Alinority Fiqh

12.7 Alinority Fiqh

Some Muslims claim that since Muslims in the West are minorities, this constitutes grounds for establishing a Alinority Fiqh. For instance, a preposterous claim is made that some of the rules of the “classical” Fiqh cannot be applied in an unlslamic Society, including the Riba.

First of all, to have a minority mindset is alien to Islam. If Prophet Muhammad (saaw) thought and acted as a minority to establish minority rights in Mecca we would probably

not be Muslims today. The Prophet (saaw) called for the comprehensive establishment of Islam.

This was the attitude of the Prophet (saaw) from the very beginning of the Dawah. Thus, Muslims should not think of themselves as minorities but rather as carriers of a Message from Allah (swt).

The Ahkam (rules) in Islam are of two types:

A. Rules related to individuals such as praying, fasting, etc. Every Muslim has to abide by these types of Ibadah whether Islam is applied or not applied in a society and whether the person is living in Mecca or Paris.

B Rules which cannot be applied except through the Khilafah State, such as applying the Hudud (punishment), collecting Jizya, etc.

It is not the responsibility of an individual to apply any punishment on behalf of the State. This principle applies to Mecca or Paris. Whether a Muslim lives in the Islamic State or not, he has to abide by the rules related to individuals. However, living in a non-Islamic society does not signal a green light for Muslims to justify, patch, compromise, or alter Allah (swt)’s rules. It should be clear to us that there is no justitication for a Alinority Fiqh.

As Muslims, we must have a deep rational conviction that Islam is from Allah (swt) and therefore we must accept it in its totality. This fact should motivate us to live according to Islam and to call the people to apply Islam in the society because Islam is not just composed of rules related to individuals but is a comprehensive way of life, the Deen-ul- Haqq

Conclusion

Presently, the decline in the Muslim Ummah, whether it is political, economic, or intellectual, is due to only one reason: the absence of Islam from our lives as a comprehensive ideology.

The societies in the Muslim world are organized by un-Islamic systems, sprinkled with a few Islamic rules related to marriage, divorce, inheritance, and Ibadah; While, laws related to ruling, economics, education, and foreign affairs, have no Islamic orentation.

As an example, the educational curricula, to which the Muslims are subjugated, are not designed to create the Islamic personality, whereby the individual judges and evaluates issues of life according to Islam.

On the contrary, those who graduate from the educational curriculum in the Muslim World limit their belief only to the spiritual aspect of Islam. They view life based on pragmatism or benefit and consequently embark on actions rooted in these thoughts, while these actions should have been based on the Daleel from Islam.

Issues related to the Islamic Aqeedah itself, such as arriving at the rational conclusion in the existence of Allah (swt), are omitted from the present day curriculum. This threatens to rip apart the very fabric which binds the Muslim Ummah together the Aqeedah. This threat comes in the form of a discussion of Islam as a philosophical idea or a religious dogma, lacking the ability to address contemporary problems and occurrences.

The impact of all of this has resulted in a crippling effect on the presentation and comprehension of the Fiqh. People in the Muslim world view the Fiqh in the same light

that people in the West view theological or divinity studies, i.e. as an easy discipline, studied by either the “religiously” inclined or by those who are not smart enough to study the sciences or technology.

This view of the Fiqh is the direct result of the deviant educational curricula present in the Muslim world. These examples are not only related to the educational system; rather, they per-vade throughout the entire society, since the entire structure of the society is un- Islamic.

In the midst of this environment, how can the Ummah once again flourish? After destroying the Khilafah and then granting us pseudo-independence, the Imperialists made sure that the Muslim lands would remain ideologically and intellectually occupied. They achieved this by creating a gap in our personality whereby we would believe in the Islamic Aqeedah yet not view life based on it. Thus, loosing the trust and confidence in the ability of Islam to solve our problems.

Consequently, it is not surprising that the educational curricula producing such confused Muslims are written by the international tool of our enemy, UNESCO, an agency of the United Nations.

Realising this, the highest priority of the Ummah must be to bring Islam back into our lives as a vibrant and comprehensive ideology. The total application and implementation of Islam will stop the current decline of the Ummah. This task must not be undermined or underestimated by the Ummah. It is a matter of life and death.

“O you who Beileve! Answer the call of Allah and His Messenger, when he Calls you to that which will give you life; and know that Allah comes in between a man and his heart, and that it is He to whom you shall return.” (Al-Anfal 8: 24)

A s mentioned earlier, we are fortunate to be from the Ummah of Muhammad (saaw). This pride and honor should stimulate, motivate, and mobilize us to work to regain the rightful status of the Ummah of Mohammed (saaw) as leaders of the World. An Ummah which brings to life the Ayah: