One of the greatest sources of confusion is an understanding that as long as the ends are Islamic, non-Islamic means are justified.

The world today is a confusing place in the mind of the Muslim seeking to live by Islam. One of the greatest sources of confusion is an understanding that as long as the ends are Islamic, non-Islamic means are justified. This assumption however, is a direct consequence of a failure to focus continuously on the most fundamental objective of their actions as Muslims, namely the worship of Allah (swt). If this was the focus, there would be no need to look for ends or means outside of Islam. In the paragraphs below, we examine this issue closely and show that it is sinful to conduct our lives following the principle that the ends justify the means.

Messenger of Allah- the best example When the Messenger of Allah (saw) started his call to the Qur'aysh, he (saw) and the Sahaba (ra) embarked on one of the greatest ends that Islam has prescribed. Whilst engaged in achieving these ends, they faced many obstacles. The Qur'aysh adopted many strategies against the Prophet (saw) and his Sahaba (ra). For example, they embarked on a terrible smear campaign accusing the Prophet (saw) of being mad, amongst other things. They also resorted to horrific torture of his (saw) followers, for example that of the family of Yaasir (ra). They even boycotted the Muslims for three whole years. Yet, throughout all of these hardships the Muslims were not tempted to look to means outside that which Islam had given them. In fact, many non-Islamic means were offered during these troubled times. For example, the Qur'aysh at one time offered to worship Islam one year, on condition that the Muslims would idol-worship the following year. The Muslims could have argued that such means may have actually achieved their ends. They could argue that during that one year the Qur'aysh would like Islam and stick to it. They could also argue that it would bring protection to the Muslims, another noble ends. Yet, this offer was rejected because the means were non-Islamic. Allah (swt) sent down Surat al-Kafiroon as that rejection. The hardships continued, and with them another set of tempting, non-Islamic means. The Prophet (saw) set out to achieve another Islamic end. That was the seeking of nussrah (material support) from other tribes for Islam. This nussrah was the military support needed to establish the Islamic State. In Ta'if, Banu Thaqifah hurled stones at him (saw). He (saw) had been rejected from many other tribes, when he (saw) came across Banu 'Aamir ibn Sa'sa'ah. After listening to the Messenger's call, they accepted to give him nussrah. But in return, they wanted to take authority after him. What an offer! The Muslims could have argued that Banu Aamir only had a single, simple demand. They did not ask the Muslims to idol-worship as the Qur'aysh had done, they asked for just one law to be compromised. Yet, he (saw) replied, ''Authority is a matter which Allah places where He pleases.'' It was not for the Prophet (saw), or indeed any Muslim, to seek to obey Allah (swt) in a manner that disobeyed Allah (swt) in even a single matter.

Lessons from the Prophet's (saw) example Upon hearing this Banu Aamir also declined to help. Yet, through perseverance eventually nussrah was given elsewhere and the Islamic State was established in Madinah. The Muslims had achieved the Islamic ends through the Islamic means. This was because at all times they were aware that both the means and the ends must come from what Allah (swt) has defined as worship. They did not let the apparent benefits blind them from this objective. Nor did they let the incredible hardships divert them from looking for means outside of this objective. For the Prophet (saw) said, ''Every action is judged by its (niyyah) intention.'' This does not mean that the end is the niyyah, hence justifying all the means, as some say. Rather it means that all the actions that are performed, whether they are found within the means or the ends, must come from Islam.

Muslims find themselves today oppressed and helpless, with kufr rule imposed upon them. Accordingly, several groups have been established to help redress the situation by working to establish the deen of Allah (swt). Unfortunately, they differ in the methods they adopt to achieve this end. Partnership with incumbent non-Islamic governments or parties under a secular system is a method that warrants particular mention as many groups advocate it without due regard for the Islamic teachings. Take the cases of establishing islam through an unashamed system, such as Necmittin Erbakan and his Refah party in Turkey for example. It makes a stark contrast to the example of the Prophet (saw) illustrated above. Erbakan claimed he wanted Islam as an authority, so accepted to take a position in a secular government. Had he been in the position of the Prophet (saw), he would have jumped at the offer being made. The apparent benefits for the Prophet (saw) and his Sahaba (ra) were far greater. Yet the Prophet (saw) refused to accept it. Both the ends and the means to achieve it must be according to Islam. Inherent in the partnership with non-Islamic governments is the acceptance to implement Islamic and non-Islamic laws concurrently. Usually, the Islamic laws are restricted to social and civil laws while the rest of the system including criminal law, foreign policy, economy and ruling system remain un-Islamic. The implementation of any kufr law is haram and those who accept such compromises are sinful. As Allah(swt) says in the Qur'an,

''And do not mix the Truth with the Falsehood'' [2:42]

Banu Aamir asked for the compromise of one law, not whole government portfolios and departments, yet their offer was rejected.

Implications upon criterion for action in society The mentality that is nurtured by those who hold that the ends justifies the means is essentially materialistic. Consequently, the distinction between the ends and the reason for their pursuance becomes removed. The ends become the motive for action rather than the pleasure of Allah (swt). Material success becomes the paramount criterion for assessment rather than halal and haram. Take Malaysia for example. Those in authority in Malaysia advocate Islam in their secular set up and have gained the approval of many Muslims due to their apparent economic success by adopting the capitalist method. Yet they fail to implement Islam comprehensively. Such attitudes open the door to compromise on all issues in Islam, with the ultimate result being that the line between halal and haram becomes absent. Additionally, intentions for performing actions become other than purely for Allah's sake as the ends are sought for their own sake. This would open the floodgates for a society devoid of a stable criterion for action. So, someone could bring an argument that for the sake of paying zakah, a noble end, one may steal from his neighbours. Or for the sake of building a mosque, one may place the funds in a high interest account. These days, such actions are done with such regularity that the real objective of worshipping Allah (swt) is divorced not just from the means but also the ends. In the case of Erbakan, he was in court defending himself against charges of anti-secularism, by proving that he is in fact secular so as to avoid being banned. He had earlier sworn to, ''respect the secular constitution of the country, as well as the democratic and secular principles of Attaturk''. Sudan in its constitution proudly boasts partners with Allah (swt), by declaring that one of its sources of law is the tradition of the Sudanese people. As minorities in the West, one of the worst manifestation of this in the minds of the Muslims is the drive towards integration or a multi-cultural society as pushed in the US, UK and Australia. The process of integration requires Muslims to drop their core values. This is necessary because integration always takes place with something that is looked upon as superior. Obviously, a group would not want to integrate where the chances of material success are diminished. Integration, therefore, is actually a compromise of our Islamic belief with those of the Kuffar. And when we compromise on our beliefs, which ones do we discard? And which ones do we keep? And who is going to decide this for us? Islam came from Allah (swt) and therefore no one has the authority to mend or bend it according to their wish. Allah (swt) says in the Qur'an,

''And rule between them by what Allah revealed to you, and do not follow their vain desires lest they take you away from the truth which came to you.'' [ 5:48]

Conclusion 

When Muslims perform non-Islamic actions to achieve an Islamic end, they are in fact performing the actions for reasons that are of material value and losing the objective of worshipping Allah (swt). True worship of Allah (swt) is achieved by observing Allah's command in the process of working towards Islamic ends. Allah (swt) does not judge our actions by results, whether we actually achieved the end or not. Distinction between the ends and the fundamental reason for their pursuance must be drawn in order to purify our intentions. Muslims conduct their lives in accordance to Islam in order to please Allah (swt). It makes no sense to disobey Allah (swt) in order to obey Him. We do not know which act of disobedience may ultimately lead us to jahannam nor do we know which act of obedience may ultimately lead us to jannah. Hence we are obliged to do all the furood (obligations) and abstain from all the muharammaat (forbidden).

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