Essential Summaries of Islam

1|Page Essential Summaries of Islam Mohammad M Rahman Contents Introduction .................................................................................................................................................. 2 Summary of Sharia Jurisprudence ................................................................................................................ 3 Summary of The Islamic Society ................................................................................................................. 10 Summary of The Islamic Character ............................................................................................................. 18 Summary of The Concept of God, Prophethood & Imamate ..................................................................... 19 Summarized From ....................................................................................................................................... 21 2|Page Introduction The whole point of Islamic interpretation is to achieve understanding about God's will and what He wants. We can strongly know such has been achieved if Islamic interpretation is certain and strong. This strength and certainty is achieved by being able to create and establish a coherent consistent rational functional model and framework of belief system and law. Traditional Islam despite their interpretive differences has achieved this and it exists in that heritage. Liberal interpretation has made Islam like an ugly and dirty buffet, everything chaotic, and inconsistent and the underlying themes are inconsistencies and incoherence and above all impotence and non-functional Islam. To achieve Shariah law, the Islamic society, and the Islamic character through a correct understanding of God we must start with a simple belief that Islam works. Through this simple spark Islam can create correct belief, correct thought, correct behavior and correct emotion depending on the extent of understanding of Islam and textual adherence as Islam provides a detailed and exhaustive psychological blueprint for humanity. This will spill over affecting our collective existence such as politics, law, economy etc. thereby affecting collective Islamization and in the process helping us to think about ourselves, teach us to present ourselves to others, teach us about how to approach others’ thinking about us, help us become more aware about ourselves, the Ummah and the greater society, teach us how to interpret social information through constructing perspectives and lastly teach us to think about and evaluate others. As a consequence, we will be guided to become better society, better family, better government, better employee, better citizen, better international player and a better person spiritually and morally and ultimately victory in the hereafter. Unfortunately given the psychological and social conditions Muslims are in, this writing that explains the nature of jurisprudence, Islamic society, Islamic character, and God, is hopelessly unachievable, but history is the witness to how insignificant things became great such as the example of Islamic revolution of Iran 1979. We need to invoke God’s ever-imminent help. This writing summarizes the core concepts and norms of Islam from jurisprudence, society, character and divinity. Today as the common people became so busy and distracted, to help them quickly get an overall but broad understanding of Islam this writing has been undertaken. These summaries overall consist of 20 pages much shorter than the combined overall 400+ pages of articles/books. 3|Page Summary of Sharia Jurisprudence Semantic Text 1. Smallest meaningful sentence that can be made in Arabic language. Textual Features (Quran Hadith) 1. Collective, integrated analysis of all related texts, if not exists, then individual analysis. a. Linguistic analysis i. Explaining the Arabic word according to usage of the Meccan tribes, specially the Quraish. ii. Explaining the Arabic word according to legal meaning given by Prophet and/or Ahl Bayt iii. If multiple noncontradictory meanings of the same word, then use all in varying scope and perspective if possible or unless specified by Sunnah. iv. If multiple contradictory or conflicting meanings, then use the preferred usage. v. “Literal intuitive often used meaning” is always taken over metaphor, allegory or analogy, unless limited by Sunnah or reason such as reduction ad absurdum etc. vi. A word, text or semantic may be general (Amm), specific (Khass), ambiguous (Mujmal), clarified (Mubayyan), which clarifies (Mubayyin), vague (Multaq), precise (Muqayyad) or which offers precision (Muqayyid), literal (Nas), evident (Zahir/Muhkam), metaphorical Jurisprudential Rule Mukallaf 1. 2. Only the Mukallaf is eligible for legal adherence. Mukallaf is someone who has a rightful responsibility to discharge legal injunctions. Conditions of a Mukallaf 1. Adulthood 2. Sanity and cognitive capacity 3. Ability a. Mental & physical b. Financial Legal rulings Obligatory 1. Absolutely demands the performance of an act or else promises with divine punishment. 2. Obligatory is of two types a. Essentially obligatory such as patriarchy, Jihad, prayer, fasting etc. b. Obligatory as a condition or a mean such as learning essential knowledge of religion, marriage, establishment of Islamic rule etc. This is because the condition or mean will lead to fulfillment of essentially obligatory commands. Recommended 1. Indecisively demands the performance of an act and promises divine reward on performance. Prohibited 1. Demands absolutely to refrain from an act or else promises divine punishment. 2. Prohibited are two types a. Essentially prohibited such as interest on loan, pork, etc. Ontology of Law Sources of Rules 1. Quran 2. Sunnah in Hadith a. Sunnah from Sahabas (Sunni school) b. Sunnah from Ahl Bayt (Shia school) c. Words, actions and purpose of Prophet PBUH d. Sunnah can do the following to the Quranic text i. Explain and clarify (Bayan) ii. Restrict the scope (Takhsees) iii. Apply exception on the general rule (Istisna) iv. Precise and specify (Taqeed) 3. Ijma a. Reveals a textual ruling 4. Reason 1. Qiyas (Sunni school) a. Causative intrinsic attribute or illa hidden in text. 2. Categorical syllogism (Shia school) a. Causative intrinsic attribute or illa evidently mentioned. 3. Reason can deductively or inductively a. Explain and clarify b. Restrict the scope c. Apply exception d. Precise and specify Rules of 1. Belief & ideas 2. Actions 3. Events 4. Purpose Type of Rules 1. General rules 4|Page 2. 3. 4. 5. 6. 7. 8. 9. (Mutashabih), allegorical (istiara) and parable (masal). vii. Understand verb-word from Arabic morphological forms or usage by the Meccan natives. b. Explaining through Sunnah c. Explaining through Ahl Bayt (Shia) d. Explaining through Sahabas (Sunni) e. Explaining through logic and reason f. Reject any Sunnah or reason which directly contradicts the semantic of the Quranic text. Certain meaning Probabilistic meaning a. One meaning preferred over other through dialectics Abrogation a. Historical date b. Sayings of Ahl Bayt (Shia school) c. Sayings of Sahabas (Sunni school) Has indication a. Signs/hints Has implication a. Hidden conclusion Textual connectivity a. Quran at times have disconnected flow of concepts and topics, that is within same verse multiple unrelated concepts/topics mentioned. b. Assists us in knowing connectivity of topics/concepts. c. Established by huruf, relevancy of contents and rules of Balagah. Authority of text is not limited to the context, event or person for which it was revealed or stated but transcends these all. Analysis of Hadith a. Tawatur is certain knowledge and equal to Quran in authority. Establishes creed and law both. b. Ahad is probabilistic knowledge and not equal to Quran in authority but as much as important as Tawatur in explaining Quranic text or establishing a law, but not creed. b. Prohibited as a means such as free mixing, flirting, being alone with a man or woman etc. This is because the means may lead to essentially prohibited acts, beliefs or situation. Disliked 1. Indecisively demands to refrain from an act and with discouragement. Permitted 1. Confers a choice between the performance and omission of an act. Intrinsic legal attributes 1. Condition a. The fulfillment of which is a necessary part of a law. That is, it is a necessary part of the constituents of a law or completion of a law. Such as ablution for prayer, covering aura, time of prayer etc. are all constituent parts of prayer and/or completion of it. 2. 3. 4. Cause a. On whose existence a legal effect is produced necessarily such as lineage (cause) necessarily causes inheritance (effect). If there is a legal cause, then there must be a legal effect. Impediment a. One whose existence entails the nonexistence of the command. Impediment is a type of cause. Valid a. An act, belief, situation is valid if it has followed the conditions and a. Continuous Jihad to realize these 2. Exceptional rule a. Under duress or debilitating condition 3. Rules which have been detailed and specified more or less 4. Rules which exist as a principle that can be completed in various methods and means. Jurisdictional scope of rule Systematic 1. Islamic government 2. Social and legal institutions 3. Public officials 4. Citizens under Islamic jurisdiction Individual 1. Acts or beliefs of citizens which the systematic whole should not intervene in. 2. Individual liberty defined by Islamic law Personal 1. Acts or beliefs that can be completed by a person himself or herself Purpose through Islamic law 1. Minimize/stop harm a. Islam, life, mind, wealth, honor, lineage 2. Maximize/achieve benefit a. Islam, life, mind, wealth, honor, lineage Jurisdictional law 1. Implemented under Islamic rule by Islamic theocracy Universal law 2. Personal law of Muslims followed in both Islamic and Kafir jurisdictions Legal maxims 1. Rooted in Islamic texts in Quran and Sunnah. 2. Theoretical abstractions, usually in the form of short descriptive statements that are expressive, often in a few words, of the goals and objectives of Shariah Law. 3. Used to clarify and elaborate Islamic legal texts to new situations. 5|Page c. d. e. Hadith can impart Sunnah by meaning as understood from Prophet/Ahl Bayt or by words as it was mentioned by Prophet/Ahl Bayt. Hadith is measured or scrutinized based on connectivity of the link in the narration and the narrator’s memory and Islamic character and/or content of the Hadith text and most importantly comparing with Quran. A Hadith can be Saheeh, Daeef, Maudoo that are sound, weak and fabricated. i. A saheeh Hadith is conveyed by a trustworthy, completely competent person, either in his ability to memorize or to preserve what he wrote, with a connected chain of narration that contains neither a serious concealed flaw nor irregularity. ii. A daeef or weak Hadith is a narration either due to discontinuity in the chain of narrators or due to some criticism of a narrator. A daeef Hadith can become Saheeh if it has other corroborating Hadiths even if these other Hadiths are daeef. iii. The maudu or fabricated Hadith is a fabrication on the Prophet and is not a narration uttered or performed by the Prophet. causes and avoided any impediments. 5. Invalid a. An act, belief or situation is invalid if it’s causes and/or internal/integral conditions were not materialized and/or impediments were not avoided. Non-Muslims Non-Muslims are obligated to follow those Islamic law which do not require religious intention and belief in Islamic faith to perform such as prayer, fasting, Zakat, Hajj, Islamic marriage, Islamic slaughter etc. to name a few. 1. Ask yourself if non-Muslims under Islamic jurisdiction can engage in business activities of brothels, liquor stores, casinos, night clubs, or perform homosexuality, bestiality, lesbianism as family and couples, or perform public sexual acts as happens in Holland? Non-Muslims can follow their religious laws and principles as specified by Islamic jurisdictional authority. Justification for Non-Muslims being allowed to follow their religion limitedly and obligation to follow Islamic laws 1. No forced conversion 2. They are also under the divine address. (Al-kuffar mukhatabuna bil furu alsharia). If not, then it means all acts of sins from them are excused! Principle of Blocking the means 1. Suppress/minimize/eradicate anything which leads to prohibited belief or acts or situation, either with high probability or with low 4. Do not contradict the texts but rather broaden, extend and simplify them. Command 1. Obligation to perform an act or belief and these are many. However, it may also imply recommendation. a. Clarified by rules of Arabic grammar, morphology and rhetoric 2. Recommendation to perform an act or belief such as remembering Allah often. 3. Permission to perform an act or belief such as polygamy or child marriage 4. May require religious intention of performance. 5. A command may require immediate performance or delayed performance. a. Decided by text b. If no text, then decided by reason such as if any urgency of performance in the earliest. 6. A command is generally performed repeated and/or continuous unless specified texts or legal principles. 7. Prophetic command when addressed to an individual may be only for that individual or all Muslims or all Muslims and nonMuslims: depends on the nature of the command and issue relating to it. Prohibition 1. Obligation to not perform an act. 2. Recommendation to not perform an act. Algorithm of interpretation (in sequence) 1. Seek solution in non-abrogated verse 2. Seek solution in explanatory Sunnah of the non-abrogated verse 3. Seek solution in non-abrogated Sunnah 4. Seek solution in other subsidiary principles of jurisprudence as mentioned 6|Page probability but to something whose harm is potentially immense. 2. Causative feature 3. A means Principle of Obligating the means 1. Anything which is a requirement to fulfill a liked or obligatory act or belief is itself liked or obligated respectively 2. Conditional feature 3. A means Principle of Continuous interest 1. Benefits any of Islam, mind, wealth, honor, life or morals then it is lawful, either permitted or obligatory. 2. If benefit more than harm, then it is lawful. Greater benefit must not be like benefitting greater number of people by harming few people. 3. If there is a conflict between two or more parties in achieving a benefit, then priority is established: priority by rule, priority by reason and priority by equity. Principle of Conflict of Legal Texts 1. For the same religious issue if two or more rules and/or semantics inhibit completely each other’s application for that issue we have contradiction. 2. Apparent contradiction is due to our lack of understanding of Quranic texts and/or how Hadith was collected. 3. To resolve conflict a. Either one is abrogated and other authoritative. b. Use all the rules or semantics in varying scopes and/or perspectives and/or in sequence. c. Reconcile them. d. One rule and/or semantic clarifies, 5. 6. Seek solution in the legal maxims Once determined where to seek then may apply semantic analysis, analysis of narration and reason. Level of Performance of Command and Prohibition 1. Collective (fard kifaya) a. A “certain collective” will complete obligation or prohibition or else every Muslim will share the sin. b. Examples i. Political Islamic rule ii. Implementing the principle of “Blocking the means” iii. Administering Shariah Law iv. Jihad 2. Individual (fard ain) a. Every Mukallaf must complete the obligation or prohibition. b. Examples i. Prayer, fasting, Hajj for Muslims etc. ii. Abstinence from alcohol, prostitution, nudity etc. by both Muslims and non-Muslims. Objectives of Islamic Law 1. Protection of Islam, life, mind, wealth, honor and lineage. These objectives are protected and/or developed through Islamic law. This protection or development do not mean however that any means which apparently show protecting or developing these objectives are justified, so ends do not justify the means. 7|Page specifies, extends or acts as an exception. e. Establish priority of one over the rest. f. For Hadith prefer the better narrator and/or the sounder Hadith. Major Legal Maxims 1. Matters are judged by their intentions a. This does not mean end justifies the means b. Matters are only those which are lawful under Islam i. For example a person steals something not knowing or (it is difficult to know or judge) he is stealing then it is for him a lawful act so his or her intention must be considered. However if a person steals knowing he was stealing then he or she must be punished by hand chopping unless duress or extreme necessity has been established. 2. Necessity renders prohibited permissible a. This does not abrogate Jihad b. One does not need to consume or exploit the prohibited but rather become martyr or suffer for God c. Necessity means i. Death ii. Unbearable suffering 8|Page 3. 4. 5. iii. Debilitating situation preventing use of mind or limb consistently. Certainty is not removed by doubt a. If you are certain of something in the past this certainty is not invalidated by doubt. Difficulty must be alleviated, and harm must be removed a. This does not make permissible prohibited or vice-versa. b. Applicable in lawful situation. c. Between harm and benefit greater harm must be removed even at the expense of lesser benefit. Obligation to assist in good and prohibition to assist in evil a. The ruling of assistance towards good or evil will depend on the ruling of the good or evil act. b. The features of assistance are it is directly related and in close proximity to the act by distance, relevance or effect. 9|Page 10 | P a g e Summary of The Islamic Society Social Ontology Society 1. Society can be defined as a group of people with shared dominant culture. 2. Society can also be defined as the arrow of the individual and social psychology. The arrow is the cumulative effect of various influences. Islamic society controls this arrow. Culture 1. Culture refers to the symbols, language, beliefs, values, and artifacts that are part of any society. All societies have a dominant shared culture to which minorities also adhere by to a large extent. 2. The Islamic society continuously expresses Islamic culture such as Islamic greetings, the Sunnah dress for Muslim men, Hijab for all adult women, educational hijab for little girls, Islamic quotes on billboards as reminders, emphasis of Arabic language, suppression of nudity and celebritism, widespread Islamic law, Islamic architecture, widespread halal food, various Muslim food of Muslim ethnicities, Islamic attitude, films, TV shows and games based on rich Islamic stories and history etc. 3. The Islamic society may participate in foreign cultures provided its allowed under Islamic law and that too much participation is not being achieved to the point Islamic culture is being eradicated and foreign culture or cultures overwhelming Muslims. 4. The Islamic society filters influencers and celebritism so that immorality, vices, misguided ideologies etc. are not spread. 5. The Islamic society filters/checks the bandwagon culture. 6. The Islamic society rejects egoism. Social Institutions The Mosque 1. Place of worship. 2. Place of discussing political and social issues on basis of Islam. 3. Place of marriage. 4. Place of religious ritualistic education. 5. Place of judgement on Islam. The Family 1. The Muslim wife prefers being housewife, is obedient to husband in all that is not prohibited and sin, and according to her cognitive, physical and mental abilities. 2. The Muslim husband and wife are chaste. 3. Islamic society welcomes and encourages polygamy and accepts child marriage. 4. In Islamic society the family is a patriarchy and patriarchy is about protecting women and Social Process The success of the Islamic social processes not only depend on its content but also algorithm of implementation depending on the Islamic human capital. Culturization 1. The institution of cultural and sociological studies must filter cultural praxis of people through Islamic law and objectives in noble upbringing. Before accepting foreign permissible culture look into its purpose, significance and consequence before accepting it or rejecting it as a practice for the Islamic society. 2. The morality and cultural police must look out for if any unislamic cultural practices are taking place. A sharp eye to laxing hijab, nudity, free mixing and celebritism and showoff etc. should be kept. Islamic moral preservation is not only necessary for social stability but also to preserve and assist in individual spirituality and long-term psychological benefits. 3. Filter influencers either individually or by wholescale banning of their means. 4. Filter trends by actively rooting out unwanted ones by legal injunctions, morality police and technological experts. 5. Legally and morally suppress society’s egoistic acts and beliefs whenever its effects are seen as harmful to an individual or detrimental to the collective welfare. Morality police must look out for people or groups with a Darwinian personality, which is imposive, assertive, violently aggressive, rebellious, self-preserving at any cost, apathetic and materialistic. Socialization 1. Socialization is the term sociologists use to describe the process by which people learn a culture through social agents and instruments. a. Agents & instruments i. Family ii. Education iii. Environment iv. Mosque v. Relationship vi. Entertainment & media 2. Islamic laws, Islamic policies and frameworks must guide socialization. 3. Teach Muslim children how to interact, when to interact and to what extent. 4. Patriarchy is achieved by psychological and sociological engineering starting in childhood education and ending in university education and then the cumulative effect of this, with high probability, is a society which accepts, believes in and practices patriarchy creating a smooth and harmonious 11 | P a g e lessening their burdens from various social roles so they can focus on being wife, mother and daughter. 5. Islamic patriarchy in the familial setting has two aspects: protection of wives/daughters and their obedience. This means the husband and/or father must use their authority carefully so as not to result in mental and/or physical harm of the females, so care and love must follow authority. 6. The husband also should listen to the wife to achieve a cumulative togetherness which Quran calls Muashara bil Maruuf which means not everything should be listened with acceptance but rather the “cumulative listening” and “cumulative acceptance”, and so that husband’s neglect or lack of consideration to wife’s wants does not result in her mental and/or physical harm. The most basic obligation of the husband to wife is providing for her food, clothing, shelter and protection based on his economic class. 7. As part of patriarch protection and guardianship it is the duty of it to provide for its women security, hygiene and health care. These can be achieved by policies and/or by migration. 8. The Islamic society accepts child marriage as it creates responsibility in the child, intense attachment in the child, distributes wealth and lessens burden on patriarch father, creates opportunity for further education from husband’s income and creates new social relationship. 9. The Islamic society accepts polygamy and it has many benefits: safeguarding from married and unmarried infidelity, wealth distribution, relationship building and cohesion, growth of family values, improved demography, enhanced sexual experience through virginity and chastity some of the benefits. 10. The Islamic society accepts Muslim men marrying practicing Jews and Christians because our prophets are also their prophets, but reject Muslim men marrying idol worshippers and Muslim women marrying non-Muslim men because Islamic patriarch family based on piety and God is not achieved. 11. The Islamic society accepts marriage among close relationship because when interacting individuals are more closely related, they should be more likely to cooperate, show more restraint, and show less aggression. 12. The Islamic society rejects hasty divorce as Quran has prescribed a period for realization of the divorce either because couples may change their relationship between man and woman and defeating feminist virus and its destructive effects on women. Islamisation 1. Require all functional individuals and businesses to declare the statuses, roles, social networks, groups and organizations, social institutions it may support or create or connect so these can be filtered and/or managed through Islamic laws and objectives. 2. Train the Islamic security by upbringing them early on through the system of Medrasa education. 3. Publicize the criminal punishments as a lesson and deterrence. 4. Implement segregation of sexes in highly vulnerable areas such as education and the job industry. Minimize free mixing in public places by controlling physical movements and opposite sex interactions. In movies being under Islamic jurisdiction strictly monitor free mixing of actors actresses by morality police such as such free mixing is not resulting in promiscuous, sexual acts. Only related (blood or marriage) actors and actresses can minimally touch each other for filming purpose. 5. Implement a censor committee for leisure and entertainment consisting of Islamic psychologists, historians, jurists and cultural anthropologists. 6. May initially subsidize the entertainment industry to kickstart it in an attracting way so that people are appealed by the quality of the leisure and entertainment. 7. Political Islam and Governance a. Political Islamic rule is established by theocratic meritocracy and not by the ignorant democracy, or violent oppressive communism or irrational monarchy. Mob rule is irrational and depends on quantity rather than quality. Modern democratic and election systems are broken and impotent: Voters are unqualified, gullible, sentimental, ignorant, political parties are paid by the corporatocracy, electoral doesn't mean majority will, citizens submit themselves to few elite people who are themselves chosen by their inter party dirty politics, the party system which is divisive at the religious, national and social levels and most importantly democracy is baseless of morality and divine guidance. Democracy lacks any purpose except to divide people, win votes and empower capitalist-politician marriage. b. Political Islamic governance, through Islamic guidance, guarantees right to life, right to justice, right to sustenance and livelihood, right to knowledge, education and information, right to welfare and charity, right to marriage and family, right to self-defense against injustice, right to own 12 | P a g e minds or to give her time to prepare emotionally, financially and biologically. 13. The Islamic society rejects family created on sexual perversions. Education 1. Education is the social institution through which a society teaches its members the skills, knowledge, norms, and values they need to learn to become good, productive members of their society. 2. The purpose of Islamic education is to make your ego (kibriya nafs) submit to a higher power while secular education only makes you believe in yourself your ego restrained to no one but yourself. 3. The success of a nation spiritually morally and materially depends on how good and effective. 4. The Islamic society’s policies must reflect its recognition of the importance of child’s spiritual, moral, cognitive and gender based emotional development 5. One of the essential aims of Islamic education is to teach the doctrine of Islamic family and Islamic social construct which is rooted in patriarchy. Health & Medicine 1. Islamic golden age can be said to kickstart modern medical science and objective outlook on health, sickness and cure was already in practice during Prophetic era. 2. Islamic society prefer reason and Islamic culture over unfounded traditions because Islam has a glorious history of science and medicine, and Prophet of Islam encouraged treatment. 3. Islamic insurance and health insurance to be precise is built on welfare of God’s trust: the human body. 4. Women due to their fragility of mind and body need focused recommendations for various procedures, medications, and diagnostic tests, including cardiac catheterization, lipid-lowering medication, kidney dialysis or transplant, knee replacement for osteoarthritis, mental health and gynecology. Political Islam and Governance 1. Power refers to the ability to have one’s will be carried out despite the resistance of others. In Islam ultimate power is for God and not the people. Politics refers to the distribution and exercise of power within a society. 2. Polity refers to the political institution through which power is distributed and exercised. 8. property, freedom from liability and right to limited religious freedom for non-Muslims. c. Process of appointing leadership is based on the intellectuals both voters and candidates. i. Voters • No criminal record • No record of immoral acts such as alcohol, adultery, robbery, fraud, corruption cheat, murder etc. • Must have Islamic understanding if Muslim • Must never have supported Islamophobia or anyone who supported such, if non-Muslim • Must finish university education with good results • Must never have supported unIslamic personalities and culture ii. Candidates • Must have mastery over Islamic law and theology • Must have at least a master’s degree in at least one of the social sciences subjects • No criminal record • No record of immoral acts such as alcohol, adultery, robbery, fraud, corruption cheat, murder etc. iii. Process • At timed interval candidates must come forward and declare themselves. • Islamic treasury must fund each candidate equally. • External funding is prohibited such as from businesses or individuals, but they can donate to Islamic treasury. • The common voters must choose a certain number of candidates and these candidates will choose the supreme leader. This body of chosen candidates will appoint the rest of the government, judges and the security heads. d. Allow thriving of constructive criticism but censor insult, threat and proven propaganda. Ensure that criticism of any kind is expressed in clearly logical argument, or else it becomes similar to propaganda, threat and/or insult Marriage, Divorce and Family a. Facilitate marriage but make divorce difficult. 13 | P a g e 3. 4. 5. 6. 7. 8. Government means the person, group of persons or institutions which direct the political affairs of a state, society, group etc. but it can also mean the type of rule (political system) by which a state is run. Political Islam and governance are a demand of man as Khalifa of God on earth needed to be political to represent His authority and dominion against the authority and dominion of the devil Djinns. God has sent laws through prophets throughout history just so that a) man can connect with God b) man can live with justice and peace through God. Prophet Muhammad (PBUH) mission was no different as some articles here show. Islam as being the message and legislation of God is also thus political. Political Islam provides the ideological front to lead and guide Muslims and their future through God and against evil. Political Islam consists of the aspects of Islam dealing with Islamic activism (Jihad by tongue, pen and finance), Islamic governance, Islamic law and Islamic wealth management. Political Islam is the tool to realize Islamic self-determination in Muslim countries all of which have been under colonialism or is a result of colonialism. Political Islam establishes political authority (Sulta) and judgmental power (Qada) through Islam. The Prophetic rule of Medina which established the first Islamic state was a result of religio-political revolution made possible by the charisma of Prophet and his Divine message. This same theme we also see during the 1979 Islamic revolution of Iran through the charisma of Islamic cleric and philosopher Imam Khomeini. Political Islam is based on theocratic meritocracy as the examples of Abraham, Prophet Muhammad and Imam Ali show. Also consider mankind was one community and God sent prophets to rule over them. There is no such thing as Islamic democracy. Equating Prophetic authority and decision with those who are subservient to him is wrong. Shura in Quran has two scopes: Shura among equals and Shura among superior and subservient. When it is the former then we need a form of agreement or majority voice but when it is the latter the Shura acts only as advisory role. In Quran 3:159 God commands Prophet to do Shura but in the end of the verse God gives the Prophet the ultimate authority to decide because singular pronoun is used. The wisdom of Shura is to teach the Ummah b. 9. It is encouraged and at times obligatory to gift divorced women something (perhaps financially) before they depart previous husband’s house. This is part of Islamic patriarchy being protective of women. c. Implement policies to check whether a child is being married to an upright, financially able individual and not being literally sold for dowry under duress. d. Polygamous marriage do not need consent of the wife because polygamy is God-given right to men. However, the wife needs to be informed and such marriage cannot be kept hidden from wife/wives and that it should be determined that the husband is able to care to all his wives and equitable. e. Facilitate temporary marriage to completely eradicate adultery and even rape. f. Prohibit non-Muslim man marrying Muslim women and Muslim man marrying non-Jew and non-Christian. g. Allow closely related relatives to marry. h. When allowing divorce from husband or wife consider the purpose and rational. Whimsical divorces are rejected either from husband or wife. Some valid grounds of divorce are unislamic actions mental/physical cruelty, adultery, iniquity etc. i. If a wife complains of the husband beating her then check if such beating was justified and that it is not physically injurious. j. Protect the wealth of the orphans until it is transferred to their ownership and control when they reach physical puberty and cognitive abilities. k. Punish any man or individual who accepts dowry from women or their guardians. l. The Islamic jurisdiction mut establish an institution of marriage which will help boys and girls marry, help them understand family planning and development, and patriarchy. m. Population is a great resource economic, financial, demographic and military but what this massive Muslim population needs is Islamisation and the push towards the right direction based on such morality, law, security and mechanism of accountability. Economy a. Implement gold backed financial system and remove interests on loans to deal with inflation, rising national debt, rising taxes, aggressive foreign policies and increasing inequality and make people’s financial and economic lives sustainable. b. Implement Islamic taxation welfare on the basis of Zakat, Khumus and Jizya and distribute Islamic wealth among public welfare, homeless, low to low-middle income people, charitable works, those who are in debt, travelers in transit unable to pay, freeing prostitutes forced and child labors, those who are 14 | P a g e 9. 10. 11. 12. 13. 14. 15. 16. 17. to be inquisitive and rational, use its mind and be thoughtful using Islam and reason to voice opinions. Shura thus also reveals new ideas which can act as persuasion to the leader or the group. No division of power like secular democracy. Piety and intellectual strengths of the guardian council i.e. the chosen candidates, are the real checks and balances in the Islamic rule. If one errs the rest who remain pious and merited will deal with the misguided. Creates a conscience of Islamic honor, self-respect through God conscience and pride in glorious monotheistic civilization. Rejects the standard of living which has made Muslims overly dependent on their adversaries and thus vulnerable. Does not need political parties but rather intellectual and pious people. The Islamic society will not see race, ethnicity, tribe or nationality to determine political and public offices, rather only piety and merit. So a foreigner can also be eligible if he meets the two conditions. However, such a foreigner needs to be naturalized. What I mean by naturalization is prolonged living in the Islamic society, so he has come to know the culture, society and the system and people also come to know him. Every political Islamic rule is like an electron which seeks to be attracted to the nucleus of Islamic unity. This is achieved by seeking to establish one universal common jurisdiction to practice and enforce Shariah law even though this jurisdiction is divided among multiple Muslim demography, localities and rule. Political Islam rejects tribalism, nationalism and racism, as these are ethical philosophies which state moral actions as right and wrong, good and bad based on what empowers and supports the racial or national or tribal cohesion and survival irrespective of the consequences, justness and rationality of such actions. Political Islam considers Muslims as the Ummah and non-Muslims under its rule as part of the Ummah. This is why political Islam rejects any pride and/or self-identification as Iranian, Malaysian, Turkish, Pakistani etc. as these are, post western nationalism, have become secular value based connotations rather than saying I am from Turkey or Malaysia as these are geographic connotations. Political Islam performs armed Jihad : Defensive and humanitarian. Political Islam achieves this based on proportionality, protection of civilians, c. d. e. f. g. h. i. j. k. newly converted to Islam but financially unstable, and widows, unmarried women without a patriarch husband or father, the orphans, the sick and cognitively deficient. While assessing foreign direct investments Muslims should see how it benefits them whether short term or long term in morality, demography, environment, human rights and skills development. Implement all the classical business models and types mentioned in Islamic law for example. i. Some prohibited practices i. Tadless ii. Gharar iii. Ghish iv. Tatfeef v. Najash vi. Ihtikar ii. Some permitted practices i. Mudarabah ii. Musharakah iii. Murabahah iv. Ijarah v. Salam Only in women specific jobs will women be employed, and other than that all other jobs men must be preferred. Men must be financially secure to become qawwam of their wives and families and also because man is the stronger sex as evidenced from social sciences and biology. Train the human capital to understand and practice research, develop skillset, practice morality and humanity. Train the human capital in algorithmic thinking, Aristotelian reasoning and logic, empathy, punctuality, hygiene, sense of duty and responsibility, organizational thought and skills, moral awareness, justice and equity. Filter the immigrant and local human capital from the perspective of their ideological inclination and noticeable moral practice. As part of men being qawwam women must never be leaders, managers, superiors of men in any capacity. Develop the Islamic economy by Muslim business collaboration because economic development depends on how businesses collaborate and share resources and technologies with each other. Muslims thus need creativity and collaboration of its businesses. Dismantle western secular taxation system with only the Islamic taxation system. i. Calculate the total taxable wealth and if Nisab is reached and a year has passed on the stability of the wealth then deduct the 15 | P a g e prohibition of indiscriminate killing, giving safe passages to defectors, diplomats and messengers, protecting civilian properties, treatment of prisoners and conditions to start and end war 18. Political Islam believes in peaceful coexistence among nations where knowledge, technology and trade will be for mutual benefits and thus rejects exploitation, colonialism and occupation. Islam believes uplifting humanity on equity and rejects any tyranny anywhere in the world. Stratification The Islamic society rejects stratification based on iniquity, economic exploitation and abuse of power and position and caste system. Gender Identity 1. There are only two sexes and two genders in the Islamic society. The others are dealt with according to their acts and situations by therapy, medicine and/or punishment. 2. The Islamic society recognizes sex and gender differences and that man is the stronger sex and gender. 3. The Islamic society implements patriarchy and rejects feminism. Patriarchy means men will be preferred in various social roles and men will get more opportunities in society and social institutions and that men will be leaders in all organizational capacities. Race & Ethnicity 1. Racism, nationalism, aristocracy, tribalism etc. these secular constructs are based on a sense of belonging to a biological, geographical or material group, whereas Islamism is a construct based on adherence to (divine values, beliefs and actions) 2. The Islamic society does not make policies based on race or nationality. The lawful foreigner will get same treatment as local, the black will get same treatment like white and vice versa. The Islamic society will see your belief and actions, your role and abilities. 3. The local or foreigner will pay Islamic tax depending on Muslim or non-Muslim. The Elderly 1. The elderly is a period of weakness and fragility. The Islamic society cares for the elderly either from Islamic welfare or income (pension) of the elderly or from the elderly’s children’s wealth. 2. The Islamic society establishes care home for the elderly if they wish to stay there or they do not amount necessary for life then deduct the Islamic tax. Health and Medicine 1. The Islamic society adopts the Islamic diet and hygiene across all food shops and grocery sellers. No such thing as non-halal food is publicly sold. In this way, an improvement in health and reduction in illnesses will both reflect and reinforce society’s social equities. 2. Education and information campaign is promoted that are essential in educating people about health-related issues and yearly checkup. 3. Islamic society establishes insurance based primarily on welfare motive rather than profit motive to reduce inequality and discrimination so society can interact better and evolve healthy. 4. Islamic society must ensure the medical professionals do not escape responsibility and accountability by prestige of their professions. Justice in Quran doesn’t respite even one’s own parents and relatives. Education 1. From childhood education boys and girls will be exposed to God, Islam, family, children, husband and wife concepts through cartoons, animations, games, pictures and toys etc. 2. Prevent children from being exposed to secular social constructs and family, so foreign movies, cartoons, magazines, games etc. which promote atheism, antipatriarch, anti-family agenda or feminism must not be viewed by children as part of age rating. 3. Implement a testing system to distinguish skills and talents needed for nation building. 4. Teach how feminism is about matriarchy, hating men, destroying marriage and family and in the process annihilating the demography. 5. Implement analytical education which promotes the synthesis of concepts, based on illustration through diagrams, movies, animations etc., experience through site visit, museum, archeology, and awareness and learning through case studies, archives, records and reports and textbooks. 6. Teach the non-Muslim about Islamic heritage, history and the religion itself so they do not fall victim of Islamophobia. 7. At the age of puberty (bulugh in Islamic law) sex education may be taught focusing on sexual responsibility, chastity, punishment for adultery in Islamic law, benefits of polygamy and other Islamic sexual morals. 8. Education for boys should be compulsory in Islamic system because they are the patriarch qawwam over women, has the duty and responsibility to care and protect women. Education for girls should be voluntary except religious education and gender specific religious education. 16 | P a g e have their own homes or if staying with their patriarch son will impede welfare of everyone. 3. The Islamic society obligates the earning son to care for his parents financially as part of obligation on children of showing rahma and respect to parents, after the patriarch son has cared for his wife and children. 4. The elderly in the care home are helped in their Islamic spirituality. 5. The Islamic society does utmost to ensure the will and inheritance of the elderly are preserved for the rightful owners. 6. Islamic society rejects Elderism a. Veneration of the elderly to the point of sainthood and sinless entities. b. Force marriage of adult sane girl. c. Honor killing. Social Structure 1. The Islamic society has lawful and morally acceptable statuses, roles, social networks, groups and organizations, social institutions. 2. All bureaucracies in Islamic society have written rules and regulations and records keeping as per dictates, objectives and policies of Islamic law. 3. Islamic brotherhood is about the weakest being empowered by the strong many. Social Device, Crime & Control 1. Social control refers to ways in which a society tries to prevent and sanction behaviors that violates established norms. 2. The Islamic society punishes social deviance by the dictates of Islamic law which are either physical or financial punishments. 3. In the Islamic society Islamic law, legal system and governance are based on Quran and Sunnah and these works synergistically as a collective whole. 4. Rehabilitation is only for those who have medically proven cognitive deficiency and only when their crimes are not severe or grotesque and not violating God’s rights. 5. The Islamic society rejects apathy, xenophobia, racism, feminism, harmful lifestyle, sexual perversions, nudity, free mixing, disdain for marriage, free sex trends and normalization of extreme violence, through various social institutions and institutional activities. Work & Economy 1. Islamic system is a system of politics, economics and finance which prioritizes welfare over profit, equity over exploitation, divine supremacy over Marxian materialism. Islamic economic system cannot work in vacuum but implemented as a whole package called Shariah Law. 9. During childhood education and early puberty females must be taught the socialization with their relatives and how to spend time productively as members of a family, such as caring for the elders, treating children with love and guiding them, caring for the household and keeping good relationship. 10. As students enter universities then choices of subjects must be gender based. Women should not study science and math due to genetic, psychological and cognitive reasons. For them motherhood is more important so stress must be imparted minimum. Women should focus on subjects such as teaching children, family care and development, nursing for women, women specific medical doctors and homebased businesses. 11. Teach Islamic brotherhood and Islamic solidarity from early age as countless texts of Quran and Sunnah demonstrate what is it and how is it practiced. 12. In higher education teach how Islam is political and the importance of Jihad. Teach the histories of prophetic wars and sacrifice of Imam Hussein. Teach on hostile Islamophobic ideologies of world. Social Change 1. Social change is guided to maintain and/or further develop security, hygiene and aesthetics, and character. 2. Remove social inequities by adopting policies and laws of Islam and making legal access easy for everyone. 3. Social change which refers to the transformation of culture, behavior, social institutions, and social structure over time, must go through a filter of rationalization and Islamic law, rather than trend and populism. 4. Adopt policies and frameworks to embrace and spread Islam rather than values and models which may overwhelm and suppress Islam. 5. Apart from Islamic governance, the social change is also guided and affected by people of Quran 16:125 and Quran 3:104. 6. Apostasy is punishable by death, as one cannot exist in a political system then start promoting a system against the de facto and de jure political system and that is why Islam being a political Islam also apostasy demands death penalty. Collective Behavior 1. A social movement is an organized effort by a large number of people to bring about or impede social, political, economic, or cultural changes. Achieve and maintain this by Islamic activist groups. 2. The Islamic society rejects mob violence and any changes achieved through this is unethical and need to be reversed. 3. The sense of community and brotherhood is maintained by charity, welfare initiatives and proactive help. 4. In Islamic society armed rebellion, riots, robbery and organized crimes are serious crimes as these are detrimental 17 | P a g e 2. 3. 4. 5. 6. 7. 8. Not everyone will be rich due to genetic, brain power and physical limitations among other factors but every rich can make sure the needy and unfortunate ones are taken care of thereby eradicating class conflict which driven historical materialism. Global economic exploitation is supported by both western corporate capitalism and Chinese communism, but Islamic society rejects economic exploitation which is sustained at the expense of life, morals, health and the people. Islamic society rejects bribery, kickbacks, and complex financial schemes of dubious ethics, price fixing, dangerous and harsh working conditions etc. In the Islamic society economic productivity such as speed, quality, quantity and cost of labor are defined by the purpose and policies of Islamic law. Speed must not harm health and consume the life of the labor like a slave labor. Quality must be same as advertised and must not substandard. Quantity must take into consideration need vs wastage. Labor must be paid fairly and must have work life balance. Economic productivity must not thus violate human rights of Islam and must not harm the morals of society and the environment. The Islamic society removes the interest-based schemes on loan with profit/loss sharing loan. The Islamic society backs its currency by gold. Gold standard has been abandoned not because it is inefficient and harmful, and that fiat money is better but rather keeping the gold standard threatens western political and financial hegemony. This is why it was dropped by the colonial powers and its colonize were also forced to distance from the gold standard. Islamic Taxation and Welfare a. Islamic society quantifies a ratio of wealth distribution from top to bottom including obligation of government to provide for free or at least quota based subsidy of universal needs such as water, electricity, gas, healthcare, the internet, education etc. b. Islamic financial system will tackle inflation, prevent increasing burden of debt, prevent whimsical unlimited wars and effectively result in a balanced wealth class where the gap between rich and poor is not increasing and neither wealth is only circulating among the rich. Leisure & Entertainment to peace, security, morals, welfare and order and as such these are punished through the law of hiraba. 18 | P a g e 1. Islam is not against relaxation of the mind and body, but it has guidelines and protocols that need to be adopted. 2. The principle of Islamic filtering of any entertainment must be thematic, message oriented and ethical. Summary of The Islamic Character Islamic character is a divinely guided self-construct consisting of an integrated whole of attitudes, emotions, integrated beliefs, personality and mood, a relatively enduring and general evaluation and judgement of an object, person, group, issue, or concept on a dimension ranging from negative to positive. Islamic character consists of many traits established from Quran and Sunnah. These traits make an integrated whole, but traits have its moment of manifestations, that is, which trait to use when, it is established by Shariah law, philosophy of religion and the Islamic purpose of that moment. Some traits are unique to men and some to women while some are common to both because man and woman are different. Positive Traits Negative Traits 1. Repentance 1. Gluttony 2. Awe 2. Envy 3. Abstinence 3. Misery 4. Contentment 4. Arrogance 5. Patience 5. Astonishment 6. Thanksgiving and gratefulness 6. Sins of the tongue 7. Sincerity and reason 7. Backbiting 8. Trust in and love of God 8. Rumor mongering and gossip a. Tawakkul is not only a state of mind, your 9. Suspicion understanding and beliefs about God but also a 10. Defeatism dynamic struggle of able relevant rational actions. 11. Lying 9. Humility and ascetism 12. Betrayal 10. Resistance against sins, injustice and oppression 13. Bad manners 11. Honesty and trustworthiness 14. Hypocrisy 12. Modesty and chastity 15. Anger and outburst 13. Charity, courage and generosity 16. Cowardice 14. Activity and work 17. Exploiting the weak and the ignorant 19 | P a g e 15. 16. 17. 18. 19. 20. Forgiving Good manners Reconciling with brothers Amicability and brotherhood Humility in speech and action Reason over stubbornness 18. Aristocracy and greed 19. Vice and wastage 20. Nationalism, racism, tribalism and secularism To achieve the Islamic character, it is more important to understand the religion than to be religious because religious extremism is due to lack of understanding of Islam. When one understands the religion in broad perspective then being religious becomes easy and blessed. Islam has laid down some fundamental guidance to build the Muslim character. Islamic character is trained by upbringing, education and social interaction. Summary of The Concept of God, Prophethood & Imamate Divine Attributes God has some Intrinsic attributes which remain same across all existence. Then there are attributes which are dependent on the nature and purpose of His creation, and in this sense, God has infinite attributes. For example, we could conceive a creation which has no realities of mercy, justice or vengeance. How would God reveal Himself to such a creation? God knows best. Intrinsic attributes Existence 1. God exists in a transcendent way which no creation can fully perceive or understand. It also means God is not contained in place and time, God is not matter, God is not divisible, God is not decaying, God does not sleep, tire or slumber. Knowledge & wisdom Divine Nature The discussion on God is greatly limited by human language and human understanding. It is thus easier to elaborate on what God is not rather than what He is. God makes Himself known/communicates/reveals Himself to humans 1. Through messenger 2. Through revelation 3. From behind a barrier/veil in such a certainty and realization that defeats the accusations of hallucination or other psychological disorders. Some of the rules that God has ordained on Himself or on His creation are 1. Two principles God created: Good and evil and two agents: reason and will power. God combined reason with will and separated good and evil. God chose good against evil and thus Prophethood & Imamate Prophethood 1. Prophets and messengers are chosen by God to achieve a certain mission with regards to human society and the human self. 2. Prophets are all patriarchs. 3. Prophets are sinless and do not make mistake because that would reflect badly on their credibility, purity of divine revelation and God’s religion Islam. 4. Prophets receive divine revelation which are broadly God’s commands, laws and guidance consisting of spiritual, moral, legal, social, political, economic, historical and various other kinds of contents for humanity to understand and find guidance in. 5. Prophets and Messengers proved themselves to their societies by miracles. However, for people to at least consider them initially Prophets and Messengers were always socially important or influential among their societies in some way. 6. Prophets gave prophecies a. Prophecies do not mean predestination. 20 | P a g e 1. 2. 3. God’s knowledge is whatever He creates, commands and manages. God’s knowledge about Himself is unchanging and timeless. God’s wisdom is the underlying principle of revealed guidance and laws Willing 1. God can intervene in His creation if He wants. 2. God’s will is also the laws of creation, logical consequences, cause and effect, probability and randomness. 3. God’s will is also the religion He reveals 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. Power 1. God can do anything He wants, even things which may be illogical in our world which He can make logical in other worlds. Selfrefuting, contradictory questions are not applicable to God. 2. God’s power can be expressed through His creation such as humans. 3. God’s power can be invoked by sincere Jihad. Creational attributes Justice 1. God punishes by His justice 2. Demands that we have limited free will a. Ability to choose, intend and spend mental and physical effort. God then realizes our will. 3. Rejects fatalism/predestination of human actions Mercy 1. God forgives and rewards by His mercy Speech 12. 13. 14. proved His justice and welfare of His creation He does not do evil He does not do injustice He punishes by His justice He rewards by His mercy His recompense towards humanity is as much as it deserves God’s mercy overcomes His wrath, but we do not know when God is merciful when He could have been just unless such is revealed in divine texts God is truthful. God is the supreme law giver. God chose mankind as His representatives on earth and thus the alpha creature. God may vanquish the oppressors, or He may allow them to increase in sins. God created a basic innate moral conscience, which is perfected and developed by divine guidance or destroyed by crossing certain moral boundary. God prefers knowledge and reason over ignorance God tests humans a. God does not burden one beyond his or her ability and capacity. What this means is all the general textual rules of Islam are within the ability and capacity of human beings. It is only exceptions that make these burdensome at times, often overcome by Jihad. b. God can ordain a test of suffering, yet He also can make oppression by the sinners a test for the oppressed and yet also God may make someone rich as a test or someone poor as a test. c. God can test both by good and by evil, for b. Prophecies may be given as a warning or glad tiding. Warning such as what evil people will choose or glad tidings such as God's intervention to help the believers’ Jihad. Imamate 1. Imamate in Islam is the concept of leadership in which both political and religious leadership conjoins. 2. All prophets were imams but not all imams were prophets hence prophets are greater than imams. 3. God appointed, as he did on Children of Israel, twelve Imams through Prophet of Islam, and these twelve Imams are successors of Prophet Muhammad. 4. Prophetic succession is a necessity for religious consistency, coherency and Islamic political unity. It is a religious necessity because the successor of prophet has the duty to clarify and interpret religion in its complete existence. Apart from giving religious interpretation they also are political leaders implementing the divine rule from God and the prophet. They are the ones to keep the Muslims united and coherent in their political existence. 5. Imams are sinless and cannot err in their acts because they like Prophets are guide of their community. It was the Imams who empowered Islam by their knowledge, policies and piety. These twelve imams trained countless scholars both Shia and Sunni teaching in whether religious, scientific, philosophical or mathematical disciplines who empowered the Muslim empires. 6. The twelfth Imam is waiting for the correct atmosphere to be created to come out. The prelude to such an atmosphere started since 1979 Islamic revolution and today various Islamic resistances in the middle east have risen. According to Hadiths prophecies, Iraq will be the first place for Imam Mahdi’s movement to emerge. Imam Mahdi will establish and complete the divine caliphate on earth. 21 | P a g e 1. God’s speech is a meaning associated with Him but not the words and letters which are created. Hearing 1. God’s hearing is without organs and medium of air or sound. Seeing 1. God sees without organs and reflection of light or other human constraints. example a rich may be tested by his wealth, a woman may be tested by her beauty, a sportsman may be tested by his health or a poor person may be tested by suffering etc. d. God does not punish except by sending a messenger and warning people, yet those who have been completely unaware of His religion is measured by their innate moral response and response to God conscience. 15. God is partisan of the righteous and enemy of the oppressors a. God loves resistance and just war b. God helps the believers as long as believers help themselves Summarized From Mohammad Mushfequr Rahman. “THE RELIGION of ISLAM: Everything You Need to Know!” ResearchGate, 22 Apr. 2021, www.researchgate.net/publication/351047760_THE_RELIGION_OF_ISLAM_Everything_You_Ne ed_to_Know Accessed 2021. ---. “Political and Legal System of Islam.” Www.academia.edu, www.academia.edu/60559324/Political_and_Legal_System_of_Islam 22 | P a g e ---. “Why Society Needs Patriarchy? A Scientific and Social Justification.” ResearchGate, 28 Apr. 2021, www.researchgate.net/publication/351122477_Why_Society_Needs_Patriarchy_A_Scientific_and _Social_Justification Accessed 2021 --- “(PDF) Character of the Muslim: How It Should Be.” ResearchGate, 2021, www.researchgate.net/publication/348691128_Character_of_The_Muslim_How_It_Should_Be Accessed 2021 ---. “(PDF) Islamization: A Sociological Approach.” ResearchGate, 2021, www.researchgate.net/publication/348563742_Islamization_A_Sociological_Approach Accessed 2021 ---. “(PDF) Political Islam: Theory and Function.” ResearchGate, 2021, www.researchgate.net/publication/349279291_Political_Islam_Theory_and_Function Accessed 2021 ---. “(PDF) the Atheist Delusion Rebuttal of the Four Horsemen Part 1 & 2.” ResearchGate, 2021, www.researchgate.net/publication/352213210_The_Atheist_Delusion_Rebuttal_of_the_Four_Hor semen_Part_1_2 Accessed 8 July 2021 ---. “(PDF) the FALL of WESTERN CIVILIZATION.” ResearchGate, 2021, www.researchgate.net/publication/352669192_THE_FALL_OF_WESTERN_CIVILIZATION Accessed 8 July 2021. ---. “(PDF) the Twelve Imams of Islam: Successor of Prophet Muhammad PBUH.” ResearchGate, 2021, www.researchgate.net/publication/350345036_The_Twelve_Imams_of_Islam_Successor_of_Pro phet_Muhammad_PBUH Accessed 8 July 2021. ---. “Female Political Leadership in Islam.” ResearchGate, 2021, www.researchgate.net/publication/352454505_Female_Political_Leadership_in_Islam Accessed 2021. ---. “How to Achieve Patriarchy.” ResearchGate, 2021, www.researchgate.net/publication/352817222_How_to_achieve_Patriarchy Accessed 2021. 23 | P a g e ---. “The Islamic Society: The Sociological Perspective.” ResearchGate, 2021, www.researchgate.net/publication/347424572_The_Islamic_Society_The_Sociological_Perspecti ve_4th_Ed Accessed 2021.