Saudi Arabia

Is Saudi Arabia a State of Islam or Kufr ?

Every Muslim must know whether his/her Deen is implemented in any country. This is due to the fact that Muslims must pledge allegiance to the country that rules by the Deen of Allah (swt). In other words, that state would be the Khilafah State that is headed by the Khaleefah whom Islam obligated us to obey. Therefore, this presentation is not hypothetical, nor for pure academic reasons. In other words, the Muslims must know if king Fahd is the Khaleefah of the Muslims, and whether Saudi is the Islamic State. If we conclude that Saudi is the Islamic State, then the obligation of re-establishing the Islamic state is removed (and the Islamic movements are actually wasting their time working for a goal that is already achieve).

Muslims perception

Many Muslims view Saudi Arabia to be an Islamic state. This is due to the lack of criterion to determine whether a state is Islamic or not. It is also due to the lack of knowledge of the reality of the situation in that country because of the facade that is put by this state. After all, every year Saudi donates millions of copies of the honorable Qur’an, Islamic books, and a lot of money to build Masajid etc. all over the world. As a result people believe it to be Islamic. Therefore,Muslims must know its reality.

The Criterion for a state to be Islamic

For a state to be Islamic, it must base its constitution, laws, structure, foreign relations, as well as solve its problems on the basis of the Islamic ‘Aqeedah. If a state does not rule by Islamic laws or imports rule from a non-Islamic basis in any sphere of its affairs, it is not Islamic i.e. Kufr state.Now based on this criterion, let us examine Saudi.

Saudi and Man-Made Laws

Saudi rules by a mix of laws, some of which are Islamic and some are man-made. However, to maintain the Islamic perception, it refrains from calling them laws. Saudi uses specific terminologies to differentiate between the Islamic laws and the man-made ones. In an Arabic book titled “The Constitutional Laws of the Arab Countries” under the subtitle “The Constitution of the Kingdom of Saudi Arabia,” the author states, “The words ‘law (anoon)’ and ‘Legislation (Tashree’)’ are only used in Saudi to refer to the rules taken from the Islamic Shari‘ah ..... As for the man-made such as systems (Anthimah)’ or ‘ instructions (Ta’leemaat)’ or ‘ edict (Awamir)’......” In an Arabic book titled Al-Wajeez fi Tareekh Al-Qawneen (The Compact in the History of Cannons) by Dr. Mahmood Al-Maghribi, p443, after mentioning that legislation in the past was Islamic and simple, he complements Saudi by saying, “this situation has changed after the rise of the Saudi State and the natural resources. This new situation required reforms and changes ... Due to these changes, there was a need for new laws. As a result, laws were formulated in the following areas; Laws in the basis of court systems, trade, penal code, labour, Taxation, among others ..”

Regarding Trade laws, he stated “The trade laws, land and sea, which are known as ‘The Trade System’ are considered one of the most important Saudi trade laws. This law was issued in 1931and is similar to the modern trade laws, be they Arab or European.” With regard to the Islamic penal code, he said they are implemented (of course), “with some alterations required by the public interest.” He also added, “ Public interest also required making taxation revenue laws or the state...”The author is actually telling us that Saudi has been implementing non-Islamic laws in trade, “similar to the modern trade laws.” He also tells us that Al-Saud have altered the Deen of Allah (swt) by changing some of his laws due to “public interest”.

In actuality, there are many man-made laws which the author did not mention such as:• The system of observing banks issued by the king’s edict #M/5 in 1386 AH.

• The system of the Saudi Arab citizenship decided by the ministers Council resolution #4 on 25Th January 1974 and approved by the king in his speech in High Council #8/5/8604 on 22nd February 1974 to put it in effect.

• The system of printed material and publication issued by the king’s edict #M/17 in 13/4/1402 AH.

•The law of reviving the dead land used to be according to Islam, where if a person works a piece of land that becomes his. This was the case until an edict was issued declaring the nullification of this Islamic law starting from 1987 onwards.

• The system of marrying non-Saudi woman.

• The general rule for taxes, approved by the king’s edict #M/9, on 4/6/1395 AH.

Shar’i And Civil Courts

In Saudi , as in other states, in addition to Shari’ah courts, there are civil courts or courts that rule by man-made laws. As stated earlier , they do not call them civil courts, so as not to shock the Muslims there or embarrass their scholars, who are the biggest pillars of the state. In Saudi, man made laws are introduced through legal forums councils and committee, such as Dewan ofMathalim (council of injustices). These forums are equal to civil courts in other countries.Scholars of Saudi refer to the civil courts in other countries as Kufr, but dare not say the same about these councils. These legal forums address issues that are not part of Shari‘ah, such as cases of Riba, forgery, bribes, etc. These councils are composed of Sheikhs and lawyers, from colleges such as the Sorbonne, who pass verdicts according to certain articles and edicts which are not Islamic.

For example, military courts are placed under a special Dewan called Dewan of Military Courts. In it, Saudi uses man-made laws called “the System of the Saudi Arab Army” issued on 11/11/1366 AH. This system is a combination of Shari’i and non-Shari’i law which are exclusive to military personnel. An example of a Shar’i rule is that of Hirabah, killing anyone who tries to overthrow the regime. In reality, this law was introduced as a measure to deter Islamic activists and especially the army from attempting to remove the entity of Al-Saud and replace it with the Islamic one. As for the punishment for theft, which they claim is subject to Islam, it is not implemented. It is known that the Islamic punishment for theft is cutting off the hand, whether the thief is a civilian, soldier or the Khaleefah himself. In “the System of the Saudi Arab Army” chapter 8 article no.12 states, “The officers and the soldiers who steal something that belongs to other officers and soldiers or their moneys, and the item is consumable, then the thief is to pay its value, if consumed, and be imprisoned for a period ranging from a month and a half to three months...” Furthermore, if an officer commits theft and wants to repent and get punished according to article 20 and 22 from chapter 3 of the same system that places some crimes under the authority of the Shar’i courts and others under the “Council of trials”.

We ask the scholars and the supporters of this British-made, American maintained state: Are the laws of Islam applicable to some people and inapplicable to others? What is the rule of Islam regarding legislating a punishment other than what Allah has revealed?Saudi takes and gives Riba whoever takes a stroll near the Haram will see the British-Saudi Bank, American-Saudi Bank, Arab-National Bank, the Cairo-Saudi Bank etc. These banks with their Riba transactions are allowed to operate in accordance to Section B, article 1 of the Saudi law, issued by the king’s edict no.M/5 in 1386 AH. It is well known that any case dealing with Riba and banks is automatically transferred to the monetary establishment where it is handled by specific committees. Cases of such nature do not go to Shar’i courts. Prior to this law, whenever a person borrowed money from a bank or an establishment and was late in paying it back, and got charged interest, he would go to a Shar’i court judge, who would nullify the interest. This led to a conflict.

On the one land they needed the Shar’i courts, at least to keep up the farce, and at the same time they needed their banks. To resolve this conflict, Shar’i courts were prohibited from interfering in such cases under the “Specialisation” law (articles 20 and 21 from chapter 3 of the System of Saudi Arab Army).Saudi and its Riba based relations with GCC (Gulf Cooperation council) Article 22 of the Unified Economic Agreement stated, “The member states coordinate their financial monetary banking and increase cooperation among monetary establishments and the central bank ...” Its clear that deal with interest since banks and monetary establishments are based on Riba.

Saudi and the AMF (Arab Monetary Fund)

The Arab Monetary Fund, based in Abu Dhabi, is a huge Riba institution that was established by an agreement on 4/7/76 in Morocco. Saudi is the biggest share holder in it; it receives, as every one else in the Fund, Riba of an average of 3.2% on its shares.

Saudi and IMF (International Monetary Fund)

It is worth mentioning that Saudi has the 6th largest share and power of rate. It had 3.5% of the total shares which enabled it to occupy a permanent seat in the executive board.So we ask: How can a state that is involved in Riba as a set policy be Islamic? Maybe because itdonates copies of Qur’an and the Al-Saud ‘scholars’ say so!!

Saudi and External relations: The International Court of Justice

It is well known that Saudi is a member of the UN. According to article 92 of the UN constitution, the International court of Justice (ICJ) is the main Judicial branch of the UN. The ICJ performs its duties based on a system that is part of the UN constitution and must be respected and approved by every member state. Article 94 states “Every member of the UN is to submit to the ICJ in any case in which he is a part.”

Is the International Law taken from the Book of Allah (swt) and the Sunnah of His messenger(saw)? What is Saudi submitting to? The UN, which was created to counter Islam, or Islam?Saudi is not merely a member of the UN. It is a pioneer in supporting the UN. Some even go the extent of saying that it was one of the founding members. In a speech given by the then foreign minister, prince Faisal bin Abdul Aziz, in 1945 in the San Francisco conference, he said: “...Let us abide by the principles which we wrote here on paper... and let this constitution be the basis on which we will build our new and better world.”

Saudi and UNESCO

The UNESCO was formed in 1946 Saudi showed great interest in this organisation, lending it $4.6 million , interest free,and donating $50,00 in support of its projects. This organisation is designed to spread the Western ideas as well as distorting Islam. For example, in the Encyclopedia on the History of the Human Race and its Scientific Development, issued by this organisation, in volume 3 chapter 10 it states:

1. Islam is a fabricated religion that is composed of Judaism, Christianity and Arabian Polytheism .

2. Qur’an is a book that has no tolerance to others.

3. The Prophet’s traditions where made up by some people, a long time after the prophet, and attributed to him.

4. Muslim Jurists put down their jurisprudence based on the Roman, Persian and Church laws as well as the Old Testament...”

As a matter of fact, Tala Noor Attar, complemented Saudi in his book, “Saudi and the UN”, saying that it donated to the UNESCO $17,040,000.Is it that the government of Saudi is illiterate and never heard of what the UNESCO writes about the Deen they are supposedly propagating, or is it this is exactly what they donating for?!

Saudi and the Arab League

Saudi is not only a member of this nationalistic organisation, but it is one of the founders. Article 8 of the Arab League Constitution states, “Every participating member of the League must respect the established ruling system of the other participating states in the League, it should consider it as a right of these states and obligate it self not to do any action that is aimed at changing their systems.”Assuming that Saudi is Islamic, is it permissible for it to recognise the Kufr, support it and promise not to change it? So the Baathi regime of Iraq and Alawyite in Syria should be respected!? And we have not mentioned the rule for nationalism which Saudi is propagating, for we think it is well known.

Excuses

Some claim that Saudi takes its stand without free will and under pressure. This may be said about a specific incident that occurred or a statement that it made, but no one can say this when the above mentioned set a basis of its policies since its establishment by the British. At any rate, King Fahd declares otherwise, “Every citizen should hold his head high, for his country in any way. We base our friendly relations with other countries based on our mutual benefits in a way that dose not permit any foreign country to have a hold in the Saudi Arab kingdom.” [Thursday 8th of Safar 1405 AH]

It is clear, therefore, that Islam is not implemented in Saudi. Consequently, the work to resume the Islamic way of life via the re-establishment of the Khilafah is an obligation upon Muslims.

Muharram and Ashoora

The significance of Muharram and Ashoora

The day of ‘Ashoora is approaching us on the tenth of the month of Muharram. This sacred month of Muharram is a blessed and important month for the Muslims.It is the first month of the Hijri calendar, and is one of the four sacred months concerning which Allah (swt) says in Surah al-Tawbah:

“Verily, the number of months with Allah is twelve months (in a year), so it was ordained by Allah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein…”

[TMQ al-Tawbah: 36]


In this ayah, Allah says, “so wrong not yourselves therein…” means do not wrong yourselves in these sacred months, because sin in these months is worse than in other months.It was reported that Ibn ‘Abbas (ra) said that this phrase, “so wrong not yourselves therein…” referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward.It was narrated by al-Bukhari (2958) that Abu Bakrah (ra) reported that the Prophet (saw) said:

“The year is twelve months of which four are sacred, the three consecutive months of Dhu’l-Qa’dah, Dhu’ l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaadil-akir and Sha’ baan.”

In these days of Muharram the Prophet (saw) recommended for us to fast on the 9th and the 10th of this month.Al-Bukhari narrated from Ibn ‘Abbas (ra) who said: “The Prophet (saw) came to Madinah and saw the Jews fasting on the day of ‘Ashoora’. He said, ‘What is this?’ They said, ‘This is a righteous day, it is the day when Allah saved the Children of Israel from their enemies, so Musa fasted on this day.’ He said, ‘We have more right to Musa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.”

[Bukhari, Hadith No: 1865].

In a report narrated by Imam Muslim, that the Jews said, “This is a great day, on which Allah saved Musa and his people, and drowned Pharaoh and his people.”Muslim also reported that, “Musa fasted on this day in thanksgiving to Allah, so we fast on this day.”

Mu'awiyah ibn Abu Sufyan relates: I heard the Messenger of Allah (saw) say,

"It is the day of 'Ashoora. Allah (swt) has not made fasting obligatory for you. But I am fasting. He who likes to observe fast among you should do so, and he who likes not to observe it (does not have to) observe it."

[Sahih Muslim]

Abu Qatada (ra) relates that the Holy Prophet (saw) said that, “the fast on the 10th of Muharram atones for the sins of the preceding year.”

[Sahih Muslim]

Abu Huraira (ra) reports that the Holy Prophet (ra) said, “after Ramadan, the fasts of Muharram have the greatest excellence.”

[Sahih Muslim]

In addition to the keeping of the fast on the 10th of Muharram we should also aim to fast on the 9th as well as stipulated in the following ahadith:

Ibn Abbas (ra) relates that when the Holy Prophet (saw) said, "If I survive till next year, I will definitely observe fast on the 9th of Muharram (as well)."

[Sahih Muslim]

Hakam ibn Al-Arat (ra) relates: I went to Ibn Abbas (ra). I said to him: Tell me about fasting on 'Ashura. He said,

"When you seen the new moon of Muharram count the (days) and (begin to) observe fast on the 9th." I said to him: "Is it how the Messenger of Allah (saw) observed the fast?" He said, "Yes."

[Sahih Muslim]

These days also remind us of the story of Musa (as) and his struggle against the Pharaoh. Allah (swt) said in Sura al-Qasas:

“These are Verses of the Book that makes (things) clear. We rehearse to you some of the story of Musa and Firawn (Pharaoh) in Truth for people who believe. Truly Firawn elated himself in the land and broke up its people into sections depressing a small group among them: their sons he slew but he kept alive their females: for he was indeed a maker of mischief. And We wished to be gracious to those who were being depressed in the land to make them leaders and make them heirs. To establish a firm place for them in the land and to show Firawn and Haman and their hosts at their hands the very things against which they were taking precautions.”

[TMQ 28:1-6]

Indeed brothers the story of Musa (as) is a great story that Allah (swt) related to us in the Quran.Allah (swt) told us of how the Firawn oppressed the people, how Firawn broke the people into sections depressing a small group among them, how Firawn killed the new born sons of the people and how he ruled the people with his tyranny and oppression.And we all know how Allah Azza wa Jal raised Musa (as) to liberate the people from this tyranny and oppression.

Allah Ar-Rahman ar-Raheem mentioned in the in Surah al-Qasas how he protected Musa (as) from his campaign of killing the children. Allah (swt) tells us of how when Musa (as) was born Allah (swt) inspired his mother to cast him into the river. Look how she obeyed this command of Allah (swt) with no resistance, imagine casting your child into the river, this is the meaning of having Tawakkal in Allah (swt).Firawn and his wife found Musa (as), upon seeing Musa (as) Firawn’s wife felt joy and convinced Firawn not to slay him. Allah (swt) reunited Musa (as) with his mother when he would not take the milk from others, so eventually the wife of Firawn employed Musa (as)’s mother as a maid to look after him.

Allah (swt) explains this beautiful story,

“And We ordained that he refused suck at first until (his sister came up and) said: "Shall I point out to you the people of a house that will nourish and bring him up for you and be sincerely attached to him?"...Thus did We restore him to his mother that her eye might be comforted that she might not grieve and that she might know that the promise of Allah is true: but most of them do not understand.”

[TMQ al-Qasas: 12-13]

When Musa (as) grew up he stood against Firawn and challenged his corruption and tyranny, he led the Children of Israel (Bani Israel) against the Firawn and made them disbelieve in him and his tyranny. Firawn believed he was a god and that he had the power of life and death in his hands.

Allah Azza wa Jal said in Surah Yunus:

“Firawn was an arrogant tyrant on the earth indeed he was one of the Musrifeen (transgressors)”

[TMQ 10:83]

Today we have many modern day Firawn’s, many Musrifeen (transgressors) and tyrants.Today Bush and his America is one of these modern day Pharaoh’s. We know America thinks it is the God of this world, how it bombed the Muslims in Iraq, how it bombed the Muslims in Afghanistan and Sudan in the past for no reason and how it continues to impose it’s policies all over the Islamic lands. It is the arrogant tyrant of the world today.

The arrogance of these people is apparent, as one Time magazine title put it 'America Rules: Thank God’. America is not the only Firawn in this world today, America has many assistants in the world as Firawn had his assistants like Haman.Today the rulers in the Muslim world are these assistants and Firawn’s who carve up the people as Firawn did and oppress them as Firawn did and kill them as Firawn did.

Today although there are many tyrannical agents of Firawn and the side of Baatil (falsehood) is clear, we must realise that the side of Haq (truth) is also clear and gaining momentum. The people on the side of truth, carrying the call of liberation from the rules of man to the rule of Allah (swt), from darkness of the Firawn’s to the light of the Khilafah, even if they face all types of persecutions and hardship in the pursuit of this.

Musa (as) liberated the Children of Israel from the Firawn, we to need to liberate the Muslim Ummah from the oppression of Capitalism. The method to achieve this is taken from the well known Hadith,"Banu Israel used to be looked after by the Prophets; when one Prophet died, another one would succeed him, and there will be no more Prophets after me. There will be Khulafah and they will number many."Firawn’s end came even though he believed he had all power in his hands.

Indeed the time will come when America and its agents in the Muslim world will drown in the ocean of history as Firawn and his men were swallowed by the ocean and drowned.Musa (as) and all the other Prophet’s (as) relied upon non other than Allah (swt) to fulfil their mission. Musa (as) sought help and support from his Lord, Allah (swt) says in Surah Ta-Ha ,

"Musa said: 'O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness). And ease my task for me; And loosen the knot (the problem) from my tongue, (i.e. remove the impairment in my speech), that they understand my speech, And appoint for me a helper from my family, Haroon, my brother; Increase my strength with him, And let him share my task (of conveying Allah's message), That we may glorify You much, And remember You much, Verily! You are of us Ever a Well-Seer”

[TMQ Ta-Ha: 25-35]

Today in our pursuit of re-establishing the Khilafah to dethrone the Firawn’s of this world we must rely on Allah (swt) alone, He is As-Samee’a, Al-Mujeeb.

Independent thinking & grasping the culture

The importance of independent thinking & grasping the culture

It is possible that sometimes there is a deficiency in some of the Da’wah carriers. This weakness is in understanding the culture and the way we study in the Halaqaat and also the general reading and discussions, this results in problems in the Da’wah.When the general culture level of the Da’wah carriers becomes weak, it creates a number of problems and has dangerous consequences.When the Halaqat are not given in the same level as originally intended by the pioneers of the Da’wah. And when the cultural level is weak. Each resulting Halaqah will create a new halaqah of a new generation of Da’wah carriers that are culturally weaker that its predecessor, the thoughts and culture become watered down and diluted losing the original pure taste of the concepts.Although activity of the Da’wah is essential, it is important to understand that our Da’wah is not ‘activity-driven’ rather it should be driven by a productive and independent thinking based on a strong mentality and strong all-round culture.Sometimes, we are extremely busy in organising activities and doing a lot of running around. So we use our time in organising events and programmes and then we often busy meeting people to invite them to the events we organise. However, sometimes whilst we are planning and organising these events, weather looking for venues or the like, we do not question the objectives of the activity that we are busy organising. So we become labourers for the Da’wah rather than carriers of the Da’wah. Where we have no time to develop our thinking and deepen our cultural level.

As a result, the activities of Da’wah would slow down after the energy our zeal depletes and we would have not achieved results in the Da’wah.Whereas, on the opposite hand, if we build ourselves with deeper culture and strong independent thinking that we strongly believe in rather than borrowing from others, this will build the Da’wah carriers to be strong in their mentalities and result in more productive activities that a driven by concepts rather than enthusiasm and zeal.This does not mean we incline to the other extreme where we only think and culture ourselves without any result. So on the other hand, there may be those who would be the first to criticise styles even though they could see the apparent achievement of results from them. This mentality would make the adherents of it comparable to the one who continuously ponders about battle and reads the books of war but never engages in the battle himself and is thus defeated by the enemy.

It would make us intellectuals rather than Da’wah carriers, thinkers rather than politicians, the drive for the Da’wah would slowly become eroded and the passion to rid the world of evil would weaken.We must realise that the issue of the Da’wah is one of urgency and one that requires for us to move from sensing the problems, thinking about the best solution for it in relation to the styles and then to apply that solution. Even if that solution is not one that we can definitely say is the purest or definitely the best out of hundreds of possible styles.However that style would be the best one we could think of and one we can see affecting the reality which we face in a positive way.This does not mean that we leave thinking, rather it means we think in deeply about achieving the result in the best way without allowing that thought to continue for centuries before even considering action.In order for us to explain the importance and significance of this subject, I shall start by asking you a few questions:What is the meaning of Revival without answering intellectual elevation?Someone may ask why are we not concentrating all of our efforts Da’wah to non-Muslims? As they may argue that RasulAllah’s (saw) method of establishing Dar al Islam in Makkan Era was by converting people to Islam?What is the meaning of Sunnah? Does it mean we must follow the Prophet (saw) in the way we dress, the length of our beards, etc?Sometimes we may not be able to answer questions that we have never faced before for example; we say the Quran has four possibilities of origin-Arab, Non-Arab, Mohammed (saw) or Allah (swt). What if someone came and suggested that they be lived Shaytan is another possibility and he wrote the Quran? How many of us would know how to answer that?

If any of us are hesitant in answering these questions, then this subject is absolutely vital for us to address.In order to create a strong affect in the Da’wah that will create change in people and not to fall into weakness. It is important to understand the different types of thought and to build independent thinking at least.The types of thinking 1. Dependent thought, 2) Independent and 3) Creative.Three types of thinking exist amongst people: independent, creative and dependent. The Da’wah carrier must possess independent thinking at least and the leaders should have creative thinking.Dependent thinking is when people imitate others thoughts and adopt them without questioning deeply.Dependent thinking exists in the person of low intellect who imitates others and mimics and borrows their thought. So a dependent thinker would have no original thought but sheer dependency on the one he has adopted from.In reality the dependent thinker adopts concepts on this basis rather than realising their truth and conformity with the reality or the shari’ah texts.This type of thinking becomes exposed when the individual is confronted with questions or realities that necessitate a reply or the application of the concept. When questioned by others on a concept he has imitated, he often gets stuck not knowing what to say if questions are slightly deeper or unexpected. In this case the dependent thinker would be unable to answer questions related to the concept independently unless he borrowed the answers from someone else.If faced with a reality that required the application of the concept he would be unable to apply it and would inevitably resort to seeking assistance or attempt avoiding the issue.

In this situation, the individual will adopt already-existing ideas established by others when faced with any case or issue that requires any type of original thought or research. Whether in political, legal, or any other issues, such a person will turn to others to provide him with the answers. And after taking the answer or opinion from others, he will defend and justify this opinion as if it was his own without researching the related evidences, only because of his trust in the one who established the opinion.Can be in issues related to understanding reality and text shari’ah matters.So for example; The role of the mind, Existence of Creator, proof of Quran or Shari’ah textual matters like method of re-restablishing Khilafah, understanding of Usul (Ijtihad and Taqleed), Qat’I and Dhan’I matters.There are many consequences of having dependent or borrowed thinking. These could be weakness in our discussions with different sections of the Ummah – whether general people, Ulema, intellectuals, students and people from other groups. The culture that we have gone through and studied is acquired to a basic level that has no depth. This often leads to some of us to get stuck in our arguments and this slows down the Da’wah, where we may need to depend on others to discuss on our behalf.

Because of the imitation, dependency and the lack of thinking and creativity, sometimes our thinking was reduced to a personalized type of thinking that became connected with personalities and not ideas.Unfortunately, nowadays the idea carries no value unless it is connected to a well-established or high-ranking personality such as a Scholar or Intellectual. And any existing research in this case will focus on the person and not the thought so the discussion will emphasize "Who said what" rather than "What is being said." Any person who opposes the opinions of such personalities will be attacked severely.At the end, the individual will view the correct idea as the idea that comes from a personality that he respects, and the wrong idea is the idea that comes from a person that he does not respect. And the only way to explain the fallacy of any idea in this context will be to focus the discussion on the personalities.Such an approach indicates the lack of thinking among Muslims. When the Muslims had a high level of understanding, they would evaluate the personalities based on the ideas they carried and not vice versa. Ali (ra) used to say, "Recognize the truth first; then, you will be able to recognize the people who adhere to the truth.”So even amongst ourselves, we live in a society that is dominated by imitating personalities and dependent thinking, and borrowing thoughts and concepts from people.

Therefore we must be careful not fall into the trap, but break free from this in society and Da’wah. So we should not accept everything just because it was written by this Sheikh or that Sheikh, but rather we should try to question the ideas as much as possible so we truly become the master of the concept.Therefore, the entire discussion should focus on the issues and the ideas where the evidence, and not a personality, serves as the reference. Only through independent thinking and encouraging the sound and original research can we break free of this imitation.Independent thinking is adopting concepts on their basis rather than adopting on the basis of trust in another person culture or thought.An Independent thinker is someone who will not adopt a thought unless he questions it and debates it, then he adopts it. Once he adopts it, he believes in his thought like he is the owner and originator of the thought. So he will be confident to discuss and carry it, debate it and be ready to apply his thoughts on multiple realities weather old or new.An independent thinker would not get stuck often when he discusses with people in the Da’wah, whether the person who he discusses with those who will challenge his thinking, whether the person is a Sheikh, Alim, Phd, member of other group or lecturer. And if he were to get stuck or he comes across something new, the independent thinker would recognise gaps in some aspects of his culture, after discusision, questioning, reading, he would work to fill these gaps.

How does someone acquire and develop Independent thinking?A da’wah carrier who wishes to become independent in his thinking would not be satisfied with just going to a weekly Halaqah and listening to the mushrif for a few hours without questioning him deeply in the concepts he discusses. Sometimes, we may understand what the brother explains to us at the time, but as soon as the halaqah has ended we would not be able to explain the concepts we discussed, so we have not digested the culture and not adopted it independently.The independent thinker would not stop and be satisfied to move on to the next paragraph unless he understands the idea like his own. Questioning until all possibilities are clarified in order to make someone the owner of the thought rather borrowing the thought.Practical steps that could be implemented amongst the brothers in order to generate Da’wah carrier with Independent thinking.It is important that the Mushrifeen push the Dariseen in their level of thinking. The Da’wah carriers should question each other, and the mode of doing an action or accepting a thought because a senior brother says so should be dispelled. Rather, the Da’wah carriers should engage in cultural discussions among themselves and debate among each other to produce an atmosphere of culture and independent thinking whether on intellectual, political or legislative matters.

Reading and studying, discussing and self-scrutinising from sources such as the adopted books of the group you are working with is essential. However, that is not enough to develop deep culture. It is absolutely essential that the Da’wah carriers refer to other sources including the general Islamic culture, such as the books of tafseer, ulum al hadith, Usul, aqeedah etc. Also follow political matters as our Da’wah is purely political and other such fields.Thinking about possibilities to challenge the concept which a da’wah carrier adopts to gain overall and complete strength in what he carries.Natural discussions with people in the Da’wah, this will naturally push us to think independently, and once we discuss, if we feel our discussion is weak, we should try to go back stronger and alone to challenge, not just to take someone who we believe can be better to discuss, as long as this does not harm the Da’wah.Question your mushrifeen as much as possible until the concept becomes absolutely crystal and your understanding has depth.Questioning how and why is the way to attain depth

It is absolutely essential that we build our Aqliya strongly.Aqliya is the fundamental basis were we rewire all our thoughts to, This should only be one basis and that is the basis of the Islamic Aqeedah, none of our thoughts should be rewired to a number of bases, rather a single basis only.For example, someone who believes that Democracy should be a way forward, or believes that there should exist Nation-States, but also believes selling alcohol is Haram or praying 5 times a day is Fard. This person is rewiring his thoughts on these matters to an Islamic Basis on some matters, and to other matters a non Islamic basis. He does not possess the Islamic Aqliya, it is incorrect and contradictory to our deen.Where as the person who watches the news and sees the occupation of Palestine, and believes the solution is not peace with Israel, but the establishment of an Islamic Khilafah and he believes that Salah if Fard like Fasting, and believe alcohol is forbidden and believe the way Men and women come together is by contract of Nikah and all of his other thoughts have a single basis and reference point, then this person has an Islamic Aqliya.Therefore we must possess an Islamic Aqliya, thereby refering each and every single one of our thoughts to a single basis-the Islamic Aqeeda, and nothing more.However, what we wish to address today is the aspects of the Aqliya.

The Aqliya is one basis, which is the Islamic Aqeedah, and we as Islamic personalities do use any other basis to refer our concepts back to.However, from this Islamic ‘Aqliya, we face many realities in our Da’wah and daily lives which requires us to use different aspects of the Aqliya.Aspects of the Aqliya – Intellectual, legislative, political and structural – need to develop on all areas to be all-round Da’wah carriers.The intellectual aspect of the Aqliya deals with matters related to ration aspect we face in the Da’wah and our lives, like the deep thoughts of our culture, the definitions and applications of these concepts in real life. Why people think in a certain way, why people judge and hold certain ideas, why people behave in a certain manner and the like. This is a critical aspect to have in our mentality.The political aspect of the Aqliya is used when we look at local, regional and international events and we conclude and make analysis based on these events with the knowledge and previous information we have gained from the culture to be able t deal with societal and political problems in the world and give solutions for these and mould the Ummah, so we look after their affairs. How would it be possible for the one who wishes to take care of the affairs of the Ummah to not have a Political aspect to his Islamic Aqliya?

The Legislative aspect of the mentality is knowing the Ahkam Shari’ah on most matters we deal with whether they are rituals, social, economic, political, judicial matters and to always refer to the Shari’ah texts to conclude whether the action is Fard, Mandoob, Mubah, makrooh or Haram. It also includes understanding the daleel and usuli principles related to the ahkam. It is necessary for to convey the ahkam together with the evidence especially for our adopted thoughts which are necessary to revive the Ummah. Without having a legislative aspect in our Islamic Aqliya, we would not be able to seek the pleasure of Allah without being dependent on others to give their opinions on these legislative issues.

The Structural aspect of the personality – is about Da’wah, which includes ourselves, the party or group we are with and the work with the Ummah – it defines that we wish to progress in the field of Da’wah with a clear objective with the desire to succeed for the pleasure of Allah (swt), so we may not fail, or become lazy, or incompetent or to be walking books and intellectual philosophers. This is the most important aspect from all the aspects of the Islamic mentality as without the structural aspect, there would be no goal, no objectives and no vision to create change in the Ummah. Without the structural aspect of the Islamic aqliya, we could all possess good ability to do political analysis, or know definitions of concepts and even to know all the details of Fiqh and its usul, tafseer and Ahadith, but it would lead the Da’wah carrier nowhere as he would have no vision and objective, and he would just end up becoming a good writer, thinker, philosopher or sheikh, but not a Da’wah carrier.

Therefore it is important that we as Da’wah carriers, try our best to become all-rounders and develop strong aspects to our Islamic Aqliya, become Independent thinkers and possess strong culture, this would lead us to become valuable Da’wah carriers and to achieve better results.