Anyone wishing to study some aspects of secularism and its history is advised to read ‘Islam and Secularism’. (ISTAC, Kuala Lumpar, 1993). The author, Syed Muhammad Naquib Al-Attas, the Founder-Director of the International Institute of Islamic Thought and Civilisation and University Professor of Islamic Thought and Civilisation at International Islamic University Malaysia, explains the history and definitions of secularism. In a particular profound section of the book he defines the word din and explains the essence of Islam as a complete way of life. Below are some excerpts from chapter three, ‘Islam: The concept of religion and the foundation of ethics and morality’, which readers may benefit from: Continue reading The concept of religion in Islam

Hajjaj Ibn Yusuf al-Thaqafi was a harsh and a ruthless tyrant. His famous debate with the great scholar and Mujahid Saeed Ibn Jubayr epitomises his rule as an unforgiving viceroy of Iraq who killed innocent and pious people. It is said that when he was on his deathbed, his prisons were filled with 50,000 men and 30,000 women –  of which 16,00 were stripped naked Continue reading Amusing story of a drowning tyrant

The Prophet in his capacity as a political and spiritual leader personified the quintessential spirit of a successful leader. The leaders of the Islamic Movement are those who strive to emulate the characteristics of their Master and Guide so that they can bring about social and spiritual change. Those who are in positions of leadership, or those who may acquire some form of leadership in the future may also want to consider seven principles of transformational leadership to create a synergy of energy within their organisation:

1. Principle of Simplification– Successful leadership begins with a vision, which reflects the direction of the common course. This means, the ability to articulate a clear, practical, transformational vision which answers the question, “Where are we going?” The stone cutter’s tale illustrates this idea: The first stone cutter says, “I’m cutting stone,” the second says, “I’m carving a cornerstone,” but the third says, “I’m building a conference hall.” The third has a vision Continue reading Principles of transformational leadership

Many classical and contemporary scholars divided the actions of the Prophet into distinct categories: Ibn al-Qayyim in several works including ‘Ilam al-Muwaiqqi’in; Ibn ‘Ashur in his treatise on Maqasid al-Shari’ah; Shah Wali Allah al-Dehlawi in his book Hujjat-Allah al-Baligha. However, the pioneer in this field was Shihab al-Din al-Qarafi,  he explained the different types of the Prophet’s actions in his encyclopaedia of Fiqh entitled Al-Zakhirah.

The Prophet’s actions or intents are classified as follows:

1. Legislative actions (Sunnah Tashri’yah): Prophetic actions that set a precedent to be emulated and followed. These are of two types, those stipulations that are intended for the whole Ummah, are binding until the Last Day; and others that are unique to a specific time, place, or a person, and are not included in the general genus of rules, binding for all.
2. Non-legislative actions (Sunnah Ghayr-Tashri’yah): these are actions/intents of the Prophet that are not binding, like those Ahadith (traditions) which mention the way he ate, walked, his clothes, etc. These are ‘Adat or customary practices which change according to the cultures, time and context.

The Usuliyyun (scholars dealing with the principles of deriving law) also discussed the various instructions of the Prophet in his capacity as a ‘political leader’ and differentiate between this, and those actions/instructions in his capacity as a ‘divinely inspired prophet’ Continue reading The sacred and secular

Scholars such as Dr Yusuf al-Qaradawi have written vehemently against ‘secularism’ in the Middle East and how it curtails the freedoms of many people. I have also tried to highlight the more ‘hard’ form of secularism of some states and regimes, and the totalitarian ideologies of certain parties and how it contradicts the principles of freedom, shura (consultation), justice and equality in Islam.

Having said that, secularism is not a definitive principle, its practise and implementation differs from one country to another based upon their political and social frameworks. Countries such as France and Germany, for instance, implement a ‘harder’ version of secularism – the hijab ban in France and parts of Germany is a prime example of this. Other countries such as Britain meanwhile adopt a more ’soft’ form of secularism.

A recent [controversial] report, ‘Contextualising Islam in Britain’, suggests Muslims in Britain should recognise the more soft or ‘procedural’ form of secularism in place, even though it has an established church Continue reading Is Secularism good for British Muslims?