When
it commanded the mind to be safeguarded it provided the Tareeqah to implement
this by way of the lashing the drunkard and when it addressed the safeguarding
and protection of the human dignity and honour it made the manner of
implementing this, the lashing of the Qaadhif (the one who slanders the woman’s
honour). When it made obligatory the preservation of progeny i.e. the safeguarding
of the human kind, it put down the punishment of blood money for sterilization
and castration. When Islam established that lineages should not be mixed, it
put down a gruesome death penalty as punishment (Stoning) for the Muhsin (married)
Zaani (Adulterer) so that human procreation and lineage would be protected.
When
Islam commanded that the wealth and properties of the people should be
safeguarded it made the cutting the hand the method of implementing that. When
it wanted to spread tranquillity within the breasts of the people and the
spread of security and stability in the society it made death or crucifixion or
the cutting of the hand and foot on opposite sides as the punishment for those who
want to infringe upon the security of the people (highway robbery). And when it
decided to safeguard the Aqeedah it made death the punishment for the apostate.
When it made the implementation of all of these rulings obligatory and obliged
the establishing of its thought in life’s reality, it also made it obligatory upon
the people to deputise and delegate an individual from amongst them to
undertake this implementation. In other words it made it obligatory to pledge
allegiance to a Khalifah to implement that and it made death the punishment for
the one that rebels against the Khalifah i.e. against the State.
In
this way it did not leave a treatment or solution without providing a specific
manner to implement it which the State is responsible for undertaking. In
summary, it did not find it sufficient to present solutions to the people that
explain how they regulate their actions and satisfy their needs and hungers
(drives). Rather it (also) provided the specific manners to implement every one
of these treatments or solutions. In other words, it is not sufficient to
merely write a medical prescription and leave it to the hospital patient to take
the treatment by himself. Rather it functions like an organised hospital in
which the nurse takes responsibility over the patient and makes sure that he receives
the medicine whether this was voluntarily taken or forced. This even relates to
the behaviours of the individual himself i.e. the relationship of the
individual with himself or his relationship with his Rabb (creator and Lord).
Indeed it did not find it sufficient to present the treatment alone but rather
obliged the implementation of this treatment or solution.
So
if the patient does not take his treatment of worship like the prayer (for
example) then it is obligatory upon those responsible over the implementation
to put down a preventative punishment so that he takes the treatment. And when
he does not abide by a moral or dietary treatment then a punishment is
similarly enforced according to what is sufficient to deter him and so that he follows
the upright way and sound path. Sixth: As we have stated it is a comprehensive
thought that looks at the human in his human capacity and it has been
established for the sake of his happiness and his revival. Therefore it has
adopted the obligation of carrying it to the people and inviting them to
embrace it. It addressed the minds so that they could comprehend its true reality
and it established the proofs and evidences for its correctness.
However
it did not leave this as a mere advice that the individual implements if he
wishes to, but rather it provided a specific manner that explains how this
thought is carried to the people and the way by which the people will be able
to fully sense or feel that true reality without being impeded by that which
obscures their view or distorts its image. For example: When Allah (swt)
commanded the Muslims to carry the Da’wah (Islamic Propagation) to the people: And
We have not sent you except comprehensively to mankind as a bringer of good
tidings and a warner (Saba’ 28). He (swt) did not find it sufficient to leave
it to exhortation and advice alone like that which came in His speech (swt): Invite
to the way of your Lord with wisdom and good instruction, and argue with them
in a way that is best. Indeed, your Lord is most knowing of who has strayed from
His way, and He is most knowing of who is [rightly] guided. (An -Nahl 125). Or
like His (swt)’s speech: And who is better in speech than one who invites to
Allah and does righteousness and says, "Indeed, I am of the Muslims."
(Fussilaat 33).
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