Fatalism

Al-Qadaria al-Ghaibiya (fatalism)

During the time of Rasool Allah (saaw) and the Sahabah, the meaning of Qadr was well understood without any ambiguity and what it meant was very clear. There was no debate. inquiries, or differences in this issue, except the discussion between Abu Ubaidah and Umar (ra), when Umar decided not to proceed in his trip to as-sham, once the news came telling that there was a plague spreading there and decided to go back to Madinah, telling the people '' I'm returning back, thus you should return as well''. In this incident Abu Ubaidah did not attend Umar's consultation with the people and the result of the consultation.However, when Abu Ubaidah heard of Umar's orders. he came to Umar telling him ''O Umar, are you running away from Allah's Qadr.'' By this he was objecting Umar's decision to return back to Madinah. Umar was amazed by this objection raised by Abu Ubaidah and Umar said to him, ''O Abu Ubaidah. I wish someone other than you would have said this. Yes. I am running away from Allah's Qadr to Allah's Qadr ''. He explained this by saying, if you see a man coming to a place where there are two areas, one area is lush and the other barren. Don't you see that if he takes his cattle to the lush area, he is doing so according the Allah's Qadr and if he take his cattle to the barren area, he is also taking it by Allah's Qadr.

This is the only report which talked about the difference in understanding Al-Qadr, amongst the Sahabah. Otherwise, Muslims in general understood Al-Qadr the way it is in the Qur'an and the Sunnah. This understanding is that everything is written in the preserved tablet (al-Lowh al-Mahfooz), from the very beginning (before creation) and there is no relationship for this in the man's actions or in the obligations Allah orders us to carry. This situation continued all the way till the second half of the second century Hijri or till the middle of the Abbasid era. Due to the translation of the Greek, Persian and Hindu philosophies, some misconceptions accumulated in the minds of some people and the question of al-Qada wal-Qadr emerged and over shadowed the concept of Al-Qadr.After that, the issue of al-Qadaria al-Ghaibiya (fatalism) became widespread among the people. It influenced them and shaped their behavior. It was one of the declining factor for the Muslim Ummah and when the decline became more obvious (during our time), it was one the most important factor, which prevented the Muslims form working for the revival. This situation continued till the beginning of the second half of the 20th century, Common Era (CE). At that time, a new Islamic culture emerged, clearing the issue of al-Qada wal-Qadr intellectually and presenting the Islamic point of view towards it. This culture also cleared the meaning of al-Qadr based on the Sharii text.

Thus, now the issue of al-Qada wal-Qadr became very clear for those who are involved in the Islamic work or Islam in general. Those who looked up to the western culture and the ones cultured by it, their interest in addressing Islam started decreasing (so they stopped attacking Islam through this perspective). The issue of al-Qada wal-Qadr was no longer an issue which occupied the mind of the Muslims or shaped their behavior. However, this did not affect al-Qadaria al-Ghaybiya (fatalism) and its place in the minds of the Muslims. All of the Muslims kept being influenced by it, the way it was in the past and those who are adhering to the Western culture, they started to get influenced by similar ideas carried by the West, which they call divine destiny. Thus, the issue of the al-Qadaria al-Ghaybiya is not solved and a question emerged about the difference in al-Qadr and al-Qadaria al-Ghaybiya due to the difficulty in distinguishing the difference between them. Before starting to address this question, we would like to pay attention to the fact that al-Qadr is a word which is different than ''al-Qada wal-Qadr'', the combined term.The Qadr as the word is what Allah knows and wrote in preserved tablet (al-Lowh al-Mahfooz) at the very beginning (of creation). However, al-Qada wal-Qadr means the question of having the actions occur against man's will. This includes the characteristics of objects, which also occur against man's will. Thus, the real meaning of both are different. Although, the meaning which may come to the mind of the people once they hear both terms may be the same, which is the ability of man to stand and face what was written.

Since al-Qadr is different then al-Qada wal-Qadr, then a deep investigation of the issue leads us to realize that what needs to be addressed in al-Qadariya al-Ghaibiya versus al-Qadr. It should not be al-Qadariya al-Ghaibiya versus al-Qadr and al-Qada wal-Qadr. Because the issue is the written actions and not the free choice of man or having man being forced to carry out his actions. Now it is clear that al-Qadariya al-Ghaibiya emerged when people started mixing between al-Qadr and the meaning of al-Qadariya al-Ghaibiya without distinguishing them. In other words, it emerged as a result of mixing between al-Qadr and its results (submitting to it). While forgetting al-Qadr itself and being confined to its submission. Due to this mixing and the failure to define the fine line of separating both, al-Qadariya al-Ghaibiya emerged and spread and even over shadowed al-Qadr. Therefore, we need to understand the reality of both and the difference between them. Al-Qadr is all that Allah (swt) knows which is everything in al-Lowh al-Mahfooz. This taken from many Shani text (which are used as Daleel for the meaning of al-Qadr); for example when Allah (swt) says:

''(All) except the family of Lut. Them all we are surely going to save (from destruction). Except his wife, of whom We have decreed that she shall be of those who remain behind (i.e. she will be destroyed)''.

[Al Hijr 15: 59-60]

Also'..And the Command of Allah is a decree determined.''

[Al-Ahzab 33:38]

also,Say: ''Nothing shall ever happen to us except what Allah has ordained for us..''

[At-Tauba 9:51]

andAnd there is nothing hidden in the heaven and the earth, but is in a Clear Book (al-Lowh al-Mahfooz)

[Al-Naml 27:75]

andAnd no aged man is granted a length of life, nor is a part cut off from his life, but is in a Book (al-Lowh al-Mahfooz,)

[Fatir 35:11]

and

And with Him are the keys of the Ghaib (all that is hidden), none knows them but he. And he knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. [Al-An'am 6:59]

The meaning of all of these Ayat is that Allah knows everything in the universe and Allah wrote it in a clear book. Similarly, this is described in the following Ahadith:The one which mentions that a woman should not ask for her sister's divorce in order to marry her sister's husband, because she will have what Allah wrote for her.

And the one which says that Musa told Adam, ''O Adam, Allah has chosen you and wrote by His hand for you; how come you blame me for something Allah wrote before He even created me.''

And in the Hadith which mentions that Allah wrote the Qadr of everything 50,000 years before the creation of the universe while His throne was on the water.

And the Hadith which mentions that Allah (swt) created the pen and instructed it to write. The pen asked, ''O Allah, what should I write''. Allah said, ''write the Qadr of everything till the day of judgement.''

And the Hadith which mentions that writing is dried and you will meet what is written.And the Hadith which mentions that if the Ummah gathered to benefit you in something, they will never be able to benefit you with something other than what Allah wrote for you and if the whole Ummah got together to harm you in something, they will never be able to do it. unless Allah wrote it for you. Pens are laid down, and the ink has dried. (Ibn Abbas)

When Rasool Allah (saaw) says all of this, he means that nothing happens, except what Allah destined and wrote for the human beings and nothing happens against that which Allah knows. This is the meaning of Qadr and this is the meaning which is included in the Sharii text.The Sharii text gives the meaning in a clear way without any ambiguity. This is what a Muslim should believe in. A Muslim knows that he cannot do anything against what Allah has determined. He knows also that what he can and cannot accomplish are within al-Qadr. A Muslim knows that he cannot succeed, unless Allah determined this success for him (wrote in al-Lowh al-Mahfooz). A Muslim is aware of all this and believes in it, because this is what the different Ayat imply: such as:

''...Nothing will happen to us except for what Allah wrote for us

[At-Tauba 9:51]

And what the different Ahadith tell us; such as the one which mentions that the pens are laid down and the ink has dried.

Based upon this understanding, Muslims believed in al-Qadr without any ambiguity. There was no doubt in a Muslim's Aqeedah, so long as no alien ideas were attached to this understanding. However, after Muslims got influenced by alien thoughts, a veil covered their minds, causing them to loose the clarity of their understanding of the Aqeedah. Muslims used to believe in the Qadr and keeping it in the realm of belief (Iman). But now, Muslims started noticing this Iman in the Qadr, before performing any action and they started to carry various actions shaped by this Iman in the Qadr. Thus, they surrounded themselves by what is predetermined. Muslims started to think that whatever Allah predetermined is going to happen, regardless if they became active or passive in carrying out an action. They started believing like this, despite the fact that they know for sure that, it is impossible for anyone to have access to Allah's knowledge. In other words, the Muslims do believe that it is impossible for anyone to know what Allah's knowledge is.

Muslims know all of this, yet they still link their actions with this knowledge of Allah. Thus, al-Qadaria al-Ghaibiya (fatalism) emerged. It became something different than believing in al-Qadr. This is because, believing in the Qadr is to believe conclusively that nothing will happen in this universe, other than what Allah has predetermined everything and wrote in al-Lowh al-Mahfooz. However, al-Qadariya al-Ghaibiya means to surrender to what is predetermined. There is a difference between believing in the Qadr and surrendering to the predetermined. Surrendering to this predetermined is simply the result of believing in the Qadr with the absolute surrender; which is that what is predetermined is going to happen and nothing will happen if Allah did not predetermined it.

By the time, believing in the Qadr was over shadowed and now the Muslims have the total surrender. In other words, the belief in the Qadr is no longer restricted to the realm of belief. Now, the outcome alone (which is the total submission) became the issue. Al-Qadaria al-Ghaibiya, inside ourselves is linked to the combination of Iman in the Qadr and absolute submission to it; but when it comes to the actions of a person who believes in it, it is no longer a combination of Iman in the Qadr and the total submission to it. Now it is just total submission. In the end. Muslims started saying (once they fail), this is Allah's predetermination and it is my Qadr. If he fails many times, and succeeds in the end, he will say, this is the predetermined time for my success and I succeeded just because it came in the time which Allah had decided. Thus, Muslims started linking the success or the failure to the Qadr in most of their actions. Muslims started saying that it is useless to overcome the predetermined because whatever is predetermined is going to happen and no power can stop it.

This is al-Qadaria al-Ghaibiya. It is the absolute surrender to the predetermined without even looking at the belief in the Qadr. In other words, it is moving the issue from the belief to the surrender. As a result, all actions will be linked to the Qadr and to Allah. From this we see that al-Qadaria al-Ghaibiya did not emerged from the belief in the Qadr. Rather, it emerged from surrendering to the Qadr or from observing al-Qadr when performing an action. This observation is the fine line and it is the pit fall. Thus, we have to understand it believing in the Qadr and understand that issue of this observation and recognize the fine line that separates believing the Qadr and al-Qadaria al-Ghaibiya. We must know that believing in the Qadr is just a belief. It is a conclusive belief and must not produce a submission to the predetermined. The danger is from this surrender which was produced by this belief. In other words, it came form observing the Qadr while we perform an action or while we are just about to perform it. This danger cannot be prevented, except by keeping the Qadr totally and completely in the realm of Iman without linking to the actions. It is like any issue of the Aqeedah, we are asked to believe in it, while making it distinct from the actions. Mixing it with the actions and removing this fine line is what causes this pit fall. Al-Qadaria al-Ghaybiya spread amongst the Muslims during the decline era, because of the lack of clarity misunderstanding the Qadr and not separating this Iman in the Qadr from the actions. People started surrendering to the Qadr. Muslims started justifying their failure and successes to the Qadr. They started justifying their obedience and disobedience to Allah on the Qadr.

Consequently. Muslims no longer want to overcome obstacles facing them and no longer want to achieve the great achievements which they are supposed to, because they started surrendering themselves negatively to whatever happened to them, good or bad. Al-Qadaria al-Ghaibiya is to observe the Qadr in everything and in every action: whatever occurred and whatever did not occur. It is to believe and surrender to the Qadr in a negative way. It is one of the most dangerous and harmful dogma the Ummah can carry. It has grave consequences and it annihilates the individual, Ummah and the society, any society. Thus, it has to be countered and separated from the belief in the Qadr. We do believe that Allah knows or predetermined everything. This, however, should not be observed in our actions. We do not have access to Allah's knowledge. No one knows that there is going to be a failure or success. No one knows weather there is going to be obedience or disobedience. We do not have access to Allah's knowledge and consequently Allah's knowledge should not be observed and linked to our actions, because we do not know it and it is impossible for us to know. Thus, we do not surrender to it. Rather, we should put a thick barrier separating it (Allah's knowledge) from our minds. It should not be thought about, imagined or speculated before carrying any action. But, we should restrict ourselves to the issue, the hukm Sharii, causes of success, the factors of failure and keep this alone in mind.

The Islamic Ideology

Understanding the Method of the Islamic Ideology


INTRODUCTION


An ideology can generally be defined as a set of related concepts and beliefs that constitutes the basis of the political, economic, social system. Upon further scrutiny of the fundamentals and essence of any ideology and application, one arrives at the understanding that an ideology invariably includes a method or technique by which its ideas can be realised. Hence, we understand that an ideology consists of two main elements: Idea and Method.In light of this, we must seek to confine all out actions, in the pursuit of the revival, to the method which emanates from our ideology. Failure to do this will result in our carrying out actions which do not emanate from the Islamic ideology, thus negating the Islamic goals and objectives.In order to comprehend the realm of actions considered as part of the Islamic method, we must understand the nature and distinction of what constitutes Means, Style, and Plans as well as the concept of Strategy and Tactics.


IDEA (Fikrah)


The term Fikrah can be translated as an idea or thought. The most fundamental thought, the doctrine of creed, is termed the 'Aqeeda. The resultant thoughts and a system dealing with all aspects of life emanate from the 'Aqeeda.Thus, the Idea - in the sense of it being one of the two elements of an ideology - can refer to the 'Aqeeda, and the resultant thoughts.

1. 'Aqeeda or doctrine itself is the fundamental thought about the universe, man and life." Say, Allah is One." ( Al Ikhlas; 112:1 )This ayah is an idea directly related to the 'Aqeeda.

2. Resultant rules ( Ahkam ) are derived from the doctrine and used for solving the issues of life in general." ...Allah has permitted trading and forbidden Riba. " ( Al Baqara; 2:275 )


This ayah results in thoughts related to specific relationships, i.e. the economy andacts of worship. Other ayat have thoughts related to the conditions for and conformation of the Khalifa, the Islamic viewpoint towards men and women, rules related to business transactions, food, clothing, etc.


METHOD (Tareeqah)


The method is the material manifestation of the idea which seeks to bring the ideology into application. The method addresses the following subjects;

A) Implementation of the solutions.
B) Preserving the 'Aqeeda ( creed ).
C) Conveying the ideology.

The Islamic method for the implementation of Islam in the society is through the Khalifa. The Khilafa is a complete structure of the state, tasked with over seeing the implementation of Islam in the affairs of life, including the Khalifa, his Executive and Delegated Assistants, the Judiciary, and the rest of the system.To categorise an action as part of the method, it has to be validated by Daleel or evidence. Additionally, any action which is part of the method has to be validated by a Daleel to categorise it as such. For example, Jihad is a method from which many actions branch off. Each one of them is based on an evidence. For example, initiating combat of how Islam is to be presented to those whom we are to fight with, are all based on evidences. Other evidences specifically describe and clarify the circumstances in which fighting is allowed to be temporarily suspended. It becomes quite clear that these actions are part of the method which have to be adhered to by performing the acts exactly the way they were performed by the Prophet ( saaw ). Hence, it is totally forbidden to modify ( add, delete, or alter ) any of these acts. It is totally forbidden to deviate even slightly from these acts because they all stem from the method.


From the aforementioned, it is clear that the Idea and the Method comprise the Ideology. Therefore, both should be adopted and adhered to with a full and strong conviction because it is forbidden to adopt the Idea and relinquish the Method just as it is forbidden to adopt the Method and relinquish the Idea. Consequently, discarding the Salah is just as forbidden as forsaking the penalty of cutting the hand of the thief, and abandoning the payment of Zakah is just as forbidden as neglecting Jihad, and committing cannibalism is not any worse than conspiring against the Muslims, and drinking alcohol is just as forbidden as the political disunity of the Muslim Ummah. All of these thoughts and concepts are a coherent part of Islam which have to be adopted comprehensively because Allah, The Most High, says:


" And you who believe is a part of The Book and disbelieve is a part. The punishment of those who do that among you is the humiliation in this life, and they will be subjected to the most severest chastisement in The Hereafter. And Allah is not unaware of what you do."

( Al Baqara; 2:285 )


Thus, Islam clarifies both the Idea and the Method and commands us to uphold and adhere to both of them and prohibits us from abandoning either one.Now that the Idea and Method have been expounded upon, we will elucidate the Style, the Means, and the Plan of the 'Aqeeda. These three concepts may sound synonymous in meaning, but in reality they differ from one another. Each one of these terms has to be clearly defined so that we can deliver Islam in the correct manner, and the clarity of these terms has to maintained at all times to safeguard ourselves against any deviation from the correct path. One may question the importance of clarifying the differences amongst these terms and to define them separately.


The importance of realising these differences becomes quite relevant when we look in retrospect to the recent annals of Islamic history, where the Muslim Ummah could not distinguish between technology and culture. The Ummah imported and adopted many cultural elements from the Western civilisation.The lack of understanding and awareness of the differences amongst the Style, the Means, and the Plan have led Muslims to the weakest and darkest period of their history and the Ummah is still suffering from the consequences of this lack of awareness. The Muslims took from the Western civilisation what Islam prohibited and renounced and left what Islam allowed them to adopt from it. Thus, it is important for the Muslims to fully understand the Style, the Means, and the Plan of the 'Aqeedah and to clearly distinguish between them.


THE STYLE ( Usloub )


The Style is an act which branches from the Method. However, it differs from the Method in that no Daleel is specifically prescribed for this type of action. In this instance, the Daleel for the fundamental act is considered as an enactment and reinforcement of the Style.
For example, in Jihad, there is evidence that compels us to prepare as much power as possible to fight the enemy.


"...And prepare as much power for them ( the enemy ) as possible. "

( Al Anfal 8:60 )


This preparation entails many acts of preparation, such as using a specific style for manufacturing weapons, adopting certain military techniques styles and so on. All of these acts are implicitly included within the word 'prepare', so there is no need for evidence to prescribe each act since the general evidence that ordains the preparation is considered adequate for all of the acts.


Similarly, selecting one Khalifah for all Muslims is an act from which branches out several acts such as adopting certain procedures of election and tallying votes. Adopting certain styles to prepare a force against the enemy, and a certain procedure to select the Khalifah are all acts that do not need specifically prescribed evidence. The Style, which is a set of branching acts, assumes the same verdict or ruling as the one for the fundamental act without the need for a specific evidence. Adopting certain martial arts, a certain procedure of tallying votes, a certain traffic system and dividing the military forces into subdivisions are all considered styles adopted to accomplish a certain objective and allowed for adoption. The exception is when a specific style has to be adopted, in which case this specific style becomes obligatory because the legal rule states:


" That which is required to accomplish the obligation, is itself obligatory."


From this we can see that no one is obliged to follow a certain style ( except when a specific style is obligatory ) because it is considered to be a natural part of an individual's personality. For this reason, the style may differ from one person to another, such as in writing a letter, a book, or expressing oneself. Styles take on different forms and shapes and are receptive to changes from one situation to another.


Moreover, it is not prudent to be confined to a certain style as a standard upon which all other styles are evaluated. This is because one style may be very successful in a given situation and a total failure in some other situations. The Style is dictated by the nature of the action. For this reason, it is not accepted to be stagnant and depend upon certain styles in refusal of adopting and other style.`Moreover, it is obligatory that we relentlessly search for the most effective styles. In many instances, effective styles led to marvellous outcomes, like the manoeuvring of Khalid Bin Al-Walid when he withdrew his army in the Mut'ah battle. The outcome was that he saved the army from immanent destruction.


DIFFERENTIATING BETWEEN THE METHOD AND THE STYLE


Throughout the history of the Da'wah, one can see that there are many circumstances that clarify the differences between the Method and the Style, and that we are obliged to adopt and uphold the Method without any deviation. It should be made clear that we are not obliged to adopt a specific style. The Sunnah of the Prophet Muhammed (saaw) is considered to be an inseparable and coherent part of Islam. The Sunnah explains and describes in detail, many thoughts and rules that are ordained in the Qur'an. The explanation and illustration of a certain thought has the same verdict and ruling as the thought itself. For example, how to pray is an illustration and enactment of the order of Allah to pray. Allah, The Most High ordained the performance of prayers and Hajj and its details. All of these acts carry the same verdicts as the thought itself because these acts only illustrate how these thoughts are to be enacted.However, some of the acts of the Prophet Muhammed (saaw) were not an illustration of a thought. In this case, these acts need to have supporting evidences to prove that they are either obligatory, recommended, permissible, or are exclusively reserved for the Prophet (saaw). To know whether a given act of the Prophet (saaw) is obligatory, recommended, or allowed, rules outline in Usul ul Fiqh need to be considered.


By investigating the acts of the Prophet (saaw) throughout the different phases of the Islamic Da'wah, certain acts are part of the Method and others are part of the Style. The Prophet (saaw) conveyed Islam following a method and initiated some acts through the course of conveying Islam. It is obligatory to follow the Prophet Muhammed (saaw) when his (saaw) acts are considered to be a Method and recommended to follow when his (saaw) acts are only recommended.For example, the method of the Prophet (saaw) in conveying Islam and moving from one phase of the Da'wah to the next and his initiation in every phase of a new act that was not done in the previous phase, and his persistence and perseverance to carry out the same acts despite the potential dangerous outcomes are all considered to be an abundant number of supporting evidences that these types of acts are obligatory and part of the method. Specifically, the fact that the Prophet (saaw) was relentlessly persistent in concentrating his effort on culturing individuals in sessions and educating the general public and his steadfastness and endurance in this act undoubtedly presents a mountain of supporting evidence that educating the public and the individuals is part of the Method. Consequently, it has to be adopted. The initiation of the second phase of the Islamic Da'wah by the Prophet (saaw) involved two acts which were not initiated in the first phase:


A) Addressing the abominable practices of the society in the manner mandated by Islam as when the Prophet (saaw) attacked fraud, cheating in the scales and burying of young girls.

B) His initiation to uncover the plots of the pagans against the Muslims as occurred during the war between the Romans and the Persians.All of these acts indicate that uncovering the plots of the non-Muslims and addressing the issues of the society on the basis of Islam are part of the Method. The fact that the Prophet (saaw) initiated these kinds of acts in the second phase of the Da'wah, but not in the first, indicates that these specific acts are necessary and obligatory in that particular phase.


Also, the initiation of the Prophet (saaw) of seeking the protection for the conveyance of Islam and his persistence in doing so and his sending of Mus'ab Bin Umayr to Al-Madina indicates that seeking the protection for conveying Islam is part of the Method as well. Thus, to convey the Islamic Call, it is necessary to implant the Islamic thoughts into the life of the general public in the first phase of the Islamic Call. It was also necessary to uncover the plots of the non-Muslims and address the issues of society on the basis of Islam in the second phase of the Islamic Call. Subsequently it was necessary to establish the Islamic State, which is considered the third phase of the Islamic Call. Additionally, it was required to confront the ideology of the pagans and persevere in doing so. All of these are part of the Method. The persistence of the Prophet (saaw) and the initiation of these acts was to illustrate the obligation of these acts in conveying Islam. The evidence that these acts are obligatory is the ayah:


" Indeed, there is an exemplary character in the Messenger (saaw) for you."

( Al-Ahzaab 33:21)


Following the steps of the Prophet (saaw) is accomplished by the initiating the acts which are performed by the Prophet (saaw) in the exact manner that the acts are carried out. This is an issue that is discussed in detail in the books of Al 'Usool. Imaam Al Qurafi dedicated one chapter in his book Al Furooq, in which he explained that what the Prophet (saaw) did as an Imaam or Qadi cannot be performed by anyone else unless he is an Imaam or Qadi, and what the Prophet did as a Caller to Islam is obligatory upon us as carriers of Islam.Thus, it is not allowed, when we carry the message of Islam, to initiate any material actions prior to establishing the Islamic State, since only the Islamic State conducts a material struggle. This is because the Prophet (saaw) initiated material actions only when he became the Imaam of the Islamic State. For this reason, the Prophet (saaw) did not initiate any material actions in Makkah because he (saaw) was not ruler in Makkah.


In addition, we find that the Prophet (saaw) initiated some acts when he (saaw) was conveying the Message of Islam. The actions of educating the public took on different forms while the intensified education delivered in the private arena took on the forms of study circles ( like the sessions of Al Khabab). The speech addressed to the general public assumed different styles such as when the Prophet (saaw) invited some people to a meal with the objective of delivering the Message if Islam or when he stood on Al Safa and broadcast the call of Islam.


All these acts are to be considered branches from a fundamental concept, which in this case is public education. Here, the obligatory issue is public education but the but the style that were employed differed, and thus we are not obliged to follow the same styles adopted by the Prophet (saaw). We can speak to the people where people gather, such as the mosque, weddings, or funeral; through the media, such as buses, trains, planes, etc. Similarly, the Prophet (saaw) initiated a number of acts what he (saaw) was seeking protection. He (saaw) sought protection only from Muslim tribes and strong Muslim individuals.Consequently, we can seek the protection of tribes, military commanders, or the masses as long as they are Muslim. These are classified as styles, which take on many forms and shapes according to the circumstances. Seeking protection from the positions of power does not change but the positions of power themselves may change. In summary, the style is defined as how a given obligatory issue is executed, not requiring a specific Daleel since it is already substantiated by the evidence for the main or root action and objective that may be pursued. For example, the preparation of forces to confront the enemy is an obligatory act that can be accomplished through many styles, that can be effectively used to accomplish the objective.


THE MEANS (Waseelah)


The Means are the physical tool that are permitted for adoption when initiating a particular act. Using a sheet of paper for writing, or a radio station for talk, or the sword as a means of fighting are all classified as a Means. The Qa'idah in 'Usul al Fiqh states that all objects are allowed except those that are specifically forbidden by textual evidence. For example, we can utilise ballot boxes as a means for election, we can adopt certain means of fighting such as possessing intercontinental ballistic missiles, or use satellites as a means for communication. Furthermore, we can address the people through a pamphlet, leaflet, or periodicals. All of these means are allowed. The Prophet (saaw) once sent someone to Yemen to master the manufacture of swords and adopted this new technology.


THE PLAN (Khittah)


The Plan is a general policy directed towards accomplishing a particular goal dictated by the 'Aqeedah and the Method. The Prophet (saaw) viewed this world from a specific perspective. He (saaw) conveyed the Message of Islam to the society at large. The Quraish in Makkah were the first State in Arabian Peninsula and a major obstacle in the path of the Islamic call. For this reason, we find that the Prophet (saaw) engineered the appropriate plan to deal with this obstacle. The plan reveals that the Prophet (saaw) sought to isolate the Quraish from the other tribes. So he (saaw) had the Quraish surrounded with tribes who submitted to Islam or who had peace treaties with the Muslims. Following this, the first task that the Prophet (saaw) performed after he (saaw) settled in Al Madina was to establish a treaty with the tribes who inhabited the are between Al Madina and the Red Sea, such the tribes of Johinah and Bani Doomarah and Ghaffar, and monitored the movements of the Quraish.


As a result of this plan, the battles of Badr, Uhud and Al Ahzaab occurred. Subsequently, when the Prophet (saaw) became aware of the communication between the tribe of Khaibar and Quraish, he (saaw) devised anther plan that established a treaty between the Muslims and the Quraish. This way, the Prophet (saaw) poured all his efforts to subdue Khaibar after he (saaw) could not establish any treaty with them. Then, the Prophet (saaw) initiated acts that would help accomplish the goal of this plan until it materialised in the treaty of Hudaybiah. Then, when he (saaw) subjugated Khaibar, Makkah was next, so he (saaw) engineered another plan that dictated the suppression of the Quraish. As a result, the conquest of Makkah took place.The Prophet (saaw) devised another plan, to carry Islam outside as a universal Call. He (saaw) sent a letter to the Kings in the Arabian Peninsula and all the Kings of the surrounding lands. Letters were sent to the King of Egypt, Muqawqas; Emperor of Rome, Hercules; and the King of Persia, Kisrah. Thus, we find that the Prophet (saaw) devised plans to accomplish certain goal and changed the plans when the goal changed. In addition, the Prophet (saaw) adopted certain styles to accomplish a certain plan which he (saaw) initiated. Suppressing the Quraish dictated the monitoring of the Quraish and establishing communications with the tribes around Quraish. Also, establishing a treaty with the Quraish dictated certain acts that happened in the treaty of Al Hudaibiya, and certain manoeuvres performed by the Prophet (saaw) immediately prior to and after the ratification of the treaty. When a state implements plans, it does so to accomplish certain goals that are dictated by the policy of the state. When it is needed to change the plans, the state has to change them and it is forbidden not to abandon plans because it is necessary for the Islamic State to function as the leading state in the world.


Abandoning the execution of adopted plans means abandoning the message of Islam, which in turn means abandoning the leadership position which translates into the suppression of the State's power as was characterised by the Ottoman State towards its end. Planning is necessary for the State and for the Da' wah carriers because the Prophet (saaw) laid out plans in Makkah and in Madina. He (saaw) did not abandon planning any at any phase of the Islamic Call. Every phase of the Islamic Call may dictate a certain plan. For example, gaining the public support for the Islamic thought dictates interaction with the society, which in turn dictates living with the society. Living with the society does not happen until we enter the society. For this reason, entering the society is a necessary plan that dictates many styles and public speech and political struggle.Two additional terms that one ought to be aware of are strategy and tactics. Initially, strategy and tactics were used as military terms. However, today they have a broader connotation. The relationship between the strategy and tactics is similar to the relationship between the plan and style.

THE STRATEGY (Estrateegya)


The strategy is defined as the art of employing the political, economic, psychological, and military forces of a nation or a group of nations to afford the maximum support to adopted policies in peace or war. The policies are built on the ideology of the nation. Some people also refer to this as the grand or higher strategy to distinguish it from the original purely military use of the word strategy. Since the war is nothing but an action to accomplish a goal, which the state could not accomplish by diplomacy, it is appropriate to discuss strategy in its broader meaning. The strategy deals with the entire theatre of operations of a state, at the diplomatic, economic, and military level. It is concerned with determining which resources the state will use and to what extent in order to achieve the objective. In other words, the strategy is the global plan to the State.


As an example, the Prophet's (saaw) objective was to carry Islam to the Arabs and non-Arabs. This required a strategy to enable the Islamic State to first, survive in and then dominate the Arabian Peninsula. In the regard, Muhammed (saaw) sought to isolate the major tribe, the Quraish, be entering into a series of treatise with her neighbours. The he (saaw) sought to politically and militarily engage the Quraish. As a result of this engagement, Muhammed (saaw) was able to neutralise Quraish. This enabled him (saaw) to dominate the arabian peninsula, after which the state continued to carry Islam to the rest of humanity.The Prophet's (saaw) objective was to carry Islam to the Arabs and non-Arabs. This required a strategy to enable the Islamic state to first dominate the arabian peninsula. First, in this regard, Muhammad (saaw) sought to isolate the major tribe, Quraish, by entering into a series of treaties with her neighbours. Then he (saaw) sought to politically and militarily engage the Quraish. As a result of this engagement, Muhammad (saaw) was unable to neutralise the Quraish. This enabled him (saaw) to dominate the arabian peninsula, after which the Muslims continued to carry Islam to the rest of humanity.


THE TACTICS (Takteek)

The tactics, in warfare, is the art of fighting battles on land, on sea, and in the air and the execution of movements for attack or defence. In general, it is the art or skill employing available means to accomplish an end. It is concerned with the handling of one or more strategic resources in a specific manner to serve the object of strategy. Similar to a style, the tactics too will be based on what is thought to be effective at a particular time. It does not need a Daleel to make it permissible, unless if a specific tactic or style involves haram actions. If that is the case, then the tactic will be haram, i.e. sitting with people who are drinking wine with the objective of carrying the dawah to them.The tactic requires creativity, as it will be a function of the situation that one is faced with. It should also be flexible, such that one would be able to adapt to the changing situation. For example, the Prophet (saaw) knew about the communications between the tribes of Khaibar and the Quraish. He (saaw) tried to cut off these communications. This was the tactic he adopted initially. When this failed, the Prophet (saaw) changed to a new plan, which was to establish a treaty with the Quraish. For this, he initiated new tactics, such as the Umrah to Mecca, and the stance he took during the campaign at Al-Hudaibiyah, near Mecca. Thus, the tactic changed during this campaign according to the new plan and circumstances.


For example, the Prophet (saaw) knew about the communications between the Khaibar and Quraish tribes, so he (saaw) tried to cut off these communications. He (saaw) first made contact with Khaibar to establish a treaty, but his attempts were of no avail. The Prophet (saaw) then changed his tactic to establishing a treaty with the Quraish. He (saaw) initiated actions or tactics to accomplish this goal. Thus, the tactic changed according to the circumstances.These are the conventional meaning of these concepts that should be upheld and advocated by Muslims and especially the callers to Islam. Also, since the callers of Islam are future statesmen, they should develop and increase their awareness of all the issues that are related to these concepts. We should live up to the statement of Umar Bin Al-Khattab (ra), when he said: " I am not a deceiver and the deceiver cannot deceive me."