This
is so that the human can define the meaning of his existence in this life.
Based on this he defines his concepts about the life of the Dunyaa, which then
specifies his conduct in the life of this world built upon this comprehensive
thought, in addition to specifying what is built upon it in terms of thoughts
and what emanates from it in terms of meanings, concepts and solutions (treatments).
Second: The comprehensive idea needs to include the treatment for the
individual’s most fundamental problem. This is the specifying of the meaning of
his existence within the life. Similarly it needs to include the treatments
(solutions) for all of his problems, so that all of his relationships are
regulated for him i.e. his actions and behaviours are regulated in this life.
This is so that he is not left in a continual cycle of contradictions or as a
victim of fears, whispers (obsessions), worry and stress where he is afraid for
himself, or afraid for his kind (species) or his dignity, or he does not feel
safe or secure.
This
means that the comprehensive idea has provided him with the bases for all of
the solutions and treatments to all of the problems that he will face within
the period of time that he will spend upon this earth i.e. the stage of the
life of this world. Third: That this Aqeedah has the potential to be spread to
mankind and it is not restricted to one people to the exclusion of others. Allah
(swt) says: O mankind, indeed We have created you from male and female and made
you peoples and tribes that you may know one another. Indeed, the most noble of
you in the sight of Allah is the most righteous of you. Verily Allah is Aleemun
Khabeer (Al-Hujuraat 13). This is because it is a comprehensive thought that
encompasses everything and because it has looked at the human in his human perspective
in origin. It represents a thought because it has been produced intellectually
by making an intellectual judgement upon a collection (of matters) which his
senses have fallen upon. Therefore it is necessary for it to be intellectual
(rational) and address the minds of human beings and make the mind or intellect
the source of responsibility (Manaat At-Takleef). Based on this it is also
necessary for it to include the obligation of spreading it and working by it
and for it.
This
is so that it is valid and correct to call it a Qaa’idah Fikriyah (Intellectual
basis) and a Qiyaadah Fikriyah (Intellectual leadership) which the human is led
by and by which he leads others. Fourth: The comprehensive idea must contain
within it, the manner of preserving (safeguarding) it and the manner of keeping
it pure and maintaining its clarity. So it is not correct for it to be exposed
to blemishes that hide its clarity or that something is included in it which in
origin is not from it and as a result its purity is lost. Therefore it is
essential for the mentality to be based on certainty (Yaqeen) and far away from
speculation or doubt (Zhann). It needs to be distanced from anything that has
not been established upon the definite (Yaqeeni) Daleel (evidence) to prove its
correctness. Allah (swt) says: They follow nothing but Zhann (matters with
doubt) and verily the Zhann does not avail the truth in anything (An-Najm 28). Exhortation
is not sufficient in regards to the preservation of the idea but rather
punishments are enforced upon those who attempt to change it, harm it or take
it based on Zhann. Fifth: This Aqeedah must include a manner to implement what
it has come with in terms of treatments (solutions) and a Tareeqah (method)
that enables the establishment of these treatments within the reality of life.
It
is not sufficient for these solutions to be left to the individual to take them
as advice or exhortations for him to take or leave as he wishes. Rather it is
essential for there to be a Tareeqah (method) for these solutions that make
their existence in the life of the individual,, people and society an
inevitable matter whether he likes it or not. So when it exhorts to the
safeguarding of the human life it has made a Tareeqah (method) to implement
that by way of (the punishment of) killing the killer.
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