Global Intifada

This post is directed to Islamists all over the Ummah. An Islamist is defined as one who would like to see the return of an Islamic polity centered around a Caliphate that implements the Shari’ah.

In seeking to fulfill this goal, Islamists should pledge to:

1. Not Compromise the Territorial Integrity of Any Nation: While the present nation-state system is deplorable, creating more petty states is even worse. Any Islamist movement must vow not to engage in actions that directly or indirectly lead to the fracturing of a Muslim state. The goal of unification of Muslim states cannot be done through a process of fragmentation. Thus, creating the conditions of anarchy or civil war is simply out of the question. Moreover, even if an Islamist movement succeeds in acquiring power, it must still respect the boundaries of other states so long as no long-standing historical dispute exists over that land.

2. Respect the Rule of Law: In seeking the reorganization of Muslim societies, it is imperative that the rule of law is followed. If political and legal processes are fair and open, then those alternatives must be taken. If no viable political alternatives exist, then one’s focus should be utilizing the sheer force of one’s argument rather then physical force to achieve the Islamist objective. Following the rule of law also entails following international norms. Thus, presuming that a Caliphate is restored, it is not an expansionist states. This point has been developed fully by Imam Zaid Shakir in his seminal paper “Jihad Is Not Perpetual Warfare.”

3. Not Engage in Political Violence: The goals of the Islamist movement is the restoration of the territorial integrity of Muslim societies and the implementation of the Shari’ah. The means to achieving these goals must be lawful as well. One cannot establish the Shari’ah by violating it. Therefore, one must recognize that the general rule is the prohibition of rebellion against rulers. There is an exception for the ruler that apostates, but only in so far as his apostasy begins to affect the society as a whole in an imminent manner. No such situation exists today and thus, violence to restore the Caliphate is prohibited. The only type of political violence that is legitimate is that committed by a legitimate state. The state may only engage in violence in order to punish certain crimes or to engage in warfare. However, even the state itself is bound by the rule of law, preferably the Shari’ah, and must comply with procedural and substantive justice. Thus, it must follow rules of evidence and judges are not obliged to adhere to one school of law if the resolution of a case cannot be justly adjudicated in any other fashion. Moreover, the decisions of judges should be subject to appeal in the manner elaborated by Mohammed Fadel in his work on the Maliki Madhab and Adjudication.

4. Follow the Rules of Warfare: As stated in the previous section, the restoration of the Shari’ah requires following the Shari’ah in its totality and not compromising for the sake of expediency. Under certain circumstances, warfare becomes necessary. Warfare is of two types: offensive and defensive. Offensive warfare is prohibited in the absence of the Caliphate and even if the Caliphate was restored, it must still follow international norms and is not an expansionist state. Defensive warfare occurs when the territorial integrity and sovereignty of a Muslim country is violated. It is permissible in the absence of a Caliphate, but is still bound by the rules of warfare. Civilians the destruction of property, nature, and the environment are all beyond the scope of defensive warfare. Most importantly, Muslims living in non-Muslim states are prohibited from taking up arms against their host. For a detailed explanation on the modern rules of warfare, see the fatwa of Shaykh Muhammad Afifi al-Akit entitled “Defending the Transgressed by Censuring the Reckless Against the Killing of Civilians.”

5. Engage in Democratic Systems Wherever Possible: The light of Islam is strong enough to withstand any challenge and our theology is among the most soundest out of any religion, philosophy, or ideology. In the marketplace of ideas, Islam has and will attain dominancy. Given that the closest political system to the Caliphate is a representative democracy as opposed to fascism or direct democracy, it would be prudent to prepare people to living under such a system. If Muslims cannot function under a democracy effectively, they certainly would not be able to function under a Caliphate either. Many ‘Ulema have given rulings highlighting the permissibility, and have strongly encouraged, Muslims to engage in electoral politics. See the fatwa of Shaykh Muhammad Ibn Adam “Is Voting Permissible in Islam?“

6. Support the Independence of the Judiciary: Regardless if one is moving towards a democracy or an Islamic government, the independence of the judiciary is indispensable to the promotion of substantive and procedural justice. An independent judiciary is an absolute necessity in the restoration of the Shari’ah. Thus, no matter the form of government, whether a monarchy, dictatorship, democracy, or Islamic government, Islamists should support the independence of the judiciary.

7. Engage in a Critical Study of Islamic and Western Traditions: No Islamist movement will be successful if it is not rooted in a critical study of the classical and contemporary Islamic theological and legal traditions. This does not entail blind following, but great respect and deference to the pious predecessors unless their rulings were derived from particular conditions which are no longer applicable in our era or in our locality. It is the duty of the fuqaha to issue such rulings, but the average Muslim must attain a functional literacy of their faith. This requires understanding the reasons for belief in God, the proofs for the miraculous nature of the Qur’an, the authority of the Sunnah, the necessity of following a school of law, and the importance of the science of spiritual purification. One must also recognize that differences of opinion exist on certain theological and legal issues which should not compromise the unity of the community. Additionally, Muslims should engage in a critical study of Western philosophy, political science, history, economics and science. It is important to recognize competing interpretations on certain subjects. It is advised to study the philosophy of science, comparative legal philosophy, and Marxist views as they often provide keen in sight in contesting the contradictions of the dominant paradigm of secular liberal democratic capitalism.

8. Promote Peace and Justice: While it is apparent that Western states have economic interests in the Muslim world and devote much time and energy in subjugating Muslims for that end, not all Westerners share the views of their government and many are powerless to stop them. The goal of the Muslim in its interactions with such states should not be vengeance, but the promotion of peace and justice. Peace in the sense of ending social discord and strife. Justice in the sense of fulfilling the rights of all people when they are due.

In closing, it is important to remember that empowerment is a means to fulfill the goals stated above and not an end in and of itself and true empowerment can only come from the absolute true power, Allah (subhana wa ta’ala).

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