What emanates
from these texts (the Qur’aan and Ahaadeeth) in terms of systems and the
rulings that are derived from them is Islam whereas Islam is not that which
does not oppose or contradict Islam. The deciding and only important factor
therefore is the source of the matter and not its agreement or disagreement
with it. So the permissibility of private ownership in the capitalist system
does not mean that this is from Islam because it does not oppose it. This is because
freedom of ownership has made ownership permissible in the capitalist system
which is a ruling of disbelief and product of the mind. However in Islam the
permissibility of ownership is a Hukm Shar’iy (Islamic legislative ruling) and
the evidence for it is the text that the revelation has come with.
Therefore
the decisive factor is the source of the thing or matter and it does not lie in
its expressed wording, indicated meaning, the result that it leads to or its
agreement or disagreement to it. The above relates to the effect upon the
system and the following will deal with the effect upon those who were
responsible for the regime and in the positions of authority and ruling. The
effect upon them is clear from their behaviours and the implementation of the system.
This is because they are from the same society and share what it contains of
diseases and ailments. Therefore they were not better off than the masses in
regards to their understanding, awareness and comprehension of the
responsibility and this included even the believers and pious from amongst
them.
They directed their focus towards the military dimension and material
power in the best of cases but they were ignorant of what must lie behind every
military force in terms of the intellectual revival and awareness upon the reality
so that the Ummah (Moslems Society) as a whole would be behind every military force.
For this reason the State and System were isolated from the society and the
system and those responsible for it and their agents became to represent one
thing in the Ummah (Moslems Society)’s view whilst the Ummah (Moslems Society)
represented another thing. This isolation increased until it transformed into
mutual animosity and hatred, and each of them began to behave with the other
based upon this view. So the rulers and their agents wanted to enforce their
respect, appreciation and the implementation of their orders by the force of
steel using every means of pressure and terrorising.
As such they misapplied
the generalities of the system and its partialities and they over burdened the
Ummah (Moslems Society) with whatever they wished in terms of taxation. The Ummah
(Moslems Society) therefore lived in terror of their rulers to the point where
a person would say to his companion: ‘Save Sa’d because Sa’eed had perished’. This
reality that came to apply upon those responsible over the system made it
easier for those who wanted to bring down this entity to do so. It also led the
Ummah (Moslems Society) to search for those whom they can gather around to
bring down the entity considering this to be the way of being saved and the
path towards salvation.
For this reason and with the help of that group who had
received their education in London and Paris in addition to those who had sold
themselves to Shaytaan due to their desire to attain the rule, gain a position
or secure an interest, the West was able to move the Ummah (Moslems Society) by
them, destroy the Khilafah, tear up and divide the Ummah (Moslems Society) and
occupy the Muslim lands whilst portraying themselves as the saviours to the people.
They were saving them from the oppression of the Turks and their despotism
whilst carving the limbs of the lands to establish in their place pitiful
states in which the West’s agents and manufactured productions would be
appointed as the rulers who would implement for them all that they wanted and
fulfil for them all that they desired.