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Friday, August 20, 2021

SOLUTION THE MUSLIM VILLAGE


Can Muslims Vote in Elections of the Modern Secular State?

THE WORLD-ORDER TODAY
THE MYSTERY OF THE MODERN SECULAR STATE
MERITS OF THE MODERN SECULAR STATE
SHIRK AND KUFR IN THE MODERN SECULAR STATE 
THE CALIPHATE AND THE MODERN SECULAR STATE
QUR’ANIC EXPLANATION FOR THE UNIVERSAL SHIRK OF THE MODERN SECULAR STATE 
ALTERNATIVE TO ELECTORAL POLITICS OF THE MODERN SECULAR STATE 

THE MUSLIM VILLAGE 


Muslims must concentrate on establishing micro-Islamic communities wherever they can. But let me at once enter into the record my admiration for the effort made by Br. Nazim Mohammed in establishing a Muslim Village at the Boos Settlement Jama’at in Rio Claro, Trinidad. I visited the Muslim Village and found to my happiness that he succeeded in bringing the races together in a racial fraternity. This essay is written for the specific purpose of encouraging readers to take the initiative in establishing wherever possible multi-racial, multi-ethnic, multi-lingual villages that would be united in the fraternity of faith in Islam.

If an authentic Muslim Village is to be established, and if it is to provide Muslims with the means of preserving their faith in today’s increasingly godless world, then, in addition to abstaining from voting in elections of the modern secular state, it must fulfill the following conditions:

• The public life of the Muslim Village must be established on the firm foundations of the Qur’an and Sunnah. Whatever is not based on the Qur’an and Sunnah cannot be recognized as essential for survival. If a Muslim religious practice cannot be so established then, regardless of how beneficial it may be, or how long Muslims may have observed it, it should not be brought into the Masjid and into the public life of the Muslim Village, nor should it be allowed to become the grounds for division and conflict between Muslims. Only thus would the Muslim Village survive the sinister contemporary effort directed at purging Muslim communities of all practices (both harmless and harmful) that are not based on the Qur’an and Sunnah and the way of the Aslaf (plural of Salaf, i.e., early Muslims). One implication of the above would be that the Halaqa of Zikr of the Qaderiyyah Sufi Order to which I belong, or other such Sufi Orders, would be held in private locations within the village.

• The Muslim Village must be self-sufficient in food production and in energy. Surah al-Kahf of the Qur’an points to solar energy as the solution for energy. The Surah also warns concerning absolute purity in food, hence abstinence from chemical fertilizers, genetically re-engineered food, hormones in milk and meat, etc. Surplus production of this organic food of the Muslim Village can be marketed out of the Village and this would form part of the foundation of the Village economy. An effective marketing strategy can include, for example, an explanation of the link between food, sexuality and sexual virility. In the process of producing food that is pure and healthy, the Muslim Village would be demonstrating a capacity to do that which the rest of the people are increasingly incapable of doing. The same would be true for the capacity of the Muslim Village to cure alcoholism and drug addiction, to reverse the decline in sexual morality, to preserve the family unit at a time when it is collapsing around the world, to establish peace and security and thus eliminate violence and crime, etc. All of these achievements would make an effective political impact upon the politics of Trinidad and Tobago in the sense that they would demonstrate Islam’s capacity to solve problems that governments and secular political parties cannot solve.

• The Muslim Village would also have to establish a micro-market which would be independent from the macro-market, and which would use real money (i.e. gold and silver) rather than the artificial paper money of the macro-market. In this way the micro-market would survive when the fraudulent international monetary system based on paper money collapses. I expect the international monetary system based on paper money to collapse at that time when Israel wages her great war of territorial expansion to occupy the entire area from ‘the river of Egypt’ (Nile?) to the river ‘Euphrates’ in Iraq. That war is likely to take place very soon.

One of the most important characteristics of the micro-market of the Muslim Village is that it would ensure that wealth circulates throughout the village economy. So the poor of the village would not remain permanently poor and the rich would not remain permanently rich. Since all forms of Riba would be prohibited in the village — both ‘front door’ and ‘back door’ — the Muslim Credit Union would not be allowed to do business in the Muslim Village.

• The Muslim Village would have to make a determined effort to pursue al-Ihsan (or Tasawwuf) in order to achieve internal spiritual insight. Thus the village life would have to be one of great simplicity, austerity and piety. There will have to be a strict enforcement of the Shariah. In addition, the Muslim Village would have to ensure that it takes complete control over education. The Qur’an must remain at the center of the system of education throughout all stages of education. The Muslim school in the Muslim Village would have one great advantage over the Muslim school located outside. The children of such a Muslim school would be supported by a Muslim community that would be living Islam! Only such children can truly be trained and educated as Muslims!

• All those Muslims who reside in the Muslim Village must collectively constitute One Jama’at under the leadership of One Amir. The Amir must be someone who knows the Din (religion) and lives the Din. He must also know the world today. Regardless of whether he is African or Indian or ‘Dougla’, etc., he must enforce the Din on the members of the Jama’at and they must respond with as-Sam’u wa at-Ta’atu (listening and obeying). This will preserve the internal integrity and discipline of the Muslim Village. It will also bring the races of Trinidad and Tobago together in a racial fraternity and in so doing it would make an eloquent political statement to a racially polarized Trinidad and Tobago as well as to a racially polarized world.

• The Muslim Village cannot be, and must not be, a stepping-stone for the eventual control over the state. The only purpose of the Muslim Village is to preserve the faith of the believers. Thus, the Village would not be armed except with the weapons needed to defend it against robbers, rapists and thieves! It would have no capacity to defend itself if attacked by the state or by enemies of Islam. In addition, the Village would encourage Hindus, Christians and others to reside with Muslims in the Village on the condition that they are not hostile to Islam and they agree to abide by the public norms of conduct of the Village. In this way, non-Muslims would themselves be able to dispel the rumor-monger and the ‘doubting Thomas’ concerning the peaceful nonthreatening nature of the Muslim Village. But the Muslim Village, despite not being armed, would still have to develop the means of ensuring the safety and collective security of all villagers. This cannot be a Village in which people have to live like prisoners with iron bars on every window of their homes, and with expensive security and burglar-alarm systems installed in every home. Security in the Village should be such that even a woman can walk in and around the Village at night in complete safety and security. This security of the Muslim Village would make a tremendous political statement to the rest of the beleaguered nation.

• The entire guidance which emerges from the Qur’an and Sunnah and which must be applied to the task of establishing the micro-Muslim communities in Muslim Villages, needs to be extracted and classified. And this is precisely the task that Maulana Dr. Ansari has accomplished in his magnificent work entitled ‘The Qur’anic Foundations and Structure of Muslim Society’. He has also articulated the concept of Islamic spirituality with great care and with quite some detail, and in so doing he has answered critics who had not even emerged at the time that the book was written. But ‘spirituality’ cannot be achieved unless there is a prior moral struggle for purity. One of the major achievements of his book is its detailed exposition and classification of the Islamic moral code and the beautiful explanation and guidance that it provides of the methodology of Tazkiyah (i.e., moral purification) and of Zikr (i.e., the fragrance which only true love can deliver when it embraces the heart and provokes, in the privacy of the heart, a constant remembrance of the beloved).

• “The Qur’anic Foundations and Structure of Muslim Society” constitutes a textbook, workbook and a veritable manual for the survival of Muslims of the present age. I intend to use this book as my manual for establishing the authentic Muslim community in Muslim Villages wherever I can. I pray that the reader will also be inspired to do the same. Amin!

Before this essay ends there is a warning that must be entered into the record. It is this. The secular state and secular political system that Muslims have inherited from Britain and Europe is one which requires an essential homogeneity of godlessness in the polity in order for it to work. European civilization achieved that homogeneity in the emergence of an essentially godless secular way of life. The rest of the world does not yet possess that essential homogeneity. And so it was hardly surprising that racially and tribally divisive politics should have plagued non-European polities from the very beginning of self-rule. Indeed it has now reached dead-end and there is a distinct possibility that it can lead to racial riots. If Muslims remain a part of the system of electoral politics and identify themselves politically with the party of their race, they will remain the most vulnerable of all groups to be targeted when racial riots begin. When they raise their hands in prayer at that time of bloodshed and killing, and find to their dismay that they receive no help from above, they may then understand the verse of the Qur’an which warns that Allah will not change the condition of a people until they (the people) take the initiative, using Allah’s guidance, to change their own condition (Qur’an, ar-R’ad, 13:11). That is the basic function this essay seeks to perform.


CONCLUSION 

Source: Sheikh Imran Hosein 
to be continued . . . .
 

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