The Correct Criterion

The Islamic Ummah has been exposed to thoughts that do not emanate from Islam, most recently from the ideology of Capitalism, as part of a deliberate cultural invasion by the leading Western nations. Amongst the many corrupt concepts that have been introduced in this invasion, is one in which the mind is assigned the role of deciding which actions are good or bad. In other words the mind's judgement becomes the criterion for action. This invasion has harmed many Muslims, for they seek their own judgement in matters rather than submitting to the criterion of Islam. For example, many Muslims reject to pray because their mind has concluded that it is not beneficial for them. Furthermore, this invasion has been adopted by the existing governments in Islamic Lands as a basis by which to implement policies upon the Islamic Ummah. This article will examine how this invasion took place and the extent of its influence. It will also reveal the grave error in such an approach and will clarify its departure from the Islamic criterion for action.

The Introduction of the Incorrect Criterion

The use of the mind in deciding good and bad has been postulated by many civilisations. The Greeks, Aristotle and Plato in particular, expounded this idea in numerous treatises. The Ummah of Muhammad (saw) came across this philosophy as early as the 2nd Century After Hijrah. This occurred because as the Islamic State expanded through Jihad, it came at one time to encompass Ash-Sham. As part of consolidating these territories some Muslims embarked on the task of translating the works of the Greek philosophers into Arabic. The purpose of this exercise should have been related to that of consolidating the Non-Muslim people of Ash-Sham around Islam. For understanding their philosophy would have rendered the Muslims more able to refute the corrupt ideas that the Non-Muslims carried, hence aiding their passage to Islam. Unfortunately, many Muslims forgot the aim of the study and instead became enchanted by these philosophies, to the extent that they reinterpreted Islam so that it would be reconciled with the corruption. One of the most famous sects that arose as a result of this mistake was Al-Mu'tazzilah. Through the activities of such groups, many Muslims were corrupted in their understanding about the criterion for action. This problem was further compounded by the cultural invasion by the Capitalist nations, in the form of associations and institutions that all promulgated this philosophy in the Islamic Lands. Lastly, though not least, the destruction of the Khilafah allowed these nations to employ the use of the present rulers in Islamic Lands to enforce this understanding, through means which include the media and education.

The Extent of the Use of the Incorrect Criterion

Rulers, politicians, scholars, intellectuals and others use the mind as a way of deciding which actions are good and which ones are bad. One will find countless examples in the area of politics, economics and social issues, where the mind is taken to be the correct criteria in Muslim countries as opposed to Islam. However, if the mind is the criteria, this will only serve to introduce bias into decisions that will result in prejudice, greed and exploitation as inevitable consequences. This has led to a situation where a variety of opinions are expressed on the same subject, many of which contradict each other.

An example is that many opinions have been expressed on the subject of privatisation of utilities like water, electricity and gas. Not long ago in Pakistan, privatisation was rejected on the basis that it was a tool of exploitation by the colonialists. However, recently Pakistan has been allowing privatisation of public utilities. This completely contradictory policy is justified on the basis that it will create new jobs in the country. Another example is the attitude to medical treatment. Some would argue the use of a certain drug because of its benefit to the patient. Others would argue against its use because of its expense to society in general. Some Muslims are so enchanted by this view, that they even sought to re-interpret Islamic laws. Some went as far as to say that pork is forbidden because it comes from a 'dirty animal' and hence is harmful. People also claimed that Sajidah (prostration) during prayer discharges stored electrical charges from the body.

The Error of Using the Mind as a Criterion

What is immediately striking from these examples, is that the mind can give contradictory conclusions about the same subject. Many other examples could be brought to prove this. At one time Israel is denounced as an enemy of Muslims, at another it is portrayed as a friend. In one era fornication is seen as 'living in sin', in another it is seen as 'being in love'. In one decade America declared alcohol illegal under the laws of 'Prohibition', in another alcohol is declared legal. In one year assisting euthanasia in a patient with terminal cancer is seen as murder, but in another year, it is seen as 'mercy killing'. It now needs to be established why is it that the mind leads to so many contradictions.

The answer is made clear when one examines the manner in which the mind is influenced when making judgements:

1. Firstly, the effect of undertaking an action will establish what is of benefit to individuals and what is of harm. The perceived benefit or harm will vary from individual to individual depending on their experience, 'one man's meat is another man's poison' as the saying goes.
2. Secondly, the inclinations in man, as a result of his instincts and organic needs, establish likes and dislikes for individuals. These also will vary from individual to individual, as tastes will vary. So one man may dislike killing intensely whereas another may tolerate it and see it as a 'necessary evil'.

Both of these factors effect the mind in deciding good and bad. Therefore, it is inevitable that taking the mind as a criterion for what is good or bad is liable to contradiction.

Establishing the Correct Criterion

The fact is that actions are only material, they are not intrinsically good or bad. The factor that establishes an action to be either good or bad is external to the action itself. This factor is the objective for which the action is performed. So killing another human-being per se is neither good or bad. What determines whether it is good or bad is the objective for which it is undertaken. So the killing of a Non-Muslim of the Islamic State is bad. But the killing of a Non-Muslim aggressor who has declared war by occupying Islamic Lands is good.

Furthermore, these objectives are determined by the Aqeedah that one holds. In Capitalism, secularism is the Aqeedah and it deems that the objective in life generally is to attain the maximum pleasure when doing an action. This objective is to be borne out in every action. The mind is to decide how to achieve this pleasure. However in Islam, the Aqeedah states that Allah (swt) is the Creator and Organiser of man, life and the universe and hence the pursued objective in life is to seek the pleasure of Allah (swt). This is decided by Allah (swt), His judgement being available to Muslims in the Islamic texts. Therefore Allah (swt) is the sole Legislator for actions and He (swt) alone can establish what is good and what is bad. There is no place in Islam for benefit to be a criteria for establishing what is good or bad. With regards to the inclination of man to like or dislike a particular action, this is also fashioned by the Islamic criteria. This means that the Muslim should like what Allah (swt) wants him to like and dislike what Allah (swt) wants him to dislike. The Muslims' inclination towards an action is explained in the Islamic evidences. Actions are therefore not performed due to the benefit or harm that the mind may perceive, rather according to what Allah (swt) wants us to do. With respect to the inclinations, they do not determine whether the action is undertaken or not, but themselves are in agreement with inclinations that Islam has mentioned.

These facts have been established by Allah (swt) and his Messenger, Muhammad (saw), in numerous evidences, two of which are mentioned below: Allah (swt) has revealed,


''Fighting is prescribed upon you and you dislike it, but it maybe you dislike a thing and it is good for you. And it may be you like a thing and it is bad for you. Allah (swt) knows and you know not.'' [ 2:216]


The Prophet Muhammad (saw) said, ''None of you truly believes until his desires conform with what I brought''. (Muslim)

Applying the Correct Criterion

From the above it is clear that Islam does not allow the actions to be decided upon by the benefits perceived by the mind, or the inclinations someone may have towards the action. So if Islam were applied as the criterion in Islamic Lands it would lead to a completely different situation from the one described at the beginning of this article. Privatisation of public utilities in the Islamic Lands, such as Pakistan, is bad. This is decided by Islamic texts, not by the mind. It is bad because Rasool (saw) said, ''The people have a right in three things : the water, the pastures and the fire.''(Abu Da'ud)

Therefore, Islam views these utilities as the property of the people and it is haram for them to be privatised. This judgement will not change from era to era or year to year. With respect to the usage of medicine to treat ailments, it is a good action since Muhammad (saw) recommended Muslims to seek the cure of any illness. This action should be liked since Muhammad (saw) wanted us to like it even if we may dislike it. This is irrespective of the benefit that a drug may bring to a patient. This is to be considered in every action. Thus, pork is forbidden because Islam has decided so, not because it is a 'dirty animal'. Sajidah, which is part of the prayer, is an obligation because Islam has decided, not because it discharges electrical charges. Indeed, when Islam is applied as a criterion, Muslims are sure and consistent in their conduct. For Allah's (swt) revelation is not subject to the limitations of the mind, which has been elaborated above.

This process of inventing rational reasons in the rituals of Islam is of extreme danger since it may lead to the disobedience from certain rituals that have no apparent rational reason and weakens Islam immensely.

Conclusion

The problems that result in the Islamic Lands as a result of using the mind, when making judgements upon actions, can be seen very clearly. Such decisions are characterised by contradictions, adding to the problems that Muslims already face. Furthermore, the use of the mind in this way clearly contradicts the criterion that Islam has established. For Islam decides what the mind should or should not accept in terms of what is good and bad, and never the other way round. What remains is for the Muslims to seek to restore Islam as the sole criterion in all matters in Islamic Lands, so that once again the Ummah can proceed in a productive, unified manner.

Today, Muslims discuss issues and proceed through life in the absence of this mindset, and for this reason, we see that Muslims cannot agree on anything, and oftentimes, discussions are an incoherent stew of haphazard ideas that typically break down.

Therefore, our focus should be towards working to built this mindset and this frame of thinking. Once the correct Islamic mindset is established among Muslims, we will see this manifested in their personality, their actions, their outlook, their behavior, and the manner in which they discuss issues. This is by no means an easy task, and it requires understanding what constitutes the correct Islamic mindset, the factors that led to the deterioration of this mindset, the obstacles that currently stand in front of rebuilding this mindset, and key ideas that we need to clarify in order to reconstruct this mindset once more..