Bismillah Ar-Rahman Ar-Raheem

The Revival of Aql


"In truth, The Deen, according to Allah, is Al-Islam." 3:19 Interpretation of Meaning


All Praise and All Thanks are for Allah Subhanahu wa Ta'ala to whom we shall all return to be judged on The Last Day.


It has become quite common for Muslims to talk, write and debate using the terms, the concepts, of the kuffar. Thus do we read, and hear, some of our brothers and sisters (and even some of the Ulaama) using words and terms such as Jihadist, ideology, terrorism, innocent, moderate, extremist, Islamic politics, and so on, and discussing whether Islam is "compatible with democracy", and whether Shariah can be, or should be, the basis, or a basis, for "law" in a modern "nation-State".

Such things are a modern extension of that particular imitation of the kuffar which began with the influence of Greek philosophical ideas upon Deen Al-Islam - and which is noticeable in the works of ibn Rushd and others (See Footnote 1) - and this imitation is in many ways central to understanding how we, as Muslims living in a world where kaffir powers such as Amerika dominate, can not only return to that numinous (See Footnote 2), sacred, way of living which we seem to be losing, where we are 'Ibaad of Allah Subhanahu wa Ta'ala, but also establish that which Allah Subhanahu wa Ta'ala has commanded us to do, and forbid that which Allah Subhanahu wa Ta'ala has forbidden.

Allah Subhanahu wa Ta'ala says:


"Let there arise from among you a community calling others to what is correct: who will impose Al-Maruf and forbid Al-Munkar, for these are they who will achieve [the greatest] success [of all].   3: 104 Interpretation of Meaning




Tawheed, Aql, and al-ubudiyyah:


According to Deen Al-Islam, we have been created, by Allah Subhanahu wa Ta'ala, to know Him and to understand our correct relationship to Him:

"I created the Jinn and human beings so they might ya-budun Me." (51:56)

This mean much more than to "worship and obey" Allah Subhanahu wa Ta'ala. It means we have, and accept, no ilah other than Allah Subhanahu wa Ta'ala; it means we accept we have the perfect Deen, given to us by Subhanahu wa Ta'ala, and that this Deen - Deen Al-Islam - is complete, comprehensive, a guide to Truth and understanding, and timeless.

"The words of your Rabb are complete, perfect - manifesting truth, justice, and nothing shall ever abrogate them." 6:115 Interpretation of Meaning


To accept such things is to discover, learn, know and remember the Signs (Ayat) of Subhanahu wa Ta'ala; to discover, learn, know and remember our natural fitrah, our natural state of being, which is to be Muslim, to be 'Ibaad of Allah Subhanahu wa Ta'ala: to be humble before our Rabb, to place love for Allah Subhanahu wa Ta'ala and His Messenger (salla Allahu 'alayhi wa sallam) before our love of the dunya, our love of ourselves and our love for the things of the dunya. Thus, from this discovery, learning, knowing, do we understand we have the opportunity of Jannah, of akhira, of the perfect life beyond the dunya, beyond our brief life of this mortal world.

Allah Subhanahu wa Ta'ala says:

"And to Him belongs everything that is both in the Heavens and upon the Earth, and even those who are near to Him have humility enough to obey. Thus do they, remembering, never cease to give their praise and thanks during both the night and the day." 21: 19-20  Interpretation of Meaning


Thus, Allah Subhanahu wa Ta'ala - Ar-Rasheed, Al-Aleem, Al-Hakeem - has gifted us with Aql that we may find and come to know and appreciate and remember His Signs. Thus, there is understanding, for as Allah Subhanahu wa Ta'ala says:


"The very change from Night to Day, the nourishment that Allah sends down to bring forth life from dry soil, the movement and changes of the wind, are Signs, for those who have Aql." 45: 5  Interpretation of Meaning

One such Sign is Al-Quran, and in the life of The Last Prophet (salla Allahu 'alayhi wa sallam) we have the perfect example we need in order to live as a 'Abd of Allah Subhanahu wa Ta'ala. Thus, we have been provided with everything we require to know the meaning and the purpose of our brief mortal lives. Hence, there is or there can be al-ubudiyyah, to Allah Subhanahu wa Ta'ala alone - for to be Muslim is to accept the truth, the reality, of Tawheed: the truth of the Oneness, The Unity, the Supremacy, of Allah Subhanahu wa Ta'ala, a total submission to Allah Subhanahu wa Ta'ala alone. Thus:

"You only do we obey and to You only do we turn for help." 1:5  Interpretation of Meaning

Everything that leads us away from obeying Allah Subhanahu wa Ta'ala, everything that conceals or covers-up Tawheed. everything that makes us forget remembrance of Allah Subhanahu wa Ta'ala, is wrong, an error: at best a move toward kufr and Shirk, and at worst, kufr and Shirk. Allah Subhanahu wa Ta'ala says:

"In truth We have sent Messengers to every people with a warning for them to submit only to Allah and so reject Tawagheet." 16:36 Interpretation of Meaning


"Say: 'You followers of that Book! Can we not agree that we serve and are slaves of Allah alone; that we ascribe no partners to Him, and do not elevate any from among ourselves as some Lord beside Him?' And if they turn away [from this] say: 'Bear witness that we are those who submit [to Him, alone]."  3:64   Interpretation of Meaning


Thus does Allah Subhanahu wa Ta'ala command us to avoid the error of judging other than by the criteria which He has informed us we should judge by:

"And whosoever does not judge by what Allah has revealed, such are the Kaffiroon." 5:44 Interpretation of Meaning



'ilm al-yaqin:


However, what has increasingly happened in the last few decades is that many Muslims, it seems, have used and are using the criteria of the kuffar. Thus there has been, by them, a rejection, knowingly or unknowingly, of the fundamental Muslim truth that only Allah Subhanahu wa Ta'ala is the provider of ilm al-yaqin: of that knowledge about which we can be certain.

Allah Subhanahu wa Ta'ala says:

"They had no knowledge of such things: only assumptions, and assumptions are no guide to Truth."  53:28 Interpretation of Meaning

Instead of the criteria of the reliance upon Allah Subhanahu wa Ta'ala, there has been a reliance upon the fallible concepts, categories and ideas which the kuffar have manufactured and to which they have assigned names and terms, which concepts, categories and ideas the kuffar, and those following them or imitating them, believe give them, or will lead them to, understanding, knowledge, and truth. However, all these manufactured concepts, categories and ideas are based upon certain conjectures and assumptions which the kuffar have made. One of the most important among these conjectures and assumptions - these errors of presumption - is that of causality, from whence the kuffar have derived such things as their manufactured concept of "progress" which they, and those influenced, following or imitating them have used and do use as a means, a criteria, of judgement.


The critical error of the arrogant presumption of the kuffar is to believe or insist that knowledge and understanding can be achieved cumulatively, causally, by means of their own efforts, through the concepts, categories and ideas which they have manufactured or which they believe they can or will manufacture, and that the only criteria which are valuable in judging the relevance, value and importance of both things and people drive from, or can be derived from, such human manufactured concepts, categories and ideas.

Thus, Islam - for them and their followers and imitators - is categorized as a "religion", which "religion" stands in contrast to "the secular". Some have gone further, believing that Islam is "an ideology" or a particular type of "ideology", and that the ethical, "correct interpretation", of Islam is one in which Muslims accommodate themselves to, or accept the supremacy and universality of, "Western ethics", Western "law" and Western concepts such as "democracy".

What such things amount to, for us as Muslims, are: (1) a division of, and/or a covering up of, Tawheed by such divisible fallible concepts, categories and ideas; (2) a mis-understanding of our fitrah, our true nature as human beings, and thus a mis-understanding of the purpose and meaning of our mortal lives and a loss of our true relationship with Allah Subhanahu wa Ta'ala; (3) that these concepts, categories and ideas of the kuffar are Tawagheet, manufactured or believed in by the kuffar; (4) the kuffar and their followers and imitators are associating these Tawagheet with Allah Subhanahu wa Ta'ala, or supplanting Allah Subhanahu wa Ta'ala with these manufactured Tawagheet; (5) using these Tawagheet as a, or as the, criteria of judgement and value. Allah Subhanahu wa Ta'ala says:

"Their way is to refer matters to a Taghut. " 4:60 Interpretation of Meaning


Instead of seeking to follow, to imitate, the kuffar we should return to the wisdom, the truth, that Allah Subhanahu wa Ta'ala has given to us. For Allah Subhanahu wa Ta'ala says:

"Those who join what Allah commands you join, who fear their Rabb, who dread that dreadful final reckoning, who are firm with sabr while seeking their Rabb, who undertake Salat, who give secretly and openly from what We bestow upon them, who counter evil with good, are they of that Final Abode."  13: 21-22  Interpretation of Meaning


The Error of Causality:

This fundamental error of the kuffar is attributing causality to that-which is not and never can be, causal - attempting to reduce everything to causal cause-and-effect. Thus have they in their presumptive error not only saught to divide the indivisibility that is Tawheed, but also projected causality onto ourselves.

Thus are the Signs of Allah Subhanahu wa Ta'ala obscured or covered-up, and this error results in Tawagheet: in the manufacture and acceptance of those concepts, categories and ideas which are assumed to be representative of, or abstractions of, or "perfect" forms of, or the "median value" of, that particular aspect or aspects of "reality", the world and ourselves which can be "known" or discovered. The aspects are then often "categorized" or classified according to certain manufactured "types".

Hence, and for example and according the kuffar,  we have an intellect, and the capacity of reason, whereby we can acquire for ourselves "wisdom" and knowledge and understanding. Here, the cause is what the kuffar signify by "reason" and "intellect", and the effect is "wisdom, knowledge and understanding". Thus, a knowing of - for example - some finite manufactured abstractions, and their categories, is considered knowledge and misunderstanding of them. (See Footnote 3)


In a similar way, "progress" for the kuffar is considered to be an aspect of cause-and-effect: the accumulation of, an improvement in, material "benefits", or luxuries, and/or  understanding, with both "civilization" and "culture" understood as a certain way of living.

Hence, the kuffar of the West would compare - and have compared - for instance, their own societies with the communities that the Taliban established during the Islamic Emirate of Afghanistan, and judge those Muslim communities according to this kaffir "progress". The conclusions that they deduced were that those communities were "backward", needed to be "reformed" and "modernized", and that would involve the acceptance of certain kaffir values and concepts such as "democracy" (in place of an Emirate); of Western law (in place of Shariah); of reliance upon treaties with and obligations to the kuffar and their organizations, such as the so-called "United Nations". Here, the "cause" of "lack of progress" is seen to be a "lack" of certain kaffir concepts, categories, values and ideas, and with the acceptance and implementation of such things (such Tawagheet) the kuffar believe and assert that "progress" will be made and "civilization" (or something similar) will or can be achieved.

However, their measure, their criteria, their standard - of progress - is not ours. Ours relates to obedience and submission to Allah Subhanahu wa Ta'ala: to seeking to implement, and to live by, Deen Al-Islam; that is, according to Quran and Sunnah. Ours relates to The Unity: to the eternal, timeless, non-causal truths revealed to us by Allah Subhanahu wa Ta'ala in the Quran and Sunnah.

For the truth is that cause-and-effect, as posited by the kuffar, are not necessary to either understand matters or alter things. Allah Subhanahu wa Ta'ala is beyond such causal concepts:


"All that is in the Heavens and upon the Earth honours Allah: Authority is His, and to Him belongs all praise and all thanks, He Who can accomplish anything."  64:1 Interpretation of Meaning

"Do not manufacture comparisons for Allah, for assuredly Allah knows, while you do not."  16:74  Interpretation of Meaning


In respect of understanding matters such as "progress" and the meaning and purpose of our causal existence, it is Allah Subhanahu wa Ta'ala who has provided us with the answers we require, as it is Allah Subhanahu wa Ta'ala and Allah Subhanahu wa Ta'ala alone who can provide us with understanding and wisdom.  In respect of altering, changing, things, it is Allah Subhanahu wa Ta'ala who does this:


"This [Al-Quran] is a message for all the Alamin: to whomsoever among you seeks the straight path. You cannot will except that Allah - Rabb of the Alamin - wills it [for you]."  81:27-29  Interpretation of Meaning


Thus, in relation to their judgement regarding the Islamic Emirate of Afghanistan, the kuffar were wrong, in error: for there was in that place at that time a striving to return to Deen Al-Islam; a desire to obey and please Allah Subhanahu wa Ta'ala alone; a desire to replace the Tawagheet of the kuffar with Tawheed; a desire to judge by and rule according to Quran, Sunnah, and Shariah. Those were, and are, the important things, the necessary things - for those who fear Allah Subhanahu wa Ta'ala; for those who know and have understood their correct relationship to Allah Subhanahu wa Ta'ala.



The Revival of Aql:

The return we need is a revival of Aql - which is a return to a simple reliance upon Allah Subhanahu wa Ta'ala and a return to being 'Ibaad of Ar-Rahman. Thus do we return to our natural fitrah, and thus do we manifest that which makes us human, for Aql is a gift to us, from Allah Subhanahu wa Ta'ala, so that we might recognize His Signs and thus reject the Tawagheet of Jahiliyyah for the purity of Tawheed and the beauty of Eeman.

This return means that we consciously - out of choice - reject the concepts, categories and ideas, the very terms, of the kuffar, and in their place humbly seek to rely only on Allah Subhanahu wa Ta'ala. In the practical sense, this means we move away from dwelling upon the dunya to dwelling upon akhira: we change our perspective, from the dunya, to that of Jannah, and thus embrace al-qada wa al-qadar. Allah Subhanahu wa Ta'ala says:


"Do you not understand that Allah knows all that is in the Heavens and upon the Earth: all recorded in Al-Lauh Al-Mahfuz? This, indeed, is easy, for Allah." 22:70 Interpretation of Meaning


We thus do not concern ourselves with what the kuffar think, believe, or say about us and about Deen Al-Islam. We stop imitating them or following them, and stop valuing their concepts, categories and ideas . We reject and indeed scorn the kaffir concept of causal "progress" - and its use as a criteria of worth and value - and remember what our Rabb says:


"And all that they devised will be removed from them" 10:30 Interpretation of Meaning

That is, we understand the true causal nature of all the concepts, categories and ideas of the kuffar: on The Last Day, they will be of no account, of no benefit, and Allah Subhanahu wa Ta'ala will judge those who followed and imitated the ways, the conjectures, of others:


"Thus will they say on that day they are cast into The Fire: 'If only we had obeyed Allah and His Messenger!' " 33: 66 Interpretation of Meaning


Hence, if we desire to understand Deen Al-Islam, we refer to the Quran, to the Sunnah, to al-Khulafaa al-Raashidoon, to As-Salaf as-Saalih - we do not turn to the fallible, manufactured concepts, categories, ideas, terms, of the ignorant kuffar.


Thus, we do not, should not, talk nor write about "moderate" or "extremist" Muslims - only about those who strive to follow the guidance of Quran and Sunnah, and of those do not. Thus, we do not talk nor write about whether Islam is "compatible with democracy", nor about "politics" - but only about Siyasah, which is the practical implementation of Quran and Sunnah: the striving to implement what Allah Subhanahu wa Ta'ala has commanded us to implement (the complete perfect Way that is Deen Al-slam) and the striving, through Shariah, to forbid what Allah Subhanahu wa Ta'ala has said is or should be forbidden.

Thus, we do not talk nor write about or seek to manufacture some "the nation-State" - but only about the Khalifah:

"This Ayah [2:30] is evidence regarding the Imaam - Khalifah - to whom there is loyalty and obedience because there is unity through him to the word [kalam Allah], and because he makes real the laws [Ahkam] of the Khilafah. There is no difference [of opinion] in the Ummah regarding this obligation, nor any between the Imaams."  Tafseer ul-Qurtubi (264,1)

Thus, we do not talk nor write about "human rights" but of our duties and obligations, our responsibilities, to Allah Subhanahu wa Ta'ala, for we accept that rights belong to Allah Subhanahu wa Ta'ala alone, as we accept that Allah Subhanahu wa Ta'ala has commanded us to behave in a certain ways toward others: to have Adab; to be kind, loving and generous toward our brothers and sisters, but stern toward the kuffar.


Thus, we do not talk nor write about "terrorism" - or even use that word - but instead talk and write about Jihad Fee Sabilillah, and what limits are imposed upon us by Allah Subhanahu wa Ta'ala and evident in Quran and Sunnah. For as Allah Subhanahu wa Ta'ala says:

"Observe the limits which Allah has set." 9:112  Interpretation of Meaning


Finally, we do not measure our success by worldly things - by the criteria, the values, the standards, of the kuffar - and neither do we seek to rely, like they, on any strength, any power, whether it be our own, or of others, or of some manufactured technology, or of some Taghut. Instead, we turn to Allah Subhanahu wa Ta'ala, with a simple love, a simple trust, and with a simple humility.

Thus, when we undertake Jihad Fee Sabilillah - to reclaim our Muslim lands from the kuffar, to establish Dar ul-Islam - we do not seek to attain some worldly glory or some fame, or even expect some success on some battlefield. Instead, we - relying on Allah Subhanahu wa Ta'ala alone - say La hawla wa la quwwata illa billah and do what we do to bring us closer to Allah Subhanahu wa Ta'ala, to obey Allah Subhanahu wa Ta'ala: our eyes, our hearts, our minds, focused on Jannah. Thus does Aql live within us, and thus are we Ibaad of Ar-Rahman. As Allah Subhanahu wa Ta'ala says:

"Allah measures out, as He wills, what He provides to whomsoever He wills, and they are pleased with the dunya even though it is only brief, fleeting, compared to akhira." 13:26  Interpretation of Meaning






May Allah Subhanahu wa Ta'ala protect us from all forms of Al-asabiyyah Al-Jahiliyyah, forgive us for our mistakes, and guide us to and keep us on the Right Path.



Abdul-Aziz
30 Zhul al-Qidah 1428


Notes:

(1) See, for instance, Tahafut-al-Falsafa by Al-Ghazali.

(2) The term numinous is used here to refer to "the sacred" and to what is revered. A Sign of Allah Subhanahu wa Ta'ala is numinous. Thus, Al-Quran is numinous - both revered and regarded as a Sign of Allah Subhanahu wa Ta'ala:

"These are the Ayat of the Book [al-Kitab] of al-Hikmah." 31:2 Interpretation of Meaning

The numen of Al-Islam stands in contrast to - and in opposition to - the profanity of the modern materialistic Western way of life, and, in essence, what is numinous is that which manifests to us the beauty of Eeman, the Unity of Tawheed, and which thus predisposes us toward tawadu and honour. For, just as tawadu and honour are an expression of the 'Ibaad of Allah Subhanahu wa Ta'ala, so is the arrogance, dishonour and pride of the kuffar an expression of the allies of as-Shaitan.

Allah Subhanahu wa Ta'ala says:

"The believers are they who, hearing Allah's name, feel fear and dread, and whose Eeman is increased when they hear His Ayat recited: for these are they relying only on their Rabb." 8:2  Interpretation of Meaning


(3) The contrast between this Western, kaffir, type of knowing, and the knowing that arises from Aql, was evident in the difference between the Western type of education, and the Muslim one.

The traditional Muslim way of education rests upon the foundation that all true knowledge is numinous - that is, sacred: a path to dhikr, to awareness and remembrance of Allah Subhanahu wa Ta'ala.

The Muslim way strove to provide Muslims with the tools of learning - so that, once having these tools, an individual was capable of making reasoned judgements, and of finding and understanding the Signs of Allah Subhanahu wa Ta'ala. The Western way of education is causal reductionism, and to present and accumulate facts (and in case of the so-called social sciences, abstract ideas and theories) and completely ignore not only the underlying Unity behind the diverse academic subjects, but also ignore taqwa, tawadu, Adab in the individual. Thus the Western way becomes a way away from Unity, away from Allah Subhanahu wa Ta'ala, away from an awareness and remembering of what is numinous, just as there is no attempt to teach individuals to reason, to judge, to cultivate that human character which arises from tawadu, Adab and taqwa.