire rich individuals must adhere to this law. It should be noted that the ultimate objective of Shari’ah is the maximization of the betterment of man’s material and spiritual well-being and his development in all aspects of life. Hence, any new laws and legislation aims at accomplishing these objectives is part and parcel of Shari’ah and therefore, should be held by the Islamocratic state or government and should be incorporated in the Islamocratic state laws and constitution. The noble Qur’an has outlined the basic functions of Islamic state or government (Q16:90). And that any government or leader that assumes power must take oath in God and enter into covenant with Him that he shall work to advocate justice and rule of law; and he must fulfill this covenant (Q16:91).
When we turn to the issue of ‘right’ E.G. human right, we could find that Islamocracy is much more comprehensive and reliable than democracy. Because in Islamocracy there is a fundamental question of ‘First Right’ which democracy is unable to address; and i.e. the Right of God; thus Islamocracy first, speaks of God right, then followed by Human right, and or even Animal right. In essence Democracy fails to understand the inherent relationship between these three articles of right. You cannot establish the ethics of human right unless you first establish the God’s right unto which the essential foundation of human right is built. Likewise one cannot establish the ethics of animal right when he rejects human right. Such was the relationship among these three articles of right. Since Democracy diminishes to address these three issues Islamocracy admits to undertake this task. And this is because democracy is a fallacious and reductionist of social justice and human right; but Islamocracy is much more comprehensive, fully-detailed, and perfect in explaining the system of leadership and government in man’s life.
Therefore, Islamocracy as an intelligent and a comprehensive system of government speaks of right of God, and right of man both of spiritual and secular life. To establish the right of God in the state is the first and foremost duty of Islamocratic government, then followed by human, and then animal right. These three articles of rights were never mentioned in democracy. This is a major drastic drawback of Democracy which the Western world desperately claims to be the best system of government. Lo! Such Western people are professional liars, deceivers, and prevaricators.
In special sense, Islamocracy proclaims that the first right to be established and maintained is the Right of God – the creator of man. God has the rights upon man and vice versa. One most important of this right upon man is that man should recognize God as his supreme lord, legislator, and law-giver, and he most not associate partner to Him – the Al-mighty Allah. This is because in essence, man have entered into sacred covenant with God Al-mighty – that he witnessed God as his Lord – Allah; and that he should not worship other being than Allah the Almighty (Q7:172, Q36:60, & Q17:23). It is the sacred right of God upon man that he must worship him by the prescribed ritual rites; and that he must adhere to God’s laws of commandments and prohibitions; and he must establish God’s Shari’ah on earth.
In returns, the right of man upon God (if man fulfills the right of God upon him) is that Allah has guaranteed him (man) peace of mind, pleasure, and prosperity in both here and the hereafter. Hence, the relationship of God’s right and man’s right is of reciprocal nature. This is the vital issue of focus in human socio-political life which the Western reductionist democracy suspended from secular life even though it is part and parcel, and inherent in man’s social life. The other aspects of human rights as well as other variables are well fully elaborated in Islamocracy beyond the demarcations as it is limited in democracy. It is beyond the scope of this chapter to discuss this issue thoroughfully.
A Special Observation on the Topic “Islam and Democracy; Are they Compatible?”
This topic has become a major issue of discussion in world politics especially by those anxiously concerned to attain Independent Islam worldwide. Too often, people at both national and international level becomes immersed in discussing this topic as a debatable issue as whether Democracy and Islam are or not compatible. The topic is good to be discussed in searching for alternative to this evil system of democracy that entangled the Muslim countries worldwide. But, there is a slight correction to be offered as regards the construction of the question as it is above. However, before long let us suggest a simple answer to the above question.
To me, these two terms are distantly far cry from each other. They are incompatible and therefore must be diametrically opposed to each other. Let it alone that the set up of the question is somehow suspicious, faulty, revulsive, and disgusting. How can one dares to equate Islam with Democracy. While the former governs the general aspect of life (religious, social, economic & political), the later is just a mere system of government which is also a part in focus among many folds of Islam. Since Democracy is just a mere system of government; and that this government is an aspect of life in Islam; and the fact that system of government is known as Shari’ah in Islam then the question should be read thus: “Shari’ah and Democracy: Are They Compatible”? Specifically, we have devised a new technical English term, i.e. “ISLAMOCRACY” to mean Shari’ah Ruling System of Government.
Hence, the question could be thus read: Islamocracy and Democracy: Are They Compatible”? The very major drawback and problem associated with the former set up of the question is that Islam is much wider than Democracy because it comprises the general aspect of human life both in secular and spiritual sphere; whereas Democracy is just a mere form of Government. Specifically, we can say that Islam is a general term while Democracy is specific. So, then how can one compare the importance and effectiveness of what is general with specific. The disparities are clear.
Finally, having removed the problems with the former set up of the question; and having realized that the new question should be read: “Islamocracy and Democracy: Are They Compatible”? Then we ought to know that Islamocracy is much more comprehensively effective system of government than Democracy. The previous account presented in this article makes all things clearer and more informative. ALLAH IS ALL-KNOWING THE BEST.
CONCEPT OF PARTY FORMATION AND ELECTION IN ISLMOCRACY
In Islamocracy there shall be no political extremism; and also violent political vanguard is banned. The political parties should not exceed four in number in the entire nation. This is what Islamocracy called “Fourism Party System” or “Rashidun Number Party System”. However, it is preferable for Islamocratic state to uphold singular party system. Election in Islamocracy must fundamentally reflect the will and attitude of the citizens; under no circumstance rigging could not dominate an Islamocratic election. If such case appears to happen, the administrators and the managers of the election must undergo criminal trial before the court. A candidate is only eligible to contest after his rectitudeness, astuteness, leadership qualities, and socio-moral integrity is confirmed by the National Elders of Islamocracy. For any candidate to qualify for primary election in his party must undergo interview screening process. In Islamocratic state there is what is called ‘Centre for Candidacy Consultancy and Screening’ that supervises and checks the eligibility of each and every candidates at all levels of political aspiration.
POLTICTS IN ISLAMOCRACY
Islamocratic politics is called ‘Pure Politics’ or call it ‘Peace Politics’ if you like. But it will be useful to define politics here. Politics can be defined in two different but relevant meaning. First one the one hand, we defined politics as a process of people participation in state or national political discussion concerning their national problems and possible solution to be derived. Secondly, we defined politics as a system of peoples’ political movement and discussion in support of one or more individual, or group as oppose to another. This is the most common meaning of politics from the perspective of the general masses. This second definition also portrays the nature of the present secular system of Nigerian politics. But, it is very important to bring another aspect to the fore and i.e. Political Strategy. Political strategy is any planned scheme thought out by the learned elders of a society, nation or state aims at achieving political goals – unity, economic stability, standard education e.t.c. within a particular context of time and space.
“Pure Politics” or “Peace Politics” on other hand can be defined as a process of emancipating and liberating individuals, community or society from any subjugation of external political power – directly or indirectly, physically or mentally. According to this definition, there shall be no any external country or power that can impose its will, foreign policy or civilization on the other. Pure politics is further defined as a process of peoples’ participation in political discussion with the aim of developing their nation, religion, norms and values, or with the aim of achieving political power and position by individuals within the bases and provisions of religious and morally-social values and norms of the society as embodied in their Communal Constitution. According to this definition, any act of politics that tends to undermine and contradicts the religious, social and moral values of the society should be banned and eradicated despite of its political benefit if any. For instance, an individual or a political party can apply the use of blasphemous and defamatory remarks and words in his campaign or political movement against his counterpart in order to attain success in his aspiration for power. Such act was both religiously, socially and morally unacceptable despite of its political benefit. Therefore any politician, government and public in general under Islamocratic state must abstain from such bad act. It is such defamation, blasphemy, abuses of one’s honour, respect, nobility that we call Political Vices and Taboos in Pure Politics, which we enjoin all the politicians to cut off themselves from these bad attitudes. Under Islamocratic state, whoever found guilty of any of them shall be dealt with accordingly. Islam comes to respect and protect the honour, right, dignity and nobility of each and every individual. It is not worthy or recommendable for you people living under the shade of Islamocracy to defame or blaspheme one another just for the lust for political benefit or power. Hence, in our ‘Pure Politics’ there are certain crimes deemed to be “Political Vices and Taboos” (PVT) that all politicians, government agencies, journalists, and public in general should abhor and abstain from them.
DESCRIPTION OF POLITICAL VICES AND TABOOS (PVT)
Political vices and taboos are many and varied in their form and can be committed in different way; however, their features can not be hidden. In any speech, speak, remarks and writings, any act of political vices and taboos are very conspicuous and noticeable. Some of the political vices and taboos include; Defamation, Blasphemy, Mock, Abusive words, unnecessary Criticism, Lies, Fabrication, baseless Claim, baseless Disclaim, Vilification and so forth and so on.
Blasphemy – This is an insulting speeches or remarks against a person or his religion. Under our politics no one is allowed to blaspheme another under the pretext veil of freedom of speech. All freedom of speech shall be in accordance with the provision of Islamic law. Politicians, journalists, and publics should ensure and honour the respect, right, nobility and dignity of whomever they are going to speak about in public meeting or press media. If one found guilty under the law shall be dealt with accordingly. Each and every person has the legitimate right to be respected and honoured by his fellow members in the society even under political competition.
Defamation – This is an act traducing and disparaging i.e. fabricating false remarks and acts while attributing them to an innocent person and at the same time purveying them among the public. Therefore, under our ‘Peace Politics’ people are strongly enjoined to refrain from any act of purveying, traducing, and fabricating false remarks; failure to abide by this law tantamount to appropriate punishment under the law.
Lies – This is any kind of speech or remarks that is baseless and fallacious i.e. having no truth in itself. It is therefore strongly discouraged and forbidden under our ‘Pure Politics’. Types and varieties of lies is common to people and therefore it needs no more explanation on it.
Abusive Words - Use of abusive words in any kind of speeches and remarks is not allowed. Any word that is considered impudent, discourteous and it is therefore, socially, morally and religiously unacceptable should not be applied by anyone to vilify another; it is deemed serious crime under the law. Even criticism shall be done with less abusive words – words that would not render one psychologically socially and religiously disturbed. Criticism by any politician is strongly discouraged unless under necessity and should be done in a tactful manner, and with polite word. It is necessary here to have a look at the Jewish evil notion of ‘Freedom of Speech’. This freedom of speech is indeed a Jewish creation. It is a targeted notion documented in the protocols of their learned elders of Zion aim at destroying the mutual peaceful inter-personal relationship among people of any society and religion in such a way that a person has the right under freedom of speech to criticize, blaspheme and defame his brother regardless of whether such remarks or speech expressed deserve truth or not. Such bad habit is religiously, socially and morally unacceptable under our politics. Freedom of speech is only a freedom when it is governed by the provision of our laws. Hence, all acts of lies, defamation, blasphemy, fabrication and traducing are strongly banned and forbidden under Islamic system of politics.
Criticism sometime is a good thing as it serves as a pressure tool to bombard the leaders towards a change of good acts and attitude in their administration. Despite of all this, it has some negative effect. At most of the time criticism is unnecessary. So, one way of epitomizing the both sides we can draw a conclusion that all positive criticisms are welcome while the negative and unnecessary ones are unwanted and strongly discouraged.
Finally, these are the description of some major political vices and taboos, but they are many and varied from one form to another. Some of them would not be even known unless when they are committed by one. Others like baseless claim, baseless disclaim, and e.t.c. is all known. To generalize them, it is a situation whereby a person would come and express the truth and after that another would come and disclaim it when he is not aware of or even not knowledgeable about the fact just for him defend some of his personal political interest. It can also be the situation where a person claim this and that, when the whole situation is untrue as he claimed or stated. All these and others are among the political vices and taboos and the commission of any of them tantamount to appropriate punishment under the laws of Islamocratic state.
“You shall not pursue (to accept any information) which you have no knowledge of it; your hearing, seeing and mind will be held accountable (before Allah)” (17:36).
FORMATION OF ISLAMOCRATIC CONSTITUTION
We have for long been prevented from our legitimate right of establishing full and complete Shari’ah Ruling System (SRS) in our respective Muslim states/nations. Democracy under its evil constitution has been undermining people’s right especially of religion and yet it claims to have granted them freedom of religion. We Muslims, whenever we mention our right or freedom of religion we mean that our full legitimate and legal right for Shari’ah implementation in our states/nations rather than only practicing ritual worships in the mosque as it is misconceived in Western democracy. Democrats should understand what freedom of religion entails in our Islamocracy. Freedom of religion in Islamocracy is beyond only practicing it in the mosque or church; but rather it covers the people’s right to be ruled and governed by their religious laws, norms, and values as enunciated in their peculiar religion. Democratic constitution is a very poisonous one; it is full of heresies and fallacious ideas. It states that state constitutional laws are superior to the laws of God (Shari’ah constitutional laws) as such that wherever contradiction exists the state laws must prevail. This is typical blasphemy to God – Allah – and whosoever upholds this fact is an absolute ‘Mushrik’ (a polytheist). Some Muslims and some of their leaders have been duped into believing that Shari’ah Ruling System can be fully established under the veil of Democracy. Whoever believe as such he was indeed deluded. We should never for a minute expect that Shari’ah can be practiced in Democratic state; while the former gives priority to the laws of God the later gives priority to the man-made state constitutional laws. Furthermore, Democracy says that sovereignty belongs to man when Islam proclaims that all sovereignty, power, and authority belong to Allah – the Almighty. If man should have any sovereignty must be a minor and temporal one and must be exercised within the limit of God’s ultimate sovereignty which manifests in His laws and orders of commands and prohibitions as embodied in Shari’ah Ruling System. That is why the perceptive notion of Islamocracy proclaims that: ““All sovereignty and Authority belongs to Allah Alone, The supreme legislator and the law-giver; And that Man is entrusted with temporal power to govern.” This means that all what man or state can exercise from power, authority, legislation or law enforcement must be founded on basis of the eternal laws of God. Therefore, Democratic constitution makes it impossible to establish God’s laws (Shari’ah Ruling System) under Western system of Democracy.
Therefore, in order to have our full and complete legal and legitimate right for Shari’ah ruling System we must resort to Islamocratic Constitution. Constitution is Islamocracy shall be in the form of ‘Communal Constitution’ which guarantees each and every community in a state/nation to be governed by its peculiar religious laws, norms, and values. Therefore I hereby call upon my respective intellectual Muslims and political activists, students and scholars to support and advocate the creation of “Communal Constitution” in all their nations and states so as to have a full right for Shari’ah Ruling System in their state politics and economy; hence, the need to suspend Democracy and to adopt Islamocracy. So, what “Communal Constitution” entails? Communal Constitution is that type of constitution which provides laws on the bases of the religion, norms and values of each and every respective community in a state or nation whose members belong to the same religious entity e.g Muslim Community. In Communal Constitution the national government should not make any law that may even likely to violate one or more of the religious values and laws of any of the communities. Communal Constitution could be homogeneous when the state is entirely identified as a Muslim or non-Muslim one. However, the non-Muslim minority (residing in Muslim state) would be granted their right of their particular religion and laws, and a vive versa. And it can be heterogeneous when the state is dominated by a large citizen of both Muslims and non-Muslims in such a way that each distinctive part in the C&C caters for the laws and values of particular community members residing in the state/nation. E.g Communal Constitution in Nigeria should be heterogeneous one because the country is highly cosmopolitan.
Moreover, it is interesting to note that Communal Constitution has two categories of laws provision: General Provisional Laws (GPLS) and Supreme Community Laws (SCLS). On the one hand, General Provisional Laws or GPLS is a distinct part in “Communal Constitution” which provides general laws in the state/nation that are common and acceptable to all communities; and that it represent the positive aims, goals and objectives for the national growth and development in general sense. It is only the government that has the authoritative power in the legislation, regulation, and maintenance of GPLS; it is the chief designer and prosecutor of GPLS. However, Supreme Community Laws (SCLS) must prevail if there is any collision or contradiction between the two laws. For instance, under GPLS the government can promulgate a law that may undermine or violate the Muslim Laws of Shari’ah. In such situation Muslim laws must prevail and their community should be exempted from such particular law provided in the GPLS. In general we can say that any law that is common to all communities and that are directly related to the national development are made, decided and promulgated under GPLS where the government has the exclusive power to legislate and maintain it.
Supreme Community Laws (SCLS) on the other hand, is the second part of “Communal Constitution” which is mainly deal with the communal laws of each and every community within the nation. When we say community in this regard we are referring to particular society belong to same religion (e.g. Muslims Community or Christian Community). It is in this part that each and every community shall have their peculiar in the C&C section dealing with their particular laws, principles, and rules and regulations pertaining to their social, economic, political, civil, and common affairs. SCLS are set of laws, principles, rules, and policies which are designed and provided by a particular Community leaders based on their religion, beliefs, values and norms to serve as their legal and political constitution in the state/nation. Such laws and principles are the Ruling systems governing their Politics, Leadership, and Economy in addition to legal, civil and common laws in all dimension of social life. It is important to note that the Muslim community leader in an Islamocratic state shall be considered as the ‘Caliph’ and shall have his seat in the ‘National House of the Caliphate’. SCLS are sacred, reverent and therefore untouchable by any provision of the GPLS. In fact, as far as a particular community is concerned its SCLS are supreme and superior to the state GPLS. This is what we mean by Communal Constitution.
In general, “Communal Constitution” has the following basic features and characteristics:
It guarantees all Nigerian communities full and complete political right and liberty to rule their states in accordance with their religious laws and principles.
It respects all of the communities’ religion, norms, values and laws in such a way that no any state provision of GPLS that is allowed to violate any of the law or system of the communities.
Finally, in “Communal Constitution” it is the community laws i.e. (SCLS) that have the supreme power in all political legislation and decision-making of the State community.
CONCEPTUALIZATION OF COMMUNAL CONSTITUTION
The above theory of ‘Communal Constitution’ is a sub-theory extracted from a broader theory of “Communal Politics” propounded by a Muslim political intellectualist. Communal Politics suggests that a heterogeneous society can co-exist to live equally, peacefully, tolerably, and interdependently only if the state constitution grants full liberty and right of political power to each and every community residing within the Nation/State, to govern and rule its members in accordance to its religion, beliefs, norms, cultures and philosophy of life. The Government can only have the authority to decide and to regulate what it should be done for the general growth and development of the nation as well as to function at international level. But, all legal, civil, and common laws should be exclusively reserved for the respective community leaders.
The Insider(020) - THE MURDERERS OF SHEIKH JA’AFAR: BETWEEN THE TRUTH AND THE ILLUSION
THE MURDERERS OF SHEIKH JA’AFAR BETWEEN THE TRUTH AND THE ILLUSION
BY
Salim Ishaq Hassan
(5th May, 2009)
On Friday April 13, 2007 there was chaos and confusions engulfed the whole Northern states of Nigeria particularly Kano, Maiduguri, Kaduna and others, when the demise of the great Shiekh Ja’afar was announced in different media. The great Sheikh was brutally assassinated via a shot of gun while offering his ‘Subh’ (morning) prayer in his mosque. Those who know Sheikh Ja’afar knew him only for his commitment to Islam and for his eruditeness and eloquence in ‘Tafseer’ (Qur’an Commentary). He was killed just for he proclaimed that “There is no deity worthy of worship except Allah”: no legislator and no law-giver besides Allah, and for that he called for the abolition of any system of life not designated by Allah. This is the reason why the great Sheikh was killed by the ‘neo-Jahili’ leaders of Nigeria. Despite that the material body of the Sheikh is no more here with us the sincere believers all know that his holy soul is still alive with Allah and is being provided with all sustenance (Tayyibat). The great Sheikh was murdered but yet Islam and sincere Muslims are alive and intact. The killers of Sheikh Ja’afar are still unknown meanwhile the situation is left un-investigated. And why all these? No body knows. May God bless Sheikh Ja’afar and preserve his soul in the highest paradise.
Now it is two years after the unexpected assassination of the Sheikh whom I may call the “Unique Martyr’ of his era. In this very recent time, we have been exposed to a critical report which says the Kano state governor, Mal. Ibrahim Shekarau is among the chief accomplice in enticing the killing of the Sheikh. However, there are no physical evidences provided. The preliminary evidences provided by the claimants of Sheikh Ja’afar’s holy blood is only based on hypothesis and speculation as it is available in their corroboration. The first article of this report was posted on internet website www.saharareporters.com. Secondly, another different but relevant report was published in a newspaper called “Desert Herald” based in Kaduna. The reports dwelt so much on the powerful indictment against Gov. Ibrahim Shekarau as the masterpiece in leading the assassination of the great Sheikh. It was said that it was Shekarau who provided some of the bribery and enticement payment to the killers of the Sheikh. Tijjani Garba who was accounted to have been the typical murderer of the Sheikh was said to have received $50,000 from Shekarau through his direct contractor, Alhaji Abba Gana. Furthermore, when Tijjani Garba, the assumed killer of the Sheikh Ja’afar had made confessional statement for his grave sin to Nigerian police, Shekarau had bribed the then Inspector General of police, Mr. Sunday Ehindero with another sum of N 100,000,000 to neglect and bury all the confessional statements made by Tijjani Garba, and to deviate any act of investigation.
But all such provided evidences are baseless and unreliable yet. We should not put our credence in this report; we have to think and ponder over it before we shall submit to it. An intelligent person would ask, what is the source of this evidence? Who discover this secret information? What are the physical and factual corroboration supporting this claimed evidences? And so on and so forth.
Perhaps, the main physical and factual corroboration to involve Shekarau in this crime was attributed to the bitter relationship that was known to have existed between Shekarau and Sheikh Ja’afar when the later was publicly declared his voluntary resignation and cut himself off from the Hisbah Board or Shari’ah Commission founded by Shekarau. The reason for his resignation was perceived to assume that the supposedly Shari’ah Commission was not based on sincere intention and true objectives of Islam. However, the actual reason for Sheikh Ja’afar’s leaving was only known to him until his death. As he leaved the Board, Sheikh Ja’afar began to criticizing Shekarau’s administration. Thus, Shekarau looked upon Ja’afar as a threat on his way to assume second tenure of Kano state governorship. Due to this fact, Shekarau become tempted to inevitably take all measures that he can to eliminate and remove this threat on his way. Unfortunately, the only resorted solution culminated in brutal murder of the Sheikh Ja’afar. Many who people who believe in Desert Herald’s report usually substantiate their evidence with such aforementioned bitter relationship of shekarau and sheikh Ja’afar.
So, how did the purported documents indicting Shekarau’s complicity come to exposure? I have a thorough research reading on knowing this fact and I have found that Tukur Mamu’s own credibility must have become suspicious in this matter. Previously, there was an irrational hatred nurtured by Tukur Mamu against Shekarau when he (Shekarau) refused to offer share of Two Million Naira as requested by Mamu. It was this Mamu who exposed the purported documentary indictment of Shekarau. The copy of confessional statement and the alleged cheque of N100, ooo, ooo must have been either fabricated by the Mamu or issued by some hidden government or private authorities. But we should not forget that the confessional statement carried a logo of Nigerian police. We may sense an element of truth but still Mamu must become suspicious. Do you know why? Sule Uba Gaya was the only person to have tactfully accessed the documentary indictment which was then available with Tukur Mamu, few weeks before their exposure to the public scene. When Sule accidentally came across the copy of the confessional statement of Tijjani Garba, he wanted to have it; but Mamu refused unless that he (Sule) promised to obtain that N2, 000, 000 from Shekarau; and that Shekarau would be smeared with such document if he fail to offer that money. If Mamu is sincere to expose the killers of Ja’afar why is he intending to prevaricate for obtaining material wealth of mere N2, 000, 000. This fact shows that even if Mamu appear to know the killers he is ready to enjoy bribe from them so as to deviate the truth. Let assume that Shekarau is the culprit, why Mamu want to accept N2, 000, 000 to purify Shekarau. Hence, Mamu’s rigorous investigation on this issue is far away from sincerity and fairness. We might perceive all of his attempt as a pretext implicate and to defame shekarau’s reputation. Sule have claimed that he had obtained copies of the documents indicting Shekarau from Tukur Mamu some months before Desert Herald’s publication. But why did he fail to inform the security or the public about such fact until the arrest of Ado Mohammed? Many people believe that Kano State government had conspired arrest of Ado Mohammed. However, according to Sule’ written account, the story was totally opposite, that Mamu did implicated Ado Mohammed just as he did it for Shekarau. Sule stated that the Bank PHB Cheque was introduced to him by Mamu which led to the arrest to Ado Mohammed was introduced to him by Mamu. In the words of Sule Uba: “Let me also say that Tukur Mamu personally gave me a photocopy of that Bank PHB cheque as well as some purported documents to do with killing of Sheikh Ja’afar in the evening of Wednesday, May, 2009…..It was from Tukur Mamu that I saw the cheque for the first time. If I am lying against Tukur Mamu may Allah destroy my life and refuse me all what I want in this world and the hereafter”.
He further declared that: “Let me also make swear that if I or any other official of Kano State government were the one(s) who concocted the cheque to implicate Freedom Radio and/or Alhaji Ado Mohammed may Allah destroy my life and refuse me all what I want in this world and the hereafter….. I challenge Tukur Mamu to come and swear to Allah in the same manner that I just did” (Dailytrust, Monday, July 20, 2009, Vol. 22 No 16; p. 22).
Even the police security had found such documents in Mamu’s house during their investigative research. But, Mamu claimed to have got them only as they (documents) became available among the public after Sahara reporters’ publication. Nevertheless, Sule Uba disclaimed this allegation as he said: “Tukur Mamu was also lying when he said a copy of the cheque and other documents found in his house during police research amounted to nothing, that he got them because they have already become public documents by the publication of same in Sahara reporters. He is lying because he personally gave a copy of that cheque early May this year, while Sahara reporters only published it almost two months later……who gave Sahara reporters a copy of that cheque? If the cheque was indeed stole (then) who stole it…….It is either he (Mamu) who stole it from Alhaji Ado Mohammed/flaps or he knows who did so”.
So, therefore, we must hold Mamu accountable for certain for certain reasons; either Mamu fabricated such cheque and documents or he obtained them from other source. In either case we are left in a highly questionable situation. The important point to keep up to date in our mind is there was no any other Nigerian newspapers that published the first story of Ja’afar’s murder except Mamu’s Desert herald. And according to Sule’s account, Mamu had obtained some relevant documents to do with killing Sheikh Ja’afar even before Sahara reporters’ publication. This means that it might be said there was a complex networking and relationship between American Sahara reporters and Mamu’s Desert herald in fabricating intrigues against Gov. Shekarau. An imperative question to ask is: who introduce the documents to either between them? It should be either Mamu introduced them to Sahara reporters or vice versa. In all the case, we need to know where did they get the documents first.
Until now no one can actually prove the physical and factual evidences that portray Shekarau’s involvement in this crime. All what we have stated is only a hypothesis, and not a fact. Despite of all this, there is indeed sense of truth in the reports. However, some critical analysts have considered the report as a pretext of political propaganda to undermine and kill the spirit of A.N.P.P in Kano which will pave the way to the P.D.P’s victory in the next election.
Finally, God knows the murderers of his noble servant and all those who have cunningly contributed to the crime. Little by little God will reveal the truth and will expose the killers to the world visibly on the earth and put them to shame and misery in their life. We, the sincere advocate of Shari’ah and Islam hereby, suggest that there shall be no compromise with the murderers of Sheikh Ja’afar whenever they become known to the world. Justice must be done by the laws executers when the culprits are found. And if not, there is possibility of anything to happen – skirmish here and there and terrorizing the political leaders. In order to avoid any crisis and civil war the murderers if found and confirmed guilty they should be dealt with accordingly. The failure of doing justice, whatever the result and consequences might be, the government should be blamed.
THE fORGOTTEN MISSION BY THE MUSLIMS
This noble blog is dynamic and versatile, created purposely to enhance the development of Islamic political thought and activism in the minds of the students and the general public
THE FORGOTTEN MISSION BY THE MUSLIMS
Paper presented to Muslim Student Society of Nigeria (MSSN)
Bayero University, Kano Chapter
BY:
Salim Ishaq. Hassan (Salmullah)
Education Department
Bayero University, Kano
Salimanology@yahoo.com
©Salimullah 2009
THE FORGOTTEN MISSION BY THE MUSLIMS
The truth is one and single while falseness are many and varied. In fact, we have forgotten our mission on this earth. Even though we are Muslims and we do obey Allah as possible as we can that does not mean we are not sinful or betrayers of His commands and prohibitions. In fact, in this era we are lost from the very moment when we betrayed and undermined the trustee of Allah given to us. However, we are not the same in this betrayal because Allah knows those who were overpowered to establish His Laws and those who willingly suppress it. I only generalize our sins just in order to express the high limit of errors that most of our leaders committed by failing to apply Allah’s law in their own states.
We ought to know that there are some basic responsibilities which we failed to fulfill them yet. We are the chosen servants of Allah to be His proxy on this earth and we are entrusted with certain tasks and responsibilities but yet we neglect them. We failed to fulfill some basic commands of Allah prescribed for us in the Qur’an. In such commands, Allah places the secret of Muslims divine power to rule the world; in it Allah places the ingredient of Muslims social, political economic and military independence; in it Allah places his blessings on Muslim social and political life. But, yet we are not daring to take heed and notice of them.
In my long discreet journey in the Qur’an with avidity to know the main cause of Muslims problems and the possible solutions to be provided I have came across some basic missions which we have forgotten. Thus, we forgot our mission on this earth- the reason why we are deposed from the leadership of the world and reduced to plight of poverty and political malaises by Western tyrannies. My observation on this issue can be presented thus:
1. Muslims are the Guidance and Counselors for the Humanity
The mission of Muslim Ummah on this earth after they were entrusted with the task of vicegrency is to be the leading guardians and counselors to all humanity in general however we forgot this mission. Allah says:
“We thus made you a just (impartial) community that you shall serve as witness among the nations and messenger is witness among you…..”
(Baqarah:143)
“You are the best community ever raised among the nations to enjoin what is right and forbid what is wrong (and above all) you believe in Allah…” (Al- Imran:110),
These two verses are succinctly indicating the position of Muslim Ummah among the world nations and societies as such they are placed in the highest level of leadership in matters of legal and common laws, social moralities, values and decencies. According to the verses, the fact that Muslims shall be the witness among the nations implies that they should be the founders of universal international laws and courts of justice; they should be the chief designers of international relation policies; they should be the prosecutors of human socio-political life. And finally, they shall be those who can legislate and enforce Allah’s laws and orders on this earth for the whole humanity. These are some of the important implications of the above verses.
But unfortunately, Muslims forgot this mission while the Western powers who are the agents of Satan adopted it. They are now legislate, command and prohibit not only for their infidel brothers but also for the Muslim Ummah. May Allah show us the right path.
2. Muslims Shall be The Leaders of Their World Nations
The second forgotten mission by the Muslims is that they were asked to reconcile, maintain and retain their brotherhood of Islam and to rule, manage, supervise and undertake the leadership of their societies and nations independently. Allah says:
“Believers are but a single brotherhood; so make peace and reconciliations (conflict resolution) between your brotherhoods; and fear Allah that you may be granted of (his) mercy”. (Hujrat:10).
“If two parties of believers fought with each other (or fall into quarrel) you (as leaders) shall reconcile them. If one party aggresses against the other you shall fight (by enforcing pressure or military force) the aggressing party until they submits to the will of Allah; but if they obey (from onset) you shall reconcile between them with justice, and be fair, for Allah loves those who are fair” (Hujrat:9).
These two quoted verses instruct the believers to apply any legitimate means that may serve for their independent global existence without any external intervention from their enemies or else. All peace treaties, conflict resolutions, socio-economic policies development, international relation policies and all other aspect of political life should be done and adopted within the Ummah itself whose sovereign source of law and legislator is Allah, the most High. Then, question may arise here as to what extent can we execute this forgotten mission? The answer to this question would be the main rationale behind the creation of Islamic United Nations (IUN) which I have presented else where in my book. The need of independent existence of Muslim global unity and leadership will be known from the first quoted verse (Hujrat:10), while the need of Muslim global peace treaties and conflict resolution among theirs various societies and others which also requires them to have an independent military and security organization will be known from the second quoted verse (Hujrat:9).
But, unfortunately this mission is also forgotten by the Muslim Ummah while the Westerns adopted it by establishing their secular UN activities which impose ungodly laws not only upon their infidel brothers but also upon the Muslim Ummah to obey. Muslim leaders have made a grave sin for their failure to execute this mission. May Allah grant us with true Islamic Muslim leaders.
3, Muslims shall be the Chief Judges and Prosecutors on Earth
This is the second mission which the Muslims have forgotten to undertake. It is the mission entrusted to them by Allah to be establishers of justice, fairness, equality and equity on earth in legal and common laws, and all dimensions of life affairs. Allah says:
“Oh you, who believed, stick firmly to Allah as witnesses to justice (i.e establishers of justice and equity on earth) and don’t be provoked by hatred of other people against you (e.g Western power) to swerve from Justice; you shall absolutely do just; for it is closer to righteousness…..” (Ma’idah:8)
“Oh you, who believed, you shall be absolute establishers of justice as witness to Allah even as against yourselves, or your parents, or your relatives; whether the (accused) is rich or poor Allah takes care of both; don’t follow your personal desires to swerve from justice; but if you distort or deviate (from justice) verily Allah is fully cognizant of everything you do”. (Nisa’i:135).
These two quoted verses are very important in case of inter-personal, inter-community and international legal and common matters. It is not absurd or irrational to extract from the verses the need of the generation of International court of Justice and court of Appeal by the Muslim Ummah which can represent and serve the needs of Muslim Ummah in particular and humanity at large. This is what Allah wills the Muslims to do as far as their national and international socio-political relationship is concerned. In the light of these verses, Muslims are invited to be the leading establishers of justice and equity on earth. They are cautioned to dispose of any act of bias, injustice and impartiality. They are invited to serve as lawyers and prosecutors of oppressed and inferior individual, group, community or society. They are also strongly and emphatically cautioned not to be influenced by any external provocation and intervention which may tempt them to injustice. Unfortunately this is really what is happening now; we are under the total control of Western power and our leaders are afraid of them a lot to the extent that they either overtly or covertly signed a treaty with such Western leaders that Islam must not be established on earth in its totality but partially. Our accused or guilty Muslims have been sending to secular international court; they are being tried, tortured and convicted unjustly under secular man-made laws that are against the laws of Allah.
THE FORGOTTEN MISSION BY THE MUSLIMS
Paper presented to Muslim Student Society of Nigeria (MSSN)
Bayero University, Kano Chapter
BY:
Salim Ishaq. Hassan (Salmullah)
Education Department
Bayero University, Kano
Salimanology@yahoo.com
©Salimullah 2009
THE FORGOTTEN MISSION BY THE MUSLIMS
The truth is one and single while falseness are many and varied. In fact, we have forgotten our mission on this earth. Even though we are Muslims and we do obey Allah as possible as we can that does not mean we are not sinful or betrayers of His commands and prohibitions. In fact, in this era we are lost from the very moment when we betrayed and undermined the trustee of Allah given to us. However, we are not the same in this betrayal because Allah knows those who were overpowered to establish His Laws and those who willingly suppress it. I only generalize our sins just in order to express the high limit of errors that most of our leaders committed by failing to apply Allah’s law in their own states.
We ought to know that there are some basic responsibilities which we failed to fulfill them yet. We are the chosen servants of Allah to be His proxy on this earth and we are entrusted with certain tasks and responsibilities but yet we neglect them. We failed to fulfill some basic commands of Allah prescribed for us in the Qur’an. In such commands, Allah places the secret of Muslims divine power to rule the world; in it Allah places the ingredient of Muslims social, political economic and military independence; in it Allah places his blessings on Muslim social and political life. But, yet we are not daring to take heed and notice of them.
In my long discreet journey in the Qur’an with avidity to know the main cause of Muslims problems and the possible solutions to be provided I have came across some basic missions which we have forgotten. Thus, we forgot our mission on this earth- the reason why we are deposed from the leadership of the world and reduced to plight of poverty and political malaises by Western tyrannies. My observation on this issue can be presented thus:
1. Muslims are the Guidance and Counselors for the Humanity
The mission of Muslim Ummah on this earth after they were entrusted with the task of vicegrency is to be the leading guardians and counselors to all humanity in general however we forgot this mission. Allah says:
“We thus made you a just (impartial) community that you shall serve as witness among the nations and messenger is witness among you…..”
(Baqarah:143)
“You are the best community ever raised among the nations to enjoin what is right and forbid what is wrong (and above all) you believe in Allah…” (Al- Imran:110),
These two verses are succinctly indicating the position of Muslim Ummah among the world nations and societies as such they are placed in the highest level of leadership in matters of legal and common laws, social moralities, values and decencies. According to the verses, the fact that Muslims shall be the witness among the nations implies that they should be the founders of universal international laws and courts of justice; they should be the chief designers of international relation policies; they should be the prosecutors of human socio-political life. And finally, they shall be those who can legislate and enforce Allah’s laws and orders on this earth for the whole humanity. These are some of the important implications of the above verses.
But unfortunately, Muslims forgot this mission while the Western powers who are the agents of Satan adopted it. They are now legislate, command and prohibit not only for their infidel brothers but also for the Muslim Ummah. May Allah show us the right path.
2. Muslims Shall be The Leaders of Their World Nations
The second forgotten mission by the Muslims is that they were asked to reconcile, maintain and retain their brotherhood of Islam and to rule, manage, supervise and undertake the leadership of their societies and nations independently. Allah says:
“Believers are but a single brotherhood; so make peace and reconciliations (conflict resolution) between your brotherhoods; and fear Allah that you may be granted of (his) mercy”. (Hujrat:10).
“If two parties of believers fought with each other (or fall into quarrel) you (as leaders) shall reconcile them. If one party aggresses against the other you shall fight (by enforcing pressure or military force) the aggressing party until they submits to the will of Allah; but if they obey (from onset) you shall reconcile between them with justice, and be fair, for Allah loves those who are fair” (Hujrat:9).
These two quoted verses instruct the believers to apply any legitimate means that may serve for their independent global existence without any external intervention from their enemies or else. All peace treaties, conflict resolutions, socio-economic policies development, international relation policies and all other aspect of political life should be done and adopted within the Ummah itself whose sovereign source of law and legislator is Allah, the most High. Then, question may arise here as to what extent can we execute this forgotten mission? The answer to this question would be the main rationale behind the creation of Islamic United Nations (IUN) which I have presented else where in my book. The need of independent existence of Muslim global unity and leadership will be known from the first quoted verse (Hujrat:10), while the need of Muslim global peace treaties and conflict resolution among theirs various societies and others which also requires them to have an independent military and security organization will be known from the second quoted verse (Hujrat:9).
But, unfortunately this mission is also forgotten by the Muslim Ummah while the Westerns adopted it by establishing their secular UN activities which impose ungodly laws not only upon their infidel brothers but also upon the Muslim Ummah to obey. Muslim leaders have made a grave sin for their failure to execute this mission. May Allah grant us with true Islamic Muslim leaders.
3, Muslims shall be the Chief Judges and Prosecutors on Earth
This is the second mission which the Muslims have forgotten to undertake. It is the mission entrusted to them by Allah to be establishers of justice, fairness, equality and equity on earth in legal and common laws, and all dimensions of life affairs. Allah says:
“Oh you, who believed, stick firmly to Allah as witnesses to justice (i.e establishers of justice and equity on earth) and don’t be provoked by hatred of other people against you (e.g Western power) to swerve from Justice; you shall absolutely do just; for it is closer to righteousness…..” (Ma’idah:8)
“Oh you, who believed, you shall be absolute establishers of justice as witness to Allah even as against yourselves, or your parents, or your relatives; whether the (accused) is rich or poor Allah takes care of both; don’t follow your personal desires to swerve from justice; but if you distort or deviate (from justice) verily Allah is fully cognizant of everything you do”. (Nisa’i:135).
These two quoted verses are very important in case of inter-personal, inter-community and international legal and common matters. It is not absurd or irrational to extract from the verses the need of the generation of International court of Justice and court of Appeal by the Muslim Ummah which can represent and serve the needs of Muslim Ummah in particular and humanity at large. This is what Allah wills the Muslims to do as far as their national and international socio-political relationship is concerned. In the light of these verses, Muslims are invited to be the leading establishers of justice and equity on earth. They are cautioned to dispose of any act of bias, injustice and impartiality. They are invited to serve as lawyers and prosecutors of oppressed and inferior individual, group, community or society. They are also strongly and emphatically cautioned not to be influenced by any external provocation and intervention which may tempt them to injustice. Unfortunately this is really what is happening now; we are under the total control of Western power and our leaders are afraid of them a lot to the extent that they either overtly or covertly signed a treaty with such Western leaders that Islam must not be established on earth in its totality but partially. Our accused or guilty Muslims have been sending to secular international court; they are being tried, tortured and convicted unjustly under secular man-made laws that are against the laws of Allah.
OSAMA BN LADEN'S MESSAGE TO THE MUSLIMS
This noble blog is dynamic and versatile, created purposely to enhance the development of Islamic political thought and activism in the minds of the students and the general public.
MESSAGE TO THE MUSLIMS
BY OSAMA BN LADEN| Translated by Jihad Unspun
October 7, 2002
PEACE BE UPON THOSE WHO FOLLOW THE GUIDANCE
Indeed, I’m a trustworthy adviser to you. I invite you to the happiness of this world and the hereafter and to escape your dry, miserable, materialistic life that is without soul. I invite you to Islam, that calls to follow of the path of Allah alone Who has no partners, the path which calls for justice and forbids oppression and crimes.
Furthermore, I call you to understand the message of the two battles of New York and Washington that came in response to some of your former crimes and know that the one who has started it is the real oppressor. It is clear to everyone who observes the movements of the criminal gang in the White House, these agents of the Jews which are preparing for an attack against Islamic world in order to divide it, without any real opposition by the American people, that you have not learned anything from the two battles.
So I tell you and Allah is Surety over what I say, if America increases or does not reduce the intensity of their aggression, we will respond in an equal manner by the permission of Allah, the Most Magnificent. I swear by Allah that the youth of Islam are preparing for what will fill your hearts with fear and horror and will target your economic lifeline until you restrain from your aggression and enmity or the fastest towards aggression dies.
I ask Allah, the Most Great, to provide us with support from Him – He is Our Protector and the only One capable of that.
OSAMA BN MUHAMMAD BN LADEN
Development of Muslim Sects and Philosophy
This noble blog is dynamic and versatile, created purposely to enhance the development of Islamic political thought and activism in the minds of the students and the general public
DEVELOPMENT OF MUSLIM SECTS AND PHILOSPHY
Development of Muslim Sects and Philosophy During the lifetime of the prophet (S.A.W) there is nothing like conflicts, contradictions, or disputes existed among the Muslim ummah. This is because that any arising question or problem was referred to the prophet (S.A.W) for its answer or solution. In not more than one verse Allah has enjoined the companions and Muslims in general to refer all their questions and problems to prophet (S.A.W) and to make him their unquestioned leader and chief judge in all aspect of life. This of course, made any conflicts and disputes impossible among the Muslim ummah in the prophet era. The beginning of Muslim sects and contradictions could be traced back to eventual sickness of the prophet (S.A.W). While in his sickbed, the prophet (S.A.W) ordered for a pen perhaps to write some important instructions for the companions. Suddenly, the companions engaged in conflicts; while some were ready to obey the prophet’s order other said no, the prophet would need to rest so that no one should disturbed him. This is the beginning of Muslim conflicts in their history. Moreover, another conflict came up after the death of the prophet (S.A.W) over who would succeed him. While some were supporting Sayyid Abubakar other were supporting Sayyid Aliyu. The supporters of Abubakar reasoned that he was the first friend of the prophet (S.A.W), the first to accept Islam and being the representative of the prophet (S.A.W) in his absence. They asserted that these qualities would make him the Caliph. On the other side, Aliyu’s supporters argued that the Khilafah must in person of Aliyu because he is the cousin and the son-in-law of the prophet (S.A.W). But the problem was resolved with the major consensus of choosing Abubakar as the first Caliph. It was clear that there was another quarrel over where the prophet would be buried. However, the conflict was resolved and was buried at Madinah in reference to ´´ the prophets are buried where they died``.
The ultimate division of Muslim ummah became clear after the assassination of Uthman bn Affan, the third caliph of the prophet (S.A.W). With the assassination of Uthman, Aliyu became the fourth. He confronted with resistance from some factions and made him to move his capital from Madinah to Kufah (Iraq). Aliyu was first opposed by an alliance led by the prophet wife, A’isha and latter by Ibn Az-zubair, both were demanding Aliyu to fish out the murderers of Uthman. The parties were almost clashed at the battle of camel but the conflict was amicably resolved and Aliyu escourted A’isha to her home. Another opposition came up to Aliyu from Mu’awiyya and the two parties combated at the battle of Siffin (656 C.E). But the battle was stopped before either of the parties achieved victory. The parties agreed to arbitration issued by Mu’awiyya. At this time, the supporters of Aliyu became divided; while some agreed to arbitrate along side with their leader Aliyu others refused arguing that ´´ there is no arbitration but to Allah``. This group constituted the Muslim sect known as Khawarij. From this moment onwards, the problem of division among the Muslim ummah began to become prevalent. Aliyu was assassinated by a kharijite partisan (661 C.E) and Mu’awiyya proclaimed himself as caliph. In this time, the hidden shi’ah group conceptualized Al-hussain son of Aliyu as the legitimate caliph after his father. When Mu’awiyya was succeded by his son, yazid, shi’ah re-emerged and apparently exposed themselves as die-hard supporters of Ahl-bayt (Aliyu’s family). TheY opposed the reign of Mu’awiyya and that of his son, Yazid, in addition to the previous caliphs; they frankly support Al-hussain as the legitimate caliph of Muslim ummah.
Mu’utazilites followed after shi’ah when a question arose about the grave sin. Wasil ibn attah held different opinion with his master (Hassanul basari) about this concept. Having criticized his master wasil was expelled from the school and thus founded the Mu’utazilites school of thought. Ash’ariyya is another Musli sect founded by Abul-hassanul-ash’ari in an attempt to defend the authentic view of Islamic theology against the heresies of khawarij and mu’utazilite. Let us now examine each sect while outlining their principles.
KHAWARIJ
Khawarij were the offshoot of Aliyu’s followers who withdrew themselves from Aliyu as a result of his acceptance of arbitration issued by Mu’awiyya. They founded their own group with their leader in person of abdullahi bn wahab arrasibiy. They believed in the notion that ``no arbitration but to God´´. Being Aliyu had accepted the arbitration, they described him as unbeliever and even clashed with his people in which Aliyu was eventually killed.
PRINCIPLES OF KHAWARIJ
1. khawarij believed that there is no judgment but to god. In this sense the acceptance of any arbitration from individual is disbelief. Thus the considered Aliyu, Abu musa al-ash’ari and like as unbeliever for their acceptance of arbitration.
2. For a Muslim to commit a great sin, according to them is also disbelief.
3. To fight unbelievers and non khawarij is religious obligation and whosoever refuse to do is unbeliever.
4. The also believed that khilafa is only legitimate to whom Muslim umma voted for, regardless of religion, ethnic or status: it is not entitled to a particular man or restricted to a specific family. Thus they opposed shi’a belief in this sense.
5. They adopt the idea of attaqiyya’ (concealment of belief).
SHI'AH
This group had their origin from Ansar as early as after the death of prophet (S.A.W) who believed that the khalifa must be in the parson of aliyu and after him, then his family, rather than abubakar or else. The shi’ites only becomes apparent after the reign of Mu’awiyya and the ascension of his son, yazid to power. Shi’as asserted that before the prophet death she has absolutely identified his successor, and this successor must be aliyu who is ma’ asum as the prophet; and his children were entitled to khalifa after him. In general, shi’ates are the typical supporters of ahlil-bayt.
PRINCIPLES OF SHI'AH
1. They belief in their own tauheed-there is only one god and that siffa and speech of Allah (Qur’an) were not part of personal of allah.
2. According to shi’a khalifa is compulsory and that the imam must be mu’asum and must come from prophet’s family. By this the shi’a considered the all four rightly guided khalifs as illegitimate leaders.
3. They believe in mahdi al-muntazar (awaiting messiah).
4. They also adopt the idea of ‘attaqiyya’ as khawarij.
5. They believe in six (6) fundamental pillars of Islam as they included jihad.
6. They adopt the system of mut’ah (temporary marriage).
MU'UTAZILITE
This sect was founded by wasil bn Atta in a conflict with his master, hassanul-basari over the position of who commit a grievous sin in islam. Wasil believed that such a parson is neither believer nor unbeliever. Thus, they brought about the notion ‘Al-manzila bainal-manzilatian’ (intermediary status). As a result, Wasil was expelled by his master. Mu’utazilite developed further and expended the application of human reasoning and gave it prominence over the revelation (Qur’an). They argued that the revelation must follow the way of reason. In this regard, according to them, while human reason is independent, revelation is subordinate to reason. It is with the development of mu’utazilite that the philosophy found its ground in Islamic world as we shall see later.
PRINCIPLES OF MU'UTAZILITE
1. Mu’utazilate believed that human reason is the only salvation in life and gave it prominence over the revelation.
2. They believe in intermediary position of those commit a grievous sin.
3. they have their own particular set of view about tauheed.
ASH'ARIYYA
In an attempt to define the view of ahlus-sunna, another sect was founded by abul-hassanul-ash’ari who stood in opposition against the previous sects. Unlike mu’utazilite, Ash’ariyya argued that human reasoning is limited under circumstances; and it must work in conformity to revelation; revelation must be superior to human reason. They also believe that speech of Allah (Qur’an), and his attribute (siffat) were the personal of him and not created as mu’utazilite declared. By that time onwards, Ash’ariyya have been the dominant sect in the sphere of tauheed and Ilm-al-kalam.
PRINCIPLES OF ASH'ARIYA
1. Revelation is superior to human reason.
2. Speech of Allah and his attribute were his personal.
3. Allah’s knowledge extends from general law of the universe to individual as well.
EMERGENCE OF ILM-ALKALAM AND PHILOSOPHY IN ISLAM
Definition: It is absolute that philosophy has no any definite meaning as it concept has been changing from time to time, however, the definition provided by Plato and Ar-razi seen to be the most common in use. According to Ar-razi for instance, he defined philosophy as the ´`established of right and truth``. This definition is the same for Plato and Al-kindi. However, Al-kindi emphasized that the noblest philosophy is to first, know the cause of the truth (Allah), then the truth itself. He asserted that both revelation and true reason follow different path but reach to the same conclusion. The ancient Greek philosophy is began with Socrates who stated that the existence of God can be known only by studying one self spiritual nature not to look at the nature of the universe. Plato on the other hand, argued that to study the nature of yourself and the universe you can established the existence god. Aristotle was considered as the great Greek philosopher who expanded philosophy to the study of all aspect of life and contributed a lot to it development. i.e philosophy began with Socrates; and it was revived by Plato; and it become more revived and more prevalent with the work of Aristotle. As we have stated earlier, with the development of Mu’utazilite thought, philosophy found its way to Islamic world through the concept of Ilm-al-kalam (rational theology).
In essence, mu’utazilite has three main principle dogmas: • God is an absolute unity and no attribute can be ascribed to him; • Man is a free agent; • All knowledge necessary for salvation of man emanates from his reason; humans could acquire knowledge before, as well as, after revelation, by the sole light of reason. In an attempt to defend their principles against the orthodox Islam of their days (Ahlus-sunna), mu’utazilite looks for support in philosophy and pursued a rational theology called Ilm-al-kalam. As a result, Muslim inherited Greek philosophy in trying to reconcile religion and reason. The translation of Greek philosophy was finally achieved during Al-mamun era (813-833C.E), in the great learning center ``House of Wisdom`` founded by Al-mamun in Baghdad. This period of translation is known as ``transmission of knowledge`` the chief translator in this was Hunain bn Ishaq. With the vast translation of greek, Persian and Indian works, philosophy was introduced to Muslim world. Thus, we now have ‘(Islamic philosophy’
Islamic philosophy can be understood at that trend of Muslim thought which continues the type of Greek philosophy created by Socrates, and then Plato, followed Aristotle. It was however, improved and greatly enhanced and continued in Islamic world by Muslim thinkers. Lecture courses of Aristotle became the major course of study by Muslim philosophers. The great Muslim philosophers of the time include: Al-farabi (865-925c.e), al-kindi (800-883c.e), idn-rushd (1128-1198c.e), Ar-razi (865-925c.e), Ibn-sina (980-1037c.e), Al-ghazzali (1058-1128c.e), and among others. The three thinkers: Al-farabi, Ibn-sina and Al-kindi studied the works of Aristotle and that of Plato and became influenced a lot by their opinions and teachings. This is why some Muslims considered them as heretic Muslim or Non-Muslim philosophers.
HERESIES OF THE PHILOSPHERS
Aristotle attempted to demonstrate the unity of god; but from his view he maintained that matter was eternal; this means that the god was not the creator of the world. Also, his assertion that god’s knowledge extends only to the general laws of the universe, and not to individual and accidental happenings; this means that god is not perfect in his knowledge. But thanks to the work of Ar-razi who in his book ‘doubts about Galen’ destroy the Aristotle theory and his concept about the god and the universe. Al-farabi maintained that the world, soul, time and space were also eternal. In his theory about the politics and society he says `` if at a given time philosophy is not at all associated with the government, the state, after a certain interval, will inevitably perished``. He also stated that the Qur’an is nothing but a translation of philosophical truth into a symbolical language. Ibn-rushd however, maintained that the creation of his world is not only a possibility-as Ibn-sina declared-but a necessity. He also developed the idea of separation of philosophy and religion. His theory was later become influential in the development of modern secularism. Ibn-rushd is thus, regarded as the founding father of secularism in Western Europe.
Finally, Al-farabi and Ibn-rushd were the most influenced by the views of Aristotle and Plato. Theories of Plato and Aristotle are known as Neoplatonism and Aristotelianism. Most of their theories are highly unorthodox and contradictory to Islamic points of view.
BIOGRAPHIES OF SOME MUSLIM PHILOSOPHERS
Al- Farabi (870-950C.E)
Abu Nasr Muhammad ibn al-farakh al-farabi was born in a small village Wasij, near farab in Turkistan in 259A.H (870C.E). He received his earlier education at his home town and later on moved to Baghdad for higher education. He mastered different languages and became highly versatile and was even regarded as expert in languages. As a scientist and philosopher, he studied extensively in many branches of knowledge. His intellectual contributions to knowledge especially in philosophy were innumerable; many of his work were in philosophy, science, logic sociology mathematics and e.t.c. It was said that, many of his books have been lost; the available ones were numbered about 117. While 43 are the books on logic, 11 on metaphysics, 7 on ethics, 7 on political science, 17 on medicine, and 11 are commentaries on Greek works. Among his famous books include: Ara-ahl-al- madinah al-fadilah, Fusus al-hikam, and Kitab al-ihsa al- ulum. Finally, due to his numerous works on philosophy, Al-farabi was regarded as the second teacher (Al-mu’allim at-thani) after Aristotle. For centuries, his works aimed at interrelating philosophy and Sufism and in the end of the time this paved the way of Ibn Sina’work.
Al-Kindi (800-873C.E)
Abu Yusuf Yaqub Ibn Ishaq Al-kindi was born in 800 at kufa and was become the contemporary caliph Al-mamun. He was the first Muslim-Arab philosopher, mathematician, physician, astronomer, and geographer; he made a remarkable contribution to all these fields of knowledge. In mathematics, he wrote 4 books on number system and laid the foundation of modern Arithmetic. In physics, he contributed to geometrical optics and his works on this field latter influenced the famous scientist, Roger Bacon. He wrote much on medicine and provided the effective system of dosage (drugs usage) of his time. Among his famous books that were translated into Latin in latter times include: Ikhtiyarat al-Ayyam, Ilahyat e- Aristu, ad-duniya Murakkhaba and e.t.c. Al-kindi died in the year 873C.E, during the reign of Al-mu’uta Mu’utamid, another Abbasid Caliph.
IBN SINA (980-)
His full name was Abu Ali al-Hussain ibn Abdullah ibn Sina. He was born at Isfahan near Bukhara (modern Russia) in the year 980C.E and studied Qur’an and various fied in sciences as early as at the age of ten. He latter, studied philosophy from various Greek works; he studied medicine while he was early young and became the distinguished greatest medical doctor of his time and his works were latter on, influenced the field of medicine. When traveled to Jurjan, Ray and finally, to Hamadan, he wrote his great book ‘Al-Qanun fi- al- Tibb’. Ibn Sina was the famous physician, philosopher, mathematician and astronomer of his time. His contribution in medicine excelled and ranked over the works the great physician Ar-razi and that of Galen. His independent, intellectual, and original contributions in medicine alone, include the recognition of contagious diseases and Tuberculosis, the description of 760 drugs for illnesses; and he was also the first to describe meningitis and made remarkable contributions to Anatomy, Gynecology and child health. His work in philosophy was ‘Kitab al-shifah. His contribution in physics were the study of energy, light, heat, mechanics and vacuum. He also made investigation on specific gravity and used an air thermometer. Finally, Ibn Sina died while in Hamadan in the year 1037C.E.
ABU HAMID AL-GHAZZALI (1058-1128C.E)
His full name was Abu hamid Muhammad ibn Muhammad al-tusi Al-ghazzali and was born at Khorasan (modern Iran) in the year 1058C.E He received his education and study from Nishapur and Baghdad where he attained the peak of standard scholarship in religion and philosophy. He was latter, appointed as professor at Nizhamiya University of Baghdad. A few years latter however, he resigned from academic pursuits and ignored worldly affairs and became renowned Sufi (mystics). This is of course, his period of mystical transformation. Ghazzali’s remarkable contributions were in philosophy, theology, and Sufism. In philosophy, he first, sought to rectify the problematic trends in theology and tried to affiliate the possible phases of philosophy to religion. His famous book in this field of philosophy was ‘Tahafut al- falasafah (the destruction of the philosophers)’, Ihya al-Ulum al- Islamiyya’ (the Revival of the Religious Science)’,. With his clarified thought and influential force of argument, Al-ghazzali was able to make synthesis between religion and reason. Finally, Al-ghazzali also wrote on Astronomy and some of his books were translated into European languages in the middle ages. He died in the year 1128C.E at Baghdad.
IBN RUSHD (1128-1198C.E)
Abul-waleed Muhammad bn Ahmad bn Muhammad popularly known as Ibn Rushd in Cordova (modern Spain) in the year 1128C.E; both his father and grandfather had been judges. He mastered jurisprudence (Fiqh) from his grandfather, a renowned well-versed scholar in Malikiya school. He also studied philosophy from Ibn bajjah and Abu ja’afar haroon. Ibn Rushd contributed a lot in philosophy, logic medicine, music and jurisprudence. He wrote his book in medicine titled ‘Kitad al- Kulliyat fi- al-tibb’ where he provided much information on diagnosis, cure and prevention of disease. This book was letter, translated into Latin as ‘Colliget’. Some of his books also include: ‘Tahafut al- tahafut’, ‘Kitab fi Harakat al-falaq’, and ‘Bidayat al-mujtahid wa-Nihayati al-muqtasid’ Finally, Ibn rushd was said to have written about more than 20,000 pages in different books on philosophy, medicine and jurisprudence and was died in 1198C.E. ‘Allah is the All-knowing the Best’
REFERENCES
i- M.M Sharif: A History of Muslim Philosophy. V.1-2
ii- Routledge: Encyclopaedia of the History of Arabic Sciences
iii- S. Hussain Nasr: History of Islamic Philosophy
DEVELOPMENT OF MUSLIM SECTS AND PHILOSPHY
Development of Muslim Sects and Philosophy During the lifetime of the prophet (S.A.W) there is nothing like conflicts, contradictions, or disputes existed among the Muslim ummah. This is because that any arising question or problem was referred to the prophet (S.A.W) for its answer or solution. In not more than one verse Allah has enjoined the companions and Muslims in general to refer all their questions and problems to prophet (S.A.W) and to make him their unquestioned leader and chief judge in all aspect of life. This of course, made any conflicts and disputes impossible among the Muslim ummah in the prophet era. The beginning of Muslim sects and contradictions could be traced back to eventual sickness of the prophet (S.A.W). While in his sickbed, the prophet (S.A.W) ordered for a pen perhaps to write some important instructions for the companions. Suddenly, the companions engaged in conflicts; while some were ready to obey the prophet’s order other said no, the prophet would need to rest so that no one should disturbed him. This is the beginning of Muslim conflicts in their history. Moreover, another conflict came up after the death of the prophet (S.A.W) over who would succeed him. While some were supporting Sayyid Abubakar other were supporting Sayyid Aliyu. The supporters of Abubakar reasoned that he was the first friend of the prophet (S.A.W), the first to accept Islam and being the representative of the prophet (S.A.W) in his absence. They asserted that these qualities would make him the Caliph. On the other side, Aliyu’s supporters argued that the Khilafah must in person of Aliyu because he is the cousin and the son-in-law of the prophet (S.A.W). But the problem was resolved with the major consensus of choosing Abubakar as the first Caliph. It was clear that there was another quarrel over where the prophet would be buried. However, the conflict was resolved and was buried at Madinah in reference to ´´ the prophets are buried where they died``.
The ultimate division of Muslim ummah became clear after the assassination of Uthman bn Affan, the third caliph of the prophet (S.A.W). With the assassination of Uthman, Aliyu became the fourth. He confronted with resistance from some factions and made him to move his capital from Madinah to Kufah (Iraq). Aliyu was first opposed by an alliance led by the prophet wife, A’isha and latter by Ibn Az-zubair, both were demanding Aliyu to fish out the murderers of Uthman. The parties were almost clashed at the battle of camel but the conflict was amicably resolved and Aliyu escourted A’isha to her home. Another opposition came up to Aliyu from Mu’awiyya and the two parties combated at the battle of Siffin (656 C.E). But the battle was stopped before either of the parties achieved victory. The parties agreed to arbitration issued by Mu’awiyya. At this time, the supporters of Aliyu became divided; while some agreed to arbitrate along side with their leader Aliyu others refused arguing that ´´ there is no arbitration but to Allah``. This group constituted the Muslim sect known as Khawarij. From this moment onwards, the problem of division among the Muslim ummah began to become prevalent. Aliyu was assassinated by a kharijite partisan (661 C.E) and Mu’awiyya proclaimed himself as caliph. In this time, the hidden shi’ah group conceptualized Al-hussain son of Aliyu as the legitimate caliph after his father. When Mu’awiyya was succeded by his son, yazid, shi’ah re-emerged and apparently exposed themselves as die-hard supporters of Ahl-bayt (Aliyu’s family). TheY opposed the reign of Mu’awiyya and that of his son, Yazid, in addition to the previous caliphs; they frankly support Al-hussain as the legitimate caliph of Muslim ummah.
Mu’utazilites followed after shi’ah when a question arose about the grave sin. Wasil ibn attah held different opinion with his master (Hassanul basari) about this concept. Having criticized his master wasil was expelled from the school and thus founded the Mu’utazilites school of thought. Ash’ariyya is another Musli sect founded by Abul-hassanul-ash’ari in an attempt to defend the authentic view of Islamic theology against the heresies of khawarij and mu’utazilite. Let us now examine each sect while outlining their principles.
KHAWARIJ
Khawarij were the offshoot of Aliyu’s followers who withdrew themselves from Aliyu as a result of his acceptance of arbitration issued by Mu’awiyya. They founded their own group with their leader in person of abdullahi bn wahab arrasibiy. They believed in the notion that ``no arbitration but to God´´. Being Aliyu had accepted the arbitration, they described him as unbeliever and even clashed with his people in which Aliyu was eventually killed.
PRINCIPLES OF KHAWARIJ
1. khawarij believed that there is no judgment but to god. In this sense the acceptance of any arbitration from individual is disbelief. Thus the considered Aliyu, Abu musa al-ash’ari and like as unbeliever for their acceptance of arbitration.
2. For a Muslim to commit a great sin, according to them is also disbelief.
3. To fight unbelievers and non khawarij is religious obligation and whosoever refuse to do is unbeliever.
4. The also believed that khilafa is only legitimate to whom Muslim umma voted for, regardless of religion, ethnic or status: it is not entitled to a particular man or restricted to a specific family. Thus they opposed shi’a belief in this sense.
5. They adopt the idea of attaqiyya’ (concealment of belief).
SHI'AH
This group had their origin from Ansar as early as after the death of prophet (S.A.W) who believed that the khalifa must be in the parson of aliyu and after him, then his family, rather than abubakar or else. The shi’ites only becomes apparent after the reign of Mu’awiyya and the ascension of his son, yazid to power. Shi’as asserted that before the prophet death she has absolutely identified his successor, and this successor must be aliyu who is ma’ asum as the prophet; and his children were entitled to khalifa after him. In general, shi’ates are the typical supporters of ahlil-bayt.
PRINCIPLES OF SHI'AH
1. They belief in their own tauheed-there is only one god and that siffa and speech of Allah (Qur’an) were not part of personal of allah.
2. According to shi’a khalifa is compulsory and that the imam must be mu’asum and must come from prophet’s family. By this the shi’a considered the all four rightly guided khalifs as illegitimate leaders.
3. They believe in mahdi al-muntazar (awaiting messiah).
4. They also adopt the idea of ‘attaqiyya’ as khawarij.
5. They believe in six (6) fundamental pillars of Islam as they included jihad.
6. They adopt the system of mut’ah (temporary marriage).
MU'UTAZILITE
This sect was founded by wasil bn Atta in a conflict with his master, hassanul-basari over the position of who commit a grievous sin in islam. Wasil believed that such a parson is neither believer nor unbeliever. Thus, they brought about the notion ‘Al-manzila bainal-manzilatian’ (intermediary status). As a result, Wasil was expelled by his master. Mu’utazilite developed further and expended the application of human reasoning and gave it prominence over the revelation (Qur’an). They argued that the revelation must follow the way of reason. In this regard, according to them, while human reason is independent, revelation is subordinate to reason. It is with the development of mu’utazilite that the philosophy found its ground in Islamic world as we shall see later.
PRINCIPLES OF MU'UTAZILITE
1. Mu’utazilate believed that human reason is the only salvation in life and gave it prominence over the revelation.
2. They believe in intermediary position of those commit a grievous sin.
3. they have their own particular set of view about tauheed.
ASH'ARIYYA
In an attempt to define the view of ahlus-sunna, another sect was founded by abul-hassanul-ash’ari who stood in opposition against the previous sects. Unlike mu’utazilite, Ash’ariyya argued that human reasoning is limited under circumstances; and it must work in conformity to revelation; revelation must be superior to human reason. They also believe that speech of Allah (Qur’an), and his attribute (siffat) were the personal of him and not created as mu’utazilite declared. By that time onwards, Ash’ariyya have been the dominant sect in the sphere of tauheed and Ilm-al-kalam.
PRINCIPLES OF ASH'ARIYA
1. Revelation is superior to human reason.
2. Speech of Allah and his attribute were his personal.
3. Allah’s knowledge extends from general law of the universe to individual as well.
EMERGENCE OF ILM-ALKALAM AND PHILOSOPHY IN ISLAM
Definition: It is absolute that philosophy has no any definite meaning as it concept has been changing from time to time, however, the definition provided by Plato and Ar-razi seen to be the most common in use. According to Ar-razi for instance, he defined philosophy as the ´`established of right and truth``. This definition is the same for Plato and Al-kindi. However, Al-kindi emphasized that the noblest philosophy is to first, know the cause of the truth (Allah), then the truth itself. He asserted that both revelation and true reason follow different path but reach to the same conclusion. The ancient Greek philosophy is began with Socrates who stated that the existence of God can be known only by studying one self spiritual nature not to look at the nature of the universe. Plato on the other hand, argued that to study the nature of yourself and the universe you can established the existence god. Aristotle was considered as the great Greek philosopher who expanded philosophy to the study of all aspect of life and contributed a lot to it development. i.e philosophy began with Socrates; and it was revived by Plato; and it become more revived and more prevalent with the work of Aristotle. As we have stated earlier, with the development of Mu’utazilite thought, philosophy found its way to Islamic world through the concept of Ilm-al-kalam (rational theology).
In essence, mu’utazilite has three main principle dogmas: • God is an absolute unity and no attribute can be ascribed to him; • Man is a free agent; • All knowledge necessary for salvation of man emanates from his reason; humans could acquire knowledge before, as well as, after revelation, by the sole light of reason. In an attempt to defend their principles against the orthodox Islam of their days (Ahlus-sunna), mu’utazilite looks for support in philosophy and pursued a rational theology called Ilm-al-kalam. As a result, Muslim inherited Greek philosophy in trying to reconcile religion and reason. The translation of Greek philosophy was finally achieved during Al-mamun era (813-833C.E), in the great learning center ``House of Wisdom`` founded by Al-mamun in Baghdad. This period of translation is known as ``transmission of knowledge`` the chief translator in this was Hunain bn Ishaq. With the vast translation of greek, Persian and Indian works, philosophy was introduced to Muslim world. Thus, we now have ‘(Islamic philosophy’
Islamic philosophy can be understood at that trend of Muslim thought which continues the type of Greek philosophy created by Socrates, and then Plato, followed Aristotle. It was however, improved and greatly enhanced and continued in Islamic world by Muslim thinkers. Lecture courses of Aristotle became the major course of study by Muslim philosophers. The great Muslim philosophers of the time include: Al-farabi (865-925c.e), al-kindi (800-883c.e), idn-rushd (1128-1198c.e), Ar-razi (865-925c.e), Ibn-sina (980-1037c.e), Al-ghazzali (1058-1128c.e), and among others. The three thinkers: Al-farabi, Ibn-sina and Al-kindi studied the works of Aristotle and that of Plato and became influenced a lot by their opinions and teachings. This is why some Muslims considered them as heretic Muslim or Non-Muslim philosophers.
HERESIES OF THE PHILOSPHERS
Aristotle attempted to demonstrate the unity of god; but from his view he maintained that matter was eternal; this means that the god was not the creator of the world. Also, his assertion that god’s knowledge extends only to the general laws of the universe, and not to individual and accidental happenings; this means that god is not perfect in his knowledge. But thanks to the work of Ar-razi who in his book ‘doubts about Galen’ destroy the Aristotle theory and his concept about the god and the universe. Al-farabi maintained that the world, soul, time and space were also eternal. In his theory about the politics and society he says `` if at a given time philosophy is not at all associated with the government, the state, after a certain interval, will inevitably perished``. He also stated that the Qur’an is nothing but a translation of philosophical truth into a symbolical language. Ibn-rushd however, maintained that the creation of his world is not only a possibility-as Ibn-sina declared-but a necessity. He also developed the idea of separation of philosophy and religion. His theory was later become influential in the development of modern secularism. Ibn-rushd is thus, regarded as the founding father of secularism in Western Europe.
Finally, Al-farabi and Ibn-rushd were the most influenced by the views of Aristotle and Plato. Theories of Plato and Aristotle are known as Neoplatonism and Aristotelianism. Most of their theories are highly unorthodox and contradictory to Islamic points of view.
BIOGRAPHIES OF SOME MUSLIM PHILOSOPHERS
Al- Farabi (870-950C.E)
Abu Nasr Muhammad ibn al-farakh al-farabi was born in a small village Wasij, near farab in Turkistan in 259A.H (870C.E). He received his earlier education at his home town and later on moved to Baghdad for higher education. He mastered different languages and became highly versatile and was even regarded as expert in languages. As a scientist and philosopher, he studied extensively in many branches of knowledge. His intellectual contributions to knowledge especially in philosophy were innumerable; many of his work were in philosophy, science, logic sociology mathematics and e.t.c. It was said that, many of his books have been lost; the available ones were numbered about 117. While 43 are the books on logic, 11 on metaphysics, 7 on ethics, 7 on political science, 17 on medicine, and 11 are commentaries on Greek works. Among his famous books include: Ara-ahl-al- madinah al-fadilah, Fusus al-hikam, and Kitab al-ihsa al- ulum. Finally, due to his numerous works on philosophy, Al-farabi was regarded as the second teacher (Al-mu’allim at-thani) after Aristotle. For centuries, his works aimed at interrelating philosophy and Sufism and in the end of the time this paved the way of Ibn Sina’work.
Al-Kindi (800-873C.E)
Abu Yusuf Yaqub Ibn Ishaq Al-kindi was born in 800 at kufa and was become the contemporary caliph Al-mamun. He was the first Muslim-Arab philosopher, mathematician, physician, astronomer, and geographer; he made a remarkable contribution to all these fields of knowledge. In mathematics, he wrote 4 books on number system and laid the foundation of modern Arithmetic. In physics, he contributed to geometrical optics and his works on this field latter influenced the famous scientist, Roger Bacon. He wrote much on medicine and provided the effective system of dosage (drugs usage) of his time. Among his famous books that were translated into Latin in latter times include: Ikhtiyarat al-Ayyam, Ilahyat e- Aristu, ad-duniya Murakkhaba and e.t.c. Al-kindi died in the year 873C.E, during the reign of Al-mu’uta Mu’utamid, another Abbasid Caliph.
IBN SINA (980-)
His full name was Abu Ali al-Hussain ibn Abdullah ibn Sina. He was born at Isfahan near Bukhara (modern Russia) in the year 980C.E and studied Qur’an and various fied in sciences as early as at the age of ten. He latter, studied philosophy from various Greek works; he studied medicine while he was early young and became the distinguished greatest medical doctor of his time and his works were latter on, influenced the field of medicine. When traveled to Jurjan, Ray and finally, to Hamadan, he wrote his great book ‘Al-Qanun fi- al- Tibb’. Ibn Sina was the famous physician, philosopher, mathematician and astronomer of his time. His contribution in medicine excelled and ranked over the works the great physician Ar-razi and that of Galen. His independent, intellectual, and original contributions in medicine alone, include the recognition of contagious diseases and Tuberculosis, the description of 760 drugs for illnesses; and he was also the first to describe meningitis and made remarkable contributions to Anatomy, Gynecology and child health. His work in philosophy was ‘Kitab al-shifah. His contribution in physics were the study of energy, light, heat, mechanics and vacuum. He also made investigation on specific gravity and used an air thermometer. Finally, Ibn Sina died while in Hamadan in the year 1037C.E.
ABU HAMID AL-GHAZZALI (1058-1128C.E)
His full name was Abu hamid Muhammad ibn Muhammad al-tusi Al-ghazzali and was born at Khorasan (modern Iran) in the year 1058C.E He received his education and study from Nishapur and Baghdad where he attained the peak of standard scholarship in religion and philosophy. He was latter, appointed as professor at Nizhamiya University of Baghdad. A few years latter however, he resigned from academic pursuits and ignored worldly affairs and became renowned Sufi (mystics). This is of course, his period of mystical transformation. Ghazzali’s remarkable contributions were in philosophy, theology, and Sufism. In philosophy, he first, sought to rectify the problematic trends in theology and tried to affiliate the possible phases of philosophy to religion. His famous book in this field of philosophy was ‘Tahafut al- falasafah (the destruction of the philosophers)’, Ihya al-Ulum al- Islamiyya’ (the Revival of the Religious Science)’,. With his clarified thought and influential force of argument, Al-ghazzali was able to make synthesis between religion and reason. Finally, Al-ghazzali also wrote on Astronomy and some of his books were translated into European languages in the middle ages. He died in the year 1128C.E at Baghdad.
IBN RUSHD (1128-1198C.E)
Abul-waleed Muhammad bn Ahmad bn Muhammad popularly known as Ibn Rushd in Cordova (modern Spain) in the year 1128C.E; both his father and grandfather had been judges. He mastered jurisprudence (Fiqh) from his grandfather, a renowned well-versed scholar in Malikiya school. He also studied philosophy from Ibn bajjah and Abu ja’afar haroon. Ibn Rushd contributed a lot in philosophy, logic medicine, music and jurisprudence. He wrote his book in medicine titled ‘Kitad al- Kulliyat fi- al-tibb’ where he provided much information on diagnosis, cure and prevention of disease. This book was letter, translated into Latin as ‘Colliget’. Some of his books also include: ‘Tahafut al- tahafut’, ‘Kitab fi Harakat al-falaq’, and ‘Bidayat al-mujtahid wa-Nihayati al-muqtasid’ Finally, Ibn rushd was said to have written about more than 20,000 pages in different books on philosophy, medicine and jurisprudence and was died in 1198C.E. ‘Allah is the All-knowing the Best’
REFERENCES
i- M.M Sharif: A History of Muslim Philosophy. V.1-2
ii- Routledge: Encyclopaedia of the History of Arabic Sciences
iii- S. Hussain Nasr: History of Islamic Philosophy
This noble blog is dynamic and versatile, created purposely to enhance the development of Islamic political thought and activism in the minds of the students and the general public
THE MATHEMATICAL MIRACLE OF THE QUR'AN
QUR'AN: THE ULTIMATE MIRACLE
It has been the tradition of Allah(SWT) to give miracles to whoever He chose to be His Messengers.This,certainly, is true of all the prophets of Allah from Prophets Nuhu(AS) down to the prophet Muhammad(SAW).However, the greatest of all such miracles are that of Prophet Muhammad (SAW) which have been still with us and much many are being discovered and seen visibly on the ground. This is as it pertains to the holy Qur’an where almost on daily basis, more and more miracles are being discovered. This is undoubtedly to confirm the authenticity of the holy Book of Islam (Qur’an). Just of recent, DR. Tariq AL-SUWAIDAN of the Islamic Gateway, http://www.ummah.net/ made a startling discovery of statistical data on the land and sea composition of the world from the holy Qur’an. Enjoy: Word/ Meaning Mentioned in the QuranThe total number of the word Al-bahar (Sea) mentioned in the whole of the holy Qur’an is 32, That of Al-bar (Land) is 13. the statistic is as follows:
Al-bahar (Sea)=32
Al_bar (Land)=13
If we add up the total nunmber of the both words of
"sea" and "land" we get 45.
Now let us do a simple calculation as thus:
32/45 X 100% = 71.11111111% (percetage of water)
13/45 X 100% = 28.88888888% (percentage of land)
Above is what we know today as the percentages of Water (Sea) and Land in the world However, with regard to statistical facts in the Qur’an, the above is just the tip of the iceberg. Almost the whole words of the Qur’an were equally numerically mentioned. Below are some more other examples.
Al-Dunya (world) 115
Al-Akhira (hereafter) 115
Al-Mala'ikah (Angels) 88
Al-Shayateen (Satan) 88
Al-Hayat (Life) 145
Al-Maut (Death) 145
Al-Rajul Man 24
Al-Mar'ha Women 24
Al-Shahr Month 12
Al-Yauom Day 365.
The Miracles of the Quran will never end. There will never be a time where mankind can fully take in the knowledge that is in this Glorious book. It is a miracle to all mankind, the word of God. There is no value that one can set to the words of the Creator. It is a treasure of which guides those that want to succeed in this life and the hereafter. PLEASE PASS THIS ON!!!
Edited by:
Hamisu Salihu (hamsal22@yahoo.com)
&
Salim .I. Hassan (salimanology@yahoo.com)
THE MATHEMATICAL MIRACLE OF THE QUR'AN
QUR'AN: THE ULTIMATE MIRACLE
It has been the tradition of Allah(SWT) to give miracles to whoever He chose to be His Messengers.This,certainly, is true of all the prophets of Allah from Prophets Nuhu(AS) down to the prophet Muhammad(SAW).However, the greatest of all such miracles are that of Prophet Muhammad (SAW) which have been still with us and much many are being discovered and seen visibly on the ground. This is as it pertains to the holy Qur’an where almost on daily basis, more and more miracles are being discovered. This is undoubtedly to confirm the authenticity of the holy Book of Islam (Qur’an). Just of recent, DR. Tariq AL-SUWAIDAN of the Islamic Gateway, http://www.ummah.net/ made a startling discovery of statistical data on the land and sea composition of the world from the holy Qur’an. Enjoy: Word/ Meaning Mentioned in the QuranThe total number of the word Al-bahar (Sea) mentioned in the whole of the holy Qur’an is 32, That of Al-bar (Land) is 13. the statistic is as follows:
Al-bahar (Sea)=32
Al_bar (Land)=13
If we add up the total nunmber of the both words of
"sea" and "land" we get 45.
Now let us do a simple calculation as thus:
32/45 X 100% = 71.11111111% (percetage of water)
13/45 X 100% = 28.88888888% (percentage of land)
Above is what we know today as the percentages of Water (Sea) and Land in the world However, with regard to statistical facts in the Qur’an, the above is just the tip of the iceberg. Almost the whole words of the Qur’an were equally numerically mentioned. Below are some more other examples.
Al-Dunya (world) 115
Al-Akhira (hereafter) 115
Al-Mala'ikah (Angels) 88
Al-Shayateen (Satan) 88
Al-Hayat (Life) 145
Al-Maut (Death) 145
Al-Rajul Man 24
Al-Mar'ha Women 24
Al-Shahr Month 12
Al-Yauom Day 365.
The Miracles of the Quran will never end. There will never be a time where mankind can fully take in the knowledge that is in this Glorious book. It is a miracle to all mankind, the word of God. There is no value that one can set to the words of the Creator. It is a treasure of which guides those that want to succeed in this life and the hereafter. PLEASE PASS THIS ON!!!
Edited by:
Hamisu Salihu (hamsal22@yahoo.com)
&
Salim .I. Hassan (salimanology@yahoo.com)
Islamic Thouhgt and Philosophy
This noble blog is dynamic and versatile, created purposely to enhance the development of Islamic political thought and activism in the minds of the students and the general public
Islamic Thought And Philosophy
Background
Issues on religious thought and philosophy have been perceived from different perspectives by different religious scholars. The attempt to synthesize between Islam and philosophy has been a difficult task as different scholars from both sides (religion and philosophy) argued for their views. The crux of the matter is that philosophers claimed that one must follow the truth from any source and wherever it leads. Contrariwise, religious scholars provided the set of their principles which they hold to be unchallengeable, unalterable and unquestionable facts. Therefore, in the view of the above contradiction one cannot simultaneously be a philosopher and a true believer.
However, in recent times, the belief of synthesis between religion and philosophy is typically held by most Muslim scholars. So many extrinsic questions required Muslim scholars to incorporate philosophy into their intellectual learning and thinking. Questions like:
Does God exist? ;
What is the nature of God? ;
What is the view of religion towards factual sciences? ;
Is human being a free agent? ;
To mention little are some of the examples that forced us to philosophy. At this juncture, I would like confess that if not of philosophy that we have adopted the western secularists and atheists would have destroyed our concept of Allah (S.W.T). Moreover, the Qur’an itself contains so many philosophical texts that require us to intellectual analysis and rational thinking which are the main field of philosophy. To make the subject clearer, we may say that we appeal to philosophical arguments in order to prove that our religious set of principles are absolutely true when an unbeliever requires no Qur’anic citation or otherwise. Now we became convinced that application of philosophy in Islam is usually possible.
Islamic And Muslim Thought
Islamic thought can be defined as those set of intellectual products of Muslim scholars for the sake of Islam in an attempt to response to the needs of their time. In other word, Islamic thought are those set of harmonious understanding about the context of Qur’an and Sunnah. Muslim thought on the other hand, are those set of textual explanations of the Muslim scholars on the context of Qur’an and Sunnah, and such explanations were often diverse, alterable and vary from one group of scholars to another. Therefore, the main difference between Islamic and Muslim thought is in the harmony and generality of Islamic thought. In a nut shell, we can say Islamic thought is general and permanent in nature whereas Muslim thought is diverse and temporary in nature.
The early Muslim thought is diametrically based on two dimensions: first is Ilm-Alkalam (Tauheed), which manly deal with theological questions; and the second one is Falsafah (Philosophy) which Muslims inherited from Greek philosophy aiming at reconciling Religion and Reasoning. When the question arose on the issue of ‘Qadar’ Qadariyya emerged and affirmed ‘human free will’. Contrariwise, the Jabarites maintained the belief of Fatalism (predestination). Additionally, in the 2nd century of A.H; Mu’utazilites emerged and maintained their view in:
Free agency of man;
No attributes can be ascribed to Allah;
Knowledge for man’s salvation emanates from his Reason; And that
Human Reasoning is superior over revelation.
It is therefore, each sect appeal to philosophy in attempt to defend their principles. The specialized areas of Muslim thought are: Tawheed, Fiqh, Sufism, and Philosophy.
The Concept of Islam
Islam is not only a religion that prescribes certain rituals (Ibadaat) for its believers but also is a complete way of human code of conduct and his general activities. Conceptually, Islam has its own philosophy about the world and the creation of man. It fixes the place of man in the world and his relation with Allah (S.W.T). The religion of Islam views mankind equal and the same and that every human is born in nobility. Islam also defines man as passive and weak in his thinking and therefore, he need to be guided for his life success. Thus, Allah (S.W.T) sent his prophet Muhammad (S.A.W) with the guidance of Qur’an. The religion of Islam is unique in its nature. Uniqueness in the sense that it is not named after a person as in case of Christianity, (it was named after prophet Isah/jesus), Buddhism (named after goutama Buddha), and also, it was named after a tribe like Judaism (named after Juda), Hiduism (named after Hindus). Islam is absolutely revealed religion by Allah, the most high, with truth and perfection and it was named so by Him the most high.
The Concept of Islamic Though About the World And Man
Of course, Islam has a perfect and unique view about the universe and man. The universe according to Islam is a creation of Allah (S.W.T) and all that contained therein; and such creation is beyond any mistake, discrepancy, and defect. Allah (S.A.W) says: ´´and verily we have created the universe and the earth, and all that therein between them within six days…´´ (K:38). And Allah say in reference to the perfection of his creation: ´´ You never behold any discrepancy in Allah’s creation…(mulk:3), All that in the universe and earth; the moon, the stars, waters and all subsistence of life were belong to Allah (S.A.W) and he is in charge of their regulation. Allah says: ´´ And we provided therein (on earth) means of subsistence for you: and which you are not afford to provide (for yourselves)`` (hajr:20). And in other verse: ´´And there is not a thing but its (source) of treasure is with us: and we only send down thereof in due and ascertainable measures`` (hajr:21)
And man also according to Islamic perspective is a subservient (servant) of Allah created for the purpose of worship. (see Az-zhariya:56). And that man is combination of physique ( jism/body) and spirit (Ruh/soul). The component body of man is to make him integrated to the physical world, able to thrive and worship Allah in happiness. And the component of spirit is to make man affiliated to his lord, Allah (S.W.T). According to Islamic view also, man must struggle for his success in both this world and hereafter with equal endeavour and hard work. Allah says: ´´you should seek for what Allah gave you; and should not forsake your success in this world…´´ (kasas: 77). Prophet (S.A.W) says in his hadith: ´´Do struggle for your world (life) as if you will live forever; and do struggle for your hereafter as if you are going to die tomorrow´´. Human being must be different, while some are true believers others are unbelievers. Every man has the freedom to do right or wrong for himself, but Allah has prescribed the right deeds and enjoins man to observe them; and has prescribed the wrong deeds and enjoins man to abstain from them. Every ma would be held accountable for his deeds: good for good and bad for bad. While good doers will be rewarded with paradise bad doers will be put in a hellfire.
Islamic thought however, is an alternative to western thought about the world and man. Because Islam condemns the concept of free agency of man of the earth; it condemns the concept of man being the good of him. The Islamic also condemned and destroyed the Aristotle theory of the eternity of matters (AL-kaun); because the concept depicted that allah is not the creator of the world. According to Islamic view only allah is eternal (AL-baaq), and that all matters were created and temporal (muhdasaat). Allah says: ´´everything on the earth must vanish and that the supreme of your lord is eternal´´ (Ar-rahman 26-27). This is in short are the major Islamic concept about the creation of man and the world in general, which is true, perfect, authentic, being it divine revealed information from Allah (S.W.T).
EMERGENE OF MUSLIM THOUGHT
Prophet (S.A.W) had lived his life as a stock case of religious information, law, and final criterion of the truth. This means that there was no a contradiction, conflict or argument among the muslim throughout the prophet life.the primary source of shari’ah is qura’an and hadith. Religious and worldly solutions and answers to problem were obtained from the prophet (S.A.W) without any difficulties or differences in opinion.
But after the prophet death, as the companions began to penetrate to near and distant areas, people of different religion, thought, civilization and culture embraced Islam. As a result some various thought and opinion emerged within the fold of Islam particularly on the issues that require analytical concept. Thus, the secondary source of Shari’ah introduced namely: Ijtihad and Ijma’i. and this marked the first phase of the emergence of Muslim thought. The first problematic matter among the Muslim after the prophet (S.A.W) is about the political issue of khilafah which was not clearly specified in the Qur’an or otherwise in the Sunna. Furthermore, as a result of change in the situational affairs from time to time and the rise of certain questions in aspect of Ibadaat and legalistic matters, the science of jurisprudence Fiqh) was thus introduced. Emergence of theological issues also played an important role in the emergence of Muslim thought as we have noticed so far.
Political Thought Of Islam
Islam is a unique religion that constituted the total way of life besides its emphasis on religious rituals (Ibadaat). It also specified the code of conduct of human social life in which features of worship should be reflected. Prophet (S.A.W) is the final model of life whose characters and behaviours must be imitated and emulated in whatsoever circumstances: the fact that he had lived as a religious as well as a political leader made it inseparable between state and Shari’ah. That is to say the verities of God (Islamic laws) must be applied in all human social life: politics, economy, official duties and e.t.c.
Islamic political system is therefore, basically concerned with the application of Islamic laws (Shari’ah) in the state or an organization which will govern all the social life of the people; being it religious, economic or polital. In other word, we can say the Islamic laws must govern the social world of man; being it community or state in general. We can perceive that in Islamic concept the issue of secularism does not even arise. So, Islamic political system based on the following three principles:
i- Tauheed (oneness of Allah);
ii- Risalah (prophethood); and
iii- Khilafah (chaliphateship)
i- Tauheed:- This states that Allah alone worthy of worship and alone in his kingdom (mulk) and unique in his attribute and therefore no partner in whatever sense could be ascribed to Him the most high. All things in this universe none is acquired by us in our effort but they are the bounties of Allah (S.W.T) and that all power and authority is belong to Him. This in clear terms indicates the absolute sovereignty of Allah (S.W.T) in his kingdom. In view of this we negate the political sovereignty of human being, individually or collectively. No one can claim sovereignty as we all live interdependently and the sovereign one must be independent who requires no support no assistance and no place to live. Indeed, this is Allah the most high and his laws must be implemented.
ii- Risalat (Prophethood)-: this is the medium through which we receive the laws of GOD. And this laws could be drived from the tow cources:
a-: Qura’n: the book in which GOD. Has expounded his laws.
b-: Hadith: the authoritative interpretation and explanation of the book of GOD by the prophet (S.A.W).
the broad principles on which the system of human life should be based on have been stated in the book of allah. And the prophet (S.A.W) in accordance with the intention of the divine revelation set up for us a model of the system of life by principally implementing the laws of GOD and providing necessary details where required. The combination of this tow element, according to Islamic terminology, is called SHARI’AH (Islamic constitution) which is independent and superior over any manmade constitution. In general, there is a specific purpose for man’s existence on the earth; this is to worship and observe the laws of GOD.
(3) Khilafah (Vicegeracy) -: the special role connecting man to this creator is subservience and worship. Thus the meaning of worship must be very wide as it extends beyond mere rituals (prayer, fasting, zakkat e.t.c.) into all social activities of man. Allah does not only call upon us to perform primary rituals but also his injunctions must regulate all the aspect of life through a vicegeracy (khilafat). Human is nothing but a vicegerent of Allah on the earth and his primary duty is to worship, implement and observe the laws of God: Allah says in the Qur’an: ´´I will create a vicegerent on earth´´ (Bakara: 30).
Therefore, this viceroy on the earth constitutes the wide range of man’s activities and in fact it requires the implementation of Allah’s laws and order which is in accordance with the divine book and Sunnah. Thus, it became clear that the meaning of worship is much more comprehensive than mere rituals. The role of viceroy is definitely an integral part of the meaning of worship.
Features of Islamic Political System
A state is said to be Islamic when its political system is based on three basic principles of taw heed, Risalah, and khilafah. The Qur’an clearly states in not more than one place that the aim and purpose of Islamic state is to enforce the qualities of purity, goodness, virtue, success, and prosperity which Allah wants to flourish in the life people. And that all kinds of exploitation, injustice, and disorder which are ruinous for the world and detrimental to the life of his creatures, must be suppressed and prevented. Thus the following are the main features of Islamic state:
i-the system of Islamic state must be based on the principle of tauheed, Risalah, and khilafah.
ii- in Islamic state all individuals are equal in the sight of Allah, therefore must be treated equally.
iii- the right of citizenship is based on individual Islamization (being a Muslim) irrespective of his place of birth, race, colour, or class.
iv- a non-Muslim also has a right in Muslim state, such class were known as Dhimme (the covenant). This system had existed in the life of prophet (S.A.W) at Medina.
The Qur’anic verse that specifies the real Islamic democracy is the saying of Allah: “indeed Allah commands justice doing of good, and liberality to kin, and forbids all shameful deeds, and injustice and rebellion: he instructs you that you may receive admonition. (Hajar: 90).
This verse clearly indicates the real democracy in Islam. According to one of the theme of the verse is that all acts of justice, generosity, consideration to poor, impartiality before the law e.t.c must e enforced in every Islam state. And that all acts of oppression, exploitation, injustice, and fraud must be suppressed and exterminated from the earth.
The Supremacy Of Islamic Constitution
The Quranic verse (s) which clarifies the supremacy of Islamic constitution and total submission to Allah’s law is the saying of Allah: “We have sent a scripture to you in truth confirmation that came before it, and guarding it in safety: so judge among them by what Allah has revealed, and follow not their vain desires: to each among you we have prescribed a law (constitution) and an open way of life…” (mai’dah: 48).
And also, the single Quranic verse that supports and emphasizes the superiority and effectiveness of Islamic way of life, and condemns any other man-made constitution contrast to that of Allah (S.A.W.) is His saying: “Do they then seek after a judgment of ignorance? Who is the best judger than Allah (S.W.T) for the people of faith? (ma’idah: 50).
This single verse indicates that Allah is the best law-maker and that his commandment must be implemented. Any other laws that of His are ruinous and detrimental to the people. For Allah knows best for His people
Islamic Economic System
Islamic is an entire way of life, and Allah’s guidance extends into all areas of our life. Islam has given detailed regulations for our economics life, which is balanced and fair. Muslims are to recognize that wealth, earnings, and material goods are the property of Allah and we are merely his trustees. Allah says: “So you should feed from that (Wealth) we entrusted to you….” (Hashr:7). The principle of Islamic economy aims at establishing a just and fair society wherein everyone will live responsibly and honestly.
Concept And Definition Of Economic System Of Islam
Islamic economic system can be defined as the application of Islamic law to economic activity either where Islamic rule is force and Islamic system may created; or where it is not Muslim seek to integrate Islamic tenets into a non-Islamic economic system. The payment of zakaat, sadaqah, and the system of jizyah, khums, baitul-mal, are among the traditional approach of Islamic economy. The theory of Islamic economy based on uplifting the deprived masses, a major role for the state in matters such as circulation and equitable distribution of wealth among the people. Islamic approach to economy will generally describe the system as being neither socialistic nor capitalistic, but a third way with none of the drawbacks of other system. Islamic economy forbids usury (ribah), Muslim are mot be deal interest. Allah says: “Those who devour usury will not stand….Allah has permitted trade and forbidden usury…” (Bakara:275). Moreover it is unlawful to hoard food and other basic necessities. A Muslim should be responsible in spending money, extravagance is strongly discouraged. Muslims are encouraged to give constantly in charity. In short, Islamic economy is the only salvation of world problem pf poverty. Michael Bonne confessed that by saying “economy of poverty has prevailed in Islam…. Under this system God’s guidance made sure the flow of money and goods was “purified” by being channeled from those who had much of it to those who had little by encouraging charity zakat and discouraging interest on loans (usury/riba).
The Fundamental Principle Of Islamic Economy
(1) All the wealth belongs to Allah (S.W.T). Allah says: ‘And you should give to them out of Allah’s wealth which bestowed upon you. (Nur:33).
(2) The community is the trustee of wealth. Allah says: “And you should feed from the wealth of Allah entrusted to you...” (Hadid:7).
(3) Hoarding of wealth is prohibited. Allah says; “All those who hoard up gold and silver and spend it not in the cause of Allah, so (you prophet) notify them of a painful doom….here is what you hoarded for yourselves.” (Taubah:34-35).
(4) Circulation of wealth is a duty. Allah says; “What Allah has turned over to His messenger from those communities belong to Allah and His messenger (i.e the central Authority)- and to families, orphans, those who have no means of earning their livelihood…Nowise will not be in such manner of going round among rich of you. (Hashr: 7).
Circulation of wealth in Islamic economy is that wealth or benefits must not concentrate among few rich of the society. And that it is unlawful to hoard wealth while needy people are present. Allah says; “But nay! Behold, it is a raging fire, eager to roast. It calls him who turned and fled, and hoarded wealth and withheld it” (Lail: 15-18).And also, in other verse “woe unto very slander, fault-finder! Whose effort revolves around gathering wealth and counting it (as safe guard)”. (Hamazah:1-2).
Islam Condemns Capitalism
Islam is an alternative to capitalism therefore condemned and destroyed it. Because the theory is based on the concept that economics is that which examines man’s need; which are unlimited and how to satisfy these unlimited needs. The system depends upon the separation of the creator from life’s affair. The concept of freedom plays major role in the capitalistic ideology.
The Islamic economic system however, is derived from the only source that is capable of satisfying the needs of everyone. The source of this rule is our creator. It is forbidden to for a man to satisfy his unlimited needs. Islam also destroys the theory of globalization, Marxism, socialism and communism.
Some Modern Muslim Scholars Of Economy And Their Works
1. Mahmud Taleqani- “Islam And Property” (1951).
2. Mahmud Baqir Al-sadr- “Our economics” (1961).
3. Abul-hassan bani sadr- “The economy of divine harmony” (1978).
4. Habibullah peyman- “Some interpretations of property, right, capital and labour from Islamic perspectives” (1978).
Some List of Muslim Philosophers
(2) Ibn Sina (980-1037C.E) - a Persian and Muslim philosopher and scientist.
(3) Ibn Rushd (1128-1198C.E) - the great philosopher of his time.
(4) Arab AL-kindi (800-873C.E) - the first Arab-muslim philosopher.
(5) AL-farabi (870-950C.E) – the philosopher, scientist and expert in languages.
(6) ImamAL-ghazzali (1058-1128C.E) – the extra ordinary philosopher, jurist and mystics.
Others include Ibn Bajjah, Ibn Saba’in, Kutbud din Razi, Fakr- din razi, and the father of Sociology, Ibn Khaldun (d. 1406).
SOME LATER MUSLIM PHLOSOPHERS
(1) Allama Muhammad Iqbal (1877- 1938).
(2) Mirza Mahdi Ha’iri.
(3) Sayyed Hussain Nasr.
(4) Sayyed Muhammad Naquib Al- Attas.
(5) Sayyed Abul-Hassan Rafi’i Qazwini.
(6) Abul ala Al-maudidi e.t.c
‘Allah is the All-knowing’
REFERENCES
* M.M Sharif: A History of MuslimPhilosophy V.II
Islamic Thought And Philosophy
Background
Issues on religious thought and philosophy have been perceived from different perspectives by different religious scholars. The attempt to synthesize between Islam and philosophy has been a difficult task as different scholars from both sides (religion and philosophy) argued for their views. The crux of the matter is that philosophers claimed that one must follow the truth from any source and wherever it leads. Contrariwise, religious scholars provided the set of their principles which they hold to be unchallengeable, unalterable and unquestionable facts. Therefore, in the view of the above contradiction one cannot simultaneously be a philosopher and a true believer.
However, in recent times, the belief of synthesis between religion and philosophy is typically held by most Muslim scholars. So many extrinsic questions required Muslim scholars to incorporate philosophy into their intellectual learning and thinking. Questions like:
Does God exist? ;
What is the nature of God? ;
What is the view of religion towards factual sciences? ;
Is human being a free agent? ;
To mention little are some of the examples that forced us to philosophy. At this juncture, I would like confess that if not of philosophy that we have adopted the western secularists and atheists would have destroyed our concept of Allah (S.W.T). Moreover, the Qur’an itself contains so many philosophical texts that require us to intellectual analysis and rational thinking which are the main field of philosophy. To make the subject clearer, we may say that we appeal to philosophical arguments in order to prove that our religious set of principles are absolutely true when an unbeliever requires no Qur’anic citation or otherwise. Now we became convinced that application of philosophy in Islam is usually possible.
Islamic And Muslim Thought
Islamic thought can be defined as those set of intellectual products of Muslim scholars for the sake of Islam in an attempt to response to the needs of their time. In other word, Islamic thought are those set of harmonious understanding about the context of Qur’an and Sunnah. Muslim thought on the other hand, are those set of textual explanations of the Muslim scholars on the context of Qur’an and Sunnah, and such explanations were often diverse, alterable and vary from one group of scholars to another. Therefore, the main difference between Islamic and Muslim thought is in the harmony and generality of Islamic thought. In a nut shell, we can say Islamic thought is general and permanent in nature whereas Muslim thought is diverse and temporary in nature.
The early Muslim thought is diametrically based on two dimensions: first is Ilm-Alkalam (Tauheed), which manly deal with theological questions; and the second one is Falsafah (Philosophy) which Muslims inherited from Greek philosophy aiming at reconciling Religion and Reasoning. When the question arose on the issue of ‘Qadar’ Qadariyya emerged and affirmed ‘human free will’. Contrariwise, the Jabarites maintained the belief of Fatalism (predestination). Additionally, in the 2nd century of A.H; Mu’utazilites emerged and maintained their view in:
Free agency of man;
No attributes can be ascribed to Allah;
Knowledge for man’s salvation emanates from his Reason; And that
Human Reasoning is superior over revelation.
It is therefore, each sect appeal to philosophy in attempt to defend their principles. The specialized areas of Muslim thought are: Tawheed, Fiqh, Sufism, and Philosophy.
The Concept of Islam
Islam is not only a religion that prescribes certain rituals (Ibadaat) for its believers but also is a complete way of human code of conduct and his general activities. Conceptually, Islam has its own philosophy about the world and the creation of man. It fixes the place of man in the world and his relation with Allah (S.W.T). The religion of Islam views mankind equal and the same and that every human is born in nobility. Islam also defines man as passive and weak in his thinking and therefore, he need to be guided for his life success. Thus, Allah (S.W.T) sent his prophet Muhammad (S.A.W) with the guidance of Qur’an. The religion of Islam is unique in its nature. Uniqueness in the sense that it is not named after a person as in case of Christianity, (it was named after prophet Isah/jesus), Buddhism (named after goutama Buddha), and also, it was named after a tribe like Judaism (named after Juda), Hiduism (named after Hindus). Islam is absolutely revealed religion by Allah, the most high, with truth and perfection and it was named so by Him the most high.
The Concept of Islamic Though About the World And Man
Of course, Islam has a perfect and unique view about the universe and man. The universe according to Islam is a creation of Allah (S.W.T) and all that contained therein; and such creation is beyond any mistake, discrepancy, and defect. Allah (S.A.W) says: ´´and verily we have created the universe and the earth, and all that therein between them within six days…´´ (K:38). And Allah say in reference to the perfection of his creation: ´´ You never behold any discrepancy in Allah’s creation…(mulk:3), All that in the universe and earth; the moon, the stars, waters and all subsistence of life were belong to Allah (S.A.W) and he is in charge of their regulation. Allah says: ´´ And we provided therein (on earth) means of subsistence for you: and which you are not afford to provide (for yourselves)`` (hajr:20). And in other verse: ´´And there is not a thing but its (source) of treasure is with us: and we only send down thereof in due and ascertainable measures`` (hajr:21)
And man also according to Islamic perspective is a subservient (servant) of Allah created for the purpose of worship. (see Az-zhariya:56). And that man is combination of physique ( jism/body) and spirit (Ruh/soul). The component body of man is to make him integrated to the physical world, able to thrive and worship Allah in happiness. And the component of spirit is to make man affiliated to his lord, Allah (S.W.T). According to Islamic view also, man must struggle for his success in both this world and hereafter with equal endeavour and hard work. Allah says: ´´you should seek for what Allah gave you; and should not forsake your success in this world…´´ (kasas: 77). Prophet (S.A.W) says in his hadith: ´´Do struggle for your world (life) as if you will live forever; and do struggle for your hereafter as if you are going to die tomorrow´´. Human being must be different, while some are true believers others are unbelievers. Every man has the freedom to do right or wrong for himself, but Allah has prescribed the right deeds and enjoins man to observe them; and has prescribed the wrong deeds and enjoins man to abstain from them. Every ma would be held accountable for his deeds: good for good and bad for bad. While good doers will be rewarded with paradise bad doers will be put in a hellfire.
Islamic thought however, is an alternative to western thought about the world and man. Because Islam condemns the concept of free agency of man of the earth; it condemns the concept of man being the good of him. The Islamic also condemned and destroyed the Aristotle theory of the eternity of matters (AL-kaun); because the concept depicted that allah is not the creator of the world. According to Islamic view only allah is eternal (AL-baaq), and that all matters were created and temporal (muhdasaat). Allah says: ´´everything on the earth must vanish and that the supreme of your lord is eternal´´ (Ar-rahman 26-27). This is in short are the major Islamic concept about the creation of man and the world in general, which is true, perfect, authentic, being it divine revealed information from Allah (S.W.T).
EMERGENE OF MUSLIM THOUGHT
Prophet (S.A.W) had lived his life as a stock case of religious information, law, and final criterion of the truth. This means that there was no a contradiction, conflict or argument among the muslim throughout the prophet life.the primary source of shari’ah is qura’an and hadith. Religious and worldly solutions and answers to problem were obtained from the prophet (S.A.W) without any difficulties or differences in opinion.
But after the prophet death, as the companions began to penetrate to near and distant areas, people of different religion, thought, civilization and culture embraced Islam. As a result some various thought and opinion emerged within the fold of Islam particularly on the issues that require analytical concept. Thus, the secondary source of Shari’ah introduced namely: Ijtihad and Ijma’i. and this marked the first phase of the emergence of Muslim thought. The first problematic matter among the Muslim after the prophet (S.A.W) is about the political issue of khilafah which was not clearly specified in the Qur’an or otherwise in the Sunna. Furthermore, as a result of change in the situational affairs from time to time and the rise of certain questions in aspect of Ibadaat and legalistic matters, the science of jurisprudence Fiqh) was thus introduced. Emergence of theological issues also played an important role in the emergence of Muslim thought as we have noticed so far.
Political Thought Of Islam
Islam is a unique religion that constituted the total way of life besides its emphasis on religious rituals (Ibadaat). It also specified the code of conduct of human social life in which features of worship should be reflected. Prophet (S.A.W) is the final model of life whose characters and behaviours must be imitated and emulated in whatsoever circumstances: the fact that he had lived as a religious as well as a political leader made it inseparable between state and Shari’ah. That is to say the verities of God (Islamic laws) must be applied in all human social life: politics, economy, official duties and e.t.c.
Islamic political system is therefore, basically concerned with the application of Islamic laws (Shari’ah) in the state or an organization which will govern all the social life of the people; being it religious, economic or polital. In other word, we can say the Islamic laws must govern the social world of man; being it community or state in general. We can perceive that in Islamic concept the issue of secularism does not even arise. So, Islamic political system based on the following three principles:
i- Tauheed (oneness of Allah);
ii- Risalah (prophethood); and
iii- Khilafah (chaliphateship)
i- Tauheed:- This states that Allah alone worthy of worship and alone in his kingdom (mulk) and unique in his attribute and therefore no partner in whatever sense could be ascribed to Him the most high. All things in this universe none is acquired by us in our effort but they are the bounties of Allah (S.W.T) and that all power and authority is belong to Him. This in clear terms indicates the absolute sovereignty of Allah (S.W.T) in his kingdom. In view of this we negate the political sovereignty of human being, individually or collectively. No one can claim sovereignty as we all live interdependently and the sovereign one must be independent who requires no support no assistance and no place to live. Indeed, this is Allah the most high and his laws must be implemented.
ii- Risalat (Prophethood)-: this is the medium through which we receive the laws of GOD. And this laws could be drived from the tow cources:
a-: Qura’n: the book in which GOD. Has expounded his laws.
b-: Hadith: the authoritative interpretation and explanation of the book of GOD by the prophet (S.A.W).
the broad principles on which the system of human life should be based on have been stated in the book of allah. And the prophet (S.A.W) in accordance with the intention of the divine revelation set up for us a model of the system of life by principally implementing the laws of GOD and providing necessary details where required. The combination of this tow element, according to Islamic terminology, is called SHARI’AH (Islamic constitution) which is independent and superior over any manmade constitution. In general, there is a specific purpose for man’s existence on the earth; this is to worship and observe the laws of GOD.
(3) Khilafah (Vicegeracy) -: the special role connecting man to this creator is subservience and worship. Thus the meaning of worship must be very wide as it extends beyond mere rituals (prayer, fasting, zakkat e.t.c.) into all social activities of man. Allah does not only call upon us to perform primary rituals but also his injunctions must regulate all the aspect of life through a vicegeracy (khilafat). Human is nothing but a vicegerent of Allah on the earth and his primary duty is to worship, implement and observe the laws of God: Allah says in the Qur’an: ´´I will create a vicegerent on earth´´ (Bakara: 30).
Therefore, this viceroy on the earth constitutes the wide range of man’s activities and in fact it requires the implementation of Allah’s laws and order which is in accordance with the divine book and Sunnah. Thus, it became clear that the meaning of worship is much more comprehensive than mere rituals. The role of viceroy is definitely an integral part of the meaning of worship.
Features of Islamic Political System
A state is said to be Islamic when its political system is based on three basic principles of taw heed, Risalah, and khilafah. The Qur’an clearly states in not more than one place that the aim and purpose of Islamic state is to enforce the qualities of purity, goodness, virtue, success, and prosperity which Allah wants to flourish in the life people. And that all kinds of exploitation, injustice, and disorder which are ruinous for the world and detrimental to the life of his creatures, must be suppressed and prevented. Thus the following are the main features of Islamic state:
i-the system of Islamic state must be based on the principle of tauheed, Risalah, and khilafah.
ii- in Islamic state all individuals are equal in the sight of Allah, therefore must be treated equally.
iii- the right of citizenship is based on individual Islamization (being a Muslim) irrespective of his place of birth, race, colour, or class.
iv- a non-Muslim also has a right in Muslim state, such class were known as Dhimme (the covenant). This system had existed in the life of prophet (S.A.W) at Medina.
The Qur’anic verse that specifies the real Islamic democracy is the saying of Allah: “indeed Allah commands justice doing of good, and liberality to kin, and forbids all shameful deeds, and injustice and rebellion: he instructs you that you may receive admonition. (Hajar: 90).
This verse clearly indicates the real democracy in Islam. According to one of the theme of the verse is that all acts of justice, generosity, consideration to poor, impartiality before the law e.t.c must e enforced in every Islam state. And that all acts of oppression, exploitation, injustice, and fraud must be suppressed and exterminated from the earth.
The Supremacy Of Islamic Constitution
The Quranic verse (s) which clarifies the supremacy of Islamic constitution and total submission to Allah’s law is the saying of Allah: “We have sent a scripture to you in truth confirmation that came before it, and guarding it in safety: so judge among them by what Allah has revealed, and follow not their vain desires: to each among you we have prescribed a law (constitution) and an open way of life…” (mai’dah: 48).
And also, the single Quranic verse that supports and emphasizes the superiority and effectiveness of Islamic way of life, and condemns any other man-made constitution contrast to that of Allah (S.A.W.) is His saying: “Do they then seek after a judgment of ignorance? Who is the best judger than Allah (S.W.T) for the people of faith? (ma’idah: 50).
This single verse indicates that Allah is the best law-maker and that his commandment must be implemented. Any other laws that of His are ruinous and detrimental to the people. For Allah knows best for His people
Islamic Economic System
Islamic is an entire way of life, and Allah’s guidance extends into all areas of our life. Islam has given detailed regulations for our economics life, which is balanced and fair. Muslims are to recognize that wealth, earnings, and material goods are the property of Allah and we are merely his trustees. Allah says: “So you should feed from that (Wealth) we entrusted to you….” (Hashr:7). The principle of Islamic economy aims at establishing a just and fair society wherein everyone will live responsibly and honestly.
Concept And Definition Of Economic System Of Islam
Islamic economic system can be defined as the application of Islamic law to economic activity either where Islamic rule is force and Islamic system may created; or where it is not Muslim seek to integrate Islamic tenets into a non-Islamic economic system. The payment of zakaat, sadaqah, and the system of jizyah, khums, baitul-mal, are among the traditional approach of Islamic economy. The theory of Islamic economy based on uplifting the deprived masses, a major role for the state in matters such as circulation and equitable distribution of wealth among the people. Islamic approach to economy will generally describe the system as being neither socialistic nor capitalistic, but a third way with none of the drawbacks of other system. Islamic economy forbids usury (ribah), Muslim are mot be deal interest. Allah says: “Those who devour usury will not stand….Allah has permitted trade and forbidden usury…” (Bakara:275). Moreover it is unlawful to hoard food and other basic necessities. A Muslim should be responsible in spending money, extravagance is strongly discouraged. Muslims are encouraged to give constantly in charity. In short, Islamic economy is the only salvation of world problem pf poverty. Michael Bonne confessed that by saying “economy of poverty has prevailed in Islam…. Under this system God’s guidance made sure the flow of money and goods was “purified” by being channeled from those who had much of it to those who had little by encouraging charity zakat and discouraging interest on loans (usury/riba).
The Fundamental Principle Of Islamic Economy
(1) All the wealth belongs to Allah (S.W.T). Allah says: ‘And you should give to them out of Allah’s wealth which bestowed upon you. (Nur:33).
(2) The community is the trustee of wealth. Allah says: “And you should feed from the wealth of Allah entrusted to you...” (Hadid:7).
(3) Hoarding of wealth is prohibited. Allah says; “All those who hoard up gold and silver and spend it not in the cause of Allah, so (you prophet) notify them of a painful doom….here is what you hoarded for yourselves.” (Taubah:34-35).
(4) Circulation of wealth is a duty. Allah says; “What Allah has turned over to His messenger from those communities belong to Allah and His messenger (i.e the central Authority)- and to families, orphans, those who have no means of earning their livelihood…Nowise will not be in such manner of going round among rich of you. (Hashr: 7).
Circulation of wealth in Islamic economy is that wealth or benefits must not concentrate among few rich of the society. And that it is unlawful to hoard wealth while needy people are present. Allah says; “But nay! Behold, it is a raging fire, eager to roast. It calls him who turned and fled, and hoarded wealth and withheld it” (Lail: 15-18).And also, in other verse “woe unto very slander, fault-finder! Whose effort revolves around gathering wealth and counting it (as safe guard)”. (Hamazah:1-2).
Islam Condemns Capitalism
Islam is an alternative to capitalism therefore condemned and destroyed it. Because the theory is based on the concept that economics is that which examines man’s need; which are unlimited and how to satisfy these unlimited needs. The system depends upon the separation of the creator from life’s affair. The concept of freedom plays major role in the capitalistic ideology.
The Islamic economic system however, is derived from the only source that is capable of satisfying the needs of everyone. The source of this rule is our creator. It is forbidden to for a man to satisfy his unlimited needs. Islam also destroys the theory of globalization, Marxism, socialism and communism.
Some Modern Muslim Scholars Of Economy And Their Works
1. Mahmud Taleqani- “Islam And Property” (1951).
2. Mahmud Baqir Al-sadr- “Our economics” (1961).
3. Abul-hassan bani sadr- “The economy of divine harmony” (1978).
4. Habibullah peyman- “Some interpretations of property, right, capital and labour from Islamic perspectives” (1978).
Some List of Muslim Philosophers
(2) Ibn Sina (980-1037C.E) - a Persian and Muslim philosopher and scientist.
(3) Ibn Rushd (1128-1198C.E) - the great philosopher of his time.
(4) Arab AL-kindi (800-873C.E) - the first Arab-muslim philosopher.
(5) AL-farabi (870-950C.E) – the philosopher, scientist and expert in languages.
(6) ImamAL-ghazzali (1058-1128C.E) – the extra ordinary philosopher, jurist and mystics.
Others include Ibn Bajjah, Ibn Saba’in, Kutbud din Razi, Fakr- din razi, and the father of Sociology, Ibn Khaldun (d. 1406).
SOME LATER MUSLIM PHLOSOPHERS
(1) Allama Muhammad Iqbal (1877- 1938).
(2) Mirza Mahdi Ha’iri.
(3) Sayyed Hussain Nasr.
(4) Sayyed Muhammad Naquib Al- Attas.
(5) Sayyed Abul-Hassan Rafi’i Qazwini.
(6) Abul ala Al-maudidi e.t.c
‘Allah is the All-knowing’
REFERENCES
* M.M Sharif: A History of MuslimPhilosophy V.II
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