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establishing Islam in the reality of life

It has also been narrated in his Seerah (saw) that when he migrated from Makkah to Al-Madinah he called together the notables and representatives of the people including the leaders of the Jews and he dictated to ‘Ali Bin Abi Taalib (ra) to write down the first constitution. It explained the general relationships between the Muslims with each other and between the Muslims and others and this was done in front of the eyes and ears of the notables from amongst the people. He did not find this sufficient on its own but rather demanded that they all accept it and sign up to it and it obliged the people to refer their judgements to him (saw) and this included the Jews who were present despite being from the Ahl ul-Kitaab. However when the Jews betrayed and breached their covenant (which is normal for them) the Messenger (saw) judged upon them with judgments that were fitting for what they had done in respect to breaking the covenant. He punished some with death like Banu Quraizhah and he expelled others from them like Banu Nadeer.

 In addition he extended the sphere under his authority by conquest whether this was the land of the Arab Mushrikeen (polytheists) like Makkah or the land of the Jews like Khaibar. When he (saw) conquered Khaibar by force he made the people remain under his rule and authority and he placed them over their date palms and lands based upon the contract of Al-Musaaqaah and he did not force any of them to embrace Islam. Similarly he (saw) despatched his army to fight the Romans in the battle of Mu’tah despite the fact that they were Christians. This is his Seerah (saw) and two matters are made clear by it: The first: The method (Tareeqah) for establishing Islam in the reality of life is via the establishment of the Islamic State and it has its own specific rulings. The second: The method to implement Islam and its treatments (solutions) and its Ahkaam, and to spread it to the whole of Mankind. In addition the following Ahkaam (rulings) are made clear in regards to the first matter: The Takattul (Party block), the Da’wah (Islamic Propagation), the political work, combating arguments by (stronger) arguments, evidence and proof, explaining the evils and corruptions that the people are upon, attacking the leaders of Kufr (disbelief) and the heads of corruption.

In other words the intellectual struggle and the political struggle are evident. And in regards to the second matter the following Ahkaam (rulings) are made clear: Taking care of the affairs of the people, establishing the Hudood (set punishments) and protecting the borders, spreading Islam by Al-Jihaad so t hat the people can see it in front of their eyes and the truthfulness of its invitation and the justice of its legislation. In other words it explains the deputyship and delegation of the Muslims to the one who is entrusted with these matters which are not of the matters that are specific to the individual and rather fall under the speciality and responsibility of the Sultaan (authority) i.e. the Khalifah. These are the six conditions for every Fikrah Kulliyah (comprehensive idea/thought) through which the revival of the people is sought. In summary it is the Mabda’ (Ideology) that is established upon the intellectual (rational) Aqeedah from which a system emanates. It is a Fikrah (thought) that makes clear the Aqeedah, the Mu’aalajaat (treatments/solutions) and the carrying of the Da’wah (Islamic Propagation) and it is a Tareeqah (method) that explains the manner of safeguarding this ideology, the manner of implementing what it has come with and the manner of carrying it to the people.

This is the correct basis upon which Nahdah (revival) is established and anything other than that represents no more than patchwork solutions, deceptive appearances and dishonest deception. An issue remains: Are the Aqaa’id (beliefs) the basis of the systems and the source of the laws that the human conduct proceeds in accordance with? And have they answered the five questions that the Aqeedah is composed upon? In regards to the formation of a thought about all that exists (The universe, the man and the life), are they Azaliyah (eternal) or created by a creator? What is before them? And what is after them? What is their relationship with what was before them? And what is their relationship with what is after them? These questions that force themselves upon any thinker intend to strike at how he should proceed in life and his conduct in this life will be regulated in accordance to the answers that are provided to them.
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