Why is this question important?

If the Qur’an is from God, it will explain the purpose of your life – what could be more important?

Could the Qur’an have been sourced from anywhere else but God?

To prove the authenticity of this book we have to establish that it could not have been sourced from anywhere but God Himself. This is what makes Islam a rational belief, not one that relies on any leap of faith.

The Arabic of the Qur’an is miraculous

It is well known that the pagan Arabs of the time of Muhammad [s] were great poets and writers of the Arabic language.

When the revelation started to come to Muhammad [s] it was the style of language which made the Qur’an different to anything that they’d every heard of.

The challenge of the Qur’an to write something equivalent to it

The unique literary form of the Qur’an is its miracle – the Quran is inimitable. The Qur’an states,

‘If you are in doubts about what We have sent down to Our slave,
produce another chapter equal to it,
and call your witnesses besides Allah,
if you are telling the truth.’ (2:23)

And,

‘Or do they say: “He has simply made it up”?
No, the truth is they do not believe.
Let them produce a discourse like it
if they are telling the truth.’ (52:33-34)

These verses are a challenge to produce a chapter (surah) that imitates the Qur’an’s unique literary form.

The tools needed to meet this challenge are:

• the finite grammatical rules of Arabic
• and the twenty eight letters that make-up the Arabic language

These are independent and objective measures available to all. After 1400 years, no one has managed to produce a chapter like the Qur’an. And the challenge is still open.

The Qur’an’s miracle is that it has a unique literary form that no person can produce.

‘Say: “If both men and jinn banded together
to produce the like of the Qur’an
they could never produce anything like it,
even if they backed each other up.” (17:88)

Where could have the Qur’an have come from?
There are now only two other possible sources – Muhammad (s) or God.

Did Muhammad (s) write the Qur’an?
Muhammad (s) was an Arab and spoke Arabic, but never claimed to be the author of the Qur’an. In fact he was never challenged as its author even by the people who hated him when he was alive.

The fact that Muhammad (s) did not write the Qur’an can also be seen clearly from definitely confirmed sayings of Muhammad (s) – narrated word for word (Hadith Mutawatir), of which there are many hundreds.

The style of language in Muhammad’s speech and the Qur’an are very different. And no matter how hard you try, your style of speech cannot be completely altered consistently, and certainly not over a period of 23 years in which the Qur’an was revealed.

A revelation from God

This leaves only one source of the Qur’an – God.

‘Will they not ponder the Qur’an?
If it had been from other that Allah,
They would have found many inconsistencies in it.’ (4:82)

‘We only sent you for the whole of mankind,
to bring good news and to give warning.
But most of mankind do now know it.’ (34:28)

The following is a translation from an Arabic leaflet.

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]

and

And there is nothing hidden in the heaven and the earth, but is in a Clear Book (al-Lowh al-Mahfooz) [Al-Naml 27:75]
and

And 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.

After reading this who has an excuse for not working for the Khilafah?

 The clear Evidences for the Obligation of the Khilafah

Islam has been reduced to merely a state "religion" and Secularism is hailed as the states Ideology. The Kuffar succeeded in divorcing our system, the Khilafah, from our lives.

"We must put an end to anything which brings about any Islamic unity between the sons of the Muslims. As we have already succeeded in finishing off the Khilafah, so we must ensure that there will never arise again unity for the Muslims, whether it be intellectual or cultural unity"
The British Foreign Minister addressing the British Prime Minister shortly before World War II.

"The situation now is that Turkey is dead and will never rise again, because we have destroyed it's moral strength, the Khilafah and Islam" Lord Curzon, British Foreign Minister, infront of the House of Commons after the Lausanne Treaty of July 24th 1924.

Is it any wonder, then, that Muslims today don't even know about their true ruling system? That they've never even heard the word Khilafah uttered in any discussion related to their revival? The British have succeeded in "educating" us to such an extent that we run towards their system and rush to abandon our Deen. So what is this Khilafah? Why is it so vital for Islam?

The mechanism through which we live Islam is the Khilafah ruling system. This is the same Khilafah ruling system that the Khulafa Rashideen implemented and the same one which existed right up until 3rd March, 1924, when it was destroyed by the British agent and traitor, Mustafah Kemal. The Prophet (saw) said:

"The knots of Islam will be broken one by one until everyone of them is undone. The first to be undone will be the knot of ruling and the last will be the knot of Salah" (Musnad of Imam Ahmed)


THE FARD (OBLIGATION) OF AL-KHILAFAH
In the Glorious Qur'an:

Allah (SWT) says in the translation of the meaning of the Qur'an ul-Kareem (TMQ):

1. "But no, by your Lord, they will not have Eeman until they make you (O Prophet) rule between them in that wich they dispute, and they find in their souls no resistance against your decisions, but accept them with the fullest conviction" (TMQ 4:65).

2. "Indeed, we have revealed to you the book with the truth so that you may rule between mankind by that which Allah has shown you" (TMQ 4:105).

3. "So rule between them by that which Allah has revealed, and follow not their desires, but beware of them in case they seduce you from just some part of that which Allah has revealed to you" (TMQ 4:49).

4. "Whosoever does not rule by that which Allah has revealed, they are disbelievers (Kafiroon).....the thaalimoon (oppressors)....the fasiqoon (evil doers)"
(TMQ 4. 5:44-47)

These ayaat(versus) of Qur'an, and many others, prove beyond doubt the obligation of ruling by what Allah has revealed. The first one in particular refers to the Muslims directly by stating that we have no real Imaan (belief) until we make them judge between us by Allah's revelation. This is an indication of the obligation for all Muslims to establish Allah's ruling system.


In the Ahadeeth of our beloved Prophet (saw):

1: Imam Muslim narrated from Abu Hazim who said:
I was with Abu Hurairah for five years and I heard him narrate from the Prophet (SAW) that he said: "The Prophets used to rule Bani Israel. Whenever a prophet died another prophet succeeded him, but there will be no prophets after me; instead there will be Khulafaa' (Khalifahs) and they will number many". They asked: what then do you order us? He said: "fulfil allegiance to them one after the other. Give them their dues. Verily Allah will ask them about what he entrusted them with".

This Hadeeth is a clear statement of the fact that the form of government in Islam, after the Prophet (SAW) is the Khilafah, and not an Islamic Republic, Islamic Socialist Republic or Islamic Imarah. This understanding is supported by numerous other Hadeeth that indicate the only system of government in Islam is the Khilafah.

2: Imam Muslim narrated from Abdullah bin 'Umar who said that the Prophet (saw) said,

"One who dies without having bound himself by an oath of allegiance (to a Khalifah) will die the death of one belonging to the days of ignorance (Jahiliyah)".

3. Ahmed and Ibn abi 'Asim narrated that the Prophet (saw) said,

"Whosoever dies and he does not have over him an Imaam, he dies the death of Jahilyyah".

Thus the Prophet (SAW) made it compulsory that every Muslim should have over him an Imaam, which is also represented by having a pledge of allegiance (bayah) on his or her neck. The pledge of allegiance is not given to anyone except the Khalifah. The Ahadeeth inform us that those who run the affairs of Muslims are Khalifahs (some times called Amir ul-Mu'mineen or the Imam). Therefore, this is a command to establish or appoint them.


In the sayings of the Sahabah:

Ali ibn abi Taalib (r.a.) said, "The people will not be straightened except by an Imaam (Khaleefah), whether he is good or bad".
(Bayhaqi, No. 14286, Kanz ul-ummal)

Abdullah ibn 'Umar (r.a.) said "The people in the Ummah will not suffer even if they were oppressors and sinful if the rulers were guided and were guiding. But the people in the Ummah will suffer and perish even if they were guided and were guiding if the rulers were oppressors and sinful".
(Abu Nu'aim narrated in 'Hulayat Awliyyah.)

'Umar ibn al-Khattab (r.a.) said,
"Laa Islam bi laa Jamaa'ati wa laa jamaa'ati bi laa Imaarah, wa laa Imaaratu bi laa sam'on wa taa'ah".
"There is no Islam without a community, and there is no community without a leadership, and there is no authoruty without hearing and obeying".

In the sayings of the Ulemaa:

Imam al-Qurtubi said in his Tafseer of the verse, "Indeed, man is made upon this earth a Khaleefah" (TMQ 2:30) that:
"Haatheeh il-Aayatu asalun fee nasabi Imaamin wa Khaleefatin, yosma'oo lahu wa yotaa'u li-tajtami'i bihi il-kalimatih, wa tonaffithu bihi ahkaam il-Khaleefah, wa laa khalaafu fee wajoobi thalik bayna al-Ummati wa laa bayn al-a'immah, illa maa rawaya 'an il-Asam al-Mu'tazzili..."
"This Ayah is a source in the selection of an Imaam, and a Khaleefah, he is listened to and he is obeyed, for the word is united through him, and the Ahkam (laws) of the Khaleefah are implemented through him, and there is no difference regarding the obligation of that between the Ummah, nor between the Imams except what is narrated about al-Asam, the Mu'tazzili (a deviant group)...".
(Tafseer ul-Qurtubi 264/1.)

Imam al-Qurturbi (rh.a.) also said,
"The Khilafah is the pillar upon which other pillars rest".

Imam an-Nawawi (rh.a.) said,
"Ijma'oo 'alaa annahu yajib 'alal-Muslimeena nasabun Khaleefah".
"(The scholars) consented that it is an obligation upon the Muslims to select a Khaleefah".
(Sharhu Sahih Muslim page 205 vol 12)

Imaam al-Ghazali (rh.a.) when writing of the potential consequences of losing the Khilafah said,
"The judges will be suspeneded, the Wilayaat (provinces) will be nullified, ... the decrees of those in authority will not be executed and all the people will be on the verge of Haraam".
(al Iqtisaad fil Itiqaad page 240.)

Ibn Taymiyyah (rh.a.) said,
"Yajib an yo'rafa anna wilayata amr in-naasi min a'thami waajibaat id-Deen, Bal laa qiyaamu li-Deen illa bihaa".
"It is obligatory to know that the office in charge of commanding over the people (ie: the Khilafah post) is one of the greatest obligations of the Deen. In fact, their is no establishment of the Deen except by it....this is the opinion of the salaf, such as al-Fadl ibn 'Iyaad, Ahmed ibn Hanbal and others".
(Siyaasah Shariyyah - chapter: 'The obligation of adherence to the leadership'.)

Imam abu ul-Hasan al-Mawardi (rh.a.) said,
"'Aqd ul-Imamati li man yaqoomu bihaa fil-ummati wajib bil-Ijmaa' ".
"The contract of the Imamah (leadership) for whoever is standing with it, is an obligation by Ijmaa'a (consensus)".
(al-Ahkam us-Sultaniyyah [Arabic] p 56.)

Imam Ahmed (rh.a.) said:
"Al-Fitnatu Ithaa lam yakun Imaamun Yaqoomu bi amril-Muslimeen", which means,
"The Fitna (mischief and tribuulations) occurs when there is no Imaam established over the affairs of the people".

Abu Hafs Umar al-Nasafi (rh.a.) a noted scholar of the 6th century Hijri states;
"The Muslims simply must have an Imam (Khaleefah), who will execute the rules, establish the Hudud (penal system), defend the frontiers, equip the armies, collect Zakah, punish those who rebel (against the state) and those who spy and highwaymen, establish Jum'ah and the two 'Eids, settle the dispute among the servants (of Allah), accept the testimony of witnesses in matters of legal rights, give in marriage the young and the poor who have no family, and distribute the booty".

Imam Al-Juzayri, an expert on the Fiqh of the four great schools of thought said regarding the four Imams, "The Imams (scholars of the four schools of thought- Shafi'i, Hanafi, Maliki, Hanbali)- may Allah have mercy on them- agree that the Imamah (Leadership) is an obligation, and that the Muslims must appoint an Imam who would implement the deen's rites, and give the oppressed justice against the oppressors".
("Fiqh ul-Mathahib ul- Arba'a" [the Fiqh of the four schools of thought], volume 5, page 416.)

Imam al-Haythami said,
"A'lamu anna Sahabata- Ridhwaan Allahu 'alayhim -Ajma'oo 'ala anna nasab al-Imaamata ba'd inqiraadhi zaman in-Naboowa waajibon bal ja'aloohu ahamu wajibaat hayth ushtaghloo bihi 'an dafani rasool illah".
"It is known that the Sahabah (r.a.h) consented that selecting the Imaam after the end of the era of Prophethood was an obligation (Wajib). Indeed they made it (more) important than the (other) obligations whilst they were busy with it over the burial of the Prophet (saw)".
(al-Haythami in Sawaa'iq ul-haraqah:17.)



THE OBLIGATION OF THERE BEING ONLY ONE KHALIFAH FOR THE ENTIRE MUSLIM UMMAH:
In the ahadeeth of the beloved Prophet (saw)

1) The Prophet (saw) said: "When the oath of allegiance has been taken for two Khalifs, kill the latter of them". (Narrated in Sahih Muslim by Sa'id al-Khudri)

2) The Prophet (saw) also said: "Whoso comes to you while your affairs has been united under one man, intending to break your strength or dissolve your unity, kill him." (Narrated in Sahih Muslim by 'Arfajah)

So what is with the Muslims who insist on establish regional Islamic Imarah's (Governments) based upon nationalistic divisions drawn up by the British and her fellow colonialists? Cannot we see beyond the plans of the Kuffar? What of those Muslims who wish to establish Islamic Governments in "their own" country and then to resume normal relationships with the rest of the Muslim countries, as if the rest of the Muslim countries are perfectly legal under Islam? Having more than one Khalifah for the entire Ummah is a sin, a fitnah and a division in our ranks.


In the Ijma'a (consensus) of the Sahabah (r.a.)

It is in the books of "As-Sirah" of Ibnu Kathir, "Tarikh ut-Tabari" by at-Tabari, "Siratu Ibn Hisham" by Ibn Hisham, "As-Sunan ul-Kubra" of Bayhaqi, "Al-fasil-fil Milal" by Ibnu Hazim and "Al-A'kd Al-Farid" of Al-Waqidi, that Al-Habbab Ibn ul-Munthir said when the Sahaba met in the wake of the death of the Prophet (SAW) (at the thaqifa hall) of Bani Sa'ida:

"Let there be one Amir from us and one Amir from you (meaning one from the Ansar and one from the Mohajireen)". Upon this Abu Bakr replied: "It is forbidden for Muslims to have two Amirs (rulers)..." Then he got up and addressed the Muslims.

It has additionally been reported in "as-Sirah" of Ibnu Ishaq that Abu Bakr went on to say on the day of Thaqifa: "It is forbidden for Muslims to have two Amirs for this would cause differences in their affairs and concepts, their unity would be divided and disputes would break out amongst them. The Sunnah would then be abandoned, the bida'a (innovations) would spread and Fitna would grow, and that is in no one's interests".

The Sahabah (ra) agreed to this and selected Abu Bakr (ra) as their first Khalifah. Habbab ibn Mundhir (ra) who suggested the idea of two Ameers corrected himself and was the first to give Abu Bakr the Baya'a (pledge of allegiance). This indicates an Ijma'a of all of the Sahabah (ra) and thus is a divine source for us. Ali ibni abi Talib(ra), who was attending the body of the Prophet (saw) at the time, also consented to this.


In the quotes of famous scholars:

1. Imam ash-Shawkaani wrote in his book "Tafseer al-Qur'an al-Atheem", volume 2, page 215: "It is known from Islam by necessity (bi-dharoorah - i.e.: like prayer and fasting) that Islam has forbidden division amongst Muslims and the segregation of their land".

2. The well renowned Imam Hassan Al-Mawardi(ra) in his book "Al-ahkam Al-Sultaniyah" page 9 says: "It is forbidden for the Ummah to have two Imams (leaders) at the same time."

3. Imam An-Nawawi in his book "Mughni Al-Muhtaj", volume 4, page 132 says: "It is forbidden to give an oath to two Imams or more, even in different parts of the world and even if they are far apart".

He also stated in his book, "Sharhu Sahih Muslim" (explanation of Sahih Muslim) chapter 12 page 231, "If a baya'a were taken for two Khalifahs one after the other, the baya'a of the first one would be valid and it should be fulfilled and honoured whereas the baya'a of the second would be invalid, and it would be forbidden to honour it. This is the right opinion which the majority of scholars follow, and they agree that it would be forbidden to appoint two Khalifah's at one given time, no matter how great and extended the Islamic lands become".

4. The Imam Ibnu Hazm in his book "Al-Muhalla", volume 4, page 360 says: "It is unlawful to have more than one Imam in the whole of the world".

5. Al-Imam Al-Juzieri, an expert on the Fiqh of the four great schools of thought said regarding the four Imams, "...It is forbidden for Muslims to have two Imams in the world whether in agreement or discord."
From: "Fiqh ul-Mathahib ul- Arba'a" (the fiqh of the four schools of thought), volume 5, page 416.


CONCLUSION: 

In Conclusion it can be seen that the Khilafah ruling system implements the whole of Islam, thus Islam and the Muslims depend on it. It is not just one fard but the mechanism through which Islam is implemented. This is why the Prophetic calender of the Muslims starts with Yr 1 Hijri. What the Hijrah signifies is the leaving behind of the Makkan Shirk and the establishment of Islam in Madina as a governing system. So year 1 Hijri begins from the first day of Islamic Government, not from the date of first revelation, or the Prophets (saw) birth as it could have done, and as the Christians practice. Thus anyone who makes excuses for this issue will be neglecting the biggest duty in Islam, to establish the Deen. The death of Jahillyyah will be upon him and so it is Fard to work with those who know about the Khilafah and who are working for it according to the methodology of the Prophet (saw), and this is the biggest duty upon the Muslims today above all else. Nobody can claim that this is an impossible task as Allah (swt) promises the victory of the believers and confirms:

"Allah has promised those amongst you who believe and work righteous deeds, that he will indeed grant them inheritance of power in the earth, as he granted it to those before them; that he will establish in authority their Deen, which he has chosen for them, and that he will change their state from a state of fear into a state of security and peace. They will worship me alone and not associate
partners with me, and those who reject faith after this, they will be the rebellious and the wicked" TMQ (an-Noor :55)

Imam Ahmed ibn Hanbal extracted that Huthayfah said the Messenger of Allah (saw) said:"The Prophecy will remain amongst you as long as Allah wills, then Allah will lift it when he wishes, then it will be a Khilafah Rashidah (i.e.: The first four Khalifahs) on the method of the Prophecy, it will remain for as long as Allah wills, then he will lift it when he wills, then it will be a hereditary leadership (i.e.: the Abbasid and Ummayid dynasties etc.) for as long as Allah wills then he will lift it when he so wills. Then there will be a tyrannical rule (i.e.: all the current Kufr regimes of the Muslims) for as long as Allah wills, then he will lift it when he so wills, then there will be a Khilafah Rashidah on the method of the Prophecy, then he kept silent."
(Musnad Imam Ahmed 4/273)

and concerning the liberation of Masjid al-Aqsa from the Jews, the Prophet (saw) said,

"Two Hijrah's will take place, and the latter will be to the place where your father Ibrahim may peace be upon him had immigrated (i.e.: Palestine)"
Note: Hijrah occurs when Muslims emigrate from Kufr lands to the Islamic state.

Subsequently, nobody can claim that this task is an impossible one as it has been promised success by Allah (swt) and his Messenger (saw). All that remains is for the faithful to rush to carry out this noble work and to carry the da'wah to this ummah and remind her of her Deen.

Imam Ahmed reported in his Musnad (5/35) that the Messenger (saw) said:
"If the people of as-sham (Palestine, Lebanon, Jordan, Syria) went astray then there would be no goodness amongst you, but however there will continue to be a group supported from my ummah, and they will not be bothered by those who disapproved until the day of Judgement".

May Allah make us from that group, and support us in re-establishing his Deen on his earth. Ameen.

By Abu 'Ammar

Recently, Saudi Arabia's interior minister warned the pilgrims that they should not involve politics in Hajj. The current rulers in the Muslim lands are attempting to prevent Muslims from gathering and discussing issues and ideas which are pertinent to the future of the Ummah. Politics which is the act of "taking care of the affairs of the Ummah according to Shar'a rulings" is an integral part of Islam. We must take it upon ourselves to reclaim Islam and discuss the issues affecting the Muslim Ummah in all gatherings. 

Prior to the commencement of Hajj, Saudi authorities were warning pilgrims not to stage any protests during the ritual. Saudi Arabia's interior minister Prince Nayef bin Abdul Aziz said, "It is not permitted to undertake any actions which are not part of the ritual... and we will not permit anyone to damage the hajj or the pilgrims."

Hajj is an amazing journey where Muslims have an opportunity to strengthen their relationship with Allah سبحانه وتعالى. It is also an event where Muslims from every corner of the earth gather together as one Ummah to strengthen the bonds of brotherhood. Today, the pilgrims are grouped according to the nation states they belong to. Furthermore, Muslims are not given an opportunity to bond with each other, by getting to know one another and discuss our condition as Allah سبحانه وتعالى has revealed:

إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا

"We have created you of a male and a female, and made you tribes and families that you may know each other." [Al-Hujraat, 49:13]

Obstructing the Ummah: Hajj and Beyond

The discouragement of Muslims gathering and discussing the affairs of the Ummah is not only seen at the time of Hajj. Rather, this is a recurring theme throughout the Muslim world. Rulers regularly prevent Muslims from gathering and discussing issues and ideas which are pertinent to the future of the Ummah. Such preventions are usually enforced with great hostility and aggression:

• Palestine - In November 2007, 36-year-old Hisham Baradi died in a hospital after Palestinian police shot him in cold blood. According to reports, riot police and other security forces moved in on members of Hizb-ut-Tahrir as soon as they left masjids in the cities of Ramallah, Nablus and Hebron aiming to march in non-violent demonstrations planned against the treacherous Annapolis Conference attended by Abbas and other Arab rulers.

• Turkey - In July of this year, KöklüDeğişim Magazine organized a Khilafah conference in Istanbul. Two weeks prior to the conference, the organizers received permission from the Governor of Istanbul and notified him of the speakers along with a summary of their speeches. On the day of the conference - in the early morning - the Turkish police arrested (without any resistance) 200 speakers and attendees which led to the cancellation of the conference.

• Bangladesh - In September of this year, Muslims in Bangladesh organized a peaceful rally outside the national masjid after Jummah prayers calling for the re-establishment of the Khilafah and a unified Muslim Army. The rally, which was attended by several thousand Muslims was prevented by the police. Furthermore, they arrested 30 Muslim activists.

• Pakistan - In October of this year, 30 members of Hizb-ut-Tahrir were arrested in Islamabad while they were having a seminar in a residential home.

Islam: A Complete Way of Life

Islam is more than a mere set of rituals; rather it is a complete way of life. Islam does not confine the relationship between man and his Creator to his personal sphere. Instead, Islam properly recognizes that man needs guidance from Allah سبحانه وتعالى in all affairs, especially in the matters of siyasah (politics), which is "taking care of the affairs of the Ummah according to Shar'a rulings". As such, it is part of our Deen to be concerned with the affairs of our brothers and sisters across the world. Allah سبحانه وتعالى revealed:

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

"The believers are nothing else than brothers. So make reconciliation between your brothers, and fear Allah, that you may receive mercy." [Al-Hujraat, 49:10]

The Prophet صلى الله عليه وسلم said: "You will see the believers in their mutual kindness, love and sympathy just like one body. When a limb complains, the whole body responds to it with wakefulness and fever." [Muslim & Bukhari]

The ayah and hadith make it clear that it is part of our Deen to be concerned about the Ummah. Just as our hearts fill with joy when we see our brothers and sisters in their success, we are also overwhelmed with sadness and pain when we see their hardship and suffering. As a result, it is only natural that when we meet our fellow Muslims - be it at Hajj or after prayer at the masjid - that we discuss our problems and the solutions on how to resolve them.

Siyasah in the Gatherings of Muslims

When we look to the example of the Prophet صلى الله عليه وسلم and the Sahabah (ra), we see that the Muslims gathered and engaged in siyasah (politics) be they in Hajj, or outside of Hajj.

In the Hujat-al-Wada sermon which occurred during the Prophet's صلى الله عليه وسلم Hajj, RasulAllah صلى الله عليه وسلم discussed many issues that concern the affairs of Muslims including the property of a Muslim, riba, the obligations of men towards women and the equality of all Muslims with the exception of their Taqwa.

The masjid itself (which today is known only as a place of Juma, Jamat, Qiyamul-Layl and maybe some Islamic education) used to be the center of all activities. During the time of RasulAllah صلى الله عليه وسلم it was a place to congregate and discuss the affairs of the Ummah. For example, the news of Zayd (ra), Jafar (ra) and Abdullah ibn Rawaha (ra) being martyred at the Battle of Mua'ta was relayed to the Muslims by the Prophet صلى الله عليه وسلم in the masjid while he was on the minbar.

After the death of RasulAllah صلى الله عليه وسلم and prior to burying his body - an action which Shar'a requires urgency - the Sahabah (ra) gathered, discussed and debated as to who should be the leader of all Muslims. It was after heated discussions that Abu Bakr (ra) was nominated as the Khaleefah. Only after the appointment of Abu Bakr (ra) was the body of the Prophet صلى الله عليه وسلم buried.

During the Khilafat of Abu Bakr (ra) the tribes in the Arabian Peninsula apostatized and rebelled against the Islamic State. He then gathered the Sahabah (ra) in the masjid to discuss whether the Muslims should declare war on the apostates and rebels. When Umar (ra) was the Khaleefah, he used to meet the Wulaa (governors) during Hajj to discuss their activities and any issues of the Muslims in the region.

We can also see throughout the Islamic history stories of how the Ummah would not let any wrong pass by their eyes without correcting it even if it was the doing of a governor or the Khaleefah himself. Those in authority did not respond by imprisoning, suppressing or torturing these people rather they were quick to correct themselves as they understood the great responsibility and accountability they had before Allah سبحانه وتعالى.

When Umar (ra) was the Khaleefah, he received some cloth and distributed it equally amongst the Muslims by giving them one piece each. When he was on the minbar it was apparent that he was wearing 2 pieces of cloth. Immediately, Salman al-Farsi (ra) said, "By Allah, we will not hear you, because you prefer yourself to your people." At this point Abdullah ibn Umar (ra) explained that he gave his father his cloth. Salman al-Farsi (ra) responded by saying: "Now we shall hear you."

In another incident, Muawiya ibn Abi Sufyan who was a governor ordered a person to sell a silver utensil received from the spoils of war for payment to the soldiers who went out in battle. The news of (this state of affairs) reached Ubada bin Samit (ra) and he stood up and said, "I heard Allah's Messenger صلى الله عليه وسلم forbidding the sale of gold by gold, and silver by silver, and wheat by wheat, and barley by barley, and dates by dates, and salt by salt, except like for like and equal for equal. So he who made an addition or who accepted an addition (committed the sin of taking) interest." So the people returned what they had received. This reached Mu'awiya and he stood up to deliver an address. He said, "What is the matter with people that they narrate from the Messenger صلى الله عليه وسلم such tradition which we did not hear though we saw him and lived in his company?" Thereupon, Ubada bin Samit (ra) stood up and repeated that narration, and then said, "We will definitely narrate what we heard from Allah's Messenger صلى الله عليه وسلم though it may be unpleasant to Mu'awiya. I do not mind if I do not remain in his troop in the dark night."

Seeking Solutions

The Ummah is seeking solutions to the problems that are currently plaguing it. The Muslims are growing tired of insincere rulers who would rather host a concert with scantily clad women than permit our Muslim sisters to wear the niqab at universities, as has happened in Egypt. It is fear that drives these despotic rulers to try their utmost to clamp down on any sincere gathering of Muslims working to free the Ummah of the problems that ail it. They are aware that they are sitting on borrowed thrones which do not rightfully belong to them, but rather belong to a sincere leader who will rule only by what Allah سبحانه وتعالى has revealed and fear no one but Him. It is only then that we can see this great Ummah return to the state that it was. Insha-Allah we will again see rulers who follow the method of the Prophet صلى الله عليه وسلم and fulfil their covenant towards Allah سبحانه وتعالى and the Ummah.

With ample evidence that all of Islam was discussed and that there was no separation between the rituals and other aspects of Islam we must take it upon ourselves to reclaim Islam from the treacherous rulers. By obeying only the commands and prohibitions of Allah سبحانه وتعالى we must return Islam back to the norm by making Muslim gatherings such as Hajj, the masjid and even family gatherings an arena to discuss the current affairs of the Muslim Ummah.

May Allah سبحانه وتعالى replace the current rulers with one who will work with the Ummah to resolve our issues in a manner that is pleasing to Allah سبحانه وتعالى.

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللّهَ وَرَسُولَهُ أُوْلَـئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ

"The believers, men and women, are Auliya' of one another; they enjoin (on the people) Al-Ma‘ruf, and forbid (people) from Al-Munkar; they perform As-Salat, and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise." [At-Tawba, 9:71]

Human beings are defined by what they are; not what they are not. Having a clear understanding of what a human is, his instincts, organic and vital needs and all that is manifested from them is crucial for humanity to be aware of the purpose of life and finiteness of the human being. An accurate and comprehensive understanding of these things will cause people to seek revival and progress in the path for humankind’s betterment. Humanity wants practical solutions for systematic problems; humans need to have their affairs organized as well as their instincts and needs satisfied in the proper way so that society will be in harmony and justice will prevail.

Types of Instincts

Human beings have three types of instincts:

1. The instinct of survival

2. The instinct of procreation

3. The instinct of worship

Instincts, such as the instinct of survival, manifest itself as an ensemble of organic and vital needs and drives. These needs and drives are not instincts but aspects that emanate from the instincts.

The instinct of survival

The need to defend oneself from danger either by the “fight or flight” response is one example of a manifestation of the instinct of survival. Other examples include having fear, courage, and hope; also, the desire to dominate and having power over others, the need for ownership, and many other manifestations are all included in the instinct of survival.

Emotions and attributes such as fear, courage and hope are used for the one’s survival. If a person were to be in a situation where his life is in jeopardy, he can use fear to escape the imminent danger or use courage to fight his way out of the predicament. Hope can be the yearning for things that will help an individual to survive. The propensity to control and dominate over others stems from the individualistic drive to maintain one’s status, in order to increase one’s chances for survival and to reduce the likelihood of being subjected to undesirable conditions. As for the need to possess things, the need to live in a place of shelter, to have food and clothing are all essential in maintaining one’s well being, which is important for survival.

The instinct of procreation

Sexual desire, parenthood, and the kindness for family are some of the manifestations of the instinct of procreation. Unlike the instinct of survival, the instinct of procreation is focused more on the survival and the continuation of one’s kind (humanity) as opposed to oneself. Sexual desires can be satisfied through sexual intercourse -- sexual intercourse can ultimately lead to the birth of a new child, continuing the existence of humanity by means of procreation. The love for one’s spouse is another aspect of the instinct of procreation. The tendency of a parent to love and even risk his or her life in order to protect the child is an example of caring for someone who came about as a result of the act of procreation; accordingly, this love is reciprocated by the child to the parent as well to one’s relatives, such as in the kindness to family.

The instinct of worship

From the monotheist to the atheist, the instinct of worship manifests itself as a reverence for something or someone that is regarded as higher than oneself. The object of veneration can be God or many gods, objects, people and even ideas and beliefs. Monotheists and polytheists believe in one god or many gods respectively; atheists or agnostics may not believe in God but the need to have their spiritual requirements fulfilled by the sanctification or devotion of something or someone such as an idea or a person exists in them as well.

Organic Needs Being Vital or Non-Vital

Hunger, thirst, sleep, sex, answering the call of nature, and many other organic and vital needs and drives are all manifestations of the different kinds of instincts. Hunger, thirst, sleep, and answering the call of nature, which all emanate from the instinct of survival, are vital organic needs that must be fulfilled; not fulfilling them will cause the subsequent death of an individual. Sexual desire, which comes from the instinct of procreation, should be fulfilled (in the proper manner), but not doing so is not vital for the survival of a person, although it will often cause the individual to be agitated. The worship of an entity fulfils the spiritual needs of an individual, but not satisfying the instinct of worship will not cause the subsequent death of a person, because the satisfaction of spiritual needs is not vital, although for many, it is essential to have the needs met in order to have a peace of mind and be in a state of well being.

Some manifestations of one kind of instinct can also manifest itself in another kind of instinct. Jealously can be part of the instinct of survival, as in the case of seeking leadership. It can cause a person to be jealous over a spouse, which is a manifestation of the instinct of procreation. It all depends on the situation at hand, which dictates what kind of instinct the manifestation is.

The need to satisfy organic needs is innate and independent of any external factors to stimulate the needs. For example, the presence of food is not necessary to cause a person to be hungry for the reason that the need to consume food and drink is an innate aspect of an individual. Furthermore, the organic needs cannot be satisfied at the expense of other organic needs. For example, one cannot satisfy the need to eat and drink by sleeping, because the need to eat and drink cannot be satisfied in any other way except by consuming food and drinks.

Why the Number of Instincts and Needs is not Indefinite

Many psychologists and scientists have contended that the human being has an indefinite amount of instincts. Consequently, many of these psychologists and scientists went on to formulate false theories based on their interpretation of instincts. The false theories and premises that they postulated have influenced society and its education; effectively, many attempts at rectifying the problems within a society were rendered futile because of the misunderstanding of the various aspects of the human being; satisfying the instincts and needs of humans in a way that does not lead to further problems was something that became elusive due to the lack of understanding and incorrect concepts.

One such example of such misunderstanding is the assertion that the brain is divided into segments that have distinct aptitudes; some brains have certain aptitudes that other brains may not have. Therefore, some will have a proclivity to a certain behavior while others will not, such as the inclination to be violent manifesting itself in some people and not in others. The truth of the matter is that the brain is one unit and the disparity of ideas comes as a result of the disparity of things that are perceptible through the senses and are understood by the previous information retained by the mind. There is no aptitude in one brain that is not found in another; all brains that are sound and healthy contain the ability to think about every matter whenever the tangible reality, senses, and previous information are made available to the brain. However, brains vary in their ability to digest and assess information, for example, the existence of divergence in the power of the senses – as in the natural

variation in eyesight. Therefore, it would be possible to feed any person with any type of data and he or she would have the ability to digest such data; hence, the claims that psychologists and scientists make about these aptitudes and their relationship with instincts are groundless.

An act such as murder or adultery cannot be justified by the claim that one has a predisposition to commit these acts, because while the instincts and needs require satisfaction**; the instincts do not force a person to take a specific method in the fulfillment of these instincts, needs and drives. The need to satisfy one’s hunger does not require a person to eat a specific food or object; it is a matter of choice of an individual to eat meat or vegetables; whether the individual chooses to eat a specific food or not is dictated by choice and not by instincts. Therefore, it is erroneous to link the method one chooses to satisfy the instincts and needs to a biological or genetic element in one’s physiological composition.

However, fulfilling these instincts and needs should not conflict with their purpose and natural disposition. For example, it would be wrong for someone to satisfy the need to consume food by eating rocks or poison, because doing such a thing is not harmonious with the purpose of the instinct and natural disposition of a human being and will lead to problems, such as death and other health-related issues. The same goes for other instincts and needs; they cannot be satisfied in a way that goes against is purpose and natural disposition.

Evidently, psychology’s interpretation of the instincts and its claims about the brain are inaccurate; as a result, such erroneous views lead to the belief that humans have an indefinite amount of instincts and are inclined to do certain behavior because of these instincts and genetic and biological factors. There are only three instincts and anything else other than these three are merely aspects of these instincts; for instance, fear, domination, and ownership are aspects of the instinct of survival; sanctification and worship are aspects of the spiritual instinct; and parent- and brotherhood are aspects of the instinct of procreation.

Conclusion

Contrary to what many people believe, the instincts of human beings do not number more than the three nor do they cause an individual to be prone to acting a certain way. As was stated earlier, the three instincts of humans have many aspects and manifestations; they are not distinct instincts and the assertion that humans have an indefinite number of instincts is inaccurate. No one is born with the tendency to murder or lie; people choose to commit certain behavior because of the choices they make that are usually based on an adherence to the beliefs that shape their mentality and conduct.

The satisfaction of the needs and instincts must be done in a way that agrees with the human being’s natural disposition and purpose. It is mandatory -- for the betterment of humankind -- to implement a system that can address the need for humanity to satisfy the needs and instincts in a way that agrees with man’s nature and does not lead to deviant behavior and the consequent corruption of society. The quest to solve the problems of humanity must begin with understanding the correct concepts of what a human is and his relationship to this life and what preceded and what is to follow this life. Consequently, the true progress of humanity can be realized to the point where human beings are dignified at the level of a human being and not anything less than that; human progress should not be determined by the technological or scientific achievements of a society, but how human rights are observed and enforced so that no human is treated less than a human.

** require a method or system or a way to satisfy