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The correctness of revival


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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