In
this way the human is able to live by it, for its sake and to lead others from
mankind by it. He is led by it, he leads it and leads others by it and as such
this Aqeedah is also a Qiyaadah Fikriyah (Intellectual leadership). This is
therefore what is stipulated upon the Aqeedah so that it can become a Qaa’idah
Fikriyah (intellectual basis) upon which all of the thoughts are built upon and
so that it can lead to real revival. The correctness of the Nahdah (revival)
rests upon it, so if this Aqeedah (comprehensive thought) was correct then the
revival would also be correct and if the Aqeedah was incorrect then the revival
that arises from it would also be incorrect. For this reason it is necessary
for this comprehensive thought (Aqeedah) to be a Fikrah Yaqeeniyah (Thought
based on absolute certainty) that agrees with the Fitrah and convinces the mind
so that the heart of the human can be filled with tranquillity and so that he
experiences (feels) happiness. Indeed it is possible for Aqaa’id (beliefs) to
be deficient despite representing a comprehensive thought about the universe,
the man and the life.
They
are restricted to presenting treatments without explaining how to implement
these treatments, so they remained as individual solutions or philosophical. Or
they can be restricted to a specific group or people to the exclusion of
others. Aqaa’id (beliefs) like this, even if they are comprehensive ideas, are
not suitable for the revival of the human being in his human perspective, or
are they suitable to provide humanity with happiness. The Jewish Aqeedah for
example is a comprehensive thought about the universe, the man and the life,
and about its relationship with what is before the life and the relationship
with what is after the life. However it is restricted to some treatments
(solutions) whilst neglecting others. This is from one angle and from another,
this belief is restricted to a specific people. It is a belief specific to the children
of Israel and as such is an Aqeedah for a specific people. It is therefore not
suitable for mankind wherever they are, in any time and for any race as it is
an Aqeedah for a specific people and restricted to a certain time.
It
is therefore deficient and not suitable as a basis for revival. As for the
Christian Aqeedah, then it also provides a comprehensive thought about the
universe, the human and the life, however it is restricted to providing advice
and exhortation to only some aspects of the lives of individuals. It has also
fallen short in terms of putting down the manner to preserve and safeguard it
or in terms of providing a way to implement these advices that the Aqeedah has come
with. It is restricted to the relationship between the human and his creator in
terms of addressing worships, foodstuffs and some aspects related to marriage.
It has also advised and informed individuals not to engage in certain bad acts
and these have been named ‘The ten commandments’ (Do not steal, fornicate, kill
etc...)
in
addition to addressing some other basic matters. It has left the individual to
take charge of this and administer these matters himself and it did not provide
a specific method or manner for implementing them or a manner of safeguarding
the very Aqeedah itself. And specifically in regards to this and in accordance to
the claims of its adherents, the religion states: ‘Give what belongs to Caesar
to Caesar and give what belongs to Allah to Allah’. There are also a number of
beliefs and philosophical thoughts that have in their view comprehensively
addressed existence in its entirety, have viewed the human in terms of his
humanity and have put down solutions to treat the problems of the human and to
regulate his relationships.
However
they have fallen short in relation to providing a method for the implementation
of these solutions and thoughts. Examples of which include ‘Plato’s republic’
and Farabi’s ‘Utopia’ amongst others. As such the like of these Aqaa’id
(beliefs) and general thoughts are not suitable to become the basis for revival
(An- Nahdah) or as a method that will lead to revival. This is because An- Nahdah
(revival), the manner of arriving at it or proceeding upon the path of revival
necessitates the following: First: The presence of a comprehensive thought
about the universe, the man and the life, and about what is before the life and
about what is after the life, and about their relationship with what is before
the life and about their relationship with what is after the life of the Dunyaa.
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